Appendix I

The Digest, or Condensed Paraphrase of Book III. (§§ 981-1295), entitled Division of Exposition, or the Elucidation (atthuddharo).

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 'Dhammasanganippakarani samatta' refers, not to it, but to the entire work. In the 'Atthasalini', however (p. 409 et seq.), this section is pronounced to be commentary, not text, and is termed the Atthakathakandam, 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 'Nikkhepa-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

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 referring 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' (nibbanam) 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^[1]) The latter variation occurs but once in the Manual itself, viz., at § 1016.^[2]

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 cittani, 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 ' (sasavo), is no longer used except in the analysis of the Intoxicant Group.

The very frequent use of the ablative in -t o (when the

Manual would use a substantival adjective — for instance, kamavacara-kusalato instead of kamavacaram kusalam — betrays the later idiom. The Manual itself uses this ablative, I believe, but twice, viz., in §§ 1062, 1071: Vipakato = as, or by way of, result.

The term kiriya , so seldom used in the Manual, is now used extremely often.

Taking now the three questions respecting

(a) good,
(b) bad, and
(c) indeterminate states,

with which Book III. (§§ 981-983, and for that matter the Manual itself) opens, we read the following concise replies, taken in order:

  (a) Good in the four planes (bhummisu).
  (b) The twelve geneses of bad thought. (
  (c) Result in the four planes;
      completed indeterminates^[3] in the three planes;^[4]
      form also and Nirvana.

Now, on referring to the analysis of the twelve Types of bad states (Book I., Part I., ch. ii.), it will be seen that these cover the whole question, inasmuch as only one 'plane' — that of sensuous existence— is involved. Good and indeterminate dhammas, on the other hand, involve all four planes, and cannot be answered simply in terms of the eight types of good thoughts (ch. i.) in the one case, nor of thought genesis in the other.

The next triad of questions (Book III., §§ 984-986) is answered in language which occurs at only one other passage in the whole work (§ 1268 et seq,), and which is of a vagueness that makes any equivalent rendering welcome.

'States associated with easeful feeling':—

'The four geneses of thought accompanied by happiness, which belong to good (karma) in the sensuous universe.
The four, which belong to bad (karma).
The six, which belong to the results of good (karma) in the sensuous universe, as well as the five belonging to completed thought.^[5]
The threefold and fourfold^[6] Jhana relating to the heavens of Form whether it arise as good (karma), result (of good karma), or as a completed state.
The threefold and fourfold Jhana relating to the Higher Ideal, whether it arise as good (karma) or as result.
The easeful feeling herewith arisen is not reckoned in'.

'States associated with distressful feeling';—

' The two geneses of thought which are accompanied by melancholy. Cognition of body, which is accompanied by distress. The distressful feeling herewith arisen is not reckoned in'.

'States associated with neutral feeling':—

'The four geneses of thought accompanied by disinterestedness, which belong to good (karma) in the sensuous universe.
The six, which belong to bad (karma).
The ten, which belong to the results of good (karma) in the sensuous universe.^[7]
The six, which belong to the results of bad (karma). ^[8]
The six, which belong to completed thought.^[9]
The fourth Jhana, relating to the heavens of Form, whether it arise as good (karma), result (of good karma), or as a completed state.
The four Jhanas connected with Formless Existence,^[10] whether they arise as good (karma), result (of good karma), or as completed states.
The Fourth Jhana relating to the Higher Ideal, whether it arise as good (karma), or as result (of good karma).
The neutral feeling herewith arisen is not reckoned in.'

'It is not proper to say that these three modes of feeling are associated either with themselves, or with form, or with Nirvana'.

The answers to questions §§ 1007-1012 are (with the exception of that to 1009) more precise than those there given: —

'States which may be put away by insight ':—

'The four geneses of thought which are associated with views and opinions, the genesis of thought which is accompanied by perplexity'.

'States which may be put away by culture [1007]':—

'The genesis of thought which is accompanied by excitement.'

'The four geneses of thought which are accompanied by lust, but disconnected with views and opinions, also the two geneses of thought which are accompanied by melancholy:

— these states may be put away either by insight or by culture'.

'States which may be put away neither by insight nor by culture':—

'Good in the four planes; result in the four planes; completed indeterminates in three planes; form also, and Nirvana'.

States the causes of which may be put away by insight, by culture, or by neither are described in the same terms. Moho (dulness), however, is inexplicitly named as something the cause of which can be put away by neither.

 

Questions 1022-1024 are answered in quite other terms than those there used: —

(a) 'States having limited objects of thought': —

'All result of sensuous existence; ideation that is completed action; representative cognition that is completed action but not free of causes,^[11] and is accompanied by happiness'.

(b) 'States having objects of thought of wider scope': —

'The sphere of infinite intellect; the sphere where there is neither perception nor non-perception'.

(Cf. §§ 267, 268.)

(c) 'States having infinite objects of thought:' —

'The four Paths that are the Unincluded, and the four Fruits of the life of the recluse'.

'The four geneses of thought which are disconnected with knowledge and belong to good (karma) in the universe of sense,
also the four geneses of thought disconnected with knowledge which are completed acts, and all bad (karma):

— these states may be (a) or (b), but not (c), and may not be termed both (a) and {b).

'[Again,] the four geneses of thought which are associated with knowledge and belong to good (karma) in the universe of sense,
the four geneses of completed thoughts which are associated with knowledge,
the Fourth Jhana relating to the universe of form, whether it arise as good (karma), or as completed thought,
and the representative cognition which is completed and free from the causes and is accompanied by disinterestedness:

— these states may be (a), or (b), or (c), but it is not proper to call them (a) and (b) and (c).

' [Lastly] the threefold and fourfold Jhana relating to the heavens of Form, whether it arise as good (karma), or as result, or as completed thought,
the results of Fourth Jhana,
and the two first Jhanas connected with Formless existence, viz., the spheres of Infinite Space and of Infinite Nothingness:

— these states it is not proper to call (a) and (b) and (c).

Form and Nirvana are without objects of thought'.

 

One more group deserves quoting as giving answers not in terms of the subject inquired into. This is the two triads corresponding to §§ 1044-1049. The Atthakatha has the following:

'States which are

(a) personal (or subjective),
(b) external,
(c) personalexternal'.

'With the exception of form which is not bound up with faculties,^[12] all states may be subjective or external or subjective-external. Form which is not bound up with faculties, and Nirvana are both external'.

'States which have

(a) a subjective object of thought,
(b) an external object of thought,
(c) a subjective-external object of thought': —

'(a)

The sphere of infinite intellection and the sphere where there is neither perception nor non-perception.'

(b)

The threefold and fourfold Jhana relating to the heavens of Form, whether it arise as good (karma), as result (of good karma), or as completed thought, also results of Fourth Jhana, the sphere of infinite space, the four Paths that are the Unincluded and the four Fruits of the life of the recluse: —

— these states have an external object of thought.

'Excepting form, states, good, bad, and indeterminate relating to the sensuous universe, and the Fourth Jhana relating to the heavens of Form, whether it arise as good (karma), or as completed thought:

— all these may be either (a), (h), or (c).

'But it is not proper to say that the sphere of nothingness is all three.'

'Form and Nirvana are without objects of thought'.

There is here a point of additional interest. The second and fourth Aruppajjhanas are shown to have been conceived as exercises of pure introspection, and to be devoid of any implications of a World-Keason, or a macrocosmic Perception, let alone any of the 'rapt soul' being caught up to other spheres.

Footnotes and references:

[1]:

By an error presumably in the MSS., the printed text has, in § 1597, jhanabalani for samannaphalani. Cf.K.

[2]:

Printed above by an error as [1015].

[3]:

Kiriyavyakatam. See Introduction viii.

[4]:

I.e., excluding that of sense (see Book 1., Part III., ch. ii.).

[5]:

K. reads kamavacara kusalassa vipakato ca kiriyato ca panca. But reference to §§ 469 and 568 shows that the analysis gives six and five respectively.

[6]:

Excluding the highest Jhana, as incompatible with 'easeful feeling'.

[7]:

Read kamavacara-kusalassa.

[8]:

Four in § 556, one in § 562, one in § 564.

[9]:

Five in § 566, one in § 574.

[10]:

For artipavacara read aruppa. V. 71 et seq.

[11]:

Kiriya-hetuka manovinnanadhatu.

[12]:

Read, for Manindriyam, Anindriya-baddharupaii ca. By an oversight this sentence and the next are printed in the text as if belonging to the previous triad.