A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter VII.
The Group of the Floods (ogha-gocchakam).]
[1151] Which are the states that are Floods ?
. . . [continue as in the Group of Fetters.]^
1 This and the group in the next chapter are thus indi-
cated to be taken as read, in both the text and K. By the
table of contents, it can be seen that the same system of
catechizing is followed as in the Groups of the Fetters and
the Ties. In S. v., p. 59, may be seen the number and
kind of *
states ' included under Floods or under Bonds, the
contents of either group being identical with the four
Asavas. These are the Flood or Bond of sensuality
(kama), renewed existence (bhava), speculative opinion
(ditthi) and ignorance (avijja). The Atthasalini only
remarks that the Floods are states so called because they
sink him for whom they exist into samsara, while the
Bonds, like the Ties, chain him to the Circle (p. 49). Also
that the adjectives, oghaniya and yoganiya, analogous
to ganthaniya, stand for that which can be engulfed by
Floods and enchained by Bonds respectively.
[Chaptee VIII.
The Group of the Bonds (yoga-gocchakam).]
[1151a] Which are the states that are Bonds ?
... [continue as in the Group of Fetters].
Showing posts with label Dhamma-Sangani. Show all posts
Showing posts with label Dhamma-Sangani. Show all posts
Monday, June 6, 2011
Dhamma-Sangani - THE DIVISION ENTITLED ELIMINATION - The Group of the Ties
A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter VI.
The Group of the Ties (gantha-gocchakam).p
[1135] Which are the states that are Ties ?
The four Ties, to wit, the bodily Tie of covetousness, the
bodily Tie of ill-will, the bodily Tie of the contagion of
mere rule and ritual, the bodily Tie of the inclination to
dogmatize.
In this connexion,
[1136] what is the bodily Tie of covetousness (abhijjha
kayagantho)?
Answer as for *
lust,' § 1059.^
[1137] what is the bodily Tie of ill-will (vyapado
kayagantho) ?
Answer as for *
hate,' § 1060.
[1138] what is the bodily Tie of the contagion of mere
rule and ritual ?
Answer as in § 1005, and, § 1119, for the Fetter so-called.
1 Gantho is defined as that which ties (or knots) or
binds him for whom it exists on to the * circle ' of re-birth.
And the term kayagantho (body-tie) is used because the
tying is effected through the body—that is, is got in con-
ception and re-birth. Asl. 49, 377. The Ganthas are
enumerated as in the present answer in S. iv. 59, and are
frequently mentioned collectively, sometimes as Gandhas,
throughout that volume. In the A. (ii. 24) I find only the
general allusion sabba-gantha-pamocano.
2 See also p. 293, n. 1.
[1139] what is the bodily Tie of the inclination to dogma-
tize?^
* " The world is eternal "—this is true, all else is false !
" The world is not eternal "—this is true, all else is false !
**
The world is finite ... is infinite "—this is true, all else
is false !
" The living soul is the body ... is a different
thing from the body "—this is true, all else is false !
'*
He
who has won truth exists after death . . . does not exist
after death . . . both exists and does not exist after death
. . . neither exists nor does not exist after death "—this is
true, all else is false !'
—this kind of opinion, this walking
in opinion, this jungle of opinion, wilderness of opinion,
puppet-show of opinion, scuffling of opinion, this Fetter of
opinion, the grip and tenacity of it, the inclination towards
it, the being infected by it, this by-path, wrong road,
wrongness, this '
fording-place,' this shiftiness of grasp
—
this is called the bodily Tie of the inclination to dogmatize.
And, excepting only the bodily Tie of the contagion of
mere rule and ritual, all wrong views are included under
the bodily Tie of the inclination to dogmatize.
These are the states which are Ties.
[1140] Which are the states that are not Ties?
Every state, good, bad and indeterminate, which is not
included in the foregoing [four] states, whether it relates
to the worlds of sense or of form, or of the formless, or to
the life that is Unincluded ; in other words, the four
skandhas ; all form also, and uncompounded element.
Which are the states that
[1141] (a) tend to become tied P
Good, bad and indeterminate states, relating to the worlds
of sense, of form or of the formless, which are co-Intoxicant
;
in other words, the five skandhas.
^ The sole comment on this species of spiritual hindrance
is that it is the standpoint of those who have rejected the
doctrines of the Omniscient. Asl. 377.
^ Ganthaniya. Arammanakaranavasena gan-
thehi ganthitabba ti ganthaniya. Asl. 49.
[1142] (b) do not tend to become tied ?
The Paths that are the Unincluded and the Fruits of the
Paths, and uncompounded element.
Which are the states that are
[1143] (a) associated with the Ties ?
The states connected with those four afore-named states
;
in other words, the four skandhas.
[1144] (b) disconnected with the Ties ?
The states which are disconnected with those [four afore-
named] states ; in other words, the four skandhas ; all form
also, and uncompounded element.^
Which are the states that
[1145] (a) are themselves Ties and tend to become tied ?
The Ties themselves are both.
[1146] (b) tend to become tied, but are not Ties ?
The states which tend to become tied by those [four
afore-named] states, that is, every state, good, bad and
indeterminate, which is not included in the latter, whether
it relates to the worlds of sense, of form, or of the formless
;
in other words, the five skandhas.
Which are the states that are
[1147] {a) Ties themselves, and associated zvith the Ties ?
The bodily Tie of the contagion of mere rule and ritual
in conjunction with the bodily Tie of covetousness, and
conversely, is both. The bodily Tie of the inclination to
dogmatize in conjunction with the bodily Tie of covetous-
ness, and conversely, is both.^
[1148] (b) associated with the Ties but not Ties ?
^ Sabbaii ca rupam asankhata ca dhatu is
omitted in the text, but occurs in analogous passages
(§§ 1124, 1167) and is given in K.
2 It is not apparent to me why the Tie of ill will
(vyapado) is omitted from these combinations, both in
the text and in K. Buddhaghosa makes no comment.
The states which are associated with the four states afore-
named (the Ties), the latter themselves excepted ; in other
words, the four skandhas.
Which are the states that
[1149] (a) are disconnected with the Ties, hut tend to
become tied?
The states which are disconnected with the afore-named
states, that is, good, bad and indeterminate states relating
to the worlds of sense, of form, or of the formless, which
are co-Intoxicant ; in other words, the five skandhas.
[1150] (6) are disconnected with the Ties and do not tend
to become tied ?
The Paths that are the Unincluded and the Fruits of the
Paths, and uncompounded element.
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter VI.
The Group of the Ties (gantha-gocchakam).p
[1135] Which are the states that are Ties ?
The four Ties, to wit, the bodily Tie of covetousness, the
bodily Tie of ill-will, the bodily Tie of the contagion of
mere rule and ritual, the bodily Tie of the inclination to
dogmatize.
In this connexion,
[1136] what is the bodily Tie of covetousness (abhijjha
kayagantho)?
Answer as for *
lust,' § 1059.^
[1137] what is the bodily Tie of ill-will (vyapado
kayagantho) ?
Answer as for *
hate,' § 1060.
[1138] what is the bodily Tie of the contagion of mere
rule and ritual ?
Answer as in § 1005, and, § 1119, for the Fetter so-called.
1 Gantho is defined as that which ties (or knots) or
binds him for whom it exists on to the * circle ' of re-birth.
And the term kayagantho (body-tie) is used because the
tying is effected through the body—that is, is got in con-
ception and re-birth. Asl. 49, 377. The Ganthas are
enumerated as in the present answer in S. iv. 59, and are
frequently mentioned collectively, sometimes as Gandhas,
throughout that volume. In the A. (ii. 24) I find only the
general allusion sabba-gantha-pamocano.
2 See also p. 293, n. 1.
[1139] what is the bodily Tie of the inclination to dogma-
tize?^
* " The world is eternal "—this is true, all else is false !
" The world is not eternal "—this is true, all else is false !
**
The world is finite ... is infinite "—this is true, all else
is false !
" The living soul is the body ... is a different
thing from the body "—this is true, all else is false !
'*
He
who has won truth exists after death . . . does not exist
after death . . . both exists and does not exist after death
. . . neither exists nor does not exist after death "—this is
true, all else is false !'
—this kind of opinion, this walking
in opinion, this jungle of opinion, wilderness of opinion,
puppet-show of opinion, scuffling of opinion, this Fetter of
opinion, the grip and tenacity of it, the inclination towards
it, the being infected by it, this by-path, wrong road,
wrongness, this '
fording-place,' this shiftiness of grasp
—
this is called the bodily Tie of the inclination to dogmatize.
And, excepting only the bodily Tie of the contagion of
mere rule and ritual, all wrong views are included under
the bodily Tie of the inclination to dogmatize.
These are the states which are Ties.
[1140] Which are the states that are not Ties?
Every state, good, bad and indeterminate, which is not
included in the foregoing [four] states, whether it relates
to the worlds of sense or of form, or of the formless, or to
the life that is Unincluded ; in other words, the four
skandhas ; all form also, and uncompounded element.
Which are the states that
[1141] (a) tend to become tied P
Good, bad and indeterminate states, relating to the worlds
of sense, of form or of the formless, which are co-Intoxicant
;
in other words, the five skandhas.
^ The sole comment on this species of spiritual hindrance
is that it is the standpoint of those who have rejected the
doctrines of the Omniscient. Asl. 377.
^ Ganthaniya. Arammanakaranavasena gan-
thehi ganthitabba ti ganthaniya. Asl. 49.
[1142] (b) do not tend to become tied ?
The Paths that are the Unincluded and the Fruits of the
Paths, and uncompounded element.
Which are the states that are
[1143] (a) associated with the Ties ?
The states connected with those four afore-named states
;
in other words, the four skandhas.
[1144] (b) disconnected with the Ties ?
The states which are disconnected with those [four afore-
named] states ; in other words, the four skandhas ; all form
also, and uncompounded element.^
Which are the states that
[1145] (a) are themselves Ties and tend to become tied ?
The Ties themselves are both.
[1146] (b) tend to become tied, but are not Ties ?
The states which tend to become tied by those [four
afore-named] states, that is, every state, good, bad and
indeterminate, which is not included in the latter, whether
it relates to the worlds of sense, of form, or of the formless
;
in other words, the five skandhas.
Which are the states that are
[1147] {a) Ties themselves, and associated zvith the Ties ?
The bodily Tie of the contagion of mere rule and ritual
in conjunction with the bodily Tie of covetousness, and
conversely, is both. The bodily Tie of the inclination to
dogmatize in conjunction with the bodily Tie of covetous-
ness, and conversely, is both.^
[1148] (b) associated with the Ties but not Ties ?
^ Sabbaii ca rupam asankhata ca dhatu is
omitted in the text, but occurs in analogous passages
(§§ 1124, 1167) and is given in K.
2 It is not apparent to me why the Tie of ill will
(vyapado) is omitted from these combinations, both in
the text and in K. Buddhaghosa makes no comment.
The states which are associated with the four states afore-
named (the Ties), the latter themselves excepted ; in other
words, the four skandhas.
Which are the states that
[1149] (a) are disconnected with the Ties, hut tend to
become tied?
The states which are disconnected with the afore-named
states, that is, good, bad and indeterminate states relating
to the worlds of sense, of form, or of the formless, which
are co-Intoxicant ; in other words, the five skandhas.
[1150] (6) are disconnected with the Ties and do not tend
to become tied ?
The Paths that are the Unincluded and the Fruits of the
Paths, and uncompounded element.
Dhamma-Sangani - THE DIVISION ENTITLED ELIMINATION - The Group of the Fetters
A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter V.
The Group of the Fetters (sannojana-gocchakam).]
[1113] Which are the states that are Fetters?
The ten Fetters, to wit, the Fetter of
sensuality,
repulsion,
conceit,
speculative opinion,
perplexity,
the contagion of mere rule and ritual,
the passion for renewed existence,
envy,
meanness,
ignorance.^
1 Saniiojanani 'mean the things that bind, that fetter
to the wheel of re-birth, the individual for whom they exist.'
Asl. 48. This list differs in some items from the well-
known dasa saniiojanani occurring so often in the
Suttas, and enumerated in Childers. See Ehys Davids,
' American Lectures,' 141 et seq. That that older category
was known to Buddhaghosa may be gathered from his
naming the first three in order as '
states which are to be
put away by insight,' § 1002 et seq. He proffers, however, no
comment on the two lists as such. In M. i. 360-363, eight
states of mind are enumerated and severally designated as
a Fetter and a Hindrance, but they are quite different
from either category habitually understood by these two
titles. Cf. also M. i. 432 ; A. ii. 238 ; Div. S. 533, 553.
In this connexion,
[1114] What is the Fetter of sensual passion ?
That sensual desire, sensual passion, sensual delight,
sensual craving, sensual fondness, sensual fever, sensual
languor, sensual rapacity, which is excited by the pleasures
of the senses—this is called the Fetter of sensuality.^
[1115] What is the Fetter of repulsion P
Answer as for *hate,' § 1060.
[1116] What is the Fetter of conceit?^
^
Cf. with § 1097. The single discrepancy is the omission
in § 1114 of '
sensual thirst' (kamapipaso), both in the
P. T. S. text and in K.
'^
Patigha-sannojanam, cf. §§ 413-421.
^ Mana-saiinojanam—or pride. Conceit is etymo-
logically more exact, though not so in any other respect.
'
Lowly '
is hin 0. (7/. §§ 269, et seq., 1025. '
Loftiness and
haughtiness '
are unnati, unnamo. *
[Flaunting] a flag
'
is simply dhajo, the metaphor implying the pretensions
conveyed by raising a flag over one's self or property, but
answering better to our metaphor of a *
flourish of trumpets.'
*
Assumption 'is sampaggaho. The Cy. (p. 372) hereon
has ukkhipanatthena cittam sampagganhati ti
—
to grasp in the sense of tossing (puffing up) the mind.
Cf. sisam ukkhipitva, quoted by Childers, and the
Hebrew figures for arrogance, etc.—lifting up head, horn,
heel, or one's self on high ; also paggaho, § 56. * Desire
of the heart for self-advertisement' is ketukamyata
cittassa. I can only make sense of the Cy. hereon by
altering the punctuation followed in the text. Thus
:
Ketu vuccati bahusu dhajesu accuggatadhajo. Mano pi
punappuna uppajjamano aparapare upadaya accuggatat-
thena ketum viyati ketu. Ketum icchati ti ketukamyatassa
bhavo ketukamyata. Sa pana cittassa, na attano, tena
vuttam :
—ketukamyata cittassa ti. *A flag hoisted
above many flags is called a ketu (sign, or standard)
;
cf Ramayana i. 19, 16, quoted by Bothl. and Both). By
ketu is meant the conceit which arising again and again
is like a signal in the sense of something set up on high.
The state of ketu-desire, i.e., to wish for self-advertise-
ment, is ketukamyata. But this means [a state of]
mind, not of a self-entity, therefore the phrase is desire of
the mind [or heart] for self-advertisement.'
Conceit at the thought *
I am the better man '; conceit at
the thought * I am as good [as they] '; conceit at the
thought *
I am lowly '
—all such sort of conceit, overween-
ing, conceitedness, loftiness, haughtiness, flaunting a flag,
assumption, desire of the heart for self-advertisement—this
is called conceit.
[1117] What is the Fetter of speculative opinion ?
Answer as for the * Intoxicant of speculative opinion,'
§ 1099, ivith this supplement: And, with the exception of
the *
Fetter of the contagion of mere rule and ritual,' all
wrong views are included in the Fetter of speculative
opinion.
[1118] What is the Fetter ofperplexity ?
Answer as for * perplexity,' § 1004.
[1119] What is the Fetter of the contagion of mere rule
and ritual ?
Ansiver as for the 'contagion of,' etc., § 1005.
[1120] What is the Fetter of the passion for renewed
existence ?
Answer asfor the * Intoxicant of renewed existence,' § 1098.
[1121] What is the Fetter of envy (issasanno-
janam) ?
Envy, envying, enviousness—jealousy, the expression
and mood of jealousy at the gifts, the hospitality, the
respect, afi'ection, reverence and worship accruing to others^
—this is called the Fetter of envy.
[1122] What is the Fetter of meanness (macchari-
sannojanam)?
The Five Meannesses, to wit, meanness as regards dwell-
ing, families, gifts, reputation, doctrine^—all this sort of
^ In other words, discontent and murmuring at the success
of one's neighbour, and complacency when bad luck over-
takes him {Schadenfreude). Asl. 373. Cf. P. P., p. 19.
2 Buddhaghosa is at some pains to distinguish genuine
instances of want of magnanimity from such as are not.
For example, it is macchariyam when a bhikshu, enjoy-
ing the use of a lodging, grudges another a share of it, or
when he grudges another intercourse with his own patrons
meanness, grudging, mean spirit, avarice and ignobleness/
niggardliness and want of generosity of heart^—this is
called the Fetter of meanness.
and relatives, or gifts from the laiety for his piety, or that
he should enjoy a reputation for physical or moral attrac-
tiveness, or that he should win proficiency in the letter, or
the spirit of doctrine. On the other hand, it is not mac-
chariyam to deprecate the arrival at one's lodging of
quarrelsome persons and the like, or the introduction to
one's own social circle of peace-breakers, or the gifts made
to selfish, miserly brethren instead of to the virtuous. Nor
is it ungenerous in every case to withhold instruction from
an inquirer. Eeserve may be employed out of regard
either for the doctrine, or for the inquirer. The latter may
distort the imparted doctrine, or the doctrine may upset
him. Nevertheless, it is an act of doctrinal illiberality to
withhold the doctrine, if the inquirer is not a *
weak
brother,' but one likely to prove hostile to 'our Cause'
(amhakam samayam bhinditum samattho).
There then follows a mythological paragraph on the
unpleasant rebirths awaiting those who err with respect to
any one of these five forms of meanness. Asl. 374, 375.
^
Yeviccham kadariyam. These terms are charac-
terized (Asl. 375, 376) as respectively the soft (mudu) and
hard (thaddha) varieties of meanness (c/. Childers, s.v.
thaddho). We might name them the negatively and the
positively anti-social. For the former is the spirit that
says, spreading itself over all its own gettings, '
Mine be
it, not another's !'
(§ 1059). The latter (the anariyo)
would even prevent another from giving to others.
^ Katukaiicukata aggahitattam cittassa. There
is doubt about the reading of the former term. K. has
katakancukata, Buddhaghosa katukancukata. The
term is discussed by Morris, J. P. T. S., 1887, p. 161.
Buddhaghosa's remark is as follows (Asl. 376): 'Katu-
kancuko means that, on seeing a beggar, owing to one's
styptic (katuko) disposition, one's heart narrows or is
bent (ancati—? ^^ anh, or anc) and shrinks up. ' He then,
in offering an alternative explanation, relapses into charac-
teristic etymology, deriving katukancukata from katac-
chugaho—spoon-helps. When your rice-pot is full to the
brim, one can only take niggling helps with the tip of
[1123] What is the Fetter of ignorance ?
Answer as for the Intoxicant of ignorance, § 1100.
These are the states that are Fetters.
[1124] Which are the states that are not Fetters ?
Every state, good, bad and indeterminate, which is not
included in the foregoing [ten] states, whether it relates to
the worlds of sense, or of form, or of the formless, or to the
life that is Unincluded ; in other words, the four skandhas ;
all form also, and uncompounded element.
Which are the states that are
[1125] (a) favourable to the Fetters .^^
Co-Intoxicant states, good, bad and indeterminate,
relating to the worlds of sense, form, or the formless ; in
other words, the five skandhas.
[1126] (b) unfavourable to the Fetters ?
The Paths that are the Unincluded and the Fruits of the
Paths, and uncompounded element.
Which are the states that are
[1127] (a) associated with the Fetters ?
[1128] (b) disconnected with the Fetters ?
Answers identical with those given to corresponding ques-
tions respecting the ^Intoxicants,' §§ 1105, 1106.
Which are the states that are
[1129] (a) both Fetters and favourable to the Fetters ?
a spoon. And just as the heart of the niggard shrinks, so
too is his body '
bent back on itself, thrown back on itself,
obtains no peace '
(he quotes from Mil., p. 297). Similarly
aggahitattam cittassa is a holding the heart fast, or
back, preventing its expansion by way of gifts and service
to others.
^ Saniiojaniya. So the text and K. The Cy. reads
sannojanlya. But cf ganthaniya, oghaniya, yoga-
niya, Asl. 49. The Cy. explains the term, which is
literally fetter-ish, as that which benefits the Fetters by
developing them, once their inception has begun. Asl. 48.
The Fetters themselves are both
[1130] (b) favourable to the Fetters but not themselves
Fetters.
The states which are favourable to those [ten] states
afore-named; that is to say, with the exception of the
Fetters themselves, all co-Intoxicant states whatever, good,
bad and indeterminate, whether relating to the worlds of
sense, form or the formless ; in other words, the five
skandhas.
Which are the states that are
[1131] (a) both Fetters and associated with Fetters ?
The Fetter of sensuality in conjunction with the Fetter
of ignorance, and conversely, is both. So is any one of the
remaining eight Fetters when in conjunction with the Fetter
of ignorance, and conversely.
[1132] (b) associated with the Fetters but not a Fetter?
The states which are associated with those ten states
afore-named, with the exception of the Fetters themselves
;
in other words, the four skandhas.
Which are the states that are
[1133] (a) disconnected with the Fetters yet favourable to
them ?
The states which are disconnected with those afore-
mentioned [ten] states, that is to say, good, bad and
indeterminate states which are co-Intoxicant, whether
they relate to the worlds of sense, or of form, or of the
formless ; in other words, the ^ve skandhas.
[1134] (b) disconnected with the Fetters and not favourable
to them ?
The Paths that are the Unincluded and the Fruits of the
Paths ; all form also, and uncompounded element.
^
^ In quitting the subject of Fetters, the Cy. declares
(pp. 376, 377) that the Fetters of sensuality and repulsion
are put away during one's progress through the third
(an a garni) path, the Fetter of conceit in the fourth
(arahatta) path, the Fetters of speculative opinion, per-
plexity, and the contagion of mere rule and ritual, in the
first (sotapatti) path, the Fetter of the passion for
renewed existence in the fourth path, the Fetters of envy
and meanness in the first path, the Fetter of ignorance in
the fourth path. Hence the second path seems, according
to Buddhaghosa, to constitute an interim in the breaking
of Fetters.
The following tables show how far the Dh. S. and its
Cy. agree with the authorities quoted in Childers, s.v.
samyojanam (cf. D. i. 156)
:
Dh. S, and Asl.
ditthi
vicikiccha
silabbata-paramaso
issa
macchariyam
kamarago
patigho
mano
bhavarago
avijja
Childers.
sakkaya-ditthi
vicikiccha
silabbata-paramaso
kamarago
patigho
ruparago
aruparago
mano
uddhaccam
avijja
On the work of the Fourth Path compare Dh. S., § 364,
which is in agreement with the right-hand table. In the
first edition (p. 452) of Dr. Oldenberg's '
Buddha ' attention
was called to discrepancies in this connexion.
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter V.
The Group of the Fetters (sannojana-gocchakam).]
[1113] Which are the states that are Fetters?
The ten Fetters, to wit, the Fetter of
sensuality,
repulsion,
conceit,
speculative opinion,
perplexity,
the contagion of mere rule and ritual,
the passion for renewed existence,
envy,
meanness,
ignorance.^
1 Saniiojanani 'mean the things that bind, that fetter
to the wheel of re-birth, the individual for whom they exist.'
Asl. 48. This list differs in some items from the well-
known dasa saniiojanani occurring so often in the
Suttas, and enumerated in Childers. See Ehys Davids,
' American Lectures,' 141 et seq. That that older category
was known to Buddhaghosa may be gathered from his
naming the first three in order as '
states which are to be
put away by insight,' § 1002 et seq. He proffers, however, no
comment on the two lists as such. In M. i. 360-363, eight
states of mind are enumerated and severally designated as
a Fetter and a Hindrance, but they are quite different
from either category habitually understood by these two
titles. Cf. also M. i. 432 ; A. ii. 238 ; Div. S. 533, 553.
In this connexion,
[1114] What is the Fetter of sensual passion ?
That sensual desire, sensual passion, sensual delight,
sensual craving, sensual fondness, sensual fever, sensual
languor, sensual rapacity, which is excited by the pleasures
of the senses—this is called the Fetter of sensuality.^
[1115] What is the Fetter of repulsion P
Answer as for *hate,' § 1060.
[1116] What is the Fetter of conceit?^
^
Cf. with § 1097. The single discrepancy is the omission
in § 1114 of '
sensual thirst' (kamapipaso), both in the
P. T. S. text and in K.
'^
Patigha-sannojanam, cf. §§ 413-421.
^ Mana-saiinojanam—or pride. Conceit is etymo-
logically more exact, though not so in any other respect.
'
Lowly '
is hin 0. (7/. §§ 269, et seq., 1025. '
Loftiness and
haughtiness '
are unnati, unnamo. *
[Flaunting] a flag
'
is simply dhajo, the metaphor implying the pretensions
conveyed by raising a flag over one's self or property, but
answering better to our metaphor of a *
flourish of trumpets.'
*
Assumption 'is sampaggaho. The Cy. (p. 372) hereon
has ukkhipanatthena cittam sampagganhati ti
—
to grasp in the sense of tossing (puffing up) the mind.
Cf. sisam ukkhipitva, quoted by Childers, and the
Hebrew figures for arrogance, etc.—lifting up head, horn,
heel, or one's self on high ; also paggaho, § 56. * Desire
of the heart for self-advertisement' is ketukamyata
cittassa. I can only make sense of the Cy. hereon by
altering the punctuation followed in the text. Thus
:
Ketu vuccati bahusu dhajesu accuggatadhajo. Mano pi
punappuna uppajjamano aparapare upadaya accuggatat-
thena ketum viyati ketu. Ketum icchati ti ketukamyatassa
bhavo ketukamyata. Sa pana cittassa, na attano, tena
vuttam :
—ketukamyata cittassa ti. *A flag hoisted
above many flags is called a ketu (sign, or standard)
;
cf Ramayana i. 19, 16, quoted by Bothl. and Both). By
ketu is meant the conceit which arising again and again
is like a signal in the sense of something set up on high.
The state of ketu-desire, i.e., to wish for self-advertise-
ment, is ketukamyata. But this means [a state of]
mind, not of a self-entity, therefore the phrase is desire of
the mind [or heart] for self-advertisement.'
Conceit at the thought *
I am the better man '; conceit at
the thought * I am as good [as they] '; conceit at the
thought *
I am lowly '
—all such sort of conceit, overween-
ing, conceitedness, loftiness, haughtiness, flaunting a flag,
assumption, desire of the heart for self-advertisement—this
is called conceit.
[1117] What is the Fetter of speculative opinion ?
Answer as for the * Intoxicant of speculative opinion,'
§ 1099, ivith this supplement: And, with the exception of
the *
Fetter of the contagion of mere rule and ritual,' all
wrong views are included in the Fetter of speculative
opinion.
[1118] What is the Fetter ofperplexity ?
Answer as for * perplexity,' § 1004.
[1119] What is the Fetter of the contagion of mere rule
and ritual ?
Ansiver as for the 'contagion of,' etc., § 1005.
[1120] What is the Fetter of the passion for renewed
existence ?
Answer asfor the * Intoxicant of renewed existence,' § 1098.
[1121] What is the Fetter of envy (issasanno-
janam) ?
Envy, envying, enviousness—jealousy, the expression
and mood of jealousy at the gifts, the hospitality, the
respect, afi'ection, reverence and worship accruing to others^
—this is called the Fetter of envy.
[1122] What is the Fetter of meanness (macchari-
sannojanam)?
The Five Meannesses, to wit, meanness as regards dwell-
ing, families, gifts, reputation, doctrine^—all this sort of
^ In other words, discontent and murmuring at the success
of one's neighbour, and complacency when bad luck over-
takes him {Schadenfreude). Asl. 373. Cf. P. P., p. 19.
2 Buddhaghosa is at some pains to distinguish genuine
instances of want of magnanimity from such as are not.
For example, it is macchariyam when a bhikshu, enjoy-
ing the use of a lodging, grudges another a share of it, or
when he grudges another intercourse with his own patrons
meanness, grudging, mean spirit, avarice and ignobleness/
niggardliness and want of generosity of heart^—this is
called the Fetter of meanness.
and relatives, or gifts from the laiety for his piety, or that
he should enjoy a reputation for physical or moral attrac-
tiveness, or that he should win proficiency in the letter, or
the spirit of doctrine. On the other hand, it is not mac-
chariyam to deprecate the arrival at one's lodging of
quarrelsome persons and the like, or the introduction to
one's own social circle of peace-breakers, or the gifts made
to selfish, miserly brethren instead of to the virtuous. Nor
is it ungenerous in every case to withhold instruction from
an inquirer. Eeserve may be employed out of regard
either for the doctrine, or for the inquirer. The latter may
distort the imparted doctrine, or the doctrine may upset
him. Nevertheless, it is an act of doctrinal illiberality to
withhold the doctrine, if the inquirer is not a *
weak
brother,' but one likely to prove hostile to 'our Cause'
(amhakam samayam bhinditum samattho).
There then follows a mythological paragraph on the
unpleasant rebirths awaiting those who err with respect to
any one of these five forms of meanness. Asl. 374, 375.
^
Yeviccham kadariyam. These terms are charac-
terized (Asl. 375, 376) as respectively the soft (mudu) and
hard (thaddha) varieties of meanness (c/. Childers, s.v.
thaddho). We might name them the negatively and the
positively anti-social. For the former is the spirit that
says, spreading itself over all its own gettings, '
Mine be
it, not another's !'
(§ 1059). The latter (the anariyo)
would even prevent another from giving to others.
^ Katukaiicukata aggahitattam cittassa. There
is doubt about the reading of the former term. K. has
katakancukata, Buddhaghosa katukancukata. The
term is discussed by Morris, J. P. T. S., 1887, p. 161.
Buddhaghosa's remark is as follows (Asl. 376): 'Katu-
kancuko means that, on seeing a beggar, owing to one's
styptic (katuko) disposition, one's heart narrows or is
bent (ancati—? ^^ anh, or anc) and shrinks up. ' He then,
in offering an alternative explanation, relapses into charac-
teristic etymology, deriving katukancukata from katac-
chugaho—spoon-helps. When your rice-pot is full to the
brim, one can only take niggling helps with the tip of
[1123] What is the Fetter of ignorance ?
Answer as for the Intoxicant of ignorance, § 1100.
These are the states that are Fetters.
[1124] Which are the states that are not Fetters ?
Every state, good, bad and indeterminate, which is not
included in the foregoing [ten] states, whether it relates to
the worlds of sense, or of form, or of the formless, or to the
life that is Unincluded ; in other words, the four skandhas ;
all form also, and uncompounded element.
Which are the states that are
[1125] (a) favourable to the Fetters .^^
Co-Intoxicant states, good, bad and indeterminate,
relating to the worlds of sense, form, or the formless ; in
other words, the five skandhas.
[1126] (b) unfavourable to the Fetters ?
The Paths that are the Unincluded and the Fruits of the
Paths, and uncompounded element.
Which are the states that are
[1127] (a) associated with the Fetters ?
[1128] (b) disconnected with the Fetters ?
Answers identical with those given to corresponding ques-
tions respecting the ^Intoxicants,' §§ 1105, 1106.
Which are the states that are
[1129] (a) both Fetters and favourable to the Fetters ?
a spoon. And just as the heart of the niggard shrinks, so
too is his body '
bent back on itself, thrown back on itself,
obtains no peace '
(he quotes from Mil., p. 297). Similarly
aggahitattam cittassa is a holding the heart fast, or
back, preventing its expansion by way of gifts and service
to others.
^ Saniiojaniya. So the text and K. The Cy. reads
sannojanlya. But cf ganthaniya, oghaniya, yoga-
niya, Asl. 49. The Cy. explains the term, which is
literally fetter-ish, as that which benefits the Fetters by
developing them, once their inception has begun. Asl. 48.
The Fetters themselves are both
[1130] (b) favourable to the Fetters but not themselves
Fetters.
The states which are favourable to those [ten] states
afore-named; that is to say, with the exception of the
Fetters themselves, all co-Intoxicant states whatever, good,
bad and indeterminate, whether relating to the worlds of
sense, form or the formless ; in other words, the five
skandhas.
Which are the states that are
[1131] (a) both Fetters and associated with Fetters ?
The Fetter of sensuality in conjunction with the Fetter
of ignorance, and conversely, is both. So is any one of the
remaining eight Fetters when in conjunction with the Fetter
of ignorance, and conversely.
[1132] (b) associated with the Fetters but not a Fetter?
The states which are associated with those ten states
afore-named, with the exception of the Fetters themselves
;
in other words, the four skandhas.
Which are the states that are
[1133] (a) disconnected with the Fetters yet favourable to
them ?
The states which are disconnected with those afore-
mentioned [ten] states, that is to say, good, bad and
indeterminate states which are co-Intoxicant, whether
they relate to the worlds of sense, or of form, or of the
formless ; in other words, the ^ve skandhas.
[1134] (b) disconnected with the Fetters and not favourable
to them ?
The Paths that are the Unincluded and the Fruits of the
Paths ; all form also, and uncompounded element.
^
^ In quitting the subject of Fetters, the Cy. declares
(pp. 376, 377) that the Fetters of sensuality and repulsion
are put away during one's progress through the third
(an a garni) path, the Fetter of conceit in the fourth
(arahatta) path, the Fetters of speculative opinion, per-
plexity, and the contagion of mere rule and ritual, in the
first (sotapatti) path, the Fetter of the passion for
renewed existence in the fourth path, the Fetters of envy
and meanness in the first path, the Fetter of ignorance in
the fourth path. Hence the second path seems, according
to Buddhaghosa, to constitute an interim in the breaking
of Fetters.
The following tables show how far the Dh. S. and its
Cy. agree with the authorities quoted in Childers, s.v.
samyojanam (cf. D. i. 156)
:
Dh. S, and Asl.
ditthi
vicikiccha
silabbata-paramaso
issa
macchariyam
kamarago
patigho
mano
bhavarago
avijja
Childers.
sakkaya-ditthi
vicikiccha
silabbata-paramaso
kamarago
patigho
ruparago
aruparago
mano
uddhaccam
avijja
On the work of the Fourth Path compare Dh. S., § 364,
which is in agreement with the right-hand table. In the
first edition (p. 452) of Dr. Oldenberg's '
Buddha ' attention
was called to discrepancies in this connexion.
Dhamma-Sangani - THE DIVISION ENTITLED ELIMINATION - The Intoxicant Group
A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter IV.
The Intoxicant Group (asava-gocchakam).]
[1096] Which are the states that are Intoxicants ? ^
The four Intoxicants, to wit, the Intoxicant of sensuality,
^ '
Intoxicant' is but a pis-aller for asavo, no adequate
English equivalent being available (see Rhys Davids,
'
Dialogues of the Buddha,' i., p. 92, n. 3). The choice of
it here has been determined by Buddhaghosa's comment.
This is as follows: 'Asava means they flow on to. They
are said to flow {lege savanti), to circulate about the
senses and the mind. Or, they flow, in respect of mental
states, right up to the elect, in respect of space, right up to
the highest planes of becoming—I mean, their range em-
braces both states and space, this encompassing being
denoted by the prefix a. The Asavas, moreover, are like
liquors (asava), such as spirits, etc., in the sense of that
which may be kept a long time. For, in the world, spirits,
etc., which have been laid down for a long period are called
asavas. And if those spirits for this long storage are
called asavas, these states deserve the name as well. For
it is said :
" The ultimate point of ignorance, brethren,
before which ignorance has not existed, is not manifest"
[alluding to the asava of ignorance].' Asl. 48.
From this passage we gather that, to Buddhaghosa, the
word asavo, whatever other implications it may have had,
typified mainly two notions, and these were pervasion and
length of growth of a potential and very potent effect. The
former metaphor—that of a flowing in, upon, and over
—occurs with a cognate verb in the standard descrip-
tion of the guarded avenues of sensation—anvas(s)a-
veyyum {e.g., D. i. 70). The latter notion appears in
the Intoxicant of renewed existence, the Intoxicant of specu-
lative opinion, the Intoxicant of ignorance.
In this connexion
[1097] What is the Intoxicant of sensuality ?
That sensual desire,^ sensual passion, sensual delight,
Subhuti's opening remark on the term (* Abhidhanappadi-
pika-suci,' s.v. Asavo) : mana-jpurisamadadayo yenati—that
by which come pride and human madness [or infatuation].
No doubt the term also implied something that tainted,
corrupted, souillissait as it flowed. But this is also part of
the physiological and ethical import of the term I have
selected in translating.
Later (p. 369) the Cy. considers the Intoxicants under
numerical categories, according to the very usual Buddhist
method. Thus, they are One, or undifferentiated, in virtue
of their being, like liquor, long stored up. In the Vinaya
they are treated of as Twofold :
—the Intoxicants that have
to be suppressed in this life and those that have to be
eschewed in future lives (see V. iii. 21 ; V., pp. 143, 223).
In the Suttanta, e.g., in the Salayatana-Sutta, they are
distinguished under Three heads, ditthasava being
omitted. (The Sutta referred to is not yet edited, but
V. M. i. 55 ; S. iv. 256 ; A. i. 167 ; iii. 414 ; and cf. D. i.
84. In the Maha-parinibbana-sutta of the Digha Nikaya,
however, all four Asavas are mentioned (pp. 38, 40).
Hence follows one of three possible conclusions. Either
Buddhaghosa is for once in error, or the edition of the
Sutta last named needs correcting, or it is a later work,
contemporary, it may be, with the Abhidhamma.) In the
passage on *
Penetration ' (A. iii. 410-417) they are treated
of as leading to Five different forms of rebirth. '
In the
Ahuneyya-sutta of the Chakka nipata ' (i.e.. No. Iviii.
of that Nipata, A. iii. 387) they are treated of under Six
methods for overcoming them. In the Sabbasava-discourse
(M. i., pp. 7-11) Seven methods are given.
^ 'Kamachando ti kamasankhato chando na
kattukamyatachando na dhammachando.' Asl.
370. This carefully-drawn distinction between sensual
desire and an ethically neutral state of bare conation, as
well as the desire after the ideal, bears me out in the argu-
ment I ventured to put forward in J. R. A. S., January, 1898,
and which is rediscussed in my Introduction.
sensual craving, sensual fondness, sensual thirst, sensual
fever, sensual languishing, sensual rapacity, which is
excited by the pleasures of the senses^—this is called the
Intoxicant of sensuality.
[1098] What is the Intoxicant of renewed existence ?
The desire, the passion for coming into being, delight in
coming into being, craving, fondness for coming into being,
the fever, the yearning, the hungering to come into being,
which is felt concerning rebirths—this is called the In-
toxicant of renewed existence.^
[1099] What is the Intoxicant of speculative opinion P
To hold that the world is eternal, or that it is not
eternal,* infinite or finite;^ that the living soul is the
body, or that the living soul is a different thing from the
^ Paiicakamaguniko rago kamasavo nama (Asl.
369). The Cy. points out that to hanker after the man-
sions of the supreme gods or the wishing-trees of heaven
or the craving for aesthetic luxuries (abharanam) is not
to be confounded with the Intoxicant of sensuality, since
such desires are a step higher than the latter vice. But
they are subsumed under the Tie of covetousness (§ 1136),
and the Lust-cause (§ 1059). Asl. 371, 377.
2 Literally, of becoming. * That which is called bhava-
savo is the hoping for re-becoming, the passion connate
with the Eternalist speculation (v. following answer and
§ 1003, n. 2), the craving for the state of JhanaQ'hanani-
kanti
—
sic lege), the passionate desire for re-births in the
planes of form and of formlessness.' Asl. 369.
3 Ditth a savo, 'i.e., the sixty-two theories.' Ihid, See
D. i., Brahmajala Sutta.
* I.e., to hold that this five-skandha'd affair is permanent,
fixed, a thing for all time—which is the Eternalist theory ;
or that it is annihilated, perishes—which is the Theory of
Total Disintegration. Asl. 370, 371. Cf §§ 1003, n. 3;
1315-16.
^ Either of these theories is by the Cy. declared to be
compatible with either of those in the preceding clause.
And they are also said to be determined by the nature of
the Jhana practised by the adherent to one or the other.
Asl. 371. See §§ 1317-18.
body ;^ or that he who has won truth^ exists after death, or
does not exist after death, or both exists and does not exist
after death, or neither exists nor does not exist after death
—this kind of opinion, this walking in opinion, this jungle
of opinion, wilderness of opinion, puppet-show of opinion,
scuffling of opinion, the fetter of opinion, the grip and
tenacity of it, the inclination towards it, the being infected
by it, this by-path, wrong road, wrongness, this ' fording-
place,' this shiftiness of grasp ^—this is called the Intoxicant
of speculative opinion. Moreover, the Intoxicant of specu-
lation includes all false theories.
[1100] What is the Intoxicant of ignorance ?*
Answer as in § 1061 for '
dulness.'
These are the states that are Intoxicants.
[1102]^ Which are the states that are not Intoxicants ?
Every state, good, bad and indeterminate,^ which is not
included in the foregoing (Intoxicants), whether relating to
the worlds of sense, form or the formless, or to the life that
is Unincluded, to wit, the four skandhas ; all form also, and
uncompounded element.
[1103] Which are the states that are co-Intoxicant ?^
^ I.e., that the life (or living soul) is, or is not,
annihilated on the dissolution of the body. Ibid.
2 Tathagato—in the Cy., satto tathagato nama.
Clearly, therefore, not a reference to the Buddha only. See
Kobert Chalmers, '
Tathagata,' J. R. A. S., January, 1898,
pp. 113-115. The four speculations about such a person's
future existence are named respectively Eternalist, Anni-
hilationist, Semi-eternalist, Eel-wriggling (amaravikkhe-
pika). Ibid., see D. i. 3, §§ 58, 41, 59, 35.
3 See under § 381.
^ In the text, after dukkhudaye annanam, supply
dukkhanirodhe annanam.
^ *
§ 1101 ' is apparently an erroneous interpolation. See
^ 1104, where it appears again and in its right place.
^ In the text read kusalakusalavyakata.
^ Sasava, i.e., states 'proceeding along with Asavas,'
and which attanam arammanam katva—* have made
the Self their object.' Asl. 48.
Good, bad and indeterminate states, whether relating to
the worlds of sense, form, or the formless ; in other words,
the five skandhas.
[1104] Which are the states that are not co-Intoxicant?
The Paths that are the Unincluded, and the Fruits of
the Paths, and uncompounded element.
[1105] Which are the states that are *
associated with
Intoxicants '?
The states which are associated with those [Intoxicant]
states,^ to wit, the four skandhas.
[1106] Which are the states that are '
disconnected with
Intoxicants 7
The states which are disconnected with those [Intoxi-
cant] states, to wit, the four skandhas ; all form also, and
uncompounded element.
[1107] Which are the states that are both Intoxicants
and co-Intoxicant ?
The Intoxicants themselves.^
[1108] Which are the states that are co-Intoxicant, but
not Intoxicants ?
The states which have the foregoing states (§ 1096) as
their concomitants ; that is to say, with the exception of the
Intoxicants, all states whatever, good, bad and indeter-
minate, which are co-Intoxicant, whether they relate to
the worlds of sense, of form or of the formless ; in other
words, the five skandhas.
^ Answers of this form, which frequently occur in these
* Groups,' are not the mere repetitions of the question that
they at first sight appear, but are, in logical idiom, analytic,
or explicative propositions. The current term asava-sam-
payutta means or includes these four modes:—kama-
sava-sampayutta, bhavasava-sampayutta, and
so on.
2 When mutally associated. Cf. the following pair of
answers.
[1109] Which are the states that are both Intoxicants
and associated with Intoxicants ?
The Intoxicant of sensuality together with that of ignor-
ance, and conversely. The Intoxicant of renewed existence
together with that of ignorance, and conversely. The
Intoxicant of speculative opinion together with that of
ignorance, and conversely.
[1110] Which are the states that are associated with
Intoxicants but are not Intoxicants ?
The states which are associated with the foregoing states
(§ 1096)—the latter themselves excepted—to wit, the four
skandhas.
[1111] Which are the states that are disconnected with
Intoxicants but co-Intoxicant ?
The states which are disconnected with those above-
named states (§ 1096), but which, good, bad, or indeter-
minate, have them as concomitants, whether they belong to
the worlds of sense, of form, or of the formless, to wit, the
five skandhas.
[1112] Which are the states that are disconnected with
Intoxicants and are not co -Intoxicant ?
The Paths that are the Unincluded and the Fruits of the
Paths and uncompounded element.^
^ In conclusion the Cy. declares (p. 372) that the In-
toxicant of speculative opinion is put away during one's
progress through the first (sotapatti) path, the Intoxicant
of sensuality in the third (a nag ami) path, and the In-
toxicants of renewed existence and ignorance in the fourth
(arahatta) path.
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter IV.
The Intoxicant Group (asava-gocchakam).]
[1096] Which are the states that are Intoxicants ? ^
The four Intoxicants, to wit, the Intoxicant of sensuality,
^ '
Intoxicant' is but a pis-aller for asavo, no adequate
English equivalent being available (see Rhys Davids,
'
Dialogues of the Buddha,' i., p. 92, n. 3). The choice of
it here has been determined by Buddhaghosa's comment.
This is as follows: 'Asava means they flow on to. They
are said to flow {lege savanti), to circulate about the
senses and the mind. Or, they flow, in respect of mental
states, right up to the elect, in respect of space, right up to
the highest planes of becoming—I mean, their range em-
braces both states and space, this encompassing being
denoted by the prefix a. The Asavas, moreover, are like
liquors (asava), such as spirits, etc., in the sense of that
which may be kept a long time. For, in the world, spirits,
etc., which have been laid down for a long period are called
asavas. And if those spirits for this long storage are
called asavas, these states deserve the name as well. For
it is said :
" The ultimate point of ignorance, brethren,
before which ignorance has not existed, is not manifest"
[alluding to the asava of ignorance].' Asl. 48.
From this passage we gather that, to Buddhaghosa, the
word asavo, whatever other implications it may have had,
typified mainly two notions, and these were pervasion and
length of growth of a potential and very potent effect. The
former metaphor—that of a flowing in, upon, and over
—occurs with a cognate verb in the standard descrip-
tion of the guarded avenues of sensation—anvas(s)a-
veyyum {e.g., D. i. 70). The latter notion appears in
the Intoxicant of renewed existence, the Intoxicant of specu-
lative opinion, the Intoxicant of ignorance.
In this connexion
[1097] What is the Intoxicant of sensuality ?
That sensual desire,^ sensual passion, sensual delight,
Subhuti's opening remark on the term (* Abhidhanappadi-
pika-suci,' s.v. Asavo) : mana-jpurisamadadayo yenati—that
by which come pride and human madness [or infatuation].
No doubt the term also implied something that tainted,
corrupted, souillissait as it flowed. But this is also part of
the physiological and ethical import of the term I have
selected in translating.
Later (p. 369) the Cy. considers the Intoxicants under
numerical categories, according to the very usual Buddhist
method. Thus, they are One, or undifferentiated, in virtue
of their being, like liquor, long stored up. In the Vinaya
they are treated of as Twofold :
—the Intoxicants that have
to be suppressed in this life and those that have to be
eschewed in future lives (see V. iii. 21 ; V., pp. 143, 223).
In the Suttanta, e.g., in the Salayatana-Sutta, they are
distinguished under Three heads, ditthasava being
omitted. (The Sutta referred to is not yet edited, but
V. M. i. 55 ; S. iv. 256 ; A. i. 167 ; iii. 414 ; and cf. D. i.
84. In the Maha-parinibbana-sutta of the Digha Nikaya,
however, all four Asavas are mentioned (pp. 38, 40).
Hence follows one of three possible conclusions. Either
Buddhaghosa is for once in error, or the edition of the
Sutta last named needs correcting, or it is a later work,
contemporary, it may be, with the Abhidhamma.) In the
passage on *
Penetration ' (A. iii. 410-417) they are treated
of as leading to Five different forms of rebirth. '
In the
Ahuneyya-sutta of the Chakka nipata ' (i.e.. No. Iviii.
of that Nipata, A. iii. 387) they are treated of under Six
methods for overcoming them. In the Sabbasava-discourse
(M. i., pp. 7-11) Seven methods are given.
^ 'Kamachando ti kamasankhato chando na
kattukamyatachando na dhammachando.' Asl.
370. This carefully-drawn distinction between sensual
desire and an ethically neutral state of bare conation, as
well as the desire after the ideal, bears me out in the argu-
ment I ventured to put forward in J. R. A. S., January, 1898,
and which is rediscussed in my Introduction.
sensual craving, sensual fondness, sensual thirst, sensual
fever, sensual languishing, sensual rapacity, which is
excited by the pleasures of the senses^—this is called the
Intoxicant of sensuality.
[1098] What is the Intoxicant of renewed existence ?
The desire, the passion for coming into being, delight in
coming into being, craving, fondness for coming into being,
the fever, the yearning, the hungering to come into being,
which is felt concerning rebirths—this is called the In-
toxicant of renewed existence.^
[1099] What is the Intoxicant of speculative opinion P
To hold that the world is eternal, or that it is not
eternal,* infinite or finite;^ that the living soul is the
body, or that the living soul is a different thing from the
^ Paiicakamaguniko rago kamasavo nama (Asl.
369). The Cy. points out that to hanker after the man-
sions of the supreme gods or the wishing-trees of heaven
or the craving for aesthetic luxuries (abharanam) is not
to be confounded with the Intoxicant of sensuality, since
such desires are a step higher than the latter vice. But
they are subsumed under the Tie of covetousness (§ 1136),
and the Lust-cause (§ 1059). Asl. 371, 377.
2 Literally, of becoming. * That which is called bhava-
savo is the hoping for re-becoming, the passion connate
with the Eternalist speculation (v. following answer and
§ 1003, n. 2), the craving for the state of JhanaQ'hanani-
kanti
—
sic lege), the passionate desire for re-births in the
planes of form and of formlessness.' Asl. 369.
3 Ditth a savo, 'i.e., the sixty-two theories.' Ihid, See
D. i., Brahmajala Sutta.
* I.e., to hold that this five-skandha'd affair is permanent,
fixed, a thing for all time—which is the Eternalist theory ;
or that it is annihilated, perishes—which is the Theory of
Total Disintegration. Asl. 370, 371. Cf §§ 1003, n. 3;
1315-16.
^ Either of these theories is by the Cy. declared to be
compatible with either of those in the preceding clause.
And they are also said to be determined by the nature of
the Jhana practised by the adherent to one or the other.
Asl. 371. See §§ 1317-18.
body ;^ or that he who has won truth^ exists after death, or
does not exist after death, or both exists and does not exist
after death, or neither exists nor does not exist after death
—this kind of opinion, this walking in opinion, this jungle
of opinion, wilderness of opinion, puppet-show of opinion,
scuffling of opinion, the fetter of opinion, the grip and
tenacity of it, the inclination towards it, the being infected
by it, this by-path, wrong road, wrongness, this ' fording-
place,' this shiftiness of grasp ^—this is called the Intoxicant
of speculative opinion. Moreover, the Intoxicant of specu-
lation includes all false theories.
[1100] What is the Intoxicant of ignorance ?*
Answer as in § 1061 for '
dulness.'
These are the states that are Intoxicants.
[1102]^ Which are the states that are not Intoxicants ?
Every state, good, bad and indeterminate,^ which is not
included in the foregoing (Intoxicants), whether relating to
the worlds of sense, form or the formless, or to the life that
is Unincluded, to wit, the four skandhas ; all form also, and
uncompounded element.
[1103] Which are the states that are co-Intoxicant ?^
^ I.e., that the life (or living soul) is, or is not,
annihilated on the dissolution of the body. Ibid.
2 Tathagato—in the Cy., satto tathagato nama.
Clearly, therefore, not a reference to the Buddha only. See
Kobert Chalmers, '
Tathagata,' J. R. A. S., January, 1898,
pp. 113-115. The four speculations about such a person's
future existence are named respectively Eternalist, Anni-
hilationist, Semi-eternalist, Eel-wriggling (amaravikkhe-
pika). Ibid., see D. i. 3, §§ 58, 41, 59, 35.
3 See under § 381.
^ In the text, after dukkhudaye annanam, supply
dukkhanirodhe annanam.
^ *
§ 1101 ' is apparently an erroneous interpolation. See
^ 1104, where it appears again and in its right place.
^ In the text read kusalakusalavyakata.
^ Sasava, i.e., states 'proceeding along with Asavas,'
and which attanam arammanam katva—* have made
the Self their object.' Asl. 48.
Good, bad and indeterminate states, whether relating to
the worlds of sense, form, or the formless ; in other words,
the five skandhas.
[1104] Which are the states that are not co-Intoxicant?
The Paths that are the Unincluded, and the Fruits of
the Paths, and uncompounded element.
[1105] Which are the states that are *
associated with
Intoxicants '?
The states which are associated with those [Intoxicant]
states,^ to wit, the four skandhas.
[1106] Which are the states that are '
disconnected with
Intoxicants 7
The states which are disconnected with those [Intoxi-
cant] states, to wit, the four skandhas ; all form also, and
uncompounded element.
[1107] Which are the states that are both Intoxicants
and co-Intoxicant ?
The Intoxicants themselves.^
[1108] Which are the states that are co-Intoxicant, but
not Intoxicants ?
The states which have the foregoing states (§ 1096) as
their concomitants ; that is to say, with the exception of the
Intoxicants, all states whatever, good, bad and indeter-
minate, which are co-Intoxicant, whether they relate to
the worlds of sense, of form or of the formless ; in other
words, the five skandhas.
^ Answers of this form, which frequently occur in these
* Groups,' are not the mere repetitions of the question that
they at first sight appear, but are, in logical idiom, analytic,
or explicative propositions. The current term asava-sam-
payutta means or includes these four modes:—kama-
sava-sampayutta, bhavasava-sampayutta, and
so on.
2 When mutally associated. Cf. the following pair of
answers.
[1109] Which are the states that are both Intoxicants
and associated with Intoxicants ?
The Intoxicant of sensuality together with that of ignor-
ance, and conversely. The Intoxicant of renewed existence
together with that of ignorance, and conversely. The
Intoxicant of speculative opinion together with that of
ignorance, and conversely.
[1110] Which are the states that are associated with
Intoxicants but are not Intoxicants ?
The states which are associated with the foregoing states
(§ 1096)—the latter themselves excepted—to wit, the four
skandhas.
[1111] Which are the states that are disconnected with
Intoxicants but co-Intoxicant ?
The states which are disconnected with those above-
named states (§ 1096), but which, good, bad, or indeter-
minate, have them as concomitants, whether they belong to
the worlds of sense, of form, or of the formless, to wit, the
five skandhas.
[1112] Which are the states that are disconnected with
Intoxicants and are not co -Intoxicant ?
The Paths that are the Unincluded and the Fruits of the
Paths and uncompounded element.^
^ In conclusion the Cy. declares (p. 372) that the In-
toxicant of speculative opinion is put away during one's
progress through the first (sotapatti) path, the Intoxicant
of sensuality in the third (a nag ami) path, and the In-
toxicants of renewed existence and ignorance in the fourth
(arahatta) path.
Dhamma-Sangani - THE DIVISION ENTITLED ELIMINATION - The Short Intermediate Set of Pairs
A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter III.
The Short Intermediate Set of Pairs (culantara-
dukam).]
[1083] Which are the states that are conditioned ?^
The five skandhas, to wit, the skandhas of form, feeling,
perception, syntheses and intellect.
[1084] Which are the states that are unconditioned ?
'
And uncompounded element.'^
[1085] Which are the states that are compound ?^
Those states which are conditioned.
[1086] Which are the states that are uncompounded ?
That state which is unconditioned.
[1087] Which are the states that have visibility ?
The sphere of [visible] forms.
[1088] Which are the states that have no visibility ?
The spheres of the senses and sense-objects ; the four
skandhas ; that form also which, being neither visible nor
impingeing, is included under [mental] states ;* and un-
compounded element.
^ Sappaccaya, = attano nipphadakena, saha
paccayena. Asl. 47.
2 One would have expected the reading to be asankhata
va dhatu, instead of . . . ca dhatu, given both in the
text and in K. The Cy. has asankhata-dhatum sand-
haya.
^ Sankhata is defined as *made, come together by
conditions.' Asl. 47. ^ See § 1052.
[1089] Which are the states that impinge ?i
The spheres of the senses and sense-objects.
[1090] Which are the states that are non-impingeing ?
The four skandhas ; that form also which, being neither
visible nor impingeing, is included under [mental] states
;
also uncompounded element.
[1091] Which are the states that have [material] form 9^
The four great principles as well as the form that is
derived from the four great phenomena.^
[1092] Which are the states that have no material form ?
The four skandhas, and uncompounded element.
[1093] Which are the states that are mundane ?*
Co-Intoxicant^ states, good, bad and indeterminate, re-
lating to the worlds of sense, of form, or of the formless,
to wit, the five skandhas.
[1094] Which are the states that are supra-mundane ?
The Paths that are the Unincluded, and the Fruits of
the Paths, and uncompounded element.
[1095] Which are the states that are cognizable in one
way, and not cognizable in another way ?
States that are cognizable by sight are not cognizable by
hearing ; conversely, states that are cognizable by hearing
are not cognizable by sight. States that are cognizable by
sight are not cognizable by smell ... by taste ... by
body-sensibility, and conversely.
1 Sappatigha. Cf. § 597, et seq.
^ Eupino, i.e., they have a form which as such is devoid
of discriminative consciousness (avinibhogavasena).
AsL, p. 47, cf. p. 56 ; also Mil. 63 ; M. i. 293.
.
3 0/ § 597.
* Lokiya = bound down to, forming a part of, the circle
(of existence), which for its dissolving and crumbling away
(lujjana palujjana) is called loko. To have got beyond
the world, to be a non-conforming feature in it—in it, but
not of it—is to be lokuttaro. Asl. 47, 48.
5 See § 1103.
States that are cognizable by hearing are not cognizable
by smell ... by taste ... by body-sensibility ... by
sight, and conversely.
So for states that are cognizable by smell, by taste, and
by body-sensibility.i
1 The Cy. meets the question. Why is there no couplet
telling which states are cognizable or not cognizable by
representative cognition or ideation (manovinnanam)?
by the answer, Such a distinction is quite valid, '
is not
not-there,' but it is not stated explicitly, because of the
absence of fixing or judging (vavatthanam). *
There is
none of this when, for instance, we judge, such and such
things are not cognizable by visual intellection.' See
Asl. 369- Cf. Mil. 87, where this intellectual process is
more clearly set forth. Buddhaghosa's argument is to me
less clear.
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter III.
The Short Intermediate Set of Pairs (culantara-
dukam).]
[1083] Which are the states that are conditioned ?^
The five skandhas, to wit, the skandhas of form, feeling,
perception, syntheses and intellect.
[1084] Which are the states that are unconditioned ?
'
And uncompounded element.'^
[1085] Which are the states that are compound ?^
Those states which are conditioned.
[1086] Which are the states that are uncompounded ?
That state which is unconditioned.
[1087] Which are the states that have visibility ?
The sphere of [visible] forms.
[1088] Which are the states that have no visibility ?
The spheres of the senses and sense-objects ; the four
skandhas ; that form also which, being neither visible nor
impingeing, is included under [mental] states ;* and un-
compounded element.
^ Sappaccaya, = attano nipphadakena, saha
paccayena. Asl. 47.
2 One would have expected the reading to be asankhata
va dhatu, instead of . . . ca dhatu, given both in the
text and in K. The Cy. has asankhata-dhatum sand-
haya.
^ Sankhata is defined as *made, come together by
conditions.' Asl. 47. ^ See § 1052.
[1089] Which are the states that impinge ?i
The spheres of the senses and sense-objects.
[1090] Which are the states that are non-impingeing ?
The four skandhas ; that form also which, being neither
visible nor impingeing, is included under [mental] states
;
also uncompounded element.
[1091] Which are the states that have [material] form 9^
The four great principles as well as the form that is
derived from the four great phenomena.^
[1092] Which are the states that have no material form ?
The four skandhas, and uncompounded element.
[1093] Which are the states that are mundane ?*
Co-Intoxicant^ states, good, bad and indeterminate, re-
lating to the worlds of sense, of form, or of the formless,
to wit, the five skandhas.
[1094] Which are the states that are supra-mundane ?
The Paths that are the Unincluded, and the Fruits of
the Paths, and uncompounded element.
[1095] Which are the states that are cognizable in one
way, and not cognizable in another way ?
States that are cognizable by sight are not cognizable by
hearing ; conversely, states that are cognizable by hearing
are not cognizable by sight. States that are cognizable by
sight are not cognizable by smell ... by taste ... by
body-sensibility, and conversely.
1 Sappatigha. Cf. § 597, et seq.
^ Eupino, i.e., they have a form which as such is devoid
of discriminative consciousness (avinibhogavasena).
AsL, p. 47, cf. p. 56 ; also Mil. 63 ; M. i. 293.
.
3 0/ § 597.
* Lokiya = bound down to, forming a part of, the circle
(of existence), which for its dissolving and crumbling away
(lujjana palujjana) is called loko. To have got beyond
the world, to be a non-conforming feature in it—in it, but
not of it—is to be lokuttaro. Asl. 47, 48.
5 See § 1103.
States that are cognizable by hearing are not cognizable
by smell ... by taste ... by body-sensibility ... by
sight, and conversely.
So for states that are cognizable by smell, by taste, and
by body-sensibility.i
1 The Cy. meets the question. Why is there no couplet
telling which states are cognizable or not cognizable by
representative cognition or ideation (manovinnanam)?
by the answer, Such a distinction is quite valid, '
is not
not-there,' but it is not stated explicitly, because of the
absence of fixing or judging (vavatthanam). *
There is
none of this when, for instance, we judge, such and such
things are not cognizable by visual intellection.' See
Asl. 369- Cf. Mil. 87, where this intellectual process is
more clearly set forth. Buddhaghosa's argument is to me
less clear.
Dhamma-Sangani - THE DIVISION ENTITLED ELIMINATION - The Group on Cause
A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter II.
The Group on Cause (hetu-gocchakam).p
I.
[1053] Which are the states that are causes ?
(A) The three causes of good (karma).
^ In connexion with the statement (§ 595) that form is
*that which is not a cause,' the Cy. distinguishes, as did
Aristotle, four varieties of cause. The coincidence, how-
ever, scarcely extends beyond the number. H e t u is either
(a) cause as cause (hetu-hetu) ; (b) cause as condition,
or necessary antecedent * wherewithal ' (paccayahetu);
(c) cause as ultimate or supreme (uttama-hetu); and
(d) cause as an attribute held in common (s adhar a na-
il etu). Asl. 303. These distinctions are shown to be
applied as follows : (a) the trinity of threefold cause given
in § 1053. Here the word is always paraphrased by *root,'
root, conversely, standing for productive agent in general
(see the list in note to § 981), and, of course, for moral
agency especially. (b) '
1 have declared, bhikkhu, that
the four great phenomena are the causes, are the condi-
tions of the form-skandha.' When the paccayo is ma-
terial, it may be said to coincide with Aristotle's second
formal principle rj vXij kol ro viroiceiijuevov. Possibly
paccayo was this conception so generalized as to include
the immaterial wherewithal requisite for the effect. Cole-
brooke, however ('Life and Essays,' ii. 419), said that the
Bauddhas distinguish between hetu as proximate cause
and pratyaya (paccayo) as concurrent occasion,
(c) *
When good (karma) takes effect, it is the object ulti-
mately or supremely desired '
—and the opposite, of course,
in the case of bad karma. This may possibly approximate
(B) The three causes of bad (karma).
(C) The three causes of the indeterminate.
The nine causes operative in the sensuous universe.
The six causes operative in the universe of form.
The six causes operative in the universe of the
formless.
(D) The six causes operative in the life that is the Unin-
cluded.
(A) In this connexion,
[1054] Which are the three causes of good karma ?
The absence of lust, hate and dulness.
In this connexion,
[1055] What is the absence of lust ?
The absence of lust, lusting, lustfulness is the absence
of infatuation, of raving, of passionateness ; the absence of
covetousness, that absence of lust which is the root of good
(karma).^
[1056] What is the absence of hate ?
The absence of hate, hating, hatred ; love,^ loving, loving
disposition ;
^ tender care, forbearance, considerateness ;
*
to Aristotle's final cause (to ov eveKo) . (d) '
As the essence
of the elements of earth and water (solid and liquid) are
the condition of sweet or not-sweet, so is ignorance the
common base-element of the syntheses (sanskaras). In
our present connexion the term is said to be used in its
first-named meaning.
^
Cf, § 32. The Pali terms coincide in both answers.
In the following answer, the terms differ considerably from
those in § 33.
^ The printed text has met tarn; the Cy. and K. read
metti.
^ ' The mental condition of one who is possessed by love,
and through love is loosed from clinging.' (Asl. 362.). Cf.
note on p. 66.
* Anudda, anuddayana, anuddayitattam. The
Cy. paraphrases by rakkhati, showing the reference there
is in these terms, usually rendered by '
pity,' '
compassion,'
to the protective, shielding aspect of altruism and benevo-
lence. Cf its use in C. vii. 3, 13 ; S. ii., p. 218, where it
seeking the general good,^ compassion ; the absence of
malice, of malignity ; that absence of hate which is the
root of good (karma) .2
[1057] What is the absence of dulness ?
Knowledge about ill, about the uprising of ill, about the
cessation of ill, and about the way leading to the cessation
of ill ; knowledge about the former things, about the latter
things, about both taken together ; knowledge about the
assignable causation of causally determined states—even
that kind of wisdom which is understanding, search, re-
search, searching the Truth, etc. [continue as in § 34].
These are the three causes of good (karma).
(B) In this connexion,
[1058] Which are the three causes of bad (karma) ?
Lust, hate, dulness.
In this connexion,
[1059] What is lust ?
That which is
passion (rago),
infatuation (sarago),^
fawning (anunayo),*
compliance (anurodho),^
is used to express that attitude of forbearance in the
interests of the weaker brethren recommended by St. Paul
to Eoman and Corinthian adherents.
^ Hitesita. See C. ix. 5, 7.
2 By all these words (i.e., from 'love' to '
compassion '),
concludes Buddhaghosa, the advance (upacara) and con-
ception (appana) of love is described. Possibly the pro-
cedure in the induction of Jhana was in his mind in using
these technical terms. Cf. Rhys Davids, * Yogavacara's
Manual,' p. xi.
^ * Meaning strong rago.' Asl. 362,
* This is opposed to patigho or repugnance in Mil. 44 ;
cf. 122 and 322. The comment (Asl. 362)—visayesu
sattanam anunayanat o—may indicate that the fawning
is by way of pandering to the sensual appetites of others.
^ This is opposed to virodho, pativirodho. See
delighting in ( nandi ) /
taking passionate delight in (nandi-rago),^
infatuation of mind (cittassa sarago),^
longing (iccha),
languishing (muccha),
devouring (ajjhosanam),^
greed (gedho),
omnivorous greed (paligedho),
cleaving to (sango),
a slough ( panko ),*
seduction (eja),^
trickery (maya),^
genitrix ( janika ) ,^
§ 1060. The Cy. (ibid.) paraphrases by kameti. Cf.
S. i. Ill ; K. Y. 485.
^ Explained as the recurrence over and over again of
that thirst for some object, the single occurrence of which
constitutes the state called nandi. Asl. 363.
^ Explained as qualifying the '
infatuation ' already
named by emphasizing the reference to a mental state or
psychosis, and not to any personal entity. Ibid.
^ 'I.e., grasping by swallowing, by putting a complete
end to.^ ^Asl. 363, 370. The term is probably formed
from \/ sa, to bind (or to gain), and usually, by its context,
signifies attachment. Cf. M. i. 109, 498; Mil. 74.
Judging by the Commentary, however, there seems to be
a homonym derived from the root a 9, to eat, similar to the
parallel evolution of jhayati, from x/dhya and \/ ksa.
Cf. Ehys Davids, *
Dialogues of the Buddha,' i. 33, note 2.
The passage in A. i. 66, 67, is the only one at present
known to me where the word, occurring as it does in co-
ordination with terms of attachment and also of greed,
may be rendered equally well in either sense.
* Paraphrased by osidanam. Asl. 363.
^ Paraphrased by akaddhanam, used in the Dhp. Cy.
(p. 412) to illustrate the magnetic power of the love of
treasure and of family. Ibid.
^ Paraphrased by vancanam. Ibid.
^ Because lust causes beings to be reborn on the Wheel
(of life). So for the following epithet. As it is written :
Tanha janeti purisam, cittam assa vidhavati.
progenitrix (sanjanani),
seamstress (sibbani),^
she who ensnares (jalini),^
the river (sarita)/^
she who is poisonous (visattika),*
the thread (suttam),^
diffusion (visata),^
she who toils (ayuhani),^
the consort (dutiya),^
hankering (panidhi),
^ The Cy. explains that lob ho sews, or joins beings to
sorrow by way of rebirth, just as a tailor joins one piece of
cloth to another. Ibid.
2 She = tanha, by the suffusion of which the manifold
web of the senses becomes as a net. Ibid.
Yassa jalini visattika
tanha n'atthi kuhinci netave.
S. i. 107; = Dhp., ver. 180.
^ From the swift current of lobho, or else from its glu-
tinous tenacity, according to the Commentator, who quotes :
Saritani sinehitani ca
somanassani bhavanti jantuno.
Dhp., ver. 341.
* See above note 2.
^ By reason of its chaining together destruction and
misfortune as jars are arranged on a cord. Asl. 364.
^ *
In the sense of spreading out over sensuous objects.'
Ibid.
^ *
I.e., she causes beings to toil after (ayuhapeti) this
or that state.' Ibid. On ayuhati, see J. P. T. S., 1885,
pp. 58, 59 ; 1886, pp. 155, 156 ; Mil. 108, 214.
^ Lobho (or tanha) is likened to a dear alter ego, or
wife, or travelling companion. The idea is found in Sutta
Nipata, verse 740, quoted by the Cy.
:
Tanhadutiyo puriso digharn addhanam sam-
saram
Itthabhavannathabhavam samsaram nativat-
tati ti.
she who leads to renewed existence (bhava-
netti),^
the jungle (vanam),
the undergrowth (vanatho),^
intimacy (santhavo),^
unctuous affection ( sineho ),
affection (apekkha),*
connexion (patibandhu),^
craving (asa),
wanting (asimsana),
cupidity (asimsitattam),
craving for visual forms (rupasa, etc.),
craving for sounds,
craving for odours, '
craving for tastes,
craving for the tangible,
craving for getting,
craving for wealth,
craving for children,
craving for life,
mumbling (jappa),^
^ Cy. : Bhavanetti = the cord of existence. For by it
beings are led, as cows by a cord bound about their necks,
wherever they are wanted.
2 The impenetrable, impassable nature of tropical forest
growth often serves to illustrate the dangers of lobho or
tanha. Cf. Dh., p. 283, quoted in the Cy. Ihid.
^ '
Intimacy is of two kinds : it is either carnal {i.e., of
tanha) or friendly. Here the former is meant.' Asl. 365.
^ * Alayakaranavasena apekkhati ti apekkha.
Ihid. The quotation in the Cy. on this word is from the
Mahasudassana Sutta, 229, with which cf. S. iii. 144.
^ '
As being constantly near to living beings there is no
relative (or connexion) like tanha.' Asl. 365.
^ The four following terms are all variants of jap pa.
*
Whenever anything is given to a greedy person, he will
mutter, " This is mine, this is mine ! , This has been
given me by so-and-so!"' Asl. 365. K. repeats jappa
mumbling on,
mumbling over,
muttering,
murmuring,
self-indulgence (loluppam),^
self-indulging,
intemperateness,
agitation (puncikata),^
longing for the agreeable (sadhu kamyata),^
incestuous passion (adhammarago),*
lawless lust (visamalobho),
appetite (nikanti),
hungering for (nikamana),
entreating (patthana),
envying (pihana),
imploring (sampatthana),^
thirst for sensual indulgence (kamatanha),
thirst for existence (bhavatanha),
thirst for non-existence (vibhavatanha),^
thirst for form,^
thirst for formlessness,
thirst for annihilation,
thirst for visible forms,^
after abhijappana. Cf. C. iv. 14, 26: sakanna-
jappakam.
^ See Jat. i. 340 ; iv. 306. Buddhaghosa derives this
from lumpati. Cf. Whitney's 'Boots,' etc., where it
appears as the Intensive of lup, but belonging in meaning
to lubh.
2 The excitement or fluster produced by tanha is here,
according to the Cy., likened to that shown by '
dogs
wagging their tails '
(read sunakha) when seeking to find
something. Ihid.
^ The Cy. and K. read sadhu.
* For a mother, a mother's sister, etc. Asl. 366.
^ I.e., patthana intensified. Ihid.
^ I.e., for a state of annihilation. Ihid.
^ I.e., for a state of pure (suddhe) form. Ihid.
^ Before '
thirst for sounds '
K. inserts rupatanha for
thirst for sounds,
thirst for smells,
thirst for tastes,
thirst for the tangible,
thirst for mental states (dhammatanha),
a flood (ogho),
a yoke (yogo),
trammels (gantho),
attachment (upadanam),
obstruction (avaranam),
hindrance (nivaranam),
counterfeiting (chadanam),^
bondage (bandhanam),^
depravity (upakkileso),
faltering (anusayo),^
pervading (pariyutthanam),*
a creeper (lata),^
avarice (ve viccham),^
root of pain,
source of pain (dukkh a nid ana m),
the second time, the rupani craved for here being pre-
sumably *
sights,' 'perceptions of sight,' as distinguished
from that supersensuous plane of being craved for under
the former rupatanha, and ranking next to the formless
plane. The Cy., on the other hand, only notices between
'
thirst for annihilation '
and '
thirst for sounds,' the word
ditthirago, passion for speculation.
1 *So Asl. and K. Cf. Sutta Nip. i. 5, 7.
^ I.e., 'on the wheel ' (of samsara). Ihid,
^ '
Through loss of strength.' Ihid.
* I.e., the heart becomes possessed by lust, as a road by
highwaymen. Ihid.
^. . . lata ubbhijja titthati. Dhp. 340. Quoted
in the Cy. Greed or lust strangles its victim, as a creeper
strangles a tree.
6 See Sutta Nip. 1033. Buddhaghosa, however, para-
phrases the term as '
multifarious wants,' Vie Ih
a
berei;
'
vividhani vatthuni icchati.' Ihid, At Asl., p. 375,
he has a different explanation. Cf. S. N. ii., s.v. ve-
viccha.
production of pain (dukkhappabhavo),
Mara's trap (marapaso),
Mara's fish-hook (marabalisa m),
Mara's domain (maravisayo),
thirst,
thirst for delight (nanditanha),
the fishing-net of thirst (jalamtanha)/
the leash of thirst (gaddulatanh a),^
the ocean (samuddo)/
covetousness ( abhijjha ) ,^
the lust that is the root of evil
—
this is what is called lust.
[1060] What is hate ?
When annoyance springs up at the thought : he has done
me harm, is doing, will do me harm ; he has done harm,
is doing harm, will do harm to someone dear and precious
to me ; he has conferred a benefit, is conferring, will confer a
benefit on someone I dislike and object to ; or when annoy-
ance springs up groundlessly^ :
—all such vexation of spirit,^
resentment, repugnance, hostility;^ ill-temper, irritation.
^ Spread out like a net over the river. Asl. 367.
^ Cf. J at. ii. 246; iii. 204. Tan ha drags its victims
about as dogs are drawn by a leash (Asl. 367).
^ The thirst of lust is hard to satiate. Ibid. Cf. above,
p. 175, note 4.
* See § 391.
^*Atthane va pana aghato ti akarane kopo.
E.g., when one is vexed because it rains too much, or
because it doesn't rain, or because the sun is too hot, or
not hot enough, or because there is too much or too little
wind, or because one cannot sweep away the Bo-tree-leaves,
or because the wind prevents one from putting on one's
robe, or because one has fallen over a tree - stump.'
Asl. 367.
^ Cittassa aghato. Aghato is rendered above by
annoyance. The two next terms are patighato and
patigham. The latter is the word used to express action
and reaction in sense-activity. § 597 et seq.
7 Pativirodho. Cf. Mil. 203, 402.
indignation ;^ hate, antipathy, abhorrence f mental dis-
order,^ detestation ;* anger, fuming, irascibility ; hate,
hating, hatred ; disorder, getting upset, derangement ;
opposition, hostility ;^ churlishness, abruptness, disgust of
heart—this is what is called hate.
[1061] What is dulness ?
Lack of knowledge about 111, lack of knowledge about the
uprising of 111, lack of knowledge about the cessation of 111,
lack of knowledge about the way leading to the cessation of
111 ; lack of knowledge about the former things, about the
latter things and about both taken together ; lack of know-
ledge about the assignable causation of causally determined
states—even all that kind of lack of knowledge which is
lack of insight, of understanding, of wakefulness, of en-
lightenment, of penetration, of comprehension, of sounding,
of comparing, of contemplation, of perspicacity ; impurity,
childishness, unintelligence, the dulness that is stupidity,
obtuseness, ignorance, a flood of ignorance, the yoke of
ignorance, the dependence of ignorance, the being possessed
by ignorance, the barrier of ignorance, the dulness that is
the root of evil—this is called dulness.^
These are the three causes of bad [karma].
(C) In this connexion,
[106'^] Which are the three causes of the indeter-
minate ?
The absence of lust, hate and dulness coming to pass as
^ Kopo, pakopo, sampakopo.
^Padoso, sampadoso.
^Cittassa vyapatti; paraphrased as a houleversement,
or cataclysm of mind. Vyapatti is used for the wreck-
ing of a ship in Jat. iv. 107. Cf. above, § 418.
^Manopadoso. Cf. Jat. iv. 29; M. i. 377, where it
means apparently curse or execration—the original sense of
'
detesting.'
^ See § 418.
^ According to Asl. 368, this is '
thoroughly set out in the
Commentary on -the Vibhanga,'
the result of good states, or as the indeterminate states
known as kir iy a-thoughts.^
[1063] Which are the nine causes operative in the sen-
suous universe (kamavacarahetu)?
The three causes of good [karma], the three causes of
bad [karma], the three causes of indeterminate [states]
—
these are the nine.
[1064] Which are the six causes operative in the universe
of form ?
The three causes of good [karma], the three causes of
indeterminate [states]—these are the six.
[1065] Which are the six causes operative in the universe
of the formless ?
The three causes of good [karma], the three causes of
indeterminate [states]—these are the six.
[1066] Which are the six causes operative in the Unin-
cluded ?
The three causes of good [karma], the three causes of
indeterminate [states]—these are the six.
In this connexion,
[1067] Which are the three causes of good [karma] ?
The absence of lust, hate and dulness.
In this connexion,
[1068-1070] What is the absence of lust ... of hate
... of dulness ?
Answers as in §§ 1055-1057, but omitting in § 1056, from
* hatred '
to * the absence of malice,' exclusively.^
These are the three causes of good [karma].
(D) In this connexion,
^ Kiriyavyakatesu dhammesu. See above, § 566
et seq. The Cy. here is silent.
2 Adoso has been inadvertently omitted in the text.
[1071] Which are the three causes of indeterminate
[states]
?
The absence of lust, hate and dulness coming to pass as
the effect of good states—these are the three.
These are the six causes operative in the Unincluded.
These are the states which are causes.
[1072] Which are the states that are not causes ?
Every state, good, bad and indeterminate, whether
related to the worlds of sense, of form, of the formless, or
to the life that is Unincluded, except the states enumerated
above; in other words, the four skandhas; all form also
and uncompounded element.
[1073] Which are the states that have causes as con-
comitants ?^
^ Sahetuka. The Cy. (p. 47) on this term has : Samp a-
yogato pavattena saha hetuna ti sahetuka, and on
the opposite : ahetukath Tath'eva pavatto n'atthi
etesam hetu ti. This maybe rendered: 'Sahetuka
means, union in continuance with a cause.' And '
ahetuka
means, there is for them no continuance of a cause.' The
sustamiiig of a cause in concomitance with a given state is
so much harped upon by the Cy. that one is tempted to
surmise that the mediaeval controversy, known by the
formula, Cessante causa cessat et effectus, was not unfami-
liar to Buddhist scholastics. Have we here the categorizing
of certain states, for the maintenance of which, as effects,
the continuance of the cause is required ? In that case the
Buddhist would have agreed (see § 1075, n.) with a modern
logician (J. S. Mill) that, in some cases only, '
The con-
tinuance of the condition which produced an effect is
necessary to the continuance of the effect.' The coinci-
dence, however, is extremely doubtful. The Pali even
leaves it vague as to whether the concomitant cause is the
cause of the state in question ; sometimes, indeed, this is
evidently not the case. E.g., in § 1077 *
dulness ' is a
hetu-dhammo, but not therefore the cause of the con-
comitant states, lust and hate. The compilers were, as
usual, more interested in the psychology than in the logic
of the matter, and were inquiring into the factors in cases
of mental association.
Those states, to wit, the four skandhas, which have as
concomitant causes the states enumerated above.^
[1074J Which are the states that have not concomitant
causes ?
Those states, to wit, the four skandhas, all form also,
and uncompounded element, which have not as concomi-
tant causes the states enumerated above.
[1075] Which are the states that are associated with a
cause ?2
The states, to wit, the four skandhas, which are asso-
ciated with those states enumerated above.
[1076] Which are the states that are not associated with
a cause ?
The states, to wit, the four skandhas, all form also, and
uncompounded element, which are not associated with the
states enumerated above.
[1077] Which are the states that both are causes and
have causes as their concomitants ?
Lust with dulness is both. Dulness with lust is both.
Hate with dulness is both. Dulness with hate is both.^
The absence of lust, the absence of hate, the absence of
dulness—these also, taken one with the other, both are
causes and have causes as their concomitants.
^ Tehi dhammehi, i.e., with one or other of the six
causes of good or bad effects. Asl. 368.
'^
Hetu-sampayutta. On the import of the term
sampayutto, see p. 1, n. 4. This pair of opposites is
further declared to be not different in meaning from the
preceding pair (atthato nanattam natthi), and the
formulae only differentiated for the purpose of adaptation
to the various dispositions (ajjhasayavasena) of the
hearers. Asl. 48. This coincidence of meaning seems,
however, to be applicable only in the sphere of hetu. In
the next gocchakam, the attribute of asavavippayutta
is allowed to be compatible with the attribute sasava,
§ 1111, and so for subsequent gocchakas.
^ Dulness when accompanied by perplexity and excite-
ment (uddhaccam) is said to be a cause, but to have no
cause as its concomitant. Asl. 368.
[1078] Which are the states that have causes as their
concomitants, but are not causes ?
The states, to wit, the four skandhas, which have as
their concomitant causes those states [enumerated above
as causes], the latter states themselves excepted.
[1079] Which are the states that are both causes and
associated with a cause ?
[1080] Which are the states that are associated with a
cause, but are not causes ?
Answers identical iviih those in the foregoing pair}
[1081] Which are the states that are not causes, but
have a cause as their concomitant ?^
The states, to wit, the four skandhas, which are not the
causes of those states enumerated above, but which have
any of them as their concomitants.
[1082] Which are the states that are not causes and
have not causes as their concomitants ?
The states, to wit, the four skandhas, all form also, and
uncompounded element, which neither are the causes of
those states enumerated above, nor have any of them as
their concomitants.
1 Cf. § 1075, n. 2.
^ Supplementary questions, says the Cy., dealing with
the na-hetu states. Asl. 47.
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter II.
The Group on Cause (hetu-gocchakam).p
I.
[1053] Which are the states that are causes ?
(A) The three causes of good (karma).
^ In connexion with the statement (§ 595) that form is
*that which is not a cause,' the Cy. distinguishes, as did
Aristotle, four varieties of cause. The coincidence, how-
ever, scarcely extends beyond the number. H e t u is either
(a) cause as cause (hetu-hetu) ; (b) cause as condition,
or necessary antecedent * wherewithal ' (paccayahetu);
(c) cause as ultimate or supreme (uttama-hetu); and
(d) cause as an attribute held in common (s adhar a na-
il etu). Asl. 303. These distinctions are shown to be
applied as follows : (a) the trinity of threefold cause given
in § 1053. Here the word is always paraphrased by *root,'
root, conversely, standing for productive agent in general
(see the list in note to § 981), and, of course, for moral
agency especially. (b) '
1 have declared, bhikkhu, that
the four great phenomena are the causes, are the condi-
tions of the form-skandha.' When the paccayo is ma-
terial, it may be said to coincide with Aristotle's second
formal principle rj vXij kol ro viroiceiijuevov. Possibly
paccayo was this conception so generalized as to include
the immaterial wherewithal requisite for the effect. Cole-
brooke, however ('Life and Essays,' ii. 419), said that the
Bauddhas distinguish between hetu as proximate cause
and pratyaya (paccayo) as concurrent occasion,
(c) *
When good (karma) takes effect, it is the object ulti-
mately or supremely desired '
—and the opposite, of course,
in the case of bad karma. This may possibly approximate
(B) The three causes of bad (karma).
(C) The three causes of the indeterminate.
The nine causes operative in the sensuous universe.
The six causes operative in the universe of form.
The six causes operative in the universe of the
formless.
(D) The six causes operative in the life that is the Unin-
cluded.
(A) In this connexion,
[1054] Which are the three causes of good karma ?
The absence of lust, hate and dulness.
In this connexion,
[1055] What is the absence of lust ?
The absence of lust, lusting, lustfulness is the absence
of infatuation, of raving, of passionateness ; the absence of
covetousness, that absence of lust which is the root of good
(karma).^
[1056] What is the absence of hate ?
The absence of hate, hating, hatred ; love,^ loving, loving
disposition ;
^ tender care, forbearance, considerateness ;
*
to Aristotle's final cause (to ov eveKo) . (d) '
As the essence
of the elements of earth and water (solid and liquid) are
the condition of sweet or not-sweet, so is ignorance the
common base-element of the syntheses (sanskaras). In
our present connexion the term is said to be used in its
first-named meaning.
^
Cf, § 32. The Pali terms coincide in both answers.
In the following answer, the terms differ considerably from
those in § 33.
^ The printed text has met tarn; the Cy. and K. read
metti.
^ ' The mental condition of one who is possessed by love,
and through love is loosed from clinging.' (Asl. 362.). Cf.
note on p. 66.
* Anudda, anuddayana, anuddayitattam. The
Cy. paraphrases by rakkhati, showing the reference there
is in these terms, usually rendered by '
pity,' '
compassion,'
to the protective, shielding aspect of altruism and benevo-
lence. Cf its use in C. vii. 3, 13 ; S. ii., p. 218, where it
seeking the general good,^ compassion ; the absence of
malice, of malignity ; that absence of hate which is the
root of good (karma) .2
[1057] What is the absence of dulness ?
Knowledge about ill, about the uprising of ill, about the
cessation of ill, and about the way leading to the cessation
of ill ; knowledge about the former things, about the latter
things, about both taken together ; knowledge about the
assignable causation of causally determined states—even
that kind of wisdom which is understanding, search, re-
search, searching the Truth, etc. [continue as in § 34].
These are the three causes of good (karma).
(B) In this connexion,
[1058] Which are the three causes of bad (karma) ?
Lust, hate, dulness.
In this connexion,
[1059] What is lust ?
That which is
passion (rago),
infatuation (sarago),^
fawning (anunayo),*
compliance (anurodho),^
is used to express that attitude of forbearance in the
interests of the weaker brethren recommended by St. Paul
to Eoman and Corinthian adherents.
^ Hitesita. See C. ix. 5, 7.
2 By all these words (i.e., from 'love' to '
compassion '),
concludes Buddhaghosa, the advance (upacara) and con-
ception (appana) of love is described. Possibly the pro-
cedure in the induction of Jhana was in his mind in using
these technical terms. Cf. Rhys Davids, * Yogavacara's
Manual,' p. xi.
^ * Meaning strong rago.' Asl. 362,
* This is opposed to patigho or repugnance in Mil. 44 ;
cf. 122 and 322. The comment (Asl. 362)—visayesu
sattanam anunayanat o—may indicate that the fawning
is by way of pandering to the sensual appetites of others.
^ This is opposed to virodho, pativirodho. See
delighting in ( nandi ) /
taking passionate delight in (nandi-rago),^
infatuation of mind (cittassa sarago),^
longing (iccha),
languishing (muccha),
devouring (ajjhosanam),^
greed (gedho),
omnivorous greed (paligedho),
cleaving to (sango),
a slough ( panko ),*
seduction (eja),^
trickery (maya),^
genitrix ( janika ) ,^
§ 1060. The Cy. (ibid.) paraphrases by kameti. Cf.
S. i. Ill ; K. Y. 485.
^ Explained as the recurrence over and over again of
that thirst for some object, the single occurrence of which
constitutes the state called nandi. Asl. 363.
^ Explained as qualifying the '
infatuation ' already
named by emphasizing the reference to a mental state or
psychosis, and not to any personal entity. Ibid.
^ 'I.e., grasping by swallowing, by putting a complete
end to.^ ^Asl. 363, 370. The term is probably formed
from \/ sa, to bind (or to gain), and usually, by its context,
signifies attachment. Cf. M. i. 109, 498; Mil. 74.
Judging by the Commentary, however, there seems to be
a homonym derived from the root a 9, to eat, similar to the
parallel evolution of jhayati, from x/dhya and \/ ksa.
Cf. Ehys Davids, *
Dialogues of the Buddha,' i. 33, note 2.
The passage in A. i. 66, 67, is the only one at present
known to me where the word, occurring as it does in co-
ordination with terms of attachment and also of greed,
may be rendered equally well in either sense.
* Paraphrased by osidanam. Asl. 363.
^ Paraphrased by akaddhanam, used in the Dhp. Cy.
(p. 412) to illustrate the magnetic power of the love of
treasure and of family. Ibid.
^ Paraphrased by vancanam. Ibid.
^ Because lust causes beings to be reborn on the Wheel
(of life). So for the following epithet. As it is written :
Tanha janeti purisam, cittam assa vidhavati.
progenitrix (sanjanani),
seamstress (sibbani),^
she who ensnares (jalini),^
the river (sarita)/^
she who is poisonous (visattika),*
the thread (suttam),^
diffusion (visata),^
she who toils (ayuhani),^
the consort (dutiya),^
hankering (panidhi),
^ The Cy. explains that lob ho sews, or joins beings to
sorrow by way of rebirth, just as a tailor joins one piece of
cloth to another. Ibid.
2 She = tanha, by the suffusion of which the manifold
web of the senses becomes as a net. Ibid.
Yassa jalini visattika
tanha n'atthi kuhinci netave.
S. i. 107; = Dhp., ver. 180.
^ From the swift current of lobho, or else from its glu-
tinous tenacity, according to the Commentator, who quotes :
Saritani sinehitani ca
somanassani bhavanti jantuno.
Dhp., ver. 341.
* See above note 2.
^ By reason of its chaining together destruction and
misfortune as jars are arranged on a cord. Asl. 364.
^ *
In the sense of spreading out over sensuous objects.'
Ibid.
^ *
I.e., she causes beings to toil after (ayuhapeti) this
or that state.' Ibid. On ayuhati, see J. P. T. S., 1885,
pp. 58, 59 ; 1886, pp. 155, 156 ; Mil. 108, 214.
^ Lobho (or tanha) is likened to a dear alter ego, or
wife, or travelling companion. The idea is found in Sutta
Nipata, verse 740, quoted by the Cy.
:
Tanhadutiyo puriso digharn addhanam sam-
saram
Itthabhavannathabhavam samsaram nativat-
tati ti.
she who leads to renewed existence (bhava-
netti),^
the jungle (vanam),
the undergrowth (vanatho),^
intimacy (santhavo),^
unctuous affection ( sineho ),
affection (apekkha),*
connexion (patibandhu),^
craving (asa),
wanting (asimsana),
cupidity (asimsitattam),
craving for visual forms (rupasa, etc.),
craving for sounds,
craving for odours, '
craving for tastes,
craving for the tangible,
craving for getting,
craving for wealth,
craving for children,
craving for life,
mumbling (jappa),^
^ Cy. : Bhavanetti = the cord of existence. For by it
beings are led, as cows by a cord bound about their necks,
wherever they are wanted.
2 The impenetrable, impassable nature of tropical forest
growth often serves to illustrate the dangers of lobho or
tanha. Cf. Dh., p. 283, quoted in the Cy. Ihid.
^ '
Intimacy is of two kinds : it is either carnal {i.e., of
tanha) or friendly. Here the former is meant.' Asl. 365.
^ * Alayakaranavasena apekkhati ti apekkha.
Ihid. The quotation in the Cy. on this word is from the
Mahasudassana Sutta, 229, with which cf. S. iii. 144.
^ '
As being constantly near to living beings there is no
relative (or connexion) like tanha.' Asl. 365.
^ The four following terms are all variants of jap pa.
*
Whenever anything is given to a greedy person, he will
mutter, " This is mine, this is mine ! , This has been
given me by so-and-so!"' Asl. 365. K. repeats jappa
mumbling on,
mumbling over,
muttering,
murmuring,
self-indulgence (loluppam),^
self-indulging,
intemperateness,
agitation (puncikata),^
longing for the agreeable (sadhu kamyata),^
incestuous passion (adhammarago),*
lawless lust (visamalobho),
appetite (nikanti),
hungering for (nikamana),
entreating (patthana),
envying (pihana),
imploring (sampatthana),^
thirst for sensual indulgence (kamatanha),
thirst for existence (bhavatanha),
thirst for non-existence (vibhavatanha),^
thirst for form,^
thirst for formlessness,
thirst for annihilation,
thirst for visible forms,^
after abhijappana. Cf. C. iv. 14, 26: sakanna-
jappakam.
^ See Jat. i. 340 ; iv. 306. Buddhaghosa derives this
from lumpati. Cf. Whitney's 'Boots,' etc., where it
appears as the Intensive of lup, but belonging in meaning
to lubh.
2 The excitement or fluster produced by tanha is here,
according to the Cy., likened to that shown by '
dogs
wagging their tails '
(read sunakha) when seeking to find
something. Ihid.
^ The Cy. and K. read sadhu.
* For a mother, a mother's sister, etc. Asl. 366.
^ I.e., patthana intensified. Ihid.
^ I.e., for a state of annihilation. Ihid.
^ I.e., for a state of pure (suddhe) form. Ihid.
^ Before '
thirst for sounds '
K. inserts rupatanha for
thirst for sounds,
thirst for smells,
thirst for tastes,
thirst for the tangible,
thirst for mental states (dhammatanha),
a flood (ogho),
a yoke (yogo),
trammels (gantho),
attachment (upadanam),
obstruction (avaranam),
hindrance (nivaranam),
counterfeiting (chadanam),^
bondage (bandhanam),^
depravity (upakkileso),
faltering (anusayo),^
pervading (pariyutthanam),*
a creeper (lata),^
avarice (ve viccham),^
root of pain,
source of pain (dukkh a nid ana m),
the second time, the rupani craved for here being pre-
sumably *
sights,' 'perceptions of sight,' as distinguished
from that supersensuous plane of being craved for under
the former rupatanha, and ranking next to the formless
plane. The Cy., on the other hand, only notices between
'
thirst for annihilation '
and '
thirst for sounds,' the word
ditthirago, passion for speculation.
1 *So Asl. and K. Cf. Sutta Nip. i. 5, 7.
^ I.e., 'on the wheel ' (of samsara). Ihid,
^ '
Through loss of strength.' Ihid.
* I.e., the heart becomes possessed by lust, as a road by
highwaymen. Ihid.
^. . . lata ubbhijja titthati. Dhp. 340. Quoted
in the Cy. Greed or lust strangles its victim, as a creeper
strangles a tree.
6 See Sutta Nip. 1033. Buddhaghosa, however, para-
phrases the term as '
multifarious wants,' Vie Ih
a
berei;
'
vividhani vatthuni icchati.' Ihid, At Asl., p. 375,
he has a different explanation. Cf. S. N. ii., s.v. ve-
viccha.
production of pain (dukkhappabhavo),
Mara's trap (marapaso),
Mara's fish-hook (marabalisa m),
Mara's domain (maravisayo),
thirst,
thirst for delight (nanditanha),
the fishing-net of thirst (jalamtanha)/
the leash of thirst (gaddulatanh a),^
the ocean (samuddo)/
covetousness ( abhijjha ) ,^
the lust that is the root of evil
—
this is what is called lust.
[1060] What is hate ?
When annoyance springs up at the thought : he has done
me harm, is doing, will do me harm ; he has done harm,
is doing harm, will do harm to someone dear and precious
to me ; he has conferred a benefit, is conferring, will confer a
benefit on someone I dislike and object to ; or when annoy-
ance springs up groundlessly^ :
—all such vexation of spirit,^
resentment, repugnance, hostility;^ ill-temper, irritation.
^ Spread out like a net over the river. Asl. 367.
^ Cf. J at. ii. 246; iii. 204. Tan ha drags its victims
about as dogs are drawn by a leash (Asl. 367).
^ The thirst of lust is hard to satiate. Ibid. Cf. above,
p. 175, note 4.
* See § 391.
^*Atthane va pana aghato ti akarane kopo.
E.g., when one is vexed because it rains too much, or
because it doesn't rain, or because the sun is too hot, or
not hot enough, or because there is too much or too little
wind, or because one cannot sweep away the Bo-tree-leaves,
or because the wind prevents one from putting on one's
robe, or because one has fallen over a tree - stump.'
Asl. 367.
^ Cittassa aghato. Aghato is rendered above by
annoyance. The two next terms are patighato and
patigham. The latter is the word used to express action
and reaction in sense-activity. § 597 et seq.
7 Pativirodho. Cf. Mil. 203, 402.
indignation ;^ hate, antipathy, abhorrence f mental dis-
order,^ detestation ;* anger, fuming, irascibility ; hate,
hating, hatred ; disorder, getting upset, derangement ;
opposition, hostility ;^ churlishness, abruptness, disgust of
heart—this is what is called hate.
[1061] What is dulness ?
Lack of knowledge about 111, lack of knowledge about the
uprising of 111, lack of knowledge about the cessation of 111,
lack of knowledge about the way leading to the cessation of
111 ; lack of knowledge about the former things, about the
latter things and about both taken together ; lack of know-
ledge about the assignable causation of causally determined
states—even all that kind of lack of knowledge which is
lack of insight, of understanding, of wakefulness, of en-
lightenment, of penetration, of comprehension, of sounding,
of comparing, of contemplation, of perspicacity ; impurity,
childishness, unintelligence, the dulness that is stupidity,
obtuseness, ignorance, a flood of ignorance, the yoke of
ignorance, the dependence of ignorance, the being possessed
by ignorance, the barrier of ignorance, the dulness that is
the root of evil—this is called dulness.^
These are the three causes of bad [karma].
(C) In this connexion,
[106'^] Which are the three causes of the indeter-
minate ?
The absence of lust, hate and dulness coming to pass as
^ Kopo, pakopo, sampakopo.
^Padoso, sampadoso.
^Cittassa vyapatti; paraphrased as a houleversement,
or cataclysm of mind. Vyapatti is used for the wreck-
ing of a ship in Jat. iv. 107. Cf. above, § 418.
^Manopadoso. Cf. Jat. iv. 29; M. i. 377, where it
means apparently curse or execration—the original sense of
'
detesting.'
^ See § 418.
^ According to Asl. 368, this is '
thoroughly set out in the
Commentary on -the Vibhanga,'
the result of good states, or as the indeterminate states
known as kir iy a-thoughts.^
[1063] Which are the nine causes operative in the sen-
suous universe (kamavacarahetu)?
The three causes of good [karma], the three causes of
bad [karma], the three causes of indeterminate [states]
—
these are the nine.
[1064] Which are the six causes operative in the universe
of form ?
The three causes of good [karma], the three causes of
indeterminate [states]—these are the six.
[1065] Which are the six causes operative in the universe
of the formless ?
The three causes of good [karma], the three causes of
indeterminate [states]—these are the six.
[1066] Which are the six causes operative in the Unin-
cluded ?
The three causes of good [karma], the three causes of
indeterminate [states]—these are the six.
In this connexion,
[1067] Which are the three causes of good [karma] ?
The absence of lust, hate and dulness.
In this connexion,
[1068-1070] What is the absence of lust ... of hate
... of dulness ?
Answers as in §§ 1055-1057, but omitting in § 1056, from
* hatred '
to * the absence of malice,' exclusively.^
These are the three causes of good [karma].
(D) In this connexion,
^ Kiriyavyakatesu dhammesu. See above, § 566
et seq. The Cy. here is silent.
2 Adoso has been inadvertently omitted in the text.
[1071] Which are the three causes of indeterminate
[states]
?
The absence of lust, hate and dulness coming to pass as
the effect of good states—these are the three.
These are the six causes operative in the Unincluded.
These are the states which are causes.
[1072] Which are the states that are not causes ?
Every state, good, bad and indeterminate, whether
related to the worlds of sense, of form, of the formless, or
to the life that is Unincluded, except the states enumerated
above; in other words, the four skandhas; all form also
and uncompounded element.
[1073] Which are the states that have causes as con-
comitants ?^
^ Sahetuka. The Cy. (p. 47) on this term has : Samp a-
yogato pavattena saha hetuna ti sahetuka, and on
the opposite : ahetukath Tath'eva pavatto n'atthi
etesam hetu ti. This maybe rendered: 'Sahetuka
means, union in continuance with a cause.' And '
ahetuka
means, there is for them no continuance of a cause.' The
sustamiiig of a cause in concomitance with a given state is
so much harped upon by the Cy. that one is tempted to
surmise that the mediaeval controversy, known by the
formula, Cessante causa cessat et effectus, was not unfami-
liar to Buddhist scholastics. Have we here the categorizing
of certain states, for the maintenance of which, as effects,
the continuance of the cause is required ? In that case the
Buddhist would have agreed (see § 1075, n.) with a modern
logician (J. S. Mill) that, in some cases only, '
The con-
tinuance of the condition which produced an effect is
necessary to the continuance of the effect.' The coinci-
dence, however, is extremely doubtful. The Pali even
leaves it vague as to whether the concomitant cause is the
cause of the state in question ; sometimes, indeed, this is
evidently not the case. E.g., in § 1077 *
dulness ' is a
hetu-dhammo, but not therefore the cause of the con-
comitant states, lust and hate. The compilers were, as
usual, more interested in the psychology than in the logic
of the matter, and were inquiring into the factors in cases
of mental association.
Those states, to wit, the four skandhas, which have as
concomitant causes the states enumerated above.^
[1074J Which are the states that have not concomitant
causes ?
Those states, to wit, the four skandhas, all form also,
and uncompounded element, which have not as concomi-
tant causes the states enumerated above.
[1075] Which are the states that are associated with a
cause ?2
The states, to wit, the four skandhas, which are asso-
ciated with those states enumerated above.
[1076] Which are the states that are not associated with
a cause ?
The states, to wit, the four skandhas, all form also, and
uncompounded element, which are not associated with the
states enumerated above.
[1077] Which are the states that both are causes and
have causes as their concomitants ?
Lust with dulness is both. Dulness with lust is both.
Hate with dulness is both. Dulness with hate is both.^
The absence of lust, the absence of hate, the absence of
dulness—these also, taken one with the other, both are
causes and have causes as their concomitants.
^ Tehi dhammehi, i.e., with one or other of the six
causes of good or bad effects. Asl. 368.
'^
Hetu-sampayutta. On the import of the term
sampayutto, see p. 1, n. 4. This pair of opposites is
further declared to be not different in meaning from the
preceding pair (atthato nanattam natthi), and the
formulae only differentiated for the purpose of adaptation
to the various dispositions (ajjhasayavasena) of the
hearers. Asl. 48. This coincidence of meaning seems,
however, to be applicable only in the sphere of hetu. In
the next gocchakam, the attribute of asavavippayutta
is allowed to be compatible with the attribute sasava,
§ 1111, and so for subsequent gocchakas.
^ Dulness when accompanied by perplexity and excite-
ment (uddhaccam) is said to be a cause, but to have no
cause as its concomitant. Asl. 368.
[1078] Which are the states that have causes as their
concomitants, but are not causes ?
The states, to wit, the four skandhas, which have as
their concomitant causes those states [enumerated above
as causes], the latter states themselves excepted.
[1079] Which are the states that are both causes and
associated with a cause ?
[1080] Which are the states that are associated with a
cause, but are not causes ?
Answers identical iviih those in the foregoing pair}
[1081] Which are the states that are not causes, but
have a cause as their concomitant ?^
The states, to wit, the four skandhas, which are not the
causes of those states enumerated above, but which have
any of them as their concomitants.
[1082] Which are the states that are not causes and
have not causes as their concomitants ?
The states, to wit, the four skandhas, all form also, and
uncompounded element, which neither are the causes of
those states enumerated above, nor have any of them as
their concomitants.
1 Cf. § 1075, n. 2.
^ Supplementary questions, says the Cy., dealing with
the na-hetu states. Asl. 47.
Dhamma-Sangani - THE DIVISION ENTITLED ELIMINATION - The Group of Triplets II
A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[1013] Which are the states that make for the piling up
[of rebirth] ?i
Good and bad co-Intoxicant states relating to the worlds
of sense, form and the formless ; in other words, the four
skandhas.
[1014] Which are the states that make for the undoing
of rebirth ?
The four Paths that are the Unincluded.
[1015] Which are the states that make neither for the
piling up, nor for the undoing of rebirth ?
The results of good and bad states taking effect in the
worlds of sense, form or the formless, or in the life that is
Unincluded ; in other words, the four skandhas ; those
states, moreover, known as kiriya-thoughts, which are
neither good nor bad, nor the result of karma ; all form
also and uncompounded element.
[1015] Which are the states that appertain to student-
ship ?2
The four Paths that are the Unincluded and the three
lowest Fruits of the life of the recluse.
[1016] Which are the states not appertaining to student-
ship?
The topmost fruit^—the fruit that is Arahatship.
^ Ap a cay a gam in 0. On its opposite, see p. 82, note 2.
The latter is tantamount to going to Nirvana. The two
processes are compared to the building up and pulling down
of a wall. Asl. 44.
^ Sekkha, i.e. (Asl. 44), springing up in the three, or in
the seven courses of training (c/. Childers, s.v.). Asekkha
implies that the student or probationer has perfected his
studies and training and is become an adept, an Arahat.
Cf. P. P., p. 14. On the term 'fruits of the life of the
recluse,' see the Samaiinaphala Sutta, D. i. 47.
^ Uparitthimam, a term used in P. P. i. 42 et seq.,
where it is applied to the '
Fetters '
which are put off last
Cf. below, § 1113, and p. 303. See also p. 166, n. 1.
[1017] Which are the states neither appertaining, nor
not appertaining to studentship ?
The afore-mentioned states excepted, all other states,
good, bad and indeterminate, relating to the worlds of
sense, form and the formless ; all form also and uncom-
pounded element.
[1018] Which are the states that are limited ?^
All states, good, bad and indeterminate, which relate to
the universe of sense ; in other words, the Jive skandhas.
[1019] Which are the states that have a wider scope ?^
States, good, bad and indeterminate, which relate to the
worlds of form and the formless ; in other words, the four
skandhas.
[1021] Which are the states that are infinite ?^
The Paths that are the Unincluded, and the Fruits of the
Paths, and uncompounded element.
[1022] Which are the states that have limited objects of
thought ?
Those emotional, perceptual and synthetic states, as
well as those of intellect applied to sense-impressions,*
which arise in connexion with limited matters.
^ Parittam, understood as involving intellectual and
ethical, as well as physical insignificance—the connotation
of the French term borne. The illustration chosen is that
of a lump of cowdung ! The essential quality is appanu-
bhavata, i.e., of little importance or efficacy generally.
Parittam itself is ranked as an equivalent of the whole
sphere of sense-experience. Asl. 44.
2 Mahaggata, i.e., in respect of *
the ability to resist
vice, of abundance of good result, of wide extension,' or of
the attainment to a high pitch of will, energy, thought or
wisdom. Ibid.
^ Appamana,or without measure. Asl. 45.
* This is a long and cumbersome periphrasis for citta-
cetasika dhamma, but a reference to §§ 1187-1190 will
show that such is the content of the term. And Western
[1023] Which are the states that have enlarged^ objects
of thought ?
Those emotional, perceptual and synthetic states, as
well as those of intellect applied to sense-impressions, which
arise in connexion with matters of wider scope.
[1024] Which are the states that have infinite objects of
thought ?
Those emotional, perceptual and synthetic states, as well
as those of intellect applied to sense-impressions, which
arise in connexion with matters of infinite importance.
[1025] Which are the states that are base ?
The three roots of bad (karma)—lust, hate, dulness
—
the Corruptions united with them ; the four skandhas asso-
ciated with them ; the action, bodily, vocal and mental,
springing from them.
[1026] Which are the states that are of medium worth ?
Co-Intoxicant states, good, bad and indeterminate, relating
to the worlds of sense, form and the formless ; in other
words, the four skandhas.
[1027] Which are the states that are perfected 9^
The Paths that are the Unincluded, and the Fruits of
the Paths, and uncompounded element.
[1028] Which are the states the wrongfulness of which
is fixed as to its consequences ?^
psychology has not suggested to me any more compressed
equivalent. (7/., however, §§ 1282, 1284. *
Emotional'
must be taken in its more limited sense, as the adjective to
bare feeling or hedonic consciousness.
1 See § 1021.
2 The three subjects of this triplet of inquiry—dhamma
hina, majjhima, pa nit a—are paraphrased (Asl. 45) as
lamaka (of poor quality, cf, Vin. ii. 76), midway between
this and the third quality, and supramundane or ideal
(lokuttara).
^ Micchattaniyata, thus explained by the Cy. (ibid.) :
'
Wickedness '
is that wrongful disposition which, in its
The five acts that have immediate results, and those
wrong views that are fixed in their consequences.^
desire for happiness, sees benefit in things baneful and
persists in this perversion. '
Fixed in its consequences
'
(lit., *
reaching down to ') means yielding a result imme-
diately on the disintegration of the skandhas (i.e., after
death). Cf. M. P. S. 17: asmi . . . niyato—I am fixed
or sure (as to my future) ; also K. V. 609-612, and P. P. 13
:
katamo ca puggalo niyato? The answer to this ques-
tion is practically identical with those given in these
sections. It is the persons (pug gal a) who are decisively
good and bad that are called anantaraka (incurring
immediate destiny good or bad) instead of the '
acts ' or
the '
Paths,' as in the Dh. S.
These five acts, the Cy. says, refer to '
matricide, etc.,'
as though the Abhithanas were here alluded to, whereas
the five usually classed under this name appear to be
murder, theft, impurity, lying and intemperance. Cf.
§§ 1290, 1291. Compare the passage relating to lohitup-
pado, or the wounding of a Buddha, Yin. ii. 193, which is
called an anantarika-kammam. I venture to think
that, in the Mil., p. 25, the phrase kopaficanantariya-
kammam karotiis not intended, as the translator infers,
to sum up the five offences previously specified, but is an
allusion to five others, of which matricide was one and
lohituppado another. It only remains to ascertain
whether or not the other three coincide with any other
three of the six Abhithanas.
As to the immediacy of their consequences, whereas,
from the Devadatta incident in the Cullavagga, the outrages
entailed at least some of their retribution in this life, it
will have been seen that, according to Buddhaghosa, the
effect is experienced immediately after the cessation of the
present life. The Cy. goes on : In the case of these acts,
it is impossible for any other conduct to push off the karma
of any one of them, so as to obtain room for the realization
of its own consequences. Neither could the agent effect
this if he were to build a golden sthupa as big as Mt. Sineru,
or a vihara covered with gems and like a world-orb, or if he
filled it with bhikkhus and their Buddha and found them
in the four requisites during a whole lifetime. Asl. 358.
^ The wrong views which are also niyata are specified
in the Cy. as those held by the Anti-causationists (ahetuka-
[1029] Which are the states the righteousness of which
is fixed as to its consequences ?^
The four Paths that are the Unincluded.
[1030] Which are the states that do not entail fixed
consequences ?
The afore-mentioned states excepted, all other states,
good, bad and indeterminate, relating to the worlds of
sense, form and the formless, or to the life that is Unin-
cluded ; in other words, the four skandhas ; all form,
moreover, and uncompounded element.
[1031] Which are the states that have the Path as their
object of thought ?^
Those emotional, perceptual and synthetic states, as well
as those of intellect applied to sense-impressions, which
arise in connexion with the Noble Path.
[1032] Which are the states that are causally dependent
upon the Path ?^
vada, D. i. 53 ; M. i. 407), those who denied the efficacy
of action (akiriya-vada, D. i. 52; M. i. 404, 405), and the
Nihilists (natthika-vada, or uccheda-vada, D. i. 55;
M. i. 401-403). These are past praying for ; more literally
rendered, not a hundred, nor yet a thousand Buddhas would
be able to enlighten them. Ibid.
^ The reading should be sammatta-niyata. Cf.
Asl. 45 ; K. ; K. V. 609.
2 * " Path " '
means the quest of Nirvana, or the progress
in the destruction of the Kilesas.' (Asl. 45.)
^ *Maggahetuka, i.e., the cause of those (states) in the
sense of conditioning them is the Eightfold Path.' Asl. 45.
Later (p. 359) the Cy. gives the purport of this triad as
follows :
*
In the first formula the kind of causal conjunc-
tion of the skandhas, in their connexion with the Path by
way of cause, in the sense of condition, is set forth. In
the second, the kind of causal conjunction of the other
parts of the Path with Eight Views, which are a constituent
of the Path and are reckoned as cause (am oho; cf. §§ 16,
34, 1054) ; and in the third, the kind of causal conjunction of
Right Views with those causes that are operative in the Path,
is set forth.' Yet in the text it is the causal connexion of the
[Firstly] the four skandhas when associated with the
stages of the Path as experienced by one who is conversant
with the Path^ (the stages being excepted).
[Secondly (1033)] the four skandhas when associated
with the right views—these being both Path and Cause
—
of one who is conversant with the Path (the right views
being excepted).
[Thirdly] the four skandhas when associated with the
states of freedom from lust, hate and dulness peculiar to
one who is conversant with the Path.
Now, these [last named] states are the *
Path-causes ' -^
the former (the skandhas) are those states which are
causally dependent upon the Path.
[1034] Which are the causes that are Path-governed?^
[Firstly] those emotional, perceptual and synthetic
states, as well as those of intellect applied to sense-
impressions, which in arising make the Noble Path their
governor.
[Secondly] the four skandhas when associated with the
investigation carried on by one who is conversant with the
four skandhas that is predicated about in all three formulae.
Does this implicate discrepant versions of the text ?
^ Ariyamaggasamangissa maggangani.
2 In the printed text, after a moho read ime dhamma
magga-hetu. Cf. Cy. 45; K. ; also above, § 1011.
^ Maggadhipatino, i.e., the Path, having them (those
states) under its control in the sense of maintaining them,
is their governor. Asl. 45. Later (p. 359) we get supple-
mentary remarks showing that the relation of governor (or
sovereign) and governed, in this connexion, resembles that
between Christ and the believer who brings *
into captivity
every thought to the obedience of Christ ' (2 Cor. x. 5).
All such thoughts or * states ' are insignificant (par it t a)
as compared with the one great object of devotion—the
Path, the Fruit, Nirvana. Even to contemplate the
progress of others in the Path, or to have seen the
Tathagata work a double miracle, is not precious to the
student as is his own discernment and realization of what
the Path means to him.
Path, and who is cultivating a way wherein investigation is
the dominant factor.^
[1035] Which are the states that '
have arisen ' ?2
Those states that have been born, have become, have
been gotten, created, re-created,^ made manifest,—that
have arisen, have come to pass, have happened, have super-
vened, have been caused to arise, are classed together
among the things that have arisen, to wit, form, feeling,
perception, syntheses, intellect.
[1036] Which are the states that have '
not arisen ' ?
Those states that are unborn, have not become, have not
been gotten, nor created, nor re-created, nor made mani-
fest ; that have not arisen nor come to pass ; nor happened,
nor supervened ; that have not been caused to arise, that
are classed together among the things that have not arisen,
to wit, forms, feelings, perceptions, syntheses, intellect.
[1037] Which are the states that are bound to arise ?*
^ The construction in this sentence is obscure. Vimam-
sadhipateyyam is apparently in the nominative case.
The Cy., however (p. 359), substitutes, in quoting, the
instrumental—which only makes the reading obscurer.
Anyway, it proceeds to explain that the term shows a joint
'
supremacy '
between the Path and an adhipateyyam to
be only possible {cf. § 269) when the latter is either *
in-
vestigation '
or '
energy.' When the latter is '
desire '
or a
'
thought,' then the Path yields its sway over the mind to
the adhipateyyam. But when the student makes either
of the former his governing influence, both it and the Path
are his joint governors.
2 Uppanna, i.e., which from the moment they came
into being, and for as long as they had distinguishable
being, have come to pass and been sustained. Asl. 45.
^ Kead nibbatta, abhinibbatta.
* Uppadino, i.e., *
will certainly arise, from the fact
that their efficient cause is in part completed' (Asl. 45).
Later (pp. 360, 361) the potential happening of these
resultant states is declared to be due to the enduring
validity of their conditions (dhuvapaccayatthena),
which cannot fail to produce their effects, even though
The results of those good and bad states related to the
worlds of sense, form and the formless, or to the life that
is Unincluded, the consequences of which are not yet
matured,^ to wit, the four skandhas and that form due to
karma having been wrought which will arise.
[1038] Which are the states that are past ?
Those states that are past are extinct, dissolved,^ changed,
terminated, exterminated ; are past and classed among the
things that are past ; in other words, the five skandhas.
[1039] Which are the states that are future ?
The states that are unborn, that have not become, not
been gotten, nor created, nor re-created, nor made mani-
fest ; that have not arisen, nor come to pass, nor happened,
nor supervened ; that have not arrived, and are classed
among the things that have not arrived.
[1040] Which are the things that are present ?
Those states that have been born, have become, have
been gotten, created, re-created,^ made manifest ; that have
arisen, have come to pass, have supervened, have been
caused to arise; that have arisen over against'* and are
classed among the things that have so arisen.
[1041-1048] Which are the states that have the past . . .
future . . . present as their object of thought ?
100,000 aeons intervene. The gospel (lit.. Path) of the
future Buddha, Metteyya, is anuppanno, but his (or
anyone's) fruition belongs to the uppadino dhamma.
^ Avipakkavipakanam. Inserted in K., but, as is
stated in that edition, not inserted in the Burmese or the
European text.
2 The printed text reads niruddhangata; the Cy.,
niruddha vigata ; K., niruddha parinata (not
viparinata).
^ Abhinibbatta is omitted in the printed text. Cf.
§ 1035 ; also K.
* Paccuppanna, the word rendered by * present ' in
the question. Cf. our 'ob-vious,' *
ob-jective,' 'ob-ject,' in
its most general psychological sense, as something present
to the subject of the mental '
states.'
Those emotional, perceptual and synthetic states, as
well as those of intellect applied to sense-impressions,
which arise in connexion with states that are past . . .
future . . . present.^
[1044] Which are the states that are personal ^^
Those states which, for this or that being, are of the
self, self-referable, one's own,^ individual, the issue of
grasping ; in other words, the five skandhas.
[1045] Which are the states that are external ?
Those states which, for this or that other being,* for
other individuals, are of the self, self-referable, their own,
individual, the issue of grasping f in other words, the five
skandhas.
[1046] Which are the states that are personal-external ?
States which are both [personal and external].^
[1047-1049] Which are the states that have an object of
thought concerning the self . . . concerning that which is
1
Cf. § 1022.
2 On ajjhatta and bahiddha cf. §§ 742, 743. The
Cy. distinguishes four varieties in the connotation of
ajjhattam, namely, gocaraj jhattam, niyakajjhat-
tam, ajjhattaj jhattam and visayaj jhattam, two of
which are identical with two of the three meanings cited
by Childers. The specific meaning used here is said to be
the second.
^ For niyata read niyaka.
* '
That is, all beings except one's self.' Asl. 361.
^ Upadinna is omitted in the printed text.
^ Tad ubhayam is the curt answer. It is to be
regretted that Buddhaghosa's fertility in illustration was
not applied to this species of d hamma. Incidentally one
gathers that they alternate between self-reference and
reference to other selves. For whereas the dhamma in
the first and third questions are said to be either '
limited
'
or 'enlarged '
(see §§ 1019-1021), and those in the second
are said to be 'infinite,' states that are 'infinite' are said
*
not to take as their object that which now relates to the
external, now to the self.' (Asl. 361, 362.)
external [to the self] . . . concerning that which is *
per-
sonal-external '
?
Those emotional, perceptual, synthetic states, as well as
those of intellect applied to sense-impressions,^ which arise
in connexion with states of the self . . . states that are
external . . . states that are personal-external.
[1050] Which are the states that are both visible and
impingeing 9^
The sphere of visible form.
[1051] Which are the states that are invisible, but im-
pingeing ?
The spheres of the &yq senses and the spheres of sound,
odour, taste and the tangible.
[1052] Which are the states that are both invisible and
non-impingeing ?
The four skandhas ; that form, moreover, which, being
invisible and non-impingeing, is yet included in the sphere
of [mental] states ;^ also uncompounded element.
[End of] the Triplets.
1
Cf. § 1022 et seq.
2 See § 597 et seq., § 657 et seq.
3 See § 980.
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[1013] Which are the states that make for the piling up
[of rebirth] ?i
Good and bad co-Intoxicant states relating to the worlds
of sense, form and the formless ; in other words, the four
skandhas.
[1014] Which are the states that make for the undoing
of rebirth ?
The four Paths that are the Unincluded.
[1015] Which are the states that make neither for the
piling up, nor for the undoing of rebirth ?
The results of good and bad states taking effect in the
worlds of sense, form or the formless, or in the life that is
Unincluded ; in other words, the four skandhas ; those
states, moreover, known as kiriya-thoughts, which are
neither good nor bad, nor the result of karma ; all form
also and uncompounded element.
[1015] Which are the states that appertain to student-
ship ?2
The four Paths that are the Unincluded and the three
lowest Fruits of the life of the recluse.
[1016] Which are the states not appertaining to student-
ship?
The topmost fruit^—the fruit that is Arahatship.
^ Ap a cay a gam in 0. On its opposite, see p. 82, note 2.
The latter is tantamount to going to Nirvana. The two
processes are compared to the building up and pulling down
of a wall. Asl. 44.
^ Sekkha, i.e. (Asl. 44), springing up in the three, or in
the seven courses of training (c/. Childers, s.v.). Asekkha
implies that the student or probationer has perfected his
studies and training and is become an adept, an Arahat.
Cf. P. P., p. 14. On the term 'fruits of the life of the
recluse,' see the Samaiinaphala Sutta, D. i. 47.
^ Uparitthimam, a term used in P. P. i. 42 et seq.,
where it is applied to the '
Fetters '
which are put off last
Cf. below, § 1113, and p. 303. See also p. 166, n. 1.
[1017] Which are the states neither appertaining, nor
not appertaining to studentship ?
The afore-mentioned states excepted, all other states,
good, bad and indeterminate, relating to the worlds of
sense, form and the formless ; all form also and uncom-
pounded element.
[1018] Which are the states that are limited ?^
All states, good, bad and indeterminate, which relate to
the universe of sense ; in other words, the Jive skandhas.
[1019] Which are the states that have a wider scope ?^
States, good, bad and indeterminate, which relate to the
worlds of form and the formless ; in other words, the four
skandhas.
[1021] Which are the states that are infinite ?^
The Paths that are the Unincluded, and the Fruits of the
Paths, and uncompounded element.
[1022] Which are the states that have limited objects of
thought ?
Those emotional, perceptual and synthetic states, as
well as those of intellect applied to sense-impressions,*
which arise in connexion with limited matters.
^ Parittam, understood as involving intellectual and
ethical, as well as physical insignificance—the connotation
of the French term borne. The illustration chosen is that
of a lump of cowdung ! The essential quality is appanu-
bhavata, i.e., of little importance or efficacy generally.
Parittam itself is ranked as an equivalent of the whole
sphere of sense-experience. Asl. 44.
2 Mahaggata, i.e., in respect of *
the ability to resist
vice, of abundance of good result, of wide extension,' or of
the attainment to a high pitch of will, energy, thought or
wisdom. Ibid.
^ Appamana,or without measure. Asl. 45.
* This is a long and cumbersome periphrasis for citta-
cetasika dhamma, but a reference to §§ 1187-1190 will
show that such is the content of the term. And Western
[1023] Which are the states that have enlarged^ objects
of thought ?
Those emotional, perceptual and synthetic states, as
well as those of intellect applied to sense-impressions, which
arise in connexion with matters of wider scope.
[1024] Which are the states that have infinite objects of
thought ?
Those emotional, perceptual and synthetic states, as well
as those of intellect applied to sense-impressions, which
arise in connexion with matters of infinite importance.
[1025] Which are the states that are base ?
The three roots of bad (karma)—lust, hate, dulness
—
the Corruptions united with them ; the four skandhas asso-
ciated with them ; the action, bodily, vocal and mental,
springing from them.
[1026] Which are the states that are of medium worth ?
Co-Intoxicant states, good, bad and indeterminate, relating
to the worlds of sense, form and the formless ; in other
words, the four skandhas.
[1027] Which are the states that are perfected 9^
The Paths that are the Unincluded, and the Fruits of
the Paths, and uncompounded element.
[1028] Which are the states the wrongfulness of which
is fixed as to its consequences ?^
psychology has not suggested to me any more compressed
equivalent. (7/., however, §§ 1282, 1284. *
Emotional'
must be taken in its more limited sense, as the adjective to
bare feeling or hedonic consciousness.
1 See § 1021.
2 The three subjects of this triplet of inquiry—dhamma
hina, majjhima, pa nit a—are paraphrased (Asl. 45) as
lamaka (of poor quality, cf, Vin. ii. 76), midway between
this and the third quality, and supramundane or ideal
(lokuttara).
^ Micchattaniyata, thus explained by the Cy. (ibid.) :
'
Wickedness '
is that wrongful disposition which, in its
The five acts that have immediate results, and those
wrong views that are fixed in their consequences.^
desire for happiness, sees benefit in things baneful and
persists in this perversion. '
Fixed in its consequences
'
(lit., *
reaching down to ') means yielding a result imme-
diately on the disintegration of the skandhas (i.e., after
death). Cf. M. P. S. 17: asmi . . . niyato—I am fixed
or sure (as to my future) ; also K. V. 609-612, and P. P. 13
:
katamo ca puggalo niyato? The answer to this ques-
tion is practically identical with those given in these
sections. It is the persons (pug gal a) who are decisively
good and bad that are called anantaraka (incurring
immediate destiny good or bad) instead of the '
acts ' or
the '
Paths,' as in the Dh. S.
These five acts, the Cy. says, refer to '
matricide, etc.,'
as though the Abhithanas were here alluded to, whereas
the five usually classed under this name appear to be
murder, theft, impurity, lying and intemperance. Cf.
§§ 1290, 1291. Compare the passage relating to lohitup-
pado, or the wounding of a Buddha, Yin. ii. 193, which is
called an anantarika-kammam. I venture to think
that, in the Mil., p. 25, the phrase kopaficanantariya-
kammam karotiis not intended, as the translator infers,
to sum up the five offences previously specified, but is an
allusion to five others, of which matricide was one and
lohituppado another. It only remains to ascertain
whether or not the other three coincide with any other
three of the six Abhithanas.
As to the immediacy of their consequences, whereas,
from the Devadatta incident in the Cullavagga, the outrages
entailed at least some of their retribution in this life, it
will have been seen that, according to Buddhaghosa, the
effect is experienced immediately after the cessation of the
present life. The Cy. goes on : In the case of these acts,
it is impossible for any other conduct to push off the karma
of any one of them, so as to obtain room for the realization
of its own consequences. Neither could the agent effect
this if he were to build a golden sthupa as big as Mt. Sineru,
or a vihara covered with gems and like a world-orb, or if he
filled it with bhikkhus and their Buddha and found them
in the four requisites during a whole lifetime. Asl. 358.
^ The wrong views which are also niyata are specified
in the Cy. as those held by the Anti-causationists (ahetuka-
[1029] Which are the states the righteousness of which
is fixed as to its consequences ?^
The four Paths that are the Unincluded.
[1030] Which are the states that do not entail fixed
consequences ?
The afore-mentioned states excepted, all other states,
good, bad and indeterminate, relating to the worlds of
sense, form and the formless, or to the life that is Unin-
cluded ; in other words, the four skandhas ; all form,
moreover, and uncompounded element.
[1031] Which are the states that have the Path as their
object of thought ?^
Those emotional, perceptual and synthetic states, as well
as those of intellect applied to sense-impressions, which
arise in connexion with the Noble Path.
[1032] Which are the states that are causally dependent
upon the Path ?^
vada, D. i. 53 ; M. i. 407), those who denied the efficacy
of action (akiriya-vada, D. i. 52; M. i. 404, 405), and the
Nihilists (natthika-vada, or uccheda-vada, D. i. 55;
M. i. 401-403). These are past praying for ; more literally
rendered, not a hundred, nor yet a thousand Buddhas would
be able to enlighten them. Ibid.
^ The reading should be sammatta-niyata. Cf.
Asl. 45 ; K. ; K. V. 609.
2 * " Path " '
means the quest of Nirvana, or the progress
in the destruction of the Kilesas.' (Asl. 45.)
^ *Maggahetuka, i.e., the cause of those (states) in the
sense of conditioning them is the Eightfold Path.' Asl. 45.
Later (p. 359) the Cy. gives the purport of this triad as
follows :
*
In the first formula the kind of causal conjunc-
tion of the skandhas, in their connexion with the Path by
way of cause, in the sense of condition, is set forth. In
the second, the kind of causal conjunction of the other
parts of the Path with Eight Views, which are a constituent
of the Path and are reckoned as cause (am oho; cf. §§ 16,
34, 1054) ; and in the third, the kind of causal conjunction of
Right Views with those causes that are operative in the Path,
is set forth.' Yet in the text it is the causal connexion of the
[Firstly] the four skandhas when associated with the
stages of the Path as experienced by one who is conversant
with the Path^ (the stages being excepted).
[Secondly (1033)] the four skandhas when associated
with the right views—these being both Path and Cause
—
of one who is conversant with the Path (the right views
being excepted).
[Thirdly] the four skandhas when associated with the
states of freedom from lust, hate and dulness peculiar to
one who is conversant with the Path.
Now, these [last named] states are the *
Path-causes ' -^
the former (the skandhas) are those states which are
causally dependent upon the Path.
[1034] Which are the causes that are Path-governed?^
[Firstly] those emotional, perceptual and synthetic
states, as well as those of intellect applied to sense-
impressions, which in arising make the Noble Path their
governor.
[Secondly] the four skandhas when associated with the
investigation carried on by one who is conversant with the
four skandhas that is predicated about in all three formulae.
Does this implicate discrepant versions of the text ?
^ Ariyamaggasamangissa maggangani.
2 In the printed text, after a moho read ime dhamma
magga-hetu. Cf. Cy. 45; K. ; also above, § 1011.
^ Maggadhipatino, i.e., the Path, having them (those
states) under its control in the sense of maintaining them,
is their governor. Asl. 45. Later (p. 359) we get supple-
mentary remarks showing that the relation of governor (or
sovereign) and governed, in this connexion, resembles that
between Christ and the believer who brings *
into captivity
every thought to the obedience of Christ ' (2 Cor. x. 5).
All such thoughts or * states ' are insignificant (par it t a)
as compared with the one great object of devotion—the
Path, the Fruit, Nirvana. Even to contemplate the
progress of others in the Path, or to have seen the
Tathagata work a double miracle, is not precious to the
student as is his own discernment and realization of what
the Path means to him.
Path, and who is cultivating a way wherein investigation is
the dominant factor.^
[1035] Which are the states that '
have arisen ' ?2
Those states that have been born, have become, have
been gotten, created, re-created,^ made manifest,—that
have arisen, have come to pass, have happened, have super-
vened, have been caused to arise, are classed together
among the things that have arisen, to wit, form, feeling,
perception, syntheses, intellect.
[1036] Which are the states that have '
not arisen ' ?
Those states that are unborn, have not become, have not
been gotten, nor created, nor re-created, nor made mani-
fest ; that have not arisen nor come to pass ; nor happened,
nor supervened ; that have not been caused to arise, that
are classed together among the things that have not arisen,
to wit, forms, feelings, perceptions, syntheses, intellect.
[1037] Which are the states that are bound to arise ?*
^ The construction in this sentence is obscure. Vimam-
sadhipateyyam is apparently in the nominative case.
The Cy., however (p. 359), substitutes, in quoting, the
instrumental—which only makes the reading obscurer.
Anyway, it proceeds to explain that the term shows a joint
'
supremacy '
between the Path and an adhipateyyam to
be only possible {cf. § 269) when the latter is either *
in-
vestigation '
or '
energy.' When the latter is '
desire '
or a
'
thought,' then the Path yields its sway over the mind to
the adhipateyyam. But when the student makes either
of the former his governing influence, both it and the Path
are his joint governors.
2 Uppanna, i.e., which from the moment they came
into being, and for as long as they had distinguishable
being, have come to pass and been sustained. Asl. 45.
^ Kead nibbatta, abhinibbatta.
* Uppadino, i.e., *
will certainly arise, from the fact
that their efficient cause is in part completed' (Asl. 45).
Later (pp. 360, 361) the potential happening of these
resultant states is declared to be due to the enduring
validity of their conditions (dhuvapaccayatthena),
which cannot fail to produce their effects, even though
The results of those good and bad states related to the
worlds of sense, form and the formless, or to the life that
is Unincluded, the consequences of which are not yet
matured,^ to wit, the four skandhas and that form due to
karma having been wrought which will arise.
[1038] Which are the states that are past ?
Those states that are past are extinct, dissolved,^ changed,
terminated, exterminated ; are past and classed among the
things that are past ; in other words, the five skandhas.
[1039] Which are the states that are future ?
The states that are unborn, that have not become, not
been gotten, nor created, nor re-created, nor made mani-
fest ; that have not arisen, nor come to pass, nor happened,
nor supervened ; that have not arrived, and are classed
among the things that have not arrived.
[1040] Which are the things that are present ?
Those states that have been born, have become, have
been gotten, created, re-created,^ made manifest ; that have
arisen, have come to pass, have supervened, have been
caused to arise; that have arisen over against'* and are
classed among the things that have so arisen.
[1041-1048] Which are the states that have the past . . .
future . . . present as their object of thought ?
100,000 aeons intervene. The gospel (lit.. Path) of the
future Buddha, Metteyya, is anuppanno, but his (or
anyone's) fruition belongs to the uppadino dhamma.
^ Avipakkavipakanam. Inserted in K., but, as is
stated in that edition, not inserted in the Burmese or the
European text.
2 The printed text reads niruddhangata; the Cy.,
niruddha vigata ; K., niruddha parinata (not
viparinata).
^ Abhinibbatta is omitted in the printed text. Cf.
§ 1035 ; also K.
* Paccuppanna, the word rendered by * present ' in
the question. Cf. our 'ob-vious,' *
ob-jective,' 'ob-ject,' in
its most general psychological sense, as something present
to the subject of the mental '
states.'
Those emotional, perceptual and synthetic states, as
well as those of intellect applied to sense-impressions,
which arise in connexion with states that are past . . .
future . . . present.^
[1044] Which are the states that are personal ^^
Those states which, for this or that being, are of the
self, self-referable, one's own,^ individual, the issue of
grasping ; in other words, the five skandhas.
[1045] Which are the states that are external ?
Those states which, for this or that other being,* for
other individuals, are of the self, self-referable, their own,
individual, the issue of grasping f in other words, the five
skandhas.
[1046] Which are the states that are personal-external ?
States which are both [personal and external].^
[1047-1049] Which are the states that have an object of
thought concerning the self . . . concerning that which is
1
Cf. § 1022.
2 On ajjhatta and bahiddha cf. §§ 742, 743. The
Cy. distinguishes four varieties in the connotation of
ajjhattam, namely, gocaraj jhattam, niyakajjhat-
tam, ajjhattaj jhattam and visayaj jhattam, two of
which are identical with two of the three meanings cited
by Childers. The specific meaning used here is said to be
the second.
^ For niyata read niyaka.
* '
That is, all beings except one's self.' Asl. 361.
^ Upadinna is omitted in the printed text.
^ Tad ubhayam is the curt answer. It is to be
regretted that Buddhaghosa's fertility in illustration was
not applied to this species of d hamma. Incidentally one
gathers that they alternate between self-reference and
reference to other selves. For whereas the dhamma in
the first and third questions are said to be either '
limited
'
or 'enlarged '
(see §§ 1019-1021), and those in the second
are said to be 'infinite,' states that are 'infinite' are said
*
not to take as their object that which now relates to the
external, now to the self.' (Asl. 361, 362.)
external [to the self] . . . concerning that which is *
per-
sonal-external '
?
Those emotional, perceptual, synthetic states, as well as
those of intellect applied to sense-impressions,^ which arise
in connexion with states of the self . . . states that are
external . . . states that are personal-external.
[1050] Which are the states that are both visible and
impingeing 9^
The sphere of visible form.
[1051] Which are the states that are invisible, but im-
pingeing ?
The spheres of the &yq senses and the spheres of sound,
odour, taste and the tangible.
[1052] Which are the states that are both invisible and
non-impingeing ?
The four skandhas ; that form, moreover, which, being
invisible and non-impingeing, is yet included in the sphere
of [mental] states ;^ also uncompounded element.
[End of] the Triplets.
1
Cf. § 1022 et seq.
2 See § 597 et seq., § 657 et seq.
3 See § 980.
Dhamma-Sangani - THE DIVISION ENTITLED ELIMINATION - The Group of Triplets I
A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[BOOK III.
THE DIVISION ENTITLED '
ELIMINATION
(nikkhepa-kandam).^
PART I
Chapter I.
The Group of Triplets (tikam) .]
[981] Which are the states that are good ?
The three roots of good (karma),^ to wit, absence of lust,
absence of hate, absence of dulness; the skandhas of
^ Or rejection. According to the Cy. (344, 345), the various
classes into which the states of the moral consciousness
were distinguished (dhamma-vibhago) are now to be set
forth by a method which, in its greater conciseness, is a
rejection or discarding of the relatively more detailed
exposition (vitthara-desanam) of Book I. 'Any in-
telligent person can recognise,' for instance, that in the
concise terms in which the answer to question [984] is
couched, the answer to question [1], among others, is
involved. Eelatively to the following Atthakatha, on the
other hand (§ 1368 to end in the printed text), this method
is in its turn less concise, more detailed.
^ By *
root ' is meant '
cause, condition, bringing to pass,
generating, originating, producing.' And '
since there is
no such thing as good detached from a root,' all good is
hereby included. Asl. 344.
feeling, perception, syntheses and intellect when they are
associated with those three roots ; whatever action, bodily,
vocal and mental,^ springs from those three roots.
[982] Which are the states that are bad ?
The three roots of bad (karma), to wit, lust, hate,
dulness ; the Corruptions that are united with them f the
skandhas of feeling, perception, syntheses and intellect
when these are associated with them ; whatever action,
bodily, vocal and mental, springs from them.
[983] Which are the states that are indeterminate ?
The results of good and bad states taking effect in
the worlds of sense, form, or the formless, or in the [life
that is] Unincluded f the skandhas of feeling, perception,
syntheses and intellect/ those states, moreover, known as
kiriya-thoughts,^ which are neither good, nor bad, nor
the results of karma ; lastly, all form and uncompounded
element.^
[984] Which are the states that are associated with a
feeling of ease ?
The skandhas of perception, syntheses and intellect^ (the
^ Man okammam, inadvertently omitted in the printed
text. Cf, § 982 and passim.
2 Tad-ekattha ca kilesa. Ekattham is defined
(Asl. 345) as located in one and the same thought by virtue
of a common origin, or in one and the same person, by
virtue of a common exclusion, to wit here, of corrupt or
faulty states. On kilesa, see § 1229 et seq,
^ Apariyapanna. See below, § 992, also § 583.
^ To save much repetition throughout this division,
these four skandhas are henceforward referred to as 'the
four skandhas.'
^ Dhamma kiriya. Cf. § 566 et seq.
^ In the printed text sankhata should be asankhata.
^ The skandha of feeling is in this case the predominating
factor, and not reckoned as merely an associate, or sub-
ordinate adjunct in consciousness. (Tarn should be inserted
before sampayutto in the text.)
feeling itself being excepted) are the states associated [with
the consciousness arising] in an ease-yielding soil,^ whether
it belong to the worlds of sense or of form, or to the life
that is Unincluded.
[985] Which are the states that are associated with
distressful feeling ?
The skandhas of perception, syntheses and intellect (the
feeling itself being excepted) are the states associated [with
the consciousness arising] in a distressful soil belonging to
the sensuous universe.
[986] Which are the states that are associated with
feeling that is neither painful nor pleasant ?
The skandhas of perception, syntheses and intellect (the
feeling itself being excepted) are the states associated [with
the consciousness arising] in a neutral soil, whether it
belong to the worlds of sense, form, or the formless, or to
the life that is Unincluded.
[987] Which are the states that are results ?
The results of good and bad states which take effect in
the worlds of sense, form and the formless, and in the life
that is Unincluded ; [in other words] the four skandhas.^
^ Sukha-bhumiyam. I have kept to the more literal
rendering of bhumi here, in preference to some such term
as '
stage '
(as in § 277 et seq.) or *
source,' because of
the analogy drawn by the Cy. (p. 346) :
—just as by saying
'
This is a sugar-soil ' or *
a rice-land '
we mean localities
where these products thrive, so by sukha-bhumi, etc.,
we mean a thought (or state of mind, cittam), which is the
place (or occasion, than am) for the uprising of ease (or
happiness).
2 K. invariably places a colon before that enumeration of
four or more skandhas which is part of the usual procedure
in these triplets. There is nothing explicit in the Cy. to
justify my interpretation by the parenthesis '
in other words '
of the somewhat amorphous construction of the answers
thus punctuated. But I gather from its remarks that, in
these concentrated replies, the skandha-list represents the
preceding half of the answer, in which it occurs, under
[988] Which are the states that involve resultant states ?^
Good and bad states belonging to the worlds of sense,
form and the formless, or to the life that is Unincluded ;
[in other words] the four skandhas.
[989] Which are the states that neither are results, nor
have the quality of involving resultant states ?
Those states concerning action which are neither good,
nor bad, nor the results of karma ; all form, moreover,
and uncompounded element.
[990] Which are the states that are both the issue of
grasping and favourable to it 2^
The co-Intoxicant^ results of good and bad states taking
effect in the worlds of sense, form or the formless ; in
other words, the four skandhas ; such form, moreover, as
is due to karma having been wrought.
[991] Which are the states that are not the issue of
grasping but are favourable to grasping ?
Good and bad co-Intoxicant states taking effect in the
worlds of sense, form, or the formless ; in other words, the
four skandhas; those states, moreover, known as kiriya-
thoughts, which are neither good, nor bad, nor the results
of karma ; as well as such form as is not due to karma
having been wrought.
[992] Which are the states that are neither the issue of
grasping nor favourable to it ?
another aspect, viz., rasatthena, or that of groups in con-
sciousness. This is really the method followed in detail
throughout Book I., but here in mere outline : first a reply
in terms of dh am ma, then the Summary, which is mainly,
at least, in terms of skandha. Cf., e.g., §§ 431-441, 441a,
442. Also Asl. 152.
^ Vipakadhamma-dhamma, paraphrased (Asl. 42)
by vipaka-sabhava-dhamma, states having a result-
nature, or quality of result. See above, p. 164.
2 See § 653 et seq.
^ Sasava. See § 1096 et seq.
The Paths that are the Unincluded/ and the Fruits of
the Paths,^ and uncompounded element.
[993] Which are the states that are corrupt and
baneful ?^
The three roots of bad (karma), to wit, lust, hate,
dulness ; the Corruptions that are united with them ; the
four skandhas when these are associated with them ; what-
ever action, bodily, vocal and mental, springs from them.
[994] Which are the states that are not corrupt but
baneful ?
Good and indeterminate co-Intoxicant states taking effect
in the worlds of sense, form and the formless ; in other
words, thejlve^ skandhas.
^ See p. 165, note 2. The term apariyapanna, when
applied to dhamma and used in an ethico-psychological
sense, is described as here in terms of path, fruit and un-
compounded element. See § 1287. Its positive correlate
is paraphrased, in Asl. 50, by * contained in the threefold
cycle of existence '
(i.e., the worlds of sense, form, etc.). I
do not know whether apariyapannam with this lofty
significance occurs in either of the older Pitakas. But it
appears in K. Y. 507, where it is declared a heresy to hold
that any mere speculative opinion was of the Unincluded,
and where the content of the latter concept is more amply
set forth than in our manual.
2 Eead ca after maggaphalani. The commentator
vindicates the status of the arahat, here alluded to, as
being free from all *
grasping ' as follows : Although the
skandhas (the temporary being) of the arahat may become
a cause of grasping to those who say. Our mother's brother,
the Thera ! Our father's brother, the Thera ! yet there is
no grasping, no infection, attaching to the Paths, the Fruits
and Nirvana. For just as there is no inducement to
mosquitoes to alight on a ball of iron which has been
heated all day, so these Things, by their excessive glory,
do not attract the grasp of craving, pride or false opinion.
2 Or corrupting. See § 1229 (note) et seq.
* Beginning with the skandha of material form.
[995] Which are the states that are neither corrupt nor
baneful ?
The Paths that are the Unincluded, and the Fruits of
the Paths and uncompounded element.
[996] Which are the states * wherein conception works
and thought discursive ' ?^
The four skandhas (conception and discursive thought
excluded) 2 which are associated^ [with the consciousness
arising] in a soil favourable to the working of conception
and of discursive thought, whether it belong to the world
of sense or of form, or to the life that is Unincluded.
[997] Which are the states * wherein is no working of
conception but only of thought discursive ' ?*
The four skandhas (discursive thought excluded) which
are associated [with the consciousness arising] in a soil
favourable to the working, not of conception, but only of
discursive thought, whether it belong to the world of form,
or to the life that is Unincluded.
[998] Which are the states that are *
void of the working
of conception and of thought discursive'?^
The four skandhas which are associated [with the con-
sciousness arising] in a soil void of conception and dis-
cursive thought, whether it belong to the world of sense,
form, or the formless, or to the life that is Unincluded ; all
form, moreover, and uncompounded element.
1 See § 160. Part of the formula for the First Jhana.
The world, universe, or heaven of the Formless is omitted,
being a '
soil ' where these mental processes could not grow.
See §§265-268.
2 They would el^e come under the skandha of syntheses.
See § 62, and p. 251, n. 7.
^ Bead tarn before sampayutto.
* See § 168—a phrase borrowed from the '
System of
Fivefold Jhana.'
s
See § 162 et seq.
[999] Which are the states that are accompanied by joy?
The four skandhas (joy being excluded) which are asso-
ciated [with the consciousness arising] in a soil yielding joy,
whether it belong to the worlds of sense or form, or to the
life that is Unincluded.
[1000] Wiiich are the states that are accompanied by
ease?
The skandhas of^ perception, syntheses and intellect
(ease being excluded) which are associated [with the con-
sciousness arising] in an ease-yielding soil, whether it
belong to the worlds of sense or form, or to the life that is
Unincluded.
[1001] "Which are the states that are accompanied by
disinterestedness ?
The skandhas of perception, syntheses and intellect (dis-
interestedness being excluded) which are associated [with
the consciousness arising] in a soil favourable to dis-
interestedness, whether it belong to the worlds of form or
the formless, or to the life that is Unincluded.
[1002] Which are the states that are to be put away by
insight ?2
^ *
Joy ' is not counted as a mode of feeling, but as a
'
synthesis ' (see p. 11, note 4) ;
*
ease,' however, and '
dis-
interestedness '
being two of the three modes of feeling,
this skandha ceases to be merely an associated state.
^ Dassanam, lit., seeing or vision. In view of what
can and can not be put away by * insight,' it must be
remembered that the term is here used in the technical
sense it possesses for Buddhist ethics, and means the
mental awakening, or intellectual conversion, by which one
became a sotapatti and entered the First Path—and no
more. Asl. 356, 357 ; 43. It was the vehicle for breaking
the three Fetters named here, and numbered as 4th. 5th and
6th in the list of ten named later (§§ 1113, 1123, note). It
represented a certain vantage-point for mind and heart,
from which the Promised Land of Nirvana was caught sight
of, and the fact of impermanence first discerned (see the
standard passage on this and nana-dassanam, D. i. 76),
The three Fetters,^ to wit, the theory of individuality,
perplexity, and the contagion of mere rule and ritual.
In this connexion
[1003] What is the *
theory of individuality ' ?^
as well as the futility of Substantialist theories, and the
impotence of a religion of rules and works. Confidence
in the new methods sprang up with the wider vision.
Dassanam was powerless to remove the cosmic processes
of life and mind: the collocations of phenomena, the
evolution of karma, the infinite mystery of the extra-
sensuous (see § 1008 and note). On various ways of attain-
ing this insight, see the interesting Kimsuka Sutta, S. iv. 191.
Relatively to the higher standpoints to be gained it might
rather, says Buddhaghosa, be called no-vision. For even
as a man, bound on some mission to a king, if he saw the
latter pass afar off on his elephant, would say, if questioned,
that he had not seen him, he not having accomplished his
mission, so the convert, though he have caught his first
glimpse of Nirvana, yet because of all he has to do in the
getting rid of evil, is said to have no vision. His knowledge
consists in a contemplation of the Path.
^ On the Fetters, see § 1113 et seq.
^ Sakkaya-ditthi, embodying one of the most dangerous
of all delusions from the Buddhist point of view, is by the
Cy. (p. 348) connected with kayo, the phenomenal com-
pound of five skandhas, and either with sat, in the sense
of (noumenal) being, or with say am, one's own. Cf. S. N.,
verses 950, 951 ; Dhp., verse 367. The latter explanation
—svakaya—is probably correct (vide E. Miiller, * Pali
Grammar,' p. 19). '
Individuality,' then, stands for this
skandha-complex, which we should now speak of as '
body
and soul ' (or mind) . Both term and theory are discussed
by Dhammadinna in M. i. 299 et seq, (See an article by the
writer in J. E. A. S., 1894, p. 324.) The fourth Upadana,
or *
Grasping after a theory of soul,' is described in identical
terms. See § 1217.
Ditthi, which is here rendered by *
theory,' and which
might with equal propriety be translated by * speculation
'
or '
views '
—all four terms having a common etymological
basis in the notion of seeing, or things seen—is in the
answer rendered by '
opinion,' as fitting better that ' muss
of notions current among the mass of men ' which in the
When in this world^ the ignorant,^ average^ man who
perceives not the Noble Ones,^ who comprehends not, nor
case of the puthujjano does service for organized know-
ledge. Gotama might possibly have approved the Platonic
description of So^a as '
something more dusky than know-
ledge, more luminous than ignorance.' To translate by
*
heresy ' or *
delusion '
has the disadvantage of necessitating
the use of other terms in the case of sound ditthi, such
as that described, in M. P. S., Bh. I., as ditthi ariya
niyyanika. Cf. below, § 1366.
1 Idha, a term, as the Cy. says, either of localization,
or of instance in giving instruction ; here used in the
former sense, and meaning occurrence in the world.
Asl. 348.
2 Assutava, lit., one who has not heard, i.e., not been
taught, who through lack of investigation, inquiry, acquir-
ing, in such matters as skandhas, elements, spheres, con-
ditions, constituents, meditations, is without proper tradi-
tion and attainment. Ibid.
^ Puthujjano, the common worldling. The Cy. cites
verses distinguishing Vliomme sensuel moyen as either blind
or amiable ; of these the former is here meant. In another
quotation (also as yet unverified) he is described as given
to various common vices, governed by the individuality-
theory, hanging on the lips of various ordinary preachers,
immersed in every kind of re-birth ; complicating life with
various common complexities ; carried away by divers
vulgar currents ; appeased or feverish with various low
sources of gratification or of irritation ; steeped in, greedy
of, entangled in, infatuated with, involved in, sticking to,
held fast and hampered by, the five low pleasures of sense
;
veiled, muffled, shrouded in, closed and cloaked and
covered up by, the five low hindrances (§ 1152 c^ seq) ; as
absorbed among the countless folk in the past of low
character and conduct opposed to noble doctrine ; or,
finally, as one separate and distinct from those noble folk
who are given to virtue and learning.
* Ariyanamadassavi, referring either to the Buddhas,
the Pacceka-buddhas and the disciples of the Buddhas, or
to the Buddhas only. Buddhaghosa points out at some
length that the inability to perceive, lit., see, holy persons
is no mere visual shortcoming, but a lack of insight or of
intelligent inference. The truly noble, as such, seen with
is trained according to^ the doctrine of the Noble Ones,
who perceives not good men,^ who comprehends not, nor
is trained according to, the doctrine of good men, regards
(1) the self as bodily form, or (2) as having bodily form, or
regards (3) bodily form as being in the self, or (4) the self
as being in bodily form f or regards (5) the self as feeling,
or (6) as having feeling, or regards (7) feeling as being in
the self, or (8) the self as being in feeling; or regards
(9) the self as perception, or (10) as having perception, or
regards (11) perception as being in the self, or (12) the self
as being in perception; or regards (13) the self as syntheses,
or (14) as having syntheses, or regards (15) syntheses as
being in the self, or (16) the self as being in syntheses ; or
regards (17) the self as intellect, or (18) as having intellect,
or regards (19) intellect as being in the self, or (20) the self
as being in intellect—then this kind of opinion, this walking
in opinion, this jungle of opinion, wilderness of opinion.
the bodily, or with the *
divine ' eye, are not really seen.
Their appearance (van no) is apprehended, but not the
area of their noble nature, even as dogs and jackals, etc.,
see them and know them not. Even the personal attendant
of a Thera may not discern the hero in his master, so hard
is it without insight and understanding to discern the
standpoint attained by the saints, or the conditions of true
nobility. *
What is to thee this vile body that thou seest,
Vakkali ? He who seeth the Doctrine, he it is who seeth
Mel' S. iii., p. 120; Asl. 350.
^ AvinitOc The Cy. enumerates, with examples, the
five modes of the discipline (vinaya) of self-control, and
of that of renunciation. These are given in Childers, s.v.
vinayo.
^ Sappurisa, meaning Pacceka-buddhas and the disciples
of the Buddhas. (Asl. 349.)
^ These four *
views ' respecting the relation of each
skandha to a conceivable central entity or atta are dis-
cussed in my Introduction. All, according to the Cy.
(p. 354), are obstacles to the Paths, though not to heaven
(maggavarana na saggavarana), and are overcome
during progress through the First Path.
puppet-show of opinion, scuffling of opinion, this Fetter of
opinion, the grip and tenacity of it, the inclination towards
it, the being infected by it, this by-path, wrong road,
wrongness, this *fording-place,' this shiftiness of grasp
—
this is called the theory of individuality.
[1004] What is '
perplexity '
'?
To doubt, to be perplexed about, (1) the Master, to
doubt, to be perplexed about, (2) the Doctrine, to doubt, to
be perplexed about, (3) the Order, about (4) the Discipline,
about (5) the past, the future, about both the past and the
future, (6) as to whether there be an assignable cause^ of
states causally determined—it is this kind of doubt, this
working of doubt, this dubiety, puzzlement, perplexity,
distraction, standing at cross-roads ; collapse, uncertainty
of grasp ; evasion, hesitation, incapacity of grasping
thoroughly, stiffness of mind, mental scarifying, that is
called perplexity.^
[1005] "What is the contagion of mere rule and ritual ?
The theory, held by recluses and Brahmins outside our
doctrine,^ that purification is got by rules of moral conduct,
that purification is got by rites, that purification is got by
rules of moral conduct and by rites*—this kind of opinion,
^ Ida-paccayata.
^ See § 425. The specific forma of doubt are thus com-
mented on (Asl. 354, 355) : (1) As to whether or no the
Teacher has the 32 major bodily marks, or the 80 minor
bodily marks of a Buddha, or the requisite omniscience
with respect to things past, future and present ; (2) as to
the adequacy of the Paths and their Fruits to lead indeed
to the grand ambrosial Nirvana ; (3) as to whether those
of the Order are indeed at various stages of the path to
salvation, or have rightly won their way so far ; (4) as to
whether the Training is helpful ; (5) as to whether evolu-
tion by way of skandhas, dhatus and ayatanas has held in
the past, or will hold in the future; (6) as to whether
there is a twelve-graded cycle of causation, taking effect
here and now or taking effect at all.
^ Ito bahiddha.
* I have ventured to adopt a reading differing slightly
this walking in mere opinion, this jungle of opinion, this
wilderness of opinion, this puppet-show of opinion, scuffling
of opinion. Fetter of opinion, the grip and tenacity of it, the
inclination towards it, the being infected by it, this by-path,
wrong road, wrongness, this '
fording-place,' this shiftiness
of grasp—this is called the contagion of mere rule and
ritual.
[1006] These three Fetters, and the Corruptions united
with them,^ and the four skandhas associated with them,
as well as the action, bodily, vocal and mental, springing
from them—these are the states which are to be put away
by insight.
[1007] Which are the states that are to be put away by
culture ?^
from that both of the text and of K. The sense seems to
demand it and the Cy. to imply it. The latter has : Silena
ti gosiladina, vatena ti govatadina va (sic lege),
sllabbatena ti tadubhayena, suddhi ti kilesa-
suddhi paramattha-suddhibhutam va nibbanam
eva. But it would not be in accordance with the methods
of the Cy. to quote vatena ti if suddhivatena stood
in the text. (Asl. 355.)
As to the terms gosila, govatam, it is not clear what
were the practices and mode of life followed in the *
bovine
morals,' etc., of those who were called govattika, or in
the 'canine (? Cynic) practices '
of the kukkuravattika.
Both are named in M. i. 387. Cf. also Kh. P. Cy., p. 26.
Suddhi, it will be seen, is distinguished as, on the one
hand, the mere renunciation of the Kilesas (see § 1229), on
the other, perfect holiness or Nirvana.
On silabbataparamaso, see Ehys Davids' 'American
Lectures,' 146.
^ These are said to be chiefly speculation and perplexity
(regarded not as 'fetters,' but as plagues or evils), and,
besides these, lust, hate, dulness, pride, stolidity, excite-
ment, unconscientiousness, disregard of blame.
^ Or practice: bhavana, the collective name for the
systematized effort in self-training of the disciple who,
having attained 'insight,' leaves 'the principles of the
doctrine ' that he may '
go on unto perfection '
(Heb. vi. 1)-
Whatever lust, hate and dulness still remain, and any
corruptions united with them ; the four skandhas that are
associated with them; whatever action, bodily, vocal or
mental, springs from them.
[1008] Which are the states that are to be put away
neither by insight nor by culture?
Good and indeterminate states relating to the worlds of
sense, form or the formless, or to the life that is Unincluded
;
the four skandhas ; all form, moreover, and uncompounded
element.^
[1009] Which are the states the causes of which are to
be put away by insight T-
The three Fetters, to wit, theory of individuality, per-
plexity, contagion of mere rule and ritual.
In this connexion
[1010] What is '
theory of individuality ' ? . . . {continue
as in §§ 1003-1005].^
in other words, travel along the three higher Paths to
Arahatship.
On the 'powers of bhavana,' see A. i. 52.
In A. i. 43, the '
one thing needful ' for the perfecting of
bhavana is said to be kayagata-sati, mindfulness in
what concerns the body, or bodily action.
^ Hence only akusala dhamma, '
bad states,' can be
put away by insight and culture. Nor can even these two
avail in mutual independence, for see §§ 1258, 1260. The
rest of one's karma goes on accumulating. The good
and the indeterminate, the modes of matter, and Simple
Element :
—these cannot cease for any individual until,
according to Buddhaghosa, his abhisankhara-vinnanam
(Asl. 357)—his constructing, storing intellect, itself dies
out with the extinction of his life as Arahat. See Sum.
on the Kevaddha Sutta, D. i. 223 ;
'
Dialogues of the
Buddha,' i. 272 etseq.
2 Pahatabba-hetuka, *
That is, the cause of them
(hetu etesam) is to be put away by insight.' Asl. 43.
^ Here the reading in the text is obviously corrupt. I
follow that in K., viz. : Tatthakatamasakkayaditthi?
[1010a] These three Fetters, and the Corruptions united
with them, and the four skandhas associated with them, as
well as the action, bodily, vocal and mental, springing from
them—these are the states the causes of which are to be
put away by insight.
[10105]^ The three Fetters :—theory of individuality,
perplexity, contagion of mere rule and ritual—are the
states that are to be put away by insight. The lust, hate
and dulness united with them are the causes that are to be
put away by insight. And the Corruptions united with
them, the four skandhas associated with them, and the
action, bodily, vocal and mental, springing from them, are
the states the causes oftvhich are to be put away by insight.
[1011] Which are the states the causes of which are to
be put away by culture ?
Whatever lust, hate and dulness still remain, these are
causes'^ that are to be put away by culture. And the Corrup-
tions united with them, the four skandhas associated with
them, and the action, bodily, vocal and mental, springing
from them—these are states the causes of which are to be
put away by culture.
[1012] Which are the states the causes of which are to
be put away neither by insight, nor by cultivation ?
The afore-mentioned states excepted, all other states,
good, bad and indeterminate, relating to the worlds of
sense, form and the formless, and to the life that is
Unincluded ; in other words, the four skandhas ; all form,
moreover, and uncompounded element.
. . . pe . . . ayam vuccati sakkayaditthi —and
so on.
^ This paragraph, in which I again follow K., is not
included in the text at all. Nevertheless, Buddhaghosa
comments on it (p. 357).
2 Here again I follow K. in reading pahatabba-hetu for
hetuka. Buddhaghosa quotes the former reading (p. 358),
as referring to the putting away of dulness accompanied by
excitement.
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[BOOK III.
THE DIVISION ENTITLED '
ELIMINATION
(nikkhepa-kandam).^
PART I
Chapter I.
The Group of Triplets (tikam) .]
[981] Which are the states that are good ?
The three roots of good (karma),^ to wit, absence of lust,
absence of hate, absence of dulness; the skandhas of
^ Or rejection. According to the Cy. (344, 345), the various
classes into which the states of the moral consciousness
were distinguished (dhamma-vibhago) are now to be set
forth by a method which, in its greater conciseness, is a
rejection or discarding of the relatively more detailed
exposition (vitthara-desanam) of Book I. 'Any in-
telligent person can recognise,' for instance, that in the
concise terms in which the answer to question [984] is
couched, the answer to question [1], among others, is
involved. Eelatively to the following Atthakatha, on the
other hand (§ 1368 to end in the printed text), this method
is in its turn less concise, more detailed.
^ By *
root ' is meant '
cause, condition, bringing to pass,
generating, originating, producing.' And '
since there is
no such thing as good detached from a root,' all good is
hereby included. Asl. 344.
feeling, perception, syntheses and intellect when they are
associated with those three roots ; whatever action, bodily,
vocal and mental,^ springs from those three roots.
[982] Which are the states that are bad ?
The three roots of bad (karma), to wit, lust, hate,
dulness ; the Corruptions that are united with them f the
skandhas of feeling, perception, syntheses and intellect
when these are associated with them ; whatever action,
bodily, vocal and mental, springs from them.
[983] Which are the states that are indeterminate ?
The results of good and bad states taking effect in
the worlds of sense, form, or the formless, or in the [life
that is] Unincluded f the skandhas of feeling, perception,
syntheses and intellect/ those states, moreover, known as
kiriya-thoughts,^ which are neither good, nor bad, nor
the results of karma ; lastly, all form and uncompounded
element.^
[984] Which are the states that are associated with a
feeling of ease ?
The skandhas of perception, syntheses and intellect^ (the
^ Man okammam, inadvertently omitted in the printed
text. Cf, § 982 and passim.
2 Tad-ekattha ca kilesa. Ekattham is defined
(Asl. 345) as located in one and the same thought by virtue
of a common origin, or in one and the same person, by
virtue of a common exclusion, to wit here, of corrupt or
faulty states. On kilesa, see § 1229 et seq,
^ Apariyapanna. See below, § 992, also § 583.
^ To save much repetition throughout this division,
these four skandhas are henceforward referred to as 'the
four skandhas.'
^ Dhamma kiriya. Cf. § 566 et seq.
^ In the printed text sankhata should be asankhata.
^ The skandha of feeling is in this case the predominating
factor, and not reckoned as merely an associate, or sub-
ordinate adjunct in consciousness. (Tarn should be inserted
before sampayutto in the text.)
feeling itself being excepted) are the states associated [with
the consciousness arising] in an ease-yielding soil,^ whether
it belong to the worlds of sense or of form, or to the life
that is Unincluded.
[985] Which are the states that are associated with
distressful feeling ?
The skandhas of perception, syntheses and intellect (the
feeling itself being excepted) are the states associated [with
the consciousness arising] in a distressful soil belonging to
the sensuous universe.
[986] Which are the states that are associated with
feeling that is neither painful nor pleasant ?
The skandhas of perception, syntheses and intellect (the
feeling itself being excepted) are the states associated [with
the consciousness arising] in a neutral soil, whether it
belong to the worlds of sense, form, or the formless, or to
the life that is Unincluded.
[987] Which are the states that are results ?
The results of good and bad states which take effect in
the worlds of sense, form and the formless, and in the life
that is Unincluded ; [in other words] the four skandhas.^
^ Sukha-bhumiyam. I have kept to the more literal
rendering of bhumi here, in preference to some such term
as '
stage '
(as in § 277 et seq.) or *
source,' because of
the analogy drawn by the Cy. (p. 346) :
—just as by saying
'
This is a sugar-soil ' or *
a rice-land '
we mean localities
where these products thrive, so by sukha-bhumi, etc.,
we mean a thought (or state of mind, cittam), which is the
place (or occasion, than am) for the uprising of ease (or
happiness).
2 K. invariably places a colon before that enumeration of
four or more skandhas which is part of the usual procedure
in these triplets. There is nothing explicit in the Cy. to
justify my interpretation by the parenthesis '
in other words '
of the somewhat amorphous construction of the answers
thus punctuated. But I gather from its remarks that, in
these concentrated replies, the skandha-list represents the
preceding half of the answer, in which it occurs, under
[988] Which are the states that involve resultant states ?^
Good and bad states belonging to the worlds of sense,
form and the formless, or to the life that is Unincluded ;
[in other words] the four skandhas.
[989] Which are the states that neither are results, nor
have the quality of involving resultant states ?
Those states concerning action which are neither good,
nor bad, nor the results of karma ; all form, moreover,
and uncompounded element.
[990] Which are the states that are both the issue of
grasping and favourable to it 2^
The co-Intoxicant^ results of good and bad states taking
effect in the worlds of sense, form or the formless ; in
other words, the four skandhas ; such form, moreover, as
is due to karma having been wrought.
[991] Which are the states that are not the issue of
grasping but are favourable to grasping ?
Good and bad co-Intoxicant states taking effect in the
worlds of sense, form, or the formless ; in other words, the
four skandhas; those states, moreover, known as kiriya-
thoughts, which are neither good, nor bad, nor the results
of karma ; as well as such form as is not due to karma
having been wrought.
[992] Which are the states that are neither the issue of
grasping nor favourable to it ?
another aspect, viz., rasatthena, or that of groups in con-
sciousness. This is really the method followed in detail
throughout Book I., but here in mere outline : first a reply
in terms of dh am ma, then the Summary, which is mainly,
at least, in terms of skandha. Cf., e.g., §§ 431-441, 441a,
442. Also Asl. 152.
^ Vipakadhamma-dhamma, paraphrased (Asl. 42)
by vipaka-sabhava-dhamma, states having a result-
nature, or quality of result. See above, p. 164.
2 See § 653 et seq.
^ Sasava. See § 1096 et seq.
The Paths that are the Unincluded/ and the Fruits of
the Paths,^ and uncompounded element.
[993] Which are the states that are corrupt and
baneful ?^
The three roots of bad (karma), to wit, lust, hate,
dulness ; the Corruptions that are united with them ; the
four skandhas when these are associated with them ; what-
ever action, bodily, vocal and mental, springs from them.
[994] Which are the states that are not corrupt but
baneful ?
Good and indeterminate co-Intoxicant states taking effect
in the worlds of sense, form and the formless ; in other
words, thejlve^ skandhas.
^ See p. 165, note 2. The term apariyapanna, when
applied to dhamma and used in an ethico-psychological
sense, is described as here in terms of path, fruit and un-
compounded element. See § 1287. Its positive correlate
is paraphrased, in Asl. 50, by * contained in the threefold
cycle of existence '
(i.e., the worlds of sense, form, etc.). I
do not know whether apariyapannam with this lofty
significance occurs in either of the older Pitakas. But it
appears in K. Y. 507, where it is declared a heresy to hold
that any mere speculative opinion was of the Unincluded,
and where the content of the latter concept is more amply
set forth than in our manual.
2 Eead ca after maggaphalani. The commentator
vindicates the status of the arahat, here alluded to, as
being free from all *
grasping ' as follows : Although the
skandhas (the temporary being) of the arahat may become
a cause of grasping to those who say. Our mother's brother,
the Thera ! Our father's brother, the Thera ! yet there is
no grasping, no infection, attaching to the Paths, the Fruits
and Nirvana. For just as there is no inducement to
mosquitoes to alight on a ball of iron which has been
heated all day, so these Things, by their excessive glory,
do not attract the grasp of craving, pride or false opinion.
2 Or corrupting. See § 1229 (note) et seq.
* Beginning with the skandha of material form.
[995] Which are the states that are neither corrupt nor
baneful ?
The Paths that are the Unincluded, and the Fruits of
the Paths and uncompounded element.
[996] Which are the states * wherein conception works
and thought discursive ' ?^
The four skandhas (conception and discursive thought
excluded) 2 which are associated^ [with the consciousness
arising] in a soil favourable to the working of conception
and of discursive thought, whether it belong to the world
of sense or of form, or to the life that is Unincluded.
[997] Which are the states * wherein is no working of
conception but only of thought discursive ' ?*
The four skandhas (discursive thought excluded) which
are associated [with the consciousness arising] in a soil
favourable to the working, not of conception, but only of
discursive thought, whether it belong to the world of form,
or to the life that is Unincluded.
[998] Which are the states that are *
void of the working
of conception and of thought discursive'?^
The four skandhas which are associated [with the con-
sciousness arising] in a soil void of conception and dis-
cursive thought, whether it belong to the world of sense,
form, or the formless, or to the life that is Unincluded ; all
form, moreover, and uncompounded element.
1 See § 160. Part of the formula for the First Jhana.
The world, universe, or heaven of the Formless is omitted,
being a '
soil ' where these mental processes could not grow.
See §§265-268.
2 They would el^e come under the skandha of syntheses.
See § 62, and p. 251, n. 7.
^ Bead tarn before sampayutto.
* See § 168—a phrase borrowed from the '
System of
Fivefold Jhana.'
s
See § 162 et seq.
[999] Which are the states that are accompanied by joy?
The four skandhas (joy being excluded) which are asso-
ciated [with the consciousness arising] in a soil yielding joy,
whether it belong to the worlds of sense or form, or to the
life that is Unincluded.
[1000] Wiiich are the states that are accompanied by
ease?
The skandhas of^ perception, syntheses and intellect
(ease being excluded) which are associated [with the con-
sciousness arising] in an ease-yielding soil, whether it
belong to the worlds of sense or form, or to the life that is
Unincluded.
[1001] "Which are the states that are accompanied by
disinterestedness ?
The skandhas of perception, syntheses and intellect (dis-
interestedness being excluded) which are associated [with
the consciousness arising] in a soil favourable to dis-
interestedness, whether it belong to the worlds of form or
the formless, or to the life that is Unincluded.
[1002] Which are the states that are to be put away by
insight ?2
^ *
Joy ' is not counted as a mode of feeling, but as a
'
synthesis ' (see p. 11, note 4) ;
*
ease,' however, and '
dis-
interestedness '
being two of the three modes of feeling,
this skandha ceases to be merely an associated state.
^ Dassanam, lit., seeing or vision. In view of what
can and can not be put away by * insight,' it must be
remembered that the term is here used in the technical
sense it possesses for Buddhist ethics, and means the
mental awakening, or intellectual conversion, by which one
became a sotapatti and entered the First Path—and no
more. Asl. 356, 357 ; 43. It was the vehicle for breaking
the three Fetters named here, and numbered as 4th. 5th and
6th in the list of ten named later (§§ 1113, 1123, note). It
represented a certain vantage-point for mind and heart,
from which the Promised Land of Nirvana was caught sight
of, and the fact of impermanence first discerned (see the
standard passage on this and nana-dassanam, D. i. 76),
The three Fetters,^ to wit, the theory of individuality,
perplexity, and the contagion of mere rule and ritual.
In this connexion
[1003] What is the *
theory of individuality ' ?^
as well as the futility of Substantialist theories, and the
impotence of a religion of rules and works. Confidence
in the new methods sprang up with the wider vision.
Dassanam was powerless to remove the cosmic processes
of life and mind: the collocations of phenomena, the
evolution of karma, the infinite mystery of the extra-
sensuous (see § 1008 and note). On various ways of attain-
ing this insight, see the interesting Kimsuka Sutta, S. iv. 191.
Relatively to the higher standpoints to be gained it might
rather, says Buddhaghosa, be called no-vision. For even
as a man, bound on some mission to a king, if he saw the
latter pass afar off on his elephant, would say, if questioned,
that he had not seen him, he not having accomplished his
mission, so the convert, though he have caught his first
glimpse of Nirvana, yet because of all he has to do in the
getting rid of evil, is said to have no vision. His knowledge
consists in a contemplation of the Path.
^ On the Fetters, see § 1113 et seq.
^ Sakkaya-ditthi, embodying one of the most dangerous
of all delusions from the Buddhist point of view, is by the
Cy. (p. 348) connected with kayo, the phenomenal com-
pound of five skandhas, and either with sat, in the sense
of (noumenal) being, or with say am, one's own. Cf. S. N.,
verses 950, 951 ; Dhp., verse 367. The latter explanation
—svakaya—is probably correct (vide E. Miiller, * Pali
Grammar,' p. 19). '
Individuality,' then, stands for this
skandha-complex, which we should now speak of as '
body
and soul ' (or mind) . Both term and theory are discussed
by Dhammadinna in M. i. 299 et seq, (See an article by the
writer in J. E. A. S., 1894, p. 324.) The fourth Upadana,
or *
Grasping after a theory of soul,' is described in identical
terms. See § 1217.
Ditthi, which is here rendered by *
theory,' and which
might with equal propriety be translated by * speculation
'
or '
views '
—all four terms having a common etymological
basis in the notion of seeing, or things seen—is in the
answer rendered by '
opinion,' as fitting better that ' muss
of notions current among the mass of men ' which in the
When in this world^ the ignorant,^ average^ man who
perceives not the Noble Ones,^ who comprehends not, nor
case of the puthujjano does service for organized know-
ledge. Gotama might possibly have approved the Platonic
description of So^a as '
something more dusky than know-
ledge, more luminous than ignorance.' To translate by
*
heresy ' or *
delusion '
has the disadvantage of necessitating
the use of other terms in the case of sound ditthi, such
as that described, in M. P. S., Bh. I., as ditthi ariya
niyyanika. Cf. below, § 1366.
1 Idha, a term, as the Cy. says, either of localization,
or of instance in giving instruction ; here used in the
former sense, and meaning occurrence in the world.
Asl. 348.
2 Assutava, lit., one who has not heard, i.e., not been
taught, who through lack of investigation, inquiry, acquir-
ing, in such matters as skandhas, elements, spheres, con-
ditions, constituents, meditations, is without proper tradi-
tion and attainment. Ibid.
^ Puthujjano, the common worldling. The Cy. cites
verses distinguishing Vliomme sensuel moyen as either blind
or amiable ; of these the former is here meant. In another
quotation (also as yet unverified) he is described as given
to various common vices, governed by the individuality-
theory, hanging on the lips of various ordinary preachers,
immersed in every kind of re-birth ; complicating life with
various common complexities ; carried away by divers
vulgar currents ; appeased or feverish with various low
sources of gratification or of irritation ; steeped in, greedy
of, entangled in, infatuated with, involved in, sticking to,
held fast and hampered by, the five low pleasures of sense
;
veiled, muffled, shrouded in, closed and cloaked and
covered up by, the five low hindrances (§ 1152 c^ seq) ; as
absorbed among the countless folk in the past of low
character and conduct opposed to noble doctrine ; or,
finally, as one separate and distinct from those noble folk
who are given to virtue and learning.
* Ariyanamadassavi, referring either to the Buddhas,
the Pacceka-buddhas and the disciples of the Buddhas, or
to the Buddhas only. Buddhaghosa points out at some
length that the inability to perceive, lit., see, holy persons
is no mere visual shortcoming, but a lack of insight or of
intelligent inference. The truly noble, as such, seen with
is trained according to^ the doctrine of the Noble Ones,
who perceives not good men,^ who comprehends not, nor
is trained according to, the doctrine of good men, regards
(1) the self as bodily form, or (2) as having bodily form, or
regards (3) bodily form as being in the self, or (4) the self
as being in bodily form f or regards (5) the self as feeling,
or (6) as having feeling, or regards (7) feeling as being in
the self, or (8) the self as being in feeling; or regards
(9) the self as perception, or (10) as having perception, or
regards (11) perception as being in the self, or (12) the self
as being in perception; or regards (13) the self as syntheses,
or (14) as having syntheses, or regards (15) syntheses as
being in the self, or (16) the self as being in syntheses ; or
regards (17) the self as intellect, or (18) as having intellect,
or regards (19) intellect as being in the self, or (20) the self
as being in intellect—then this kind of opinion, this walking
in opinion, this jungle of opinion, wilderness of opinion.
the bodily, or with the *
divine ' eye, are not really seen.
Their appearance (van no) is apprehended, but not the
area of their noble nature, even as dogs and jackals, etc.,
see them and know them not. Even the personal attendant
of a Thera may not discern the hero in his master, so hard
is it without insight and understanding to discern the
standpoint attained by the saints, or the conditions of true
nobility. *
What is to thee this vile body that thou seest,
Vakkali ? He who seeth the Doctrine, he it is who seeth
Mel' S. iii., p. 120; Asl. 350.
^ AvinitOc The Cy. enumerates, with examples, the
five modes of the discipline (vinaya) of self-control, and
of that of renunciation. These are given in Childers, s.v.
vinayo.
^ Sappurisa, meaning Pacceka-buddhas and the disciples
of the Buddhas. (Asl. 349.)
^ These four *
views ' respecting the relation of each
skandha to a conceivable central entity or atta are dis-
cussed in my Introduction. All, according to the Cy.
(p. 354), are obstacles to the Paths, though not to heaven
(maggavarana na saggavarana), and are overcome
during progress through the First Path.
puppet-show of opinion, scuffling of opinion, this Fetter of
opinion, the grip and tenacity of it, the inclination towards
it, the being infected by it, this by-path, wrong road,
wrongness, this *fording-place,' this shiftiness of grasp
—
this is called the theory of individuality.
[1004] What is '
perplexity '
'?
To doubt, to be perplexed about, (1) the Master, to
doubt, to be perplexed about, (2) the Doctrine, to doubt, to
be perplexed about, (3) the Order, about (4) the Discipline,
about (5) the past, the future, about both the past and the
future, (6) as to whether there be an assignable cause^ of
states causally determined—it is this kind of doubt, this
working of doubt, this dubiety, puzzlement, perplexity,
distraction, standing at cross-roads ; collapse, uncertainty
of grasp ; evasion, hesitation, incapacity of grasping
thoroughly, stiffness of mind, mental scarifying, that is
called perplexity.^
[1005] "What is the contagion of mere rule and ritual ?
The theory, held by recluses and Brahmins outside our
doctrine,^ that purification is got by rules of moral conduct,
that purification is got by rites, that purification is got by
rules of moral conduct and by rites*—this kind of opinion,
^ Ida-paccayata.
^ See § 425. The specific forma of doubt are thus com-
mented on (Asl. 354, 355) : (1) As to whether or no the
Teacher has the 32 major bodily marks, or the 80 minor
bodily marks of a Buddha, or the requisite omniscience
with respect to things past, future and present ; (2) as to
the adequacy of the Paths and their Fruits to lead indeed
to the grand ambrosial Nirvana ; (3) as to whether those
of the Order are indeed at various stages of the path to
salvation, or have rightly won their way so far ; (4) as to
whether the Training is helpful ; (5) as to whether evolu-
tion by way of skandhas, dhatus and ayatanas has held in
the past, or will hold in the future; (6) as to whether
there is a twelve-graded cycle of causation, taking effect
here and now or taking effect at all.
^ Ito bahiddha.
* I have ventured to adopt a reading differing slightly
this walking in mere opinion, this jungle of opinion, this
wilderness of opinion, this puppet-show of opinion, scuffling
of opinion. Fetter of opinion, the grip and tenacity of it, the
inclination towards it, the being infected by it, this by-path,
wrong road, wrongness, this '
fording-place,' this shiftiness
of grasp—this is called the contagion of mere rule and
ritual.
[1006] These three Fetters, and the Corruptions united
with them,^ and the four skandhas associated with them,
as well as the action, bodily, vocal and mental, springing
from them—these are the states which are to be put away
by insight.
[1007] Which are the states that are to be put away by
culture ?^
from that both of the text and of K. The sense seems to
demand it and the Cy. to imply it. The latter has : Silena
ti gosiladina, vatena ti govatadina va (sic lege),
sllabbatena ti tadubhayena, suddhi ti kilesa-
suddhi paramattha-suddhibhutam va nibbanam
eva. But it would not be in accordance with the methods
of the Cy. to quote vatena ti if suddhivatena stood
in the text. (Asl. 355.)
As to the terms gosila, govatam, it is not clear what
were the practices and mode of life followed in the *
bovine
morals,' etc., of those who were called govattika, or in
the 'canine (? Cynic) practices '
of the kukkuravattika.
Both are named in M. i. 387. Cf. also Kh. P. Cy., p. 26.
Suddhi, it will be seen, is distinguished as, on the one
hand, the mere renunciation of the Kilesas (see § 1229), on
the other, perfect holiness or Nirvana.
On silabbataparamaso, see Ehys Davids' 'American
Lectures,' 146.
^ These are said to be chiefly speculation and perplexity
(regarded not as 'fetters,' but as plagues or evils), and,
besides these, lust, hate, dulness, pride, stolidity, excite-
ment, unconscientiousness, disregard of blame.
^ Or practice: bhavana, the collective name for the
systematized effort in self-training of the disciple who,
having attained 'insight,' leaves 'the principles of the
doctrine ' that he may '
go on unto perfection '
(Heb. vi. 1)-
Whatever lust, hate and dulness still remain, and any
corruptions united with them ; the four skandhas that are
associated with them; whatever action, bodily, vocal or
mental, springs from them.
[1008] Which are the states that are to be put away
neither by insight nor by culture?
Good and indeterminate states relating to the worlds of
sense, form or the formless, or to the life that is Unincluded
;
the four skandhas ; all form, moreover, and uncompounded
element.^
[1009] Which are the states the causes of which are to
be put away by insight T-
The three Fetters, to wit, theory of individuality, per-
plexity, contagion of mere rule and ritual.
In this connexion
[1010] What is '
theory of individuality ' ? . . . {continue
as in §§ 1003-1005].^
in other words, travel along the three higher Paths to
Arahatship.
On the 'powers of bhavana,' see A. i. 52.
In A. i. 43, the '
one thing needful ' for the perfecting of
bhavana is said to be kayagata-sati, mindfulness in
what concerns the body, or bodily action.
^ Hence only akusala dhamma, '
bad states,' can be
put away by insight and culture. Nor can even these two
avail in mutual independence, for see §§ 1258, 1260. The
rest of one's karma goes on accumulating. The good
and the indeterminate, the modes of matter, and Simple
Element :
—these cannot cease for any individual until,
according to Buddhaghosa, his abhisankhara-vinnanam
(Asl. 357)—his constructing, storing intellect, itself dies
out with the extinction of his life as Arahat. See Sum.
on the Kevaddha Sutta, D. i. 223 ;
'
Dialogues of the
Buddha,' i. 272 etseq.
2 Pahatabba-hetuka, *
That is, the cause of them
(hetu etesam) is to be put away by insight.' Asl. 43.
^ Here the reading in the text is obviously corrupt. I
follow that in K., viz. : Tatthakatamasakkayaditthi?
[1010a] These three Fetters, and the Corruptions united
with them, and the four skandhas associated with them, as
well as the action, bodily, vocal and mental, springing from
them—these are the states the causes of which are to be
put away by insight.
[10105]^ The three Fetters :—theory of individuality,
perplexity, contagion of mere rule and ritual—are the
states that are to be put away by insight. The lust, hate
and dulness united with them are the causes that are to be
put away by insight. And the Corruptions united with
them, the four skandhas associated with them, and the
action, bodily, vocal and mental, springing from them, are
the states the causes oftvhich are to be put away by insight.
[1011] Which are the states the causes of which are to
be put away by culture ?
Whatever lust, hate and dulness still remain, these are
causes'^ that are to be put away by culture. And the Corrup-
tions united with them, the four skandhas associated with
them, and the action, bodily, vocal and mental, springing
from them—these are states the causes of which are to be
put away by culture.
[1012] Which are the states the causes of which are to
be put away neither by insight, nor by cultivation ?
The afore-mentioned states excepted, all other states,
good, bad and indeterminate, relating to the worlds of
sense, form and the formless, and to the life that is
Unincluded ; in other words, the four skandhas ; all form,
moreover, and uncompounded element.
. . . pe . . . ayam vuccati sakkayaditthi —and
so on.
^ This paragraph, in which I again follow K., is not
included in the text at all. Nevertheless, Buddhaghosa
comments on it (p. 357).
2 Here again I follow K. in reading pahatabba-hetu for
hetuka. Buddhaghosa quotes the former reading (p. 358),
as referring to the putting away of dulness accompanied by
excitement.
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