Kathavatthu - Of Growth through Observance, Are Acts of Intimation Virtue?, Of Non-Intimation as Immoral

Points of Controversy
OR
Subjects of Discourse
BEING A TRANSLATION OF THE KATHAVATTHU
FROM THE ABHIDHAMMA-PITAKA
BY
SHWE ZAN AUNG, B.A
AND
MRS. RHYS DAVIDS, M.A

9. Of Growth through Observance.
Controverted Point. — That virtue grows through [the
mere fact of] being undertaken.
From the Commentary.--Here, from a careless interpretation of the
verse in the Word, beginning—
'By planting pleasant parks and woods,'


wherein it is said—
'Merit doth grow continually,'
some, like the Mahasanghikas, hold that virtue grows naturally when
once the virtuous life has been undertaken, accumulating indepen-
dently of the mind's action. The argument is similar to a previous
discourse.
[1-4] The argument is exactly similar to VII. 5 (p. 200),
'virtue grows through being undertaken ' replacing 'merit
derived from a gift . . . enjoyed keeps growing,' § 2 being
omitted, and in § 3, ' the giver of a gift' being replaced by
' one who has undertaken a life of virtue.'

10. Are Acts of Intimation Virtue ?
Controverted Point.—That acts of intimation are moral
acts,
From the Commentary. — Some, like the Mahasanghikas and
Sammitiyas, thinking that ' bodily intimation is karma of deed, vocal
intimation is karma of speech,' believe that such acts have a moral
quality. But intimation (as gesture or speech) is a material matter,
while morality or virtuous conduct is not so, but is a deliberate (i.e.,
mental) act of abstinence.
[1] Th.—But the conduct called moral — abstaining
from taking life, from stealing, from fornication, lying, and
strong drink—do you affirm that these are so many modes
of intimation ? You do not. .. .
[Acts intimating minor courtesies such as] salutation,
rising to welcome, presenting clasped hands, acts of pro-
priety, offering a seat, a couch, water for the feet, a towel1
for the feet, rubbing the back in the bath2—are these
morality? Yes, you say. But you would not affirm they

1
Padakathaliya . See Vin. Texts, i. 92 n. Of Buddhagho-
sa's alternative renderings, there given, the Burmese translator of
the Kathd Vatthu uses the latter. The 'footstool (padapitha) for
the washed feet' included in the Vinaya is here omitted.
2
The,same translator renders this word, nhane, by 'with powder.'


are the five abstinences just named. Those are moral—
are these ?
[2] M. S.—But if acts of intimation are not moral, are
they immoral ? If not, then they are moral.

11. Of Non-Intimation as Immoral
Controverted Point.—That acts not intimating [a moral
purpose] are immoral.
From the Commentary.—Some, like the Mahasanghikas, hold this
view, based on the idea of a possible accumulation of demerit [in the
past], and on the fact that moral precepts may be broken at the
dictates of another.
[1] Th.—But the conduct that is immoral—taking life,
theft, fornication, lying, intemperance—do you affirm that
these are so many modes of wow-intimation ? You deny.
(Then they are intimative, and some immoral acts are
therefore intimative [of moral purpose].)
[2] If anyone giving in charity has resolved on some
evil deed, do his merit and his demerit both grow thereby ?
If you assent, you are involved in two sets of mental pro-
cedure.1 And if you assent to this anomaly, you have
good and bad, low and excellent, sinister and radiant states
of mind simultaneously present, when, in fact, as the
Exalted One said, they are as far apart as earth and sky,
etc.2 [3] Similarly for all courtesies shown by one who has
resolved on some evil deed.
[4] M.—But an evil deed, you admit, had been resolved
upon, hence it is right to say that acts non-intimative of
a 'moral thought behind them are immoral.

1 As in X. 1.
2 As in VII. 5.