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The truly noble, as such, seen with 259 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. 17—2 260 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 261 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 : S i 1 e n a 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) — 262 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 abhisankhar a- v i n n a n a m (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? 263 [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.