Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[15] What on that occasion is the faculty of concentra-
tion (samadhindriyam) ?^
Ansiver as for '
self-collectedness,' § 11.
[16] What on that occasion is the faculty of wisdom
(pannindriyam) ? 2
had I not preferred to bring out the negative form of the
original.
^ Buddhaghosa's etymology — *
arammane c it tarn
samma adhiyati, thapeti ti'—is no doubt incorrect,
sam-a-dha being the sounder analysis; nevertheless,
he brings out that voluntary and deliberate adjustment of
the attention with a view to sustained mental effort which
is connoted by samadhi (Asl. 122).
2 To fit the term pa fin a with its approximate European
equivalent is one of the cruces of Buddhist philosophy. I
have tried in turn reason, intellect, insight, science, under-
standing, and knowledge. All of these have been, and are,
used in the literature of philosophy with varying shades
of connotation, according as the sense to be conveyed is
popular and vague, psychological and precise, or transcen-
dental and
—
passez-moi le mot—having precise vague-
ness. And each of them might, with one implication or
another, represent paiifia. The main difficulty in choice
lay in determining whether, to the Buddhist, paiiiia stood
for mental function, or for the aggregate product of certain
mental functioning, or for both. When all the allusions to
paniia in the Sutta Pitaka have been collated, a final trans-
lation may become possible. Here it must suffice to quote
two. In M. i. 292, he who has pa fin a (paiinava) is
declared in virtue thereof to understand (pajanati) the
nature of the phenomenon of pain or ill (the Four Noble
Truths). In D. i. 124 Gotama asks : What is this pafiiiri ?
and himself sets out its content as consisting in certain
intellectual attainments, viz., the Jhanas, insight into the
nature of impermanence, the mental image of one's self, the
power of Iddhi, the cosmic Ear, insight into other minds, into
one's own past lives, the cosmic Eye, and the elimination of
all vitiating tendencies. Buddhaghosa also (Vis. M., ch. xiv.)
distinguishes paniia from saiiiia and vinnana. He
describes it as adequate to discern not only what these can,
viz., sense-objects and the Three Marks (impermanence,
jpain, and non-substantiality) respectively, but also the
The wisdom which there is on that occasion is under-
standing, search, research, searching the Truth,^ discern-
ment, discrimination, differentiation, erudition, proficiency,
subtlety, criticism, reflection, analysis, breadth,^ sagacity,^
leading,^ insight, intelligence, incitement f wisdom as
faculty, wisdom as power, wisdom as a sword/ wisdom as
a height,^ wisdom as light,^ wisdom as glory,^ wisdom as
splendour,^^ wisdom as a precious stone ; the absence of
dulness, searching the Truth,^^ right views—this is the
wisdom that there then is.
[17] What on that occasion is the faculty of ideation
(representative imagination, manindriyam)?
Answer as for 'thought ' (cittam), § 6.
Path. For him, then, it might be called intellect *
at a
higher power.' And in Gotama's reply, all those attain-
ments are described in terms of intellectual 'process.
Nevertheless, it is clear that the term did not stand for
hare mental process of a certain degree of complexityy
but that it also implied mental process as cultivated in
accordance with a certain system of concepts objectively
valid for all Buddhist adepts. Hence, I think it best to
reject such terms as reason, intellect, and understanding,
and to choose wisdom, or science, or knowledge, or philo-
sophy. Only they must be understood in this connexion
as implying the body of learning as assimilated and applied
by the intellect of a given individual. See further under
nan am (Introduction) and vijja (§ 1296).
^'l.e., the doctrines of the '
Four Truths ' (Asl. 147). Cf
Mil. 83.
2 Wisdom compared to the breadth and amplitude of the
earth (Asl. 147, 148).
^ Medha. The Cy. explains the specific wisdom of this
term to lie in '
slaying ' vice, or else in '
grasping and
bearing' (148).
^Parinayika. ^ Literally, a goad.
^ *
For the slaying of vices ' (Asl. 148 ; cf Jat. iv. 174).
^ *
In the sense of something lofty '
{ibid. ; cf Dhp. v.
28 = Mil. 387).
8 Ang. ii. 139. ^ Ibid, ^^ Ibid.
^^ Kepeated by way of antithesis to '
dulness ' (Asl. 148).
[18] What on that occasion is the faculty of pleasure
(somanassindriyam)?
Answer as for 'ease '
(sukham), § 10.
[19] What on that occasion is the faculty of vitality
(jTvitindriyam)?
The persistence of these incorporeal states, their sub-
sistence, going on, their being kept going on, their progress,
continuance, preservation, life, life as faculty^—this is the
faculty of vitality that there then is.^
[20] What on that occasion are right views (samma-
ditthi)?^
Answer as for the '
faculty of wisdom,' § 16.
[21] What on that occasion is right intention (samma-
sankappo) ?*
Answer as for '
conception,' § 7.
[22] What on that occasion is right endeavour (samma-
vayamo) ?
Ansiver as for the 'faculty of energy,' § 13.
[23] What on that occasion is right - mindfulness
(sammasati)?
Answer as for the '
faculty of mindfulness,' § 14.
[24] What on that occasion is right concentration
(sammasamadhi) ?
A7isiver as for ' self-collectedness,' § 11.
^ In the text, hoti before id am is probably an error.
^ This answer is exceptional in the omission of tasmim
samaye('on that occasion ') at the beginning of the sen-
tence. Cf. §§ 82, 295, 441. The reason of its omission is
probably that in the presence of life, by which the com-
plex of dhammas is sustained as lotuses by water, or as an
infant by its nurse (Asl. 124), there is nothing contingent
on the ethical quality (good, bad, or indeterminate) of the
given complex.
^ For a discussion of the term ditthi, see § 1003. On
these five factors of the Path see Introduction.
^ Sankappoisby the Cy. especially identified with the
expression cetaso abhiniropana, application of the
mind, the disposition or adjustment of attention, that on
which the heart is set, hence aspiration, intention, purpose,
design.
[25] What on that occasion is the power of faith
faculty of faith/ § 12.
[26] What on that occasion is the power of energy
(viriyabalam) ?
Answer as for the '
faculty of energy,' § 13.
[27] What on that occasion is the power of mindfulness
(satibalam) ?
Ansicer as for the *
faculty of mindfulness,' § 14.
[28] What on that occasion is the power of concentra-
tion (samadhibalam)?
Ansicer as for *
self-collectedness,' § 11.
[29] What on that occasion is the power of wisdom
(pannabalam) ?
Answer as for the *
faculty of wisdom,' § 16.
[30] What on that occasion is the power of conscientious-
ness (hiribalam) ?^
^ Hiri and ottappam, as analyzed by Buddhaghosa, pre-
sent points of considerable ethical interest. Taken together
they give us the emotional and conative aspect of the modern
notion of conscience, just as sati represents it on its in-
tellectual side. The former term '
is equivalent to shame
(lajja),' the latter to 'anguish (ubbego) over evil-doing.'
Hi r i has its source within ; ottappam springs from with-
out. Hiri is autonomous (attadhipati) ; ottappam,
heteronomous, influenced by society (lokadhipati). The
former is established on shame ; the latter on dread. The
former is marked by consistency ; the latter by discernment
of the danger and fearsomeness of error. The subjective
source of hiri is fourfold, viz., the idea of what is due to
one's birth, age, worth and education. Thus, one having
hiri will think, 'Only mean folk (fishers, etc.), children,
poor wretches, the blind and ignorant, would do such an
act,' and he refrains. The external source of ottappam
is the idea that '
the body of the faithful will blame you,'
and hence one refrains. If a man have hiri, he is, as
said the Buddha, his own best master. To one who is
sensitive by way of ottappam, the masters of the faith
are the best guides (Asl. 126).
In a supplementary paragraph (p. 127) the ' marks
'
(consistency, etc.) are thus explained : In hiri one reflects
The feeling of conscientious scruple^ which there is on
that occasion when scruples ought to be felt, conscientious
scruple at attaining to bad and evil states—this is the power
of conscientiousness that there then is.
[31] What on that occasion is the power of the fear of
blame (ottappabalam)?
The sense of guilt,^ which there is on that occasion,
where a sense of guilt ought to be felt, a sense of guilt at
attaining to bad and evil states—this is the fear of blame
that there then is.
[32] What on that occasion is the absence of lust
(alobho) ?
The absence of lust, of lusting, of lustfulness, which
there is on that occasion, the absence of infatuation, the
feeling and being infatuated, the absence of covetousness,
that absence of lust which is the root of good'^—-this is
the absence of lust that there then is.
[33] What on that occasion is the absence of hate
(adoso) ?
on the worth of one's birth, one's teacher, one's estate, and
one's fellow-students. In ottapparn. one feels dread at
self-reproach, the blame of others, chastisement, and re-
tribution in another life.
^ Hiriyat'i, paraphrased by jigucchati (Asl. 149 ;
D. i. 174; M. i. 78).
^ Ottappati, paraphrased by ubbego (Asl. 124).
^ I.e., the fundamental condition, the cause of goodness.
On * covetousness ' and 'infatuation,' see §§ 35, 1059.
Alobho and its two co-ordinate virtues, the threefold
'
root ' of goodness, lose all their force in English negatives,
but to a Buddhist convey doubtless as much impressive-
ness, as much of positive import, as the negative '
immor-
tality '
does to the Christian. Alobho, e.g., involves
active altruism ; a d o s o, active sympathy ; amoho, a life
of culture (see § 34, n.). I do not know any positive terms
meet to represent them.
The '
mark '
of the first is absence of greed, or of adhe-
sion, as a drop of water runs off a lotus leaf. Its essence
is independence, like that of the emancipated bhikshu
(Asl. 127).
The absence of hate, of hating,^ of hatred, which there
is on that occasion, the absence of malice, of spleen,^ the
absence of hate which is the root of good—this is the
absence of hate that there then is.
[34] What on that occasion is the absence of dulness
(amoho) ?
Answer as for the * faculty of wisdom,' § 16.^
[35] What on that occasion is the absence of covetous-
ness (anabhijjha) ?
Answer as for the '
absence of lust,' § 32.*
[36] What on that occasion is the absence of malice
(avyapado)?^
Answer as for the * absence of hate,' § 33.
[37] What on that occasion are right views (sam-
maditthi)?^
Answer as for the * faculty of wisdom,' § 16.
^ K. reads adusana, adusitattam. The 'mark' of
a do so is said to be absence of churlishness and crossness
(see § 1060) ; its essence the suppression of annoyance
and fever ; its immediate result is loveliness—like the full
moon (Asl. 127).
2 '
The opposite of the pain felt when one is angry
'
(Asl. 150).
2 Buddhaghosa expatiates at some length on the excel-
lencies of the fundamental trinity of Buddhist virtue. To
take a few only: a lob ho (1) involves health, a do so (2)
youth (hate ages quickly), am oho (3) long life (through
prudence). (1) tends to material good through generosity
(c/. 'he that soweth plenteously,' etc.) ; (2) to the acquisition
of friends, won and held by love ; (3) to self-development.
(1) leads to life in the devaloka, (2) to life in the Brahma-
loka, (3) to Arahatship. (1) gives insight into imperma-
nence, and, conversely, (2) and (3) into the other two marks
(* pain '
and *
non-substantiality,' respectively).
* Abhijjha and lobho are synonymous. See §§ 1059
and 1136, where abhijjha stands for lobho.
^ Described (Asl. 129) as the being void of any wish to
destroy welfare of others, bodily or mental, their advantages
in this or other worlds, or their good reputation.
^ C/". § 1 (xxxvi), footnote.
[38] What on that occasion is conscientiousness (h i r i) ?
Answer as for the *
power of conscientiousness,' § 30.
[39] What on that occasion is the fear of blame
(ottappam)?
Answer as for the *
power of the fear of blame,' § 31.
[40] What on that occasion is repose of sense (k a y a -
passaddhi)?^
The serenity,^ the composure which there is on that
occasion, the calming, the tranquillizing, the tranquillity of
the skandhas of feeling, perception and syntheses—this
is the serenity of sense that there then is.
[41] What on that occasion is serenity of thought
(cittapassaddhi)?
The serenity, the composure which there is on that
occasion, the calming, the tranquillizing, the tranquillity
of the skandha of intellect—this is the serenity of thought
that there then is.
[42] What on that occasion is buoyancy^ of sense
(kayalahuta)?
The buoyancy which there is on that occasion, the alert-
ness in varying,"* the absence of sluggishness^ and inertia,
in the skandhas of feeling, perception and syntheses—this
is the buoyancy of sense that there then is.
[43] What on that occasion is buoyancy of thought
(cittalahuta)?
^ On the meaning of kayo see Introduction.
^ Passaddhi is described as a state free from pain
—
where pain is allayed and suppressed ; where tremor or
unquiet is replaced by '
coolness '
—the opposite to the
states called kilesas, especially excitement (§ 1229).
Cf. D. i. 73 ; M. i. 37.
^ Literally, lightness, described as the opposite of heavi-
ness, sluggishness and the rigidity of stolidity and stupor
(§ 1185).
* '
The capacity of changing quickly ' (Asl. 150). Cf.
Childers' Dictionary, s.v. parivatti.
^ Eead adandhanata. K. reads adandhata, but
adandhanata in § 43 and § 639.
The buoyancy, etc. {as in § 42), in the skandha of in-
tellect—this is the buoyancy of thought that there then is.
[44] What on that occasion is plasticity of sense (kaya-
muduta) ?i
The plasticity which there is on that occasion, the
suavity, smoothness, absence of rigidity, in the skandhas
of feeling, perception and syntheses—this is the plasticity
of sense that there then is.
[45] What on that occasion is plasticity of thought
(cittamuduta)?
The plasticity which, etc. {as in § 44), in the skandha
of intellect—this is the plasticity of thought that there
then is.
[46] What on that occasion is wieldiness^ of sense
(kayakammannata) ?
The wieldiness which there is on that occasion, the
tractableness, the pliancy, of the skandhas of feeling, per-
ception and syntheses—this is the wieldiness of sense that
then is.
[47] What on that occasion is wieldiness of though*
(cittakammannata) ?
The wieldiness, etc. (as in § 46), of the skandha of
intellect—this is the wieldiness of thought that there
then is.
[48] What on that occasion is fitness ^ of sense (kaya-
pagunnata) ?
The fitness which there is on that occasion, the com-
petence, the efiicient state of the skandhas of feeling,
perception and syntheses—this is the fitness of sense that
there then is.
^ The suppression of stifi"ness and resistance, or oppug-
nancy ; the attitude antithetical to that belonging to the
kilesas of opinionativeness and conceit.
^ Kammannata, literally workableness, or serviceable-
ness—for good action (Asl. 151), by which one '
succeeds in
constructing objects of thought' {ibid. 130).
^ The antithesis to illness and diffidence {ibid, 131).
[49] What on that occasion is fitness of thought (citta-
pagunnata)?
The fitness, etc. (as in § 48), of the skandha of in-
tellect—this is the fitness of thought that there then is.
[50] What on that occasion is rectitude^ of sense
(kayujjukata) ?
The straightness which there is on that occasion, the
rectitude, without deflection, twist or crookedness, of the
skandhas of feeling, perception and syntheses—this is the
directness of sense that there then is.
[51] What on that occasion is rectitude of thought
(cittujjukata) ?
The straightness, etc. (as in § 50), of the skandha of
intellect—this is the rectitude of thought that there
then is.
[52] What on that occasion is mindfulness (sati) ?
Ansiver as for the '
faculty of mindfulness,' § 14.
[53] What on that occasion is intelligence (sam-
pajannam)?^
Answer as for '
wisdom,' § 16.
[54] What on that occasion is quiet (samatho) ?
Answer as for '
self-collectedness,' § 11.
[55] What on that occasion is insight (vipassana) ?
Ansiver as for '
wisdom,' § 16.
[56] What on that occasion is grasp (paggaho) ?
Ansiver as for the 'faculty of energy,' § 13.
[57] What on that occasion is balance (avikkhepo)?^
^ Defined as the antithesis of crookedness, deception
(may a) and craftiness (Asl. 131).
^ Or comprehension ; to know anything according to its
usefulness, its expediency, its scope, and to know it clearly.
Named as approximately equivalent to '
wisdom,' the Cy.
assigns to it as well the characteristics of mindfulness
{ibid.), Cf the frequent twin qualification of sati-sam-
pajano
—
e.g,, M. i. 274.
^ '
The opposite of excitement or fluster ' (Asl. ibid.).
Literally, '
the absence of wavering ' (or vacillation or
unsteadiness).
Answer as for *
self-coUectedness,' § 11.
These, or whatever other ^ incorporeal, causally induced
states there are on that occasion—these are states that
are good.
Here ends the delimitation of terms (Pada-bhajani-
yam).
End of the First Portion for Eecitation.
[Summary of the constituents of the First Type of
Thought (sangahavaram or kotthasa var am).]^
[58] Now, on that occasion
the skandhas are four,
the spheres (ayatanani) are two,
the elements ( dhatuyo) are two,
the nutriments (ahara) are three,
the faculties (indriyani) are eight,
the Jhana is fivefold,
the Path is fivefold,
the powers (balani) are seven,
the causes (hetu) are three
;
^ See above, p. 5.
^
The constituent dhammas of the first of the eight
schemata of *
good thoughts' (cittangani) are now
rehearsed with reference to class and number. The motive
probably was to aid the student either to a conspectus of
the psychosis in question, or mnemonically. Thus, if the
constituent factors of the thought be regarded under the
aspect of classified aggregates (rasatthena, or khandhat-
thena), they all fall under four heads. All that do not
belong to the skandhas of feeling, perception, or intellect,
come under the sanskara-skandha. Kegarded under the
aspect of collocation or conjuncture (ayatanam), they all
fall under two heads, corresponding to the fourth, and to
the first, second, and third, of those four skandhas re-
spectively. Regarded under the aspect of phenomena, of
non-noilmena (sabhavatthena, sunnatatthena, nis-
sattatthena), they all fall under two heads, corre-
sponding to the two preceding. We then come to partial
aspects.
contact,
feeling,
perception,
thinking,
thought,
the skandhas of
feeling,
perception,
syntheses,
intellect,
the sphere of ideation (man a-'
yatanam),
the faculty of ideation,
the element of representative in-
tellection (manovinnana-
dhatu),
the sphere of a (representative)
state,
the element of a (representative)
state,
These, or whatever other incorporeal, causally induced
states there are on that occasion—these are states that are
good.
are each single
[factors].
[59] What on that occasion are the four skandhas ?
The skandhas of feeling, perception, syntheses and in-
tellection.
[60] (i.) What on that occasion is the skandha of feeling?
The mental pleasure, the mental ease, which there is
on that occasion,^ the pleasurable, easeful sensation which
is born of contact with thought, the pleasant, easeful
^ The omission in both this and the next answer of the
phrase, used in § § 3 and 4—' born of contact with the
appropriate element of representative intellection '
—is not
noticed in the Cy. K. draws attention to it in a footnote,
not at this passage, but at §§ 108-110. The omission is
probably accidental.
feeling born of contact with thought—this is the skandha
of feeling that there then is (§§ 3, 10, 18).
[61] (ii.) What on that occasion is the skandha of per-
ception ?
The perception, the perceiving, the state of having per-
ceived, which there is on that occasion—this is the skandha
of perception that there then is (§ 4).
[62] (iii.) What on that occasion is the skandha of
syntheses?^
(i) Contact,
(ii) thinking,
(iii) conception,
(iv) discursive thought,
(v) joy,
(vi) self-collectedness,
(vii) the faculty of faith,
(viii) the faculty of energy,
(ix) the faculty of mindfulness,
(x) the faculty of concentration,
(xi) the faculty of wisdom,
(xii) the faculty of vitality,
(xiii) right views,
(xiv) right intention,
(xv) right endeavour,
(xvi) right mindfulness,
(xvii) right concentration,
(xviii) the power of faith,
(xix) the power of energy,
(xx) the power of mindfulness,
(xxi) the power of concentration,
(xxii) the power of wisdom,
(xxiii) the power of conscientiousness,
(xxiv) the power of the fear of blame,
(xxv) absence of lust,
(xxvi) absence of hate,
(xxvii) absence of dulness.
(xxviii) absence of covetousness,
(xxix) absence of malice,
(xxx) right views,
(xxxi) conscientiousness,
(xxxii) the fear of blame,
(xxxiii) serenity of sense,
(xxxiv) serenity of thought,
(xxxv) buoyancy of sense,
(xxxvi) buoyancy of thought,
(xxxvii) plasticity of sense,
(xxxviii) plasticity of thought,
(xxxix) wieldiness of sense,
(xl) wieldiness of thought,
(xli) fitness of sense,
(xlii) fitness of thought,
(xliii) rectitude of sense,
. (xliv) rectitude of thought,
(xlv) mindfulness,
(xlvi) intelligence,
(xlvii) quiet,
(xlviii) insight,
(xlix) grasp,
(1) balance.
These, or whatever other incorporeal, causally induced
states there are on that occasion, exclusive of the skandhas
of feeling, perception and intellection—these are the
skandha of syntheses.
[63] (iv.) What on that occasion is the skandha of in-
tellect ?
The thought which on that occasion is ideation, mind,
the heart, that which is clear, ideation as the sphere of
mind, as the faculty of mind, the skandha of intellect, the
appropriate element of representative intellection—this is
the skandha of intellect that there then is (§ 6).
These on that occasion are the four skandhas.
[64] What on that occasion are the two spheres ?
The sphere of ideation, the sphere of (mental) states.
[65] What on that occasion is the »sphere of ideation
(manayatanam)?
Answer as for '
thought,' § 6, and for the '
skandha of
intellection,' § 63.
[66] What on that occasion is the sphere of (mental)
states (dhammayatanam)?
The skandhas of feeling, perception, syntheses—this i&
on that occasion the sphere of (mental) states.
These are on that occasion the two spheres.
[67] What on that occasion are the two elements ?
The element of representative intellection, the element
of (mental) states.
[68] What on that occasion is the element of repre-
sentative intellection (manoviniianadhatu)?
Answer as for *
thought,' § 6 ; c/. §§ 63, ^d.
[69] What on that occasion is the element of ^
(mental)
states (dhammadhatu)?
The skandhas of feeling, of perception, of syntheses
—
these are on that occasion the element of (mental) states.
These are on that occasion the two elements.
[70] What on that occasion are the three nutriments?^
The nutriment of contact, the nutriment of representa-
tive cogitation, the nutriment of intellection.
[71] What on that occasion is the nutriment of contact
(phassaharo) ?
^ These three incorporeal nutriments or foods, together
with the fourth or corporeal food, are given in the Sutta
Pitaka: M. i. 261 ; S. ii. 11. In the A. they are not
classified under the Catukka Nipata ; but in the Dasaka
Nipata (A. v. 136) ten species of aharo are named, which
have no reference to the four. E.g., '
appropriate action is
the aharo of health.' Buddhaghosa, dwelling on the ety-
mology, calls them not so much conditions as supplementary
casual '
adducts' (a-har). Given, e.g., a living individual,
adduce contact, and you get feeling : adduce cogitation, and
you get the three *
becomings '
(in the universe of sense,
etc.) ; adduce intellect, and you get conception and name-
and-form (Asl. 153).
Answer as for '
contact,' ^ 2.
[72] What on that occasion is the nutriment of repre-
sentative cogitation (manosancetanaharo)?
The thinking, the cogitating, the reflection which there
is on that occasion^this is the representative cogitation
that there then is.
[73] What on that occasion is the nutriment of intellec-
tion (vifiiianaharo)?
Anstver as for the '
skandha of intellection,' § 63.
These on that occasion are the three nutriments.
[74] What on that occasion are the eight faculties ?
The faculties of faith, energy, mindfulness, concentra-
tion, wisdom, ideation, happiness, vitality.
[75-82] What on that occasion is the faculty of faith . . .
vitality ?
Ansivers as in ^^ 12-19 respectively. '
•
These on that occasion are the eight faculties.
[83] What on that occasion is the fivefold Jhana
(pancangikam jhanam) ?
Conception, discursive thought, joy, ease, self-collected-
ness.
[84-88] What on that occasion is conception . . . self-
collectedness ?
Ansivers as in §§ 7-11 respectively.
This on that occasion is the fivefold Jhana.
[89] What on that occasion is the fivefold Path (pan-
cangiko maggo)?
Eight views, right intention, right endeavour, right
mindfulness, right concentration.
[90-94] What on that occasion are right views ... is
. . . right concentration ?
Ansivers as in §§ 20-24 respectively.
This on that occasion is the fivefold Path.
[95] What on that occasion are the seven powers ?
The power of faith, energy, mindfulness, concentration,
wisdom, conscientiousness, the fear of blame.
[96-102] What on that occasion is the power of faith
. . . the fear of blame ?
Answers as in §§ 25-31 respectively.
These on that occasion are the seven powers.
[103] What on that occasion are the three causes (tayo
hetu)?
The absence of lust, of hate, and of dulness.
[104-106] What on that occasion is the absence of lust
. . . dulness ?
Answers as in §§ 32-34 respectively.
These are on that occasion the three causes.
[107] What on that occasion is contact . . .
[108] feeling . . .
[109] perception . . .
[110] thinking . . .
[Ill] thought . . .
[112] the skandha of feeling . . .
[113] the skandha of perception . . .
[114] the skandha of syntheses . . .
[115] the skandha of intellection ...
[116] the sphere of ideation . . .
[117] the faculty of ideation . . .
[118] the element of ideational intellection . . .
[119] the sphere of (mental) states . . .
[120] the element of (mental) states,
regarded as a single factor ?
Answers as in s^i< 2-6, 60-63, 65, 65, (S6, ^Q, 66, respec-
tively.
These, or whatever other incorporeal, causally induced
states there are on that occasion—these are states that
are good.
[Here ends] the Summary [of the constituents of the
First Main Type of Good Thoughts].
[The '
Emptiness '
Section (sunnatavaro)] .^
[121] Now, at that time there are
states (distinguishable constituents of the
*
thought'),
skandhas, powers,
spheres, causes,
elements, -
contact,
nutriments, feeling,
faculties, perception,.
Jhana, thinking,
the Path, thought,
the skandha of feeling,
the skandha of perception,
the skandha of syntheses,
the skandha of intellect,
the sphere of ideation,
the faculty of ideation,
the element of representative intellection,
the sphere of [mental] states,
the element of [mental] states.
These, or whatever other incorporeal, causally induced
states there are on that occasion—these are states that are
good.
^ On the significance of the term *
emptiness,' see
Introduction ; c/. § 344. The significance of this section
in the student's course of study seems to have consisted
simply in this : That the interest being withdrawn from the
nature and numbers of the particular constituents in each
of the species of mental activity to which the thought-
complex is reducible, emphasis is laid on the principle that
this same thought-complex is an aggregate or combination
of such phenomenal factors, and nothing more. '
There
are states of consciousness' (dhamma honti); that is
(Asl. 155), 'there is no permanent entity or self which
acquires the states.' '
The states are to be understood
phenomenally. There is no other being or existence or
person or individual whatever.'
[122] What on that occasion are states ?
The skandhas of feeling, of perception, of syntheses, of
intellection.
[123] What on that occasion are skandhas ?
Ansiver as in § 59.
[124-145] Similar questions are then put respecting
* spheres,' *
elements,' and so on through the list of con-
stituent species. The ansivers are identical with those given
to similar questions in the previous ' Summary,' viz., in
§§ 64, 67, 70, 74, 83, 89, 95, 103, and 107-120.
[Here ends] the *
Emptiness '
Section.
[Here ends] the First Main Type of Good Thoughts.
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