A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[4. In the pursuit of the Higher Ideal (lokuttara-
vipako).
I. The First Path.
The Twenty Great Methods.
1. Rapt Meditation.
(i.) The Four Modes of Progress in Purification.]
[505] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana
. . . [continue as in § 277] progress thereto being difficult
and intuition sluggish—then there is contact . . . balance.
Now these . . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated^ in pursuit of the
^ On the difficulty of determining which constituent
dhammas are to be here understood, see § 498, n.
2 The word '
karma ' and its proprium, ' storing up
'
(upacitattam), are now superseded respectively by
lokuttaram jhanam and cultivation or practice (bhavi-
tattam) (Asl. 289).
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana ...
progress whereto is painful, intuition wherein is sluggish,
and which is Empty—then there is contact . . . the faculty
of knowledge made perfect ^ . . . balance. And these . . .
are states that are indeterminate.
[506] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation) whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he
may attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana . . .
[continue as in § 277] progress thereto being difficult and
intuition sluggish — then there is contact . . . balance.
Now these . . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is painful, intuition wherein is sluggish,
and which is Signless^ . . .
[or] [507] {repeating all the foregoing) which is Aimless^
—then there is contact . . . the faculty of knowledge
made perfect . . . balance. And these . . . are states
that are indeterminate.
[508] Which are the states that are indeterminate ?
^
Cf. above, § 362. No comment is given on the de-
velopment of this faculty, in the case of indeterminate
states, before the First Path is left behind. But the reason
is presumably that, in the quest of the Ideal, the result
implies the attainment of a higher path, or at least of the
*
fruition '
of the First Path. The faculty is not expressly
stated in the corresponding passages of §§ 508, 509, either
in the printed text or in K. ; but there can, by the context,
be no doubt that it is to be taken as read.
2 See above, p. 91, n. 2. ^ Ibid.
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, suppressing the- working of conception
and of thought discursive, enters into and abides in the
Second Jhana . . .
[or] ... in the Third Jhana . . .
[or] ... in the Fourth Jhana . . .
[or] . . . [continue in the same ivay for fivefold Jhana]
. . . progress whereto is painful and intuition sluggish,
then this constitutes good (karma).
^
But when, as the result [of this or that Jhana the cor-
responding Jhana is attained] progress whereto is painful,
intuition wherein is sluggish,
and which is Empty,
Signless,
[or] Aimless,
then the contact . . . the balance that arises—these . . .
are states that are indeterminate.
[509] Repeat the two foregoing sections, substituting in
order the three remaining Modes of Progress :
'
progress
whereto is painful, but intuition quick,' *
progress whereto
is easy, but intuition sluggish,' and *
progress whereto is
easy, and intuition quick' (§§ 176-180).
[(ii.) The Notion of Emptiness applied to Purification
(s u d d h i k a-s u n n a t a m) .]
[510] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
^ The compilers would appear, here and in certain
subsequent answers, to have made an attempt at con-
densation otherwise than by the usual . . . pe . . . This
is, I believe, a very rare instance.
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana
. . . which is Empty—then there is contact . . . balance.
Now these . . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
which is Empty . . .
[or] [511] which is Signless ...
[or] [512] which is Aimless—then there is contact . . .
balance. And these . . . are states that are indeterminate.
[513] Repeat in the case of each of the remaining Jhdnas
on the Fourfold System, and of all the Jlianas on the Five-
fold System,
[(iii.) The Four Modes of Progress taken in connexion
with the Notion of Emptiness (sunnata^-patipada).
The First Mode.]
[514] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana . . -
progress whereto is painful and intuition sluggish,
and which is Empty,
then there is contact . . . balance. Now these . . . are
states that are good.
But when, as the result of just this good Jhana
having been wrought, having been cultivated in pursuit
of the Higher Ideal, he, aloof from sensuous appetites,
^ Sic lege.
aloof from evil ideas, enters into and abides in the First
Jhana . . .
progress whereto is painful and intuition sluggish,
and which is Empty ...
. . . [or] [515] which is Signless ...
. . . [or] [516] which is Aimless,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[517] Repeat in the case of each of the remaining Jhdnas
on the Fourfold System, and of all the Jhdnas on the Five-
fold System.
[The Second, Third and Fourth Modes.]
[518] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana . . .
—progress whereto is painful, but intuition quick,
and which is Empty . . .
—progress whereto is easy, but intuition sluggish,
and which is Empty . . .
—progress whereto is easy and intuition quick,
and which is Empty . . .
[Repeat, substituting each of the remaining Jhdnas in the
case of each of the three Modes] . . .
then these constitute good (karma).
But when, as the result [of this or that Jhana in any
the three Modes], he enters into and abides in any of
the Jhanas taken in order, which is in any of the three
Modes,
and which is Empty . . .
. . . [or] which is Signless . . .
. . . [or] which is Aimless,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[(iv.) The Notion of Aimlessness applied to Purification
(s u d d h i k a-a ppanihitam).]
[519] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana . . .
which is Aimless,
then there is contact . . . balance. Now these . . . are
states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
. . . which is Aimless ...
. . . [o?*] [520] which is Signless . . .
. . . [or] [521] which is Empty,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[522] Repeat in the case of each q/ the remaining Jhanas
on the Fourfold System, and of all the Jhanas on the Five-
fold System,
[(v.) The Four Modes of Progress taken in connexion
with the Notion of Aimlessness (appanihit a-p a t i-
pada).]
[523] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish,
and which is Aimless,
then there is contact . . . balance. Now these . . . are
states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the first Jhana . . .
progress whereto is difficult and intuition sluggish,
and which is Aimless . . .
• • • [<^^] [524] which is Signless ...
. . . [or] [525] which is Empty,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[526] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation) whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, suppressing the working of conception
and of thought discursive,^ he enters into and abides in
the Second Jhana, or into [any of the remaining Jhanas,
both on the Fourfold and the Fivefold System] . . .
progress whereto is difficult and intuition sluggish,
and which is Aimless,
then this constitutes good (karma).
But when, as the result [of this or that Jhana the cor-
responding Jhana is attained]^ progress whereto is difficult
and intuition sluggish,
and which is Aimless,
[or] which is Signless,^
^ For vivicceva kamehi read vitakkavicfiranam
vupasama.
2 For appanihitan ti vipako repeated read ani-
mittan ti vipako.
[or] which is Empty/
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[527] The Second, Third and Fourth Modes are now
substituted in turn, as teas done in § 518.
[The Eemaining Nineteen Great Methods.]
[528] Which are the states that are indeterminate ?
Here folloiv nineteen concepts, each of which can he sub-
stituted for * the Jhana of the Higher Ideal ' in the preceding
exercises (§§ 505-528), the exercise to which they are actually
applied in this paragraph being the *
Modes of Progress in
Purification ' ^^2;e?^ m §§ 505-509. These nineteen concepts
are enumerated in § 358.
[(vi.) The Modes of Progress in Purification taken in
connexion with the Dominant Influence of Desire (c h a n d-
adhipateyy a-suddhika-pa tipada).]^
[529] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal
(the rapt meditation), whereby there is a going forth and
onward, making for the undoing of rebirth, and when, that
he may attain to the First Stage, he has put away views
and opinions, and so, aloof from sensuous appetites, aloof
from evil ideas, enters into and abides in the First Jhana
. . . progress whereto is difficult and intuition sluggish,
and the dominant influence in which is Desire—then there
is contact . . . balance. Now these . . . are states that
are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish.
^ Suniiatam has been inadvertently omitted from the
text. 2 Omitted in K.
—which is Empty . . .
... [or] [530] which is Signless ^ . . .
. . . [or] [531] which is Aimless,
and the dominant influence in which is Desire—then there
is contact . . . balance. And these . . . are states that
are indeterminate.
[532] Repeat in the case of each of the remaining Jhdnas
on both systems.
[533] Repeat in the case of each of the three remaining
'
Modes of Progress ' applied to each Jhdna.
[(vii.) The Notion of Emptiness applied to Purification, and
taken in connexion with Desire as the Dominant Influence
(chandadhipateyyamsuddhika-sunnatam).]^
[534] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
which is Empty, and the dominant influence in which is
Desire—then there is contact . . . balance. Now these
. . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
which is Empty . . .
• • • [o^] [^^^1 which is Signless ...
. . . [or] [536] which is Aimless,
and the dominant influence in which is Desire—then there
is contact . . . balance. And these . . . are states that
are indeterminate.
^ Kead in the printed text animittam for appani-
mit tarn. ^ Omitted in K.
[537] Repeat in the case oj each of the remaining Jhdnas
on both systems,
(viii.)^
[538] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish, which
is Empty, and the dominant influence in which is Desire
—
then there is contact . . . balance. Now these . . . are
states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish,
—which is Empty . . .
. . . [or] [539] which is Signless^ . . .
• • • l"^'^] [540] which is Aimless,^
and the dominant influence in which is Desire—then there
is contact . . . balance. And these . . . are states that
are indeterminate.
[541] Repeat in the case of each remaining Jhana as
passim,
[542] Repeat in the case of each of the three remaining
*
Modes of Progress '
applied to each Jhana,
^ No title is appended to this group, but it will be seen
that it is a repetition of group vi. (p. 145), with this addi-
tional feature, that the Jhana which constitutes the Karma
is Empty.
^ Read animittam for sunnatam.
^ Omit lokuttaro before phasso.
(ix.)
[543-546] This group is identical with group vii. [§§
534-537], except that the concept Aimless takes the place oj
the concept Empty, and conversely.
(X.)
[547-551] This group is identical with group viii.
[§§ 538-542], except that the concept Aimless takes the place
of the concept Empty, and conversely.
[The Eemaining Nineteen Great Methods.^]
[552] Which are the states that are indeterminate ?
When he cultivates the Path of the Higher Ideal, the
Advance in Mindfulness toward the Higher Ideal, the
System of Eight Efforts toward the Higher Ideal, etc.
[continue as in § 358, doum to * Thought relating to the
Higher Ideal '], whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish, and the
dominant influence in which is Desire—then there is con-
tact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish, which is
Empty,
or Signless,
or Aimless,
and the dominant influence in which is
Desire,
or Energy,
or a Thought,
or Investigation,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[Here ends] Eesult in the Fibst Path.
[II.—IV. The Kemaining Three Paths. C/. §§ 362-364a.]
[553] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and
onward, making for the undoing of rebirth, and when, that
he may attain to the Second Stage, he has diminished the
strength of sensual passions and of malice^ . . . [or] when,
that he may attain to the Third Stage, he has put away
the entire residuum of sensual passions and of malice . . .
[or] when, that he may attain to the Fourth Stage, he has
put away absolutely and entirely all passion for Form, all
passion for the Formless, all conceit, excitement, and ignor-
ance—and so, aloof from sensuous appetites, aloof from evil
ideas, enters into and abides in the First Jhana . . . pro-
gress whereto is difficult and intuition sluggish, then there
is contact . . . the faculty of knowledge made perfect^ . . .
balance. Now these . . . are states that are good.^
^ The passage which occurs here in the printed text, line 3
of the answer, viz., vivicc'eva . . . down to phasso hoti,
seems to be a corrupt reading, presenting discrepancies
with that symmetry both of construction and elision which
usually marks Pitaka compilation. K. omits the phrase.
2 This term (annindriyam hoti) is omitted in K.
It belongs, however, to the attainment of the Second Path
(see above, p. 96, n. 2), and is only superseded by the
intellectual climax of aiinatavindriyam (§ 555). I do
not think, therefore, that it is a wrong reading.
^ Avyakata here in the printed text should of course be
kusala.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof
from evil ideas, enters into and abides in the First
Jhana . . . progress whereto is difficult and intuition
sluggish, and which is Empty, then there is contact
. . . the faculty of one whose knowledge is made per-
fect . . . balance. And these . . . are states that are
indeterminate.
[554] Question and answer on *
contact ' as above passim.
[555] "What on that occasion is the faculty of one whose
knowledge is made perfect (annatavindriyam)?^
The perfected knowledge, the science, the understanding
of the doctrines of those whose knowledge is made perfect,
their searching, research, searching the Truth ; discern-
ment, discrimination, differentiation ; erudition, proficiency,
subtlety ; criticism, reflection, analysis ; breadth, sagacity,
leading ; insight, intelligence, incitement ; wisdom as
faculty and as power ; wisdom as a sword, as a height,
as light, as glory, as splendour, as a precious stone ; the
absence of dulness, searching the Truth, right views, that
searching the truth which is a factor in the Great Awaken-
ing ; a Path-component, contained in the Path—this is on
^ I am not up to the present aware whether this term
occurs anywhere else in the Three Pitakas. By Buddha-
ghosa (Asl. 291) it is defined as the distinctive '
faculty of
the annatavi (lit., the holder of things known), of him
who, in the philosophy of the Four Truths, has completed
what was to be done.' And the '
doctrines ' mentioned in
the answer are defined as the associated or constituent
doctrines, '
within '
which the subject has attained pro-
ficiency, or which he has mastered inwardly (sampayutta-
dhammanam . . . thitanam dhammanam abbhan-
tare).
Possibly, however, dhammanam refers to those intel-
lectual states as mastered and controlled by the anna-
tavin, which are comprised in the answer.
that occasion the faculty of one whose knowledge is made
perfect.
Or^ whatever other incorporeal, causally induced states
there are on that occasion, these are states that are inde-
terminate.
[Here ends] result in connexion with the Higher Ideal.
[B—Bad Karma.2
(a) The Five Modes of Sense-Cognition.]
[556] Which are the states that are indeterminate ?
When, as the result of bad karma having been wrought,
having been stored up, visual cognition has arisen, accom-
panied by disinterestedness and having as its object a
sight . . . auditory cognition has arisen, accompanied by
disinterestedness and having as its object a sound . . .
olfactory cognition has arisen, accompanied by disinter-
estedness and having as its object a smell . . . gustatory
cognition has arisen, accompanied by disinterestedness
and having as its object a taste . . . cognition of body has
arisen, accompanied by distress and having as its object
something tangible, then there is
^ Avikkhepo hoti ... pe ... as included in the
printed text, is omitted in K. It is, however, not incorrect,
since a description of constituent states, beginning with
'
contact ' and ending with * balance,' similar to that given
in §§ 278-337, and only differing by the substitution of
* the faculty of one whose knowledge is made perfect ' for
'
the faculty of believing that I shall come to know the
Unknown,' is here supposed to be fully rehearsed. As it
stands, however, it is a little misleading.
^ With section B, and its three subdivisions a to c, compare
the co-ordinate results of good karma described above,
§§ 431-468 and 484-497. Under B happy results are out
of the question, the determining antecedents having been
evil.
contact, thinking,
feeling, thought,
perception, distress,
self-collectedness
;
the faculties of
ideation,
distress,
vitality.^
Now these, or whatever other incorporeal, causally
induced states there are on that occasion—these are states
that are indeterminate.
[557] Question and answer on *
contact ' as above passim.
[558] What on that occasion is feeling ?
The bodily pain, the bodily distress which, on that occa-
sion, is born of contact with the appropriate element of
cognition of body ; the painful, distressful sensation which
is born of contact with the body ; the painful, distressful
feeling which is born of contact with the body—this is the
feeling that there then is.
[559] What on that occasion is distress ?
The bodily pain, the bodily distress which, on that occa-
sion, is the painful, distressful sensation born of contact
with the body ; the painful, distressful feeling born of
contact with the body—this is the distress that there
then is.
[560] What on that occasion is the faculty of distress ?
Ajiswer as in § 559.
^ Judging by the corresponding answer respecting good
karma in § 443, the . . . pe . . . here appended in the
printed text is erroneous. K. omits it.
This list and the following sections (557-560) apply to
the last-named mode of sense-cognition, namely, that of
body. In the case of the other modes, *
disinterestedness
'
instead of '
distress ' would occasion to certain questions
different answers.
Or whatever other incorporeal, causally induced states
there are on that occasion, these are states that are inde-
terminate.
[Summary.]
[560a] Now at that time
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are three,
contact,
etc.
[Continue as in § 58.]
the faculty of ideation counts as a single factor,
the element of the cognition of body^ counts as
a single factor,
the sphere of [mental] states counts as a single
factor,
etc.
[Continue as in §§ 58-61.]
[561] What on that occasion is the skandha of syntheses ?
Contact, discursive thought,
thinking, self-coUectedness
;
conception, the faculty of 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.
[Continue as in § 63, etc.
^ For mano-vinfianadhatu in the printed text read
kaya-vinnanadhatu.
[{b) The Element of Ideation,']
[562] Which are the states that are indeterminate ?
When, as the result of bad karma having been wrought,
having been stored up, an element of ideation has arisen,
accompanied by disinterestedness, and having 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
ideation,
disinterestedness,
vitality.
Now these, or whatever other incorporeal, causally in-
duced states there are on that occasion—these are states
that are indeterminate.
[Summary.]
[562a] This, including the description of the appropriate
skandha of syntheses [563], is identical with the correspond-
ing Summary, §§ 467a, 468.
[(c) The Element of Representative Intellection.]
[564] Which are the states that are indeterminate ?
When, as the result of bad karma having been wrought,
having been stored up, an element of representative in-
tellection has arisen, accompanied by disinterestedness,
and having as its object a sight, etc.,^ or what not, then
there is
contact, thought,
feeling, conception,
^
Cf § 562.
perception, discursive thought,
thinking, self-collectedness
;
the faculties of
ideation,
disinterestedness,
vitality.
Now these, or whatever other incorporeal, causally in-
duced states there are on that occasion—these are states
that are indeterminate.
**•){• -x- *
[Continue as in §§ 485-496.]
[Summary.]
[564a, 565] ThiSt including the description of the appro-
priate skandha of syntheses, is identical with §§ 496a, 497.
[Here end] the Indeterminates which are the result of
Bad [Karma].
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