English
Just as a man with a full purse in the course of a journey S57 of the Truths in their due order ; the knowledge of him who holds the Path ; the knowledge of him who holds the Fruit of the Path. (i.)^ The phrase ' Now purity of theory ' is equivalent to that science, understanding . . . right theory (views) [de- scribed above, § 16]. (ii*) In the phrase ' And as the struggle of him who holds certain views, '^ ' struggle ' means that inception of energy etc. [described above, § 13]. may stop at various cities where festivals are going on and, determining what votive outlay he will make, takes part accordingly in those festivals as his inclination prompts, and safely emerges from the jungle, even so do beings who are established in this knowledge of the sakatam of karma, when they have heaped up much karma making for transmigration, safely and at ease attain arahatship, even to the extent of numbers innumerable. Now if sakam mean here, as it usually does, ' one's own,' that still seems no explanation of the assertion that one's bad actions are not one's own. And how does the parable bear out the assertion ? ^ With the foregoing question and answer the catechism proper of the ' Dhamma Sangani ' comes to an end. There follow eleven sundry phrases or terms, not made the subject of any part of the catechism, and appended here in the phraseology of a commentary. They are severally either referred to some reply in the catechism, or briefly expounded, and are probably all culled from the Sutta Pitaka as technicisms of Buddhist ethics. Very possibly they form one connected sentence, giving an eloquent and concise description of the nature of Wisdom and Emancipation. Buddhaghosa has nothing very en- lightening on this fraction of ancient commentary included in the text, but promises an explanation of at least the division of the subject of ' agitation ' in the Commentary on the ' Vibhanga.' ■^Yatha ditthissa ca padhanam. It is just possible one should read Yathaditthissa ; K., however, divides the two words. The Cy. merely remarks that the energy put forth is intelligent or scientific, and can be applied either to worldly or to higher things. 358 (iii.) The phrase * agitation ' implies dread of birth, dread of old age, dread of sickness, dread of death. (iv.) The phrase ' occasion of agitation ' means birth, old age, sickness, death. (v.) The phrase * And the earnest struggle of him who is agitated ' refers to [the four Eight Struggles] : — When a bhikkhu brings forth the desire (a) that bad and wicked states which have not arisen should not arise, (6) that bad and wicked states which have arisen should be put away, (c) that good states which have not arisen should arise, (d) that good states which have arisen should stand firm, should not get confused, should be frequently practised, made to abound, cultivated, and perfected — then he uses endeavour, sets energy a-going, reaches forward in thought and struggles.^ (vi.) The phrase ' And discontent in good states ' means the longing for higher achievement in one who is dis- satisfied over the cultivation of good states.^ (vii.) The phrase * And the not shrinking back in the struggle ' means the thorough and persevering and unrest- ing performance, the absence of stagnation, the unfaltering volition, the unflinching endurance,^ the assiduous pursuit, exercise and repetition which attend the cultivation of good states. ^ See A. ii. 15, 16, 74. It will be seen that the four modes of will-culture described on p. 15 of A. ii. as the Sammapadhanani (and quoted in the Dh. S.) are, on p. 74, termed respectively the Struggles for Self-control, for Eenunciation, for Cultivation (or Development) and for Preservation. Yet on p. 16 a different connotation is given to each of these four terms. ^ This and the next phrase (vii.) occur consecutively in A. i. 50. The progress of sublime discontent in a pious individual from giving small donations to the Order, then greater gifts till he personally enters the Order and finally wins the goal of Arahatship, is briefly described, Asl. 407. The last attainment gives the winner the title of the Greatly Content. C/. § 13. 359 (viii.) The phrase 'Wisdom' means the threefold wisdom, namely (a) reminiscent knowledge of one's former births, (h) knowledge of the relapse and renascence of beings, (c) the knowledge that makes an end of the Intoxicants. (ix.) The phrase * Emancipation ' means the twofold emancipation, namely, (a) detachment of thought,^ and (h) Nirvana.^ (x.) The phrase ' knowledge in making an end ' means the knowledge he has who holds the Path. (xi.) The phrase ' knowledge in origins ' means the know- ledge he has who holds the Fruit of the Path. End of the Division entitled 'Elimination.' ^ Cittassa ca adhimutti = vimutti (emancipation). D. i. 174. ^ This is, I believe, the only passage in the original Manual where the word occurs. This is interesting in view of the fact that it occurs in what appears to be an appendix of original Commentary, and also that the term occurs so frequently in the old digest which follows in the text. See Appendix I. APPENDIX I. The Digest, or Condensed Paraphrase of Book III. (§§ 981-1295), entitled Division of Exposition, or the Elucidation (a 1 1 h u d d h a r o). Immediately following the text of the Dhammasangani itself is a supplement of some 230 questions and answers. The questions are verbatim those of the ' Elimination ' Division, or Book III., taken in order, but without the cross-questioning on the details of the various lists of ethical factors or defects, such as the varieties of cause (hetu), or of the * Intoxicants,' etc. The answers are for the most part more tersely worded than those in Book III., and couched in language more or less different, including several terms that came into technical use after the earliest ages of Buddhism. No distinctive title is assigned to this supplement in the Manual itself. It is probable that the final announcement *Dhamma- sangani- ppakarani samatta' refers, not to it, but to the entire work. In the ' Atthasa- linl,' however (p. 409 et seq.), this section is pronounced to be commentary, not text, and is termed the Atthakatha- k a n cl a m, or expositional division ; and in an earlier passage it was termed the fourth Vibhatti comprising the atthuddharo (Asl. 6). The tradition is related that it is the work of Sariputta, and was compiled by him with the object of making clearer the contents of the ' N i k- khepa-kandam' (Book III., i.e., virtually the whole Manual) to a pupil who could not otherwise understand it. This being so, and the answers throwing no new light on 361 to the subjects discussed, I have not thought it worth while to translate them. At the same time, it seemed advisable to sort out the specific, if not the individual, diiferences in diction, so that the reader may lose nothing that may prove of any value for the history either of the terms or of the concepts of Buddhism. I have also given translations of a few answers where the very difference in the terms used to obtain a virtually equivalent statement may prove helpful towards understanding the language of the Manual itself. In respect of Pali terms used, when there is need of re- ferring collectively to the three modes, or worlds of all rebirth, as well as to that higher life of saintly aspiration, which is not concerned with rebirth, these four are no longer distinctively spoken of as the avacaram of this or that and the Unincluded, but are simply classed together as * the four bhumis.' Again, ' Nirvana ' (n i b b a n a m) invariably replaces the term ' uncompounded element.' See Appendix II. 'Form' replaces * all form' (see § 983 passim), and * fruits of the life of the recluse ' the word ' fruits of the Paths.' (See § 992 passim}) The latter variation occurs but once in the Manual itself, viz., at § 1016. ^ Frequent allusion is now made to those * types ' of good and bad thoughts distinguished and analyzed by Book I. They are spoken of, not as c i 1 1 a n i, but as cittuppada, or genesis of thought, a term occurring only once in the Manual, viz., as a title. (See above, p. 164.) The skandhas, so frequently adduced in Book III., are never mentioned. The term ' co-Intoxicant ' (s a s a v o), is no longer used except in the analysis of the Intoxicant Group. The very frequent use of the ablative in -t o (when the ^ By an error presumably in the MSS.