A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter XIV.
The Supplementary Set of Pairs (pitthidukam).]
[1254] Which are the states that are to be put away by
insight ?
The Three Fetters, to wit : theory of individuality, per-
plexity and the contagion of mere rule and ritual.
[1255-1257] Identical with §§ 1003-1006.
[1258] Which are the states that are not to be put away
by insight ?
All states whatever, good, bad and indeterminate, except
the three afore-mentioned, whether they relate to the worlds
of sense, form or the formless, or to the life that is Unin-
cluded ; in other words, the four skandhas ; all form also
and uncompounded element.
[1259, 1260] Which are the states that are
{a) to he put aivay hy cultivation .^
All the remaining lust, hate and 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.
(6) not to be put away by cultivation ^
Answer as for those states which are not to he put away hy
insight [§ 1258].
[1261] Which are the states the causes of which are to
be put away by insight ?
The Three Fetters, to wit : theory of individuality, per-
plexity and the contagion of mere rule and ritual.
[1262-1264] Identical with §§ 1003-1006.
[1265] Which are the states the causes of which are not
to be put away by insight ?
Answer as for those *
states which are not to be put away
by insight,' § 1258.
[1266, 1267] Which are the states the causes of which
are
(a) to he put away by cultivation ?
All the remaining lust, hate and dulness : these are the
causes that are to be put away^ by cultivation. 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 of which
are to be put away by cultivation.
(b) not to be put away by cultivation ?
Ansiver as for the '
states which are not to be put away
by cultivation,' § 1260.
[1268-1271] Which are the states
(a) *
wherein conception works '?
The four skandhas when associated with conception (the
latter not being included), [which springs up] in a soil
wherein conception works, either in the worlds of sense or
form, or in the life that is Unincluded.^
(b) *
void of the working of conception '?
The four skandhas when springing up in a soil void of
conception, either in the worlds of sense, form or the form-
less, or in the life that is Unincluded ; conception itself
also, and all form and uncompounded element.
^ In the text, for pahatabba-hetuka (first occurrence)
read pahatabba-hetu.
2
Cf this and following pairs with §§ 996-998 and p. 252,
n. 1. See also App. I., pp. 362, 363. In the text, arupa-
vacare should be omitted, and apariyapanne substi-
tuted for pariyapanne.
(c) * wherein works thought discursive '?
(d) * void of the working of thought discursive ' .?
Ansivers (substituting *
discursive thought ' for 'concep-
tion ') as in §§ 1268, 1269 respectively
.
[1272-1277] Which are the states that are
(a) joyous ?'^
(b) not joyous ?
(c) accompanied by joy ?
(d) unaccompanied by joy ?
{e) accompanied by ease ?
(f) unaccompanied by ease ?
Answers to each pair of questions analogous to those in
§§ 1268, 1269, *
joy '
or *
ease '
being substituted in due order
for *
conception.'
[1278, 1279] Which are the states that are
(a) accompanied by disinterestedness ?
The three skandhas of perception, syntheses and intellect,^
when associated with disinterestedness (the latter not being
included), [which springs up] in a soil congenial to it,
either in the worlds of sense, form or the formless, or in
the life that is Unincluded.
(b) unaccompanied by disinterestedness ?
The four skandhas [when springing up] in a soil uncon-
genial to disinterestedness, either in the worlds of sense or
form,^ or in the life that is Unincluded ; disinterested-
ness itself also, and all form and uncompounded element.
^ Sappitika. The term is used to qualify sukham,
A. i. 81. How far, if at all, its connotation is distinguish-
able from that of piti-sahagata (§ 1274) I cannot say.
In the answers to the positive terms arupavacare
should be omitted from the printed text. Cf, § 265 et seq.
2 Upekkha (disinterestedness) is a mode of vedana
or feeling, and is therefore not said to be associated with
itself.
^ In the printed text omit arupavacare.
[1281-1287] Which are the states that
{a) relate (belong) to the universe of sense /^
Take from the waveless deep of woe beneath up to the
heaven above of the Parinimittavasavatti gods inclusive
—
then whatever has there its range, and is therein included,
whether it be skandha, element or sphere^—form, feeling,
perception, syntheses, intellect : these are states that relate
(belong) to the universe of sense.
(b) do not relate (belong) to the universe of sense ?
The universe of form, that of the formless and the life
that is Unincluded.
(c) relate (belong) to the universe ofform ?
Take from the Brahma-world below up to the heaven
above of the Akanittha gods inclusive—then whatever
states, both of sense and intellect, have therein their range
and are therein included, whether they are states of one
who has attained [Jhana having potential good], or of one
in whom [resultant Jhana] has arisen, or of one living
happily under present conditions.
^
(d) do not relate (belong) to the universe ofform .^
The universe of sense, that of the formless and the life
that is Unincluded.
(e) relate (belong) to the universe of the formless ,^
Take from the entrance among the gods of '
the sphere
of inj&nite space '*
as the lower limit, and up to the entrance
^ Kamavacara. The avacaras are discussed in my
Introduction (vi).
^ Khandha-dhatu-ayatana (cf K.). I take this to be
an adjectival dvandva compound qualifying dhamma, but
the five following terms, the skandhas, to be in apposition
to dhamma.
•^
The three terms rendered by the last three peri-
phrases are samapannassa, uppannassa and dittha-
dhammasukhaviharissa. The Cy. (p. 888) explains
them as referring to kusala-jhanam, vipaka-jhanam
and kiriya-jhanam. The subject is further dealt with in
my Introduction (viii).
' See pp. 71-75.
above among the gods of *
the sphere where there is neither
perception nor non-perception '
—then whatever states, both
of sense and intellect, have therein their range and are
therein included, whether they are states of one who has
attained [Jhana having potential good], or of one in whom
[resultant Jhana] has arisen, or of one living happily
under present conditions : these are states that relate
(belong) to the universe of the formless.
(/) do not relate {belong) to the universe of the formless ?
The universe of sense,^ that of form, and the life that is
Unincluded.
(g) belong to the Included ?
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.
(h) belong to the Unincluded ?
The Paths, and the Fruits of the Paths, and uncom-
pounded element.
[1288, 1289] Which are the states by which
(a) there is a going mvay P
The four Paths that are the Unincluded.
(6) there is no going away ?
All states, good, bad and indeterminate, except those
four, whether they relate to the worlds of sense, form or
^ This is inadvertently omitted in the printed text.
2 Niyyanika. In § 277 et seq. the word has been
rendered *
whereby there is a going forth and onward,' the
Cy. leaving it somewhat vaguely defined, and the context,
both in that connexion and this, showing that the expres-
sion imports rather the quest of the Ideal than its attain-
ment. Here the Cy. is briefer and more emphatic (Asl. 50).
The word is said to signify, '
They, cutting off the root of
re-birth and making Nirvana their object, go down from
(niyyanti) that round of transmigration.' The good states
included under the opposite category will be those static
stages of attainment in the upward progress termed the
Fruits of the Paths.
the formless, or to the Hfe that is Unincluded ; in other
words, the four skandhas ; all form also, and uncompounded
element.
[1290, 1291] Which are the states that are
(a) fired in their consequences ?'^
The five acts that have immediate results, and those
wrong views that are fixed in their consequences ; the four
Paths also that are the Unincluded.
{h) not fixed in their consequences ?
Answer as in § 1289.
[1292, 1293] Which are the states that have
(a) something beyond P
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) no '
beyond '
?
The four Paths that are the Unincluded, and the Fruits
of the Paths, and uncompounded element.
[1294, 1295] Which are the states that are
(a) concomitant with ivar P
1 See §§ 1028-1030.
^ Sa-uttar a = capable of transcending, of rejecting self
(or soul). Asl. 50. The term is applied to cittam in
D. i. 80. In the an-uttara dhamma this transcending
has been accomplished.
^ Sarana, '
an equivalent for those passions, etc., over-
come by which beings in divers ways incur weeping and
misery' . . .
' = together with fightings ' (saha ranehi).
Asl. 50. '
Dulness associated with lust is co-warring
(sarano) with lust, or, associated with hate, is co-warring
with hate.' Asl. 388. One is reminded of the Christian
parallel of '
fleshly lusts which war against the soul ' and
of TMV rjBovcov Tcbv arparevofievcov ev tol<^ fjueXeaiv vfxcbv,
although the concomitance in assault is in this case not
emphasized. In the Therigatha Subha turns the tables—
'
wars a good warfare '
—by fighting against the sensual
desires hostile to her progress (vv. 358, 360).
The three roots of bad (karma) : lust, hate and dulness
—and the Corruptions united with them ; the four skandhas
associated with them ; the action, bodily, vocal and mental,
springing from them.
(b) not concomitant with wa?^ ?
Good, bad 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.
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