English
To one who is sensitive by way of ottappam, the masters of the faith are the best guides (Asl. 126). In a supplementary paragraph (p. 127) the ' marks ' (consistency, etc.) are thus explained : In hiri one reflects 21 The feeling of conscientious scruple^ which there is on that occasion when scruples ought to be felt, conscientious scruple at attaining to bad and evil states — this is the power of conscientiousness that there then is. [31] What on that occasion is the power of the fear of blame (ottappabalam)? The sense of guilt,^ which there is on that occasion, where a sense of guilt ought to be felt, a sense of guilt at attaining to bad and evil states — this is the fear of blame that there then is. [32] What on that occasion is the absence of lust (a 1 0 b h o) ? The absence of lust, of lusting, of lustfulness, which there is on that occasion, the absence of infatuation, the feeling and being infatuated, the absence of covetousness, that absence of lust which is the root of good'^ — -this is the absence of lust that there then is. [33] What on that occasion is the absence of hate (a d 0 s o) ? on the worth of one's birth, one's teacher, one's estate, and one's fellow-students. In ottapparn. one feels dread at self-reproach, the blame of others, chastisement, and re- tribution in another life. ^ Hiriyat'i, paraphrased by jigucchati (Asl. 149 ; D. i. 174; M. i. 78). ^ Ottappati, paraphrased by ubbego (Asl. 124). ^ I.e., the fundamental condition, the cause of goodness. On * covetousness ' and 'infatuation,' see §§ 35, 1059. Alobho and its two co-ordinate virtues, the threefold ' root ' of goodness, lose all their force in English negatives, but to a Buddhist convey doubtless as much impressive- ness, as much of positive import, as the negative ' immor- tality ' does to the Christian. Alobho, e.g., involves active altruism ; a d o s o, active sympathy ; a m o h o, a life of culture (see § 34, n.). I do not know any positive terms meet to represent them. The ' mark ' of the first is absence of greed, or of adhe- sion, as a drop of water runs off a lotus leaf. Its essence is independence, like that of the emancipated bhikshu (Asl. 127). 22 The absence of hate, of hating,^ of hatred, which there is on that occasion, the absence of malice, of spleen,^ the absence of hate which is the root of good — this is the absence of hate that there then is. [34] What on that occasion is the absence of dulness (a m o h o) ? Answer as for the * faculty of wisdom,' § 16.^ [35] What on that occasion is the absence of covetous- ness (a n a b h i j j h a) ? Answer as for the ' absence of lust,' § 32.* [36] What on that occasion is the absence of malice (avyapado)?^ Answer as for the * absence of hate,' § 33. [37] What on that occasion are right views (sam- maditthi)?^ Answer as for the * faculty of wisdom,' § 16. ^ K. reads adusana, adusitattam. The 'mark' of a do so is said to be absence of churlishness and crossness (see § 1060) ; its essence the suppression of annoyance and fever ; its immediate result is loveliness — like the full moon (Asl. 127). 2 ' The opposite of the pain felt when one is angry ' (Asl. 150). 2 Buddhaghosa expatiates at some length on the excel- lencies of the fundamental trinity of Buddhist virtue. To take a few only: a lob ho (1) involves health, a do so (2) youth (hate ages quickly), am oho (3) long life (through prudence). (1) tends to material good through generosity (c/. 'he that soweth plenteously,' etc.) ; (2) to the acquisition of friends, won and held by love ; (3) to self-development. (1) leads to life in the devaloka, (2) to life in the Brahma- loka, (3) to Arahatship. (1) gives insight into imperma- nence, and, conversely, (2) and (3) into the other two marks (* pain ' and * non-substantiality,' respectively). * Abhijjha and lobho are synonymous. See §§ 1059 and 1136, where abhijjha stands for lobho. ^ Described (Asl. 129) as the being void of any wish to destroy welfare of others, bodily or mental, their advantages in this or other worlds, or their good reputation. ^ C/". § 1 (xxxvi), footnote. 23 [38] What on that occasion is conscientiousness (h i r i) ? Answer as for the * power of conscientiousness,' § 30. [39] What on that occasion is the fear of blame (ottappam)? Answer as for the * power of the fear of blame,' § 31. [40] What on that occasion is repose of sense (k a y a - passaddhi)?^ The serenity,^ the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandhas of feeling, perception and syntheses — this is the serenity of sense that there then is. [41] What on that occasion is serenity of thought (cittapassaddhi)? The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandha of intellect — this is the serenity of thought that there then is. [42] What on that occasion is buoyancy^ of sense (kayalahuta)? The buoyancy which there is on that occasion, the alert- ness in varying,"* the absence of sluggishness^ and inertia, in the skandhas of feeling, perception and syntheses — this is the buoyancy of sense that there then is. [43] What on that occasion is buoyancy of thought (cittalahuta)? ^ On the meaning of kayo see Introduction. ^ Passaddhi is described as a state free from pain — where pain is allayed and suppressed ; where tremor or unquiet is replaced by ' coolness ' — the opposite to the states called kilesas, especially excitement (§ 1229). Cf. D. i. 73 ; M. i. 37. ^ Literally, lightness, described as the opposite of heavi- ness, sluggishness and the rigidity of stolidity and stupor (§ 1185). * ' The capacity of changing quickly ' (Asl. 150). Cf. Childers' Dictionary, s.v. parivatti. ^ Eead adandhanata. K. reads adandhata, but adandhanata in § 43 and § 639. 24 The buoyancy, etc. {as in § 42), in the skandha of in- tellect— this is the buoyancy of thought that there then is. [44] What on that occasion is plasticity of sense (k a y a - mudut a) ?i The plasticity which there is on that occasion, the suavity, smoothness, absence of rigidity, in the skandhas of feeling, perception and syntheses — this is the plasticity of sense that there then is. [45] What on that occasion is plasticity of thought (cittamuduta)? The plasticity which, etc. {as in § 44), in the skandha of intellect — this is the plasticity of thought that there then is. [46] What on that occasion is wieldiness^ of sense (k a y a k a m m a il n a t a) ? The wieldiness which there is on that occasion, the tractableness, the pliancy, of the skandhas of feeling, per- ception and syntheses — this is the wieldiness of sense that then is. [47] What on that occasion is wieldiness of though* (c i 1 1 a k a m m a fi fi a t a) ? The wieldiness, etc. (as in § 46), of the skandha of intellect — this is the wieldiness of thought that there then is. [48] What on that occasion is fitness ^ of sense (k fi y a - p a g u n fi a t a) ? The fitness which there is on that occasion, the com- petence, the efiicient state of the skandhas of feeling, perception and syntheses — this is the fitness of sense that there then is. ^ The suppression of stifi"ness and resistance, or oppug- nancy ; the attitude antithetical to that belonging to the kilesas of opinionativeness and conceit. ^ Kammannata, literally workableness, or serviceable- ness — for good action (Asl. 151), by which one ' succeeds in constructing objects of thought' {ibid. 130). ^ The antithesis to illness and diffidence {ibid, 131). 25 [49] What on that occasion is fitness of thought (citta- pagunnata)? The fitness, etc. (as in § 48), of the skandha of in- tellect— this is the fitness of thought that there then is. [50] What on that occasion is rectitude^ of sense (k a y u j j u k a t a) ? The straightness which there is on that occasion, the rectitude, without deflection, twist or crookedness, of the skandhas of feeling, perception and syntheses — this is the directness of sense that there then is. [51] What on that occasion is rectitude of thought (cittu j jukata) ? The straightness, etc. (as in § 50), of the skandha of intellect — this is the rectitude of thought that there then is. [52] What on that occasion is mindfulness (s a t i) ? Ansiver as for the ' faculty of mindfulness,' § 14. [53] What on that occasion is intelligence (s a m - pa j anna m)?^ Answer as for ' wisdom,' § 16.