Dhamma-Sangani - THE DIVISION ENTITLED ELIMINATION - The Group on the Corruptions

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

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

[Chapter XIII.
The Group on the Corruptions (kilesa-gocchakam).'J
[1229] Which are the states that have the attribute of
corruption ?^
^ On the term kilesa the Cy. is silent. It is true that
the word lies as near to the Buddhist believer as '
sin ' to
the Christian. As a rule, however, Buddhaghosa is too
Socratic to accept familiar terms without examination. In
this case he has confined his attention to the derivatives.
Incidentally, however—in discussing the meaning of * good
'
(above, § 1 ; Asl. 62)—he makes spiritual health to consist
in the absence of kilesa-disease, showing that kilesa was
co-extensive with evil or the absence of moral good. Of
the derivatives, only sankilittha is made to convey the
idea of impurity or foulness (see Childers, s.v. sankileso),
bad butter being so termed (Asl. 319). Elsewhere it is
paraphrased as 'possessed of sankileso,' while san-
kilesa (above, §§ 993-995; Asl. 42) is defined in close
agreement with the description of sankle9a in Bothl.
and Both {qudlen, heldstigen) :
*
the meaning is to trouble,
to torment,' while the corresponding adjective is described
as *
deserving sankilesa by persistently making self the
object of one's thoughts ... the term being an equivalent
for those things which are the conditions (or objects) of
sankilesa.' Corruption or impurity is, however, I believe,
approximately what this group of terms represents to modern
Buddhists ; nor have I been able to select an English word
adequate to render them in what seems to have been their
first intention, viz., *
torment ' (caused by moral unsound-
ness). '
Bases '
or vatthuni are states so called because
the Corruptions dwell (vasanti) in the (human) subject


The ten bases of corruption, to wit
:
lust, perplexity,
hate, stolidity,
dulness, excitement,
conceit, unconscientiousness,
speculative opinion, disregard of blame.
[1230-1237] In this connexion,
What is lust ? . , . hate ? , . . dulness ? . . . conceit f
. . . speculative opinion ? . . . perplexity .? . . . stolidity ?
. . . excitement ?^
Answers as m §§ 1059-1061, 1116-1118, 1156, 1159.
[1238] What is unconscientiousness ?
The absence of any feeling of conscientious scruple when
scruples ought to be felt; the absence of conscientious
scruple at attaining to bad and evil states.^
[1239] What is disregard of blame ?
The absence of any sense of guilt where a sense of guilt
ought to be felt, the absence of a sense of guilt at attaining
to bad and evil states.
These are the states which have the attribute of cor-
ruption.
[1240] Which are the states that have not the attribute
of corruption ?
All other states whatever (i.e., all except the afore-named
ten), good, bad and indeterminate, whether they relate to
the worlds of sense, form or the formless, or to the life
that is Unincluded ; in other words, the four skandhas, all
form also and uncompounded element.
[1241, 1242] Which are the states that are
(a) baneful ?
of them as immediate conditions (anantara-paccaya).
Asl. 386.
^ In the answer, vupasamo in the text should be
avupasamo.
''
See §§ 387, 388.


Co-Intoxicant states, good, bad and indeterminate,
whether they relate to the worlds of sense, of form or of
the formless ;^ in other words, the five skandhas.
(b) harmless ?
The Paths that are the Unincluded, and the Fruits of
the Paths, and uncompounded element.
[1243, 1243a] Which are the states that are
(a) corrupt?
The three roots of bad (karma), to wit, lust, hate,
dulness, as well as the Corruptions united with them, the
four skandhas associated with them, and the action, bodily,
vocal and mental, springing from them.
(h) not corrupt ?
Good and indeterminate states, whether they relate to
the worlds of sense, form, or the formless, or to the life
that is Unincluded ; in other words, the four skandhas ;
all form also, and uncompounded element.^
[1244-1247] Which are the states that are
(a) associated ivith the Corruptions ?
(b) disconnected with the Corruptions ?
J (c) both Corruptions and baneful ?
\^
(d) banefid but not themselves Corruptions V
Answers as in the corresponding pairs in the '
Graspings,'
§§ 1221-1224.
[1248, 1249] Which are the states that are
(a) both Corruptions and corrupt ?
The Corruptions themselves.
(b) corrupt but not themselves Corruptions ?
The states which by those ten states are made corrupt,
the ten themselves excepted ; in other words, the four
skandhas.
^ Apariyapanna should, of course, be omitted from'
the printed text.
^ This section is omitted, apparently inadvertently, in
the printed text. Cf. the Matika.


[1250-1253] Which are the states that are
{a) both Corruptions and associated with Corruptions ?
Lust, hate, conceit, speculative opinion, perplexity,
stolidity, excitement, unconscientiousness and disregard of
blame taken severally in conjunction with dulness, and
dulness in conjunction with each of them. Lust, also, in
conjunction with excitement, and conversely, and so for
the remaining eight bases. Lust, also, in conjunction with
unconscientiousness, and conversely, and so for the remain-
ing eight. Lust, also, in conjunction with disregard of
blame, and conversely, and so for the remaining eight.^
(b) associated with Corruptions but not themselves Cor-
ruptions P
{(c) disconnected with Ills but baneful ?
{d) disconnected with Ills and harmless ?
Answers to these three questions as in former groups. See
§§ 1226-1228, 1171-1173, etc.^
1 It is not very obvious, nor is any explanation volun-
teered by the Cy., why just the 3rd, 8th, 9th and 10th
Bases of Corruption are selected as the constant of two
factors in this connexion.
^ In the answer, supply ye dhamma after Tehi
dhammehi.
^ The First Path witnesses the overcoming of speculative
opinion and perplexity, the Third Path disposes of hate,
but it requires the Fourth Path to overcome the remaining
seven. Asl. 387.