English
He sets himself to restrain that which might give occasion for wicked states, covetous, dejected, to flow in over him, were he to dwell unrestrained as to the sense of sight. He keeps watch over this faculty of sight, and attains to mastery over it. And so in like manner, when he hears a sound with the ear . . . smells an odour with the nose . . . tastes a sapid with the tongue . . . feels a tangible with the body . . . recognises an idea with the mind, he is not entranced with the general appearance and the details of it. He sets himself to restrain that which might give occasion for wicked states, covetous, dejected, to flow in over him, were he to dwell unrestrained as to the mental faculty. He keeps watch over the mental faculty, and attains to mastery over it. That these six faculties should be thus guarded, tended, watched over, ^Bhojane amattanfiuta = a sustained indulging without reflection . . . the ignoring of measure or bounds therein. Asl. 402. 2 Aharam 'both edible and potable.' Asl. 401. ^ Davaya, etc. That is to say, that he may be able to dance or do acrobatic feats, etc. Or like kings and courtiers who feed to swell their ' pride of life ' and man- hood, etc. Asl. 402, 403. 353 restrained, is what is called having the doors of the faculties guarded. [1348] What is moderation in diet ? When anyone takes food with reflection and judgment, not for purposes of sport, excess, personal charm and attractions, but so as to suffice for the sustenance and preservation of the body, for allaying the pangs [of hunger]^ and for aiding the practice of the higher life,^ and thinking the while, ' I shall subdue that which I have been feeling and shall cause no new feeling to arise,^ and maintenance shall be mine, blamelessness also and comfort ' — this con- tent, moderation, judgment in diet is what is called modera- tion in diet. [1349] What is forgetfulness ?^ ^ Vihimsuparatiya. Vihimsa = abhutta-paccaya uppaj janaka-khuda. Asl. 403. 2 Brahmacariyanuggahaya. ^ This formula (as Trenckner terms it, *Pali Misc.,' 74) of abstemious living occurs M. i. 355 ; S. iv. 104, 176, etc. ; also Mil. 367. The comments in the Asl. reveal a more specific and less sublime interpretation of the vedana in question than is taken by the translator of the last-named passage (Khys Davids, ' Questions of King Milinda,' ii. 231). According to the former, puranaii ca vedanam is simply that due to one's not having dined, and navaii ca vedanam to one's having dined too much, or to one's having dined. Asl. 403, 404. Psychologically then, the ideal state of one relieved of the craving of appetite would seem to be, not the positive sensations of surfeit or of having well dined, but the relatively negative state of not- hungry, not-thirsty. Under 'comfort' (phasuviharo = bhojanisamso) gourmands, who fail to acquire the same, are described, with some gusto, under five current sobriquets — 'Hold, waistcoat!' 'Gyrator' (because unable to rise after eating), etc. Abstemious procedure is also categorized otherwise and in detail. Asl. 404. ^ In this answer (describing mutthasaccam) the text requires some emendation. Anussati should be asati, and the privative a should of course be dropped in a- pilapanata, a-sammussanata. K. reads (here only) 23 354 Unmindfulness, lapse of memory, non-recollection, non- remembrance, not bearing in mind, superficiality, oblivion. [1350] What is lack of intelligence ? Answer as for * ignorance ' or ' dulness,' § 1311, etc. [1351] What is mindfulness ? Answer as in § 14, omitting * on that occasion.'^ [1352] What is intelligence? Answer as for ' wisdom ' or ' science,' § 16. And see § 53. [1353] What is the power of computation ?^ Answer as for 'wisdom,' § 16. [1354] What is the power of cultivation ? That which is the pursuing, the cultivating, the multiply- ing of good states. Moreover, the seven factors in the Great Awakening'^ are the power of cultivation. [1355] What is composure ? Ansicer as for * quiet,' §§ 11, 54.* [1356] What is insight ? Answer as for ' insight ' and * wisdom,' §§ 55, 16. pamussanata — not so the Cy. — and repeats asati after appatissati. See § 14 and footnote. 1 K. reads for asammussanata, appamussanata. Cf. preceding note. 2 Patisankhanabalam. This is not included in any set of ' powers ' enumerated in the present work {cf. § 1, etc.), nor does it form part ofpannabalani(§ 29). How- ever, it is included in the eight very different kinds of powers given in A. iv. 223, ranking as the specific balam of the erudite or bahussuto. Cf the use of pati- sankha in Vin. i. 213. In the present connexion it seems as a correlative term to have superseded dassanam (in- sight) ; see above, §§ 1002-1012, 1254-1267. '' See §§ 285, 287, etc. * In this and the following references the phrase * on that occasion ' must be understood to be omitted. 355 [1357] What is * the mark of composure '?i Answer as for * quiet,' § 1357. [1358] What is * the mark of grasp '? Ansiver as for 'grasp ' and 'energy,' §§ 56, 13. [1359] What is grasp? Answer as for * the mark of grasp,' § 1358. [1360] What is balance ? Answer as for 'balance,' § 57. [1361] What is moral failure ?2 Excess in deed, excess in word, excess in both together. Moreover, all immorality is moral failure. [1362] What is theoretic fallacy ?•' * There is no such thing as alms, or sacrifice, or offering; there is neither fruit, nor result of good or evil deeds ; there is no such thing as this world or the next ; there is no such thing as mother, or father, or beings springing into birth without them ; there are in the world no recluses or brahmins who have reached the highest point, who have attained the height, who, having understood and realized by themselves alone both this world and the next, make known the same ' — all this sort of speculation . . . this is what is called theoretic fallacy. Moreover, all wrong views are theoretic fallacies. [1363] What is moral progress ? Absence of excess in deed, in word, and in deed and word together.'* [1364] What is progress in theory ? ' There is such a thing as alms, sacrifice, and offering ; . . . fruit, and the result of good and evil deeds ; . . . this ^ Samatha-nimittam. Explained by Tarn akaram gahetva puna pavattetabbassa samathassa ni- mitta-vasena. Asl. 53. 2 Silavipatt-i. Cf §§ 1363, 1342. ^Ditthivipatti. Cf § 1215. *Sila-sampada. Cf § 1342. 23—2 355 world and the next ; mother, father and beings springing into birth without them ; . . . recluses and brahmins who have reached the highest, who have attained the height, who having understood and realized by themselves alone both this world and the other world, make known the same ' — all this sort of science, understanding, etc.^ . . . this is what is called progress in theory. Moreover, all right views are progress in theory. • [1365] What is purity in morals ? Absence of excess in deed, in word, and in deed and word together.^ [1366] What is purity in theory ? Knowledge of the specific nature of Karma ;^ knowledge ^ Continue as in § 16. 2 Cf. § 1363. Purity in theory would seem to indicate perfection relative to progress in theory, while in moral matters a similar distinction does not apparently hold. The Cy. only explains this want of distinction by saying that in § 1363 the si la of restraint of the Patimokkha is alluded to, while in § 1365 visuddhi-sila is spoken of . ^ K. reads here kammassakatam iianam — a curious phrase. Buddhaghosa, to judge by his exposition, reads kamma-ssakata-nanam (Asl. 406, 407) or -ssakata-, or -ssakata m fianam (Asl. 406). The corresponding adjective to this sakata or sakatarn occurs in the passage quoted from the Sutta Pitaka by Nagasena (Mil. i. 45; cf. Khys Davids' trans., i. 101, n. 1; also Asl. 66), namely, kammassaka (satta); i.e., according to the translator's view, ' having each their own karma.' As this passage occurs in the yet inedited 135th Sutta of the Maj- jhima N., the Papanca Sudani may prove to have a more lucid commentary on it than that given in the Atthasalini. The latter is to this effect : [This phrase means] the science of knowing that this karma (or action) is sakam, that karma is not sakam. In this connexion all bad karma, whether it be done by one's self or by another, is not sakam. How so? Because it destroys utility and creates disutility. But good karma, which has the reverse effect, is named sakam.