Saturday, June 4, 2011

Dhamma-Sangani - THE GENESIS OF THOUGHTS - INDETERMINATE STATES OF CONSCIOUSNESS III

A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI

Translated by CAROLINE A. F. RHYS DAVIDS, M.A.

[Chapter II
Action-thoughts.^
A. In connexion with the Sensuous Universe.
(a) On occasion of Ideation (kamavacara-kiriya) .]
[566] Which are the states that are indeterminate ?
When an element of ideation of the kind termed kiriya
^ I have borrowed for a title the term kiriya-cittam
from Asl. 293. The later form is kriya-cittam (see
Abh. S., p. 2 e^ se(2, ; Bastian's '
Buddhistische Psychologie,'
Anhang). Kiriya is discussed in my Introduction. The
Cy. has the following on the term: 'Kiriya here means
simply doing (karana-mattam) . In all kiriya-thoughts
those in which the stage of javanam is attained are like
wind-blown blossoms, but those in which that stage is not
attained are like blossoms where the tree has been felled,
barren of fruit. But when this or that is kept going in the
performance of function, then there is *'
doing " pure and
simple. Hence the term kiriya is used.' Now, javanam,
according to Buddhaghosa (Sum. I., 195), is the effective
outcome of an act of cognition, the stage when the mind or
character of the percipient subject is modified (ethically) in
one way or another. But in the species of indeterminate
thoughts termed kiriya there can be no practical out-
come for good or bad, no karma can be set free. Hence
the simile of the sterile blossoms. The Abh. S. gives
also three species of non-causative kriy a-thoughts as con-
nected with the sensuous universe—reflection on sense-
impressions, reflection on ideas, and the genesis of mirth
(hasituppada-cittam) . These correspond fairly well to
the three given in the Dh. S., if the two modes of representa-
tive intellection be taken in inverted order.


has arisen/ which is neither good nor bad nor the result
of karma, which is accompanied by disinterestedness, and
which has as its object a sight, a sound, a smell, a taste,
something tangible, or what not, then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, disinterestedness,
self-collectedness f
the faculties of]
ideation,
disinterestedness,
vitality.
Now these, or whatever other incor; -eal, causally in-
duced states there are on that occasion—these are states
that are indeterminate.
[Summary.]
[566a] Now, at that time
the skandhas are four,
^ According to the Cy., the ideation which is kiriya
differs from the ideation which is result only in the mode of
its arising (upattitthanam). The latter arises imme-
diately after the act of sense-cognition. The former arises
while sensation is actually proceeding, while the organism
is being turned towards the object (Asl. 294). Again (ibid.),
that the thought is '
neither good nor bad '
means the
absence of that cause of good or of bad which is termed the
root of the one or of the other ; it means the absence of
those conditions of good or of bad which are termed con-
sidering things by way of their causes (yoniso-mana-
sikara), or not so considering them. 'Nor the result of
karma ' means the absence of the generative cause (jana-
kahetu), known as good or bad (as the case may be).
Asl. 293. The marginal reading in the last sentence is
obviously right.
2 With its minimum connotation, i.e., as in § 438 and
elsewhere (Asl. 293).


the spheres are two,
the elements are two,
the nutriments are three,
the faculties are three,
contact,
etc.
[567] The skandha of syntheses (as well as the remainder
of the foregoing summary) is identical with the corresponding
passages in Chapter I., viz., §§ 467a, 468.
(b) On occasion of Representative Intellection,
1.
[568] Which are the states that are indeterminate ?
When an element of representative intellection of the kind
termed kiriya has arisen, which is neither good nor bad nor
the result of karma, which is accompanied by happiness,^
^ The Cy. (p. 294) pronounces this species of thought
not common to men, but peculiar to the arahat. *
It is
obtained in the six doors,' e.g., when an arahat sees a spot
(than am) favourable to one of those prescribed spiritual
wrestlings termed padhanani [sic lege ; cf below, § 1366,
(v.)], ' by this thought he is gladdened.' When he comes to
a market-place, '
hears the uproar of the bargaining, and
thinks, " I have done with all this thirst for gain," by this
thought he is gladdened. When he has made an offering
of fragrant odours or flowers at the shrine, by this thought
he is gladdened. When he is tasting the food he has
received as ordained, and thinks, "Verily I have carried
out the doctrine incumbent upon me," by this thought he
is gladdened. When he is carrying out minor rules con-
cerning the body, and thinks, " I have fulfilled the rules
concerning the door of the body," by this thought he is
gladdened. Such is this kind of intellection when obtained
in connexion with the '*
fivefold door." In connexion
with the door of ideation, it arises with reference to the


and which has as its object a sight, a sound, a smell, a
taste, something tangible, or what not, then there is
contact, conception,
feeling, discursive thought,
perception, joy,
thinking, ease,
thought, self-collectedness
;
the faculties of
energy, ideation,
concentration, happiness,
vitality.
Now these, or whatever other incorporeal, causally
induced states there are on that occasion—these are states
that are indeterminate.
[569] Question and answer on *
contact ' as above passim.
[570] What on that occasion is self-collectedness ?
The stability, solidity, absorbed steadfastness of thought
which on that occasion is the absence of distraction, balance,
imperturbed mental procedure, quiet, the faculty and the
power of concentration^—this is the self-collectedness that
there then is.
* * * * * ^
[571] What on that occasion is the faculty of energy . . .
[572] of concentration ?
Answers as in § 13 and § 570 respectively.
past and the future.' As, for instance, when the Buddha
smiled at the recollection of occurrences in certain of his
former births, or, again, when he foresaw this and that.
^ It might have been expected that this 'power' as well as
that of *
energy ' would have found a place in the enumera-
tion of the constituent states. The Cy. (p. 295) explains
that *
concentration '
and '
energy '
are not present in full
strength. It follows that no '
powers '
are included in the
summary.


[Summary.]
[572a] Now at that time
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are five,
contact,
etc.
[Continue as in § 482a.]
* ::- ^: * 'A^ -^c
[573] What on that occasion is the skandha of syn-
theses ?
Contact,
thinking,
conception,
discursive thought,
joy,
self-collectedness,
the faculties of
energy,
concentration,
vitality.
Or whatever other incorporeal, causally induced states
there are on that occasion, exclusive of the skandhas of
feeling, perception, and intellect—these are the skandha of
syntheses.
2.
[574] Which are the states that are indeterminate ?
When an element of representative intellection of the
kind termed kiriya has arisen, which is neither good, nor
bad, nor the result of karma, which is accompanied by dis-


interestedness,^ and which has as its object a sight, a
sound, a smell, a taste, something tangible, or what not,
then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, disinterestedness,
self-collectedness
;
the faculties of
energy, ideation,
concentration, disinterestedness,
vitality.
Now these, or whatever other incorporeal, causally in-
duced states there are on that occasion—these are states
that are indeterminate.
[Summary.]
[574a] Identical with 5Tila.
;;; ^ t{i ;;; ;;; -^<
[575] The skandha of syntheses is identical with that in
§ 573, hut '
joy '
must be omitted.
3-
[576] Which are the states that are indeterminate ?
When an element of representative intellection of the
^ This kind of thought, unlike the last, is, says the Cy.
(295), common to all intelligent (sacittaka) beings; in
fact, there is none such who does not experience it. (The
marginal reading is here evidently the more correct.) If it
arise in connexion with the '
five doors,' it is an act of
establishing ; if in connexion with the door of ideation, it
is an act of reflection. By it the six specific channels of
cognition lay hold of their several objects.


kind termed kiriya has arisen that is neither good, nor bad,
nor the result of karma—(I.)^ which is accompanied by
happiness and associated with knowledge . . . (II.) which is
accompanied by happiness, associated with knowledge, and
prompted by a conscious motive . . . (III.) which is accom-
panied by happiness and disconnected with knowledge . . .
(IV.) which is accompanied by happiness, disconnected
with knowledge and prompted by a conscious motive . . .
(V.) which is accompanied by disinterestedness and associ-
ated with knowledge . . . (VI.) which is accompanied by
disinterestedness, associated with knowledge and prompted
by a conscious motive . . . (VII.) which is accompanied
by disinterestedness and 'disconnected with knowledge . . .
(VIII.) which is accompanied by disinterestedness, discon-
nected with knowledge and prompted by a conscious motive
—and, which has as its object a sight, a sound, a smell,
a taste, something tangible, or what not— then there is
contact . . . balance. Now these . . . are states that are
indeterminate.
* * * -x- -K-
[576a] That absence of lust which is the root of the
indeterminate . . .
that absence of hate which is the root of the inde-
terminate . . .
that absence of dulness which is the root of the inde-
terminate . . .
these are states that are indeterminate.^
* * * * * *
[B. In connexion with the Universe of Form (rupa-
vacara-kiriya).]
^ The Latin numerals refer to the Eight Main Types of
Thought set forth in the first 159 sections of this work. In
this connexion, however, they are no longer effective as
*
good,' i.e., as producing good karma.
2 See above, § 498a.


[577] Which are the states that are indeterminate ?
When he cultivates rapt meditation in connexion with the
universe of Form, and of the kind termed kiriya which is
neither good, nor bad, nor the result of karma, and which is
concerned with easeful living under present conditions^

and so, aloof from sensuous appetites, aloof from evil
ideas, by earth-gazing, enters into and abides in the First
Jhana . . . then there is contact . . . balance. Now
these . . . are states that are indeterminate.
[578] Repeat i7i the case of each remaining Jhana on the
Fourfoldf and of those on the Fivefold System.
[C. In connexion with the Universe of the Formless
(arupavacara-kiriya).]
[579] Which are the states that are indeterminate ?
When he cultivates rapt meditation in connexion with
the universe of the Formless, of the kind termed kiriya,
which is neither good, nor bad, nor the result of karma, and
is concerned with easeful living under present conditions

and when, by passing wholly beyond all consciousness of
form, by the dying out of the consciousness of sensory
reaction, by turning the attention from any consciousness
of the manifold, he enters into and abides in that rapt
meditation which is accompanied by the consciousness of a
sphere of unbounded space—even the Fourth Jhana, to
gain which all sense of ease must have been put away, etc.
. . . then there is contact . . . balance. Now these . . .
are states that are indeterminate.
^ Diftha-dhammasukha-viharam. In this individual ex-
istence (imasmim attabhave), explains the Cy. (296.
On this term, cf below, p. 175, n. 1). In Sum. I., 121 the
paraphrase runs, '
that state of existence one happens to
have got.' Cf *
Dialogues of the Buddha,' I. 50, n. The
passage there commented upon (D. I. 37) is the heresy which
holds that Jhana constituted an equivalent for Nirvana.


[580-582] Here follow, with the same opening formula as
in the foregoing answer, the three remaining *
Jhanas con-
nected with Formless Existence.' See §§ 266-268.
[582a] That absence of lust which is the root of the
indeterminate . . . that absence of hate which is the root
of the indeterminate . . . that absence of dulness which is
the root of the indeterminate . . . these . . . are states
that are indeterminate.^
[Here ends] the Division on the Genesis of Thoughts.
^ In K. a footnote is here appended, drawing attention to
the apparent discrepancy in the fact that this passage,
hitherto given under the universe of sense [§§ 498a, 576a],
is here associated with the universe of the Formless. This,
it adds, should be accepted after due deliberation.

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