English
99 ease, self-collectedness ;^ the faculties of energy, concentration,^ ideation, happiness, vitality ; wrong views, wrong intention, wrong endeavour, wrong concentration ; the powers of energy, concentration, unconscientiousness, disregard of blame ; lust, covetousness, dulness,^ wrong views, unconscientiousness, disregard of blame, ^ See following note. 2 Concentration of mind is essential to the higher life of Buddhism; nevertheless, so far is it from constituting excellence, that it is also an essential to effective evil-doing. If the mind be undistracted, says Buddhaghosa, the murderer's knife does not miss, the theft does not mis- carry, and by a mind of single intent (lit., of one taste) evil conduct is carried out (Asl. 248). Cf. the Hebrew idiom rendered by *the heart being set'— to do good or evil (Eccles. viii. 11 ; Ps. Ixxviii. 8). ^ Hate (do so) and malice (vyapado) do not find a place among the factors of Bad Thoughts (corresponding to the place occupied by their opposites in the Good Thoughts, § 1) till we come to the last four types of bad thoughts. Whereas these are accompanied by melancholy (doma- nassam), the subject of the first and the following three types of thought is a cheerful sinner. Joy, ease, happiness, were held to be incompatible with hate. 7—2 100 quiet, grasp,! balance. Now, these — or whatever other incorporeal, causally induced states that there are on that occasion — these are states that are bad.^ [366-370] What on that occasion is contact . . . feeling . . . perception . . . thinking . . . thought? Answers as in §§ 2-6 respectively, [371] What on that occasion is conception ? Answer as in § 7, substituting ' wrong intention ' (m i c- chasankappo) for* right intention.' [372-374] What on that occasion is discursive thought . . . joy . . . ease? Answers as m §§ 8-10 respectively. [375] What on that occasion is self-coUectedness ? Answer as in § 11, substituting ' wrong concentration ' Jor ' right concentration.' [376] What on that occasion is the faculty of energy ? Ansiver as in § 13, substituting ' wrong endeavour ' for * right endeavour.' [377] What on that occasion is the faculty of concentra- tion? Answer as in § 375. ! Vipassana (insight) has been erroneously included in the text. Moral insight was as incompatible with im- moral thoughts to the Buddhist as it was to Socrates and Plato. Hence also 'wisdom' and 'mindfulness' are ex- cluded, as well as ' faith.' The Cy. rules that the followers of heretical dogmas and mere opinion can have but a spurious faith in their teachers, can only be mindful of bad thoughts, and can only cultivate deceit and delusion. Nor can there possibly be that sixfold efficiency of sense and thought which is concomitant with good thoughts (§ § 40- 51). Asl. 249. 2 Kusala in the text is, of course, a slip. There are in all these Bad Thoughts ten ' whatever-other ' states : desire, resolve, attention, conceit, envy (issa, or read iccha, longing), meanness, stolidity, torpor, excitement, worry (Asl. 250). See above, p. 5, n. 1. [378-380] What on that occasion is the faculty of idea- tion . . . happiness . . . vitality? Answers as in §§ 17-19 respectively. [381] What on that occasion are wrong views (m i c c h a- ditthi)?! The views which on that occasion are a walking in opinion, the jungle of opinion,^ the wilderness of opinion,^ the puppet-show of opinion,* the scuffling of opinion,^ the Fetter of opinion,^ the grip^ and tenacity^ of it, the inclina- tion totvards it,^ the being infected by it, a by-path, a wrong road, wrongness, the * fording place,' ^^ shiftiness of grasp — these are the wrong views that there then are. ^ Micchaditthi is defined in the Cy. (p. 248) as aya- thavadassanam, seeing things as they are not. (On ditthi, see § 1003, n.) Sixty-two kinds of this perverted vision, or ill-grounded speculation are distinguished in the Brahmajala Sutta (D. i.), all of them being theories of existence, and are alluded to by the commentator (p. 252). Cf. Ehys Davids, ' American Lectures,' p. 27 et seq. ^ Because of the difficulty of getting out of it, as out of a grass, forest, or mountain jungle (AsL, ibid.). ^ Because of the danger and fearsomeness of indulging in such opinions, as of a desert beset with robbers and snakes, barren of water or food (ibid.). * Buddhaghosa does not derive this term from visukam, but from visu-k ay ikam = antithetically constituted — i.e., to sammaditthi. ^ The disorder and struggle through some being Annihila- tionists, some Eternalists, etc. (Asl. 253). See § 1113. ^ The obsession by some object of thought, like the grip of a crocodile (Asl. 253). ^ The text of the Cy. reads patitthaho for patiggaho. K., however, reads patiggaho. ^ I.e., towards the fallacious opinion of Permanence, etc. (Asl. 253). ^^ Titthayatanam. It is impossible to get an English equivalent for this metaphor, which literally means only a standing-place, but which is usually, in its first intention, associated with a shallow river- strand or seashore, and, in [382-384] What on that occasion is wrong intention . . wrong endeavour . . . wrong concentration ? Answers as m §§ 371, 376, 375 respectively. [885, 386] What on that occasion is the power of energy . . . the power of concentration ? Ansicers as in §§ 383, 384 respectively. [387] What on that occasion is the power of uncon- scientiousness (ahirikabalam)? The absence which there is on that occasion of any- feeling of conscientious scruple when scruples ought to be felt, the absence of conscientious scruple at attaining to bad and evil states — this is the power of unconscientious- ness that there then is. [388] What on that occasion is the power of disregard of blame (anottappabalam)? The absence which there is on that occasion 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 — this is the power of disregard of blame that there then is. [389] What on that occasion is lust ? The lust, lusting, lustfulness which there is on that occasion, the infatuation, the feeling and being infatuated, the covetousness, the lust that is the root of badness — this is the lust that there then is. [390] What on that occasion is dulness ? The lack of knowledge, of vision, which there is on that occasion ; the lack of co-ordination, of judgment, of wake- fulness,^ of penetration ; the inability to comprehend, to grasp thoroughly; the inability to compare, to consider, its second, with sectarian speculative beliefs and the teach- ing of them. Buddhaghosa himself gives an alternative connotation : (a) ' where the foolish, in the course of their gyrations (? i^., samsara) cross over'; (6) the region or home of sectarians (titthiya). Cf. the use of the term in M. i. 483. ^ Na has here dropped out of the printed text. 2 Sambodho. Cf. § 285. 103 to demonstrate; the folly, the childishness, the lack of intelligence; the dulness that is vagueness, obfuscation, ignorance, the Flood ^ of ignorance, the Bond of ignorance, the bias of ignorance, the obsession of ignorance, the barrier of ignorance ; the dulness that is the root of bad- ness— this the dulness that there then is. [391-397] What on that occasion is covetousness . . . are wrong views ... is unconscientiousness . . . dis- regard of blame . . . quiet . . . grasp . . . balance ? Answers as in ^ 389, 381, 387, 388, 375, 376, and, again, 375 respectively. Or whatever other incorporeal, causally induced states there are on that occasion — these are states that are bad. [Summary.] [397a] Now, on that occasion the skandhas are four, the spheres are two, the elements are two, the nutriments are three, the faculties are five, the Jhana is fivefold, the Path is fourfold, the powers are four, the causes are two,^ contact, I are each single [factors] ; etc. J etc. [Continue as in § 58.] ^ On ignorance as a Flood and as a Bond, see below, §§ 1151, 1151a. Whereas the mark (lakkhanam) of lust is the seizing on an object in idea, it is the essence (raso) of dulness to cover up the real nature of that object, with the result that the attention devoted to it is of a superficial nature (ayo- niso). Asl. 249. 2 Namely, ' lust ' and ' dulness.' 104 [398] What on that occasion is the skandha of syn- theses ?