a study of the concept of citta as depicted in the pali tipitaka
TRANSCRIPT
A STUDY OF TIIE CONCEPT OF CITTA
AS DEPICTED
IN TIIE PALI TIPITAI(A
THESTS SUBMITTED TO THE UNIVERSITY
OF DEL I I I FOR THE AWARD OF THE DEGREE OF
DOCTOR OF PHILOSOPHY
by
Bhikkhu T.M.T. NGUYEN vAN THUONG
under the superv is ion o f
Dr . I .N. SINGH
DEPARTMENT OF BUDDHIST STUDIES
UNIVERSITY OF DELHI
DELHI-7 u t 2OOO
l l l
PREFACE
V ie tnam, l oca ted i n Sou theas t As ia , adop ted Buddh i sm
f rom two ma in rese rvo i r s I nd ia and Ch ina , bu t she was no t i n
pos i t i on t o do f u r t he r t r ansm iss ion . The t e rm inus o f t he s t r eam
o f Buddh i s t t hough ts wh i ch s i nce t he adven t has been h i gh l y
co lo red by the Ch inese cu l tu re and fa in t l y by B rahman ic one
b r i ngs abou t a t h i r s t f o r t he p r i s t i ne f r eshness t ha t on l y t he
o r i g i na l sou rce o f t hough ts can assuage . A sense o f pu r i t y ,
t he re fo re , i s i nsp i r ed and unde r l i es my i n ten t t o do some s tudy
on t he bas i s o f t he ea r l i es t Buddh i s t sc r i p tu res .
The know ledge abou t Buddh i sm thus cond i t i oned has been
spe l l ed by t he Buddh i s t s o f No r the rn t r ad i t i on whe reas t he
t rad i t i on o f The ravdda bh i kkhus and tha t o f t he Mend ican t
Bh i kkhus who a t t emp t t o embrace impa r t i a l l y t he op t ima l
essen t i a l s o f t he p reced ing two r a re o f p ropo r t i onab le i n f l uence .
A l though a t t he cong lomera t i on o f such d i f f e ren t t rends o f
t hough ts , wha t I unde rs tand abou t Buddh i sm espec ia l l y abou t
t he concep t o f c i t t a t ha t i s so impo r tan t i n a l l t he t h ree
sys tems , howeve r , i s s t i l l ne i t he r comp le te no r sa t i s f ac to r y .
On reso r t i ng t o t he sou rce o f know ledge ove rseas as f a r as
my hand can reach ou t t o I has found so fa r t ha t t he Buddh is t
concep t o f c i t t a i s no t been exc lus i ve l y f ocused on by Eng l i sh
wr i t e r s ye t . A qu i ck r ev i ew i n t h i s r espec t makes i t known tha t
c i t t a a l ong w i t h o the r impo r tan t concep ts i n Buddh i s t
psycho logy a re d i scussed p ropo r t i ona te l y i n The Dynamic
Psycho logy o f Ea r l y Buddh ism by Rune E . A . Johansson-
The re fo re , t he psycho log i ca l accoun t o f t he concep t o f c i t t a
t he rea t i s by no means comprehens i ve ; l e t a l one t he f ac t t ha t
Rune E . A . Johansson chooses t o con f i ne t o t he Su t t a P i t aka
fo r t he bas i s on wh i ch h i s book i s p repa red . The concep t o f
c i t t a , o r t he o the r hand , i s espec ia l l y dea l t w i t h by Jan T .
' F o r m o r e d e t a i i , s e e M i n h D i i n g Q u a n g , C L : 5 , 3 5 8 - 3 7 5
{
Edg'ardt i t t Buddhis t and Western
p r ' e fe rs to base h i s accoun t on tbe
l 'Cons ide ra t i on o f a l l t ha t ha ' s
me dec id i j ' t he p roposed t i t l e o f mY
A S tudy o f t he ConcePt o fCitta as Depicted in the PEIi Tipilaka
With an explorat ional and invest igat ive mind I take pains
to g lean a1l the data about c i t ta f rom ' the whole T ' i 'p i . taka
espec ia l l y ' ' t he
Su t ta ' P i t aka , . {he mos t subs tan t i a l b f ' t he
l i t e ra tu re . The da ra thus co l l ec ted w i l l be ca re fu l l y s rud idd and
sys tema t i ca l l y p rocesse rJ i n t o ' t he ma in body o f t he ' r esea rch
work . t he who le o f wh i ch cons i s t s o f 7 chap te r s '
The f i r s t chap te r , as usua l , i s f o r t he p re l im ina ry ma t te rs
abou t c i t t a &s a t echn i ca l t e rm and as a concep t . I t s ' l e x i ca l
mean ings ' i n gene ra l and app t i ed ones rn t ne Buddh i s t canon i ca l
con iex t a re ' -p resen ted , How ' t he ' f r i ndamen ta l aud conddnsed
shjade of the concr ,pt ; c ina f igures" in the Buddhis t sybtem' ab l
we l l as i u ' t be con temp 'o ra r5 , 'B rahn tan i c ' ones i s r ; rb i i gh iY
ske tched ou t . W i th keen i n te res t i n t he au then t i c i t y o f t he
p r ima ry sou rce I spend t he l as t po l t i o l l o f t h i s chap te r ' f o r t he
da t i ng and s t ra t i f i ca t i on o f t he canon ice . l r ex t s i n v iew tha t t he
ea t l i e ; a pa i t i cu la r t ex ' t i s , t he 'more au then t i c i t shou ld be .
The Su t ta P i l aka i s mos t subs tan t i a l o f t he Buddh is t
canon ica l l i t e ra tu re and bes t ab le to se rve my sense o f pu r i t y so
tha t t he second chap te r i s p repa red i n the d i rec t i on .
h igh l i g l i t i ug the bese t t i ng bu t i n te res t i ng i ssue o f . i t s da tes o f
ccmpos i t i on rha t have been va r ious l y t abu la ted by the l ead ing
scho la r s .
'Exp lo ra t i on i n to t he V inaya P i t aka ' , bas i ca l l y t he ru l es
and regu la t i ons tha t conduc t t he ac t i v i t i es o f t he Sarhgha , shows
tha t t he te rm c i t t a appea ls the rea t i s t oo scan ty to s ta te
sone th ing subs tan t i a l , t he re fo re , sk ipped ove r '
lv
" Psycho lo gy , who , howeve t ,
Ma j j h ima N ikaya ou lY . '
been men t i oned ' above 'makes
thes i s :
2 see V in
r . . 1 .A l l t he ' , da ta . . o f c i t t a t h roughou t t he Su t t a P i t aka w i l l _ be
ob jec t i ve !y , , , co l l ec ted1 and c lass i f i ed under d i f f e ren t head ing :s - ;
n i ne i n number . W i t h t he supp lemen t o f l ex i ca l e l uc i da t i on ,
ta .b -u la r i l l r - l s t ra t i on , doc t r i na l re levance , t he f i r s t f ou r head ings
compose t he t h i r d chap te r ; . t he rema in i ng f i ve , t he f ou r t h
chap te r - The two chap te r s shou ld v i r t ua l l y exhaus t a l l t he cases
o f conce ivab le c i t t a i n t he Su t ta P i ' t aka so l ong as i t s l i t e ra ry
occu r rence i s conce rned .
' The f i f t h chap te r t ha t d i ve rs i t se l f f r om ' t he . l . i t e ra ry
conce rn w i l l dea l w i t h seve ra l se l ec ted ma t te r s i nhe ren t o f
psycho .ph i l osoph i ca l i n t e res t . Some o f t hem a re i nsp i r ed by t he
ideo log i ca l r e l evance t ha t f a l l s ou t o f , t he scope .o f t he p rev ious
I i t e ra r y g rounded chap te r s . Th i s chap te r i n a l l w i l l be p repa red
w i t h f u r t he r ana l ys i s and deepe r i dea t i on .
. . . . , The s i x t h . chap te r i s an . , accoun t o f c i t t a i n t he
Abh idhamma P i l aka r vhe re , espec ia l l y i n t } l - o - Dhammasangan i ,
de. -scr ip t ions, .o f . d i f ferenr types .o f c i t , ta l igure doryr inant ly . HFI€e
th i s . phap le r l y r l l be soec i f i e .d -?s c lass i f i ca t i ons o f , cL t ta and
w i l t , bg ,p rgpa red w i t h f a i t h fg l ness l o r t he o r i g i na l sou rce . .' l : ' , .
l l - ' . ' - I
. . The , seven th and l as t . chap te r
wo rk , by ' summing up a l l t ha t has
w i t h t he add i t i on o f scme ' o the r
re l a t i ng t o t he concep t o f c i t t a -
I . wou ld l i ke t o t ake t he occas ion t o exp ress t he
g ra te fu lness I f ee l f o r my pa ren ts who bo re me , b rough t me up
rve l l w i t h t he i r cha rac te r i s t i c l ove , spe l l i ng t he f i r s t chap te r o f
my . I i f e w i th the examp le o f t he i r ha rd -work ing and mora l l i ves .
The seeds o f mo ra l i t y t hey imp lan ted i n my budd ing sou l keeps
on g row ing i n t he dep th o f my pe rsona l i t y and i s s t i l l gu i d i ng
me in the p resen t t ime . They bo th demised and I have bad ly fe l t
I ndeb ted thence fo : : t h .
I wan t t o exp ress g ra te fu l t hanks t o my sp i r i t ua l mas te r s :
\ { os t Vene rab le Th i ch G i z i c Nh i6 n . cha i rman , I n te rna t i ona l
Sangha o f Bh i ksu Buddh i s t Assoc ia t i on and Vene rab le Th i ch
G ia i c Todn , member , Execu t i ve Counc i l o f V ie tnam .Buddh i s t
w i l l conc lude t he resea rch
been p rev ious l y accoun ted
a f t e r t hough ts more o r l ess
vr
Sangha , f rom whom I was ves ted w i th the fu l l y o rd i i nedmonkhood . The compass ion and w i sdom uude r l y i ng t he i ri nde fa t i gab le ac t i v i t i es se r up i n me an examp le o f devo t i ona ll i ves and a sou rce o f encou ragemenr . I t goes w i t hcu t say ing
tha t w i t hou t t he i r t ak i ng ca re o f m) ' sp i r i t ua l and f i nanc ia lp rob lems rvhenever I f i nd myse l f a t a l ow ebb , I wou ld no t haveadvanced up to the p resen t ex ten t .
I f ee l du l y t hank fu l ro Dr . I . N . S ingh . , r "d " r ,Depar tmen t o f Budd .h i s t S tud ies , De lh i Un ive rs i t y , r yho .pesuperv i s ion and gu idance under wh ich the resea rch
f , , { . og "renders i n me a sense o f se l f - con f i dence . Th i s i s app rec ia tedespec ia l l y when I am g rop ing fo r t he way to p repa re the thes i s .H is sc ien t i f i c open-m indedness ac tua l l y he lps i n pav ing thesmoo th pa th f o r t he t hes i s r o come to t he success fu l comp le t i on
tha t I am en joy ing now. I wou ld l i ke to ex tend thanks to o the rt eache rs when I was do ing M . A . and M . Ph i l .
" o -o r i i , i ,e ' spec ia l l y t o :
Pro f . Mahesh T iwar i , P ro f . K . K . M i r ta l . P ro f . Saneh isbnj f . :
S ' ingh ; t he f i i s f ' one
was demised , t he l a t t e r two , re t i r ed . f he ia i r l e f t
' i n ' de ; n i . r ' memory
' o f t he i r
' p resenc " t ' i o t " i n ;
and benef i ted i i 'om,the i r l i f e l ong expe r ience o f t each ing .
P ro f . K . T . S . Sa rao whose academic reco rd i s adm i rab leand unde r whose sc i en t i f i c supe rv i s i on and gu idance my M .Ph i l . d i sse r ta t i on was done success fu l l y . Th i s keeps on f i t t i ngme fo r f u r t he r academic ca ree r .
D r . Bh i kkhu Sa tyapa la , D r . H . P . Gangneg i , D r . R . K .hana , D r . Subh ra Pavagadh i and some o the rs whose l ec tu rescha rac te r i zed by t he i r swee t pe rsona l i t y con t r i bu te somehow tothe success fu l comp le t i on o f my t hes i s .
I wou ld l i ke to exp res s thanks ro the Governmen t o fV ie tnam espec ia l l y t he Governmen ta l Board fo r Re l i g iousA f fa i r s f o r mak ing my h ighe r qua l i f i ca t i ons ab road a f fo rdab le .Th i s ac tua l l y opened a b i gge r ho r i zon t o me . Among ' members
o f t he Boa rd a re Unc le L€ M inh Thu and Mr . Bd i E r f c He i i
whom I have
now I wou ld I
vil
eve r had some memorab le days t o be w i t h ' and
i ke t o ex tend t hanks t o .
Iwan t t oexp ressdueg ra t i t udeand respec t t o theV ie tnam
Buddh i s t sangha , espec ia l l y Mos t Vene rab le Th i ch T r i T i nh '
Mos t Vene rab le Th i ch M inh ChAu , Mos t Vene rab le Th i ch Th i€n
Hd o . Mos t Vene rab le Th i ch Td H4 nh . Mos t Vene rab le Th i ch
H id ' n Phd p , Mos r vene rab le Th i ch T r i Qu : i ng and o the r
c l i gn i t a r i es . who he lp me d i r ec t l y o r i nd i r ec t l y bu t t hey a l l a re
good examp les o f Buddh i s t sp i r i t s o f devo t i on , b l ess ing me w i t h
the i r un ique cha r i sma tha t he lp i n se t t l i ng my v i ew to t he
p leasan t s i de o f t h i ngs .
My t hanks a re a l so due t o :
U l The l i b ra r y s ra f f o f De lh i Un i ve rs i t y L i b ra r y Sys tem.
De lh i - 7 , who t nade access ib l e t o me t he l a rge number o f
pub l i ca t i ons i n l g93 when I a r r i ved i n I nd ia f o r t he f i r s t t ime .
I t soon became my i ns tan t Sou rce o f consu l t a t i on du r i ng t he
r ime I was success fu l l y do ing M .A . and M .Ph i l . cou rses ,
Depa r tmen t o f Buddh i s t S tud ies . When I s t a r t ed ga the r i ng
ma te r i a l s f o r my t hes i s i n l a t e 1996 , t he ma jo r i t y o f my
consu l t a t i on ma te r i a l s we re owed f r om the s ta f f ' s he lp i ng
h ands .
[ ! J The l i b ra r y s ta f f o f t he Theosoph i ca l L i b ra r y and t he
. \ dm in i s t r a t i ve s ta f f o f t he Headqua r te r , Theosoph i ca l Soc ie t y ,
Adya , Chenna i , who made i t poss ib l e f o r me t o spend t he rea t
my memorab le summer o f 1997 . The p rem ise l i nge red w i t h an
an r i que and poe t i c a i r t ha t I have eve r expe r i enced was qu i t e i n
rune w i t h a sense o f an t i qu i t y I had when consu l t i ng t he o l d
books i n t he i r cus tody . Some o f t he books , t ha t I have even
been i n t ouch w i t h , w i t ness t he c l ose o f t he n i ne teen th cen tu r y .
[ g The l i b ra r y s ta f f o f t he L i b ra r y o f T i be tan Works and
, \ r ch i ves , Dha ramsa la (H .P ) who , when I spen t my en joyab le
summer o f 1998 , he lped i n r nak ing i t ava i l ab le f o r me a l a rge
: o i l ec t i on o f consu l t a t i on ma te r i a l s abou t Buddh i sm espec ia l l y
T ibe tan Buddh i sm.
v ln
Las t bu t no t l eas t . my hea r t r eaches ou t t o my b ro the rsand s i s t e r s i n dhamma. my f r i ends and l oved ones , i n d i f f e ren ta reas o f t he g l obe . who have hos ted and suppo r ted me a long t heway . My f a i l u re r o name them a l l , hund red i n number , j us tmakes t he i r memory t o be eng raved deepe r i n my sou l . w i t hou tt hem th i s wo rk wou ld no t have been poss ib l e .
M a y a l l b e b l e s s e d w i t h U l t i m a t e T r u t h
De lh i ,
Janua ry 2000B h . T h i c h M i n h T h r i n h
( N g u v 6 n V a n T h r , r d n g )
CONTENTS
PREFACE
Conten ts
Abb rev ia t io ns
I l l us t ra t ions,)
CHAPTER 1 : INTRODUCTION
A . T H E T E R M C I T T A ( 1 ) : l . T h e E v o l u t i o n a r y
C i t t a ( 2 ) , 2 . S v n o n v m o u s E q u i v a l e n t s o f C i t t a ( 3 ) . J .
S e m a n t i c a l a n d F u n c t i o n a l A s p e c t s o f C i t t a ( 5 ) , 4 . O d d
I d e a a b o u t C i t t a ( 7 ) . 5 . R e l i a b l e B a s e f o r o u r D e f i n i t i v e( J n d e r s t a n d i n g ( 7 ) , 6 . T h e P r e f e r r c d F u n c t i o n a l i s m ( 8 ) ,
7 . N a t u r e o f C i t t a t 1 O ) .
B . PRE-BUDDHIST CITTA ( 11) : I . C i t ta o f
G e n e r a l M e a n i n g s ( 1 1 ) , 2 . C i t t a a n d M a n a ( 1 2 ) , 3 .
E m o t i o n a l a n d I n t e l l e c t u a l C i t t a ( 1 4 ) . 4 . C i t t a o f V i s i o n
1 4 ) , 5 - M e t a p h y s i c a l C i t t a ( 1 5 ) .
C . C H R O N O L O G Y I N T H E B U D D H I S T C A N O N
( 1 6 ) : I . D i f f e r e n t T a b l e s o f S t r a t i f i c a t i o n ( 1 6 ) , 2 .
Chrono logy o f the V inaya P i laka (21) . 3 . Chrono losy o . f
r h e A b h i d h a m m a P i t a k a ( 2 8 ) .
CHAPTER 2 : CHRONOLOGICAL SURVEY
OF THE A"KAYNS
A , S T R A T I F I C A T I O N A N D D A T I N G O F T I I E
DiGITA NTI<A YA AND TETE MAJJIII]UIA NII<A YA (35):
T h e D i g h a N i k a v a ( 4 1 ) . 2 . T h e M a j j h i m a N i k a y a ( 4 6 ) .
i i i
i x
x i v
x v i i i
1 - 3 4
1 - 1 0
11 -15
1 6 - 3 4
3 5 -58
3 5 - 4 8
B . S T R A T I F I C A T I O N A N D D A T I N G O F T I I E 4 9 - 5 6
ANGI ITTARA AND SAMYUT-T-A NIKAYAS (49) : I .
A r i g u t t a r a N i k a v a ( 5 O ) . 2 . S a m v u t t a N i k a v a ( 5 4 ) .
C . S T R A T I F I C A T I O N A N D D A T I N G O F T I I E 5 7 - 5 8
KITI IDDA K A NI KA YA (571.
CHAPTER 3 : C ITTA cONCEIVED THROUGH se-s2ITS ORDINARY STATES
I . C I T T A A S G E N E R A L S T A T E O F S E N T I E N T 5 9 - 6 5B E I N G ( 5 9 ) : ( a ) S e n s a t i o n a l a n d E m o t i o n a t C i t t a ( 5 9 ; ,( b ) C i t t a a s S t a t c o f M i n d t o b c S a f e g u a r d e d ( 6 1 ) , ( c )C i t t a a s M e n t a l S t a t c S u b j e c t t o D o w n f a l l a n d S e i z u r e( 6 3 t , ( d ) C i t t a a s N o r m a l / A b n o r m a l S t a t e o f M i n d ( 6 5 ) .
2 . C I T ' T A A S A L U S T F U L H E A R T ( 6 6 ) : ( a ) 6 6 - 7 2C i t t a S u b j c c t t o K a m a ( 6 6 ) , ( b ) C i t t a S u b j e c t t o R a g a( 7 0 ) .
3 . C I T T A A S E , V I L H E , A R T ( 7 3 ) : ( a ) p a d u t y h a 7 3 - 7 9C i t t a ( 7 3 t , ( b ) V y a p a n n a C i t t a ( 7 7 t .
4 . C I T ' T A A S P U R P O S E D H E A R T ( 8 O ) : ( a ) 8 0 - 9 2A p p o s s u k k a t a v d C i t t a ( 8 0 ) , ( b ) N e k k h a r n m a n i n n a C i t t a( 8 1 ) , ( c ) V i v c k a , n i n n a C i t r a ( 8 2 r , ( d ) C i t t a o f A c t i o n w i t h' P a h a d a t i ' a n d ' P a g g a 4 t h a t i ' ( 8 6 ) . ( c ) H o w , t o p u r p o s e
t h c C i t t a i n C o n t e r n p l a t i o r t ( 8 9 ) .
CHAPTER 4 : C ITTA CONCEIVED THROUGH 93 .131ITS ELEVATED STATES
1 " R E C ] J P T I ' Y E , I A T I E L D Y ,
CITTA (93) : (a ) Up l i l ted [ fedr t
H e a r t ( 9 S ; , ( c ) G i d d y - P a t t e d H e a r t
READY F 'OR, TRUTH
( 9 3 ) . ( b ) T r u n s p o r t e , t
( 9 6 ) .
93 -97
98 - 1 00
1 0 0 - 1 0 9
'132-17 5
2 . C A L I \ I E D . A L L A Y E D A N D P A S S I O N L E S S
CITT 'A (98) :
3 . C O M P O S E D C I T T A ( 1 0 0 ) i ( a ) D e v o t e ' l C i t t a
l O O ) , ( b ) S p r i n g i n g F o r w a r d C i t t a ( 1 0 1 ) , ( c )
\ : i p p a s a n n a C i t t a ( l O 3 > , ( d ) C i t t a i n S a m a d h i ( l O 5 ) , ( e )
9 ' i rakka and V icara ( 107) .
Subhdv i tam C i t t am and F reedom o f M ind (114 ) ' ( b )
H ina t ta -Rupa and F ' reedom o f M ind (115 ) , ( c )
Men ta l S ta tes on P rocess o f En l i gh tenmen t ( 116 ) '
(d) V i rat ta Ci t ta , Forshadower of Freedom of Mind
(117 ) , ( e ) T ranqu i l i za t i on o f Body and F reedom o f
JI tn t t (119) , uJ ' ) Ten Fet ters and Four Stages of
Sa in thood (LzO) , (g ) Locus o f I t [ en ta l Emanc ipa t i o t t
, l zL ) , (h ) F i ve E lemen ts o f Escape and F reedom o f
M ind (122 ) , ( i ) A r i ya L i v i ng and F reedom o f M ind
' I 24 ) , A ) F i ve H in .d rances and F reedom o f M ind
, 125 ) , ( k ) S I ta and F reedom o f M ind ( L27 ) , ( l )
. 4sa l i nac i t t a and .4 l i nac i t t a (L28 ) -
CHAPTER 5 : C ITTA , ORIG INAT ION AND
ESSENTIAL ASPECTS
1. WHERE DOES CrTTA COME FROM (132) :
,a ) F rom Sankhara (132 ) , (b ) F rom Upaddna , Aya tana '
. l nusaya (135 ) , ( c ) F rom Nd 'ma-R i l . pa (139 ) , (d )
Cr ig ina t i on o f C i t t a (142 ' r .
4 . L O V I N G K I N D N E S S E L } C I T T A ( 1 1 0 ) : 1 1 0 - 1 1 4
5 . E M A N C I P A T E D CTTTA (114 ) : ( a ) 114 -131
132 -143
)clr
S U B J E C T I v E N E S S 1 4 9 - 1 4 62 . T H E P S Y C H O L O G I C A L
O F C I T T A ( 1 4 3 ) :
3 . CITTA AS
SUPEREGO (T46):E G O B E I N G C R I T I C I Z E D B Y 1 4 6 - 1 4 9
4 . C I T T A A N D E M A N C I P A T I O N ( 1 4 9 ) :
5 . ETHICAL CITTA (L52 ' IZ
6 . C I T T A ' S F E A S I B I L I T Y ( 1 5 3 ) :
7 . C I T T A o F N E G A T M T R A I T S ( l s 7 ) z ( a )
N e g a t i v e P r e d i c a t e s a n d A t t r i b u t e s o f C i t t a ( 1 5 7 ) , ( b )A s a v a ( 1 6 1 ) , ( c ) N o x i o u s T r i o : R a g a . D o s a , a n d M o h a( 1 6 5 ) , ( d ) C e t o k h i l a a n d C e t a s o V i n i b a n d h a ( 1 6 9 ) .
8 . T H E T A M I N G O F C I 7 ' 7 ' A ( 1 7 1 ) :
cHAPTER 6 : D IV IS IONS OF CITTA lN THE
ABHIDHAMMA
A. I{aIUIaUACARANA CITTAS (179): I. TwelveK a n t a . v a c a r a n a A k u s a l a C i t t a s ( 1 7 9 ) , I I . E i g h t e e n
Kama,va carana Ahetuka C i t tas ( 1 8 8 ; , I IL Twenty FourK d . m a v a c a r a n a S o b h a n a C i t t a s ( 1 9 3 ) .
B . R O P A V A C A R A N A C I T T A S ( 1 9 9 ) : 1 . F i V CK u s a l a C i t t a s ( a r i s i n g a s r u p a j h a n a e x p e r i e n c e ) ( 2 O O ) ,
I I . F ive V ipaka C i t tas o f Rupa jhana (wh ic l t one can
e x p e r i e n c e a f t e r d e a t h ) ( 2 0 0 ) , I I I . F i v e K r i y a C i t t a s( w h i c h a r e e x p e r i e n c e d o n l y b y B u d d h a a n d A r a h a n t se i t h e r i n t h i s l i f e o r b y A r a h a n t s i n t h e r u p a l o k a ) ( 2 0 0 ) .
1 4 9 - 1 5 2
152
153 -157
157 -171
171 -176
177 -220
1 7 9 - 1 9 9
1 9 9 - 2 1 1
xl1l
c , AR ITP,ATACARA CITTAS (zLL\ : I Four 21 i -215
K u s a I a C i t t a s ( a r i s i n g a s a r u p a j h a n a e x p e r i e n c e ) ( 2 L 2 , t -
I I . F o u r V i p a k a C i t t a s o f A r u p a i h a n a ( w h i c h a r e r e s u l t s
o f j h a n a o f s i m i l a r k i n d s p r a c t i s e d i n t h e l i f e
i t n m e i i e t e l y p r e v i o u s ) ( 2 I 2 ) , I I I . F o u r K r i y a C i t t e s
( w h i c h a r e i n o p e r a t i v e ) ( 2 I 2 ) ,
D. LOI { IJTTAR.^VACALA CI ' fT / i 'S {ZLS) : I . Four Z1S-ZZOLokut ra ra KusaIa C i t tas (216) , I I . Four Lokut ta ra
V ipaka C i t tas (216) .
CHAPTER 7 : GONCLUSION 221 -229i
o B I B t o e R A P H Y
: A P P E N D I C E S
230-234
235 . .241
A
B I
LIST OF ABBREVIATIONS
A N G U T T A R A - N I K A Y A , P T S . 1 8 8 5 - 1 9 8 1 .
B U D D H I S T I N D I A b y T . W . R h y s D a v i d s , M o t i l a l
B a n a r s i d a s P u b l i s h e r s , P v t , L t d . D e l h i , 1 9 9 7 .
THE BIRTH OF INDIAN PSYCHOLOGY AND ITS
D E V E L O P M E N T 1 N B U D D H I S M b y C . A . F . R h y s
D a v i d s , O r i e n t a l B o o k s R e p r i n t C o r p o r a f i o n , D e l h i .
A B U D D H I S T M A N U A L O F P S Y C H O L O G I C A LE T H I C S t r . C a r o l i n e A . F . R h y s D a v i d s , O r i e n t a lB o o k s R e p r i n r C o r p o r a r i o n . D e | h i , 1 9 7 5 .
TT{E BIBLE OF THE NINETEEN CENTURY bv J. E.Carpenter , 1903 .
- l ' ; -
B I P D B
a \ I P E
B UD D H.r S T PS y CIJDJ22-/?/1?ezlz'azd,So.os
L/4 Io.aaoo, iez</.4%rzfrr-rr. G.
l r m p
)
L
t L - n
SAODEL^9T AND WES?ERN \S1CHOLOG\, ed. NathanK a t z , p r a j f r d p r e s s , B o u l d e r , - ,
n r r .
"rT"JTJj:[r : ' PHrLosoPHY, rr s z Aung,
T H E D I G H A - N I K A Y A , P T S , 1 8 8 g - I g g 2 .
3:i13l i '" :":oJ"u BUDDHA' tr r w and MrsCHON Ly, t :" t tA s s o c i a t i o n ", T.l:,,r, il. r";, j;,", y#' c i p a i B u d d h i s t
3*iTy'::i i i;-lt o von Hinuber and KR Norman,
i# f rMAsANcaNr ed. Edward Mui le r , pTs, London.
D T C T I O N A R Y O F p S y C H O L O G y b y J . A t k i n s o n , E .B e r n e a n d R . S _ W o o d w o r r h . G o y I S a a B , D e l h i , i 9 g g .
THE DYNAMIC PSYCITTLTG| oF EARLy BUDHISM byR u n e . E . A . J o h a n s s o n , C u r z o n p r e s s L t d , L o n d o n a n dM a l m o , 1 9 9 5 .
xvi
D P t t D I C T I O N A R Y O F P A L I P R ? P E R N A M E b y G . P .
M a l a l a s e k e r a , O r i e n t a l B o o k s R e p r i n t C o r p o r a t i o n ,
1 9 8 3 .
E B C E N C Y C L O P A E D I A O F B U D D H I S M e d . J o t i l a
D h i r a s e k e r a . T h e G o v e r n m e n t o f S r i L a n k a . 1 9 7 9 .
E x p T H E E X P O S I T O R , t ; . P e M a u n g T i n , 2 v o l s . , 1 9 2 0 ,
I 9 2 I . r e p r i n t e d a s o n e v o l . 1 9 7 6 .
G S T H E B O O K O t r T H E G R A D U A L S A Y I N G S .
GT GUIDE TO TIPITAKA by U Ko Lay , Sr i Sa tguru
P u b l i c a t i o n s , D e l h i , 1 9 9 0 .
G AP GUIDE T'HROUGH THE ABHIDHAMMA-PITAKA bV
N y a n a t i l o k a . L a k e H o u s e . C o l o m b o . 1 9 3 8 .
HBP A HIS ' IORY OF BUDDHIST PHILOSOPHY by Dav ic i J .
K a l u p a h a n a , M o t i l a l B a n a r s i d a s P u b l i s h e r s , P v t , L t d .
D e l h i . 1 9 9 4 .
H I B A H I S T O R Y o F I N D I A N B U D D H I S M b y S . R . G o y a i ,
K t r s u n r a n j a i i , P r a k a s t r a r r , J o d h p u r , I 9 9 4 .
HIL HISTORY OF INDIAL L ITERATURE, Yo l . 2 by Maur ice
W i n t e r n i t z , M o t l l a l B a n a r s i d a s P u b l i s n e r s , P v t . L t d .
D e l h i . I 9 9 3 .
HLB THE HISTORY AND LITERATURE OF BUDDHISM bV T.' V r ' .
R i r y s D a r i d s , S u s i l G u p r a L t d , C a l c u t t a , 1 9 5 2 .
HPL HISTORY OF PALI L ITERATURE Vo l .1 b ) ' B ima la
C h u r n L a w , I n d o l o g i c a l B o o k H o u s e . V a r a n a s i . 1 9 8 3 .
I B A N I N T R O D U C T I O N T O A B H I D H A M M A ( B u d d h i s t
P h i i o s o p h y a n d P s y c h o l g y ) b y S . B r a h m a c h a r i ,
J a d a b B a r u a P u b l i c a t i o n s . 1 9 9 0 .
J I P . t O U R N A L O F I N D I A N P H I L O S O P H T ' . e d . P h y l l i s
G r a n o f f . D e p i . o f R e l i g i o u s S t u d i e s . M c M a s t e r
U i r i v e r s i t y . H a m i l t o n , O t r t a r i o , C a n a d a L 8 S 4 K 1 , p u b .
K l u w e r A c a d e m i c . N e t h e r l a n d s .
K S T H E B O O K O F T H E , K I N D R E D S A Y I N G S . t r . M r s .
C . A . F . R h y s D a v i d s a n d F . L . W o o d w a r d .
M T H T T M A J J H I M A - N I K A Y A P T S , I 8 8 8 - T 9 7 9 .
M A b A M A N U A L O F A B H I D H A M N I A , t r . M a h a T h e r a
N a r a d a , S i n g a p o r e B u d c i h i s t M e d i t a t i o n C e n t e r ,
S i n g a p o r e , 1 9 8 9 .
xvu
.\ IBTD MANUAL OF BUDDHIST TERMS AND DOCTRINES bY
N y a n a t i l o k a , T h e C o r p o r a t e B o d y o f r h e B u d d h a
E d u c a t i o n a l F o u n d a t i o n , T a i w a n , I 9 7 O .
M i l M I L I N D A P A I t U O , t r . T . W . R h y s D a v i d s , S B E , O x f o r d ,
1 8 9 0
M S T H E C O L L E C T I O N O F T H E M I D D L E L E N G T H
S A Y I N G S . t r . I . B . H o r n e r .
.YSOED NEW SHORTER OXtoRD ENGLISH DICTIONARY ed.
b y L e s l e y B r o w n . p u b . b y C l a r e n d o n P r e s s , O x f o r d ,
1 9 9 3 .
' t IP THE ?RIGINS OF INDIAN PSYCHOLOGY by N. Ross
R e a t . A s i a n H u m a n i t i e s P r e s s , B e r k e l e y , C a l i f o r n i a ,
1 9 9 0 .
)\AIB THE ORIGIN AND I 'TATURE OF ANCIENT INDIAN
B U D D H I S M b y P . T . S . S a r a o . E a s r t e r n B o o k L i n k e r s ,
I n d i a , 1 9 8 9 .
PAEBP THE PSYCHOLOGICAL ATTITUDE OF EARLY
BUDDHIST PHILOSOPHY by L . A . Gov inda,M o t i l a l B a n a r s i d a s P u b l i s h e r s , P v t , L t d . D e l h i , 1 9 9 1 .
P B P S A L M S O F T H E B R E T H R E N , t r . M r s . R h y s D a v i d s ,
P T S . 1 9 9 4
PBP THE PRINCIPLE OF BUDDHIST PSYCHOLOGY bY
D a v i d J . K a l u p a h a n a , S r i S a t g u r u P u b l i c a t i o n s , D e l h i ,
1 9 9 2 .
P E B P S A L M S O F T H E E A R L Y B U D D H I S T S , P T S . 1 9 9 4
PED PALI -ENGLISH DICTIONARY by T 'W.Rhvs Dav ids and
W i l l i a m S t e d e , M o t i l a l B a n a r s i d a s P u b l i s h e r s , P v t ' L t d .
D e l h i . 1 9 9 3 .
PEW PHILOSOPHY EAST & WEST, A Quar te r ly o f
C o m p a r a t i v e P h i l o s o p h y , U n i v e r s i t y o f H a w a i ' i P r e s s .
PL PALI L ITERATURE by Kenneth Roy Norman, Ot to
H a r r a s s o w i t z , W i e s b a d e n , 1 9 8 3 .
PLL PALI LANGUAGE AND LITERATURE Vol ' 1 bv Kanai
L a l H a z r a , D . K . P r i n t W o r k , D e l h i , 1 9 9 4 .
PPB THE PSYCHOLOGY AND PHILOSOPHY OF
B U D D H I S M b y W . F . J a y a s u r i y a , Y . M . B . A . P r e s s ,
C o l o m b o , 1 9 6 3 .
xviii
PPR PHILOSOPHY AND PHENOMENOLOGICALR E S E A R C H , A Q u a r t e r l y J o u r n a l , p u b . I n t e r n a t i o n a lP h e n o m e n o l o g i c a l S o c i e t y , B r o w n U n i v e r s i t y .
s S A M Y U T T A N r K A y A . p T S . 1 8 8 4 _ 1 9 9 t .
s n s u r r A N I p A r A , e d . D i n e s A n d e r s e n a n d H e l m e rS m i t h , P T S , O x f o r d , 1 9 1 3 , r e p r i n t e d l 9 9 O .
soB sruDIES IN THE }RIGINS oF BUDDHISM by GovindC h a n d r a P a n d e , M o t i l a l B a n a r s i d a s p u b l i s h e r s , p v t ,
L t d . D e l h i , 1 9 9 5 .
SUFTB A STUDY OF THE UNIVERSAL FLUX IN THETHERAVADA BUDDHISM by Indra Nara in S ingh, Dept .o f B u d d h i s t S t u d i e s , 1 9 9 3 .
TBPA A TREATISE ON BUDDHIST PHILOSOPHYABHIDHAMMA by C. L . A . De S i l va . S r i SarguruPub l i ca t i ons , De lh i , 1988 .
U UDANA, ed . p . S te i n tha l , pTS , 1985 , r ep r i n ted 19g2 .
V in V INAYA P ITAKA, PTS , L879 -1996 .
\ ' - sm V ISUDDHIMAGGA, ec l . M rs C .A .F . Rhys Dav ids ,2 vo l s . , PTS , L92O , L9Z I , r ep r i n ted as one vo l .r 975 ,
D i a g r a m :
T a b l e l :
T a b l e 2 :
T a b l e 3 :
T a b l e 4 :
T a b l e 5 :
T a b l e 6 :
T a b l e 7 :
T a b l e 8 :
T a b l e 9 :
T a b l e 1 O :
T a b l e i i :
T a b l e 1 2 :
T a b l e 1 3 :
T a b l e 1 4 :
T a b l e 1 5 :
T a b l e 1 6 :
ILLUSTRATIONS:
I2L C i t tas
F r e q u e n c y o f M a i n P s y c h o l o g i c a l T e r m s .
S c h e m e o f 5 L a v e r s b v B . C . L a w .
S c h e m e o f 1 O L a y e r s b y T . W . R h y s D a v i d s v s
t h a t b y B . C . L a w .
S c h e m e o f 3 L a v e r s b v K . T . S . S a r a o .
S c h e m e o f 3 L a v e r s i n E B C .
A b h i d h a m m a T e x t s i n T i m e O r d e r b v B . C .
Law.
Ab l t idhamma V ibha iga vs Maj jh ima N i l , :aya .
S a g a c i t y i n t h e B u d d h a ' s S p e e c h .
H i n d r a n c e s : S u p p o r t s a n d C h a l l e n g e s .
V e r b a l P r e d i c a r e s o f C i t t a .
E i g h t A k u s a l a C i t t a s .
S e v e n A k u s a l a V i p d k a ( r e s u l t a n t ) C i t t a s ,
E igh t Kusa la V ipdka C i t tas "
T h r e e K i r i y a C i t t a s .
Q u i c k R e v i e w o f 8 9 C i t t a s .
T h r e e G r o u p s o f S o b h a n a C i t t a s .
21
31
33,
t 78
13
t7
i 9
9 9
1 6 0
t82
1 8 9
1 9 0
1 9 1
t 9 2
1 9 8
49
85
CHAPTER 1:
INTRODI'ICTION
A. THE TERM C ITTA
PED| g i ves t he f o l l ow ing 3 bas i c mean ings t o t he t e rm' c i t t a ' : The f i r s t c i t t a ( v ) : t o sh ine , t o be b r i gh t , va r i ega red ,
man i f o l d , beau t i f u l ; t as t y , swee t , sp i ced (o f cakes ) ; ( n t )
pa in t i ng . The second c i t t a ( n t ) [Sk t : c i t t a , o r i g . p . p . o f
c i n te t i l : ' hea r t ' . 'M ind ' , howeve r , ge t s p re t t y much f r equency
in ac tua l use as rende r i ng . And , t he t h i r d c i t t a ( n ) : name o f t he
f i r s t r non th Cha i t r a . I n t he who le d i sse r t a t i on , bo th t he f i r s t
and t he second c i t t as w i l l be i n tac t ; we sha l l wo rk on t he
rema in ing second c i t t a on l y .
Though i t i s no t t o ta l l y sa fe i n r espec t o f p rec i seness i n
a l l con tex t s whe re t he t e rm ' c i t t a ' occu rs t h roughou t t he Pd l i
l i t e ra tu re , t he t e rm i s usua l l y r ende red as 'm ind ' by t he
ma jo r i t y o f t he au tho r i t a t i ve t r ans la to r s o f Pa l i . 'Hea r t ' i s l ess
used as rende r i ng . Bu t i f we consen ts t ha t c i t t a i n s i ngu la r f o rm
shou ld be rende red as ' hea r t ' and when i n p l u ra l , as ' t hough t '
r vh i ch i s c l osed t o m ind i n mean ing , t hen i n t he Pd l i L i t e ra tu re
c i t t a nea r l y a lways occu rs i n t he s i ngu la r ( : hea r t ) , and ou t o f
150 cases i n t he N i kdyas on l y 3 t imes i n t he p l u ra l ( : t hough t ) .
Th i s p r ima ry no t i on i s imp ress i ve o f t he f ac t t ha t t he concep t o f
c i t t a seems qu i t e comp l i ca ted and con fus ing t ha t a r i g i d l y
d i s t i nc t i ve a t t i t ude w i l l f i nd i t f r us t r a te .
Fo r ou r bas i c know ledge t he re shou ld be a v i ew to t he
J i c t i ona ry mean ings o f 'm ind " . 'M ind ' has 14 mean ings t ha t
: a l l unde r t he t h ree head ings : (A ) Memory ; (B ) Though t ,
r u rpose , i n t en t i on ; and , (C ) Men ta l o r psych i c f acu l t y .
Sk ipp ing ove r t he f i r s t head ing t ha t i s s imp l y con f i ned w i t h i n
P E D : 2 6 6 .
f S O E D : L 7 7 8 - 1 7 7 9 .
2
the rea lm o f memory we come to t he second one . Th i s one i s
t he r i ches t and cove rs 6 g roups o f mean ings : ( 1a ) The ac t i on o r
s ta te o f t h ink ing abou t someth ing ; t he though t ch ie f l y i n have
m ind o f , t h i nk o f , g i ve heed t o . ( 1b ) A t t en t i on , heed . ( 2a )
Pu rpose , i n t en t i on . ( 2b ) An i nc l i na t i on , a w i sh ; a l i k i ng . ( 3 )
The d i r ec t i on o f a pe rson ' s t hough ts , des i r es , i nc l i na t i ons , o rene rg ies . ( 4 ) A pe rson ' s op in i on , j udgemen t , o r v i ew . ( 5a ) Ad ispos i t i on . cha rac te r , o r way o f t h ink ing and fee l i ng . (5b ) Apar t i cu la r f ee l i ng o r a t t i t ude towards someth ing . (6 ) The s ta reo f a pe rson ' s t hough ts and f ee l i ngs .
The t h i r d head ing (C ) conce rns t he psycho log i ca l aspec t
cove r ing the fo l l ow ing th ree g roups o f mean ing : (1a ) The sea r
o f awareuess . t hough t , vo l i t i on , and fee l i ng ; cogn i t i ve and
emot iona l phenomena and powers as cons t ruc t i ng a con t ro l l i ng
sys tem, spec ia l as opposed ' t o ma t t e r , t he sp i r i t ua l as
d i s t i ngu i shed f rom the bod i l y pa r t o f a human be ing . (1b ) Aperson o r a g roup o f peop le co l l ec t i ve l y as the embod imen t o f
men ta l f acu l t i es . (1c ) A con t ro l l i ng o r d i rec t i ng sp i r i t ua l be ing
o r agency ; (2 ) spec ia l t he i n te l l ec t , i n te l l ec tua l powers , esp . as
d i s t i ngu i shed f rom the w i l l and emot ions . (3 ) The hea l thy o rno rma l cond i t i on o f t he men ta l f acu l t i es .
The i deas abou t t he m ind as above men t ioned , a l t hough
qu i te genera l . a re s t i l l he lp fu l somehow in the f i r s t i nqu i r y . A t
the r i sk o f j ump ing the gun we can say tha t t he 5 . a' d i spos i t i on , cha rac te r , o r way o f t h ink ing and fee l i ng ' has
much to do w i th the Buddh is t concep t o f c i t t a under ques t i on ,
whe reas , t he L .a . ' t he sea t o f awa reness , t hough t , vo l i t i on , and
fee l i ng ' i s t he mos t con t rove rs ia l and sub t l e i ssue , S4y , i n
Buddh i s t sys tem. Whe the r t he re i s some th iug as a sea t ( a p l ace
in wh ich admin i s t ra t i ve power o r t he l i ke i s cen te red ) t ha t
sways ove r t he men ta l and emot iona l f unc t i on o f a be ing b r i ngs
in much more specu la t i on than se t t l emen t because o f t he fac t
tha t any o rd ina ry reasou ing wha teve r i s p rone to bu i l d up a sou lo r an ego wh ich i s so me taphys i ca l and specu la t i ve i n cha rac te r .
1. The Evolutionarv Citta
I
J
We shou ld be aware t l r a t c i t t a i n t he Buddh is t Pc1 l i t ex t s i sused no t t ho rough l y i n t he same se t o f mean ings . I t sha res t hesame p rocess o f a lmos t a l l l e x i con un i t s , S& ! , ge t t i ng t hep r im i t i ve rnean ing f r on t he p re -Buddh i s t concep t i on , adop t i ngnew shade o f mean ings i n t he t r ad i t i ona l Buddh i s t con tex t s ,
unde rgo ing nod i f i ca t i on , t r ans fo rma t i on and t r ansmu ta t i on ,deve lop ing cu r ren t shades o f mean ing . The p rocess was go ing
pa ra l l e l w i t h t he evo lu t i ona ry d i ve rgence o f Buddh i s t t hough ts
th rough ages and cha rac te r i zed by t he concep t i ons o f d i f f e ren tschoo l s o f Buddh i s t ph i l osophy among t hem the mos t no t i ceab le
ones a re Theravdda , Sa rvds t i vada , Sau t rdn t i ka , Yogacdra ,Md .dhyamika , and Tan t r i sm. In o the r words , ' t he te rm i scom lnon t o a l l s choo l s o f Buddh i sm and i s a t t es ted i n a w ide' za r i e t y o f mean ings va ry i ng acco rd ing t o t ex tua l con tex t s andrespec t i ve ph i l osoph i c t r ad i t i on ' , . Bu t ou r r esea rch wo rk i sdone on the bas i s o f t he Pa l i T ip i t aka on l y , avo id ing anysec ta r i an b i as and a l i en cons lomera t i on .
2. Synonymous Equivalents of Citta
I t shou ld be no ted he re rha t c i t t a ( ve rb : c i t ) and ce tas
t ve rb : ce t ) a re a lmos t i den t i ca l i n mean ing and app l i ca t i on . I np ro rn i scuous app l i ca t i on t he re i s no cogen t ev i dence o f a c l ea l '
sepa ra t i on o f t he i r r espec t i ve f i e l ds o f mean ing ; a f ew i ns tances
ind i ca te t he ro l e o f ce tas as sea t o f c i t t a , whe reas mos t o f t hem
show no d i s t i nc t i on . The re a re compounds hav ing bo th c i t t a -
and ce to - i n i den t i ca l mean ings , f o r examp le , c i t t a -samadh i and
ce to - samAdh i . O the r compounds show a p re fe rence f o r e i t he r
one o f t he o the r , as ce to i s p re fe r red i n ce to - kh i l a and ce to -
v imu t t i ( bu t v imu t t a - c i t t a ) , whe reas c i t t a i s r es t r i c t ed t o
; omb ina t i on w i t h upakk i l esa , e t c . Le t us s i ng le ou t some
ien tences f o r i l l u s t r a t i on : V i va tna ce t sa sappabhasam c i t t a r y tphdve t i 'w i t h open hea r t he con temp la tes a rad ian t t hough t ' o ;
. - e tasA c i t t am samannesa t i v i ppamu t tam 'w i t h h i s hea r t he
D h i r a s e k e r a ,
v : 2 6 3 ; D . 3 :
E B C . 4 ; 1 6 9 .
2 2 3 : A . i v : 8 6
4
sc ru t i u i zes t he i r pu re m ind " . Ce taso t a to c i t t am n i vA raye 'a
des i r e o f h i s hea r t he sha l l exc l ude f r om th i s ' u .
I t i s i n te res t i ng to no te he re tha t t he dua l men ta l
p ro j ec t i on as i n o the r sys tems a l so appea rs c l ea r l y i n
Buddh i sm. The no t i on o f one ' s se l f and ano the l se l f
d ramat i z ing , s o to speak , among the f l ow o f i nd i v idua l
sub jec t i ve expe r ience . We sha l l come back to th i s ma t te r i n t he
f i f t h chap te r abou t essen t i a l aspec ts o f c i t t a . And th i s
p ro jec t i on i s a t t imes exp ressed by c i t t a and the c lose l y a l l i ed
te rm ce tos ; a . s i f we shou ld speak o f m ind a f fec t i ng w i l l , o r' hea r t ' i n f l uenc ing ' head ' : Ye shou ld res t l a i n , cu rb , subdue ,
c i t t a by ce to , . Ano the r passage in the Sarhyu t ta N ikdya says tha t
we roam in a l l d i rec t i ons w i th ce to : he re ce to i s used i ns tead o f
c i t t a^ . The passage p robab ly re fe rs to ou r ab i l i t y t o d ream abou t
and th ink o f d i s tan t p laces and even ts .
As occu r r i ng i n t he Su t ta P i taka the th ree te rms , c i t t a ,
v i f i i i ana and mdna a f e usua l l y i n te rchangeab le , a l l deno te
func t i on o f men ta t i on . Desp i te o f t he i r i n te rchangeab i l i t y and
same deno ta t i on we s t i l l , however , can no t i ce w i th a l i t t l e
a rb i t ra r i ness tha t t hey tend toward th ree d i s t i nc t aspec ts o f i t s ,
Say , sub jec t i ve , senso ry and pe rcep t i ve , and i n te l l ec tua l
aspec t s .
Tha t mana ' i s sa id t o I ep resen t t he ra t i ona l f acu l t y o f
man 'n , t hus be ing des igna ted to the i n te l l ec tua l i t y con f ron ts the
d i sag reemen t by t he Dhammapada 'o whe re i t a l so deno tes t he
idea o f sub jec t i ve ch ie f sh ip and d i rec t i ng . V i f i f l ana w i th a mo fe
c lea r - cu t conno ta t i on ' r ep resen ts t he f i e l d o f sense and sense -
reac t i on , t ha t i s t he sphe re o f senso ry and pe rcep t i ve ac t i v i t y " ' .
5 S . i : 1 9 4 .
6 l b i d . i v : 1 9 5 .7 M . i : l 2 O , 2 4 2 .
' S . i : 7 5 .n J . D h i r a s e k e r a . E B C . 4 : 1 6 9 -
r o s e e m o r e i n t h e n e x t s e c t i o n "t t v i j l n i t i k h o b h i k k h a v e t a s m e v i n t r a n a m t i v u c c a t i S . i i i : 8 7
)
C i t t a i s supposed t o keep as gene ra l as eve r , t hough , t h i s doesno t exc lude i t s t end ing t owa rd sub jec t i v i r y .
3. Semantical and Functional Aspects of Citta
PED rnakes rhe conv i c t i on t ha t t he mean ing o f c i t t a i s bes tunde rs tood when exp la i n i ng i t by exp ress ions f am i l i a r t o us , as :w i t h a l l my l t ea r t ; hea r t and sou l ; I have no hea r t t o do i t ;b l essed a re t he pu re i n hea r t ; s i ng leness o f hea r t ; a l l o f wh i chemphas i ze t he emo t i ona l and cona t i ve s i de o r ' t hough t 'mo rerhan i t s men ta l and ra t i ona l s i de . w i t h t he m inu te exp lana to r yno tes be ing om i t t ed t he mean ing o f c i t t a as g i ven i n PED,2 canbe p resen ted as t he hea r t usua l l y i n psycho log i ca l sense , anofu r t he r exp la i ned as t he cen te r and f ocus o f man ' s emo t i ona lna tu re as we l l as t ha t i n t e l l ec tua l e l emen t wh i ch i nhe res i n andaccompan ies i t s man i f es ta t i ons . Emo t i ona l , cona t i ve , andra t i ona l o r r nen ta l as t he t h ree s i des i n t he mean ing o f c i t t a i sf u r t he r e l abo ra ted i n de ta i l and w i t h i l l u s t r a t i ons by EBCB.
The t e rm c i t t a as ou r ma in conce rn shou ld bas i ca l l y r e fe r ,r n accoun t o f i t s gene ra l usage i n t he PA l i N i kdyas , t o t helexus o f one ' s emo t i ona l na tu re and , i n i t s dynam ic aspec t , t o: he l ocus o r t he f unc t i on o f t housh t .
Tha t "C i t t a r ep resen ts t he sub jec t i ve aspec t o f: onsc iousness " ' o w i l l be co r rec t i n many a case , howeve r , does^ - o r assu re i t se l f i n a l l con tex t s . The f i r s t ve r se o f t he
)hammapada t ha t r eads , "M ind (mana ) i s t he f o re runne r o f ( a l l
: . , i 1 ) s t a tes . M ind i s ch ie f ; m ind -made a re t hey . I f one speaks
: ac t s w i t h w i cked m ind , because o f t ha t , su f f e r i ng f o l l ows
l€ , even as t he whee l f o l l ows t he hoo f o f t he d raugh t -ox . " r '
. t as obv ious l y d i sag reed on i t , ass i gn ing t he sub jec t i veness no t
t o c i t t a bu t t o mana .
T . W . R h y s D a v i d s & W i l l i a m S t e d e
J . D h i r a s e k e r a , E B C . 4 : 1 6 9 .
o p . C i t . 4 : 1 6 9 .
) l r p . v . l - 2 .
P E D : 2 6 6 "
6
Buddhaghosa t he l a te r commen ta to r o f Pa l i l i t e ra tu re
es tab l i shes fou r mean ings fo r c i t t a : (1 ) i t r s c i t t a t ha r t h inks o f
i t s ob jec t s on accoun t t ha t i t a r ranges i t se l f i n a se r i es by way
o f appe rcep t i on i n a t hough t p rocess ; ( 2 ) c i t t a , o r t he o the r
hand , re fe rs to the resu l tan t t hough ts wh ich a re accumu la ted by
i t s i n t en t i ona l ac t i ons , who lesome and /o r unwho lesome . t ha t i s ,
i t r eaps wha t i t sows ; i n t h i s mean ing i t i s rega rded as the
s to re -house ho ld ing men ta l seeds i n the fo rms o f men ta l
d i spos i t i ons , p roc l i v i t i e s , t endenc ies , and l a ten t f o r ces ; ( 3 )
c i t t a deno tes a l l men ta l ac t i v i t i e s , so a l l c l asses o f t hough ts a re
ca l l ed c i t t a and a r range themse lves acco rd ing to the con tex t o f
men ta t i on ; and (4 ) t he mean ing o f c i t t a can be conce ived a l so
by v i r t ue o f i t s capac i t y t o c rea te a va r ie t y o f e f fec ts ' u .
Un fo r tuna te l y . he d id no t g i ve a ry c lue fo r t he s imp le f l ux i n
h i s accoun t o f c i t t a . I f &ny , ha rd l y i s ' i t a r r anges i t se l f i n a
se r i es by way o f appe rcep t i on i n a t hough r p rocess ' sugges t i ve
o f t he f l ux .
In te rms o f Buddh is t psychoana lys i s t he th ree d i f f e ren t
aspec ts o f ac t i v i t i es tha t c i t t a pe r fo rms a re e f fec t i ve aspec t( vedana) . cogn i t i ve aspec t ( sa f i f r a ) (o f o r pe r ta in ing to the
men ta l p roces ses o f pe rcep t i on . memory . j udgmen t , and
reason ing . as con t ras ted w i t h emo t i ona l and vo l i t i ona l
p rocesses ) and cona t i ve aspec t ( ce tana ) (men ta l ac t i ons hav ing
to do w i t h s t r i v i ng , i nc l ud ing des i r e , vo l i t i on , and pu rpose ) .
The e f f ec t i ve aspec t and t he cogn i t i ve aspec t a re men ta l s t a tes
dependen r on c i t t a " . EBC says rha t t he ce tand c l ea r l y i s t he
causa t i ve fo rm o f c i t t a ( c in te t i ) ce te t i , ce taya t i ) ce tand ) and
tha t t he e f fec t i ve aspec t ( vedand) re fe rs to the fee l i ng tone o f
c i t t a ; t he cogn i t i ve aspec t ( sa f i f r a ) i s conce rned w i th know ing ,
be l i ev i ng , r eason ing and pe rce i v i ng , and t he cona t i ve aspec t( ce tana ) i s conce rned w i t h ac t i ng , w i l l i ng , s t r i v i ng , and
des i r i ng . These t h ree aspec t s do no t o f cou rse f unc t i on
sepa ra te l y . As men ta l p rocesses a l l t h ree aspec t s ope ra te a l l a t
once bv wav o f concu r ren t ac t i on and i n te r -ac t i on . Coen i t i on i s
t u see Buddhaghosa .
' 7 S a f l f l a c a v e d a n i
V i s m : Z L - 7 2 , 4 5 ? - 4 5 4 ,
ca ce tas ika e te dhamna
a n d E x p : 8 4 - 8 5 .
c i t t a p a i b a d d h 6 : S . i v : 2 9 3
7
assoc ia ted w i t h cona t i on t ha t i n t u rn i s bound up i nva r i ab l yw i t h t he hedon i c qua l i t y o f f ee l i ng ' , .
4. Odd fdea about Citta
I t i s i n t e res t i ng t o no t i ce t he a l i en i dea abou t c i t t a t ha tl r appened t o be i n t he p ropos i t i on : ' c i t t a i s i nco rpo rea l andres iden t i n t he cave o f t he hea r t "n . I t i s p robab l y because o f are fe rence t o t h i s ve rse , i n r espec t o f t he phys i ca l bas i s o f c i t t a ,t ha t some sec t i on o f t l . e The ravdd ins deve loped a ca rd io - cen t r i ct heo ry acco rd ing t o wh i ch t he hea r t ( hadayava t t hu ) i s t he l ocuso f r n i nd and men ta l consc iousness . These The ravdd ins appea r t obe a l one i n ho ld i ng t h i s r heo ry and t h i s i s con f i rmed by t he: t i r t e rno l t o f Ya iom i t ra ,o tha t i t i s con f i ned on l y to the schoo l o f.S r i Lanka Buddh i sm. I t i s ha rd t o f i nd i n t he o r rhodox sys remr f Buddh i s t t hough t any p l ace t o wh i ch t he i dea can ber nco rpo ra ted p rope r l y .
5. Reliable Base for our Definitive Understanding
The t r ad i t i ona l Buddh i sm den ies any k i nds o f subs tan t i a l
: e f i n i t i on o f c i t t a t o t he ex t reme . 'Buddha , ' EBC says , ' i s t he. : r s t psycho log i s t t o ' psycho log i se ' w i t hou t a sou l and t he:ac l r i ng on c i t t a i s squa re l y based on t he doc t r i ne o f t he non -
, . r bs tan t i a l i t y o f a l l phenomena ' r , . The encyc loped ia wa rns
i r vone who i ns i s t s on t he c l ea r - cu t de f i n i t i on o f c i t t a t ha t ' t he
- - .mp lex i t y o f i t s usage has some t imes de f i ed a l l a t t emp ts o f
. " ode rn scho la r sh ip a t de te rm in ing t he spec i f i c i t y o f i t s
, . gn i f i ca t i on ' zz . The Buddha seems to adop t a f unc t i ona l v i ew o f
, r ncep t s , u t i l i z i ng t he t e rm sankha t o r e fe r t o concep ts ; and
- i f unc t i ona l use i s o f t en exp ressed by t he ve rba l exp ress ion :
; r t kho .m gaccha t i o r ' conce i ve ' . The f o l l ow ing passage i s. : r ca l : "C i t t a , j us t as f r om cow comes m i l k , and f r om m i l k
i J . D h i r a s e k e r a , E B C .
' D h p . v . 3 7 .
l { e i s s a i d t o b e t h e a u t h o r o f S p h u t d r t h a A b h i d h a r m a k o f a V y a k h y a . s e e M1 \ - i n t e r n i t z , H I L : 3 4 4 .
. ' D l r i r a s e k e r a . E B C . 4 : l 7 1 .
1 7 0
8
curds . and f rom cu rd bu t te r . and f rom bu t te r ghee , and f rom
ghee t o j unke t ; ye t , when t he re i s m i l k , t he re i s no conce i v i ng
as ' cu rd ' o r ' bu t t e r ' o r ' ghee ' o r ' j unke t ' ; i n s tead on t ha t
occas ion t he re i s couce i v i ug as 'm i l k " ' ' .
I t can be fu r the r no ted tha t c i t t a may be rendered by
i t t t en t i o t r , impu l se . des ign ; mood , d i spos i t i on , s t a te o f m ind ,
reac t i o t t t o impress ions . C i t t a , however , somet imes s tands
mere l y f o r an i dea o r a t hough t , f o r examp le , a pe rsoo who was
bo rn p ro fess iona l so ld i e r mus t p rev ious l y have had t he
fo l l ow ing t hough t o r i dea i n t he common sense ' . ' Le t t hose
be ings be to r tu red , bound , des t royed . ex te rm ina ted " ' . The c i t t a
can be qu i t t ed up as i s exp ressed i n t he passage , ' i n co lupe i , eu i .
Sunakkha t t a . i s t he naked asce t i c . Pa t i ka ' s son . t o mee t me f ace
to f ace . i f he w i t hd raw no t t hose wo rds . i f he pu t no t away t ha t
i dea ( c i t t a ) . i f he renounce no r t ha t op in i on . I f he t h i nks t ha t ,
ho ld i ng t o t hose wo rds , t o t ha t i dea - ma in ta i n i ng t ha t op in i on -
he wou ld come to mee t t he Samar l a Go tama , h i s head wou l . d
sp l i t asunde r ' 25 . C i t t a he re means mere l y an i dea .
6. The Preferred Functionalisnt
I t i s sugges t i b le tha t c i t t a can be ana lyzed as to i t s na tu re
in the d i sc ip l i nes o f psycho logy , e th i cs and na tu ra l i sm26 . Bu t f o rt he sake o f be ing i n conco rd r v i t h t he Buddh i s t t heo ry o f
su f fe r i ng and o f non -subs tance - t he fo rmer ma in l y re la t i ng to
the bas i c f o r e th i ca l a t t i t ude and the l a . t t e r . f o r ph i l osoph ica l
v i ewpo in t - t he d i sc i p l i nes o f e th i cs and o f psycho logy a re
p re fe rab le . The f unc t i ona l i s t i c app roac i r i u t he d i sc i p l i ne o f
modern psycho logy , i t i s a t t he r i sk go ing a l i t t l e as t ray to no te ,
comes t o ove rshadow the once -dom ina t i ns s t r uc tu ra l i s rn .
" O p . C i t . 4 : 1 6 9 .
2 3 D . i : Z e Z .
" S . i v : 3 O 9 .' r A b h a b b o k h o S u n a k k h a t t a a c c l o P d t i k a - p u t t o t a n r v S , c a n r a p p a h i y a t a m c i t t a m
a p p a h e v a t a n r d i t t h i r . n a p p a t i n i s s a j . j i t v a n : a m a s a m m u k h l - b b a v a m a g a n t u m . S a c ep i ' s s a e v a m e s s a A h a m t a m v S . c a m a p p a h l y a r a m c i t t n m a p p a h A y a t a m d i t t h i ma p p a t i n i s s a j j i t v a S a n r a n a s s a G o t a m a s s a s a m m u k h i - b h l v a n r g a c c h e y y a r r t i . - n u d h ap i t a s s a v i p a t e v y e t i . F o r t h e t r a n s l a t i o n s e e D P . i j i : 1 3 .
' ] 6 J . D h i r a s e k e r a . E B C . 1 : 1 7 O .
10
o t h e r i n c o r p o r e a l . c a u s u a l l y i n d u c e d s t a r e s t h e r e a r e o n t h a t o c c a s i o n - -
t h e s e a r e s t a t e s t h a t a r e g o o d " z c
A l l t he f unc t i ons and t he so -ca l l ed agen ts a re bu t t r ansec tand eve r -chang ing l i ke a s t ream o f wa te r30 .
7. Nature of Citta
The na tu re o f c i t t a i s d i f f i cu l t t o be seen and unders toodand i t i s ve r y sub r l e ' ' . ve r y ha rd t o con t ro l , assu red l y l i gh t andqu i ck and a t t ach ing i t se l f t o wha teve r i t c raves32 . I t i s , i n caseo f t he wor ld l i ng , cons ran r l y f r i gh tened , t e r r i f i ed and a la rmedas we l l as ag i t a ted . f l u r r i ed and anx iouss3 . The na tu re o f c i t t ashou ld a l so be coun ted on accoun t o f i t s dependen t o r i g i na t i onin wh i ch t he causa l f ac to r s p l ay t he dec i s i ve ro i e i n t he a r i s i ngo f m ind , t hus sub jec t i ng to the impermanence ea rmark o fsankhara . Even i n the Buddha t ime Bh ikkhu sd r i was i gno red o fthe fac t t ha t rhe re i s no a r i s i ng o f rhe m ind ( i n t h i s case thete rm v i f r . f i ana i s emp loyed) un less i t i s t h rough rhe co l l oca t i ono f causa l f ac to r s . . .
The na ru re o f c i t t a i s mu r t i f ace ted , t h i s sugges rs t he t i t l eo f t he fou r th chapre r , and the expos i t i ons s i t ua t i ona l l y g i ven bythe Buddha abou t i t s na tu re a re ha rd l y mo lded i n to any fo rma lde f i n i t i on o f c i t t a . Even the Buddha fe l t d i f f i cu l t i n desc r ib inga s i ng le aspec r o f i t s na tu re . say ing , " I cons ide r , monks , t ha tt he re i s no phenomenon t ha t comes and goes so qu i ck l y asm ind . I t i s no r easy ro f i nd s im i l e t o show how qu i ck l y m indcomes and goes " . . .
c i t t a i n t he Buddh is t v i ew , i s t hus a se r ies o f even ts i n anincessan t p rocess o f men ta t i on . c i t t a as un i t a r y t e rm i s no th i ng
' o D h s . : l - 5 .
" O p . C i r . 4 : l 7 O .r r s u d u d d a s a , s u n i p u n a : D h p . v . 3 6 .J 2 d u n u i g g a h a , l a h u , v a t t h a k a m a n i p a t i : D h p . v . 3 5 .3 r N i c c a u r r a s t a m i d a m c i t t a m , n i c c a m u b b i g g a m i d a r F m a n o :r 1 A n e k a p a r i - y i y c n u h ' a v u s o S e t i p a t i c c a y a n a t t h i v i f l i d n a s s a
3 5 A . i : 1 0 .
S . i : 5 3 .
s a m b h a v o : M . i : 2 5 6 - 7
11
more t han a conven ien t co l l ec t i ve noun t o comprehend a w ideand comp lex nexus o f men ta I s ta tes i n f l ux as eve r men t ioned i nthe f o rgo ing sec t i on . As t o i t s na tu re t he c i t t a o r m ind o f t hewor l d l y i nd i v i dua l i s , psycho log i ca l l y speak ing , cons tan t l y
t h robb ing , t r emb l i ng and wave r i ng36 . E th i ca l l y , i t i s exceed ing l yd i f f i cu l t t o be p ro tec ted and t o be saved f r om fa l t i ng i n to mora lI apse . Na tu ra l i s t i ca l l y , i t qu i ve rs l i ke a f i sh ou t o f wa te rd i s t r ac ted by a mu l t i p l i c i t y o f s t imu l i " .
Now , t he ma in cou rse o f t r ea tmen t shou ld be pos tponed t on rake a b r i e f i n t r oduc t i on o f t he p re -Buddh i s t concep t o f c i t t a .And t hen , i t i s f o l l owed by a su rvey o f t he p r ima ry sou rce onrhe bas i s o f wh i ch t he s tudy i s e l abo ra ted . Th i s su rvey t en t stowa rds ch rono log i ca l pe rspec t i ve .
B " PRE-BUDDHIST C ITTA
1. Citta of General Meanings
Among t he mos t impo r tan t ve rba l r oo t s deno t i ng men ta l
p rocesses i n t he f f g Veda , N . Ross Rea t obse rves , ^ , l c i t i s t he
mos t gene ra l i n mean ing t ha t i t we l l - n i gh re fe r s t o t he
func t i on ing o f any men ta l o rgans and f acu l t i es . The mos t
J ommon nouns de r i ved f r om th i s ve rba l r oo t , name ly , c i t t a ,
- ' i t t i and ce tas , a re f o r a l l i n t en t s and pu rposes synonymous ,
- i nd re fe r ve ry gene ra l l y t o " t hough t " o r i n some cases "m ind " .
Nouns and ve rbs de r i ved f r om the roo t ' J c i t a re so b road i n
rnean ing as t o be capab le o f be ing subs t i t u t ed f o r v i r t ua l l y any
o f t he more p rec i se t e rms f o r men ta l o rgans and f acu l t i es . The
ve rba l r oo t ' , lman and i t s de r i va t i ves t he c l oses t r e l a t i ves o f' , c i t a re a lmos t as b road i n mean ing as t he de r i va t i ves o f' " c i t . Gene ra l l y speak ing , t hey imp l y more spec i f i ca l l y t han r / c i r
r he p rocess o f i n t e l l ec tua l cog i t a t i on . O the r t han t h i s ve ry
vague and i ncons i s ten t d i s t i nc t i on , t he de r i va t i ves o f { c i l and' . n t an , i n t he FS Veda , a re p rac t i ca l l y i nd i s t i ngu i shab le i n
n rean ing . Ve rba l f o rms o f " l c i t , however , aFe more common than
D h p . v . 3 3 .
O p . C i t - v . 3 4
nomina l f o rms wh i l e t he oppos i t e i s t r ue o f de r i va t i ves o f' Jman . I t i s p robab l y bes t t he re fo re t o t r ans la te nom ina l f o rms
o f { c i r w i t h " t hough t " . and t he t e rm n tanas r r ' i t h -m ind " . Such
trans lat ion constr r re manas as me[ ta l organ and cr r ra as mentatf acu l t i es . even t hough adm i t t ed l y t he re i s no c l ea r d i s r i nc t i onbe tween these te rms in ac tua l usage in the Rg Veda" .
The de r i va t i ves o f { c i r i n Rg veda , l i ke rhe re rm c i t t a i nBuddh i sm, r e fe r i n t he b roades t way ro men ta l p rocess whe the rpe rcep t i ve , i n te l l ec rua l , emo t iona l o r imag ina t i ve3e . I t may besa id tha t t hese de r i va t i ves deno te the func t i on ing o f any one o fthe seve ra l men ta l o rgans and facu l t i e s men t ioned i n the Rsveda . used w i th the te rm manas , . l c i t i nd i ca tes men ta lpe rcep t i on o r i n te l l ec tua l t hough t . w i rh h rd (hea r t \ i t r e fe rs toemor iona l o r i n tu i t i ve though t . w i th ^ lan i i t r e fe rs roimag ina t i ve . v i s i ona ry though t . w i th k ra tu i t r e fe rs rovo l i t i ona l t hough t . I t i s t he b road and genera l na ru re o f ^J c i tand i t s de r i va t i ves t ha t cons t i t u t es t he mos r d i s t i nc t i vecha rac te r i s t i c o f t h i s f am i l y o f t e rms .o .
I t shou ld be no ted rha t mos r o f t he psycho log i ca l l ys i gn i f i can t de r i va t i ves o f { c i r occu r i n r e l a t i ve l y l a t e t ex t s . t hema jo r i t y be ing i n t he Ma i t r i Upan i sado , .
2. Citta and ll{ana
The two t e rms a re so c l ose i n i n t e r re l a t i on t ha t mos t o ft he cases espec ia l l y i n t he ea r l y Ved i c t ex t s t hey a rein te rchangeab le w i thou t any r i sk o f un in ten t i ona l mod i f i ca t i ono f t he mean ing . I n t he Vedas , t he i d i oms re fe r r i ng t o m ind a renear i y a lways n tanas ; t hey a te much l i ke ou r own ana logousph rases such as : "Sun t r ave l s qu i ck as m ind " . . . 'we know wha tt hy u r . i nd was " . . . " app rov ing t hy m ind " . . . " t h i s p ra i se has beeno f f e red by t he ru i nd ' ' . . . 'wha t a man reaches w i t h m ind . t ha t he
r " N .
tu op .
'o op .
t t op .
R o s s R e a t . O I P : 9 9
C r r . : l O l .
C i t . . l O 7 .
c i r . : 2 5 4 .
t 1
exp resses by speech " . . . " by wha t g rea t m ind may we a r res t t hes to rm gods? " . . . "w i se i n m ind . . . t r emb l i ng i n m ind . . . p l ease i nrn i nd " . . . ' oa woman m ind fu l o f t he gods " . . . " \ r ye mus t consu l t
r he t hough t ( c i t t a ) o f ano rhe r . . . beyond ou r t hough ts( c i t t dn i ) " . . . "wh i ch p raye r i s t o be t he cho i ce o f t hy m ind? "o ' .. \ co rnpa r i son o f t he f r equency o f t he ma in psycho log i ca l t e rmsused i n t he 13 ' p r i nc i pa l ' , i . e . Ea r l y and M idd le Upan i sadsresu l t s i n t he f o l l ow ins t ab leo3 .
T a b l e 1 :
Manas . ' 173 re fe tences
C i t t a : 18 re fe rences
V i j f i ana : 29 re fe rences
Buddh i : 1 2 re fe rences
Ce tas . ' 3 re fe rences
Ce tana : 3 r e fe rences
T h r o u g h t h e a b o v e t a b l e w e c a n s e e t h e l e s s f r e q u e n c y o f
r h e t e r m c i t t a i n c o m p a r i s o n w i t h i t s p o s t e r i o r t e r m v i f i f i d n a .
C i t t a w a s n e v e r f a v o r e d t e r m a s w a s n t a n a s . I n i t s r o o t w e h a v e
m a n ' s a w a r e n e s s w o r d e d a s p e r c e i v i n g , o b s e r v i n g . T h e r e s u l t i s
a s a m a n i f o l d o r m o t l e y , c i t - m e a n i n g a l s o t h i s , b u t t h e a c t i v e
3 g e n c y i n t h e p r o c e s s i s n o t s o s t r o n g l y i m p l i c i t a s i s t h e
m e a s u r i n g , p l a n i n g , w i l l i n g , i n m a n a s u .
For a f u r t he r d i s t i nc t i on be tween t he two t e rms we can
: ] o te t ha t i n mos t con tex t s t he t e rms de r i ved f r om ^ l c i t i s
r ssoc ia ted w i t h manas (m ind ) . The n tanas i s o f t en dep i c ted as
:he agen t o f t he p rocess o f t hough t as rep resen ted by t he
le r i va t i ves o f ' J c i t , as i n t he ph rases such as manasd cek i t dnam
th ink i ng o r pe rce i v i ng w i t h t he m ind ) , mano ce ta t i ( t he m ind
:h i nks ) . I n o the r con tex t s , a de r i va t i ve o f { c i r may qua l i f y t he
C .
Op.
Op.
A . F . R h y s D a v i d s , B I P D B : 8
C i t . : 7 L .
C i t . : 6 8 - 6 9 .
T4
mind i n an ad jec t i ve se r r se , as i n t he ph rase c i k i t v i n -manas
( though t f u l o r pe rcep t i ve m ind ) " . The above d i s t i nc t i ve cases a t
mos t a re no t enough t o r e fu te t he p redom inance o f t he i r bas i c
i n te r changeab i l i t y as p resen ted i n t he p rev ious sec t i on .
3, Emotional and fntellectual Citta
N . Ross Rea t obse rves t ha t t he emo t i ona l conno ta t i on o f
l c l r i s mos t ev i den t when de r i va t i ves based on i t a re sa id t o be
moved by an ex te rna l f o rce , oS when the worsh ip and /o r
sac r i f i ce s t i r s t he t hough t ( ce tana ) . On t he o the r hand , t hese
de r i va t i ves a re a l so sa id t o be t he s t i r r i ng o r mov ing f o r ce
wh i ch i nc i t es va r i ous gods t o ac t i on . as when Soma and Agn i
a re sa id t o be moved o r s t i r r ed i n to ac t i on by t he t hough t o f t he
sac r i f i ce r . Emo t i ona l con ten t i s a l so f ound i n passages such as
oue where A t r i i s sa id to * th ink w i th a f r i end l y rn iad " re .
C i t t a seems to have much t o do w i t h t he bas i c sensua l
consc iousness . as i n t he f o l l ow ing ve rse . whe re t he depa r tu re o f
c i t t a ma rks t he end o f such consc iousness : 'When a s i ck pe rso r r
abou t t o d i e ge t s t o such weakness as t o f a l l i n t o a s tupo r t hey
say o f h im , h i s t hough t ( c i t t a ) has depa r ted , he does no t hea r ,
he does no t see , he does no t speak w i t h speech , he does no t
t h i nk "o ' . Bu t i n t he ano the r aspec t . t he de r i va t i ves o f r i c i r a re o f
i n t e l l ec tua l i t y . The de r i va t i ves deno te i n seve ra l compounds
some so rT o f deve lopmen t o r exce l l ence o f t he f acu l t y o f
t hough t o r pe rcep t i on . as i n t he t e rms v i pa i c i t a (w i se o r
i ns i gh t f u l ) . suce tas ( t hough t f u l ) , gamb i i r a - ce tas (deep -
though ted ) . p race ta (w i se ) . The i n te l l ec tua l conno ta t i on i s
obv ious l y p redom inan t i n t he ph rase * t o so l ve (ac i ke tam) a
r i dd le " " .
4. Citta of Vision.
N . R o s s
c i k c t a t i . .
Op. C i t .
O p . C i r .
R e a t . O I P . l O 4 .
. s u r r r n c r - t a c c t a s a : N .
: 2 5 2 .
: 1 O 3 .a 8
R o s s R e a t , O I P : 7 O 2 s q
15
I t i s obse rved t ha t t he de r i va t i ves o f r / c i r assoc ia ted w i t h
the po tence o f see ing , i n t he b road sense o f t he wo rd , a re i r rsome cases qu i t e l i t e ra l , as when Agn i i s sa id t o be obse rvan t
( ce t i ; ! ham) w i t h t he eyes (aksabh i r ) , o r i n a wa r t ime cu rse i n
wh i ch t he w i sh i s exp ressed t ha t t he pe rcep t i on ( c i t t a ) o f t hose
foes who s tand wa tch be des t royed . I n o the r con tex t s , t he t e rm
c i t t a seems to mean s imp l y " v i s i b l e " , as i n t he ph rase c i t t a -ga rbha , wh i ch Gr i f f i t h t r ans la tes " v i s i b l y p regnan t " . I n s r i l l
o t he r cases , de r i va t i ves o f . / c i r r e fe r t o men ta l pe rcep t i on , as
rvhen i t i s sa id tha t M i t ra and Varuna pe rce i ve ( c i kya tuh ) even
w i t h t he i r eyes c l osed , o r whe re i t i s sa id w i t h r e l a t i on ro a
r i dd le t ha t t hose who have eyes , obv ious l y men ta l eyes , can seervh i l e t he b l i nd do no t pe rce i ve (na v i ce tad andhah ) , o r aga in
r vhe re i t i s asked , "who d i sce rns ( c i ke ta ) t he wo rk i ngs o f M i t r a
and Va runa? " . The de r i va t i ves o f { c i r a re a l so used t o deno te
v i s i on , pa r t i cu l a r l y men ta l v i s i on i n t he Rg Vedaon .
When pu r i f i ed , c i t t a i s p ra i sed as p ra j f i d o f t he ea r l y
Upan i sads . I n t he s i x t h book o f t he Ma i t r i , w€ can f i nd bo th
cetas and c i t ta exal ted to mean noth ing less than t l re pra j f idso. A
pu r i f i ed c i t t a i s sa id t o be capab le o f g rasp ing t he u l t ima te
r ru th , howeve r , i t s pu r i f i ca t i on seems to i nvo l ve i t s cessa t i ons t .
5. Il[etaphysical Citta
The subs tan t i a l i s t me taphys i c o f I nd ian t hough t cou ld be
exp ressed by the p resu rnp t i ve s ta te rnen ts such as the Upan isad ic
passage wh i ch reads t ha t i n t he beg inn ing , t h i s wo r l d was on l y- . he se l f ( a tman ) i n t he f o rm o f a pe rson . Look ing a round he
saw no th i ng e l se t han t he se l f . He f i r s t sa i d ' I am ' . The re a rose
rhen t he name o f ' I ' f o r t he f i r s t t ime . La te r on he rea l i zed t he
rea l se l f and t he mu tab le se l f ( o r t he emp i r i ca l consc iousness )
r vh i ch a re g raph i ca l l y p resen ted w i t h t he image o f two b i r ds
pe rched on one b ranch , t he one s imp l y wa tch ing and t he o the r
en joy i ng t he f r u i t " . Th rough t he range o f mean ing as mean t by
Op. C i t .
C . A . F .
) - l . Ross
D a v i d J .
: 1 0 1 - 1 0 2 .
R h y s D a v i d s , B I P D B : 7 l
R e a t , O I P : 2 5 7 .
K a l u p a h a n a , P B P : 1 2 .
t 6
rhe roo t 4 c i t above p resen ted , i r i s qu i t e sa fe t o suppose t ha t
t he roo t { c i r ' s f am i l y wou ld be ab le t o compass e i t he r o f ' t he
two b i r ds ' and bo th o f t hem.
The de r i va t i ves o f " Jc i t seem to be cons t rued e i t he r as t he
essence o f t he sou l and un i ve rse o r as the fundamen ta l
cha rac te r i s t i c o f bo th the i nd i v idua l and the un i ve rsa l sou l . I t
i s imp l i ed i n t he rhe to r i c ques t i on : ' Th i s body i s l i ke a ca r t ,
w i t hou t t hough t ; by t he power o f wha t supe r - sensuous be ing i s
i t made t o a r i se w i t h t hough t ( ce tanava t ) : o r who i s i t s move r? "
o r t he s ta temen t "The en joye r (bhok tD o f t h i s un i ve rse i s
w i thou t qua l i t i es (n i rguna) , bu t because o f i t s be ing an en joye r ,
i t mus t have t hough t ( ca i t anya ) " . As a supe r - sensuous be ing ,
t he t hough t has t he po tence o f c rea t i ng . Th i s c rea t i v i t y i s no t
con f i ned t o a r t i s t i c compos i t i on , as when i t i s sa id t ha t t he
hymn sp r i ngs f r om the t hough t f u l m ind ( c i k i t v i n -manas ) . I t may
a l so re fe r t o t he i dea o f spon taneous c rea t i on o f an en t i t y , as i n
a hymn s ta t i ng tha t t he gods c rea ted f i r e w i th c i t t i . The re i s
ano the r con tex t where the Rbhus a re sa id to have c rea ted a
mi racu lous cha r io t by means o f "exce l l en t t hough t " ( suce tas )
and m ind (manas ) " . I n f i ne , t he Upan isad ic sys tem v i r t ua l l y
t ends t o r ega rd t he wo r l d as a c rea t i on o f consc iousness , say ing
tha t a t t he d i sso lu t i on o f a l l . he a l one rema ins awake . Thus
f rom tha t space , he awake t h i s wo r l d wh i ch cons i s t s o f t hough t
on l y ( ce tama t ra ) " .
CHRONOLOGY IN THE BUDDHIST CANON
Different Tables of Stratification
Exp lo ra t i on i n to t he conc lus i ve ou t comes o f t he
s t ra t i f i ca t i on o f t he Buddh i s t canon i ca l t ex t s p roposed by t he
lead ing scho la r s conve l san t i n t he Pd l i l i t e ra tu re l e t us know
tha t t he o ldes t s t l a t i f i ca t i on may be tha t o f T . W. Rhys Dav ids
who obse rves t en s t r a ta scheme . Un fo r runa te l y , i t i s no t an easy
c
5 5
N .
Op.
Op.
R o s s
C i t .
C i t .
Rea t , O IP : 253
: l O 6 .
2 5 3 2 5 4 .
t 6
t he roo t 4 c i t above p resen ted , i r i s qu i t e sa fe t o suppose t ha t
t he roo t { c r r ' s f am i l y wou ld be ab le t o compass e i t he r o f ' t he
two b i r ds ' and bo th o f t hem.
The de r i va t i ves o f { c l r seem to be cons t rued e i t he r as t he
essence o f t he sou l and un i ve rse o r as the fundamen ta lcha rac te r i s t i c o f bo th the i nd i v idua l and the un i ve rsa l sou l . I t
i s imp l i ed i n t he rhe to r i c ques i i on : ' Th i s body i s l i ke a ca r r ,
w i t hou t t hough t ; by t he power o f wha t supe r - sensuous be ing i si t made t o a r i se w i t h t hough t ( ce tanava t ) : o r who i s i t s move r? "
o r t he s ta temen t "The en joye r (bhok t r ) o f t h i s un i ve rse i sw i t hou t qua l i t i e s ( n i r guna ) , bu t because o f i t s be ing an en joye r ,
i t mus t have t hough t ( ca i t anya ) ' , . As a supe r - sensuous be ing ,t he t hough t has t he po tence o f c rea t i ng . Th i s c rea t i v i t y i s no rcon f i ned t o a r t i s t i c compos i t i on , as when i t i s sa id t ha t t hehymn sp r i ngs f r om the t hough t f u l m ind ( c i k i t v i n -manas ) . I r maya l so re fe r t o t he i dea o f spon taneous c rea t i on o f an en t i t y , as i na hymn s ta t i ng t ha t t be gods c rea ted f i r e w i t h c i t t i . The re i sano the r con tex t where the S .bhus a re sa id to have c rea ted a
mi racu lous cha r io t by means o f "exce l l en t t hough t " ( suce tas )
and m ind (manas )5^ . I n f i ne , t he Upan isad ic sys tem v i r t ua l l yt ends t o r ega rd t he wo r l d as a c rea t i on o f consc iousness , say ingtha t a t t he d i sso lu t i on o f a l l , he a lone rema ins awake . Thusf rom tha t space , he awake t h i s wo r l d wh i ch cons i s t s o f t hough ton l v ( ce tdmd t ra \ " .
C. CHRONOLOGY IN THE BUDDHIST CANON
1. Different Tables of Stratification
Exp lo ra t i on i n to t he conc lus i ve ou t comes o f t he
s t ra t i f i ca t i on o f t he Buddh i s t canon i ca l t ex t s p roposed by t he
lead ing scho la r s conve rsan t i n t he Pd l i l i t e ra tu re l e t us know
tha t t he o ldes t s t ra t i f i ca t i on may be tha t o f T . W" Rhys Dav ids
who obse rves t en s t r a ta scheme . Un fo r t una te l v . i t i s no t an easv
5 r N .
t , op.
" op.
R o s s R e a t , O I P : 2 5 3
C i r . : 1 0 6 .
C i t . 2 5 3 2 s 4 .
f e e l i n g o n t h e s i d e o f t h o s e w h o c a r e
f i n d t h a t b o t h B . C . L a w a n d K . L .
s a m e s c h e m e f r o m B u d d h i s t I n d i a b y
f lo ( (u ( f l ou( ( f te sa .me suntmar ies . (see
I 7
f o r sc i en t i f i c exac tness t o
Haz ra do summar i ze t he
T . W. Rhys Dav ids bu t do
appendix | )
T h e c h r o n o l o g y o b s e r v e d b y T . W . R h y s D a v i d s ,
n e v e r t h e l e s s , i s n o t f u l l y a g r e e d o n b y o t h e r s c h o l a r s . B . C .
L a w r e g a r d s i t a s t o o c a t e c h e t i c a l , t o o c u t a n d d r i e d , a n d t o o
g e n e r a l t o b e a c c e p t e d , t h o u g h i t s s u g g e s t i o n i s a g o o d g u i d e t o
r h e d e t e r m i n a t i o n o f t h e c h r o n o l o g y o f t h e P d l i c a n o n i c a l
t e x t s 5 6 . W e w i l l b e i n t o u c h w i t h t h e t a b l e t i m e a f t e r t i m e w h e n
d e a l i n g w i t h e a c h i n d i v i d u a l c o l l e c t i o n a n d t h e i r c o m p o n e n t
t e x t s -
B. C . Law g i ves h i s own scheme o f 5 l aye rs , bas ing on t he
da tes o f 6 Buddh i s t Counc i l s i n I nd ia and Cey lon respec t i ve l ys? :
T a b l e 2 :
F i r s t Pe r i od 483 - 383 BC
Second Pe r i od 383 - 265 BC
Th i rd Pe r i od 265 - 230 BC
Fou r th Pe r i od 230 - 80 BC
F i f t h P e r i o d 80 -20BC
O n t h e b a s i s o f t h e a b o v e s e t t i n g , B . C . L a w o b s e r v e s , i t
w o u l d b e e a s y t o a r r a n g e a n u r n b e r o f b o o k s , f o r e x a m p l e ,
P a r i v d r a p a t h a , t h e l a s t A b h i d h a m m a t r e a t i s e w h o s e c o l o p h o n
i n f o r m s u s t h a t i t w a s c o m p o s e d i n C e y l o n b y a B u d d h i s t
C e y l o n e s e s c h o l a r m o n k , D I p a b y n a m e 5 8 . O n e r e f e r e n c e o f t h e
b o o k m a k e s i t k n o w n t o u s t h a t i t s c o m p o s i t i o n t o o k p l a c e a f t e r
5 6 B . C . L a w , H P L : L .
" O p . C i t . : L 3 .' s G . P . M a l a l a s e k e r a , D P N , v o l 1 6 3
18
the V inaya P i taka be ing p romu lga ted by Thera Mah inda . The
success ion o f h i s d i sc i p l es f r om the t ime o f The ra Mah inda
g i ven i n t he t ex t enab les us t o conc lude t ha t i t s compos i t i on
cou ld no t be poss ib le un t i l t he re ign o f k ing Vagyagaman i
because i t open l y dec la res i n t he co lophon t ha t t he au tho r had
the t r ea t i se be w r i t t en down . Th i s manne r o f p rese rva t i on o f t he
sc r ip tu res wou ld no t be conce ivab le be fo re the t ime o f Va f i
agaman i , " .
B . C . Law ge ts a fu l l c red i t f o r t he i n t roduc t i on o f t he
fo rego ing 5 -s tage se t t i ng wh ich , un fo r tuna te l y , i s no t f u r the r
e labo ra ted on . And . ano the r con t r i bu t i on i s a t t he end o f t he
chap te r whe re he rese rves f o r t he 'Ch rono logy o f t he Pd l i
Canon ' and comes back t o t he scheme o f 10 s t r a ta o r i g i na l l y
ske tched ou t by T . .W.
Rhys Dav ids , o r wh ich he makes some
remarkab le commen ts . mod i f i ca t i ons and ad ius tmen ts .
Fo r t he sake o f compar i son we shou ld j ux tapose t he
Dav ids and t he l a te r oneprev ious s t ra t i f i ca t i on o f T . W. Rhys
o f B . C . Law as f o l l ows ,
' o B . C . L a w . H P L : 1 3 - 1 4
19
Tab le 3 :
B y D a v i d s B y L a w
l . T h e s i m p l e s t a t e m e n r s o f B u d d h i s td o c t r i n e n o w f o u n d , i n i d e n t i c a lw o r d s , i n p a r a g r a p h s o r v e r s e sr e c u r r i n g i n a l l t h e b o o k s .
l . T h e s i r u p l e s t a r e m e n r s o f B u d d h i s td o c r r i n e q o w f o u n d . i n i d e n t i c a lw o r d s . i n p a r a g r a p h s o r v e r s e sr e c u r r i u g i n a l l t h e b o o k s .
r l . E p i s o d c s f o u n d . i n i d e n t i c a l' w o r d s " i n t w o o r m o r e o f t h e, e x i s r i n g b o o k s .
2 . E p i s o d e s f o u n d , i n i d e n t i c a lw o r d s . i n t w o o r m o r e o f t h ee x i s t i n g b o o k s .
3 . Thc S I /as . t he pn rdyana . t heQctades - the Pat i t t tokkha.
3 . T h e S i l a s . t h e P a r a y a n a g r o u p o f1 6 p o e m s w i r h o u t t h e p r o l o g u e . t h eA l l h a k a g r o u p o f 4 o r 1 6 p o e m s .thc .Si t , t f ta padas .
1 . The D igha . i v l a j j h ima , A f i gu t t a raand Samyu t ta N i kdyas .
4 . T h e D i g h a . v o l . i . t h e M a j j h i m athe Samyu t ta . t he A igu t ta ra . andea r l i e r Pa t imokk l ra code o f L52ru le s .
, 5 . The Su t ta N ipa ta . t he The ra - andi T h e r l - g a t h a s , t b e U d a n a s , a n d t h ei Khuddhaka Pdgha .I
5 . T h c D i g h a , v o l s . i i a n d i i i . t h eThe ra - aud The r I -g t i t hd . r hec o l l e c t i o n o f 5 O O J a t a k a s . S u t t aV ibhanga , Pag i sambh idama g ga ,Puggalapaf l f la t t i and the Vibhartpa.
6 . The Su t tav ibha r i ga and theKhandhakas .
6 . Thc Mahdvagga and rheCu l l avagga , t he Pd t imokkha codcc o m p l e t i n g 2 2 7 r u l c s , t h cVimdnavat thu and, Petavat t l tu . theDhammapada and, the Kathdvot thu
- Thc Jd takas and theD h a m m a p a d a s .
7 . The Cu l l an iddeEa , t heMal taniddesa. the I Iddna. theI t i vu t t aka . t he Su t ta N ipa ta . t beD l td tuka thd . t he yamaka . and theP a g t h a n a .
8 . The N iddesa , t he l t i vu t t akas , andthe Po l i sambh ida .
8 . Thc Buddhavamsa , t he Ca r i yap i laka . and the Apaddna .
9 . The Pe ta - and . V imana-va t t t hus .t he Apadana . r . r he Ca r i ya p i t aka .and the Bud ,dha va rhsa .
9 . T h e P a r i v d r a p d t h a .
1 0 . T h e A b h i d h a m n a b o o k s : r h e l a s to f wh i ch i s t hc Ka tha Va t thu andt h c e a r l i e s t p r o b a b l y r h ePugga lapa f i r l a r t i .
lO . The Khuddakapa rha
T h e j u x t a p o s i t i o n o f t h e s t r a t i f i c a t i o n b v T
20
\ ' . Rhvs
Dav ids (abb rev ia ted as A l w i t h t he o the r one by B . C . Law
(abb rev ia ted as B ) shows t ha t t he i r f i r s t two s t r a ta a re
comp le te l y i den t i ca l . The t h i r d s t r a ta con ta i n each 4 i t ems o f
wh i ch t he f i r s t t h ree , name ly , t he S l l as . t he Pa rayana , t he
Oc tades , t he Pa t imokkha a re ne a r l y i den t i ca l , t he d i f f e rence i s
t ha t A g i ves a sha rpe r bounda r i es o f deno ta t i on o f t he Pa ra_yapa
and t he Oc tades . The l as t i t em o f t h i s s t r a ta i n A , i . e . t he
Pa t imokkha i s subs t i t u t ed by t he S i kkhapadas i n B . Tha t i n t he
fou r t h s t r a ta t he f i r s t pos i t i on i s occup ied by t he D lgha N i kaya
i s pa r t l y ag reed upon by t he 2 scho la r s , B . C . Law d rags t he
vo l . i i and vo l . i i i o f t he D lgha N i kaya wh i ch a re f o l l owed by
the Ma j j h ima N i kdya down to t he head ing pos i t i on o f t he nex t
s t ra tum, s t ra tu rn 5 . The I ngu t ta ra and the Sarpyu t ta succeed ing
the Ma j j h ima N i kava i n t he f ou r t h s t r a ta r ep lace each o the r i n
t ab le B . B . C . Law i npu t s t o t h i s l eve l t he ea r l i e r Pa t i r nokkha
code o f 152 ru l es . I n t he f i f t h s t r a tum bo th A and B a re qu i t e
d i f f e ren t : t he f i r s t pos i t i on i s occup ied as a l r eady men t i oned by
the D igha N ikaya i i and i i i i n B and by the S rz r ra N ipa ta i n A ;
the Thera - and Ther i -gd thas fo l l ow up i n bo th the tab les ; t he
Udanas and the Khuddaka Pa lha i n A a re rep laced by the
Co l l ec t i on o f 5OO Ja takas , t he Su t t a V ibhanga , t he Pa !
i sambh idamagga , t he Pugga lapa i i i i a t t i and t he V ibhanga i n B .F rom s t ra tum 6 onward t he 2 t ab les becomes eas i l y seen t o beto ta l l y . When d i scuss ing each o f t he i nd i v i dua l i t ems we w i l l bein t ouch w i t h t he s r ra t i f i ca t i on asa in .
In h i s The Or ig i t t and Na tu re o f I nd ian Buddh is r t t . p ro f .
K . T . S . Sa rao shows a keen i n te res t i n t he i s sue o f Buddh i s tch rono logy . g i v i ng an accoun r on t h i s conce rn w i t h t heconc lus i on o f 3 s t r a ta scheme tabu la ted as f o l l ows - :
m K . T . S . S a r a o - O N A I B : 3 3
Subs tan t i a l l y P re -
.l[auryan Texts
I I
Subs tan t i a l l y
Mauryan Texts
I I I
Subs tan t i a l l y
Post- lWa uryan
Texts
| t n a y a P i t a k a ( E x c e p t
l \ ' - x i , x i i , S e k h i y a R u l e stod Pqri varap dtha)
) ig l ta N ikaya
rlaj jh ima Nikaya
i a nty utta Nik ay a
4 , t igu t ta ra N ikdya
' - ' d a n a ( v e r s e o n l y )
C u l l a v a g g a x i - x i i
and Sekh i ya ru les o f
the Vinaya Pi takct
U d d n a ( p r o s e o n l y )
Therag dtha
Ther ig a tha
J d t a k a v e r s e ( w i t hf e w e x c e p t i o n s )
Par iv arap atha
Jdtaka (p rose
p o r t i o n )
Apadana
B u d d h a v a m s a
Car iyap i taka
T a b l e 4 :
K- T . s . sa rao t hough t f u l l y wa rns reade rs t ha t t he aboveiass i f i ca t i on shou ld no t be rega rded as be ing wa te r - t i gh t, ecause a lmos t a l l t he t ex t s we re s t r ong l y poss ib l e t o beomposed f r om the ma te r i a l s t ocks i n d i f f e ren t pe r i ods o f t ime ,nd i n such t he l i t e ra tu re as t he Buddh i s t canon no un i t can benven ted sa fe l y .
2- Chronology of the Vinaya pi{aka
/,/J
The V inaya P i t aka known common ly as 'Baske t o f
D i sc i p l i ne " i s t he o l des t and sma l l es t o f t he t h ree sec t i ons o f
t he Buddh i s t canon i ca l T i p i t aka o r ' T r i p l e Baske t " . I t i s t ha t
wh ich regu la tes monas t i c l i f e and the da i l y a f fa i r s o f monks
and nuns acco rd ing t o r u l es a t t r i bu ted t o t he Buddha . I t va r i es
l ess f r om schoo l t o schoo l t han does e i t he r t n -e Su t t a ( d i scou rse
o f t he Buddha and h i s d i sc i p l es ) o r t he Abh idhamma
(scho las r i c ) sec r i ons o f t he canon , and t he ru l es t hemse l ves a re
bas i ca l l y t he same even f o r Mahayanas schoo l s , a l t hough some
o f t he l a t t e r schoo l s g rea t l y ex tended t he accompany ing
na r ra t i ve and commen ta r i a l ma te r i a l .
I t i s remarked tha t wh i l e t he Su t ta P i l aka i s more
doc t r i na l i y and cosmo log i ca l l y o r i en ted . t he f ocus o f t he
V inaya P i t aka i s upon p rope r cou rses o f ac t i on conduc i ve t o
mak ing p rog ress t owa rds t he f i na l sp i r i t ua l a t t a i nmen t o f
n i r vdna . A l t hough i t i s ev i den t i n ea r l y I nd ian Buddh i sm tha t
ca tego r i ca l d i s t i nc t i ons we re made be tween g roups o f bh i ksus
( re fe r red t o as bhanakas ) who had commi t t ed a l l o r pa r t s o f
t hese t h ree co l l ec t i ons t o memory f o r t he pu rpose o f p rese rv i ng
t h e m t h r o u g h r e c i t a t i o n , e a c h " b a s k e t " s t a n d s l n
comp lemen ta ry r e l a t i onsh ip t o t he o the r and t he who le
rep res en t s an i n teg ra ted sys tem o f r e l i g i ous t each ing . Some
sc l ro l a r s and Buddh i s t apo log i s t s have unde rs tood t he V inaya t o
be t he f i r s t s t age o f t he sp i r i t ua l pa th , and ex tended code o f
behav io ra l d i sc i p l i ne e l abo ra les f r om the bas i c p r i nc i p l es o f
s i l a ( r no ra l e th i ca l ac t i on )6 ' .
The V inaya P i taka tex ts show a ce r ta in resemb lance w i th
the Ved i c B rdhmanas . I n bo rh we f i nd * t u l e " ( v i dh i ) and
"exp lana t i on o f t he mean ing " ( a r t havdda ) by t he s i de o f one
anorhe r . and the na r ra t i ve poems wh ich s tand ou t d i s t i nc t l y l i ke
oases i n t he dese r t o f t he re l i g i ous t echn i csu ' .
The t e rm v i naya means pu t t i ng away , subdu ing ,
co i l ve r s i on , t r a i n i ng , and d i sc i p l i ne . R . C . Ch i l de rs says t ha t
V inaya i s r ega rded as t he ecc les i as t i ca l code o r common l aw
6 ' K . L . H a z t a - P L L : 1 3 2 .
6r M. Wintetnrrz ' , HIL ' . 33
" ) p .
) n
and i t gove rns t he Buddh i s t monks and i t i s men t i oned i n t heV inaya P i taka . He s ta tes fu r the r rha t sd rhva rav and pahdnav a re
two so r t s o f V inaya o r d i sc i p l i ne and t hey a re d i sc i p l i ne o fres t ra i n t and d i sc i p l i ne o f ge t t i ng r i d o f ev i l s t a tes . He aga indesc r i bes V inaya as " r emova l ( o f b l ame) , acqu i t t a l " 63 . Spec ia l l y ,V inaya re fe r s t o t he p resc r i bed modes o f conduc t i ncumben t
upon Buddh i s t monks and nuns . The wo rd i s f o rmed by; o rnb in i ng t he p re f i x v i - , mean ing "d i f f e rence , d i s t i nc t i on ,
3pa r t , away f r om " , w i t h t he ve rb roo t ^ J n I , r nean ing t o l ead .
When comb ined t hey mean " t o l ead away f r om" .
W i th i n t he con tex t o f Buddh i s t monas t i c i sm , V inaya re fe r s
:o t he code o f behav io ra l d i sc i p l i ne t ha t a t once de l i nea tes t hei f e o f t he househo lde r and t ha t o f t he monk . and b i nds t he
-ommun i t y o f monks t oge the r i n t o a common a f f ec t i ve bond . I n.n i s sense , V inaya i s t ha t wh i ch sepa ra tes o r l eads away f r o :n
. i l e househo lde r ' s way o f l i f e . I t can a l so re fe r t o t he p rac t i ce
- . I t nen ta l d i sc ip l i ne tha t removes unhea l thy s ta tes o f m ind f rom
:he monk ' s d i spos i t i on . I n e i t he r sense o f t he t e rm , V tnaya i s
: ega rded as t he e f f ec t i ve exp ress ion o r p ragma t i c
: r p l emen ta t i on o f t he Buddha ' s dha rma ( t each ing ) . I t i s
- r ecep t pu t i n t o p rac t i cee .
H i s to r i ca l l y , i t i s c l ea r t ha t V inaya has no t on l y been t he
. : a r t e r f o r t he Buddh i s t monas t i c expe r i ence , bu t has con t i nued- func t i on as a l eg i t im i z i ng dev i ce f o r r e fo rm w i t h i n t he
. ; ngha as we l l . I t i s impo r tan t t o no te t ha t j us t as t he anc ien t
, r r1 ' p lay an impor tan t ro le w i th in t l . ; *e Su t ta V tbhanga l i t e ra tu re- j r epo r t i ng i n f r ac t i ons o f d i sc i p l i ne t o t he Buddha , ' so has t he
r r r v i n mode rn t imes con t i nued ' t o d i sp lay g rea t i n t e res t i n- su r i ng t ha t t he sangha adhe res t o t he V inaya . Lay conce rn f o r
. ava , howeve r , i s no t exp ressed on l y f o r t he pu rpose o f
: : : i ng monks i n t he i r p rope r p l aces , bu t a l so ou t o f t he' : ; : s s i t y o f p rese rv i ng a sa r t gha t ha t t r u l y f unc t i on as a
: r r i t ua l r e fuge and a wo r thy ob jec t o f me r i t o r i ous ac t i onu ' .
L . Haz ra , PLL : 13 l
C i t " i L 3 I - L 3 2 .
C i t . : L 3 5 .
a A
I n t he o l des t r eco rd t ha t we possess o f t he f i r s t counc i l , i t
i s sa id tha t Mahakassapa asked ( tpd l i abou t t he two- fo ld
V inaya . Th i s sugges t s t ha t he asked h im on l y abou t t he
Pa t imokkha ru les fo r bh i kkhus and bh i kkhun is . I n h i s accoun t o f
t ha t counc i l Buddhaghosa s ta tes t ha t t he t he ras c l ass i f i ed t he
Maha V ibha iga , t he Bh ikkun i V ibhanga , t he Khandhaka and the
Par i vd ras , bu t he concedes tha t t he V inaya P i taka as he knew
con ta ined ma te r i a l wh i ch had ro t been rec i t ed a t t he f i r s t
counc i l . I t i s obv ious , and p resumab l y Buddhashosa rea l i sed ,
rha t t he f i na l two sec t i ons o f t he Khandhaka , wh ich dea l w i th
the f i r s t counc i l and t he second counc i l da ted 100 yea rs l a t e r ,
cou ld no t have been rec i t ed on t ha t occas ion , bu t t he re i s no
ind i ca t i on o f t he po r t i ons o f t he V inaya P i taka he had i n m indwhen he w ro te o f t ex t s no t be ing rec i t ed66 .
The Pa l i V inay "a P i taka i n t he l a tes t f o rm i s d i v ided i n to
th ree pa r t i t i ons , t he Su t ta V ibhanga , t he Khadhakas , and the
Pa r i va ra . The conc i se accoun t o f each o f t he pa r t i t i ons i s
be low .
Sut ta Vibhaiga: The word Sut ta (sut ra in Sanskr i t ) is a
ve ry anc ien t l i t e ra r y t e rm i n I nd ia . The l i t e ra l mean ing i s" t h read " . and i t i s app l i ed t o a k i nd o f book . t he con te r t s
o f wh i ch a re . as i t we re , a t h read , g i v i ng t he g i s t o r
subs tance o f mo re t han i s exp ressed i n t hem i n wo rds .
Th i s so r t o f book was t he l a tes t deve lopmen t i n Ved i c
l i t e ra tu re j us t be fo re and a f t e r t he r i se o f t suddh i sm. The
word was adop ted by t he Buddh i s t s t o mean a d i scou rse , a
chap te r . a sma l l po r t i on o f a sac red book i n wh i ch f o r t he
mos t pa r t some o r re po in t i s r a i sed , and more o r l ess
d i sposed o f . Bu t t he Su t t a pa r exce l l ence . i s t ha t sho r t
s t a temen t o f a l l t he ru l es o f t he Orde r , wh i ch i s a l so
ca l l ed rhe Pa t imokkha , and i s r ec i t ed on eve ry Uposa tha
day . The Su t t a V ibhanga i s a de ta i l ed ana l ys i s conce rn ing
the ru l es reco rded i n t he Pa t imokk l t a . I t has t he same
e igh t sec t i ons as t he Pa t imokkha . Rega rd ing each o f t he
ru les , t he Su t t a V i . b l t a i ga has a f ou r - f o l d s t r uc tu res as
a l r eady men t i oned : 1 . A s to r y ( o r s t o r i es ) exp la i n i ng t he
c i r cums tances unde r wh i ch t he ru l e was p ronounced : 2 .
6 6 K . R . N o r m a n , P L : 1 8
2
2s
The Pa t imokkha ru l e ; 3 . A wo rd f o r wo rd commen ta ry onthe ru l es ; and 4 . S to r i es i nd i ca t i ng m i t i ga t i ngc i r cums tances i n wh i ch excep t i ons t o t he ru l e o rdev ia t i ons i n pun i sh rnen t r n i gh t be made . L i ke t hePd t imokkha rhe re a re bo th , a Bh ikkhu su t ta v ibhanga(some t imes re fe r red t o as Maha V ibhanga ) and aBh i kkhun i V ibhanga .u ,
I {handhakas g i ve the p recep rs fo r t he va r iousa r rangemen ts o f t he o rde r and t he regu la t i on o f t he en t i r econduc t o f t he monks and nuns i n t he i r da i t y l i f e , f o rm ak ind o f con t i nua r i on and supp lemen t o f t he Su t t av ibhanga . The ten sec t i ons o f t l i , e Maha vagga con ra in thespec ia l p recep t s f o r adm iss ion i n to t he o rde r , f o r t heUposa tha ce leb ra t i ons , f o r l i f e du r i ng t he ra i ny season ,and f u r t he r , t he ru l es f o r t he wea r i ng o f shoes , f ac i l i t i e sfo r sea t s and veh i c l es , r ned i c i ne and c l o th i ng o f t hemonks , and f i na l l y f o r t he regu la t i on o f t he l ega lcond i t i ons and t he l ega l p rocedu re w i t h i n t he o rde r ,espec ia l l y i n t he case o f sch i sms . The f i r s t 9 sec t i ons o ft he Cu l l a Vagga dea l w i rh t he d i sc i p l i na ry merhods i nl esse r r na t t e r s , w i t h va r i ous a tonemen ts and penances , t hese t t l emen t o f d i spu tes , t he da i l y l i f e o f t he monks ,dwe l l i ngs and f u rn i sh ing o f dwe l l i ngs , t he du t i es o f monktowards one ano the r and the exc lus ion f rom thePa t imokk f ta ce remony . Sec t i on 10 o f t } : ' e Cu l l a Vagga dea lsw i t h t he du t i es o f t he nuns . Sec t i ons 11 and 12 t ha t r eco rdthe s to r i es o f t he f i r s t 2 counc i l s a re no doub t I a te radd i t i ons , and f o rm a k i nd o f append i x t o t he Cu l t aVagga .6s
Par i v i i r a i s rega rded as i ns ign i f i can t and much la te rp roduc t . I t i s sa id w i t h l i t t l e doub t t o be mere l y r he wo rko f a S inha lese monk . The l as t book o f t he V inaya P i t aka
compr i ses o f 19 sma l l t ex t s , ca tech i sms , I nd i ces ,
append i ces , l i s t s and s im i i a r t h i ngs . They have t he f o rm o fques t i ons and answers i n common w i t h t he t ex t s o f
R . G o y a l , H I B : 1 6 2 .
Win te rn i t z , I I I L : 25 -26 .
i 7 S .
1 8 M
26
Abh idhamma P i t aka t ha t o r i g i na ted pe rhaps a t abou t t hesame [ ime .6e
The V inaya P i l aka i s ex tan t i n t he fo l l ow ing ve rs ions : t he
V i ,naya o f t he (1 ) The ravad ins i n Pa I i , po r t i ons o f t he V inaya o f
the (2 ) M t t l asa rvds t i vd .d ins i n Sansk r i t con ta ined i n the G i l g i t
Manusc r i p t s ; and i n T i be tan and Ch inese t r ans la t i ons ( i n t hela t t e r , no t i n i t s en t i r e t y ) ; t he V inayas o f t he schoo l s o f ( 3 )
Sarvd .s t i vd .d ins , (4 ) Dharmagup tas , (5 ) Mah i i as akas , and the(6 ) Mahasangh i kas i n Ch inese t r ans la t i on . Bes ides , f r agmen ts
a re ava i l ab le i n Sansk r i t t ha t c l ea r l y be longed t o o r we re
assoc ia ted w i t h t he o r i g i na l s o f some o f t hese V inayas . I n i t s
Ch inese t rans la t i on " . , t he Sarvds t i vad in V inaya i s f o l l owed by
the V inayaksudraka and the U t ta rag ran tha , wh ich i nc ludes a t r
Upa l i pa r i p r ccha , a se r i es o f ques t i ons on V inaya pu t t o t he
Buddha by Upd l i . Th i s wou ld seem to co r respond t o t he Pd I i
Upa t i -pa f i caka , bu t a Sansk r i t po r t i on o f t h i s f ound i n
Tu rkes ta rz does no t as ree w i th the Pa l i Pa r i vd ra .
One Ch inese ve rs i on o f t he Upa l i pa r i p r cchd i s sa id t o be
ve ry s im i l a r t o t he Pd l i Pa r i vd ra . a l t hough t he re seem to be
abr idgemen ts and changes o f o rde r i n t he t rea tmen t o f t he
va r i ous ru l es . and t he re i s doub t abou t t he sec t t o wh i ch t h i s
t ex t be longed . The re a l so ex i s t s i n Ch inese an Eko t t a ra sec t i on
in t he append i ces t o t he sho r tened ve rs i on o f t he Sa rvds t i vad in
V ina -va ca l l ed Da iadhyaya V inaya . The Dharmagup taka V inaya
a l so has a sec t i on ca l l ed Eko t t a ra , wh i l e t he
Mu lasa rvds t i vdd ins t oo had a supp iemen t t o t he i r V inaya ca l l ed
U t ta ra -g ran t l . a . The f ac t t ha t o the r schoo l s f ound i t necessa ry
to have supp lemen ts t o t he i r V inayas suppo r t s t he v i ew tha t
some , a t l eas t , o f t he Pa l i Pa r i vd ra was composed i n I nd ia
be fo re t he i n t r oduc t i on o f Buddh i sm to Cey lon l ' .
As t o t he re l a t i onsh ip o f t hese V inayas , i t i s now an
es tab l i shed fac t t ha t t he P ra t imoksa i s p rac t i ca l l y t he same fo r
a l l t he sec t s , bu t t he ag reemen t i s supposed t o ex tend t o t he
V i .bha iga and even the Khandaka . F ragmen ts have been
o o O p . C i t . : 3 3 .? u G . C . P a n d e , S O B : 2 .
7 ' K . R N o r m a n . P L : 2 8 - 2 9
27
d i scove red a t Kou tcha wh i ch co r respond ro po r t i ons o f t he.Vahavagga ; and t he re i s c l ose resemb lance t ha t ex i s t s i n t heo rde r o f r ep resen ta t i on be tween t he PA l i and Mahdsangh i ka
V inayas whe re t he Mahdvagga i s conce rned . I t appea red t ha tt l r e d i ve rs i t y o f t he V inaya redac t i ons i s a l a t e r g row th based onan o r i g i na l l y common s tock o f r u l es72 .
Wh i l e t he re i s no d i r ec t ev i dence t o sugges t t ha t any o f
rhese recens ions o f t he V inaya t ex t we re f i xed i n w r i t i ng be fo re
r i r e f i r s t cen tu r y 8 "C . , t he i r uncanny s im i l a r i t y sugges rs a t once
I common o r i g i n i n a pe r i od o f t ime p reced ing t he emergence
o f Buddh i s t sec ta r i an i sm and a f undamen ta l unw i l l i ngness onbeha l f o f Sangha commun i t i es t o a l t e r t he bas i c cha r re r o fmonas t i c Buddh i smT i .
I n t he sche rne o f s t r a t i f i ca t i on wh i ch B . C . Law pu t f o r
; l r e who le T ip i t aka , t l r e V inaya P i taka sca t re rs i n to the 5 s t ra ta :
1 ) t he S l l as and the S ikkhdpadas i n the th i rd s t ra tum , (2 ) t he
ea r l i e r Pd t imokkha code o f 152 ru l es i n t he f ou r t h s t r a tum, ( 3 )
rhe Su t ta V ibhanga in the f i f t h s t ra tum, (4 ) t n .e Mahdvagga and
rhe Cu l l avagga , t he Pa t imokkha code comp le t i ng 227 ru l es i n
rhe s i x th s t ra tum, and (5 ) t he Par i vd ra o r Pa r i vd rapd tha i n the
n in th s t r a tumTo . I n ano the r way o f obse rva t i on , O ldenbe rg has
; ke t ched ou t t he p robab le cou rse o f f i ve s tages a l ong wh i ch t he
r row th o f t he V inaya p roceeded : The Pd t imokkha and pa r t a t
cas t o f t he l i t u rg i ca l f o rmu lae i r nbedded i n t he Khandakas f o rm
:he ea r l i es t s t age . The o l d commen ta ry , who l l y ph i l o l og i ca l and
iKege t i ca l , and con ta i n i ng no th i ng o f a l egenda ry o r quas i -
: r i s t o r i ca l na tu re , cons t i t u t es t he nex t s t age . The t r ad i t i ons o f
: h i s l a t t e r cha rac te r , t oge the r w i t h wha t we may ca l l no tes on
:he ru l es , we re ama lgama ted t o t he t ex t and t he o l d commen ta ry
. r h i ch shou ld be i n t he t h i r d s tage . The l as t two books o f t he
Cu l l avagga a re s t i l l l a t e r , and t he Pa r i vd ra i s t he l a tes t o f a l l .
l hus , f r om the f i r s t r i vu l e t o f sma l l and de f i n i t e nuc leus , t he
. ' i . naya has reached i t s p resen t f o rm i n a t l eas t f i ve s tages?5 .
c . C . P a n d e , S O B : 3 .
K . L . H a z r a . P L L : 1 3 4 .
B , C . L a w , H P L : 4 2 .
G . C . P a n d e , S O B : L 7 - L 8 .
28
In compar i son be tween t he scheme o f B . C . Law and t ha t
o f T . W. Dav ids . t he l a te r i s mo re gene ra l one i n wh i ch t he
ma jo r pa r t s o f t he V inaya P i taka , name ly , t he Su t ta V ibhanga
and the Khandaka . f a l l i n to the s i x th s t ra tum. The S t l a and the
Pa t imokkha in to the th i rd s t ra tum: and . no men t ion o f t he
Par i va ra i s ava i l ab le i n h i s t ab le " .
3. Chronology of the Abhidhamma" Pilaka
The Abh idhamma P i l aka known as the Baske t o f Spec ia l
Doc t r i ne o r Fu r t he r Doc t r i ne , i s t he t h i r d and h i s t o r i ca l l y t he
la res t o f t he t h ree Baske t s . Un l i ke t he Su t t a and V inaya , t he
seven Abh idhamma wo rks a re no t gene ra l l y c l a imed t o r ep resen t
t he wo rds o f t he Buddha h imse l f bu t o f d i sc i p l es and g rea t
scho la r s . Neve r the less , t hey a re h i gh l y ve re ra ted , pa r t i cu l a r l y
i n Bu rma . These a re no t sys tema t i c ph i l osoph i ca l t r ea t i ses bu t a
de ta i l ed scho las t i c r ewo rk i ng , acco rd ing to schemat i c
c l ass i f i ca t i ons , o f doc t r i na l ma te r i a l appea r i ng i n t he Su t t as . As
such they rep resen t a deve lopmen t i n a ra t i ona l i s t i c d i rec t i on o f
summar ies o r numer i ca l l i s t s t ha t had come to be used as a
bas i s f o r med i ta t i on among the more mys t i ca l l y i nc l i ned ,
con t r i bu ted to the P ra j f i ap d rami td l i t e ra tu re o f Mahay ana
Buddh i sm. t he f o rm p redom inan t i n Eas t As ia . The t op i cs dea l t
w i t h i n t he Abh idhamma books i nc l ude e th i cs . psycho logy , and
ep i s temo lo gy .
As rhe l as t ma jo r d i v i s i on o f t he canon . t he Abh idhamma
co rpus has had a checke red h i s t o r y . I t was no t accep ted as
canon i ca l by t he Mahasa igh i ka schoo l , t he f o re runne rs o f
Mahay ana . Ano the r schoo l i nc l uded w i t h i n t he Abh idhamma
d iv i s ion mos t o f t he Khuddaka N ikaya , t he l a tes t sec t i on o f t he
Su t ta P i [aka . And va r ious Mahdydna tex ts have been c lass i f i ed
as A t t l t i dhamrna . i nc lud ing the P ra j f i apd rami td -su t ras i n T ibe t
and , i n Ch ina , t he D iamond Su t ra .
G . C . Pande obse rves t ha t t he Ab l t i dhamma and i t s
ve rs i ous p robab i y g rew ou t o f t he Ma t i kas and i s f ound i n on l y
? 6 T . ' w R h y s D a v i d s . B I : 1 8 8 .
T t s e e a n a c c o u n t o f t h e t e r m i n K . R . N o r m a n , P L : 9 7 - 9 8
29
r w o s c h o o l s T h e r a v d d a a n d s a r v a s t i v d d a . T h e D h a r m a g u p t a s
a n d t h e K d i v a p i y a s a r e a l s o s u p p o s e d t o h a v e h a d a n. l b h i d h a r m a P i t a k a b u t t h e y w e r e s u b - s e c t s o f t h e S a r v d s t i v d d a
g r o u p . T h e T l t e r c t v a d a ' s A b h i d h a m m a c o n s i s t s o f s e v e n w o r k s :
D h a m m a s a n g a n i , V i b h a n g a , D h d t u k a t t h a , p u g g a t a p a f i f i a t t i ,
K a t h d v a t t h u , Y a m a k a , P a y y h a n a . T h e s a r v d s t i v a d a A b h i d h a r m a
a l s o c o n s i s t s o f s e v e n w o r k s : J f i d n a p r a s t h d n a a n d t h e s i xP a d a i a s t r a s w h i c h a r e : ( 1 ) S a r t g l t i p a r y a y a p a d a , ( 2 )
D h a r m a s k a n d h a , ( 3 ) P r a j i i a p t i p d d a , ( 4 ) V i j f i a n a k d y a p d d a , ( 5 )
D l t d . t u k a y a p a d a , a n d ( 6 ) P r a k a r a n a p d d a , " . A n e x a m i n a t i o n o f t h el i t l e s o f t h e s e t e x t s , h o w e v e r , s h o w s t h a t o n l y o n e , v i z . t h eD h a t u k d . y a r e s e m b l e s a n y o f t h e T h e r a v d . d i n t e x t s , a n d w e m u s t
: i t h e r a s s u m e t h a t t h e n u m b e r s e v e n i n e a c h c o l l e c t i o n i s a: o i n c i d e n c e , o r d e d u c e t h a t t h e s a r v d s t i v a d i n s w e r e a w a r e o f: l r e n u r n b e r o f t e x t s i n t h e T h e r a v d d i n A b h i d h a m m a p i t a k a a n d
J e l i b e r a t e l y r e f u t e d t h e i r t e x t s a n d r e p l a c e d t h e m b y n e w o n e s, r f t e r t h e s c h i s m ' e .
T h e s e v e n w o r k s o f t h e A b h i d h a n t m a p i t a k a , a l t h o u g h
r a s e d o n t h e c o n t e n t s o f t h e B u d d h a ' s d i s c o u r s e s , d e a l w i t h
; e l e c t e d a n d s p e c i f i c t o p i c s w h i c h f o r m t h e b a s i s f o r t h e l a t e r
: h i l o s o p h i c a l i n t e r p r e t a t i o n s . T h e f o l l o w i n g i s a b r i e f a c c o u n r
r n e a c h a n d e v e r y o f t h e s e v e n A b h i d h a m n t a w o r k s i n t h e p d t i
" e r s i o n :
Dhammasanga4 i (Summary o f Dhamma) : An enumera t i ono f t he en t i t i e s cons t i t u t i ng rea l i t y . I n p rac t i ce , i r i s apsycho log i ca l l y o r i en ted manua l o f e th i cs f o r advancedmonks bu t l ong popu la r i n Cey lon .
V ibha r tga (D iv i s ion o r C lass i f i ca t i on ) : A de f i n i t i on o ft hese en t i t i e s f r om va r i ous po in t s o f v i ew , a k i nd o fsupp lemen t t o t l r e Dhammasanga ry i , r r ea t i ng many o f t hesame top i cs .
Dh i l t uka t t he (D i scuss ion o f E lemenrs ) : A c l ass i f i ca t i on
the e l emen ts o f r ea l i t y acco rd ing t o va r i ous l eve l so rgan iza t i on , ano the r supp lemen ta ry work .
P a n d e , S O B : l - 2 .
N o r m a n , P L : l O 7
o f
o f
G . C .
K . R .
30
Puggalapaf i f ia t t f (Designat ion of Person) : An in terest ing
psycho log i ca l t ypo logy i n wh i ch peop le a re c l ass i f i ed
acco rd ing to the i r i n te l l ec tua l acumen and sp i r i t ua l
a t ta inmen ts . l a rge l y ^ co l l ec t i on o f exce rp ts f rom the
Angu t ta ra N ikaya o f t he Su t ta P i taka , c lass i f y i ng human
cha rac te r i s t i c s i n r e l a t i on ro s tages on t he Buddh i s t pa rh ;
gene ra l l y cons ide red t he ea r l i es t Abh idhamma tex t .
I {a th r t va t thu (Po in t s o f Con t rove rsy ) : A l a te r work
d i scuss ing the con t rove rs ia l doc t r i na l po in t s among the
va r ious anc ien t schoo ls - a t t r i bu ted to Mo g ga l i pu t ta ,
p res iden t o f t he t h i r d Buddh i s t Counc i l , t he on l y wo rk i n
t be Pa I i canon ass igned t o a pa r t i cu l a r au tho r ; h i s t o r i ca l l y
t he mos t impo r tan t o f t he seven . t he Ka thava t t hu i s a
se r i es o f ques t i ons f r om a he re t i ca l ( i . e . non -The ravada )
po in t o f v i ew . w i t h t he i r imp l i ca t i ons re fu ted i n t he
ans wers ; t he l ong f i r s t chap te r deba tes the ex i s tence o f a
sou l .
Yamaka (Pa i r s ) : Dea l i ng w i th bas i c se ts o f ca tego r ies
a r ranged i n pa i r s o f ques t i ons . a se r i es o f ques t i on on
psycho log i ca l phenomena . each dea l t w i t h i n two oppos i t e
ways .
Pa l l hEna (Ac t i va t i ons o r Causes ) : A comp lex and
vo lum inous t r ea tmen t o f causa l i t y and 23 o the r k i nds o f
re l a t i onsh ips be tween phenomena . men ta l o r ma te r i a l .
Abou t t he ch rono logy o f t he Abh idhamma i n a l l , K . R .
No rman obse rves t ha t t he Abh idhamma i s l a t e r t han t he res t o f
t he canon . The re i s no men t i on i n t he ch ron i c l es o f r ec i t i ng t he
Abh idhamma a t t he f i r s t o r second counc i l s , a l t hough t he
Mahavamsa s ta tes t ha t t he a rahan ts who he ld t he second
counc i l knew the T ip i l aka . The Mahasa igh i kas who sp l i t f r om
the Theravad ins a f te r t he second counc i l a re sa id to have
re fu ted t he Abh idhamma. Th i s p resumab l y means t ha t t he re was
no th ing co r respond ing exac t l y t o t he Pd I i Abh idhamma i n t he i r
ca [on ; f r ou r wh i ch i t may be deduced t ha t t he Abh idhamma d id
no t ex i s t a t t ha t t ime , o r a t l eas t was no t r ecogn i zed as
canon ica l ' 0 .
4
6
8 0 O p . C i t 9 6
7
3 l
T r a d i t i o n a t t r i b u t e s t h e s e b o o k s t o t h e B u d d h a h i m s e l f .
B u t i t i s e s t a b l i s h e d i n E B C t h a t . a s a m a t t e r o f f a c t , t h e y r n u s t
h a v e b e e n p r o d u c e d d u r i n g a p e r i o d o f t w o o r t h r e e h u n d r e d
V e a r s , b e g i n n i n g f r o m t h e s e c o n d o r t h i r d c e n t u r y a f t e r t h eB u d d h a ' s d e a t h . T h e b o o k s m a y b e c o n s i d e r e d i n t h r e e g r o u p s
. i c c o r d i n g t o t h e i r t i m e o f c o m p i l a t i o n : e a r l y , r n i d d l e a n d l a t es r o u p s s r . N o w , w e p u t t h e m a c c o r d i n g l y i n r o t h e f o l l o w i n g
; h a r t :
Tab le 5 :
F I R S T P E R I o D I . D h a m n t a s a n g a n i
2 . V i b h a n g a
3 . P u g g a l a p a f i f i a t t i
4 . D h A t u k a t h 1
5. Kat l tdva t th t t
Secor . ro PERIoD
T T T I R o P E R I o D 6 . Y a m a k a
7 . Pat thdna
I t i s no t i ceab le t ha t Buddhaghosa p rev ious l y pu t t he seven:ooks i n ano the r ch rono log i ca l o rde r and sough t t o a rgue f o r: r e i r genu ineness as t he Buddha ' s wo rds . Acco rd ing t o h im they. hou ld f o l l ow t he o rde r : Dhammasa rygan i , V ibhanga ,
)hA tuka thd , Pugga lapa f i f i a t t i , Ka thdva t thu , Yamaka , and Pa l t. dna . EBC j us t s l i gh t l y exchanges t he pos i t i on o f Dhd tuka thd ,
. )ugga lapa f i . f i . a t t i . A b igge r d i f f e rence i s seen i n the Ch inese
:ans la t i on o f t he Saman tapAsdd ika where the Pugga lapa f i f r a t t i
, nd Ka thdva t thu come a f te r t he Yamaka and Pa t thdna . As to- u i l d t he i r genu ineness , Buddhaghosa s ta tes t ha t t he t ex tua l
r de r o f t he Abh idhamma o r i g i na ted w i t h Sd r i pu t t a , who a l so
: e re rm ined t he numer i ca l o rde r i n t he Pa t t hdna . Sd r i pu t t a i s- : po r t ed t o have done t h i s t o make i t easy t o l ea rn , r emember ,
D h i r a s e k e r a , E B C . 1 : 7 5 b s q .
32
s tudy and t each t he Dhamma. And , t o gua rd aga ins t accusa t i ons
tha t t h i s wou ld mean tha t t he Abh idhamma was no t Buddha-
vacana , Buddhaghosa goes on t o say t ha t Sa r i pu t t d was no t t he
f i r s t t o unders tand the Abh idhamma, fo r t he Buddha was the
f i r s t abh idha rnmikan .
Buddhaghosa ' s conv i c t i on wou ld encoun te r t he s ta temen t
by B . C . Law tha t i n dea l i ng w i t h t he ch rono logy o f t he seven
t rea t i ses . we can on l y ma in ta i n t ha t t he o rde r i n wh i ch t hese
t rea t i ses a re enumera ted can no t be i n te rp re ted as t he o rde r o f
t he ch rono logy . Any a t t emp t a t es tab l i sh i ng such an
in te rp re ta t i on wou ld be v i t i a ted by the fac t t ha t rhe o rde r o f
enumera t i on i s no t i n a l l cases t he same . To g i ve examp le B . C .
Law no tes tha t i n M i l i nda Pa f i ha the o rde r i n wh ich these books
a re i l r en t i oned i s : Dhammasangan i (Dhammasa rhgaha as
Buddhaghosa ca l i s i t ) , V i bhanga , Dhd tuka tha . Pugga lapa f i f i a t t i ,
Ka thava t t hu . Yamaka , and Pa tyhana , So t he o rde r r eco rded i n
EBC o f ch rono logy i s p robab l y based on t he M i l i nda Pa f rha . B .
C . Law ho ld tha t an i nqu i r y i n to the Su t tan ta backg round o f t he
Abh id .hammap i taka becomes a des ide ra tum and we may lay
down a gene ra l ch rono logy i n t hese t e rms : The c l ose r t he
connec t i on w i t h t he Su t t a ma te r i a l s , t he ea r l i e r i s t he da te o f
compos i t i on . On t h i s bas i s and i n v i ew o f some d ia l ec t i ca l
f ea tu res B . C . Law obse rves t ha t t ha t Pugga lapa f r f t a t t i i s t he
f i r s t book o f t he Abh idhamma P i t aka . And h i s own o rde r f o r t he
seven t r ea t i ses i s as f o l l ows " .
82 I ( . R
* 3 B . C
N o r m a n , P L : 9 8
L a w . H P L : 2 l - 2 2
33
i
T a b l e 6 :
l . Pugga lapa f i f i a t t i
2 . V ib l t anga
( a ) D h a m m a s a r y g a f i -
D h a t u k a t h a
( b ) Y a m a k a
( c ) P a t t h a n a
3 . K a t h a v a t t h r t
T h e p r i o r i t y o f t h e P u g g a l a p a i i f i a t t i i n r h e B . C . L a w , s
: h r o n o l o g y i s s u p p o r t e d b y K . R . N o r m a n w h o h o l d t h a r d e s p i t u
r s p r e s e n c e i n t h e A b h i d h a n t n t a P i t a k a , t h e P u g g a l a p a f i f i a t t i' r v e s m u c h , i n b o t h f o r m a n d c o n t e n t , t o t h e S u t t a p i t a k a . T h e
1 0 n - l n e t a p h y s i c a l n a t u r e o f t h e b o o k i s e m p h a s i z e d b y t h e f a c t
: h a t i n i t p u g g a l a i s n o t u s e d i n t h e s e n s e o f " u n d e r l y i n g
r e r s o n a l i t y " , w h i c h i s f o u n d i n t h e K a t h a v a t t h u a r , d t l n e M i t i n d a
. D a r 1 h a , b u t s i m p l y i n t h e s e n s e o f " p e r s o n , i n d i v i d u a l " . T h i s
. : e l p s i n s u p p o r r i n g r h e v i e w r h a r t h e P u g g a l a p a f i f i a t t i i s t h e
: a r l i e s t o f t t r e A b h i d h a m m a t e x t s 8 4 .
F o r t h e l a y i n g o u t o f h i s a c c o u n t o f t | n e A b h i d h a r n n t a r e x r s ,
i : . R . N o r m a n f o l l o w s t h e o r d e r s u g g e s t e d b y B . C . L a w w h e r e
. : r e P a t t h d n a i s t h e l a s t b o o k . H e , h o w e v e r , p r e f e r s t h e l a s t
: o s i t i o n o f t h e Y a m a k a t o t h a t o f P a t t h a n a , s a y i n g t h a t s u c h a- j x r , w h i c h s e e m s t o b e i n t e n d e d f o r s o t n e o n e w h o h a s a l r e a d y' : u d i e d t h e s y s t e m , b u t w i s h e s t o b e c o m e f u l l y c o m p e t e n t i n i t ,
. p e r h a p s t h e l a t e s t o f t h e b o o k s i n t h e A b h i d h a m m a P i t a k a " .
I n B . C . L a w ' s s c h e m e o f s t r a t i f i c a t i o n f o r t h e w h o l e T t p i l
) . a . t h e A b h i d h a m m a t e x t s s c a t t e r i n t o t h e t h r e e s t r a t a : ( 1 ) t h e' , 4 g a l a p a f i f i a t t i a n d t h e V i b h a n g a i n t h e f i f t h s r r a t u m , ( 2 ) t h e
' . . t r l t a v a t t h u i n t h e s i x t h s t r a t u m , a n d ( 3 ) t h e D h d t u k a t h d , t h e
i : R . N o r n t a n , P L : l O 2
) p . C i t . : l O 6 .
34
Yamaka . and the Pa t thana i n the seven th s t ra tum '
Un fo r t una te l y . t he Dhammasangan i i s no t men t i oned i n B . C .
Law ' s t abu la t i on " . Whe reas T . W. Dav ids i s much mo le gene la l
t o pu t a l l o f t hem in to the ten th and l as t s t ra tum o f h i s scheme
wi t l r t he no te tha t t he l as t o f wh ich i s t he Ka thdva t thu and the
ear l i es t p robab ly the Pugga lapa i i t i a t t i " -
On be ing aware o f t he pos i t i on o f t he Su t ta P i taka as the
mos t subs tan t i a l impor tance among the rema in ing o f t he
Buddh is t canon ica l l i t e ra tu re we sha l l l ese rve the nex t who le
chap te r f o r an accoun t o f i t s i n a ch rono log i ca l p rospec t i ve .
8 6 B . C ,
t t T . w
L a w , H P L : 4 2 .
R h y s D a v i d s , E 1 : 1 8 8
CI{APTER 2z
CHRONOLOGICAL SURVEY
OF TI{E j|r,II<AYAs'
The chap te r w i l l be rese rved f o r t he ch rono log i ca l su r vey
o f t he f i ve N i kayas as a who le and t ha t o f t he i r spec i f i ed
d i v i s i ons and subd i v i s i ons whe reve r t he re a re som-
ch ro r ro l og i ca l c l ues a f f o rdab le . Buddhaghosa says t ha t i n t henar row mean ing the 5 l l i kayas deno tes 5 d i v i s i ons o f t he Su t ta
P i taka , bu t i n t he w ide r mean ing the 5 N ikAyas cove r a l l t he
T ip i yaka , t ha t i s , i nc lud ing the V inaya P i taka and the
.abh idhamn ta P i l aka wh i ch , i n t h i s conv i c t i ona l p ropos i t i on ,
r vou ld be i nc luded i n the Khuddaka N ikdya l . T . W. Rhys Dav ids '
\ ugges t i on o f t he i r impo r tance i n any sea rch f o r ob jec t i ve and
sys te rna t i c know ledge abou t t he fundamen ta l Buddh ism i s
, i ppa ren t i n h i s s t a temen t : " t he . . . g rea t d i v i s i on i s t he Su t t a P i t, . t ka . . . and he re we come to t he sou rces o f ou r know ledge o f t hei r t os t anc ien t Buddh i sm"z . I t i s r ea l l y advan tageous f o r us t o
nave t he who le Su t t a P i t aka whose compos i t i on i s p r i o r t o t he
:a r l i es t Buddh i s t sch i sm a t l eas t i n i t s sc r i p tu ra l appea ranc -
hough t h i s does no t necessa r i l y f o l l ow t ha t t he re wou ld have: ro t been any l a te r r ecen t i on and ed i t o r i a l t ouch ing , expu rga t i on
- i r r d add i t i on . I n t ha t , howeve r , t he re i s no t r ace o f any
sec ta r i an b i as . I n h i s op in i on , t he f i r s t f ou r A / i&dyas ' had been
lu t t oge the r ou t o f o l de r ma te r i a l ' : .
I n s o m u c h a s t h e d o c t r i n a l i n s t i t u t i o n i s c o n c e r n e d , t h e' t ' i k a y a s r e f l e c t t h e f i r s t a n d f o r e r n o s t p h a s e i n t h e d e v e l o p m e n t
, f B u d d h i s t t h o u g h t w h e n t h e S a r h g h a ' w a s , i n a p p e a r a n c e a t
. i a s t , d o c t r i n a l l y o n e ' . T h e d o c t r i n e t h e n c h a r a c t e r i z e d b y
. i m p l i c i t y a n d s p o n t a n e i t y , i n t u i t i o n a n d s o m e h o w
- " n s o p h i s t i c a t e d , w a s f o r g u i d i n g t h e e m a n c i p a t i o n - l o v i n g p e r s o n
C . L a w , H P L : 1 8 .
W . R l r y s D a v i d s , H L B : 4 0
C . P a n d e , S O B : 1 9 .
ts
I
G
t owa rd an e rd o f su f f e r i ngup t o t he round -shaped and
36
and no r f o r ana lys i s o r i ns t i t u t i onnon -ques t i onab le . sys tem.
To make a r examp le abou t i t s s imp l i c i r y : khandha , a r e rmfo r t he psychophys i ca l s t r uc tu re o f a man began w i t h a schemeo f r h ree khandhas . l a t e r i t deve roped t o f ou r khandhas , andf i na l l y ro fu l l - f l edged f i ve khandha scheme. The much la te rte rm i s upadana-khand .ha tha t assumes a fu l l - f l edged theo ry o fana t ta - and a concepr iou o f v i f t . f i ana tha t has t rave led fa r f romi t s o r i g ina l f o rm ' S ta r t i ng f rom the o r i g ina l d i s t i nc t i on be tweenkaya o r rupa and v i f l t i a r ya ( c i t t a ) , psycho log i ca r ana lys i s i n t heN ikayas a r r i ved a r t h i s sub t re r concep t i on th rough anin te rmed ia re s tage and was i t se l f supe rseded i n t l he Abh idha rmas tages .
The 5 N ikayas , name ly , D Igha N ikayas , Ma j j h imaNikayas , samyut ta. Nikaya, Angut tara Nikdya, and Khudd.akaN ikaya . a re r rad i t i ona l l y pu t on the same foo t i ng . T . w . RhysDav ids - howeve r , r ecogn i zes t he f i r s t z as one s i ng le bookwh i ch ' i s i n 2 vo lun€s , so t o speak . ca l l ed respec t i ve l y D ighaand Ma j j h ima - t ha t i s ro say . l ong and o f med ium leng th6 . I tcon ta i ns 186 d i a l ogues o f Go tama a r ranged acco rd ing ro t he i rl eng th . They a re d i scuss ions on a l l t he re l i g i ous andph i l osoph i ca l po in t s o f t he Buddh i s t v i ew o f l i f e ' , . Thesed ia l ogues a re t hus mos t genu ine and au tho r i r a r i ve , bu t t he i ra r rangemenr acco rd ing t o r he l eug th and no t t o t he sub jec t t heya re re la t i ng to make s i t no t easy fo r anyone to l ook fo r t hes ta temen t o f doc t r i ne on any pa r t i cu l a r po in t wh i ch i si n te res t i ng h im a t r he momen t . T . w . Rhys Dav ids assumes t ha t' i t was ve ry l i ke l y j us t t h i s cons ide ra t i on wh i ch l ed t o t hecomp i l a t i on o f t he o the r two co l l ec t i ons ' , , name ly . t heAngu t ta ra N ikaya and the Sa myu t ta N ikaya .
' O p . C i t . : L 3 ., O p . C i t . : 4 0 .
o o r t o t r a n s l a t e m o r e' T . W . R h y s D a v i d s ,t ( ) p . c i t . : 4 l - 4 ? .
i d i o m a t i c a l l y ,
H L B : 4 0 - 4 1
l o n g e r a n d s h o r t e r
37
Pro f . K . T . S . Sa rao ' s obse rva t i on , howeve r , does no t
comp ly w i t h t he ch rono log i ca l d i s t i nc t i on be tween t he 18o
d ia l ogues and t he l a te r 2 co l l ec t i ons . He dea l s w i t h t he 4
equa l l y as t he Buddha ' s say ings wh i ch we re ' co l l ec ted t oge the r
by h i s d i sc i p l es i n t o t he f i r s t 4 N t kdyas ' , a r r i v i ng a t t he
i r i s ro r i ca l i dea t ha t : "The f i r s t 4 N i kayas be long t o t he ea r l i e r
pa r t o f t he Canon and i n l anguage and s t y l e t oo , t he re i s no
cssen t i a l d i f f e rence amongs t t hemse l ves " . K . T . S . Sa rao j us t
pushes the l as t N i kaya , t he Khuddaka N ikaya to the younger
l oo tho ld , say ing : " t he deve loped doc t r i ne f ound i n t he ce r t a i n
sn ra l l e r books espec ia l l y t he Buddhava lnsa , Ca r i ya P i t aka ,
Pe tava t thu , V imdnava t thu shows tha t t hey a re younger than
rhe f i r s t N i kavas "e .
I t i s no t l i ke l y t ha t t l l , e 2 ensu ing N i kaya a re necessa ry t o
be j us t t he re - compos i t i on o f t he 2 i n i t i a t i ve ones i f we ho ld
rha t t he succeed ing compos i t i ons mus t be d i s t i ngu i shab le by t he
la te f pecu l i a r i t i e s . Jus t t he a r rangemen t o f t he su t t as acco rd ing
ro t he i r l eng th as i n t he f i s t 2 N i kdyas , o r t o t he numbered
dhamma they t rea t as i n t he Angu t ta ra N ikdya , o r t o t he
iub jec ts they a re spec i f i ed i n t he Sar .nyu t ta N ikdya , i s no t much
o f a conv inc i ng ev idence f o r d i v i d i ng t hem i n to f o rmer and
la te r s t ages .
The d i f f i cu l t y i n any a r t emp t t o f i nd ou t t he t r u th o f t h i s
r ssue i s t ha t t he N i kayas deve loped ' i n da rk ; and t he i r h i s t o r y
Jan be recove red i n t he f o rm o f a se r i es o f con jec tu res t .
J ccoun t f o r t he f ac t wh i ch t hey exh ib i t " o , i n o the r wo rds , mos t
. r f t he i ssues to be pu t under ques t i on sugges ted by t } re N ikdyas
l l ave t o be so l ved , so f a r as so lu t i on i s poss ib l e a t a l l , on t he
i r as i s o f t he ve ry t ex t s t hemse l ves ' by t he compar i son o f t he
:na te r i a l wh i ch t hey o f f e r us . The h i s t o r y o f Gospe l - c r i t i c i sm i s
r n r ea l i t y a h i s t o r y o f t h i s p rocess ' " .
As t o t he s t r a t i f y i ng o f a lmos t a l l t he t ex t s , i t i s d i f f i cu l t
o f i x t he i r t ime w i t h ce r t a i n t y on t he t i r ne ax i s un i t i zed by
K . T .
t . E .
o p .
S . S a r a o , O N A I B : 3 0
C a r p e n t e r , B N C : 3 O 3
C i r . : 2 9 Q .
38
yea r o r decade , we can on l y say some th ing w i t h s t r ongconv i c t i on on t he t ime ax i s d i v i ded by qua r re r o f cen tu r ) , . ha l fo f cen tu r y o r eve [ l onge r span . say . t he da te o f N i kayas was pu ti n t he l a te r ha l f o f t he f ou r t h cen ru ry B .C . by t he Ka thava t t h l t t " .The cou rse o f i t s f o rma t ion and g row ing was p robabry fa l l sbe rween t he age o f Upan i sad as t e rm inus an te quem and t ha t o fthe Ab l t i dhamma and o the r Buddh is t sec ra r i an l i t e ra tu re aste rm inus ad . quem" . on accoun t o f ' t he fac t t ha t t he 4 N ikayasdo no t t , ake much no t i ce o f t he i ssue con tes ted by the ea r l i e rsec t s K . T . s . sa rao accep ts t ha t t he second Buddh i s t counc i lshou ld be marked as t he t ime when t he compos i t i on o f t he 4N ikayas comp le ted ' . .
B . C . Law ' s t r ea tmen t . neve r the les s . pu t s no t on l y t he 4bu t t he who le mass o f 5 N i kayas on t he same range . hede f i n i re l y obse rves rha t t he Su t ta P i taka compr i s ing the 5N ikayas ce r ta in l y wou ld come ro comp le t i on be fo re thecompos i t i on o f t he M i l i nda Pa f l ha ' , ' i n wh ich au tho r i t a t i vepassages a re quo ted f r om the t ex t s o f t h i s P i t aka , i t ce r t a i n
ins tances by men t ion o f t he name o f t he sou rces . We can go
fu r the r and ma in ta in tha t t he Su t ta P i yaka was c losed a long
w i th the en t i re Pd l i canon and when the canon was f i na l l y
rehea rsed i n Cey lou and commi t t ed t o w r i t i ng du r i ng t he re i gn
o f k ing Vayyagdman i ' . The re fo re . t he Su t ta P i taka as
au tho r i t a t i ve sou rce o f t he Buddha ' s t each ings cou ld supposed l y
be i n ex i s t ence as ea r l y as t he f i r s t ha l f o f t he second cen tu r y
B .C . so l ong as t he da te o f k i ng M i l i nda i s conce rned 'u .
The Sa f i c i and Ba rhu t i nsc r i p t i ons da ted i n t he l ump
the m idd le o f t he second cen tu r y B . C . push t he compos i t i on
" G . C . P a n d e . S O B : 1 5 .
" O p . C i t . ' . 2 ' /1 ' K . T . S . S a r a o . O N A I B : 3 1 .t t T h e M i l i n d a P a i i h a i s a l i v e l y d i a l o g u c o n B u d d h i s t d o c t r i n e w i t h q u e s t i o n s a n d
d i l e n r n r a s p o s e d b y K i n g M i l i n d a - t . e . M e n a n d e r , G r e e & r u l e r o f a l a r g e I n d o -
G r e e k c m p i r e i n t h e l a t c 2 " d c e n t u r y B . C . - a n d a n s w c r e d b y N a g a s e n a , a s e n i o rm o n k ; c o m p o s c d i n n o r t h e r n I n d i a i . n p e r h a p s t h e 1 " o r 2 " 0 c e n t u r y A . D . ( a n dp e r h a p s o r i g i n a i i y i n S a n s k r i t ) b y a n u n k n o w n a u t h o r , t h e M i l i n d a P a f i h a i s o n en o n c a n o n i c a l w o r k w h o s c a u t h o r i t y w a s a c c e p t e d i m p l i c i t i y b y s u c h c o m m e n t a t o r sa s B u d d h a g h o s a . w h o q u o t e d i t f r e q u e n t l y
' u B . C . L a w . H P L . 2 7
i n
o f
I
IIIII
39
rhe 5 N i kayas back t o a b i t ea r l i e r da te by men t i on ing t he wo rds
as bhdnaka and pa f i canekay i ka ' - . wh i ch a re used as d i s t i nc t i ve
ep i t he t s o f a number o f Buddh i s t dono rs . Obse rv i ng t ha t t he
.Y i kayas , had been pu t t oge the r a t a pe r i od abou t ha l f way
re tween t he dea th o f t he Buddha and t he access ion o f A ioka 'E
Pro f . T . W. Rhys Dav ids pu t s i n t o e f f ec t t ha t be fo re t he wo rds
such as pa f r canekay i ka , su t tan t i ka ' " , su t tan tak in i2o , and pe tak i "
were e rnp loyed as the spec ia l ep i the ts , t he 5 N ikayas o f t l r e Pd l i
r anon mus t have been we l l known and we l l es tab l i shed " .
The da te o f A ioka " i s a l so adop ted as a po in t o f t ime by' . r ' h i ch rhe compos i t i on o f Su t ta P i l aka may be da ted . The
; r re r r t i on o f t he word 'Pa f i ca N ikdya ' i n t he Cu l l avagga i i
V i naya ) , whose da te cou ld be ass igned t o a pe r i od wh i ch
rmnred ia te l y p receded t he A iokan age (be fo re 265 B .C . ) ' 0 ,
: nab les us t o push t he compos i t i on o f t he 5 N i kAyas back t o t he
: r r ne as ea r l y as t he beg inn ing o f t he t h i r d cen tu r y B .C . i n t he
success iona l o rde r : 5 N i kayas *>V inaya Cu l l avagga +A iokan
rge . I t does no t seem to fo l l ow tha t t he f \ ve N ikdyas o f t l r e Pd l i
; anon had been a l r eady popu la r i n t he ea r l y t h i r d cen tu r y B .C .
We can no t assume tha t t he compos i t i on o f a l l t he canon i ca l
r ooks , o f i nd i v i dua l su t t as o r paSsages we re necessa r i l y
Jomp le te d by t ha t t ime .
T h e t e r m i n u s a d q u e m o f t h e i r c o m p o s i t i o n c o u l d b e
i s s i g n e d t o t h e t i m e w h e n T h e r a M a h i n d a c a m e t o S r i L a n k a
. : . f t e r t h e t h i r d C o u n c i l h a d b e e n o v e r r 5 . I t c a n b e s a f e t o a s s u m e
: h a t ' t h e c a n o n b e c a m e f i n a l l y c l o s e d S o m e t i m e b e f o r e t h e
- O n e w h o i s w e l l v e r s e d i n , o r k n o w s b y h e a r t , t h e f i v e N i k a y a s .
! G . C . P a n d e , S O B : 1 9 .
' . A . m a n w h o k n o w s t h e s u t t a n t a b y h e a r t .
. { f e m i n i n e f o r m o f s u t t a n t i k a .
" O n e w h o k n o w s r h e P i t a k a b y h e a r t .
B . C . L a w , H P L : 2 8 .
T h e l a s t m a j o r e m p c r o r i n t h e M a u r y a n d ) " n a s t y
o f B u d d h i s m d u r i n g h i s r e i g n ( c . 2 6 5 - 2 3 8 B . C . )
r e l i g i o n .
K . L . t l a z r a , P L L : 1 5 9 .
B . C . L a w , H P L : L 4 .
o f I n d i a w h o s e v i g o r o u s p a t r o n a g ef u r t h e r e d t h e e x p a n s i o n o f t h a t
40
b e g i n n i n g o f t h e c h r i s t i a n e r a . T h u s , w e c a n s a f e i y f i x t h e l a s tq u a r t e r o f t h e f i r s t c e n t u r y B . C . a s t h e l o w e r l i m i t , , u .
I n t he l o - l aye r scheme p roposed by T . w . Rhys Dav ids t he4 'u l aye r i s rese rved fo r t he who le mass o f 4 N ikayas o f wh ich
rhe D lgha N ikaya i s cons ide red as ea r l i es t excep t f o r t hec los ing passage a t t he end o f t l ne Mahdpar in ibbdna su t ta . Thepassage ' as was po in ted ou t by B . c . Law , be longs t o t heMauryan pe r i od , r e l a tes t he d i s t r i bu t i on o f t he Buddha ' sco rpo ra l r e l i c s a f t e r c rema t i on .
The concu r ren t o f t he f i r s t f ou r N ikdyas as a who le i s a l sod i sag reed on by B . c . Law who . on t he g round t ha t . i n t heD{ gha N i kaya t he s ro r y o f Mahagov inda , has assumed theear l i e r f o rms o f J a takas cha rac re r i zed by the conc lud ingiden t i f i ca t i on o f t he Buddha , rhe na r ra ro r o f t he s ro ry , w i th i t sl re ro , whereas i n t he Angu t ta ra N ikaya the s to ry i s a s imp lech ron i c l e o f seveL pu roh i t as (an anc ien t son o f P r ime M in i s t e r )'w i thou t rhe i den t i f i ca r i on " ' , ass igns imp l i c i t l y t he p r i o r i t y t othe Angu t ta ra N ikaya . we shou ld conc lude th i s sec t i on he rew i th B . c . Law 's warn ing : 'w i thou t d i sc r im ina r ing the d i f f e ren ts t r a ta o f l i t e ra r y acc re t i ons i t w i l l be dange rous t o r e l ega te a l lt he fou r N ikayas to the ea r l y s tage o f t he Pd . l i canon ' ro .
A. Strati f ication and Dating of the Digha lyikdya a,ndtlae |Vlajjhima Nik iiya:
As a l r eady men t i oned . on l y t he D tgha N i kaya , t r ea ted asone un i t by T .w . Rhys Dav ids . sha re t he equa l f oo t i ng w i t h t heMa j j l t i r na N ikaya as the mos t genu ine say ings o f t he Buddhaembod ied i n t he 186 d i a l ogues . I t shou ld be no ted he re t ha t t hed i scou rses o f m idd le l eng th i n t he l a t t e r a re h i gh l y f i t t i ng , i tseems . t o t he l eng th o f a no rma l se rmon de l i ve red b . v t heBuddha whereas i n t he D lgha N ikaya seve ra l l eng thy su t tasha rd l y a re t he reco rd o f ac tua l s i ng le se rmon . The Buddha
' " Q p . C i t . : L Z .
" n . i i : z z o f f .r o K . L . H a z r a . P L L : L 5 2
" O p . C i t . : ! 5 3 .
A 1
i r imse l f i s t he ch ie f i n t e r l ocu ro r and seve ra l ma in d i sc i p l es o fh i s p l ay t he p rom inen t r o l e i n r hose d i a l ogues . I n gene ra l t hey: re t he d i scuss ion o f a l l t he po in t s r e l a t i ng t o r he re l i g i ous andrh i l osoph i ca l i n Buddh i s t l i f e . o .
1. The Digha Nikiiya:
The D Igha N i kAya , ' con ta i ns 34 su t t as i n t h ree g roups o r- l i v i s i ons . A l t hough T . W. Rhys Dav ids does no t r ecommend to:ummar i ze t hose su t t as , say ing t ha t ' i t wou ld be wo rse t han:oo l i sh t o a t t emp t any desc r i p t i on o f t he i r con ren t s ' : z t he re t i l l. - ave been such t he a t t emp ts t o be pe r f o rmed , s&y , t ha t o f U Ko-ay who g i ves a b r i e f accoun t o f t he 3 d i v i s i ons o f t he D lgha' ; i kaya :
The f i r s t i s named D i v i s i on Conce rn ing Mora l i t y ' Th i s
: i v i s i on con ta i ns l 3 su t t as wh i ch dea l ex tens i ve l y w i t h va r i ous
: \ ' pes o f mo ra l i t y , name ly , M ino r Mo ra l i t y , bas i c mo ra l i t y
: pp l i cab le t o a l l ; M idd le Mora l i t y and Ma jo r Mo ra l i t y wh i ch
re mos t l y p rac t i ced by San tanas and B rahmanas . I t a l so
: i s cussed t he w rong v i ews t hen p reva len t as we l l as B rahm in. r ew o f sac r i f i ce and cas te , and va r i ous re l i g i o ' us p rac t i ces such
: s ex t reme se l f -mo r t i f i ca t i on " ' .
The second d i v i s i on i s named The La rge D i v i s i on whose
J su t t as ' a re some o f t he mos t impo r tan t ones o f t he T ip i t aka ,
: ea l i ng w i t h h i s t o r i ca l and b i og raph i ca l aspec t s as we l l as t he
: oc t r i na l aspec t s o f Buddh i sm. The mos t f amous su t t a i s t he' , I ahdpar in ibbdna su t ta tha t g i ves an accoun t o f t he l as t days
, f l d t he pass ing away o f t he Buddha and d i s t r i bu t i on o f h i s-e l i c s . Mahapadana su t t a dea l s w i t h b r i e f accoun ts o f t he l as t
: eve r r Buddhas and the l i f e s to ry o f t he V ipass l Buddha .
- )oc t r i na l l y impor tan t a re the two su t tas : t l l r e Mahdn iddna su t tar h i ch exp la i ns t he Cha in o f Cause and E f f ec t , and t he
T . W . R h y s D a v i d s . H L B : 4 1 .
T h e f i r s t b o o k o f t h e S u t t a P i l a k a , a l s o k n o w n a s t h e L o n g C o l l e c t i o n o r t h el o l l e c t i o n o f L o n g D i s c o u r s e s o r t h e D i a l o g u e s o f t h e B u d d h a ; S k t : . D i r g h a g a m a .
o p . C i t . i 4 L .
I - ko lay , GT : 25 .
A '
Mahasa t ipa t thana Su t ta dea l i ng w i th the fou r Me thods o f
S te ad fas t M ind fu lne s s and p rac t i ca l as pec ts o f Buddh is t
med i ta t i on " " .
The l as t d i v i s i on named 'Pa th i ka Vagga Pa l i ' con ta i ns 11
sho r te r d i scou rses o f m i sce l l aneous na tu re . They dea l w i t h t he
Buddha ' s r e j ec t i on o f w rong and seve re asce t i c i sm p rac t i ced by
fo l l owe rs o f many sec t s . They dea l a l so w i t h t he pe r i od i ca l
evotut io t r and d issotut ion of the universe, the accounts of
Un ive rsa l Monarchs and the th i r t y - two phys iognomic
cha rac te r i s t i c s o f a g rea t mao . The re i s one d i scou rse . S inga la
su t ta . add ressed to a young Br .ahmin show ing the du t i es to be
pe r fo rmed by member o f t he human soc ie t y . The l as r two
su t t as . Sang l t i and Dasu t t a ra . a re d i scou rses g i ven b1 ' t he
Venerab le Sa r ipu t ta and they con ta in l i s t s o f doc t r i na l t e rms
c lass i f i ed acco rd ing t o sub jec t ma t t e r and numer i ca l un i t s . The
s ty le o f t he i r compos i t i on i s d i f f e ren t f rom the o the r n ine
su t t as o f t he d i v i s i on " t .
I n gene ra l . an exam ina t i on o f a l l t he s t r a ta f i r s t p roposed
by T . W. Rhys Dav ids , and t hen mod i f i ed by o the r scho la r s
g i ves us the impres s ion tha t excep t f o r a ce r ta in number o f
tex ts i n t he V inaya P i taka , a lmos t a l l o f t he rema in ing tex ts o f
the T ip i t aka a re admix tu re to some ex ten t o f ea r l i e r and l a te r
e l emen ts - say . t he D Igha N i kaya desc r i bes many accoun t o f t he
Buddha ' s l i f e and a l so o f i nc i den t s t ha t t ook p l ace a f t e r h i s
pass ing away and even l a te r as po in ted ou t by B . C . Law in the
f i r s t chap te r o f h i s , 4 H is to ry o f Pd l i L i t e ra tu re .
We . anyhow. shou ld p l esuppose t ha t t he da te o f t he l a tes t
e lemen ts i n t he D Igha N ikaya do no t go beyond the second
pe r i ods . t ha t i s . 383 -265 B .C . as coun ted by B . C . Laq ' - who
says : 'We may , t hen , be j us t i f i ed i n ass ign ing t he who le o f t he
D igha N ikaya to a p le -A iokan age . t he re be ing no t l ace o f any
h is to r i ca l even t o r deve lopmen t wh ich m igh t have happened
a f t e r K ing A ioka . The on l y excep t i on t ha t one has t o make i s i n
O p . C i t . : 3 4
O p . C i t . : 3 9 .
B . C . L a w . H P L I J
II
43
r h e c a s e o f t h e c o n c i u d i n g v e r s e s o f t h e M a h a p a r i n i b b d n a s u t t a
r v h i c h w e r e i n t e r p o l a t e d , a c c o r d i n g t o B u d d h a g h o s a , i n C e y l o n
b y t h e t e a c h e r s o f t h a t i s l a n d " ' .
The p lac i ng o f t he D lgha N i kaya , by T . .W .
Rhys Dav ids ,
among the th ree o the r N ikayas , i . e . t he Ma j j h in ta N ikaya , t he
Sary ryu t ta N ikdya , and the Ang t t t t a ra N tkaya on the 4 th s t ra tumr8
i s con fu ted by K . L . Haz ra who ag rees w i t h B . C . Law on
obse rv i ng t ha t i t i s w rong t o r ega rd a l l t he 4 N i kdyas a re
ea r l i e r t han t t ' e Su t ta N ipd ta i s ' 3e .
I n t e rm o f f u r t he r s t r a t i f i ca t i on , L . Bapa t t n Annua l s o f
: l t e Bhanda rka r O r i en ta l Resea rch I ns t i t u t e d i sce rns t he t h ree
l i f f e ren t l i t e ra r y s tages i n t he D tgha N i kaya :
The f i r s t s t age i s ass igned t o t he f i r s t vo l ume by p l ac i ng
i t r e p rev iousness o f t he second su t t a o f i t t o mos t o f t he
subsequen t su t t as on t he accoun t t ha t ' t h i s Su t t a ( t he
Sama f i f i apha la su t t a ) f o rms t he bas i s o f a l l t he subsequen t
t u t t as , excep t t he l as t one , i n t he f i r s t vo l ume , and se rves t he
pu rpose o f a common fac to r , t hus i nd i ca t i ng t ha t a lmos t t he
* ' ho le o f t he f i r s t vo l ume mus t have been pu t t oge the r i n i t s
l r esen t f o rm ' * .
The two su t t as , Mahdpadhdna and Mahdgov inda as be ing
:h rono log i ca l s i gns d raw scho la r s ' a t t en t i on . Mahapadhdna , t l r e
: i r s r su t ta i n Mahavagga o f t he D Igha N ikdya , re la tes a
j i s cou rse g i ven a t Sdva t t h i t o t he Bh i kkhus who we re one day
J i s cuss ing t he Buddha ' s know ledge o f pas t ex i s t ences . The= . ra l t ed One t o l d t hem abou t t he l as t seven Buddhas , w i t h a f u l l
. i f e s t o r y o f one o f t hem, t he V tpass l Budd l t a , r eca l l i ng a l l t he
:ac t s o f t he Buddhas , t he i r soc ia l r ank , name , c l an , l i f e span ,
: he pa i r s o f Ch ie f D i sc i p l es , t he assemb l i es o f t he i r f o l l owe rs ,
: he i r a t t a i nmen ts , and emanc ipa t i on f r om de f i l emen ts . The
3uddha exp la i ned t ha t h i s ab i l i t y t o r emember and reca l l a l l t he
O p . C i t . : 3 O - 3 1 .
O p . C i t . : t .
K . L . H a z r a , P L L : 1 5 3
G . C . P a n d e , S O B : 2 4 ,
44
fac t s o f pas r ex i s t ences was due ro h i s own pene t ra t i ngd i sce rnmen t as we l l as due t o t he devas mak ing t hese mar re r sknown to h im . ' .
I n t he Mahdgov inda su t ta , t he 6 , r , su t ta i n Mahdvaggo o fthe D igha N ikaya , pa f i cas i kha , a Gandhabba deva , t o ld thedeva assemb ly where sana ikumara B rahma taugh t t he Dhammaas shown by Mahagov ind .a , t he Bodh i sa t ra who had reached rheBrahma wo r rd . The Buddha sa id t ha t Mahagov inda was noneo the r t han h imse l f and exp la ined tha t t he Dhamma he taughr a tt l r a t t ime cou ld l ead one on l y ro the B rahma wor ld . w i th h i st each ing now as an En l i gh tened Buddha . h i ghe r a t t a i nmen tssuch as t he so tdpa t t i , sakaddgami , Anagami . and t he h i ghes tach ievemen t A raha t t a pha la we re poss ib l eo , .
The above su t tas a l so appear i n t he cu i l a N iddesa o f t heKhukkaka N ikaya , and a re no tab le i i l us r ra t i ons , as they a reassumed , o f t he su t tan ta Jd takas , t he Ja takas as found i n theea r l i es t f o rms i n pd t i l i t e ra tu re . The cas t i ng o f t he s to r y i n aJa taka mou ld as we f i nd i t i n t he Mahagov inda su t tan ta cou ldno t t aken p l ace i n t he l i f e t ime o f t he Buddha .
The second vo rume o f t he D igha N i kaya a l so t h rows somel i gh t on t he i s sue o f da t i ng t h rough t he payas i su t t a , t he 1o ,hand las t su t ta i n t he Mahavagga o f t he D Igha N ikaya . The su t tarecoun ts how the venerab le Kumdrakassapa showed the r i gh tpa t l r t o Governo r payas i o f se tabyd town in Kosa la counr ry .Gove rno r Payas i he rd t he w rong be r i e f : "The re i s no o the rwo r l d ; no be ings a r i se aga in a f t e r dea th ; t he re a te noco rsequences o f good o r bad d .eeds . " The vene rab leKumarakasapa showed h im rhe r i gh t pa th . i l l us t ra t i ng h i st each ing w i t h numerous i l l um ina t i ng s im i l es . u l t ima te l y payas ibecame fu l l o f f a i t h and t ook re fuge ro t he Buddha , t heDhamrna and rhe sa rhgha . The venerab le Ku rnd rakassapa taugh th im a l so t he r i gh t k i nd o f o f f e r i ngs ro be made and t ha t t heseo f f e r i ngs shou ld be made w i t h due respec t , by one ' s own hands ,w i t h due es reem and no t as i f d i sca rd ing t hem. on l y unde r
U k o l a y , G T : 3 4
O p . C i t . : 3 7 - 3 8 .
(
4 L
45
ihese cond i t i ons wou ld t he good deed o f o f f e r i ngs bea r sp lend i r t
: r u i t s " . The su t t an ta con ta i ns seve ra l anecdo tes f o rm ing t he
r r i s t o r i ca l bas i s o f some o f t he Jd taka s to r i es . A l l t h i s makes i t. r r ong l y conv inc i b l e , as ag reed upon by B . C . Law and t hen byK . L . Haz ra , t ha t t he da te o f t h i s su t t a shou ld be p l aced a t. cas r ha l f a cen tu r y a f t e r t he dem ise o f t he Buddhaoo .
The AYana l i ya su t ta i n t he l as t vo lume o f t he D tgha
; . - i kaya reco rds t ha t Fou r Ce les t i a l K ings came to see t he
3uddha and t o l d h im tha t t he re we re non -be l i eve rs among many
nv i s i b l e be ings who rn i gh t b r i ng ha rm to t he f o l l owe rs o f t he
iuddha . The Ce les t i a l K ings t he re fo re wan ted t o r each t he
h i kkhus t he p ro tec t i ng i ncan ta t i on known as t he A tan a t i ya: ' i t r i t t a . The Buddha gave h i s consen t by rema in i ng s i l en t . The i ^. i r e f ou r Ce les t i a l K ings rec i t ed t he AyAn d t i ya Pa r i t t ao ' , wh i ch
. : r e Buddha adv i sed bh i kkhus , Bh i kkhun l s and l ay d i sc i p l es t o
:a rn . t o r nemor i ze so t ha t t hey m igh t dwe l l a t ease , we l l
- ua rded and p ro tec tedou . Th i s su t t a i s o the rw i se desc r i bed as a
t kk l za o r sav ing chan t r nan ipu la ted appa ren t l y on a ce r t a i n
- JSsage i n t he t hen known as Mahabha ra ta . The deve lopmen t o f
: r ese e l emen ts , t he Jd taka s to r i es as re fe r red t o i n t he
: - ' r ego ing pa rag raphs , and t he pa r i t t as cou ld no t t ake p l ace, . hen Buddh i sm rema ined i n i t s p r i s t i ne pu r i t y .
The re i s , howeve r , [ o r eason f o r su rp r i se t ha t such
- : r ' e l opmen ts had a l r eady t aken p l ace as ea r l y as t he 4 ' h cen tu r y
r C . , as con ten ted by B . C . Law and K . L . Haz ra on accoun t
. ' . a t t he warn ing aga ins t t he fo rge ry i n f o rm o f f ab le and
. ; r i on , and espec ia l l y o f imag ina t i ve poe t r y was g i ven i n
, : r t a i n passages o f t he Angu t t a ra N i kaya . Mo reove r , ' t he
i : ow th o f t hese f o re i gn e l emen ts mus t have caused some so r t o f
- - . n f us i on o the rw i se i t wou ld no t have been necessa ry t o d i scuss' . ' " a su t ta o f t he Samyu t ta N ikdya the reasonab le way o f keep ing
- - -nu ine t he u t t e rance o f t he Buddha d i s t i nc t f r om o the rs t ha t
. - k o l a y , G T : 3 9 .
3 C . L a w , H P L : 3 0 ; K . L . } { a z r a , P L L : 1 6 0 .
" a r i r t a : p r o t e c t i o n ; p r o t e c t i v e c h a r m .'
k o l a y , G T : 4 4 .
46
c rep t i n under the ou ts ide i n f l uence and were cha rac te t i zed . bvpoe t i ca l f anc ies and embe l l i shmen ts .? .
, A11 t h i s makes i t j u s t i f i db l e f o r us ro ass ign t o a p re -A iokan age mosr o f t he D igha N ikaya w i th l i t t l e excep r ion fo rt he conc lud ing ve rses o f t he Mahapa r i n i bbdna su t t a .
whereas the f i r s t s rage i n the D Igha N ikaya , rep resen tedby the f i r s t vo lume. i s cha rac te r i zed by i t s d i s t i nc t i ve s imp l i c i t yand the human i r y o f t he Buddha rhe th i rd s rage ass igned ma in l yt o t h i r d vo lume con ta i ns i n i t r he ' anabo l i sm ' o f t he Buddhaw i th t he supe r -human power , r he men t i on o f t he f u tu re Buddha :Me t teyya . t he p re fe rence t o t he anc ien t l egends . t he i ncep t i ono f t he Tan t r i c l i t e ra tu re , and t he pe rvas i veness o f numera t i on ,say . pa r t i cu l a r i zed i n t he l as t two su t t as .
2. The lVajjhima Nikiiya:
The Ma j j h ima N ikdya ' " , cons i s t s o f I 52 su t tas , some o f
t hem a t t r i bu ted t o d i sc i p l es . cove r i ng nea r l y a l l aspec t s o f
Buddh i sm. I nc l uded a re t ex t s dea l i ng w i t h monas t i c l i f e , r he
excesses o f asce t i c i sm , t he ev i l s o f cas te , Buddha ' s deba tes
w i t h t he Ja ins . and med i t a t i on . r oge the r w i t h bas i c doc t r i na l
and e th i ca l t each ings and many i egends and s to r i es . The su t t as
i n t h i s N i kaya a l so t h row much l i gh t on t he soc ia l i deas and
ins t i t u t i ons o f t hose days . and p rov ide genera l i n fo rma t ion on
the economic and po l i t i ca l l i f e .
The I 52 su t t as a re a r ranged i n t h ree ' g roups o f 50 ' o r
pa ry ryasa . The f i r s t g roup , M f i l apa4 ryasa dea ls w i th the f i r s t 50
su , t t as i n f i ve vaggas , t he second g roup , Ma i j h imapannasa
cons i s t s o f t he second 5O su t t as i n f i ve vaggas t oo ; and t he l as t
52 su t tas a re dea l t w i th i n 5 vag 8as o f t he th i rd g roup '
Upa r i pa ryyasa . The de ta i l ed accoun t by K . R . No rman o f t he
' 7 K . L . H a z r a , P L L ; 1 6 0 - 1 6 1 ; s e e a l s o S . i i : - 2 6 7 .
t * T h e s e c o n d b o o k o f t h e S u t t a P i t a k a , a i s o k n o w n a s t h e ' M i d d l e C o l l c c t i o n ' o r t h e
C o l l e c t i o n o f D i s c o u r s e s o f M c d i u m L c n g t h o r M i d d l e L e n g t h S a y i n g s ; S k t :
M a d h v a m a g a m a .
I
47
name g i ven t o t he sz t t as i s he re sk i pped ove r ; we j us t ab r i dge
l r i s accoun t o f t he name o f t he vaggas .
To some ex ten t t he t i t t l e s o f t he vaggas re f l ec t t he i :
Jon ten t s , some be ing ca l l ed a f t e r t he f i r s t su t t a i n t he vagga .
The Gahahapa t i vagga cons i s t s o f su t t as i n each o f wh i ch ,
Jxcep t f o r su t t a 57 , t he Buddha add resses househo lde rs . The
: i r i r d vagga su rp r i s i ng l y has no t i t l e . S ince s i x o f t he t en su t t as
. rave t he wo rd upama i n t he i r t i t l e s , i t wou ld have been
rpp rop r i a te t o ea l l i t Opamma vagga '4e .
I t i s obse rvab le tha t t he Ma j j h ima N ikdya rep resen ts the
: r l os t genu ine say ings o f t he Buddha , and mos t o f t he i nd i v i dua l
. u t t as con ta i ned t he re in a re h i gh l y f i t t i ng , i t i s appa ren t , t o t he
.eng th o f one each an ac tua l s i ng le se rmon de l i ve red by t he
tsuddha whereas those co rnpos ing the D igha N ika l ta a re no t .
The re i s no t much o f d i spu tes abou t t he da t i ng and
- r ra t i f y i ng o f t l r e Ma j j h ima N ika l ta because i t i s usua l l y seen to' , e r no re cong ruous t han t he f i r s t N i kdya . Th i s does no t mean
:ha t a l l o f i t s su t t as as a who le shou ld be da ted i n t he Buddha ' s
. i f e t ime , some ind i v idua l su t tas go ing as t ray , s&Y, t } re su t ta i n' ne Ma j j h ima N ikaya reco rds the fo r t i f i ca t i on o f t he cap i ta l c i t y
?a jagaha commanded by k i ng A ja tasa t t u i n an t i c i pa t i on o f t he
: r r ack by Pa j j o ta , k i ng o f Avan t i . The compos i t i on o f t he su t t a ,
: he re fo re , ' i s supposed t o have been sho r t l y a f t e r t he Buddha ' s
:ea th ' . I n cons ide ra t i on o f t he geog raph i ca l t r acks t ha t a su t t a
r t he Ma j j h ima N ikaya i s sugges t i ve o f , we a l so can ge t t o
i ome c l ue f o r i t s da t i ng . The su t t a speaks o f ' yonas 'as hav ing' n l y two c l asses - f r ee men ( , , 4 r i yo ) and s l aves (Ddso ) . Whe the r
. : po in t s t o an I on ian commerc ia l co l ony rn I nd ia i s unce r ta i n .
- ven i f i t i s p re -A lexand r i an , wh i ch i s poss ib l e ( s i nce t o wh i ch
ne has no know ledge t o t he con t ra r y ) , t hough no t p robab le , i t
. i a y mos t ce r t a i n l y be rega rded re l a t i ve l y l a t e ' o .
K . L . Haz ta successes B . C . Law i n s ta t i ng t ha t ' t he, . ho le o f t he Ma j j h ima N ikdya s t r i kes us as the mos t
N o r r n a u , P L : 4 5
P a n d e . S O B : 4 7 .
K , R
G . C
48
au tho r i t a t i ve and o r i g i na l a l nong t he co l l ec t i ous o f t heBuddha ' s r each ings . The re i s no a l l us i on t o any po l i t i ca r even tro j us t i f y us i n r e l ega t i ng t he da te o f i t s comp i l a t i on t o a r lmefa r removed f rom the demise o f t he Buddha . I f i t be a rguec r t ha tthe s ro ry o f Makhddeva . as we f i nd i t embod ied i n rheMakhadeva su t ta o f t h i s N ikaya , has a l ready assumed the fo rmo f a Ja ta l ca wh ich appears a l so i n t he cu i l a r t i ddesa , t he N ikay t tcan uo t be a much l a te r comp i l a t i on . Fo r t he Makhadeva s ro r ) ,i s one o f t hose f ew ea r l i es t Ja takas p resupposed by t he pa r icanon i ca l co l l ec t i on o f SOO Jd takas .
The l i t e ra ry deve lopmen ts as may be t raced i ' t he s t t r t aso f t he Ma j j h ima N ikaya a re none o f such a k ind as ro requ i remore t han a cen tu r y a f t e r t he dem ise o f t he Buddha . , . Thegenu ineness o f t he Ma j j h ima N ikaya . as be ing au tho r i t a t i ve o ft he Buddha ' s wo rds even by t he i naugu ra r s t age o f t heAbh idhamma l i t e ra ru re , i s p resupposed by rhe f ac t t ha t mos t o ft he chap te r s o f t he v i bhanga whose Abh id r ramtna supe rs t ruc ru rewas es tab l i shed on , and r im i red i n , t he e l uc i da r i on o f t r r esu t t ran tas , have the i r co r respond ing pa r t abound ing i n t r reMa j j h in ta N ikdya . Th i s w i l l be v i s ib le i n t he fo l l ow ing rab lewhose da ta a re p repa red by B . C . Law j2 :
, ' 8 . C .J ] B . C .
L a w , J I P L : 3 1
L a w , H P L : 2 4
K . L . H a z r a . P L L : 1 6 I
49
Tne t -e 7 :
S a c c a v i b h a n g a
( S u t t a n t a b h a j a n i y a )
S a c c a v i b h a i g a S u t t a
( M a j j h i m a , V o l . i i i , N o r 41 )
S a t i p a t t h d n a v i b h a h g a
( S u t t a n t a b h a j a n i y a )
S a t i p a t t h a n a S u t t a
( M a j j h i m a , V o l . i . N o . 1 0 )
D h a t u v i b h a i g a
( S u t t a n t a b h a j a n i y a ' S
D h a t u v i b h a n g a
( M a j j h i m c , V o l .
S u t t a
i i i , N o . 1 4 0 )
IT } r e M a j j h i n t a N i k a y a o c c u p i e d t h e s e c o n d p o s i t i o n i n t h e
J u r t h s t r a t u m o f t h e t a b l e o f l 0 - t r a t a p u t f o r t h b y T . W . R h y s
l a v i d s a n d a m e n d e d b y B . C . L a w a n d K . L . H a z r a . I n w h i c h
l r e M a j j h i m a N i k a y a i s p r e c e d e d b y t h e p a r t i a l V i n a y a P i t a k a ,
r a t i s , t h e S t l a s , t h e P a r a y a n a a n d t b e P a t i m o k k h a , a s h e l d b y
. . W . R h y s D a v i d s , o r t h e S / / a s , a s h e l d b y t h e l a t t e r . T h e' . I a j j h i m a N i k d y a a l s o o c c u p i e s t h e t h i r d p o s i t i o n i n t h e f i r s t
: a g e o f t h e t a b l e o f t h r e e m a j o r s t a g e s p r o p o s e d b y P r o r .
r - . T . S . S a r a o ' : .
I n a l l t h e a b o v e p o s i t i o n s a s s i g n e d t o i t b y t h e s c h o l a r s ,
: - e M a j j h i m a N i k a y a s t a n d s s o m e h o w p o s t e r i o r t o t h e D I g h a
: k a y a , w h i c h w e c a n n o t h e l p f e e l i n g l i t t l e r e l i a n c e , n o m a t t e r
r w r n u c h p r o b a b i l i t y i t m a y b e o f .
B . S t ra t i f i ca t ion and Dat ing o f t }ae Ar igu t ta ra andSaryyutta Nikdyas:
T h e t w o N i k a y a s s o m e h o w c o m e l a t e r t h a n t h e D I g h a
: k d y a a n d t h e M a j j h i m a N t k d y a a n d a r e c o n s i d e r e d b y T . W .
r v s D a v i d s a s j u s t t h e r e a r r a n g e m e n t s o f t h e p r e v i o u s o n e s . I t
i m p r o b a b l e t o s p e c u l a t e a b o u t w h e t h e r t h e t w o
: 3 r r & n g € m e n t s o f t h e B u d d h a ' s t e a c h i n g s w e r e b a s e d e n t i r e l y
r t h e i r m a t e r i a l o n t h e d i a l o g u e s o r o n o t h e r s o u r c e s . ' W e
: o w t h a t l a r g e p o r t i o n s o f t h e m r e c u r b o d i l y i n t h e D i a l o g u e s ,
^ T . S . S a r a o , O N A I B : 3 3
50
and t ha t t hose po r t i ons no t ye t t r aced i n t he D ia l ogues con ta i nno th i ng i ncons i s ten t w i t h t hem" , . Th i s shou ld p rove t he i r equa lmer i t o f au then t i c i t y and somehow the i r da te and s t ra t i f i ca t i onin sene ra l .
As were ed i to r i a l l y rea r ranged the su t tas o f t he Samyu t taN ikaya was g rouped toge the r acco rd ing ro the i r con ten rs andthose o f t he Angu t ta ra N ikaya , l i t e ra l l y rendered as ' t he by -
one - l imb -more co l l ec t i on , acco rd ing t o t he number o f dhammasthey dea l w i t h . The re i s an ove r l ap be tween t he rwo N i kayas ,wh i ch a r i ses f r om the poss ib i l i t y o f c l ass i f y i ng t he same su t t as ,bu t i n bo th the two ways : con ten ts and numbers . Anexam ina t i on o f t he con ten t s o f t he Ch inese t r ans la t i on o f t he
Samyuk tdgama shows t ha t i t i n c l udes a number o f su t t as wh i ch
in the Pa l i canon appear i n t he A igu t ta ra N ikaya and v i ce ve rsa
a l a rge number o f t he su t tas o f t he A igu t ta ra N ikaya a re
i nc l uded i n t he Samyuk tdgama . The d i s r i nc t i on be rween t he' connec ted ' and ' numera l ' c l ass i f i ca t i on , i t i s s t r ong l yposs ib l e . was no t ve ry c l ea r l y d rawn a t t he t ime o f t he i rco l l ec r i on " .
1. Anguttara Nikiiya:
The Angu t ta ra N ikaya ' " . a numer i ca l a r rangemen t . f o r
mnemou i c pu rposes , o f 9 ,557 t e r se su t t as , i s d i v i ded i n to 11
d iv i s ions known as N ipa tas . Each N ipa ta i s d i v ided aga in i n to
g roups ca l l ed vaggas t ha t usua l l y con ta i n 1O su t t as each . The
d i scou rses a re a r ranged i n p rog ress i ve numer i ca l o rde r . each
N ipa ta con ta in ing su t tas w i th i t ems o f dhamma. beg inn ing w i th
one i t em and mov ing up by un i t s o f one t i l l t he re a re l i i t ems
o f dhamma i n each su t t a o f t he l as t N ipa ta . Hence t he name' Inc reas ing by One I t em " ' . I t s f i r s t N ip a ta ( " g roup " ) con ta ins
su t t c t s dea l i ng w i t h s i ng le t h i ngs , such as t he m ind o r t he
Buddha , t he su t t as i n t he second N ipa ta speak o f pa i r s , e .g . 2
5 ' f T . w . R h y s D a v i d s , H L B : 4 3 .
) ) K . R . N o r m a n , P L : 5 4 .5 6 a l s o k n o w n a s " I t c m - m o r e C o l l c c t i o r r " ; S k t : E k o t t a r i k a g a m a
1 7 U k o L a y , G I : l l 0 .
51
k inds o f s i n : i n t he t h i r d t he re a re t r i p l e t s ; and so on up t o 11 .The t yp i ca l examp les a re t he 3 p ra i sewor thy ac r s - r he 4 p l aceso f p i l g r image , t he 5 obs tac les . r he 6 - f o l d du t y o f a monk . 7k i nds o f wea l t h , 8 causes o f ea r t hquake , 9 t ypes o f pe rson , 10ob jec t s o f con temp la t i on , and 11 k i nds o f happ iness .
The Angu t ta ra N ikaya cons t i t u tes an impor tan t sou rcebook o r Buddh i s t psycho logy and e th i cs , wh i ch p rov ides ancnuu le ra ted summary o f a l l t he essen t i a l f ea tu res conce rn ing t herheo ry and p rac t i ce o f t he Dhamrna . A un ique chap te r en t i r l edE tadagga Vagga o f Ekaka N ipa ta enumera res the names o f t he:o re rnos t d i sc i p l es amongs t t he Bh i kkhus . Bh i kkhun l s ,"pasakas . Upd .s i kas . who had ach ieved p re -em inence on one, phe re o f a t t a i n r r r en t o r n l e r i t o r i ous ac t i v i t y . e . g . r he Vene rab le\a r i pu t t a i n I n tu i t i ve W isdom and Know ledge ; r he Vene rab le' , I a l t a Mogga l l ana i n supe rno rma l powers ; Bh i kkhun i Khema i n. raf i f ia : Bhikkhut t i Uppalavanna in Idd l t i ; the Up asakat r ta thap ind i ka and the Upas ika V isakha i n a lmsg iv ing ; and son
Whereas the Ma j j h ima N ikaya , as be ing au rho r i ra r i ve o f: r e Buddha ' s wo rds even by t he i naugu ra l t ime o f t heb l t i dha rnma l i t e ra tu re . has , as a l r eady men t i oned . i t s shadowi r mos t o f t he chap te r s o f t he V ibhanga whose Abh idhammarpe rs t ruc tu re was es tab l i shed on , and l im i t ed i n , r be.uc ida t i on o f t he su t t an tas , t he Angu t t a ra N i kaya . on t he o the r
- a n d . w e r e s i m u l a t e d b y t l o e P u g g a l a p a f i f i a t t i . A l m o s t a l l o f t h e
: i r d . f ou r t h and f i f t h sec t i ons , name ly , t ayo pugga ld , ca t t a ralgga la , pa i i ca pugga la o f t he Pugga lapa f r f ra t t i can be found i nre co r respond ing sec t i ons , i . e . t i ka N ipa ta , ca tukka N ipa ta ,:d pa f i caka N ipa ta . o f t he A igu t ta ra N ikaya , i nc lud ing ther n -s pas sage en t i t l ed Yodha j i v f i pama pu g ga ld58 .
Moreove r , t he Angu t ta ra N ikaya p rese rves many t racks o ft t ayc t . Su rp r i s i ng l y , i n each N ipa ta o f t h i s N ikaya we come
- ross passages re l a t i ng t o t he Z - f o l d V inaya , name ly , t he' ; t k khu and t he G ih i . I t i s i n f e rab le f r om th i s po in t t ha t t he
] C . L a W , H P L : Z Z - 2 3
s2
Angu t ta ra N ikdya may j us t l y be rega rded as a su t ta s to re -house
o f d i s t i nc r V inayd t rac ts .
In th i s ve ry N ikaya we h i t upon a V inaya t rac t5e wh ich se t
f o r t h a r ough ske t ch (ma t i ka ) no t o f any pa r t i cu l a r V inaya
r rea t i se bu t o f t he who le o f r he V inaya P i t aka . The l i s t o f
V inaya top i cs fu rn i shed i n th i s pa l t i cu la r t rack canno t be
cons t rued as a tab le o f con ten ts o f any pa r t i cu la l t ex t o f t he
V inaya P i l aka . S im i l a r l y , V inaya t l ac t s a Ie sca t te red a l so i n t he
su t tas o f o the r N ikayas . The cons ide ra t i on o f a l l t hese fac ts
canno t bu t j us t i f y t he con jec tu re tha t t he t rea t i ses o f t he V inaya
P i taka po in t t o a su t ta back -g round in the V inaya ma te r ia l s
t raceab le i n t he i , l i kdyas pa r t i cu la r l y i n t he Angu t ta ra N ikaya* .
Th i s shou ld be fo l l owed b -v the more re l i ab i l i t y t ha t t he
a r t i qu i r y o f t he Angu t t a ra N i kayd assu res .
On t he o the r hand , i t s an t i qu i t y , howeve r , i s no t r ega rded
as be ing en t i re l y equa l w i th rhe f i r s t g rea t N ikayas . Scho la rs
On obse rv i ng t ha t i n l anguage and s t y l e t he re i s no essen t i a l
d i f f e rence among t he f ou r g l ea t N i kayas , scho la r s s t i l l consen t
t he l a teness o f t he Angu t t a ra N i kaya i n compar i son w i t h t he
rema in ing ones ' bU t no t much l a te I " ' . The occu r l ence o f t he
su t t as i n t he Angu t t a ra N i kaya abou t f u tu re dange rs . e . g . t he
Anaga tabhaydn iu ' . usua l l y i nv i t es susp i c i on . The t ex t pu lpo l t s
t o be a p rophesy , and p rophec ies a re a t once suspec ted as
compos i t i ons co rcoc ted a f t e r t he even t ; and t he t r ue r and more
wonde r fu l t hey a re , o the r t h i ngs rema in i ng t he same , t he
g rea te r mus t t he susp i c i on becomeu ' '
W i t h r ega rd t o t he geog raph i ca l know ledge , t he Angu t t a ra
l i s t o f 16 powers may have p robab l y g i ven . bu t i t f a i l ed , some
sugges t i on abou t t he success i ve expans ion o f t he Sa rhgha . Even
in r l r e s i x t h ceu tu r y B . C . Kosamb i had po l i t i ca l connec t i ons
w i th Avan t t and p lesumab ly w i th the ad j acen t s ta te s to the
t e A . i : 9 8 - 1 0 0 .
6 { ' 8 . C . L a w . H P L : 1 9
6 r K . T . S . S a r a o , O N A I B .
6 2 A , i i i l o i .
6 3 G . C . P a n d e . S O B : 4 8 .
? n
no r thwes t ; t r ade rs we re p l y i ng t he
h ighways t o t he No r th and t he Wes t .
W. Rhys Dav ids a rgues cogen t l y f o r
,4ngu t ta ra l i s t * .
53
ca ravans a l ong t he g rea t
On t he h i s t o r i ca l bas i s T .t he g rea t an t i qu i t y o f t he
T h e u e n t i o n o f t h e T h e r a N d r a c l a , h o w e v e r , i n t h e, ' l r i g u t t a r a 6 s c a r r b e a s s i g n e d w i t h c e r t a i n t y t o t h e p o s t - B u d d h a ' s
l i f e t i m e . T h i s s u t t a r e l a t e s t h e s r o r y a b o u t h o w t h e T h e r a
Y a r a d a c o n s o l e d t h e k i n g M u n d a o f p d t a l i p u t t a w h o w a sl a r n e n t i n g o v e r t h e d e a t h o f h i s c o n s o r t . B h a d d c i . r t s h o u l d b er r o t e d h e r e t h a t i n h i s c o n s o l a t i o n N d r a d a j u s t r e d a c t e d as e r m o n t h e B u d d h a g a v e o n a s i m i l a r o c c a s i o n * . T h i s s e c t i o n
c o m m e m o r a t e s t h e n a m e o f k i n g M u n d a w h o r e i g n e d , a s s h o w n
b y T . w . R h y s D a v i d s , i n R a j a g a h a a b o u t h a l f a c e n t u r y a f t e rr h e d e m i s e o f t h e B u d d h a . S o t h e A n g u t t a r a c o n t a i n i n g a c l e a rr e f e r e n c e t o M u n d a R a j a c a n n o t b e r e g a r d e d a s a c o m p i l a t i o n
m a d e w i t h i n t h e f i f t y y e a r s f r o m t h e B u d d h a ' s d e m i s e . T h e r e
i s , h o w e v e r , n o o t h e r h i s t o r i c a l r e f e r e n c e t o c a r r y t h e d a t e o f
i r s c o m p i l a t i o n b e y o n d t h e f i r s t c e n t u r y f r o m t h e
, V I a h a p a r i n i b b d n a o f t h e B u d d h a . ' .
T h e s t o r y o f M a h a g o v i n d a u ' w a s m o l d e d a f t e r t h e e a r l yf o r m o f J d t a k a w h i c h a l w a y s c o n c l u d e d w i t h t h e i d e n t i f i c a t i o n
o f t h e B u d d h a , t h e n a r r a t o r o f t h e s r o r y , w i t h i t s h e r o , w h i l e i n
r h e A n g u t t a r a N t k a y a t h e s t o r y i s a s i m p l e c h r o n i c l e o f s e v e np u r o h i t a s w i t h o u t t h e i d e n t i f i c a t i o n u o . T h e r e f o r e , t r ' e A n g u t t a r a
. Y i k a y a ' s s t o r y m a y p r o b a b l y b e o l d e r t h a n t h e f o r m e r i n s o m u c b
a s t h e s i m p l i c i t y i s r e g a r d e d a s s i g n o f e a r l y s r a g e w h i c h , a s
p r e v i o u s l y m e n t i o n e d , w a s c h a r a c t e r i z e d b y s i m p l i c i t y a n d
s p o n t a n e i t y , i n t u i t i o n a n d i n s p i r a t i o n .
I n f i ne , we may no te tha t t he Angu t ta ra N i . kaya , t hough
rega rded as a l i t t l e l a t e r i n compar i son w i t h t he 3 rema in i ng
* O p . C i t . : 4 5 .
' f A . i i i : 6 3 .
i G . C . P a n d e , S O B : 4 7 - 4 8 .
- ? B . C . L a w , H P L : 3 2 - 3 3 ; K . L . H a z r a , P L L : L 6 2
' r D . i i : 2 2 O f f .
' ' K . L . H a z r a , P L L : 1 5 2 - 1 5 3 .
54
g rea r N i kayas , i s pu t among t hem on t he same foo t i ng , i - e '
s t r a tum 4 by mos t o f t he mode rn scho la r s '
2. Sam. Yutta NikrtYa:
The Sa myu t ta N ikaya 'o , ga in ing i t s t i t t l e f rom the fac t t ha t
i t s su t t as a re g rouped t oge tbe r acco rd ing t o t he i r con ten t s i s
compr i sed o f 5 vaggas , name ly . saga tha vag8a , N iddna vagga ,
Khandha vagga , Sa ldya tana va98a . and Maha vagga ' They
con ta in 56 Samyu t tas tha t aga in a re d i v ided i n to sma l l vaggas '
In the European ed i t i on ' ne N ikdya coL ta ins 2 ,889 su t tas i n a l l ,
Buddhaghosa , howeve l , s t a tes t ha t t he re a Ie 7 . 762 su t t as .
The way o f d i v i s i on i n t h i s N i kaya may cause con fus ion
because ' vagga 'deno tes s imu l t aneous l y t he f i ve vaggas o f t he
f i r s t l eve l and t hose o f t he t h i r d l eve l . The a l l angemen t i s made
by (1 ) sub jec t o r doc t r i ne , ( 2 ) c l ass o f god , demon ' o r man ' ( 3 )
some p rom inen t pe rson as speake r o r he ro ' e ' g ' t he Sakka
s0 rJ r yu t t a ( 11 ) con ra ins su t t as whe re sakka p l ays a pa r t , wh i l e
rhe Bo j j hanga samyu t t a ( 46 ) i s composed o f t hose su t t as i n
wh i ch t he seven e l emen ts o f en l i gh tenmen t a Ie d i scussed ' Th i s
me thod o f a r rangemen t does mean tha t t he samyu t ta N ikdya
con ta i l s some o f t he mos t impo r tan t Buddh i s t t each ing . e ' g ' t he
Sacca Sanryu t ta con ta ins 131 su t ta dea l i ng w i th d i f f e ren t
aspec t s o f t he f ou t t r u ths ' ' .
A m o n g t h e
u n i q u e t o r e c e l v e
W . R h y s D a v i d s .
h e r e :
f i ve g rea t N ikayas , t he Samyu t ta N ikaya l s
so beau t i f u l i n t r oduc to r y wo rds o f f e red by T
I t i s i l l us t ra t i ve and en joyab le to quo te fu l l y
" T h e v e n r u r e r i n t o t h e c o n t e n t s o f t h e s e b o o k s w i l l f i n d h i m s e l f
f o r t h e m o s t p a r t i n a c u r i o u s w o o d l a n d o f f a i r i e s , g o d s , a n d d e v i l s '
w i t h r o y a l a n d p r i e s t l y i n t e r v i e w e r s o f t h e s u b l i m e t e a c h e r ' o p e n i n g o u t
h e r e o n a s e t t l e m e n t o f r e l i g i o u s b r e t h r e n , t h e r e o n s c e n e s o f l i f e i n
r u r a l c o m m u n i t i e s . . . D e v a s h e w i l l s e e ; s o n s a n d d a u g h t e r s o f ' t h e
g o d s , ' . . : t h e y w i l l e n c h a n r t h e e y e o f h i s i m a g i n a t i o n w i t h a g l o r y o f
/ 0 a i s o k u o w n a s " C l u s t e r C o l l e c t i o n
/ ' K . R . N o r m a n , P L ' . 4 9 - 5 O -
S k t : S a r n - v l z k t a g a m a
c o l o u r - a n d w l r i l e l l 1 i n o r f o r e s t d e v a s w i l l s h o w c o l l c e r n i n h i s s p i r i t u a lw e l f a r e , t h o s e o f t h i s o r t h a t h e a v e n w i l l w e l c o m e h i m t o c e l e s t i a lr u a n s i o n s . H e w i l l h e a r r i d d l e s a n d s a w s i n d o g g e r e l m e t r e , c u r r e n t i na n c i e n t I n d i a r t f o l k - p h i l o s o p h y . . . t h a t n l o t h e r e d e f f o r t s a t t h i n k i n ss e r i o u s l y , h o w e v e r r u d i m e n t a r y t h e y r n i g h t b e .
T h e p r i n c e o f d a r k n e s s - o f l i f e - l u s t a n d o f r e c u r r i n g d e a t h - w i l ls t a r t l e h i n r i r r o d d a r r d f e a r s o n t e s h a p e s a n d w a y s . G r a v e a n d n o b l eS i s t e r s w i l l s h o w h i n r a s e r e n e p e a c e , a n d a g r a s p o f t r u t h w o l t a t t h ec o s t o f m u c h t h a t l i f e h o l d s d e a r . T h e i n c o r r i g i b l e w i l l g i v e t h e m s e l v e sa w a y a s t h e y t a l k b e f o r e t r i m . M y s t e r i o u s a b o r i g i n a l c r e a t u r e s , i np r o c e s s o f b e i n g t n e r g e d i t . t t o t h e s t o c k o f f o l k - m y t h , w i l l c o m e f o r t hf r o t u t h e a b a n d o n e d s h r i n e s o f d e a d d e i t i e s t o l i s t e n o r n r e n a c e . A n d t h eg o d s o f t o - d a y w i l l c o n t e l t d b e f o r e h i m w i t h t h e g o d s o f y e s t e r d a y ,
b e c o n t e t h e T i t a n s o f t o - d a v .
A n d e v e r , a s h e w a n d e r s o n , t h e r e w i l l u t o v e b e f o r e h i m ,l u r r t i t l q u s a n d s e r e n e , t h e c e n t r a l f i g u r e o f t h e g r e a t - h e a r t e d G o t a m a ,b r i n g i n g h i m t o t h e w o o d ' s e n d b r a c e d a n d e n l i g h t e n e d b y r h eb e n e f i c e r l t t e n s i o l r o f l i s t e u i n g t o m a r l y w i s e s a y i n g s . . . t h e m a t t e r o ft h e m i s o f t h e s t a m p o f t h e o l d e s t d o c t r i n e k n o w n t o u s , a n d f r o m t h e ma f a i r l y c o m p l e t e s y n o p s i s o f t h e a n c i e n t d h a r n r n a m i g h t b e c o m p i l e d . . .t h e y c o n t r i b u t e n o t a l i t t l e t o b o d y o u t o u r s o m e w h a t v a g u e o u t l i n e o fI t t d i a ' s g r e a t e s t s o r l , s o t h a t w e r e c e i v e s u c c e s s i v e i m p r e s s i o p o f h i sg r e a t g o o d s e n s e , h i s w i l l i n g n e s s t o a d a p t h i s s a y i n g s t o t h e i l d i v i d u a l
i n q u i r e r , h i s k e e r t i u t u i t i o n , h i s h u m o u r a n d s m i l i n g i r o n y , h i s c o u r a g e
a n d d i g n i t y , h i s c a t h o l i c a n d t e n d e r c o m p a s s i o n f o r a l l c r e a t u r e s ' , " .
W e c o m e b a c k t o t h e m e t h o d o f a r r a n g e m e n t w h i c h d o n e
a c c o r d i n g t o c o n t e n t s t } r ^ e s u t t a w o u l d h e l p i n g a t h e r i n g t o g e t h e r
w e l l n i g h a l l t h e i n f o r m a t i o n a b o u t w h a t t h e s p e c i f i e d t o p i c w a s
c o n c e i v e d a n d h o w i t w a s s o l v e d i n t h e B u d d h i s t s y s t e m , a n d b y
r h e w a y , e n h a n c i n g t h e w i d t h a n d d e p r h o f t h e t o p i c u n d e r g o i n g
d i s c u s s i o n . T h e S a m y u t t a N i k d . y a a p p e a r s , a s o b s e r v e d b y B . C .
L a w , t o b e t h e r e s u l t o f a n a t t e m p t t o p u t t o g e t h e r r e l e v a n t
p a s s a g e s t h r o w i n g l i g h t o n t h e . t o p i c s o f d e e p e r d o c t r i n a l
i m p o r t a n c e ? 3 . F r o m t h i s p o i n t , i t i s p r o b a b l e t o o b s e r v e t h a t t h e
Saryyu t ta N ikAya shou ld be younger than t l : ^e Angut ta ra N ikaya
s h o u l d i n s o m u c h a s t h e t e n d e n c y t o w a r d a c c r e t i o n a n d
d e e p e n i n g t h e p h i l o s o p h i c a l i d e a s w o u l d b e m a r k e d a s l a t e r
d e v e l o p m e n t .
- K S . i : v - v i i i .
j B . C . L a w , H P L : 3 2 "
56
The sa myu t ta N ikaya as au tho r i t a t i ve sou lce has been
quored by name in the M i l i nda Pa f i ha and i n the Pe takopadesa
unde r t he s imp le t i t t l e o f Sa myu t t a . So t h i s N i kaya mus t have
ex i s ted as an au tho r i t a t i ve book o f t he Pa l i canon p rev ious t o
the compos i t i on o f bo th the M i l i nda Pa f rha and the Pe !
akopadesa . We can go so fa r as to ma in ta in tha t f he Samyu t ta
N ikaya had reached i t s f i na l shape p rev ious to the occu r rence
o f Pa i i canekay i ka as a pe l sona l ep i t he t i n some o f t he Ba rhu t
and Sa f i c i i nsc r i p t i ons , o r eve r be fo re the c los ing o f t } ' e V inaya
Cu t l avagga whe re we mee t w i t h t he exp ress ion 'Pa i i ca
N ikdya " .
G . C . Pande po in t s ou t t ha t t he Kosaka samyu t t a o f t he
Sa r r4 tu t t a N i kaya speaks o f t he f am i i i a r r e l a t i ons o f t he Buddha
w i t l r t he k ing Pasenadr o f Kosa la - and men t io rs the war
be tween Pasenad i and A i a tasa t tu . I t may be no ted tha t t he
re la t i ons be tween the Buddha and A ja tasa t tu appear j us t t he
oppos i t e o f t hose es tab l i shed a t t he end o f t he
Samar i f i apha lasu t t a ' n . So t he Kosa la Samyu t t a as a who le shou ld
poss ib l y be rega rded as p rev ious t o t he sdma f t f i apha lasu t t a .
Moreove r . t he su t tas i n t he Samyu t ta N ikaya do no t re fe r t o any
po l i t i ca l i nc iden t j us t i f y i ng us to p la . ce the da te o f i t s
comp i l a t i on f a r beyond t he dem ise o f t he Buddha when Buddh i s t
sys tem adap ted i n i t s sc r i p tu res was i nc l i ned t owa rds a re i i g i ous
s y s t e m 7 5 .
we shou ld c l ose t h i s sec t i on w i t h t he pos i t i on o f t he
Samyu t ta N ikaya i n d i f f e ren t schemes o f s t l a t i f i ca t i on as
obse rved by l ead ing scho la r s . I n t he i n i t i a l s cheme o f 10 s t r a ta '
as obse rved by T . w . Rhys Dav ids . t he samyu t t a N i kaya t akes
i t s p l ace i n t he f ou r t h and l as t pos i t i on o f t he f ou r t h s t l a t um
wh ich cons i s t s o f t he en t i r e f i r s t f ou r g rea t N i kaycs ; whe reas i n
the B . C . La \ i l , ' s scheme adop ted f r om tha t o f T , w ' Rhys Dav ids
w i t h some amendmen ts , t he sa myu t t a N i kaya occup ies a l so t he
fou r rh pos i t i on , bu t no t t he l as t , o f t he same s t l a t a : t he D lgha
N ikaya . vo t . i , t : ne Ma i i h ima N ikaya , t he sa ryyu t ta N ikdya . t he
Angu t t a ra N i kaya , and t he ea r l i e r Pa t imokkha code o f L52
/ O G . C
, , B , C
P a n d e . S O B : 4 7 .
L a w - H P L . 3 l - 3 2 ; K ' L - H a z r a , P L L : L 6 l - 1 6 2 '
57
ru les . I t i s no ted t ha t t he pos te r i t y o f t he Sa ry r yu t t a N i kaya t o
t l ne A igu t t a ra N i kdya , as i n i t i a l t y pos i t i oned , i s no t ag reed on
by t he l a te r scho la r sh ip . P ro f . K . T . S . Sa rao pu t s i t on t he
f i r s t l eve l o f h i s 3 - rna jo r - l eve l scheme named 'Subs tan t i a l l y
P re -Mau r i an Tex t s ' i n t he f o l l ow ing o rde r : t he V inaya P i t aka ,u ,
rhe D igha N ikaya , t he Ma j j h i rna N ikdya , t he Samyu t ta N ikdya ,
th ,e Angut tara Nikaya, and t } re Udana (verse only)" .
C. St ra t i f i ca t ion and Dat ing o f the l {huddaka N ik i i ya :
O f t h e f i v e N i k d y a s , t h e K h u d d a k a N i k a y a c o n t a i n s t h e
. a r g e s t n u m b e r o f t r e a t i s e s a n d t h e m o s t n u m e r o u s c a t e g o r i e s o f
2 h a m m a . A l t h o u g h t h e w o r d " k h u d d a k a " l i t e r a l l y m e a n s' m i n o r " o r " s m a l l " , t h e a c t u a l c o n t e n t o f t h i s c o l l e c t i o n c a n b y
: r o r n e a n s b e r e g a r d e d a s m i n o r w h e n i t d o e s i n c l u d e s o m e h o w
: h e 2 r n a j o r d i v i s i o n s o f t l l e P i t a k a , n a m e l y , t h e V t n a y a P i t a k a
: r l d t l a e A b h i d h a m m a P i t a k a T \ . T h i s c o l l e c t i o n o f m i s c e l l a n e o u s
r a t u r e i s d i v e r s e g r o u p o f s e p a r a t e B u d d h i s t t e x t s c o n s t i t u t i n g
, h e f i f t h a n d l a s t s e c t i o n o f t h e P d l i S u t t a P i l a k a . A l t h o u g h i t
j o n t a i n s s o m e v e r y e a r l y w o r k s , a s a c o l l e c t i o n i t i s l a t e r t h a ;
h e o t h e r f o u r N i k a y a s a n d r n u c h m o r e v a r i e d i n f o r m a n d
- o n t e n t i n c o m p a r i s o n w i t h t h e m . I t c o n t a i n s a l l t h e i m p o r t a n t- o e t i c w o r k s i n t h e P d l i c a n o n . T h e b o o k s i t i n c l u d e s h a v e n o t- e e n t h e s a m e i n a l l t i m e s a n d p l a c e s ; t h e M i l i n d a - P a f i h a , t h e
: u t t a s a r h g a h a , t h e P e t a k o p a d e s a , a n d t h e N e t t i o r
. - e t t i p a k a r a n a l e a r e 4 a d d i t i o n a l t e x t s t h a t t h e B u r m e s e t r a d i t i o n
u r s i n t o t h e u s u a l s t a n d a r d l i s t w h i c h c o n t a i n s t h e f i f t e e n- o o k s a s f o l l o w s : ( 1 ) K h u d d a k a p a t h a ; ( 2 ) D h a m m a p a d a ; ( 3 )- - d a n a : ( 4 ) I t i v u t t a k a ; ( 5 ) S u t t a N i p d t a ; ( 6 ) V i m d n a v a t t h u : ( 7 )= e t a v a t t h u ; ( 8 / 9 ) T h e r a g d t h d / T h e r l g a t h d ; ( 1 0 ) J d t a k a s ; ( 1 1 )" ' i d c l e s a ; ( 1 2 ) P a g i s a m b h i d a m a g g a ; ( 1 3 ) A p a d a n a ; ( 1 4 )
: u d d h a v a l n s a ; a n d ( 1 5 ) C a r i y a P i t a k a .
Tak ing t he g round on t he t r ad i t i ona l ve r ses embod ied i n
Pa r i vd rapd tha , B . C . Law de te rm ines t ha t t he 5 N i kdyas ,
: x c e p t C V x i , x i i , S e k h y a
( T . S . S a r a o , O N A I B :
" k o l a y , G T : L 2 5 .
R u l e s a n d P a r i v d r a p a t h a .
3 3 .
58
the seve t r t t ea t i ses o f t he Abh idhamma P i l aka and a l l t he o l de r
rex ts o f t he V inaya P i taka we le make known to the peop le o f
Cey lon by the w ise Mah inda who a r r i ved i n Cey l o r t f r om
Jambud ipa ( Ind ia ) a f te r t he Th i rd Buddh is t Counc i l had been
overso . As au tho r i t a t i ve sou rce , some books o f t he Khuddaka
N ikaya . t oge the r w i th the o the r N ikayas were quo ted by
Ka thava t t hus ' .
The M i t i nda Pa f i ha toge the r w i th the Barhu r and Sd f r c i
i nsc r i p t i on wh i ch may be da ted , as p rev ious l y men t i oned , i n t he
lump i n t he m idd le o f t he second cen tu r y B . C . pu t s t he 5
N ikayas i nc lus i ve o f t he Khuddaka N ikaya on the same s ta tus
when p resuppos ing t he d i f f e ren t schoo l s o f r ec i t e r s o f t he 5
N ikayas . Bu t B . C . Law s t i l l ho l ds t ha t t he Khuddaka N i kaya ' s
s ta tus as p l esupposed , howeve r r e l i ab le i t i s . shou ld l ecesS the
s t ronger and de f i n i t e p robab i l i t y t ha t t he f i r s t 4 N ikayas we le ,
t o a l l i n t en t s and pu lposes , t hen comp le te . wh i l e t n ' e Khuddaka
N ikaya se r ies rema ined s t i l l opens '? . M . W in te rn i t z obse lves the
la teness o f t he Khuddaka N i kaya . i n gene ra l , by assum ing t ha t
t he poe t i c f r agmen ts usua l l y had t o s t r ugg le t o be adap ted i n to
the canon i ca l d i v i s i on , i . e . t he Khuddaka N i kdyas ' . So does
Pro f . K . T . S . Sa rao by conce rn ing t he rema in i ng say ings o r
ve rses a t t r i bu ted no t t o t he Buddha bu t h i s g rea t d i sc i p l es - a f t e r
t he comp le t i on o f t he f ou r p rev ious N i kayas . The f ou r t ex t s ,
name ly . Buddhavamsa , Ca r i ya P i t aka . V imdnava t t hu and
Pe tava t t hu . i n h i s op in i on . we fe poss ib l y t he l a tes t t o be added
to the Khuddaka N ikdYa" .
' ' o B . C Law , HPL : 193 .
' u O p . C i t . I 1 4 .
" O p . C r r . : L O - l I
o ' B . C . L a w . H P L : 2 8 ; K . L . H a z t a . P L L : 1 5 9 '
8 r G C , P a n d e . S O B : 4 8 .
* o I { . - f . S . S a r a o . O N A I B : 3 0 .
CHAPTER 3:CITTA CONCTIVED TrIROT'GH
ITS ORDINARY STATES
Th is chap te r and the nex t one w i l l exp lo re fo r t he i r da ta
in to the Su t ta P i l aka as su rveyed i n the p rev ious chap te r . They
a re an a t te mp t a t dep ic t i ng the concep t o f c i t t a t h rough the
sys temat i c p resen ta t i on o f t he va r ian t c i t t as tha t a re used i n
comb ina t i on w i t h t he respec t i ve d i s t i nc t g roups o f mod i f y i ng
e lemen ts . The p resen ta t i on wou ld make i t appa ren t t ha t t he co re
o f t he concep t o f c i t t a as dep ic ted i n t he Su t ta P i l aka however
does no t d i f f e r bas i ca l l y . When pu t i n to the tex tua l c i r cums tances
i r i s sub jec t t o va r i a t i on and sugges t i ve o f new shades o f
rnean ing - The re fo re . examina t i on o f t he concep t o f c i t t a i n
i so l a t i on anyhow i s imp rac t i cab le .
The fou r subhead ings i n t h i s chap te r and f i ve subhead ings
in t he nex t one i nc l ude i n t he i r con ten t s t he passages se lec ted
acco rd ing to the sub jec ts tha t t he subhead ings s ta te . W i th the
v iew ro make a v i v i d p resen ta t i on t he desc r i p t i ons o f s i t ua t i ona l
c on tex ts a re added wh ich usua l l y i n t roduce the succ inc t s to ry ,
l e t t i ng i t be known where , when and how the exce rp ted words
occu r red . Some t imes t he doc t r i na l segmen ts . c l ose l y r e l a ted t o
rhe wo rd unde r ques t i on , a re g i ven t o make i t c l ea re r and more
comprehens ive . Fo r f ac i l i t a t i ng any qu i ck consu l ta t i ve i nqu i r y
i n to t he ve ry o r i g i na l sou rce , t he Pa l i passages a re usua l l y
rec i t ed i n t he foo tno te a reas . The re a re a l so added to the ma in
rex t t he ca re fu l e labo ra t i on on the mean ings o f t he Pa l i wo rds
rvh i ch a te used i n comb ina t i on w i th the te rm c i t t a as i t s
mod i f i e r s . Th i s . o f cou rse , wou ld he lp i n g rasp ing t he
; onno ta t i ons the o r i g ina l wo rds may have bu t t he render ings
somehow may fa i l t o sugges t .
C I T T , I . A S G E N E R A L S T A T E O F S E N T I E N T B E I N G
(a) Sensational and Emotional Citta:
60
The ' gene ra l s t a te o f sen t i en t be ing ' i s usua l l y sugges r i veof someth ing substant ia l and stat ic that has much to d,o wi th thebas i c o r o r i g i na l pe rsona l i t y f r ee f r om any d i s t u rbance o rs t imu l i , bu t t ha t sugges t i on i s no t mean t he re because i t t ends t op resuppose so r l l e k i nd o f en t i t y o r subs tance wh i ch i s cons ide redas we l l n i gh i ns i gn i f i can t i n t he Ea r l y Buddh i s t sys rem. Be ingf reed f r om such a sugges t i on t he ma in conce rn i n t h i s segmen t i st he c i t t a as gene ra l s t a te o f sen t i en t be ing i n t e rms o f sensa t i onand emo t i on . I n t h i s mean ing c i t t a i s usua l l y r ende red as . hea r t ' .
and some t i r nes as ' t hough t ' " The sense o f c i t t a i n t e rms o fsensa t i on and emo t i on wou ld have much t o do w i t h t he s i x bas i csenses ( i nd r i t , d r t i , o r a . , ya tana ) i n Buddh i s t sys tem. They a re :
( I ) Eye ( cakkhava tana ) . o r v i sua l o rgan f o r v i s i b l e ob jec t ;
( ? ) Ea r ( so ta ) )a tana ) , o r aud i t o r y o rgan f o r sound . o raud ib l e ob jec t ;
( 3 ) Nose (ghanaya tana ) . o r o l f ac to r y o rgan f o r odou r , o ro l f ac to r y ob jec t ;
( 4 ) Tong rue Q i vhava tana ) , o r gus ra to r y o rgan f o r t as te , o rgus ta to r y ob jec t ;
( 5 ) Body ( kaydya tana ) , o r r ac r i l e o rgan f o r body_impress ion , o r t ac t i l e ob jec t i and
(6 ) M ind -base (mandya tana ' ) o r consc iousness f o r m ind -ob jec t .
The v i sua l o rgan ( . cakkhaya tana ) can be exp la ined as thesens i t i ve pa r t o f t he eye ( cakkh t t -pasdda) bu i l t up o f t he fou re le rnen rs , r espond ing t o t he v i s i b l e s t imu l i . The rema in i ng f ou rphys i ca l sense o rgans shou ld be exp la i ned i n t he same pa t t e rn .M i nd -base t .mandya tana ) i s t he co l l ec t i ve te rm fo r a l tconsc iousness wha teve r , and t he re fo re shou ld no t be con foundedw i th t he m ind -e le men t ( r nano -dha tu ) wh i ch pe r f o rms on l y t hefunc t i ons o f adve r t i ng ro . and rece i v i ng . t he sense ob jec t l .
' N y a n a r i l o k a . M B T D . : 2 8
6 l
I t i s n o t i c e a b l e t h a t i n B u d d h i s t s y s t e m n t a n o ( u s u a l l y
r e n d e r e d a s m i n d ) i s r a n g e d a r n o n g t h e f i v e p s y c h o p h y s i c a l
s e n s e s . T h i s i m p l i c i t l y s h o w s t h a t m a n o a l m o s t s h a r e s t h e s a m e
f o o t i n g w i t h t h e r e r n a i n i n g s e n s e s , a n d s u g g e s t s t h e n o n -
r n e t a p h y s i c a l p o s i t i o n o f B u d d h i s t p s y c h o l o g y . I n w h i c h t h e
c o n c e p t o f a h e a l t h y e m o t i o n a l h e a r t d o e s n o t c o m e f r o m a n y
d i v i n e b l e s s i n g b u t w o u l d b e r e s u l t e d f r o m t h e c o n t r o l o v e r t h e
s e n s e s , a n d s i g n a l e d b y a s t e a d f a s t a n d c o n s t r a i n e d c i t t a w h i c h
t i a s u n d e r g o n e p r o p e r t a m e n e s s .
(b) Citta as state of mind to be safeguarded:
T h e i d e a o f s u r v e i l l a n c e o v e r t h e c i t t a i s v i v i d l y u t t e r e d i n' , e r s e b y t h e d e v a s o f t h e P u r e A b o d e s , i . e . t h e s u p r e m e h e a v e n
: , f t l r e R f i p a - l o k a , t l r e B r a h m d w o r l d b e i n g i t s l o w e s t . T } r . e d e v a ' s. . e r s e r u n s 2 :
T h e b r e t h r e n h a v e r n a d e s t r a i g h t
t h e i r h e a r t s ( c i t t a m a t t a n o u j u k a m a k a m s u ) ,
w r o u g h t u p t o c o n c e n t r a t i o n r a p t .
W i s e l y t h e i r f a c u l t i e s t h e y g u a r d
( indr iy an i rakkhant i p and i t t7 ) ,
a s d r i v e r k e e p i n g g r i p o n r e i n 3 .
H e r e t h e c i t t a a s h i s g e n e r a l c h a r a c t e r i s s u b j e c t t o t h e a c t
f s r r a i g h t e n i n g w h i c h i s t h e r n e a s u r e e m p l o y e d t o k e e p a t b a y
' l e s u r r e p t i t i o u s c r o o k e d n e s s o f c i t t a . I n a n o t h e r c a s e t h e
: u d d h a d e c l a r e s t h a t h e h i t n s e l f d o e s n o t s e e a n y o t h e r d h a m m a
r a r p r o d u c e s m o r e b e n e f i t t h a n t h e c i t t a b e i n g t a m e d d o e s . I n
. r e s a m e p a t t e r n t h e B u d d h a r e p l a c e s ' t a m e d ' b y t h e f o l l o w i n g
, . o r d s : c o n t r o l l e d , g u a r d e d a n d r e s t r a i n e d . T h e t e x t c a n b e
- r r i d g e d a n d p r e s e n t e d a s f o l l o w s a : " M o n k s , I k n o w n o t o f a n y
: h e r s i n g l e t h i n g t h a t b r i n g s s u c h b l i s s a s t h e r n i n d t h a t i s
- r l r i v a t e d , m a d e m u c h o f ( y a f n e v a l n d a n t a m m a h a t o a n a t t h d y a
. ; n w a t t a t i y a t h a y i d a m c i t t a m ) . S u c h a m i n d i n d e e d b r i n g s g r e a l
I T a t r a b h i k k h a v o s a m e d a h a m s u l l c i t t a m . a t t a n o u i u k a m a k a m s u , i l s d r a t h i v a n e t t a n lg a h e t v a l l i n d r i y a n i r a k k h a n t i p a n d i t a t i : S . i : 2 6 .
r K s . i : 3 7 .
t N e h a m b h i k k h a v e a R R a m e k a d h a m m a r n p i s a m a n u p a s s a m i y a n l e v a m d a n t a m m a h a t oa n a t t h a y a s a m v a r t a t i y a t h a y i d a m c i t t a m l l C i t t a m , b h i k k h a v c d a n t a m m a h a t o a n a t t h e y as a r t v a t t a t i t i . ( d a n t a r . n i s s u c c e e d e d b y g u t t a m . r a k k h i t a m . a n d s a m v u t a m : A . i : 6 - 7 .
I62
b l i ss . Monks . t he m ind tha t i s t amed (dan tam) , con t ro l l ed
(gu t tam) . gua rded ( rakkh i ta fn ) and res t ra ined ( samvu tam)
coud uces t o g rea t p ro f i t s .
Dan ta (p .p . o f damya t i ) means tamed . con t ro l l ed ,
res t ra i ned . Gu t t a ( p .p . o f gope t i ) : gua rded , p to tec ted , wa tch fu l ,
and cons t ra ined . Rakkh i ta (p .p . o f rakkha t i ) : t o p ro tec t , t o
she l t e r , t o save , t o p rese rve ; t o obse rve , t o gua rd , t o t ake ca re
o f . t o con t ro l . Saqnvu ta (p .p . o f samvare t i ) : c l osed , t i ed BP,
res t ra ined , gove rned , se l f - con t ro l , gua rded . A l l t he fou r words
share the same mean ing o f pu t t i ng someth iDg inc lud ing i t se l f
i n to some boundary . The i r range o f mean ing may ex ten t f rom one
ex t feme o f a f fec t i ona teness w i th ' t o p ro tec t ' t o t he o the r ex t reme
charac te r i zed by gove rnance w i th ' t o gove rn ' .
Tha t t he c i t t a , wh i ch can be rough l y cons ide red as one ' s
cha rac te r , i s ac ted upon by these ve rbs wou ld p roduce g1ea t
ga ins i s assu red by the Buddha and i s t he ma in conce rn o f t he
ear l y Buddh is t doc t r i ue as re f l ec ted i n t he Pd I i canon . I n
cons ide ra t i on o f t he ch rono logy o f t he canon ica l t ex t s we can
make the remark : t hough the fo l l ow ing passage in the Sa laya tana
Samyu t ta i s among many o the l con tex ts to reco rd the Buddha 's
words abou t t he above i dea , bu t t he no tewor thy d i f f e rence i n
te rms o f t ex tua l au tho l i t a t i veness i s t ha t t h i s passage poss ib l y
be longs t o t he ea r l y s t age , i t i s obse rved by G . C . Pande ' i n t he
p rocess o f compos i t i on and ed i t i on wh i ch t he Pd l i canon
underwen t6 . I t r eadsT : ' I n h im , b re th ren , who dwe l l s w i th the
facu l t y o f s i gh t con t ro l l ed , t he hea r t i s no t co l l up ted by ob jec ts
cogn izab le b1 ' t he eye ( c i t t am n .a vyas i f t ca t i cakkhuv i f l f t eyyesu
rupesu ) . f u t h im whose hea r t i s t ro t co r rup ted de l i gh t i s bo rn
' G S
o s e e
5 .
C . P a n d e , S O B : 2 2 8 - 2 2 9 .
/ C a k k h u n d r i y a m s a q r v u t a s s a b h i k k h a v e v i h a r a l o c i l l a m n a v y i s i n c a t i c a k k h u v i n n e y y c s u r n p e s u
i l i T a s s a a r . y a s i t t a a i t r a s s a p e m u j j a m j a y a t i I p a n l u d i t a s s a p i t i j a y a t i p i t i n a n a s s a k a y o
p a s s a m b h a t i p a s s a d d b a k a y o s u k b a 4 9 v e d i y a t i s u k h i n o c i t t a r n s a m i d h i y a t i l i s a m a h i t e c i t t e
d h a m m e p e r u b h e v a u t i l l d h a u r u l a n a m p a t u b h t v e a p p a m a d a v i h a r l l v e v a s a n k h a + g a c c h a t i l l l a
J i v h i n r l r i y a m s a m v u l a s s a b h i k k h a v c v i h a r a t o c i t l a r n n a v y e s i n c a t i l l l a a p p a m e d a v i h e r l l v e v a
s a r i k h a m g a c c h a t i l l I K n y i u d r i y a J l i M a r i n d r i y a r n s a n r v u t a s s a b h i k k h a v c v i h a r a l o c i t t a m r l a
v y e 6 i i c a t i m r n o v i n n e y y e s u d h a m m e s u t a s s a a v y e s i l t a c i t t a s s a p e m u j j a m j e y a l i i l p a m u d i i e s s a
p t t i j A y a l i l l p i t i m s n & s s a k a y o p a s s a m b b e t i I p a s s a d d h a k a y o s u k h a m v e d i v a t i l i s u k h i n o c i t t a m
s a m a d h i y a r i 6 a m i h i r e c i t t e d h a m m e p e t u b h a v a n t i l l d h a m m a n a r n p i t u b h a v e a p p a E a d a v i h e . r i
l v e v a s a n k h a m e a c c h a t i S . i v : 7 8 9 .
l :
Lr
63
( t assa avyas i t t a - c i t t assa pamu j j am j a t , a t i ) . I n one de l i gh ted j oy i sbo rn . When one i s j oy fu l t he body i s ca lmed . He whose body i sca lned f ee l s a t ease . Composed i s he hea r t o f h im who i s a t ease( . s t t kh i r t o c i t t am samr ld l t i l t a t i ) . When the hea r t i s composed one ' si deas a re c l ea r ( samdh i t e c i t t e dhammd pa tubhavan t i > . Th roughhav ing c l ea r i deas one i s r eckoned as one who dwe l l s ea rnes r .
, { nd i t i s t he same i n r ega rd t o t he f acu l t y o f t as te and t ouch vThus , b re th ren , i s one a dwe l l e r i n ea rnes tness "s .
Th rough rhe above passage i t i s appa ren r t ha t t he s ta te o fone ' s c i t t a wh i ch can be rega rded as one ' s gene ra l mood o rf ee l i ngs has c l ose re l a t i on w i t h t he con t ro l ove r h i s sense -o rgansand sense - facu l t i es ( i nc l ud ing mano i n r he f o rms o f man ind r i yaand manov i r i r i ana . t he s i x th ones o f t he two geneva ) . The be t te rrhe con t ro l i s done . t l r e mo re pos i t i ve t he gene ra l s t a te i s . Th i scon t ro l a t i t s accomp l i shmen t i s r esu l t ed i n t he c i t t acha rac te r i zed by peace and r r anqu i l i t y .
(c) Citta as IVental State Subject to DownfaII andSeizure:
l n Kassapa-Saml tu t ta t l r re Buddha revea ls h i s i dea abou t t hesoc ia l r e l a t i on o f h i s sa rhgha , admon i sh ing t t . e Bh i kkhus t o ge r r oand f r o among t he f am i l i es w i t h cau t i ous rn i nd . I n an a r t i s t i crnanne r t he Buddha emp loys t he poe t i c f i gu re o f t he moon wh i chf i gu ra r i ve l y goes among t he f am i l i es w i t h smoo th and f u l ld i gn i t y ; i r s com ing and go ing a re f r ee f r om mundane a f f ec t i on .The samyu t ta N ikaya reco rds : "Be _ve comparab le ro the moon ,b re th ren , when ye go among t he f am i l i es , d raw ing back i n bo thhear t and demeanour ( . apakasseva kdya rn apakassa c i t t am) , eve ras new-comers unob t rus i ve among t he f am i l i es . d raw ing back i nbo th hea r t and demeanou r , even so be ye among t he f am i l i ese "
The admon i shmenr con t i nues w i t h t h r i l l i ng scenes wh i ch-g i ve t he imp ress i ve wa rn ing aga ins t t he down fa l l , t he se i zu re . o rrhe rnanac le r ha r t he c i t t a m igh t unde rgo : w i t h t hec i r cumspec r i on as i f t hey we re a r t he c l i f f - hang ing b r im o f a
t K S . i v : 4 7 .
e t < s . i i ; 1 3 3 .
:
64
decayed we l I o r a p rec ip i ce o r a r i ve r - swamp . t he bh i kkhus
shou ld accou te r t hemse lves w i th p rope r p rudence when ge t t i ng
in to among the fam i l i es . Wav ing h i s hand i n the a i r t he Buddha
v iv id l y p resc r ibed tha t t he hea r t o f a monk shou ld be f reed f rom
any a t tachmen t t o the fam i l i e s , say ing 10 : * Jus t as th i s hand ,
b re th ren , does no t s i nk down i n space , no r i s se i zed , no r bound
(pary i na sa j ja t i na gayhat i na bai ihat i ) , even so that brother '
whose hea r t when he goes among the fam i l i es does no t s ink
down, or get se ized or bound (c i t tar .n na sa i ia t i na gayhat i na
baj j hat i ) " rL .
Saj ia t i , gayhat i , and bai jhat i mean to c l ing to , to be
se ized , and to be bound , respec t i ve ty - So c i t t a can be commi t ted
by such the ac t i ons wh ich the ve rbs exp ress .
(d) Ethically Conducted Citta:
T} i 'e c i t ta in genera l should be kept away f rom al l k inds of
ev i l ac t i ons and channe led i n ea rnes t i n to good d i rec t i on . The
f i rs t verse of the Pdpa Vagga in the Dhammapada says:
Make ye good has te i n l ove l y (deed) ;
f rom ev i l ( deed) repe l t he m ind
(pdpd c i t taqn n ivaraye) ;
f o r when a man s l ow does wha t ' s good ,
da l l i e s h i s t hough t w i t h wha t i s bad
(pdpas mirh ramat i mano)r r .
Papa , ev i l , i s t ha t wh ich de f i l es one ' s m ind ; pu f i f i a , mer i t
i s t ha t wh ich c leanses the m ind , kusa la i s ano the r t e rm fo r
pu f i f i a : abh i t t ha re tha : t o has ten . Ano the r passage f rom the
Dhammapada exp la ins the p leasan t f reedom f rom Mdra o f t he
man who checks l r i s c i t t a f rom ev i l :
The m ind fa r -go ing , l one fa r i ng .
t 0 A , b u k h o B b a g a v a e k e s e p a n i m c a l e s i - S c y y a t h a p i b h i k k h a v e a y a m i k d s c P a n i n a s a j j a t i : r
g a y h a t i n a b a j j h a t i . E v a m e v a k h o b h i k k h g v e y a s s a k a s s a c i b h i k k h u n o k u l i r i u P d s a i k a m ! i :
k u l e s u c i t t a r , n n a s a j i a t i o a g s y b a t i n a b a i i h a t i : S . i i : 1 9 8 .
' 1 K S . i i : 1 3 3 - 4 .
l 2 A b h r r t h a r e r h a k a l y n n e - p a p t c i r r a m n i v e r a y e - . D a n d h a m h i k a r o t o p u i i a m - P A p a s m i r b r a m r :
r n a n o : D h p . v . 1 1 6 .
65
no t o f t he body - o f h i dden l a i r
whoso w i l l keep unde r con t ro l
f r om Mdra ' s j a i l t hey ' l l be se t f r ee13
I n s o m e c a s e s c i t t a s h o u l d b e r e n d e r e d a s t h o u g h t b e c a u s e
r t s u g g e s t s t h e i d e a o f t h i n k i n g o r t h e o b j e c t s o f t h i n k i n g r a t h e r
r h a n f e e l i n g o r l i k i n g . F o r e x a r n p l e , i n t h e i r n p e r a t i v e s e n t e n c e :' , V a p a p a k a m a k u s a l a n t c i t t a m c i n t e y y a t h a ' t a , ' c i t t a q n ' a s t h e d i r e c t
. r b j e c t o f t h e v e r b c i n t e t i ( t o t h i n k ) , a n d c i n t e t i i s b u t a m e m b e r
r f t h e f a m i l y o f d e r i v a t i v e s f r o r n ^ l c i t . B o t h ' c i t t a m ' a s t h e o b j e c t
, . i t h e v e r b a n d ' c i n t e t i ' a s t h e v e r y v e r b a r e c o g n a t e w i t h e a c h, r h e r b e c a u s e t h e y a r e f r o m t h e s a m e r o o t ^ l c i t . C i t t a h e r e b y
: : r e a l l s a t h o u g h t i n g e n e r a l w h i c h m a y b e k u s a l a o r a k u s a l a ,
r h a t e v e r a c c o r d i n g l y .
(d) Citta as Normal/Abnormal State of mihd:
W e g o a l i t t l e f u r t h e r t o n o r e t h e u n h i n g e d s t a t e o f c i t t a a s
: r e n t i o n e d i n t h e D h a m m a p a d a t s ' .
He may have c rue l su f fe r i ng ,
l oss (o f wea l t h ) , i n j u r y o f t he body ,
heavy af f l ic t ions (gurukarh vapi abadharh)
o r l oss o f m ind ( c i t t akkhepam) .
C i t t akkheparh means l oss o f m ind o r pe rp lex i t y . C i t t a f ree
:o l r t khepa , o r t he o the r hand , conno tes t he no rma l d i s t i nc tness
. - . one ' s t housh t .
A n o t h e r c a s e o f u n h i n g e d s t a t e o f c i t t a i s f o u n d i n t h c
: n r y u t t a N i k a y a w h o s e T a t i y o V a g g o r e l a t e s t h e s t o r y a b o u t t h e
- : r a c k t h e t h r e e d a u g h t e r s o f M a r a i m p o s e d o n t o t h e B u d d h a
r r h a v i e w t h a t t h e E x a l t e d O n e w o u l d b e b a d l y a f f e c t e d i n b o t h
. 3 a s p e c t s : m e n t a l d e r a n g e m e n t a n d i t s d i s a s t r o u s a f t e r m a t h o n
r l D I r a n g a r n a n e k a c a r a g a s a r l r a l g u h d s a y a n l iM i r a b a n d h a n i : D h p . v . 3 ' l .
' o S . v : 4 1 8 .
y e c i t t a m s a f i f l a m e s s a n t i m o k k h a n t i
5 V e d a n a r h p h a r u s a r h 3 d n i m s a r i r a s s a c ^ b h e d a n a m i l G u r u k a r i r v a p i a b a d h a r n
c i t t a k k h e p a r i r v a p a p u t t e : D h p . v . 1 3 8 .
66
body . The tex t runs to : ' Fo r i f we had app roached a f te r t h i s
f ash ion a t r ) ' r ec l use o r b rahm i r t who had t r o t ex t i r pa ted l us t ,
e i t he r h i s hea r t wou ld have c le f t asunder , o r ho t b lood had
f l owed f rom th i s mou th . o r he had become c tazy , o r have l os t h i s
men ta l ba lance ( c i t t av i kkhepan t ) - as a g reen reed tha t has been
reaped d r i es up and w i l t s away and w i the r " l t .
V i kkhepa f v i + khepa) . when a lone , means d i s tu rbance o r
de rangemen t , pe rp lex i t y o r con fus ion . When used i n comb ina t i on
w i th c i t t a o r ce taso , v i kkhepa w i l l deno te ' upse t o f m ind ' o r' unba lanced m ind ' o r 'men ta l de rangemen t ' . I n a l l t he above
cases c i t t a on i t s own i s deno t i ng the genera l s ta te o f t he though t
ra the r t han t ha t o f t he hea r t .
2 , CITTA AS A Lusrnul HeARr
(a) Citta Subject to l{dma:
T I re c i t t a espec ia l l y t ha t o f human be ings and the devas i t
t he kdma- l oka i s f r equen t l y p rone t o be co lo red by ' kdma 'wh i ch
i s t he r r ros t p rominen t o f t he genus on accoun t o f t he f requency
o f i t s l i t e ra ry appearance th roughou t t he canon ica l t ex t s . and o f
be ing t he bas i s , e th i ca l l y speak ing . o f nega t i ve f o r ces wh i ch may
h inde r oue f ron the a t ta inmen t o f N ibbana . The te rm kdma may
deno te sub jec t i ve sensua l i t l ' o r ob jec t i ve sensua l i t y . As
sub jec t i ve sensua l i t y , i t i nd i ca tes (a ) t he en joymen t and p leasu re
ou occas i . on o f sense , and (b ) sense -des i r e ; as ob jec t i ve
sensua l i t y . t he t e rm i nd i ca tes p l easan tness , p l easu re g i v i ng , and
an ob jec t o f sensua l en joymen t .
I n cosmo log i ca l pa r l ance . Kama as sense -des i r e and
en joymen t p lus ob jec ts o f en joymen t - i s a co l l ec t i ve name fo r
a l l t he ve rv h i she r o r r e f i ned cond i t i ons o f sensua l l i f e : kama-
' t Y r l n h i m a y a n t s a m a n a n l v a b r a h m a l a n r v a a v l t a r a g a m i m i n A u p a k k a m e n a
u p a k k a m e v v a m a h a d a y a m v a s s a p h a l e y y a l l u n h a m l o h i t a n r v E m u k h a t o u g g a c c h e y y a lu m m a d a m v a p a p u n e y y a c i t t a v i k k h e p a m v a 1 1 s e y y a t h a v i p a n a n a l o h a r i t o l u t c
r u s s a s s a t i v i s u s s a t i n r i l i y a t i l t e v a m e v a u s s u s s e y y a v i s u s s e v y a m i l i y a t i l l e v a m e v a
u s s a s s e y y a v i s u s s e y y a l r r i l n y e y y a t i : S . i : 1 2 6
1 7 K S i : 1 5 7 .
67
l o k a . T h e k d . m a - l o k a i n c l u d e s f o u r o r f i v e m o d e s o f e x i s t e n c e
a n d p a r t o f t h e f i f t h o r d e v a - l o k a .
K d m a a s s e n s e d e s i r e i s t h e a d v e r t i n g t o w a r d a l l f i v e s e n s e -
o b j e c t s , a n d i s f r e q u e n t i y i n t h e f o l l o w i n g c o m b i n a t i o n s a n d
e x p r e s s i o n s :
( I ) Kama- rAga ( sensuous l us t ) , one o f t he t en f e t t e r s(sariryoj ana) .
( . 2 ) Kama-v i t akka ( sensuous though t ) , one o f t he th reewrong though ts ( rn i cchd -sankappa) .
( . 3 ) Kama- tanhd ( sensuous c rav ing ) i s t he f i r s t o f t he th reec rav ings ( t anha ) wh i ch i s sa id t o be t he ch ie f r oo t o fsu f f e r i ngs and o f t he eve r - con t i nu ing cyc le o f r eb i r t hs .
(4 ) Kama-cchanda (sensuous des i re ) i s t he f i r s t o f t he f i veh ind rances o r obs tac les (n l va ranan i ) .
(5 ) Kama i s on the top o f many genera : i t i s t he f i r s t o f t he
fau r dsava o r yogas ( canke rs o r i n tox i can ts o f m ind ) ,
o f t he fou r updddna . ( c l i ng ings o r a t tachmen ts ) , o f t heth ree esand ( l ong ings o r seek ings ) , and o f t he fou r
oghas ( f l oods o f wo r l d l y t u rbu lence ) .
I n t h e l i n e , k d m a s t a n d s f i r s t o n t h e l i s t o f t h e s i x f a c t o r s' t e x i s t e n c e k d m a , v e d a n d , s a f i f i a , a s a v a , k a m m a a n d d u k k h a ,
i h o s e o r i g i n , d i f f e r e n c e , c o n s e q u e n c e s , d e s t r u c t i o n a n d r e m e d y
, r e d i s c u s s e d i n t h e M a h a - V a g g a o f t h e A n g u t t a r a N i k d y a t s .
I n f i n e , i n a l m o s t a l l t h e e n u m e r a t i o n s o f o b s t a c l e s t h a t
: r e v e n t p e r f e c t i o n , o r o f g e n e r a l d i v i s i o n s a n d d e f i n i t i o n s o f
. : e n t a l c o n d i t i o n s , k d m a o c c u p i e s t h e l e a d i n g p o s i t i o n .
The l i s t o f i t s synonvms can be s i ven as t h i s :
Chanda : impu l se ;
Raga : exc i t emen t ;
Nand i : en joymen t ;
(1 )
(2 )
(3 )
5 A . i i i : 4 1 0
68
(4 ) Tanhd : t h i r s t ;
( 5 ) S ine ha : l ove ;
(6 ) P ipdsz i : t h i r s t ;
( 7 ) Pa r i l aha : consum ing pass ion ;
(8 ) Ged l t a : g reed ;
(9 ) M t t . cchd : swoon ; and ,
(LO) A j j l t osdna : hang ing on , o r a t tachmen t .
I n a se rmon g i ven to the new-o rda ined Bh ikkhus , t he
Exa l ted One was warn ing them w i th the s to ry abou t an asp i ran t
o f Bh ikkhuhood v 'hose goa l was to ge t r i d o f a l l t he su f fe r i ngs
caused by the f i ve a t tached khandhas . He l e f t h i s home and h i s
wea l t h , go ing on sea rch ing t he t r u th . Bu t because h i s c i t t a was
s ta ined by the kdma and o the r unwho lesome s ta tes , he cou ld
ne i the r ach ieve the ho l y goa l pe r fec t l y , no r ma in ta in the a l ready
possessed home and wea l t h . He i s p rone t o l ose bo th t he wo r l d l y
and sup ra -mundane des i rab les . The Bh ikkhu shou ld be a lways
aware of such k ind of the c i t ta and i ts imminent sway. The text
runs le : "Thus . b re th ren , a c l ansman l eaves t he wo r l d . and
cove tous i s he i u h i s des i r es , f i e r ce i n h i s l ong ing , ma levo len t o f
hea r t , o f m ind co r rup t - ca re l ess and un res t ra i ned , no t qu ie ted .
bu t sca t te r -b ra ined , and though t less (abh i j j d l u kamesu
t ibbasa rago vyapannac i t t o padu t tha rnanasankappo mu t thassa t i
asa rnpa jdno asamdh i to v ibbhan tac i t t o paka t i nd r i yo ) . Jus t as .
b re th ren . a t o r ch f r om a f une ra l py re . l i t a t bo th ends , and i n
the m idd le smea red w i t h dung . k i nd led no f ue l e i t he r i n v i l l age
o r i n f o res t . us ing such a f i gu re do I desc r ibe un to you th i s man ,
fo r he has l os t h i s home and wea l th . no r ve t does he fu l f i l t he
du t i es o f a r ec l use "2 t ' .
' n E v a m p a b b a j i t o c a y a l n b h i k k h a v e k u l a p u t t o s o c a h o t i a b h i i i 6 l u k d m e s u t i b b a s i r i g o
v y a p a n n a c i t r o p a d u l t h a m a n a s a n k a p p o m u t t h a s s a t i a s a m p a i i n o a s a m i h i t c
v i b b h a n t a c i t t o p a k a t i n d r i y o l l l l S e y y a t h a p i b h i k k h a v e c h a v a l a t a m u b h a t o p a d i t t a m
l l t a j j h e g u r h a g a t a m n e v a g e m e k a t t h a t t a m p h a r a t i n a r a f r f r e k a t t h a t t a m p h a r a t i
t a t h u p a m a h a n l b h i k k h a v e i m a m p u g g a l a m v a d a m i g i h i b h o g a c a p a r i h i n c
s i m a f i f r a t r h a f i c a n a p a r i p I r e t i S . i i i : 9 3 .
t " K S . i i i : 7 9 .
69
T h e c i t t a f e a t u r e d b y k a m a s h o u l d n o t b e s e e n w i t h o u t
s h r e w d s a g a c i o u s n e s s . T h e y c o u l d b e a r r a n g e d i n t o t h e a s c e n d i n g
o r d e r i n t e r m s o f t h e o b j e c t s o f d e s i r e ( k a m a ) t h a t a r e l o n g e d
for . The so tapat t i -samyut ta o f the sar . r ryu t ta N ikaya te l l s us asrory about t l Je sakya Mahand.ma wl i 'o was requesr ing the BuddhaI r o w t o a d v i s e a p e r s o n i n h i s d e a t h b e d . T h e E n l i g h t e n e d o n ep r e s e n t e d a s u c c e s s i v e s e r i e s o f c a s e s i n t h e o r d e r f r o m t h ei o w e s t t o t h e h i g h e s t s t a t e s o f r n e n t a l e l e v a t i o n s w h i c h
i o r r e s p o n d i n g r o t h e k i n d s o f k a m a w h i c h r , i s c i t t a h a d j u s t b e e n: r e e f r o r n , a n d p r e s c r i b e d o n e e a c h t h e p r o p e r a d r n o n i t i o n .
H e r e o n l y o n e o f s u c h t h e a d m o n i t i o n s i s s i n g l e d o u t f o ri l u s t r a t i o n , t h a t i s 2 r : ' S u p p o s e t h e s i c k m a n s a y , " M y t h o u g h t s
; r e r e r r r o v e d f r o m h u m a n p l e a s u r e s o f s e n s e ( m d n u s s a k e h i k a m e h i
. : t t a q n v u l l h i t a q n ) a n d f i x e d u p o n t h e F o u r D e v a K i n g s , " t h e n l e t: r e o t h e r s a y : " M o r e e x c e l l e n t t h a n t h e F o u r D e v a K i n g s a n d
: l o r e c h o i c e a r e t h e S u i t e o f t h e T h i r t y - t h r e e . . . s o ' t w e r e b e t t e r
. ' r r y o u t o f i x y o u r t h o u g h t s o n t h e T h i r t y - t h r e e d e v a s
: a v a t i m s e s u d e v e s u c i t t a m a d h i m o c e h i \ - ' 2 2 .
T h e r e a r e o t h e r c a n o n i c a l p a s s a g e s i n a c c o r d a n c e w i t h t h e
, . r a u n d e r q u e s t i o n :
' k d m d m a t h e n t i c i t t a m ' z 3 ( c i t t a d i s t u r b e d b y r h e
c rav lngs ) ;
'nass u ldrdnam paf icannam kamagundnam bhogaya c i t tamnama t i " o ( h . i nc l i nes h i s hea r t t o deny ing h imse l f t he
exce l l en t p l easu res o f h i s f i ve - sense des i r es ) .
'Jhdya, bh ikkhu, md ca pamado l l ma te kdmagune
bhamassu c i t t am" t lMed i ta te , O bh i kkhu l Be no t
S o c c c v a l o v a d c y y a l l M d n u s s a k e h i k a m e h i c i t t a m v u t t h i t a m c e t u m m a h a r a j i k e s ud e v c s u c i t t a m a d h i m o c i t a n t i l l S o e v a m a s s a v a c a n l y o l l C d t u m m a h a r i j i k e h i k h o d v u s od e v c h i T i v a t i m s a d e v i a b h i k k a n t a t a r d c a o a n i t a r i c a l l s d d h d y a s m dc e t u m m a h a r a j i k e h i c e t u m m a h e r a j i k e h i d e v e h i c i t t a m v u t t h i p e t v d T e v a t i m s e s u d e v e s uc i t t a m a d h i m o c e h i t i : S . v : 4 0 9 - 1 0 .
: r K S . v : 3 5 0 .
I ' s . i v : 2 1 0 .
: * S . i : 9 2 .
t t Dhp. v . 371 .
(
70
h e e d l e s s . D o n o t l e t y o u r m i n d w h i r l o n s e n s u a l
p l e a s u r e s ) ;
' k d m e s u c i t t a n a p a k k h a n d a t i n a p a s l d a t i n a s a n t h a t i ' 2 6
( m y h e a r t d o e s n o t l e a p , s i t o r s t a n d i n c r a v i n g s ) .
(b) Citta Subject to REga:
As we have a l ready men t ioned the fam i l y o f t e rms in wh ich
kama keeps the l ead ing pos i t i on on accoun t o f i t s f requency i n
comb ina t i on w i th c i t t a , co lou r i z i ng the c i t t a i n bad d i rec r i on .
The second word j us t a f te r kama rs raga tha t i s usua l l y rendered
as de f i l emen t .
Rdga ' s ap tness t o ha rass t he c i t t a cou ld be exemp l i f i ed by
the fo l l ow ing i nc iden t wh ich eve r occu r red to The ra Va ig tsa
reco rded i n the Sarnyu t ta N ikaya : On hav ing seen a b ig number
o f ' ga i l y ado rned ' women coming to temp ie Agga lava a t A lav i ,
Vang isa , t he young Thera who s tayed the rea t f e l t a l ack o f se l f -
composedness , h i s c i t t a was ha r r i ed (anuddhamse t i ) . The t ex t
says , "Then a number o f women , ga i l y ado rned , came in to the
p leasance to see the V ihd . ra . And see ing those women ,
d i sa f fec t i on i n consequence a rose i n the venerab le Vang isa . and
lus t ha rassed h i s hea r t " z7 . C i t t a he re i s t he ob jec t be ing ha rassed
by ra .ga . wh ich i s mean t by l us t .
C i t t a can comb ine w i th sd ra t ta and v t ra t ta to exp ress the
oppos i t e s ta tes o f hea r t (Sa ra t t a means impass ioned , enamou ted ;
v i r a t t a : d i spass iona te , una t t ached t o ) . The compounds wou ld be
sa ra t tac i t t o2o and v i ra t tac i t t a2 ' . The f i r s t compound means the
c i t t a f a l l i ng i n to l ove w i th someone o r someth ing ; t he second
one r l eans the c i t t a be ing f reed f rom pass ion o r be ing d i sp leased
" ' D i i i : 3 2 9 ,t t A t h " k h o e y a s m a t o
a n u d d h a m s e s i : S , i :
' 5 r v ' . / - ) .
' n l b i d . : 7 4 .
V a n g i s a s s a
r 8 5 ,
I
i t t h i y o d i s v i a n a b h i r a t i u p a j j i l l r a g o c i t t a n :
7 l
w i t l r , e . g . t h e p h r a s e s : ' r i l p a d h c i t u y a c i t t a m v i r a t t a m v i m u t t a m , 3 0 ;' c h a n d a r a g a v i r a t t c t ' 3 , . c h a n d a r a g a d e n o t e s e x c i t i n g d e s i r e .
I n t he sa laya tana samyu t ta , rhe Buddha admon ishes h i sB l t i k khus i n t he re l a r i ve manne r , say ing ne i t he r a l l t he monksi rave to s t r i ve fo r t he res t ra in t i n rega rd to s i x dya tanas , no r a l lt he monks have no t t o . The excep t i on imp l i ed i n t he f i r s tp ropos i t i on i s t he A rahan ts , and t ha t i r np l i ed i n t he l a t t e r i ss t r ong l y poss ib l e t o be t he l owe r a r i yas o r Nob le I nd i v i dua l s .Bo th o f t he ca tego r i es o f a r i yd . s can be c l ass i f i ed d i f f e ren r l y , t heinos t popu la r c l ass i f i ca t i on , howeve r , i s i n t he descend ins o rd .e r. r f f ou r l eve l s32 :
( l ) A rahan t o r t he Ho l y One ;
(2 ) Anagd .m i o r r he Non -Re tu r r r e r :
(3 ) Sakakagamt o r t he Once-Re tu rne r ; and
(4 ) So tApanna o r t he S t ream-Winner .
T h e B u d d h a , i n o r d e r t o d e s c r i b e t h e s e r e n e m e n t a l s t a t e
: r a t i s j u s t t h e o p p o s i r e o f t h e c i t t a c h a r a c t e r i z e d b y t h e f r e e d o m
- : o m p a r i y d d d y a . T h e r e s p e c t i v e p a s s a g e s a y s 3 3 , " B r e t h r e n , t h e r e
. r e o b j e c t s c o g n i z a b l e b y t h e e y e , o b j e c t s d e l i g h t f u l o r- - : p u l s i v e . T h o u g h t h e y t o u c h t h e h e a r t a g a i n a n d a g a i n , y e t t h e y
- 1 n n o t a l t o g e t h e r l a y h o l d o f i t a n d s o p e r s i s t ( t y a s s a; : u s s a p h u s s a c i t t d r r i l n a p a r i y a d a > ) a t i t t h a n t i ) . B y t h e i r f a i l u r e t o
: ) ' h o l d o f t h e h e a r t c o l n e s s t r e n u o u s e n e r g y u n q u a i l i n g .' . l r r r d f u l n e s s i s s e t u p u n t r o u b l e d . T h e b o d y i s c a l m e d , n o t
: : r t u r b e d . T h e h e a r t i s c o l l e c t e d , o n e - p o i n t e d . S e e i n g t h i s f r u i t
: e a r n e s t n e s s , b r e t h r e n , I d e c l a r e t h a t s u c h b r o t h e r s d o n e e d t o
. : i k e e a r n e s t l y i n r e s p e c t o f t h e s i x f o l d s p h e r e o f s e n s e " 3 a .
30 l b i d . : 45 .
t l s n . v . 2 o 4 .
3 2 M B T D . : 2 e - 1 .
l l S a n t i b h i k k h a v e c a k k h u v i f r f l e y y e r r l p e n a m o r a m a p i a m a n o r a m a p i l l r y e s s ap h u s s a p h u s s a c i t t a r p n a p a r i y a d d y a t i t t h a n t i l l c c t a s o a p a r i y e d e n e d r a d d h a m h o t iv i r i y a m a s a l l l n a l u l l u p a t t h i t a s a t i a s a m m u t ! h e l l p a s s a d d h o k d y o s i r a d d h o l l s a m i h i t a mc i t t a m e k a g g a r y l l I m a m k h v a h a m b h i k k h a v e a p p a m a d a p h a l a m s a m p a s s a m a n o t e s a m
b h i k k h 0 n a m c h a s u p h a s s A y a t a n e s u a p p a m a d e n a k a r a n i y a n t i v a d d m i : S . i v : 1 2 5 .
' 1 K S . i v : 8 0 .
72
Par i yadaya means g rasp ing , i t i s de r i ved f rom the ve rb
pa r i yada t i wh ich s tands fo r t o t ake up i n an excess i ve deg ree .
The sen tence ' r f i pa t ydssa phussaphussa c i t t am na pa r i yddaya t i t
han t i ' cou ld be rende red ' t he f o rms , t hough s t r i k i ng aga ins t t he
c i t t a ove r and ove r aga in canno t sway ove r i t ' , and i t i s i n fe rab le
tha t o the rw ise the c i t t a wou ld be sub jec t t o ' pa r i ydddya ' , t ha t i s ,
t ak ing ho ld o f .
The c i t t a i n such rhe submiss i ve s ta te i s p rone to be
de f i l ed by des i re -and - lus t i u a l l and any spo t a long the f l ux o f
be ing : ( 1 ) i n t he eye ; ( 2 ) i n t he ma te r i a l f o rm ; ( 3 ) i n t he eye -
consc iousness (4 ) i n t he eye -con tac t ; ( 5 ) i n t he f ee l i ng bo rn o f
t he eve con tac t ; ( ea r . nose . t ongue . body , and mano be ing dea l t
i n t he same way o f 1 -5 ) ; i n t he consc iousness o f v i s i b i e shape .
sound . scen t . savo r , t ang ib l es and t h i ngs ; i n t he w i l l conce rn ing
v i s i b te shape , sound , scen t , savo r , t ang ib l es and t h i ngs ; by t he
des i r e -and - l us t f o r v i s i b l e shape . sound , scen t , savo r , t ang ib l es
and t i r i ngs ; by des i re -and - lus t f o r t he e lemen t o f ea r th . wa te r .
hea t . a i r , space and consc iousness .
The d i l i gen t e f fo r t s . wh ich ge ts s t rong app rova l f rom the
Buddha . t o ge t t he f reedom f rom a l l t he above -men t ioned des i re -
and - lus t wou ld make i t sa lub r ious fo r t he c i t t a t o be
soph i s t i ca ted . The Buddha says t t : ' Tha t des i r e -and - l us t .
b re th ren . f o r v i s i b l e shape . - t ha t i s a co r rup t i on o f t he hea r t
( r f r . pasmin t chandarago c i t t asseso uppak i l eso ) . Tha t des i re -and -
lus t f o r t he o the r f ac to rs o f f ee l i ng and i n consc iousness , - t ha t
i s a co r rup t i on o f t he hea r t ( v i . i i i i anasmim chandardgo c i t t asseso
uppakk i l eso ) . Bu t when . b re th ren , i n a b ro the r t he hea r t ' s
co r rup t i on i n t hese s i x po in t s i s pu t away , and h i s hea r t i s ben t
o l 1 r enunc ia r i on . t hen - compassed abou t w i t h r enunc ia t i on . h i s
hea r t i s seen t o be l i ab l e f o r t he pene t ra t i ng o f t hose t h i ngs t ha t
a re to be rea l i zed " tu .
t t Y o b h i k k h a v e r o p a s m i m c h a n d a r i g o c i t r a s s e s o u p p a k i l e s o l l l a l l Y o v i f r n a n a s m i n :
c h a n d a r i g o c i t t a s s e s o u p k k i l e s o l l l l Y a t a k h o b h i k k h a v e b h i k k h u n o i m e s u p a f r c a s u :
h a n e s u c e t a s o u p a k k i l e s o p a h i n o h o t i l i n e k k h a n l m a n i n n a n l c a s s a c i t t a m h o t i
n e k k h a m m a p a r i b h a v i r a m c i t t a n r k a m m a n i y a m k h a y a t i a b h i f r f l l s a c c h i k a r a n i y e s u
d h a m m e s t r t i : S . i i i : 2 3 4 .
r K S . i r i : 1 8 5 .
73
Ct r re as Ev rL HEeRr .
(a) Padullha Citta:
M iccha -d i t t h i (w rong o r ev i l v i e w s ) a r e o b s e r v e d t o b e
u t t e r l y r e j e c t a b l e f o r b e i n g a s o u r c e o f w r o n g a n d e v i l
a s p i r a t i o n s a n d c o n d u c t , a n d l i a b l e a t t i m e s t o l e a d r n a n t o t h ed e e p e s t a b y s s e s o f d e p r a v i t y . I t i s s a i d i n t h e A n g u t t a r a N i k d y a
t l r a t " n o o t h e r t h i n g t h a n e v i l v i e w s d o I k n o w , O r n o n k s ,
r v h e r e b y t o s u c h a n e x t e n t t h e u n w h o l e s o l n e t h i n g s n o t y e t a r i s e l
a r i s e , a n d t h e u n w h o l e s o r n e t h i n g s e r l r e a d y a r i s e n a r e b r o u g h t t og r o w t h a n d f u l n e s s . N o o r h e r t h i n g t h a n e v i l v i e w s d o I k n o w ,
r v h e r e b y t o s u c h a n e x t e n t t h e r v h o l e s o m e t h i n g s n o t y e t a r i s e n
l r e h i n c l e r e d i n t h e i r a r i s i n g , a n d t h e w h o l e s o m e t h i n g s a l r e a d y
r r i s e r t d i s a p p e a r e d . N o o t h e r t h i n g t h a n c v i l v i e w s d o I k n o r v ,
r v l t e r e b y t o s u c h a t r e x t e n t h u r n a n b e i n g s a t t h e d i s s o l u t i o n o f t 6 e
b o d y , a t d e a t h a r e p a s s i n g t o a \ L ' a y o f s u f f e r i n g , i n t o a w o r l d . c "
\ ! o e , i r t t o h e l l " 3 7 .
I n t h e r i r n e o f t h e B u d d h a - a s w e k n o w , r h e r e a r e 6 2 e v i lv i e w s w h i c l t a r e c l a s s i f i e d a n d d e s c r i b e d i n t h e B r a l t n t a j a l a S r t t t a
r f t l r e D i g l t a N i k a y a . T h e 6 2 f a l s e v i e w s c o r n p r i s c a l l
- o u c e i v a b l c w r o n g v i e w s a n d s p e c u l a t i o n s a b o u t u r a u a n c l r v o r l d .' f h e
B u d d h a ' s e x p l a n a t i o n r e c o r d e d i n t h e D i g l t a N i k a y a a b o u t
. r o \v can a nurnber o f Santanas and Bra l tn rc is ho ld par t l y
- ' r e r ; r a l i s n r a n d p a r r l y t r i h i l i s m t h r o w s l i g h t o r ] t h e c i t t a u n d e r
. ' u e s t i o i i a n d g i v e s s u p p o r t t o t h e f o l l o w i n g c o l l v i c t i o n s :
l l r e es tab l i sh i ng o f t he above w ro l t g v i ews
ind i v i dua l .
men ta l s t a te be ev i l i n f o rm o f i l l - d i spos i t i on wh i ch i ntu rn a f f l i c t s nega t i ve l y o l t t he phys i ca l body .
sphe re whe re t he i nd i v i dua l conce rned i s des t i ned t o .
r 7 A . t : 2 2
The D ig l t a N ikaya passage in l i ne w i th the above conv i c t i on
reads : "The re a re b re th ren . ce r t a i n gods ca l l ed ' t he Debauched
in M ind ' (mano-pados ika ndma deva ) . They bu rn con t i nua l l y
w i th e t r vy one aga ins t ano the r . and be ing thus i r r i t a ted , t he i r
hea r t s become i l l - d i sposed t owa rds each o the r . and be ing
debauched (padu t t ha -c i t t a ) . t he i r bod ies become feeb le . and
the i r m inds imbec i l e . And those gods fa l l f r om tha t s ta te -38 .
Padu t t ha (p .p .o f padussa t i ) means made bad . spo i l t ,
co r rup t . w i cked ; an tonymous to appadu l tha . So tha t i n t h i s case
padu t tha -c i t t a i s rendered as the debauched m ind . And i ron i ca l l y
the devas i u possess ion o f such the m ind i s named a f te r i t : t he'Debauched i n M ind ' devas . I n t he f o rego ing passage t he devas
named 'Manopados ikd ' , by way o f bu rn ing themse lves ,
f i gu ra t i ve l y speak ing , w i th envy and i t s a t tendan t i r r i t a t i on .
l r ave go t t he i r c i t t a i l l - d i sposed and debauched . The c i t t a i n such
mood i n t u rn wou ld impose wea r i someness on t he i r body .
The i ssue o f m ind -body re la t i on has a l ong h i s to ry f rom
the c l ass i ca l G reek up t o t he mode rn sys tema t i c psycho logy .
A t tempts have been made to th row l i gh t o r t he re la t i onsh ip
be tween body and m ind . P la to v iews dua l i s t i ca l l y t ha t t hey a re
separa te subs tances w i th no i n te rac t i on be tween them; Desca r tes
f rom the i n te rac t i on i s t i c v iewpo in t pos i tes tha t m ind and body .
t hough sepa ra te , i n t e rac t somehow; t he psychophys i ca l
pa ra l l e l i s t s say any th ing tha t i n f l uences m ind i s re f l ec ted by a
pa ra l l e l i n f l uence i n t he body and v i ce ve rsa . I somorph i sm ho lds
tha t t he re i s po in t - f o r -po in t co r respondence be tween consc ious
exper ience and the phys i ca l s i t ua t i on bu t no t an i den t i t y . So
wha t abou t t he t r ad i t i ona l Buddh i s t sys tem?
' o T a t i y e c a b h o n t o s a m a q a - b h a h m a 4 l k i m a g a m m a k i m A r a b b h a e k a c c a - s a s s a t i k i e k a c c a -
a s a s s a t i k e e k a c c a m s a s s a r a m e k a c c a m a s a s s a t a m a r t a n a n c a l o k a i c a p a i i S p e n t i ?
S a n t i , b h i k k h a v e , M a n o - p a d o s i k i n A m a d e v a . T e a t i v e l a m a f i f f a m a f r f l a r r .
u p a n i j j h a y a n t i . T e a t i v e l a m a f l f l a m a f l f f a u r u p a n i j j h a y a n t a a f i i a m a f l i a m h i c i t t a n .
p a d t l s e n r i . T e a f r f r a m a f r f r a m h i p a d u t r h a - c i t r a k i l a n t a - k a y i k i l a n t a - c i t t a . T e d e v e t a m h :
k i v a c a v a n t i : D , i : 1 0 .
1 A
/ J
T h e D I g h a N i k d y a a s b e i n g i m p r e g n a r e d i n a l l w i t h a
r e n d e n c y t o w a r d a n a l y z i n g e t h i c s p o i n t s o u t t h a t t h e c i t t a
a t t r i b u t e d r v i t h c e r t a i n a t t i t u d e h a s a f f e c t i o n a c c o r d i n g l y t o t h a t
a t t i t u d e o n o n e ' s p h y s i c a l a n d m e n t a l s t a t e s . F o r e x a m p l e , i t i s
s a i d a s a r u l e t h a t i f t h e c i t t a e x e r r s i l l - w i l l , t h e r n i n d a n d t h e
b o d y a r e t i r e d . I n c o n s e q u e n c e , i t i s I i k e l y r o g e t t o t h e
: o r o l l a r y t h a t i f t h e f o r m e r e x e r t s b e n e f i c i a l l y , t h e l a t t e r w i l l g o
i r e a l t h y .
W i t h s u c h a p a d u l l h a - c i t t a m o n e c a n n o t d i s c e r n p r o p e r l y
. r ' h a t i s b e n e f i c i a l , a n d , o n t h e o t h e r h a n d w h a t i s p e r n i c i o u s ,
: o r h i m s e l f , f o r o t h e r s , o r f o r b o t h s i d e s . T h e B u d d h a
: ' i g u r a t i v e l y e x p l a i n s t h i s p o i n r b y c o m p a r i n g i t w i t h o n e
- . 1 r s t u f b e d p o o l o f w a t e r : " S u p p o s e , r n o n k s , a p o o l o f w a r e r ,
: u r b i d , s t i r r e d u p a n d r n u d d i e d . T h e n a m a n w h o h a s e y e s t o s e e. r a n d s u p o n t h e b a n k . H e c o u l d n o t s e e t h e o y s t e r s a n d t h e. h e l l s , t h e p e b b l e s a n d t h e g r a v e l a s t h e y l i e , o r t h e s h o a l s o f
. i s h t h a t d a r t a b o u t . W h y n o t ? B e c a u s e o f t h e t u r b i d s t a t e o f t h er r 1 a
\ ' 3 t e r - - .
O n t h e o t h e r h a n d , t h e p a s a n n a c i t t a m i s c o m p a r e d w i t h
i i e s e r e n e w a t e r : " B u t s u p p o s e , m o n k s , a p o o l o f w a t e r ,- e l l u c i d , t r a n q u i l a n d u n s t i r r e d . T h e n a m a n w h o h a s e y e s t o
i e , w h i l e s t a n d i n g o n t h e b a n k , c o u l d s e e t h e o y s t e r s a n d t h e
: r e l l s , t h e p e b b l e s a n d t h e g r a v e l a s t h e y l i e , a n d t h e s h o a l s o f
: s h t h a t d a r t a b o u t . W h y s o ? B e c a u s e o f t h e u n t r o u b l e d n a t u r e
: t h e w a t e r , r n o n k s - o . T h e f o l l o w i n g p a s s a g e e x p r e s s e s t h a t t h e
t d u p g h a - c i t t a m b e g e t s h e a v y p u n i s h m e n t o f g o i n g i n t o t h e
- : b a s e d r e a l m s a f t e r d e a t h a t : " N o w h e r e , r n o n k s , w i t h m y o w n
. o u g h t e m b r a c i n g h i s , I a m a w a r e o f a m o n k w h o s e m i n d i s
3 e G S . i : 6 - 7 .
{ G s i 7
o r I d h a h a m b h i k k h a v c e k a c c a m . p u g g a l a m p a d u t t h a - c i t t a l n e v a m c e t a s a c e t o p a r i c c a
p a j e n e m r I m a m h i c e a y a m s a m a y e p u g g a l o k d l a m k a r e y y a y a t h e b h a t a m n i k k h i t t o
e v a m n i r a y e . T a r . n k i s s a h e t u ? C i t t a r n h i ' s s a b h i k k h a v e p a d u t t h a m I C e t o - p a d o s a -
h e t u c c a p a n a b h i k k h a v e e v a m i d h ' e k a c c e s a t t d k d y a s s a b h e d a p a r a m m a r a n a a p a y a n r
d u g g a t i r y v i n i p a t a r p n i r a y a r . n u p p a j j a n t l t i i l l I d h a h a m b h i k k h a v e e k a c c a m p u g g a l a l n
p a s a n n a c i t t a m c y a q r c e t a s a c e t o p a r i c c a p a j i n a m i . I m a m h i c e a y a m s a m a y c p u g g a l o
k A l a m k a r e y y a y a t h e b h a t a m n i k k h i t t o e v a m s a g g e . T a m k i s s a h e t u ? C i t t a m h i ' s s a
b h i k k h a v e p a s a n n a m l l C e t o - p a s i d a - h e t u c c a p a n a b h i k k h a v e e v a m i d h ' e k a c c e s a t t i
k e y a s s a b h e d i p a r a m m a r a n a s u g g a t i m s a g g a l n l o k a m u p p a j j a n t l t i : A . i : 8 .
76
cor rup t . I f a t t h i s ve ry t ime he were to make an end , he wou ld
be pu t i n t o Pu rga to r y acco rd ing t o h i s dese r t s .Why so? Because
o f h i s co r rup t m ind . I n l i ke manner . monks , i t i s ow ing to a
co r rup t m ind tha t some be ings i n t h i s wor ld , when body b reaks
up , a f te r dea th a te rebo rn i n t he Was te , t he Woe fu l l Way , t he
Downfa l l , i n Pu rga to ry "u2 .
I t i s reg re t tab le to con temp la te tha t a t t he beg inn ing the
c i t t a i s pu re i n na tu re bu t because o f t he d i s tu rbance i t becomes
s ta ined and resu l ted i n be ing bo rn i n to the undes i rab ie . E th i ca l l y
speak ing , t he Buddh i s t s , by t he way , cou ld be supposed t o
be l i eve i n t he o r i g ina l pu r i t y o f t he c i t t a .
I n ano the r case . t he padu t tha -c i t t am i s an i nduc i ve roo t
tha t o r i g ina tes rhe a t t i t ude wh ich an i ndecen t w i fe t rea ts he r
husband w i th . The g rea tes t updsaka du r ing the t ime o f t he
Buddha- Ana thap ind i ka by name. who pu rchased a p iece o f l and
f rom the P r ince Je ta a t t he ha rd l y imag inab le p r i ce and bu i l t t he
famous Je tavana monas te r i es fo r t he use o f t he Buddh is t
Sa rhgha . Un fo r tuna te l y . he had go t a ha rd -necked daugh te r - i n -
l aw who was as s tubbo rn as a mu le . On w i t ness ing by chance he r
obs t i nacy t he Buddha gave he r an adv i ce i n f o rm o f ana l y t i ca l
c l ass i f i ca t i on wh i ch was .beaded w i t h t he f o l l ow ing ve rseo t :
Whose i s p i t i l e ss .
co r rup t i n m ind (padu t t l t a c i t t d ) ,
Neg lec t i ng husband and unamiab le ,
I n f l amed by o the r men . a p ros t i t u t e ,
On murde r ben t .
Le t he r be ca l l ed : a s l aye r and a w i f e l oo .
The f i r s t k i nd o f w i fe was named ' a s laye r and a w i fe ' , and
desc r i bed as hav ing 'Padu t t hac i t t a ' ( t he co r rup t m ind ) . The l as t
k i nd o f w i f e was ' a handma id and a w i f e ' . F i na l l y , t he daugh te r -
i n - l aw was t amed i n to ' a handma id aud a w i f e 'wh i ch wou ld be
" G S . i : 6 .
a r P a d u t t h a c i t t a a h i t a n u k a m p i n i l l a i A e s u r a t t a a t i m a f r f l a t e p a t i m i r d h a n e n a k l r a s s av a d h e y a u s s u k a i l y e e v a r u p a p u r i s a s s a b h a r i y a : A . i v : 9 2 .
o o G S . w : 5 ' 7
supposed l y t he bes t f o r he r as ana l yzed by t he Buddha i n h i s
d i scou rse add ressed espec ia l l y t o he r . I n f i ne . t h i s c i t t a has much
to do w i t h t he e th i ca l conduc t o f one ' s pe rsona l i t y . I n t h i s case
the c i t t a s tands fo r a d i spos i t i ona l a t t i t ude one can adop t as the
way to conduc t onese l f soc ia l l y t owards the su r round ings ,
pa r t i cu la r l y o the r members i n t he fam i l y .
(b) VyEpanna Citta:
The c i t t a be ing warped fo reshadows the warpage o f one ' s
bod i l y , speech and men ta l ac t i ons . I t shou ld be rem inded he re
rha t bod i l y , ve rba l and rnen ta l ac t i v i t i e s compr i se a l l t he kamma
tha t one can c rea te . Gene ra l l y speak ing , kamma deno tes t he
who lesome and unwho lesome vo l i t i ons ( kusa la and akusa la
ce tand ) and t he i r c cncom i tan t f ac to r s t ha t cause reb i r t h and
shape the des t i ny o f be ings . So the c i t t a he re s tands fo r t he agen t
t ha t pushes up one ' s kamma i n e i t he r ways who lesome o r
unwho lesome . i n t h i s case t he l a t t e r . As a ru l e , t hose whose
bod i l y , speech and men ta l ka rm ic ac t i ons a re swayed by the
warped c i t t a wou ld be ove rwhe lmed by l us t and become
cor rup ted . I n consequence , t hey wou ld take l as t b rea th
i nausp i c i ous l y . The w i cked cha in
ominous l y toward the t rag i c end ing
Nikaya as fo l lowso5:
cause and e f fec t ro l l i ng
dep ic ted i n t he Angu t ta ra
o f
i s
" As Anathapindika t l r .e housefather sat down at one s ide the
Exa l t ed One sa id t h i s t o h im : House fa the r , when t he t hough t
t c i t t e vyapanne ) i s wa rped , bod i l y ac t i on , speech and men ta l
ac t i on a re a l so wa rped . I n h im whose bod i l y ac t i on , speech and
men ta l ac t i on a re warped they a re sa tu ra ted w i th l us t . When
rhese a re thus sa tu ra ted w i th l us t t hey a re ro t ten . When they a re
ro t t en one ' s dea th i s no t ausp i c i ous ; one has no happy end ing "a6 .
4 5 E k " r n " r r t " - n i s i n n a m k h o A u i t h a p i g C i k a m g a h a p a t i r , n B h a g a v i e t a d a v o c a : C i t t e g a h a p a r i
v y E p a u n e k a y s k a m m a m p i v y a p a n n a m h o t i v a c i k a m m a m p i y y t p a n n r m h o t i m a n o k a m m a m p i
v y , i p a n n s m h o t i . T a s s a v y a p a u u a k i y a k a m m a n r a s s a v y a p a n n a v a c i - k a m m a n t a s s a v y S P a n n a m a n o -
k a m m a n r a s s a k a y a k a m m a m p i a v a s s u r a m h o t i v s c i k a m m a m p i a v a s s u t a m h o t i m a n o k a m m a m p i
a v a s s u t a m h o t i T a s s a a v a s s u t a k i y a k a m m a n t a s s a s . v a s s u t a v a c i k a m m a t r t e s s a
avassu tamanokamman tassa kayakammam p i pu t i kam ho t i vac i kammam p i p I t i kam ho t imanokammam p i pn t i kam ho t i . Tassa pu t i kAyak rEman tassa p l l t i vac i l emman tassap l t i m a n o k a m m a n t a s s s n a b h a k k a k a m m a r a n & m h o t i n a b h a d d i L i k l l a k i r i y 6 . A . i : l 6 l .
s c s . i : 2 4 e .
78
Vyapan t ta (p .p . o f W,dpa j j a t i ) means spo i l t , d i sag ree ing ,gone wrong . The comb ina t i on o f vyapanna and c i t t a wou ld meana co r rup ted hea r t o r a ma levo len t i n t en t i on . Tha t i s t he reasonwhy t h i s co r rup t c i t t a c rea res one ' s kamma wh i ch . be ing de f i nedas i n ten t i ona l ac t i ons , man i f es t t h rough t h ree doo rs : body .speech and rn ind . we can sum up the fo rego ing passage in to thecha in o f causes and e f f ec t s as f o l l ows .
Warpage o f t he c i t t a
* Warpage o f t he t h ree -doo r ac t i ons
* The i r l us r f u l ness
* The i r r o t t enness
* One ' s do le fu l dea th .
I t i s t r anspa ren r r ha t t he c i t t a p l ays t he ro l e o f t he s ra r t i ngpo in t i f i t i s unwho lesome as ' c i t t e vyapanne ' a l l t he success i vel i nks i n t he cha in w i l l be sha r i ng t he same unwho lesomecha rac te r i s t i c . So t he s ta r t i ng po in t i s f ac tua l l y dec i s i ve o f one ' skamrna i n t e rms o f wh i ch d i r ec t i on he wou ld adop t : who lesomeor unwho lesome .
In s tead o f be ing rende red as co r rup t hea r t i n t he f o l l ow ingpassage t he vyapannac i t t o i s r ende red as ma l i c i ous hea r t . I t i s noI onge r t he s ta r t i ng po in t bu t one o f t he s i n fu l f ea ru rescha rac te r i z i ng an unwor thy pe rson . As we have men t i oned aboveone ' s body . speech and m ind a re t he t h ree doo rs t h rough wh i chone commi t s vo l i t i ona l ac t i ons ( . ac r i ons wh i ch en ta i l kammice f f ec t ) - Th rough t he t h ree doo rs one can bu i l d one ' s kamma bydo ing t he t en m isdeeds wh i ch a re desc r i bed by t he A f i gu t t a raN ikayaaT l i ke t h i s . "And o f wha t so r r i s t he unwor thy man? \ yHe re in a ce r t a i n pe rson t akes l i f e . s t ea l s , i s w rong -doe r i n sense -des i r es , i s a l i a r ; i s o f s l ande rous , b i t t e r speech , and an i d l ebabb le r ; i s cove tous , o f a ma l i c i ous hea r r . and has w rong v i ew .Th i s one i s ca l l ed ' asappu r i so ' ( t he unwor thy man ) -a8 . The ren
4 7 K * , " * o c a b h i k k h a v e a s a p p u r i s o ? q rk a m e s u m i c c h i c a r i h o t i , m u s o v s d i
h o r i . a b h i i i h c l u h o r i . v v d p a n t r a c l r r oa s a p p u r i s c : A , i i : l l 0
* 8 c s . i i : 1 3 2 .
i d h a b h i k k h a v e e k a c c o p a n e r i p a r i h o t i , a d i n n t d a y i h o t i .h o t r , p i s u n i v i c o h o t i . p h a r u s e v a c o h o t i , s a m p h a p p a l e p i
h o t i , m i c c h a d i t t h i k o h o r i q r A y a m v u c c a t i b h i k k h a v e
I
79
misdeeds as above desc r i bed a re bu t t he opponen ts t o t he t h ree -
f o l d t r a i n i ng t ha t t he Buddha ' s d i sc i p l e i s supposed t o unde rgo .
Tha t i s :
i n H ighe r Mora l i t y @an ts l l a -s i kkha ) :( 1 ) T ra i n i ng
(2 ) T ra in ing
(3 ) T ra i n i ng
l n Higher Men ta l i t y (adh ic i t t a -s i kkha ) : and ,
H ighe r W isdom (adh ipa f i f i a - s i kkha ) .i n
Here ' vydpannac i t t o ' (ma l i c i ous hea r t ) p lays the l ess
impor tan t ro le as one o f t he ten cons t i t uen t f ea tu res wh ich
charac te r i ze an unwor thy Pe rson .
W i th h i s c i t t a be ing we l l imbeded w i t h des i r ab le qua l i t i e s
the bh i kkhu app l i es o r d i rec ts i t t o o the rs ' c i t t a and knows wha t
a re go ing on the rea t , whe the r t hey a re who lesome w i th v l t a -
ragaqn . v i t a -dosayn , v l t a -moham. and so fo r th ; o r unwho lesome
wi th sa - ragaqn , sa -dosaLn , sa -moha ln , and so fo r th . I t i s no tab le
rha t t he c i t t a be ing we l l cu l t i va ted wou ld equ ipped w i th many
feas ib le qua l i t i es espec ia l l y t he pene t ra t i ng and d i sce rn ing
ab i t i t y t ha t he lps i n read ing the c i t t a o f o the rs . Th i s ab i l i t y i n i t s
fu l l - f ledged development forms one of the s ix abhi f i . f i .as of the
Buddh i s t h i ghes t sa in thood , A rahan tsh ip . The respec t i ve passage
readsae : " Pene t ra t i ng w i th h i s own hea r t t he hea r t s o f o the r
be ings , o f o the r men , he knows t hem. He d i sce rns :
The pass iona te m ind to be
pass iona te , and t he ca lm m ind ca lm :
The ang ry m ind to be ang ry ,
and the peace fu l m ind peace fu l ;
The du l l m ind to be du l l ,
and t he a l e r t m ind a l e r t :
The a t ten t i ve m ind to be a t ten t i ve ,
and the wander ing m ind wander ing "s
S q e v a r p s a u a b i t e c i t t e p a r i s u d d h e p a r i y o d i t c a t r a t g a l e v i g e t 0 p a k k i l e s e m u d u - b h [ t e v i t e -
moham kamman i yc r h i t e ane j j appa t t e c i r o -pa r r ya iao .aya c i t t am abh in i ha ra t i sbh in i nnEme t i . So
p r ra - sa t r i oam pa fa -pugga le t r am ce t8 . s i . ce to pa r i c ca pe jnnn t i : sa - reg8m v8 c i t t am sa - r5g rm
c i t t am t i pa jAna t i , \ y v i r a - regam ve c i t r am v i t a - r i . g rm c i t t&m t i ps j n t r d t i , $ sa -dosam vA c i t t am
ga -dosam c i t r an t i pa j l na t i , V v i t a -dosaE va c i t t am v i t a -dosam c i t t an t i pa j nnn t i , V sa -mo i l qB
va c i t t a rB sa uoha ry c i t t an t i pa j end t i , \ y v i t a -moham vA c i t t am v i t a -moham c i t t am t i Pa j i a i t i ,y sa l nkh i r t am ve c i r t ag r sankh i t t aL t r c i ! t am t i . pa j nnn t i : D . i : 80 .
D B . i : 8 9 - 9 0 .
4 . C I T T A A S P U R P O S E D H E A R T
(a) Appossukkatayii Citta:
Buddh is t devo tees shou ld be somehow thank fu l f o r t he
Sahampa t i ' s e n t r ea t y . Had t he Sahampa t i no t i ns i s t ed on h i s
reques t t hey m igh t have no t been i n possess ion o f t he g rea t
Buddh i s t he r i t age . The h i s t o r i c even t happened j us t when t he
Buddha go t en l i gh tenmen t . The En l i gh tened One hes i t a ted t o
p ropaga te wha t he j us t a t t a i ned because t he d i sc i p l i ne o f h i s
Dhamma was square l y con t ra ry to the cu r ren t i deas wh ich
en roo ted so l ong and so deep i n t he m ind o f t he con tempora r i es .
I t was s t r ong l y poss ib l e t ha t he wou ld ge t bo red w i t h and t hen
t i r ed o f p ropaga t i ng t he doc t r i ne o f r enunc ia t i on f r om sensuous
des i r es among t hose who we re engu l f ed and comp l acen t
t hemse l ves w i t h t he ve ry des i r es and t he i r a t t endan t t r oops .
name ly , p ro f i t and f ame . wea l t h and power and t he l i ke . And , i n
t he case someone on hea r i ng h i s nob le doc t r i ne l ooked down
upon i t as be ing condemnab le o r awkward h i s chance o f sp i r i t ua l
p rog ress wou ld be more obs t ruc ted t han eve r be fo re . The Buddha
exp ressed t h i s i n ve rse :
Th i s t ha t t h ro 'many t o i l s I ' ve won ,
Enough ! Why shou ld I make i t known?
By f o l k w i t h l us t and ha te consumed
No t t h i s a No rm tha t can be g rasped .
Aga ins t t he s t r eam [o f common though t ] ,
Deep . sub t l e , f i ne . and ha rd t o see .
Unseen ' t w i l l be by pass ion ' s s l aves ,
C loaked i n t he murk I o f i gno rance ] .
The s to r y t o l d no t i ceab l y t ha t t he B rahmd-Sahampa t i cou ld
read t he m ind o f t he Exa l t ed One and en t rea ted H im to g i ve upsuch a m ind , wh i ch was t u rn i ng rowa rds pass i ve mood , and t c
open t he ga te o f dea th l essness ; t he B rahmd-Samyu t t am reco rds5 : :" l n such w i se , ponde r i ng ove r t he ma t te r , d i d t he hea r t ( c i t t a ) o ft he Exa l t ed One i nc l i ne ro be ave rse f r om exe r t i on and no r
t owa rds p reach ing t he No rm. y The reupon t o B rahmd-sahanpa t i .
5 l I t i B h u g u r u t o p a t i s a i c i k k h a r o a p p o s s u k k a t i y a c i t r a m n a m a t i n o d h a m m a d e s a n a y a \ i \ / A r h a k i :
B r a h m u n o s a h a m p a t i s s a B h a g a v a t o c e t a s a c e r o p a r i v i t a k k a m a i i A y a e r a d a h o s i r y r y N a s s a t i v a : :
b h o l o k o v r n a s s a t i v a t a b h o l o k o 1 r y a t r a h r m a n a T a t h a g a r a s s a a r a h a r o s a m m a s a m b u d d b a s s :a p p o s s u , k k _ a l q l a c i t t a m n a m a t i n o d h a m m a - d e s a n a y n t i : S i : 1 3 7 .
80
81
becoming aware i n t hough t o f t he t hough ts o f t he Exa l t ed One .
was t h i s r evea led : 'Woe . woe ! now w ' i l l t he wo r l d pe r i sh ! Woe !
) . Jow r v i l l t he wo r l d u t t e r l y pe r i sh . i n t ha t t he hea r t o f t he
Ta thaga ta . A rahan t , Buddha Sup reme i nc l i nes t o be ave rse f r om
exer t ion (apposst tkkataya c i t tary t namat i ) and not towards
p reach ing t he No r rn ! " ' r .
He re , i t i s no t i ceab le t ha t t he c i t t a o f t he Ornn ipo ten t One
cou ld i nc l i ne d i ve rgen t l y t o qu i t e oppos i t e op in i ons , as t he
Sary tyu t ta says . t he ' apposs t t kka tava ' wh ich means i nac t i on ,
re l uc tance . ca re l essness , i nd i f f e rence . I t i s , howeve r . imposs ib l e ,
i f no t t o ta l l y w rong , t o ab rup t l y conc lude t ha t t he c i t t a o f t he
Exa l t ed One was t a i n ted w i t h t he pass i ve i nc l i na t i on . Tha t he
spen t a l l t he rema in i ng o f h i s l i f e t ime i n a rden t l y d i ssem ina t i ng
rhe sub l ime doc t r i ne . du r i ng wh i ch no s i ng le comp la in t abou t t he
ha rshness o f t he ho l y t ask was reco rded , i s appa ren t . I t i s
exp la i nab le t ha t t he Buddha j us t p re tended t he re l uc rance i n
o rde r t o p recau t i on t hose who have t he chance t o hea r abou t t hedoc t r i ne . Such a p re tense was necessa r i l y emp loyed t o ad jus t
t he i r hab i t ua l a t t i t ude , p recond i t i on ing t he i r m ind f o r p rope r
comprehens ion o f t he l o f t y i deas .
(b) Nekkhammaninna Citta:
The f o l l ow ing passage t e l l s us t he d i s i nc l i na t i on o f aBh i kkhu ' s c i t t a t owa rds t he secu la r des i r es and t he sha rpness t he; i t t a may ga in as resu l t ed f r om such an a t t i t udes r : "Tha t des i r e -and - l us t , b re th ren . t ha t i s i n eye -consc iousness i s a co r rup t i on o fnea r t ( c i t t asseso upakk i l eso l . L i kew ise tha t wh ich i s i nconsc iousness t ha t comes by ea r . nose , t ongue , body and rn i nd .Bu t , b re th ren , when i n a b ro the r t he hea r t ' s co r rup t i on i n t heses i x po in t s i s pu t away and h i s hea r t i s ben t on renunc ia t i on . t hen ,:ompassed abou t w i th renunc ia t i on ( .nekkhamrnan inna ry t cassa: i t t am nekkhammapar tbhav t taqn c i t t a tn ) , h i s hea r t i s seen to be
t : K S . v : 1 , 7 2 .
- i 3 S " u t t t h i r y r y Y o b h i k k h a v e c a k k i u v i n q i ! a s m r m c h a n d a r e g o c i r t a s s e s o u p a k k i l e s o v v Y o
s o t a v i i f i a n a s r n i r u ' y Y o g h a n a v i n i d n a s m r m r y Y o j i v h e v i i f f A n a s m i m V Y o k a y a v i i f l i n a s m i m r y
Y o m a n o v i f i f r e n a s m i m c h a n d a r e g o c i t t a s s c s o u p a l k i l e s o V r V Y a r o k h o b h i k k h a v e b h i k k h u n or m e s u c h a s u t h a n e s u c e t a s o u p a k k i l e s o p a h i n o h o t i r y n e k k h a m m a n i n n a m c a s s a c i t t a m h o t in c k k h a m m a p a r i b h a v i r a m c i t t a m k a m m o n r v a m k h i y a t i a b h i f i f l i s a c c h i k a r a n i y e s u d h a m m e s D t i . S :r I l : i . t - t .
pl i ab l e for the
rea l i zed "Y .
pene t ra t i ng o f t hose th ings tha t a re to be
' ( Jpakk i l eso ' means tha t wh ich spo i l s o r obs t ruc ts , a m ino r
s ta in , impur i t y , de f i l emen t , dep rav i t y . The damage in f l i c ted by
upakki leso should be less severe than the damage, by d i lsana and
du ! !ha t ta . So ' upakk i l eso o f t he c i t t a ' wou ld be a l i t t l e more
h igh l i gh ted whe n be ing rende red as ' co r rup t i on o f hea r t ' . A
pe rson whose c i t t a i s t hus co r rup ted o r s ta ined wou ld be ve i l ed
f rom see ing th ings exac t l y ; h i s unders tand ing i s ha rd l y f reed
f rom i l l us ion and canno t pene t ra te deep i n to the na tu re o f ob jec ts
he sees . The immun iza t i on o f one ' s c i t t a f rom the con tamina t i on
o f des i re -and - lus t wh ich come 'by ea r , nose , t ongue , body , and
mind (manov i f i f i d4a ) ' i s recommended by the Buddha as the on l ) '
way by wh ich one can pu rpose the c i t t a t o renunc ia t i on , and to
make i t keen and s t rong so as i t may be ab le to b reak i n to the
na tu re o f t h ings . How bene f i c i a l f o r t he pungency o f one ' s
ins igh t t he c i t t a bend ing on renunc ia t i on can render shou ld be
remarkab le .
(c) Viveka-ninna Citta:
The Dasut tara Sutca, the last sut ta of the Dlgha Nikava
de l i ve red by venerab le Sd r ipu t ta expounds the 'Seven to be
rea l i zed ' . i n wh ich the ' c i t t a pu rposed to de tachmen t ' i s
imp ress i ve l y emphas i zed by i nves t i ng i t w i t h ' one o f h i s
powers ' 5 ' : "He re in , f r i ends , f o r a b ro the r who i s A rahan t , h i s
hea r t i s i nc l i ned to , se t upon de tachmen t ( v i veka -n innaan c i t t aan ' .
he has made de tachmen t i t s moun ta in -cave , i t s ob jec t ; h i s hea r i
l oves renunc ia t i on , and has become en t i r e l y non -ex i s ten t f o r a l ;
oppo r tun i t i es o f i ncom ing i n tox i can t s . Th i s i s one o f h i s powers -
on accoun r o f wh i ch he recogn i zes t ha t f o r h im the ' l n t ox i can t s '
a re des i r oyed " t s .
i l K S . i i i : 1 8 4 .
5 5 P u o o , c a p a r a mv i v e k a - p a b b h a r a md h a m m c h i . Y a m pb h i k L h u a s a v e n a m
' 6 D B . i i i : 2 5 9 .
e v u s o k h i n a s a v a s s a b h i k k h u n o v i v e k a - n i n n a mv i v e k a t t h a m n e k k h a m m a b h i r a t a m v y a n t i - b h 0 r a m
' a v u s o k b i o e s a v a s s a b h i k k h u n o b a l a m b o t r , y a mk h a y a m p a t r , i A n a t i ' K h i n n m e d s a v a r i ' : D . i i i : 2 8 - i
c i r t a m h o r i v i v e k a - p o r
s a b b a s o i s a v a - t t h i n i r
b a l a m f , g a m m a k h i n e s t
I83
The c i t t a he re i s mod i f i ed by i t a se r i es o f sYnonymous
ph rases a l l deno t i ng i t s i nc l i na t i on t owa rd de tachmen t o r
sec lus ion ( . v i veka -n innam, v i veka -po4aan , v i veka -pabbhAraan , and
vivekapthat .n ' ) . The c i t ta thus modi f ied is symbol ized by the
moun ta in -cave tha t sugges ts the sa fe she l te r f rom the m ise r ies o f
l i f e . Mo reove r as we a l r eady men t i oned above t n ' e c i t t a as power
by wh i ch t he bh i kkhus can e l im ina te a l l dsavas .
'Asavas ' . t h i s t e rm w i l l be ana lyzed fu r the r i n t he f i f t h
chap te r . deno tes tha t wh ich i n tox i ca tes the c i t t a , mudd les i t , and
fooz les i t , so t ha t i t canno t r i se t o h i ghe r t h i ngs . Asava l i t e ra l l y
means i n f l uxes ; i n canon i ca l con tex t i t i s usua l l y r ende red as
canke rs . co r rup t i ons , o r i n t ox i can t s . The f o l l ow ing i s a l i s t o f
f ou r asavas :
(1 ) Kdmdsava : canke r o f sense -des i r e ;
( 2 ) Bhavasava : canke r o f ( des i r i ng e te rna l ) ex i s t ence ;
(3 ) D i t t nasava : canke r o f (w rong ) v i ew : and
@) Av i j j asava : canke r o f i gno rance .
I f t he th ree - fo ld dsava i s me n t i oned , t he D i t t hdsava i s
om i t t i ng . I n t h i s case i t can be exp la i ned t ha t t he D i t t hasava i s
i nc luded i n to the Av i j j asava .
Th rough t he Pa th o f S t ream-en t r y . t he Canke r o f V iew i s
des t royed ; t h rough t ha t o f Non - re tu rn i ng , t he Canke r o f Sense -
des i r e ; t h rough t ha t o f A rahan tsh ip , t he Canke r o f Ex i s tence and
Igno rance . These a re t he pa ths t ha t a l l s i nce re asp i r an t s shou ld
go a l ong ; so i n t r ad i t i ona l Buddh i sm, t he f i gh t f o r t he ex t i nc t i on
of these dsavas forms the main duty of bh ikkhr ts and f reedom
f rom tJne dsavas cons t i t u tes A rahan tsh ip .
The fo l lowing passage excerpted f rom t } ; ,e Angut tara Ntkaya
revea l s t he same i deas5T : "Aga in , s i r , t he t hough ts o f such a
5 7 P r o " c a p E r a m b h a n r c k h i n i s a v a s s a b h i k k h u n o v i v e k a n i n n a m c i t t a l n h o t i v i v e k a p o n a t n
v i v e k a p a b b h i r a m v i v e k r i l t h a t n n e k k h a m m d b h i r a t a m v y a n t i b h 0 t a m s a b b a s o i s a v a t t h a n i y e h i
d h a m m e h i . Y a m p i b h a n t c k h l n E s a . v r s s a b h i k k h u a o v i v e k a n i n n a m c i t t s m h o t i v i v e k a p o n a m
v i v e k a p a b b h A r a m v i v e k a t t h a m n e k k h a m m i b h i r a t a m v y a n t i b h n t a m s a b b a s o e s a v t t t h e n i y e h i
d h a m m e h i . i d s m p i b h a u t e k h i u a s a v a s s a b h i k k h u n o b a l a m h o r i , y a m b a l a m 6 g a m m a k b l n a s a v o
b h i k k h u A s ! v i n a m k h a y a m p a t i j e n n t i ' k h i o A m e a s a v i ' t i : A . v : 1 7 5 -
84
monk f l ow t owa rds sec lus i on , s l i de and t end t o sec lus i on . co rne
to res t i n sec lus i on , t ake de l i gh t i n sec lus i on ( . v i vekan inna ry t
cit tarn hoti vivekaporyam vtvekapabbhdram vivekatghar.n). comeu t te r l y t o cease i n a l l cond i t i ons t ha t may g i ve r i se t o canke rs .Th i s , s i r , i s power o f such a monk , by means o f wh i ch power he
comes t o know : Des t royed i n me a re t he canke rs t t - "
Whereas t he f o rego ing pa rag raphs d i scuss t he c i t t a o fde tachmen t and i t s e f f ec t on t he d i s t i nc t i on o f asava , t he com ingparag raph w i l l r evea l t he soc ia l a t t i t ude tha t an a rden t bh i kkhushou ld adop t f o r h i s commun ica t i ng w i t h t he l a i t y o r f r i ends i ndhamma. Th i s a t t i t ude i s es tab l i shed asa in on t he c i t t a o fde tachme n t w i t h t he same mod i f i e rs : v i vekan innena ,v i vekaponena , v i vekapabbharena , and v i veka t thena . The on l yd i f f e rence recogn i zab le i s t he g rammat i ca l case t ha t t he c i t t a i si n f l ec ted i n to . I ns tead o f r he nom ina t i ve case as used i n t hep rev ious pa rag raphs , t he i ns t r umen ta l case i s emp loyed5n . Thepassage runs : " . . . Then t he monk . w i t h hea r t i nc l i ned t owa rdssec lus i on . l ea rn i ng t owa rds sec lus i on . bend ing t owa rds sec lus i on .ab id i ng i n sec lus i on and de l i gh t i ng i n r enunc ia t i on( .v ivekaninnena c i t tena v ivekapol tena v iveka pabbharena v ivekaElhena nekkhamrndbh i ra tena ) . en t i r e l y con f i nes h i s t a l k r o t hesub jec t o f go ing apa r t , Monks : Th i s Dhamma i s f o r t he sec luded .t h i s Dha rnma i s no r f o r one who i s f ond o f soc ie t v so . wha t i ssa id . i s sa id on t ha t accoun t " 60 .
The a rden t bh i kk f t r r whose c i t t a i s p rope r l y pu rposed t o t hee rnanc ipa t i on shou ld con f i nes h i s speech t o t he t op i cs ca re fu l l y 'se l ec ted , l es r h i s speech wou ld roam abou t t he secu la r ones . andin consequence h i s c i t t a i s d i s t r ac ted f r om the Pa th . Poss ib l y .w i t h a v i ew to p reven t i ng t he d i s t r ac t i on o f t he c i t t a , t he Buddhase ts ou t o f h imse l f an examp le as he was deba t i ng w i t h P r i nce
i 8 G S . v : 1 1 7 .
5 t ' P o u , u , , r u . r n y a m b h i k k h a v e d h a m m o . n d y a m d h a m t n o s a n g a n i k e r a m a s s a t i i t i k h o D a n ' e i 3 :
v u t t a m , k i f i c ' e t a r n p a t i c c a v u t t a m t q r I d h a b h i k k h a v e b h i k k h u n o p a v i v t r t a s s a v i h a r a r o b h a v a c :u p a s q u k a m i t i r o b h i k k h u b h i k k h u n i y o u p a s a k a u p a s i k a y o r e j e n o r a j a m a h e m s r r i t i t t h r \ it i t t h i y o s a v a k e T a t r a b h i k k h u v i v e k a n i n n e n a c i t t e n a v i v e k a p o n e n a v i v e k a p a b b h a r c n a v i v e k a : 'h e n a n e k k h a m m a b h i r a t e n a a i n a d a r t h u u y y o j a r r i k a p a t i s a m y u t t a m y e v a k a r h a m k a r r a h o : .P a v i v i t t a s s a v a m b h i k k h a v e d h a m m o , n a y a m d h a m m o s a n c a n i k a r e m a s s e t i i t i y a n t a m v u t t a ri d a m e t s m p a t i c c a v u t t a m : A i v : 1 3 3 4
t n ' G S . i r ' : 1 5 8 .
85
Abhaya . We can t abu la te t he Lo rd ' s s t a temen t r eco rded i n t he
respec t i ve Abhavara jakumara S t t t t a as fo l l ows :
Tes l -e 8 :
True W e l l - p u r p o s e d L i k e d S p e a k a b l e o r n o t
.l o o o o
2 o o o
3 o( w e l l - t i m e d )
4 o o o
5 o o
6
Rough l y speak ing f r om the t abu la t i on , t he Buddha d id no t
pay much a t t en t i on t o whe the r h i s speech i s l i ked o r no t . I n h i s
s randpo in t , 'we l l - pu rposed ' p l ays t he dec i s i ve ro l e : t he two cases
3 ) and (6 ) whe re t he 'we l l - pu rposed ' i s sa t i s f i ed bo th rece i ve
" / " i - e - ' speakab le ' . The f o rmer case i s a l i t t l e h i nde red by t he
i i s l i ke o f t he hea re rs so i t shou ld be 'we l l - t imed 'and f o r i t s
r ccep tance t he se lec t i on o f wo rds shou ld be we l l done . I t i s- o r i ceab le t ha t no t a l l t he t r ue o r f ac tua l a re speakab le un less
: rey a l l sa t i s f y t he dec i s i ve cond i t i on o f 'we l l - pu rposed ' . The
.e to o f t he ' t r ue / f ac tua l ' , howeve r , i s s t r ong enough t o make t he
;e l l - pu rposed speech unspeakab le even when t hey a re l i ked by- -ea re rs .
The g rea t cou rage on the s ide o f t he Buddha rnan i fes ts
I epa ren t l y i n t he two no t i ces : F i r s t l y , t hough t he (3 ) i s be ing
: r s l i ked , i t i s s t i l l speakab le w i t h t he on l y comprom ise t ha t t he
reech shou ld be 'we l l - t imed ' . Second l y , t he (4 ) , ( 5 ) , and (6 )
-h i ch a re a l l l i ked by hea re rs bu t on l y t he (6 ) i s speakab le ; t he' : ason fo r t ha t i s much more on accoun t o f i t s sa t i s f y ing the two
" :he r cond i t i ons t han whe the r i t s be ing l i ked o r no t .
(d) Citta of action with 'Pahadati' and 'Paggapheti
l n r ega rd t o t he f ou r sup reme e f f o r t s , one o f t he p rom inen t
doc t r i nes i n Buddh i s t sys tem. we a l so f i nd ou t t he impac t o f t he
c i t t a as a dec i s i ve fo rce tha t a bh i kk l t u shou ld man ipu la te upon
the s t r i v i ng f o r t he a t t a i nmen t o f each o f t he e f f o r t s . The t ex t
runs61 : "Fou r sup reme e f f o r t s . t o w i t : He re in , f r i ends , a b ro the r ,
i n o rde r t ha t un r i sen w rong and w i cked i deas may no t a r i se ,
gene ra tes w i l l , endeavo rs . s t i r s up ene rgy . makes f i rm h i s m ind
(c i t t am pagganhd t i padaha t i ) . s t r ugg les ; i n o rde r t ha t w rong and
w icked i deas i f a r i sen . may be pu t away , gene ra tes w i l l ,
endeavo rs . s t i r s up ene rgy , makes f i rm h i s m ind , s t r ugg les ; i n
o rde r t ha t un r i sen good i deas may a r i se , gene ra tes w i l l ,
endeavo rs . s t i r s up ene rgy . makes f i r r n h i s m ind , s t r ugg les ; i n
o rde r t ha t good i deas . i f a r i sen . may pe rs i s t , may be c l a r i f i ed .
mu l t i p l i ed . expanded . deve loped , pe r f ec ted . gene ra tes w i l l .
endeavo rs . s t i r s up e ne rgy . makes f i rm h i s m ind . s t r ugg les6 : " .
'Padaha t i ' as men t i oned be low means t o s t r i ve , t o exe r t , o r
t o con f ron t ; i t a l so sha re t he mean ing ' t o t ake up ' w i t h ' pagga
nhd t i ' . I n t he fo rego ing exce rp t bo th paggaq tha t i and padaha t i
a re p red i ca tes . emphas i z i ng t he i dea t o make up h i s r n i nd ( c i t t a )
i n t he s t r ugg le f o r t he ' f ou r sup reme e f f o r t s ' . I t shou ld be
sugges t i b l e t ha t t he a t t a i n i ng o r t he unde rs tand ing i n h i ghes t
sense i n Buddh i s t d i sc i p l i ne imp l i es t he un i f i ca t i on o f t he agen t
t ha t i s ac t i ng and t he t h i ngs t o be ac ted upon . He re t he c i t t a
when i n t he a t t a i n rnen t o f sup reme e f f o r t i s poss ib l y sa id t o be
sup reme e f f o r t somehow.
I t shou ld be remarkab le t ha t t he f ou r sup reme e f f o r t s
( ca t t d ro sammappad l zana ) pa r t ake i n a lmos t a l l s t eps a l ong t he
pa th l ead ing t o emanc ipa t i on . They appea r i n a l l and each o f t he
d i v i s i o r r s o f t he 37 Bodh ipakkh i l t a -Dhammas a l so known as'Th ings Pe r ta i n i ng t o En l i gh tenmen t ' , o r 'Re qu i s i t es o f
6 l C a r t A r o s a m n r a p p s d h a n a . I d h ' a v u s o b h i k k h u a n u p p a n n a n B m p e p a k a n a m a k u s a l a n a m d h a m m a n a r
a n u p p A d a y & c h a u d a r r r J a l e r r v a v a m a t i v r r r v a n r A r a b h a t r c i r a m p a g g a n h a t i p a d a h a t i . U p p a n n a n a r
p e p a k a u o m a k u s a l a n a m d h a m m a n a m p s h a n i y a c h a n d a m j a n e t i v a y s m a t i v i r i y a m a r a b h a t i c i t t a r r
p a g g a n h a t i p a d a h a t i . A n u p p a n n a n a m k u s a l a n a m d h a m m a n a m u p p e d e y a c h a n d a m j a n e t i v d y a m a r :
v i r i y a u a r a b h a r i c i t t a m p a g g a n h i r i p a d a h a t i . U p p a n n e n a m k u s a l a n a t r r d h a m m e n a m t h i t i r :
a s a m m o s i y a b h i y y o - b h d v a y a v e p u l l d y a b h A v a n a y a p n r i p U r i y a c h a n d a m j a n e t i v t y a m a t i v i r i v s :
S r a b h a r i c i t t a m p a g g a n h a r i p a d a h e t i : D . i i r : l l 1 ; A . i v : 4 6 1 .
n ' D B . i i i : 2 1 5 .
86
87
En l i gh tenmen t ' " I n t r ad i t i ona l Buddh i sm the 37 Bodh ipakkh i ya -
Dhammas s rand fo r a l l t he doc t r i nes o f t he Buddha in te rms tha t
t hey sys tema t i ca l l y summed up t he Buddha ' s t each ings i n to seven
d i v i s i ons . We can p resen t t hem i n r e l a t i on w i t h padhana i n to t he
fo l l ow ing l i s t :
( 1 ) Sa t i papyhana (Fou r Founda t i ons o f M ind fu l ness ) i s t he
un ique d i v i s i on whe re padhana does no t f unc t i on
d i rec t l y as a cons r i t uen t .
(2 ) Samrna-ppadhdna (Four R igh t E f fo r t s ) i s t he padhdna
pe r se wh i ch i s doc t r i na l l y cod i f i ed and i nco rpo ra ted
in to t he Buddh i s t sys tem.
(3) Iddhi -pada (Four Roads to Power) : Padhana funct ions in
the second Road . name ly , Concen t ra t i on o f Ene rgy
Accompan ied by E f fo r t o f W i l l ( . v i r i ya -samadh i
p ad hdna - s an khd ra - s amanna g a t a ) -
( . 4 ) I nd r i yc (F i ve Sp i r i t ua l Facu l t i es ) : Padha t ra func t i ons i n
the second facu l t y ( v i r i ya - i nd r i ya ) .
(5 ) Ba la (F i ve Men ta l Powers ) : Padhana func t i ons i n t he
second Power ( v i r i ya -ba la \ .
(6 ) Bo j j hanga (Seven Fac to rs o f En l i gh tenmen t ) : Padhdna
func t i ons i n t he second Fac to r ( v i r i ya -bo j j hanga) .
(7) Samrna-Magga (Eight fo ld Path) : Padhdna funct ions
under the name samma-vayama. name ly , t he s i x th Fo ld .
On l ook ing i n to t he f o rego ing l i s t we see t ha t t he (3 ) , ( 4 ) ,
( 5 ) , and (6 ) t he padhana i s a lways keep ing t he second pos i t i on .
The (1 ) and t he (2 ) a re oppos i t e i n t e rms t ha t i n t he f o rmer
padhdna seems to have no th ing to do w i th whereas i n t he l a t t e r
no th i ng e l se bu t padhdna i s . Exc lus i ve l y , i n t he (7> padhdna
func t i ons a t t he s i x t h pos i t i on . The (3 ) , w i t , i ddh t -pdda i s
p resen ted i n connec t i on w i th ' c i t t aqn n i ssaya ' , ' c i t t assa
ekaggatam' and 'c i t ta-samadhi ' by the lddhipada-Samyut tam as
fo l l ows63 :
63 C i , t u ro ce bh i kkhave bh i kkhu n i sseya l abha t i samddh im l abha t i c i t t&ssa ckagga tam \u sy& ln
v u c c a t i c i t t a - s a m a d h i v v S o r n u p p a n r e n e m p n p a k e n a m r y l a r y u p p a n n e n a m k u s a l 6 n a md h a m m a n a m t h i t i y e s s a m m o s a y a b h i y y o b h i y n y a v e p u l l a y a b h a v a n e y a p e r i p u r i y d c h a n d a m j a n e t i
v a y a m a ! l v i r i y s m { r a b h a t i c i t t a m p a g g a n h i t i p a d a h a r i r y r y l m e v u c c a n t i p a d h a n a s & n k h e r d t i \ y t y
88
"Now, monk . i f by emphas iz ing though t ( c i t t am n i ssaya ) a
monk l ays ho ld o f concen t ra t i on . l ays ho ld o f one -po in tedness o f
m ind ( c i t t assa ekagga ta rn ) , t h i s ac t i s ca l l ed ' t hough t -
concen t ra t i on ' ( c i t t a - samadh i ) . He gene ra tes des i r e f o r t he non -
a r i s i ng o f i l l , unp ro f i t ab le s ta tes no t ye t a r i sen : he makes an
e f f o r t , se t s go ing ene rgy . he l ays ho ld o f and exe r t s h i s m ind t o
th i s end . . . r 1 r These a re ca l l ed ' t he co - f ac to r s o f s t r ugg l i ng ' \ /Thus , r nouks , t h i s (wo rk o f ) t hough t and t h i s t hough t -concen t ra t i on and t hese co - f ac to r s o f concen t ra t i on ands t rugg l i ng a re ca l l ed ( i n one wo rd ) ' t he bas i s o f psych i c power .
the fea tu res o f wh ich a re though t . t oge the r w i th the co - fac to rs o fconcen t ra t i on and s t r ugg le ' " * .
The re l y i ng on c i t t a ( c i t t a rn n i ssaya ) i . e . t he t ak i ng c i t t a asbas i s can se t up the bh i kkh t t up ro ' c i t t assa ekagga tam ' and' c i t t a - samadh i ' . W i t h such a concen t ra t i on and one -po in tednessthe fou r Samma-ppadhana (R igh t E f fo r t s ) wou ld be i n e f fec r andnamed ' I dd l t i - pada ' o r t l : . e ' t he co - f ac ro r s o f s t r ugg l i ng ' . A l l t h i si s t h e e x p l a n a t i o n f o r w h a t i s c a l l e d ' c i t t a s a m d d h i
padhanasankhara samanndga to i ddh ipado ' wh ich was t rans la tedc lums i l y as ' t he bas i s o f psych i c power , t he f ea tu res o f wh i ch a rethough t ( c i t t a ) , t oge the r w i t h t he co - f ac to r s o f concen t ra t i on ands t rugg le . '
I t i s qu i t e appa ren t t ha r c i t t a i n t he above case t akes up tworo les s imu l t aneous l y : t he means ( c i t t a as t he bas i s ; and t he ga ins( t he concen t ra t i on and t he one -po in tedness o f c i t t as . I n t here rna in i ng cases t he c i t t a as t he means i s subs t i t u t ed by chanda( i n ten t i on ) , v i r i ya (ene rgy ) , and v ima rhsa ( j nves t i ga t i on ) ; and t heresu l t b rough t abou t by such t he l neans i s t he same : ' c i t t assa
ekagga tam ' and ' c i t t a - samdd l t i ' . By t he way , we can no t i ce t ha rt l r e f ac to r s whe the r c i t t a o r t he rema in i ng ones : chanda , v i r i vao r v imarhsa a re the d i s t i nc t f ea tu res o f t he fou r' padha t tasankhara sana t t t t aga to i ddh ipado ' . Un less they a rere fe r red to , each o f t he fou r ' padhanasar i kha ra samannaga toidd l t i pado ' a re no t spec i f i ca l l y d i s t i ngu i shab le .
I t i i d a m c a c i r t a m & y e m c & c i t t a s a m a d h r
c i t t a s a m a d h i p a d h r n a s a n k h a t a s a m s n n a p a i o
s K S . v : ? 4 Q .
i m e c a p a d h a n a s a n k h a r a V a y a m v u c c a t i b h i k k h a r :i d d h i p a d o : S . v : 1 6 9 .
89
@) Ifow to Purpose the Citta in Contemplation:
In the Bh ikkhun lvasako the Buddha exp la ins to Ananda l r ' owto pu rpose t he c i t t a . Th i s how- to can be app l i cab le and he lp fu l i np rac t i c i ng the Sa t i pa t thana o r t he Four Founda t ions o fM ind fu l ness . The p rac t i ce o f Sa t i pay thana , wh i ch has beencons ide red t he on l y way l ead ing t o t he ove rcom ing o f so r row andlamen ta t i on . t o t he end o f pa in and g r i e f , t o t he en te r i ng o f t her i gh t pa th and t o t he rea l i za r i on o f N ibbana , cons i s t s o f f ou rcon temp la t i ons :
( I ) Kayanupassana (Con temp la t i on o f t he Body ) : by thefo l l ow ing exe rc i ses :
(a ) Anapdnasa t i : M ind fu lness w i th rega rd to In - and
Ou t -b rea th i ng ;
(b ) I r i yapa tha : Cons ide r ing the fou r pos tu res ;
( c ) Sa t i - sampa ja f i f i a ' . M ind fu lness and C la r i t y o f
Consc iousness :
(d ) Sa t i -Kdyaga tasa t i and asubha : Re f lec t i on on the32 pa r t s o f t he body ;
(e ) Dhd tu -vava t thana : Ana lys i s o f t he fou r phys i ca l
e l emen ts ; and
( f ) S l va th i ka : Cemete ry Med i ta t i on .
(2 ) Vedananupassana (Con temp la t i on o f t he Fee l i ngs ) : A l l
f ee l i ngs t ha t a r i se i n t he monk , he c l ea r l y pe rce i ves
and unde rs tand ing , name ly , ag reeab le , d i sag reeab le and
ind i f f e ren t f ee l i ng o f body and m ind . sensua l and
supe r - sensua l f ee l i ng .
(3 ) C i t t anupassana (Con temp la t i on o f M ind ) : He fu r the r
c lea r l y pe rce i ve and unders tands any s ta te o f
consc iousness , o r m ind , whe the r i t i s g reedy o r no t ,
ha te fu l o r no t , de luded o r no t , c ramped o r d i s t r ac ted ,
deve loped or undeve loped , su rpassab le orunsu rpassab le , concen t ra ted o r non -concen t ra ted ,
I i be ra ted o r non - l i be ra ted -
(4 ) Dhammdnupassand (Con temp la t i on o f M ind -ob jec t ) :
Concern ing the m ind -ob jec t he knows , whe the r one o f
the f i ve h ind rances (n l va rana ) i s p resen t i n h im o r no t
knows how i t a r i ses , how i t i s ove rcome , and how i nfu tu re i t does no more a r i se . He knows t he na tu re o feach o f t he f i ve g roups ( khandha ) . how they a r i se , howthey a re d i sso rved . He knows t he twe l ve bases o f a l lmen ta l ac t i v i t i es (ava tana ) , and the fe t te rs ( samyo jana )based on them. knows how they a r i se , how they a reove rcome , and how i n f u tu re t hey do no t a r i se . Heknows whe the r one o f t he seven Fac to rs o fEn l i gh tenmenr ( bo j j hanga ) i s p resen r i n h im o r no t ,knows how i t a r i ses , how i t comes to fu i l deve ropmen t .He unders tand each o f t he Four Nob le T ru ths acco rd ingto rea l i t v .
I n t he commi tmen t o f such a s t r enuous t ask o f gua rd ing t hec i t t a f r om d i s r rac r i on t he Buddha sugges t s a t ac t i ca l measu re i nthe samyu t ta N ikdva as fo l l ows65 : . . He re in , Ananda . a monkdwe l l s i n body con rempra t i ng body (as r r ans ien t ) . a rden t .composed and m ind fu l , by r es t ra i n i ng t he de jec t i on i n t he wo r l dtha t a r i ses f r om cove t i ng . As he t hus ab ides i n bodycon temp la t i ng body , e i t he r some bod i l y ob jec t a r i ses , o r bod i l yd i scomfo r t o r d rows iness o f m ind sca t t e r s h i s t hough ts ab road t oex te rna l s . The reupon , Ananda , h i s a t t en t i on shou ld be d i r ec ted t osome p leasu rab le ob jec t o f t hough t . As he t hus d i r ec t s i t t o somep leasu rab le ob jec r o f t hough t , de t i gh t sp r i ngs up i n h im . I n h im .thus de l i gh ted . a r i ses zes r . Fu l l o f zes t h i s body i s ca lmed down .w i t h body so ca rmed he expe r i ences ease . The m ind o f one a rease i s concen t ra ted . He t hus re f l ec r s : t he a im on wh i ch I se r m1 , .m ind I have a t ra i ned . co rne , l e t me w i t hd raw my m ind ( f r om thep leasu rab le ob jec t o f t hough t ) . So he w i t hd raws h i s m indthe re f rom. and ne i t he r s t a r t s no r ca r r i es on t hough t -p rocess .Thus he i s f u l l y consc ious : I am w i t hou r t hough t i n i t i a l o rsus ta i ned . I am i nwa rd l y r n i nd fu l . I am a t ease "66 .
6 5 l d h a n a n d a b h i k t h r r l e v e k e y a n u p a s s i v i h a r a r i \ y a r e p r s a m p a j a n o s a t r m a v r n e v v a l o i :
a b h i j j h e d o n 0 a D a s s a m \ l / \ r T a s s a k e v e k a y a n u p a s s i n o v i h a r a t o k a y a r a m m a n o v a u p p a i ] a :k r y a s t n i m p a r i l e h o c e t a s o v A l i n a t r a m b a h i d d h a v i c l t r a m v i k k h i p a t r r y r y i e n a n a n d a b h i k t c -n d k i s m i f i c i d e v a p a s a d a n i y e n i m i t t e c i t t a m p a n i d a h a r o p e m u j j s m j d n a t i r 1 r p a m u d i t a s s a p l :J a ) ' 8 t i \ y p i t i m a n a s s a k i y o p a s s a m b h a t i r y p a s s a d d h a k e y o s u k h a m v e d s y a t i r y s u k h i n o c i t t a :s a m e d h i v a t i q r r v s o r t i p a t i s a m c i k k h a t i r y Y a s s a k h v i h a m e t t b r v a c i t t a m p a n i d a h i - r o - . - " i l la b h i n i p p h a n n o h a n d a d a n i p a t i s B m h s r a m i r i i 1 , g 6 p a t i s a m h a r a r i c e v a n a c a v i t a k k e r i n a ; rv i c e r e r i r y v A v i t a k k o m h i a v i c d r o a j r h a t t a m s a r i m a s u k h a m a s m : r i p a i e n a r i : s . r : 1 5 4 .
n n G S . v : l 3 - i .
I
91
When i n p rac t i c i ng t he con temp la t i ons expounded above t he
bh i kkh r t ' s c i t t a may be d i s t u rbed o r d i s t r ac ted because o f t he
a r i s i r r g o f e i t he r so rne bod i l y ob jec t ( ka l t a ramrnano ) , o r bod i l y
d i scomfo r t ( kayasm im pa r i l aho ) , o r d rows iness o f m ind ( ce taso
va l l na t t am) . The me thod sugges ted ro dea l w i t h such ad i s tu rbance o r d i s t r ac t i on i s r a the r t empo ra ry and t ac t i ca l i ncha rac te r : The bh i kkhu shou ld d i r ec t l l ' i s c i t t a ( a t t en t i on ) t o some'p l easu ra t r l e ob jec t o f t hough t ' so t ha t t he success i ve des i r ab lee f f ec t s may a r i se : de l i gh t sp r i ngs up i zes t a r i ses )body i sca lmed *ease i s expe r i enced * t he c i t t a i s concen t ra ted . Whenthe concen t ra t i on o f c i t t a i s a t t a i ned . t he t ac t i c . wh i ch i smaneuvered to d i rec t t he c i t t a t oward p leasu rab le ob jec t . i s t o bed ropped away .
I t shou ld be no t i ced he re t ha t r he c i t t a cou ld be conce i vedby t he two aspec rs : t he head ing and t he subo rd ina te ro t hehead ing . I n con temp la t i on , when t | r ' e c i t t a as head ing i s d i s t u rbedi t i s a l so t he c t t t a as i t s subo rd ina te i n t he f o rm o f a t t en t i onpower i s man ipu la red ro suppo r t t he head ing . we shou ld conc ludethe segmenr by exce rp t i ng ve rses 42 and 43 f r om theDhammapada wh i ch w i l l he lp us pu r i n t o h i gh l i gh t r he mean ingo f t he c i t t a be ing we l l - pu rposed o r i l l - pu rposed6T : "A m isd i r ec tedmind (m icchapan ih i t a rh c i t t a rh ) w i l l do ro us g rea te r ha rm thanwha t a ha te r may do to a ha te r o r an enemy to an enemy . Ne i the ra mo the r no r a fa the r no r any o the r re la t i ve can do as much as awe l l d i rec ted m ind ( sammapan ih i t a rh c i t t a rh ) can do to a man ' , .
I n rega rd to the ma t te r o f d i rec t i ng the c i t t a , we shou ld beno t i ced tha t t he c i t t a can adap t i t se l f t o bo th the oppos i terendenc ies : ca lm v . r pass iona te , peace fu l vJ ang ry , and a le r t ys
du l l ; any o f t he l a t t e r i s undes i r ab le and shou ld be ru red ou t .
so the d i rec t i ona l i n junc t i on rha t we impose on the c i t t awou ld be t he p i vo ta l ma t t e r t ha t dec ides e i t he r o f t he oppos i t esp resen ted above i s i n e f f ec t , and t he e l im ina t i on o f i t scoun te rpa r t ensues . The p resen ta t i on i n nex t chap te r w i l l dep i c t
6 7 D i . o d i s & r h y s m t a m k e y l r a v e r i v e p a n ak a r e . N a t a r b m a t i p i t i k a y i r e , a i i e v at a r o k a r e : D h . v . 4 l & 4 3 .
v e r i n a m . m i c c h e p a n i h i t a r h c i t t a r b p d p i y o n a r i r t a t op i c a i e t a k d , s a m m a p a B i h i t a r h c i t t a r h s a y y a s o n a r h
t he c i t t a conce ived o f t h rough the
resu l ted f rom the p rope r d i rec t i on
Buddh i s t pa th .
des i rab le s ta tes tha t
and cu l t i va t i on a lons
CIT,4.PTER 4:
CITTA CONCEIVED THROUGH
ITS ELEVATED STATES
T h i s c h a p t e r a s c o n t i n u a t i o n o f t h e p r e v i o u s o n e i s a l s o a -e t t e r r r p t t o d e p i c t t h e c i t t a i n t h e s a r n e i n v e s t i g a t i v e m a n n e r a n ds t y l e a s s t a t e d i n t h e l a t t e r ' s i n i t i a l * ' o r d s . T h e o n l y d i f f e r e n c ei s t h a t r v h e r e a s t h e p r e v i o u s c h a p t e r d e a l s w i t h t h e o r d i n a r ys t a t e s o f c i t t a , t h i s o n e d e a l s w i t h t h e c u l t i v a t e d o r a d v a n c e di r a t e s . T h e y a r e i n c o r p o r a t e d i n t o t h e f i v e h e a d i n g s p r e s e n t e d i nt h e f o l l o w i n g p a g e s :
RPcep r rVE , WIELDY, Reapy FoR TRUrg C r r ra
(a) Uplifted lfeart:
T h e M a h a - v a g g a i n t h e A n g u t t a r a N i k a y a r e l a i e s t h e s t o r ya b o u t t h e g e n e t a l s I h a , t h e f o r m e r f o l l o w e r o f N i g a n t h a w l ' o w a '
c o n v e r t e d i n t o a B u d d h i s t a f t e r h i s i n t e r v i e w w i t h t h e B u d d h a t .
A t t h e b e g i n n i n g o f t h e s e r r n o n a d d r e s s e d e s p e c i a l l y t o
s i h a t h e g e n e r a l , t h e B u d d h a t a u g h t h i m o n t h e b a s i c d o c r r i n e s
' u i t a b l e f o r l a y r n e n a s a l r n s g i v i n g , t h e p r e c e p t s , a n d h e a v e n ,
r h e n t h e E x a l t e d o n e c o n t i n u e d t h e s e r m o n w i t h t h e a n a l y s i s o f
r h e p e r i l , t h e f o l l y a n d t h e d e p r a v i t y o f l u s t s a n d t h e b l e s s e d n e s s
: f r e n u n c i a t i o n .
I t w a s w h e n t n ' e c i t t a o f s l h a h a d b e c o m e c l e a r , m a l l e a b l e ,
r e e f r o m h i n d r a n c e , u i r l i f t e d a n d l u c i d ( k a l l a c i t t a m , m u d u c i t t a m ,
A t h a k h o B h a g a v a S i h a s s a s e n a p a t i s s a a n u p u b b i k a t h a m k a t h e s i . s e y y a t h i d a md A n a k a t h a m s r l a k a t h a l n s a g g a k a t h a m k i m i n a m d d i n a v a m o k a r a m s a m k i l e s a mn e k k h a r n t n e a n i s a m s a m p a k l s e s i . Y a d i B h a g a v a a f l f r d s i S i h a m s e n d p a r i m k a l l a c i t t a mm u d u c t t t a t n v i n i v a r a n a c t t r a t t t u d a g g a c r t t a n r p a s a n n a c i t t a r n . a t h a v d b u d d h i i n a ms 6 m u k k a m s i k d d h a r n n - r a d e s a n a , t a l n p a k A s e s i : d u k k h a r n s a m u d a y a m n i r o d h a m m a g g a m .S e y y a t h n p i n a m a s u d d h a r p v a t t h a m a p a g a r a k e l a k a m s a m m a - d - e v a r a j a n a m p a !i g g a q h e y y a , e v a r n e v a S t h a s e n a p a r i s s a r e s m r m y e v a d s a n e v i r a j a m v i t a m a l a md h a m m a c a k k h u m u d a p i d i ' y a l T l
k i n c i s a m u d a y a d h a m r r a m . s a b b a n t a mn r r o d h a d h a m m a n ' t i : A . i v : 1 8 6 .
94
v in t va ra$ac i t t am, udaggac i t t am, and pasannac i t t a rn ) , t he Exa l tedone began expound ing rhe sub t l e r " dhamma wh i ch Buddhasa lone have wo r , t ha t i s t o say : I l 1 , i t s com ing - to -be , i t s end ingand the way . Jus t as a c lean c lo th . f ree o f a l l s ta in , w i l l t ake dyepe r fec t l y ; even so i n S iha , t he *eeue ra l . sea ted t he re , t he re a rosethe spo t l ess , s t a i n l ess v i s i on o f Dhamma; t ha t wha teve r becond i t i oned by com ing - to -be a l l t ha t i s sub jec r r o end ing "2 .
I t i s no t i ceab le t ha t ka l l ac i t t am. muduc i t t am,v in i va ranac i t t an t , udaggac i t t am, and pasannac i t t am, wh ich a terende red by E . M . Ha re as c l ea r . ma l l eab le , f r ee f r omh ind rance . up l i f t ed and l uc id respec t i ve l y , a re acqu i rab le as theconsequences o f hea r i ng t he dhamma p reached by t he Buddha .The c i t t as a re o f cou rse i n t he s ra te o f h ighe r e leva t i on i ncompar i son ro t he f o rmer s ta tes be fo re t he hea r i ns .
Le t us made m inu re r i nqu i r y i n to the i r mean ings . I nka l l ac i t t a . ka l l a o r ka l ya means ready , p repa red ; ka t t ac i t t a i nsome case i s compa t ib le w i th kamrnan iya -c i t t a and cas ted i n tothe sen te [ ces such as ' he r m ind was p repa red f o r , r espons i ve t othe teach ing o f t he dhamma ' ; ka t ta -c i t t a td means thep repa redness o f t he m ind . so ka t l a - c i t t a i n t h i s con rex t ma in l ydeno tes t he c i t t a wh i ch has been we l l p repa red by be ing t augh ti n t he bas i c dhamma; and as t he resu l r o f t h i s p repa ra r i on t hec i t t a ge ts i n to the mood o f read iness espec ia l l y f o r hea r ing thedhamma, as sugges ted i n t he f o rego ing passage , o f t he h i ghe rleve l . I n p rog ress i ve te rms , t he bas i c dhammas ma tu re the c i t t aso as i t can ge t s t he bes t ou t o f t he advance d d .hammas .
Mudu . as componen t o f mudduc i t t a , mea l l s so f t , m i l d .weak , and tender ; mudduc i t t a i s equ iva len t w i th mudduka i nt l r e i r sugges t i ng o f f i e x i b l e , p l i ab le . and so f t . So mudduc i t t asugges t s a f eas ib l e s ta te o f c i t t a wh i ch can eas i l y adap t i t se l f t ot he ou rs i de i n te r f e rence espec ia l l y , as sugges ted . t he h i ghe rd l t a tnn ta . 'Ma l l eab le ' shou ld be - I t h i nk - t he n i ces t and mos r
1
II
2 G S . i v : 1 2 8
95
sugges t i ve i n t he con tex t because i t r em in i scen t l y p romp ts one
o f t he un ique p rope r t i es o f pu re go ld -
V in i va rayac i t t a i s t he c i t t a cha rac te r i zed by v in l va ra4a .
v in l va ran .a (ad j ) , compr i sed o f v i * n l va rana , means
unobs t ruc ted . unb iased and unp re jud i ced . So v i n i va ranac i t t a
wou ld mean an unb iased m ind . I t was . somehow, t r ans la ted as' f r ee f r om h ind rance ' . N i va rana rem ind us o f t he f i ve
h ind rances , t he i r subven t i on , and t he i r de f i an t oppos i t es t ha t we
have a l r eady d i scussed i n t he f o rego ing head ing '
udagga , t he comb ina t i on o f ud * agga , l i t e ra l l y means'ou t - t op ' . When i t i s used as a mod i f i e r o f c i t t a i t s f i gu ra t i ve
mean ing wou ld be e l a ted , exa l t ed . exu l t an t , j oy fu l , happy . Hence
rhe rende r i ng ' uP l i f t ed ' .
Pasanna means c l ea r . b r i gh t ; happy , g l addened .
reconc i l ed , p l eased ; p l eased i n one ' s consc ience , be l i ev i ng ,
t r us t i ng , p i ous , and v i r t uous . I n comb ina t i on w i t h c i t t a , ' p i ous '
i s Se lec ted and pasannac i t t a i s rendered as devo t i on i n one ' s
he a r t .
I n f i ne , t he man ipu la t i ve emp loymen t o f t he se r ies o f
c i r ra ' s mod i f i e rS : ' ka l l a , mudu . v in i va ra l t a . udag ga and
pasanna ' i r np l i c i t l y sugges t s an un t i r i ng a t t emp t t o desc r i be t he
i r rood o f c i t t a where the re i s so much o f who leso lneness tha t one
s ing le te rm wou ld fa i l t o be sa t i s fac to ry . Hence many a t t r i bu tes
a re reso r t ed t o .
(b) TransPorted lfeart:
I n t he e legan t words the the ra Vang tsa exp ressed i n p ra i se
o f Sd r ipu t ta when the I a t t e r p reached the doc t r i ne i n an
exquis i te manner , we chance upon the udaggaci t ta agai f :
] A , b u k h o e y a s m a V a n g l s o A y a s m a n t a r . n S a r i P u t t a m s a m m u k h a s a r D P e h i g i t h a h i a b h i t t h a v i y t v
G a m b h I r s - p a i n o m e d h a v l \ r v n r s g f ! a m a g g a s s a k o v i d o r y r y s a r i P u t t o m a h a p a f r n o \ y d h a m m 8 m
d e s e t i b h i k k h u n a r . n \ y \ y s a n k h i t t e n a p i d e s c t i \ y v i t t h e r e n a p i b h e s a t i \ P s e l i k e y - i v a n i g g h o s o t y
p r r i b h e n E m u d t r a y l \ y V t a 3 s a t a m d e s a y a n r a s s a y s u 4 a n t i m a d h u r a m g i r a m r y s a r e n a r a j a n i y e n a
q / s a v a n i y c n a v a g g u n e y u d a g g a c i t r i m u d i t a W s o t a m o d h e n t i b h i k k h a v o t i : S i : 1 9 0
And l i ke t he rnyna -b i r d ' s swee r songH is expos i r i on pou re th f o r t h .
And wh i l e he reaches , t hey who hea rH i s honeyed speech i n r ones t hey l ove
Of vo i ce enchan t i ng . mus i ca l .w i t h r av i shed ea rs . r r anspo r ted hea r t ( udaggac i t t a )
De l i gh ted , l i s t h i s eve ry wo rda
As a l r eady men t i oned udagga i n t he e l abo ra t i on re l a res rothe s to r y o f t he gene ra l s t ha . t he co rnb ina t i on o f uc l * agga .l i t e ra l l y n l eans ' ou t - t op ' ; and as a mod i f i e r o f c i t t a . i tf i gu ra t i ve l y means e l a ted , exa l t ed . exu l t an t , j oy fu l , happy .Hence t he rende r i ng ' up l i f t ed ' was made i n t he p rev iouspas s age .
udaggac i t t a he re i s r ende red as ' r r anspo r ted hea r t s ' t ha ti n t he con tex t we re resu l t ed f r om l i s t en ing t o t he Dhamrnalec tu red by sa r ipu t ta . The fea ru res o f s r i r i pu t ta , s dhamrna a recomparab le t o t he "myna -b i r d ' s swee t song " , and w i t h honeyedtones . A l l t h i s was gene ra ted f r om sa r i pu t t a ' s g i f t : l ea rned l o re ,expe r t i se i n me thods t r ue and f a l se , g rea t w i sdom, andcon fo rm i t y r o t he No rm. So t he rende r i ng o f udaggac i l f r i shou ldconno te t he i dea o f ' pos i t i ve ' i n cha rac te r and . ascend ing o rr i s i ng ' i n d i r ec t i on wh i ch t he ve rb . t r anspo r t ' i s s l i gh t l ysugges t i ve o f .
(c) Gidd.v-Patted lleart:
T h e f o l l o w i n g p a s s a g e r e l a r e s a d e l e c t a b r e l e g e n d a b o u t t h ed i a l o g u e b e r w e e n a g o d d e s s a n d a b h i k k h u . T h e b h i k h u u , a s i n s u c h ar e l a t i o n w i t l - r t h e f a m i l y t h a t h i s p u r p o s e t o w a r d t r a n q u i l l i t y a n de m a n c r p a t i o n m i g h t b e , f r o m t h e s t a n d p o i n t o f t h e g o d d e s s i ts e e m e d . t r o u b l e d . l n v i e w o f r + , a r n i n g r h e b h i k k h u f r o m s u c h ad i s t r a c t i v e c i r c u m s t a n c e t h e g o d d e s s i n t h e g u i d e o f a f a m i l y w o m a na p p e a r e d b e f o r e h i r r . r . s a y i n u 5 :
I96
t K S . i : 2 4 t
" U p a s a n k a m , r v s r & m b h i k k h u mt 1 ' . 1 r t t r s a n g a m m a r T l a n t e n t t r l ,
\ / p t t h a y a a _ t t h a b h a s i r : , N a d i t i r e s u s a n t h r n e s a b h a s u r a t h i y A s u c am a i r c a t a f r c a k i m a n r a r a n r i : S . i : 1 0 1 .
A long t he r i ve r s , r es t i ng by t he ga tes .I n mo te -ha l l s and a l ong t he cha r i o t - r oadsThe f o t k f o rega the r and d i scuss ions r i se :
O f me i t i s , and t hee now why i s t h i s?6
T h e b l z i k k h u , h o w e v e r , w a s f u i l y a w a r e o f t h e s i t u a t i o n ,a n d t h o u g h i n s u c h a n a d v e r s i t y c o n f i r m e d h i s p o s i t i v e a t t i t u d ew i t h t h e f o l l o w i n s w o r d s T :
Ay , t he re i s busy t o -and - f r o o f wo rds ,And a rec l use mus t bea r i t pa t i en t l y .No t t he reby shou ld he fee l annoyed , f o r no tWhose a t sounds i s f l us te red and d i smayed ,L i ke any an te l ope w i t h i n t he wood .s ,Men ca l l h im g iddy -pa ted , f ea the r -b ra i ned . ( l ahuc i t t o )The p rac t i ce he may p l an he ' l l ne ' e r comp le tes
Lahu (ad i ) means l i gh t , qu i ck ; l ahuc i t t a , . l i gh t -m inded , . I nrhe above passage i t r ece i ves t he poe t i c r ende r i ng as ' g i ddy -
pa ted , f ea the r -b ra i ned ' wh i ch deno tes t he nega t i ve cha rac te r o fr he c i t t a . The nega r i ve shade was i l l u s t r a ted by t he s im i l e : ' a t
sounds i s f l us te red and d i smayed l l L i ke any an te l ope w i t h i n t hewoods ' .
Such a rnood o f c i t t a shou ld be t rans fo r rned i n to thes t ronge r one by cu l t i va t i ng t he pa t i ence . compara t i ve l yspeak ing , t he ma l l eab le and open p rope r t y immanen t i nkal lac i t tam, muduci t ta4n, v in ivaranaci t tam, udag gaci t taqn, andpasannac i t t am o f t he genera l S Iha i s recommendab le whereas thep reca r i ous cha rac te r i s t i c s immanen t i n t he above -men t i onedlahuc i t t a shou ld be sa fegua rded f r om. o r e l se , ' t he p rac t i ce hernay p l an he ' l l ne ' e r comp le te ' .
97
6 K S . i : 2 5 6 .
t B a h u h i s a d d a p a c c u h d l l k h a m i t a b b i t a p a s s i n A l l n ak i l i s s a t i l i l l y o c a s a d d a p a r r t r e s i l l v a n e v a t a m i g on e s s a s a m p a . l j a t e v a t a n - t i : S . i : 2 0 1 .
I K S . i : 2 5 7
t e n a m a n k u h o t a b b o l l n a h i r e n ay a t h a l l l a h u c i t t o r i t a m e h u l l
2. Ct t - tv tep , A l r -AyED AND PASSToNLESS Ct r r .s
The mod i f i e r v i l pasan ta (p .p . o f vupasammat i ) i n . vupasan ta
c i t t a means ' appeased , a l l ayed , ca lmed ' . Vupasan ta c i t t a deno tes
tn .e c i t t a i n t he mood o f be ing appeased . a l l ayed , and ca lmed . I n
the Udumpar i ka -S ihanada-Su t tan ta o f t he D igha N ikaya ,
v t tpasan ta c i t t a i s cas ted i n to the sen tence : ' a j j ha t tam v i l pasan ta -
c i t t o ud .dhacca -kukkucca c i t t am pa r i sodhe t i ' t ba t can be rendered
as 'w i th c i t t a se rene w i th in , he pu r i f i es h i s c i t t a o f f l u r r y and
wor ry ' . He re . aga in the c i t t a i s unders tood i n the doub lejux taposed shades o f mean ing : i n ' a j j ha t tam v f l pasan ta -c i t t o '
where the (1 ) i ns t rumen ta l c i t t a i s used as an i n te rna l rneans topu r i f y t he (2 ) pe rsona l i zed c i t t a ' uddhacca -kukkuccd c i t t am '
wh i ch i s t he ob jec t t ha t t he ac t o f pu r i f y i ng i s t a rge ted on . The
respec t i ve passage ru t r so : "Pu t t i ng away the hanke r in ,e a f te r t he
wor ld . he ab ides r v i t h unhanker ing hea r t ( v iga tabh i j j hena ce tasa
v iha ra t i ) , and pu r i f i es h i s m ind o f cove tousness (abh i j j hdya
c i t t a ry t pa r i sod l re t i ) . . . Pu t t i ng away f l u r r y and wor ry , he ab ides
f ree f rom exc i temen t ; w i th hea r t se rene w i th in , he pu r i f i es h i s
m ind o f f l u r r y and wor ry (a i i ha t ta r .n v { tpasan to -c i t t o uddhacca -
ku kku c c d c ittaryIglj!_o4ltgJ!) . . . "'0.
T h e f i v e h i n d r a n c e s t h a t m a y o b s t r u c t t h e m e d i t a t i n g
p r o c e s s a r e o f t e n m e n t i o n e d a s f i v e n i v a r a n a s . T h e y a r e :
( l \ Kamacchanda : sensuous des i r e ;
(2 ) Vydpdda : i l l -w i l l ;
( 3 ) Th ina -m iddha : s l o th and t o rpo r ;
( 4 ) Uddhacca -kukkucca : r es t l essness and sc rup les ;
(5 ) V i c i k i c cha : skep t i ca l doub t .
' S o a b h i j j h a m l o k e p a h d y a v i g a t d b h i j j h e n a c e t a s a v i h a r a t i , a b h i j j h a y a c i t t a m
p a r i s o d h e t i ; v y l p i d a - d o s a r l r p a h A y a a v y a p a n n a - c i t t o v i h a r a t i , s a b b a - p a r . r a b h 0 t a -
h i t a n u k a m p r v y e p d d a - p a d o s a c i t t a m p a r i s o d h e t i : t h i n a - m i d d h a q r p a h a y a v i g a t a - t h i n a -
m i d d h o v i h a r a t i , i l o k a - s a f i f i i s a r o s a n r p a j d n o t h i n a - m i d d h l c i t t a n t p a r i s o d h e t i .
U d d h a c c a - k u k k u c c a n r p a h a y a a n u d d h a t o v i h a r a t i , 4 i i h a t t a m v i r p a s a n t o - c i t t o u d d h a c c a -
k u k k u c c e c i t t a m p a r i s o d h e t i ; v i c i k i c c h a m p a h e y a t i n n a - v i c i k i c c h i y a c i t t a r n
p a r i s o d h e t i ; v i c i k i d d h a t n p a h a y a t i n n a - v i c i k i c c h o v i h a r a r i , a k a t h a m - k a t h l k u s a l e s u
d h a m m e s u v i c i k i c c h t r v a c i t t a m o a r i s o d h e t i : D . i i i : 4 9 .
' u D B . i i i : 4 4 .
98
99
In regard to the above n lvarana t l : .e Nlvarana Vagga of theSamvu t ta N ikdya p rov ides us w i th the f i ve unwho lesome fac to rstha t may se rve as nou r i shme n t f o r t he n i va rana and the f i ve
who lesome fac to r s t ha t can be reso r t ed t o wheneve r t he asp i r an tfo r emanc ipa t i on measures to ge t r i d o f t hem. In o the r words ,
t he f i ve h i nd rances t o t he med i t a t i ve p rog ress a re backed by t hefo rmer and con f ron ted by the l a t t e r . A l l t he th ree g roups can be
tabu la ted as f o l l ows :
T A B L E 9 :
H I N D R A N C E
kamacchanda
vyapada
th ina -n idd l t a
uddhac ca - kukkucca
v i c i k i cc ha
B A C K E D B Y
s u b h a - n i m i t t a m
pag i gha -n im i t t aq t
( r )
a v u p a s a n t a - c i t t a s s a
ayon i s o -manas i ka ro
C o N r n o N r E D B y
a s u b h a - n i n i t t a m
m e t t d c e t o - v i m u t t i
(2 )
v i lpa santa -c i t ta s sa
y o n i s o - m a n a s i k a r o
( 1 ) a r a t i , t a n d i . v i j a m b h i a , b h a t t a - s a m m a d o , l i n a t t a m . a l l t h e s e
w o r d s r n e a n r e g r e t , d r o w s i n e s s . l a n g u o r . s u r f e i t a f t e r m e a l s a n d
t o r p i d i t y o f m i n d r e s p e c t i v e l y .
( 2 ) a r a m b h a - . n i k k a m a - , p a r o k k a m a - d h a t u - t h e t h r e e w o r d s m e a n t h e
e l e m e n t s o f p u t t i n g f o r t h e f f o r t . o f e x e r t i o u . a n d o f s t r i v i n g
r c s p e c t i v c l y .
I t i s no ted tha t t he uddhacca -kukkucca i s backed by the
avupasan ta -c i t t assa and con f ron ted by j us t t he oppos i te fo rce
g iven by the v i l pasan ta -c i t t assa . The fo rmer i s rendered as the
mind ( c i t t a ) o f non - t ranqu i l i t y ; t he l a t t e r , as the m ind ( c i t t a ) o f
r ranqu i l i t y . The uddhacca -kukkucca i s a men ta l mood in
con fo rm i t y w i th the c i t t a mod i f i ed by e i t he r avupasan ta o r
vf ipasanta. In regard to t l re avf ipasanta-c i t ta or v i lpasanta-c i t ta
as ca ta l ys t t ha t has mos t t o do w i t h t he e f f i cacy o r t he
nu l l i f i ca t i on o f uddhacca -kukkucca , t he Angu t ta ra passage
reads : 'Monks , I know no t o f any o the r s i ng le t h i ng o f such
power t o cause t he a r i s i ng o f exc i t emen t -and - f l u r r y , i f no t
100
a l ready a r i sen : o r . i f a r i sen . r o cause i t s mo re -becom ing andinc rease , as non - t r anqu i l i t y o f m ind \ y I n h im who i s o f t r oub ledm ind a r i ses exc i t emen t -and - f l u r r y , i f no t a l r eady a r i sen : o r i fa r i sen . i t i s l i ab l e t o mo re -becom ing and i nc rease . . . \ y Monks . Iknow no t o f any o the r s i ng le t h i ng o f such power t o p reven t t hea r i s i ng o f exc i t emen t -and - f l u r r y , i f no t a l r eady a r i sen : o r . i fa r i sen . t o cause i t s abandonmen t , as t r anqu i l i t y o f m ind r y I n t het ranqu i l -m inded exc i t e rnen t -and - f l u r r y a r i ses no t : o r , i f a r i sen ,i t i s abandoned '11 .
' c i t t av f i passama ' i s r ecommended as t he su i t ab le s ta te o f
the bh i kkhus ' c i t t a . when the Buddha was s tay ing a t Je tava r rna .A t td thap ind i ka ' s a ra rna . t he re appeared the deva Kassapapu t towho was encou raged by t he Exa l t ed one ro u r re r wha t he t hough to f t he mos r f eas ib l e ac t i v i t i e s supposed t o be done by a bh i kk l t t t ,Kassapapu t t a u t t e red t he f o l l ow ing s tanza whose c l os i ng wo rdsa re h i gh l y i n p ra i s i ng o f " t he mas te r i ng o f t he hea r t ' s un res r(c i t t av i i pasamassa) " . The tex t reads :
We l l t hen , Kassapa ,say wha t has occu r red t o t hee .See t ha t i n wha t ha rh been so f i ne l y sa idYe t r a i n you rse l ves : i n t he rec l use ' s t ask .I n mys te r i es o f t he so l i t a r y sea t ,I n i l r as te r i ng o f t he hea r r , s un res r
The ve rse was app roved by t he Exa l t ed One r : .
C O M P O S E D C I T T A
(a) Devoted Citta:
I n t h i s sec t i on a t t emp tsp leasan t s t a te s o f c i t t a when i t i s
w i l l be made ro exp lo re t hein connec t w i t h t he who lesome
1 1 G S . i ; 2 - 4
K S . i ; 6 - 5 .
101
qua l i t i e s such as b r i gh t , c l ea r , o r devo ted (pas lda t i , - sanna ) ;
sp r i ng ing f o rwa rd (pakkhanda t i , - dana ) ; pu re , happy , b r i gh t ,
s i n l ess ( v i ppas lda t i , v i ppasanna o r pasanna ) ; r ema ined ,
es tab l i shed , se t t l ed , se l f - r es t ra i ned ( san t i t l ha t i ) ; concen t ra ted
t samdd l t i ) ; s i nk down , subs ide , become qu ie t ( sann i s l da t i ,
s i nna ) , and t he l i ke .
In the Kosa la Sa ry ryu t ta the k ing Pasenad i i n te rv iews the
Buddha on a se r i es o f r e l a t i ng ques t i ons . The Lo rd i l l u s t r a t i ve l y
: xp la i ns t hem a l l . The k i ng ra i ses t he ques t i on abou t t he p l ace
rvhe re g i f t s shou ld be done t o ; and whe re g i f t s shou ld be done
ro , consequen t l y t he o f f e r i ng rende rs h i gh l y me r i t o r i ous . The
levo ted c i t t a ( c i t t a ry pas lda t i ) and the obse rvance o f v i r t ue ( s I l a )
l r e sa id t o be s t r ong l y r ecommended f o r t he g i f t s unde r
. l ues t i on . The Sary ryu t ta passage reads13 : "The k ing , t he Kosa lan
Pasenad i , sa i d : ' To whom, l o rd , shou ld g i f t s be g i ven? ' ' The re ,
: r f o , wh€ re t he hea r t i s p l ease t o g i ve ( c i t t am pas lda t l ) ' . ' Bu t t o
. ' , ' hom g i ven , l o rd , does a g i f t bea r much f r u i t ? "Th i s , s i r e , i s a
.e f y d i f f e ren t ques t i on f ro tn tha t wh ich you f i r s t ask me . A g i f t
l ea r s much f r u i t f u l r esu l t i f g i ven t o a v i r t uous pe rson , no t t o a
. i c i ous pe rson . . . " " o . I t shou ld be no ted t ha t ' c i t t a l n pas lda t l '
: ou l d be rende red as t he hea r t f u l l o f g race , o r se t t l ed i n f a i t h .
(b) Springing Forward Citta:
The Buddha usua l l y sums up a l l t he phys i ca l and men ta l
: henon tena o f ex i s t ence i n to t he s te reo t ype o f F i ve Khandhas ,
: - f l own as g roups o r agg rega t i ons as f o l l ows :
( l ) Rupa -kkhandha (Co rpo rea l i t y Agg rega te ) ;
(2 ) Vedana-khandha (F ee l i ng Aggrega te ) ;
(3 ) Sa f i f i a - khandha (Pe rcep t i on Aggrega te ) ;
1 3 E k a m a n t a m n i s i n n o k h o r a j e P a s e n a d i - k o l a l o B h a g a v a n t a m c t a d a v o c a
k h o b h a n r c d i i n a m d i t a b b a n - t i l l l l Y a t t h a k h o m a h e r a j a c i t t a m p a s i d a t i
p a n a B h a n t e d i n n a m m a h a p p h a l a m - t i l l l l A f r f i a m k h o e t a m m a h e r e J a
d a t a b b a n r l l a f i i a m p a n - e t a m k a t t h a d i n n a m m a h a p p h a l a m - t i l l l l
m a b a r a j a d i n n a m m a h a p p h a l a m n o t a t h e d u s s i l c : S . i : 9 8 .
' 4 K S . l : L 2 3 .
l l l l K a t t h a n ut i l l l l K a t t h a
k a t t h a d A n a mS i l a v a t o k h o
r02
( 4 ) S a n k h a r a - k h a n d h a ( M e u t a l - F o r m a r i o n A g g r e g a t e ) ; a n d .
( 5 ) V i f i f i d n a - k k h a n d a ( C o r a s c i o u s n e s s A g g r e g a t e ) .
On the bas i s o f t he khandhas ' cha rac te r i s t i c s o fimpermanence and un re l i ab i l i t y . t he Buddha advoca tes tha t i t i sfu l l y f a tuous to i den t i f y onese l f w i th any o f t hem s ing l y o r a l l o ft hem as a who le . The concep tua l unde rs tand ing o f t he ana t t adoc t r i ne , however . does no t he lp much in te rms o f ac tua lp rac t i ce and rea l i za t i on
The fo l l ow ing s to ry o f The ra Channa i s ap t ro revea l t ha t i ti s no t easy t o b r i dge ove r t he gap be tween t he unde rs tand ing o ft l r e nob ie tene t and i t s l i f e i nca rna re . The Channa Samyu t tare l a tes t he s to r y abou t h im whose c i t t a was i n such a pe r t u rb i ng
s i t ua t i on . He saw , as t he o the r monks we re supposed t o do , t ha ta l l the f ive khandhas are impermanetr t and would not beiden t i f i ed w i th ego . bu t h - i s c i t t a had no t go t t he des i rab le s ra res
whe reas t hose o f t he o the rs had . The rex t r uns t t : "Then t hevene rab l e Channa t hough t t hus : 'Yes . I t oo see t h i s .Impermanen t i s body . f ee l i ng , pe rcep t i on , t he ac t i v i t i es , andconsc iousness . Body i s no t t he Se l f , and f ee l i ng , pe rcep t i on , t he
ac t i v i t i es and consc iousness i s no t t he Se l f . Impermanen t a re a l l
t he compounded th ings . A t l cond i t i ons a re no t rhe Se l f . l l l lNeve r the less . f o r t he ca lm ing o f a l l ac t i v i t i e s , f o r t he g i v i ng up
o f a l l t he bases o f b i r r h , f o r t he des r ruc r i on o f c rav i ng , f o rpass ion iessness , f o r cessa t i on , f o r N ibbana , my hea r t sp r i ngs no tup w i th in me . I t i s no t ca lmed , i t i s no t re leased f rom t remb l i ng(c i t t a rn na pakkhand .a t i na pas lda t i na san t i l l ha t i na v imucca t i
pa r i t assana ) . Bu t g rasp ing a r i ses , and my m ind sh r i nks back
aga in (a t t he t hough t ) , 'who f o r soo th i s t he Se l f ? 'Th i s way I can
no t see t he No rm" ' t ' .
' t A r h u k h o d y a s m a r o C h a n n a s s a e t a d a h o s i l l l l M a y h a m p i k h o e r a m e v a l n h o t i l l l l R o p a m
a n i c c a n r l l v e d a n a l l s a f r f l e l l s a n k h a r a l l v i f r f l l n a n r a n i c c a m l l l l R u p a m a n a t t e l l v e d a n i
l l s a i i f r A l l s a n k h a r a l l v i R n a n a m l l l l S a b b e s a n k h d r i a n i c c l s a b b e d h a m n r a a n a t t a t i l lA t h a c a p a n a m e s a b b a s a n k h n r a s a m a t h e s a b b u p a d h i p a t i n i s s a g g e t a n h a k k h a y e v i r l g e
n i r o d h e n i b b A n e c i t t a m n a p a k k h a n d a t i n a p a s i d a t i n a s a n t i t t h a t i n a v i m u c c a lp a r i t a s s a n a u p a d a n a m u p p a j j a t i p a c c u d i v a t t a r i m a n a s a m l l a t h a k o c a r a h i m e a t t a t i
n a k h o p a n e t a m d h a m m a m p a s s a t o h o t i : S . i i i : 1 3 3 .
' " K S i i i : l l l
I
103
P a k k h a n d a t i , p a s i d a t i , s a n t i t h a t i a n d v i m u c c a t i w h i c h m e a n
t o s p r i n g u p , t o b e c a l m e d , t o s t a n d s t i l l a n d t o e m a n c i p a t e
r e s p e c t i v e l y a r e t h e p r e d i c a t e s i n d i c a t i n g t h e p l a u s i b l e
c a p a b i l i t i e s w h i c h t t r e c i t t a i s t o b e i n h e r e n t o f . T h e t h i n g l e f t t o
r h e b h i k k h u . s ' e n d e a v o r i s t h e c i t t a b e i n g p r o p e r l y c u l t i v a t e d .
(c) Yippasanna Citta:
Sa t i pa t thana as a me thod o f men ta l cu l t i va t i on wh ich da tes
back t o t he p r im i t i ve t ime o f ea r l y Buddh i s tn , occupy ing t he two
rvho le su t tas wh ich a re named a f te r i t : Su t ta 22 i n t he D tgha
.Yikaya and Sut ta 10 in the Mai ih ima Nikaya. Both the sut tas
lave much to do w i th the cu l t i va t i on o f c i t t a and rese rve fo r t he
loc t r i ne o f sa t i pa tqhana t he un ique pos i t i on i n Buddh i s t p rac t i ce ,
: ons ide r i ng i t as be ing t he rnos t f r u i t f u l . I n acco rdance , i t
: ece i ves a t t he beg inn ing and t he end o f t hose su t t as men t i oned
:he we igh t y wo rds : "The on l y way t ha t l eads t o t he a t t a i nmen t
- , f pu r i t y , t o t he ove rcoming o f so r row and l amen ta t i on , t o t he
:nd o f pa in and g r i e f , t o t he en te r i ng o f t he r i gh t pa th , and t o
: he rea l i za t i on o f N ibbana a re the fou r Founda t ion o f
\ l i nd fu l ness " . I t i s a l so known aS the f ou r Awareness o f
\ f i nd fu l ness ( sa t i - upa t t hdna ) , wh i ch cons i s t s o f :
Q) Kaydnupassand (Con temp la t i on o f t he Body ) ;
(2 ) Vedananupassana (Con temp la t i on o f t he Fee l i ng ) ;
(3 ) C i t t anupassand (Con temp la t i on o f t he M ind ) ; and
(4 ) Dhammdnupassand (Con temp la t i on o f t he M ind -
ob j ec ts ) .
The Sat ipat thdna Samyut ta makes i t known to us that the
: rac t i se shou ld be t he sub jec t ma t t e r g i ven t o t he new conve r t s
, ho wou ld ge t a l ong w i t h i t un t i l t he i r a t t a i nmen t o f
. r ahan tsh ip . The respec t i ve exce rp t f rom the Sa t . l t yu t ta runs t t :
1 ? E t h a t u m h c a v u s o k i y e k e y e n u p a s s r n o v i h a r a t h a l l e t a p i n o s a m p a j d n i e k o d i b h U t e
v i p p a s a n n a c i t t a s a m e h i t A e k a g g a c i t t i k a y a s s a y a t h e b h u t a m f i 5 n a y a l l l l V c d a n d s u
v c d a n l i n u p a s s i n o v i h a r a t h a l l i r i p i n o s a m p a j d n d e k o d i b h l t a v i p p a s a n n a c i t t d
s a m a h i t a e k a g g a c i r t i v e d a n i n a l n y a t h a b h l t a m f l a n a y a l l l C i t t e c i t t a n u p a s s l n o
v i h a r a t h a l l a t E p i n o s a m p a j a n e e k o d i b h U t a v i p p a s a n n a c i t t a s a r n a h i t a e k a g g a c i t i
c i r r a s s a y a t h a b h D t a r n f i i n i y a l l l l D a m m e s u d h a m m a n u p a s s i n o v i h a r a t h a l l l l e t a p t n o
104
"Come ye , f r i ends , do ye ab ide i n body con temp la t i ng body (as
t rans ien t ) , a rden t , composed and one -po in ted , o f t r anqu i l m ind
(v ippasannac i t t a ) , ca lmed down , o f concen t ra ted m ind
( . ekaggac i t t a ) f o r i ns i gh t i n t o body as i t r ea l l y i s . l l . . . f n m ind
(c i t t e ) , do ye ab ide con temp la t i ng m ind (as t r ans ien t ) , a rden t . . .
f o r i ns igh t i n ro m ind as i t r ea l l y i s . l l I n m ind -s ta tes ( somet imes
rep laced by m ind -ob jec ts ) do ye ab ide con temp la t i ng m ind -s ta tes
(as t r ans ien t ) , a rden t , composed and one -po in ted , o f t r anqu i l
m ind , ca lmed down , o f concen t ra ted m ind fo r i ns igh t i n to m ind -
s ta tes as t hey rea l l y a re " t t .
I t shou ld be no ted he re tha t v ippassanr i wh ich i s i n f l ec ted
f rom the ve rb v ipassa t i ma in l y means an i nward v i s ion . i ns igh t ,
i n tu i t i on . and i n t rospec t i on , ekagga means ca lm, t ranqu i l
( usua l l y used f o r t he pe rson j us t conve r ted bu t he re i t i s be ing
used i n t he w ide r mean ing ) . Bo th o f t hem a re a t t r i bu tes f o r t he
c i t t a ; and the c i t t a qua l i f i ed by such ca lmnes s , i ns i gh t ,
i n ru i t i on and i n t rospec t i on becomes feas ib le fo r ' ya thd bhu tam
f i . anaya ' i n to the body , t he fee l i ngs , i t se l f , and i t s s ta tes o r wha t
occupy i t se l f . 'Ya thd bhu tam i i anaya ' can be taken as the
know ledge t ha t i s f r eed f r om a l l k i nd o f de lus i ons , and i s
immune f r om a l l k i nds o f d i sc i p l i nes , ph i l osoph i ca l o r
psycho log i ca l o r l og i ca l , exo t i c t o t he ob jec t t o be known . Tha t
a t t h i s s tage o f w isdom the see r and the seen a re an . en t i t y pe r se
wou ld poss ib l y be ^ c lue fo r t he p rompt ques t i on tha t may be
ra i sed : a kn i fe canno t cu t i t se l f as i s s ta ted b .v the l og i c
d i sc i p l i ne ; w i t hou t v i o l a t i ng t he l og i ca l r u l e , how the c i t t a as a
see r can see i t se l f .
' I n God We T rus t ' i s he ld up by t he Ch r i s t i ans ; t he
Buddh i s t s supposed l y r es t on 'O f f Lus t f u l P leasu res We Ward ' ,
and on ' Fo r D i sca rd ing Greed . I t l -W i l l and De lus ion We S t r i ve '
i ns tead . I u t he f o l l ow ing exce lp t t he c i t t a . whe the r i n ac t i ve o r
i n pass i ve pos i t i on , man i f es t s i t s pos i t i ve responds t o t he
supposab le rno t t oes as men t i oned above . I n r ega rd t o t he
s a m p a j i n i e k o d i b h U t a v i p p a s a n n a c i t t A s a n r d h i t A e k a g g a c i t t a d h a m m a n a m y a t h a
b h D t a m R a n a v a : S . v : I 4 4 ,
t o K S . v : 1 2 3 .
I
105
renunc ia t i on f r om se r r suous des i r es t he c i t t a ' l eaps f o rwa rd ,
res t s comp lacen t , chooses i t ' ; consequen t l y t he man who mas te r s
such S , c i t t a beco rnes 'we l l l i f t ed up , we l l f r eed and de tached
f rOm sense -des i r es ' and t he i r a t t endan t ca lam i t i es . I ' he
respec t i ve passage wh i ch t he mo t toes , f o r t he sake o f d i scuss ion ,
r vou ld be g leaned f ro rn says re : "F i ve e lemen ts tend ing to
, l e l i ve rance . He re in , f r i ends , when a b ro the r i s con temp la t i ng
sensuous des i r es , h i s hea r t does no t l eap f o rwa rd t o t hem ' no r
res t Cgmp lacen t i n t hem, does no t choose t hem. Bu t when he i s
; on ten tp la t i ng renunc ia t i o t t o f t hem h i s hea r t l eaps fo rward ,
res t s co rnp lacen t i n i t , chooses i t . Th i s f r ame o f r n i nd he ge t s
u .e l l i n hand , we l l deve loped , we l l l i f t ed uP , we l l f r eed and
le tached f rO tn sense -des i r es . And t hose i n tox i can t s , t hose
In i se r i es , t hose f eve rs wh i ch a r iSe i n consequence o f Sense -
l es i r es , f r om a I I t hese he i s f r eed , no r does he f ee l t ha t so r t o f
i ee l i ng . Th i s i s p ronounced t he f i r s t de l i ve rance . S im i l a r l y f o r
: he o the r f ou r e l emen tS , na rne l y , f r om i l l w i l l , c rue l t y , ex te rna l
, rb jec ts , and i nd i v idua l i tY " to '
(d) Citta in Samildhi:
The s i x abh i f i f r ds t | r a t have a l ready been s te reo typed i n to a
popu la r pa t t e rn o f exp ress ion i nasmuch as t he Buddh i s t
. upe rna tu ra l powers a re conce rned . Nyana t i l oka i n Manua l o f
Buddh i s t Te rms and Doc t r i nes ) t l nen t i ons s i x ' h i ghe r powers '
* h i ch a re c l ass i f i ed i n to two ca tego r i es - t he f i r s t f i ve be long t o
-a r t h l i ness and t he l as t one , t o supe r -mundane rea lm . The
io rmer ca tego ry i s ' a t t a inab le th rough the u tmos t pe r fec t i on o f
:nen ra l concen t ra t i on ( samadh i ) ' ; t he l a te r , name ly , t he
r e p a n c a n i s s a r a n l y A d h e t u y o . I d h ' d v u s o b h i k k h u n o k e m e m a n a s i k a r o t o k d m c s u c i t t a g l
n a p a k k h a n d a t i n a p p a s i d a t i n a s a n t i t t h a t i n a v i t n u c c a t i , n e k k h a m m a m k h o p a n ' a s s a
m a n a s i k a r o t o n e k k h a m m c c i t t a l n p a k k h a n d a t i p a s i d a t i s a n t i l l h a t i v i m u c c a t i , t a s s a t a m
c i t t a [ s u g a t a l n s u b h i i v i t a m s u v u t t h i t a m s u v i m u t t a r y v i s a m y u t t a m k d m e h i , y e c a k d m a -
p a c c a y a u p p a j j a n t i d s a v n v i g h e t e p a r i l a h a , m u t t o s o t e h i , n o s o t a m v e d a n a m
v c d e t i . i d a m a k k h a t a m k e m a n a m n i s s a r a n a m : D i i i 2 3 9 .
T h e f o l l o w i n g r e s p e c t i v e p a s s a g e s a r e f o r m e d b y t h e s a m c m o l d w i t h k i m e a n d
n e k k h a m m a n b e i n g r e p t a c e d b y t h e v a r i a b l e s ( v y a p a d a l n a n d a v y i p n d a m ; v i h e s a m a n d
a v i h e s a r . n ; r u p a m a n d a r u p a m ; s a k k d y a 4 a n d s a k k a y a - n i r o d h a m t w i t h t h e a t t e n d a n t
c l r a n g e s w h c n n e c e s s a r Y .
20 DB. i i i . 228 -9 .
1 t M B T D . : 2 - 3 .
106
ex t i uc t i o I l o f canke rs (asavakkhaya ) i s a t ta inab le th roughpene t ra t i r g i ns igh t ( v ipassana) . The l a te r i s no rh ing o the r rhan
the rea l i za t i on o f A rahan tsh ip . The PED22 supp l i es us w i rh a
w ide r sense o f t he t e rm , name ly , ' spec ia l . supe rno rma l powers o f
appercep t i ons aud know ledge to be acqu i red by l ong t ra in ing i n
l i fe and thoughr . We can combine the s ix abhi f t f r .ds f rom the PEDand the MBTD in to the fo l l ow ins 1 i s t23 :
(1 ) I ddh i - v i dha (mag i ca l pow€rs o r l ev i t a t i on ) ;
( ? ) D ibba -So ta (d i v i ne o r heaven l y ea r , o r c l a i r aud ience ) ;
(3 ) Ce to -Par i ya - f i dna (pene t ra t i on o f t he m ind o f o the rs , o rknow ing o the rs ' t hough ts o r t hough t - r ead ing ) ;
( 4 ) D ibba -Cakk l t a ( d i v i ne eye , o r r eco l l ec t i ng one ' sp rev ious b i r t hs ) ;
(5 ) Pubbe-N ivdsanussa t i ( remembrance o f f o rmer
ex i s tences . o r know ing o the r peop le ' s r eb i r t hs ) ;
(6 ) Asavakkhaya (ex t i nc t i on o f a l l canke rs , o r ce r ta in t y o f
emanc ipa t i on a l r eady a t t a i ned o r f i na l assu rance ) .
I t i s no t i ceab le tha t t he f i r s t f i ve o f such powers a re no t
necessa r i l y a t t a i nab le amo t rg t he Buddh i s t s on l y . The D igha
N ikaya reco rds t he i ns t . ances o f t he p re -Buddh i s t samanas o r
b rahmanas who by a t ta in ing i h . ce to -samadh i can ach ieve the
D ibba -Cakk l tuza : ' I n t he f i r s t p lace . b re th ren . some rec luse o r
B rahman by means o f a rdou r , o f exe r t i o r , o f app l i ca t i on . o f
ea rnes tuess . o f ca re fu l t hough t , r eaches up t o such rap tu re o f
hea r t t ha t , r ap t i n hea r t . he ca l l s t o m ind h i s va r i ous dwe l i i ng -
p l aces i n t imes go re by . . . And he says t o h imse l f : ' E te rna l i s t he
sou l ; and t he wo r l d , - e i v i ng b i r t h t o no th i ng new . i s s t ead fas t as
a moun ta in peak , as a p i l l a r f i rm l y f i xed ; and t hough t hese
! ! P E D . : 6 4 .
Each p red i ca te i s rhe j ux tapos i t i on o f t he i n fo r rna t i on f r om MBTD and tha t o fPED respec t i ve l y .
I d h a b h i k k h a v e e k a c c o s a m a n o v a b r a h m a 4 o v a a t a p p e m a n v e y a p a d h a n a m a n v e y a
a n u y o g a m a n v e y a a p p a m a d a m a n v a y a s a m m a - m a n a s i k a r a m a n v e y a t a t h e r u p a m c e t o -
s a r n a d h i r p p h u s a t i y a t h i s a m i h i t e c i t t e t a m p u b b e n i v A s a m a n u s s a r a t i . . . S o e v a m t h a :
S a s s a r o a r r a c a l o k o c a v a i j h o k [ f a t t h o e s i k a t t h a y i t t h i t o , t e c a s a t t a s a n d h l v a n t i
s a q r s a r a n t i c a v a n t i u p a p a j j a n t i , a t t h i t v e v a s a s s a t i s a m a m : D . i : - 1 3 .
J.\
t07
l i v i ng c rea tu res t ransmig ra te and pass away , f a l l f r om one s ta te
o f ex i s t ence and sp r i ng up i n ano the r , ye t t hey a re f o r eve r and. - ) <
e v e r . - - .
T h a t m i n d - c o n c e n t r a t i o n p l a y s t h e p i v o t a l r o l e o f m e n t a l
e l e v a t i o n i n B u d d h i s t p r a c t i c e a n d i n o t h e r d i s c i p l i n e s a s w e l I i s
a b s o l u t e l y a m a t t e r o f f a c t . A n d , i t i s c o n c r e t e l y s p e c i f i e d h e r e
r h a t t h e c i t t a i n s a m d . d h i ( c o n c e n t r a t i o n ) i s h i g h l y p u i s s a n t i n
r e r m s o f a c h i e v i n g m e t a p h y s i c a l p o w e r s e s p e c i a l l y t h e p o w e r t o
r e m e m b e r t h e p r e v i o u s l i v e s . B u t w e , b y t h e w a y , s h o u l d b e a r i n
r n i n d t h a t t h e k n o w l e d g e g a i n e d f r o m s u c h t h e d i v i n e
r e m e m b r a n c e t i l l d o e s n o t r e a c h t h e t r u t h i n s o m u c h a s t h e
i h o u g h t ' e t e r n a l i s t h e s o u l ' i s r e g a r d e d a s w r o n g .
(e) Vitakka and Vicdra:
Ano the r qua l i t y o f t he c i t t a i s i t s se t t l i ng i n t he Four
Founda t ions o f M ind fu lness ( ca t f i su sa t i pa thAnesu) i a b r i e f
: c cou r t abou t t h i s has been a l r eady g i ven above . I n t he Khanda
SarTryut ta t } l^e Buddha expla ins how to deal wi th the three k inds
r f unwho lesome v i t akka . V i takka as a techn ica l t e rm in Buddh is .
i v s tem can be rende red as ' t hough t ' , ' t hough t - concep t i on ' t ha t i s. i l e o f t he secondary men ta l concomi tan ts , and may be
, . e r f f l i ca l l y who lesome , unwho lesome , o r neu t ra l .
T h e r e a r e t h r e e k a r m i c a l l y u n w h o l e s o m e t h o u g h t s , n a m e l y ,
(1 , ) Kdma-v i t akka ( sensuous though t ) ,
(2 ) Vydpd .da -v i t akka (ha t i ng though t ) , and
(3 ) V ih imsa-v i t akka ( c rue l t hough t ) .
On the o the r hand the re a re th ree ka rm ica l l y who lesome
tough ts , name ly ,
( L \ N e k k h a m m a - v i t a k k a ( t h o u g h t o f r e n u n c i a t i o n ) ,
( 2 ) A v y a p a d a - v i t a k k a ( t h o u g h t o f h a t e l e s s n e s s ) , a n d
r D B . i : 2 8 .
(3 ) Av ih imsd . -v i t akka ( though t o f no t ha rm ing ) .
I t shou ld be no ted he re tha t v i t akka and v i cd ra (d i scu rs i ve
th ink ing ) a re ve rba l f acu l t i es o f t he c i t t a , i n o the r words theya te poss ib l y t aken as t he so -ca l l ed ' i nne r - speech ' . They a . recons t i t uen ts o f t he f i r s t Abso rp t i on Qhana) , bu t d i squ ie t s o f t heh ighe r ones . I n t he j hdna con tex t , whereas v i t akka whosecha rac te r i s t i c cons i s t s i n f i x i ng t he consc iousness t o t he ob jec ti s t he l ay ing ho ld o f a though t . v i ca ra i s t he roaming abou t andmov ing to and f ro o f t he c i t t a . whereas v i t akka i s comparab lew i th the se i z ing o f a po t , v i ca ra i s comparab le w i rh w ip ing i t ;and t he po t be ing ob jec r o f j hana .
The f o l l ow ing passage makes i t known tha t t he rh ree k i ndso f unwho lesome v i t akka a re expe l l ed i n a l l qu i t e exc lus i ve l y bythose whose c i t t a has a l r eady been we l l se t t l ed i n t he Fou rFounda t ions o f M ind fu lness , and those who have deve lopedproper l y ' an im i t t am samd.dh im ' (med i ta t i on o f f o rm lessness ) tu :'The re a re these th ree ev i l ways o f t hough t , b re th ren : t hough tso f l us t . t hough ts o f i l l -w i l l , t hough rs o f hu r t i ng . And t hese ev i lways o f t hough t cease u t te r l y w i thou t rema inde r i n h im whosehear t ab ides es tab l i shed i n the fou r s ta t i ons o f m ind fu lnes s(ca t f i s t t sa t i pa thanesu supa t i t t h i t a -c i t t assa v iha ra to ) , o r whop rac t i ces concen t ra t i on t ha t i s w i t hd raws f r om ob iec t s "27 .
I t i s no ted t ha t supa t i t h i t a . wh i ch se rves as a qua l i f i e r o fthe c i t t a . t s t he comb ina t i on o f su +pa t i t t h i t a ; su means we l l .s k i l f u l l y ; pa t i t t h i t a means es tab l i shed , se t t l ed . f i xed , a r rayed .s tayed . s tand ing . suppor ted , f ounded . Bu t i n t he t rans la t i onexce rp ted above , t he deno ta t i on o f ' s r / ' (we11 o r sk i l f u l l y ) i son i t t ed .
The wo r l d l y mach ine ry t ha t t he Buddh i s t svs tem consen rsto i s accoun ted on t he bas i s o f t he i n te rac t i on be tween s i x sense -
T a y o n t e b h i k k h a v e a k u s a l a v i t a k k i k i n r a v i t a k k o v y A p i d a v i t a k k o l l i m e c a k r . :b h i k k h a v e t a y o a k u s a l a v i t a k k a k v a a p a r i s e s A n i r u j j h a n t i l l l l C a t u s u v e s a r i p a r h a n e s -s u p a t i ! ! h i t a - c i t t a s s a v i h a r a r o a n i m i t t a m v i s a m l d h i n t b h a v a y a r o . S . i i i : 9 3 .
D B . i i i : 7 9 .
1 0 9
( ) r g a n s i r n b e d d e d w i t h s i x v i f i f i a n a a u d t h e i r r e s p e c t i v e o b j e c t s .
T h e B u d d h i s t r h e o r y o f n t e n t a l c u l t i v a t i o n h a s m u c h t o d o w i t h
t h e i r i n t e r a c r i o n t o t h e e x t e l t t t h a t i t i d e n t i f i e s o n e w h o c o t t t r o l s
c v e r i h e i n t e r a c t i o n w i t h t h e c o n q u e r o r o f t h e w o r l d . I I i s c i t r ' a
w o u l d b e ' u n m o v e d , i n w a r d l y w e l l e s t a b l i s h e d a n d r e l e a s e d ' b y
v i r t u e o f t h a t w h e n t h e s e 1 1 S e o r g a u s a r e s t r u c k b y r e s p e c t i v e
1 ; b j e c t s h e d o e s n o t a l l o w t h e a r i s i n g o f l o n g i n g f o r o r r e p u l s i n g
o f f t l r e m . I n t h e l i n e t h e B o j j h a n g a S a n t y u t t a 4 l s a y s " : " H e r e i n ,
I * t n d a l i - v - c , a r n o n k , s e e i n g a d e l i g h t f u l o b j e c t w i t h t h e e y e , d o e s
r l o t h a n k e r f o r i t , d o e s n o t t h r i l l t h e r e e t , a l l d d o e s r t o t d e v e l o p
I u s r f o r i t . H i s b o d y i s u n n o v e d , h i s t n i n d i s u n n t o v e d , i n w a r d l ,
rve l l es tab l i shed and re leased, ( t l t i tam c i r tam a j jha t ta t? t susa l tph i tam
s t z v i r n u t t a r y ) . I f w i t h t h e e y e h e b e h o l d a n o b j e c t r e p u l s i v e , h e i s
l u o t s h o c k e d t h e r e a t , h i s m i n d i s n o t u n s e t t l e d o r d e p r e s s e d o r
r e s e n t f u l b e c a u s e o f t h a t , b u t h i s b o d y i s u n m o v e d , h i s r n i n d i s
i ; n m o v e d . . i n l v a r d l v w e l l e s t a b l i s h e c i a n d r e l e a s e d " 2 e '
T} -e Sa l lekhasut tam in i lne Maj jh in ta N ikdya o f fe rs the qu i te
c n c o u r a g i n g s t a t e m e n t t h a t j u s t t h e a r i s i n g o f w h o l e s o l ] 1 e c i t t a i s
s u f f i c i e n t t o r e n d e r e v e r m u c h h e l p f u l n e s s , l e t a l o n e a c t i o u s i u
; o n f o r m i t y t o t l t e c i t t a ' s w h o l e s o l n e n e s s . T h e t e x t r u l l s 3 0 : " N o w
I , C u n d a , s a y t h a t t h e a r i s i n g o f t h o u g h t i s v e r y h e l p f u l i t r
r e g a r d t o s k i l l e d s t a t e s n o t t o s p e a k o f g e s t u r e a n d s p e e c h t h a t
- r r e i r c o n f o r r n i t y ( w i t h t h o u g h t ) . T h e r e f o r e , C u n d a , t h e t h o u g h r
i h o u l d a r i s e : ' O t h e r s m a y b e h a r m f u l : w e , a s t o t h i s , r v i l l n o t b e
; r a r r n f u l . ' T h e t h o u g h t s h o u l d a r i s c ; ' O t h e r s r n a y b e t h o s e w h o
r l a k e o n s l a u g h t o n t h e c r e a t u r e s ; w e , a s t o t h i s , w i l l b e t h o s e
r v h o a r e r e s t r a i n e d f r o m m a k i n g o n s l a u g h t o n c r e a t u r e s . . . O t h e r s
: 8 I d h a K u n d a l i y a b h i k k h u c a k k h u u i r i r p a n r d i s v a r n a n i p a n r n a b h i j j h a t i n i b h i h a r l s a t i n a
r A g a q l j a n c t i l l t a s s a t 1 ; i t o c a k a y o h o t r t i r i t a r n c i r t a m a i i h : , t t a E r s u s a t l ! h i t a n r
s u \ / i n r u i l a n l l l l l C a k k h u n e , k h o p a n e v a r U p a n r d i s v i a t n a n i p a u l n a n l a n k u h o t i l l a p a t i t t
h i t a c i t t o a d l n a m e n a s o a v y a p a n n a c e ! a s o l l ! a s s a t h i t o c a k d y o h o t i t h i t a t n c i t t a t l r
a j j h a t t a n r s u s a r l t h i t a m s u v i m u t a t l r : S . v : 7 4 .
r o K S . v : 6 1 .
3 0 C i t t u p p a d a m - p i k h o a h a d t C r r n d a k u s a l c s u d l t l t n t r t e s u b a h u k i r a r i r v a d d m i , k o p a n a v d d o
l , 5 y e 1 a v a c e y a a n u v i d h t y a n i s u , T a s u r a t i h o C u n d a : P a r c v i h i r i r s a k a b h a v i s s a n
r n a y a r l - e r r 5 a a v i h i r i r s a k A b h a v i s s i l t i t i c r t t a t i t t r p p A d e t a b b a u r . P u r e p a n a t i p a t i
l . r h r v i s s a r t t i . l n a y a m - e t t h a p A $ i l t i p a r A p a t i v i r a t ; i b h a v i s s d n r i t i c i t t a m u p p i d c t a b b a r i r -
p e . P a r c s a n d i t t h i p a r i n r d s i - i c i h i n a g i i r i - d u p p a t r n i s s a g g i b l t a v i s s a r r t i , r n a l ' a t u - e t t h a
a s a l d r t t S i p a r a r n a s i - a n a d h a n a g i h i - s u p p a l i n i s s a g g i b h a v i s s a n t i b h a v i s s a u r a t i c i t t a t i t
u o p i i d e t a b b a n : M . i : 4 3 .
110
may se i ze the tempora l we . as ro th i s , w i l l no t se i ze thetempora l , no t g rasp ing i t t i gh t l y - l e t t i ng go o f i t eas i l y ' . r t .
The c i t t a i n t he above passage shou ld be rende red asthough t wh ich tends to func t i on w i th o r w i thou t t he a r rendanceo f ac t i ons whe the r t he ac t i ons a re ve rba l o r bod i l y wha teve r .Th i s a l so may revea l t he Buddh is t pos i t i on abou t t he func t i ona lre l a t i on among t he t h ree aspec t s o f one ' s ac t i v i t i e s : men ta l ,ve rba l , and bod i l y . Th rough the Buddh is t sc r i p tu res we can seetha t one ' s men ta l ac t i ons a re c lose r re la ted to the speech ra the rt han t o t he bodv .
4 . Lovrrrrc KiNpNes sr.p Crcra
Met ta . usua l l y r ende red as ' l o v i ng -k i ndness ' , s t ands f o r t hef i r s t s ta te o f c i t t a among the fou r Bound less s ta tes(Appamaf i f i a )3z : ( 1 ) Me t tA (Lov ing -K indness ) , (Z ) Ka runa(Compass ion ) , ( 3 ) Mud i t a (A l t r u i s t i c o r Sympa the t i c Joy ) , and(4 ) Upekkha (Equan im i t y ) . The s te reo typ i ca l rex r o f rhedevelopment of rhese 4 Appamaf i f ia , o f ten met wi th in the sut taP i taka . reads : 'The re . o monks - t he monk w i th a m ind fu l l o fLov in -g - k i ndness pe rvad ing f i r s t one d i r ec t i on . t hen a secondone . t hen a t h i r d one , t hen a f ou r t h o r re , j us t so above . be loq 'and a l l a round ; and eve rywhe re i den t i f y i ng h imse l f w i t h a l l , hei s pe rvad ing rhe who le wor ld w i th m ind fu l l o f l ov ing -k indness .w i th m ind w ide . deve loped , unbounded , f ree f rom ha te and i l l -w i l l ' . He rea f t e r f o l l ows rhe same theme w i t h Lov ing -K indnessbe ing subs t i t u red by Compass ion , Sympa the t i c Joy , andEquan im i t y . acco rd ing l y .
The cu l t i va t i on o f t he fou r s ta tes o f c i t t a i s cons ide red thebas i c phase o f t he uppe rmos t aus te r i r y i n Udumbar i ka S ihanada
Su t ta o f t he D igha . N i . kaya wh ich says : ' I n wha t way . l o rd , doesan aus te r i t y w in r opmos l r ank and reach t he p i t ch? How good i rwere i f t he Exa l ted One cou ld make my aus te r i t i es w in top rank
M S . i : 5 5
a i s o k n o w n a s t h e S u b l i m e o r D i v i n e A b o d e s
1 1 i
a n d . r e a c h t h e p i t c h ! l l T a k e t h e c a s e , N i g r o d h a , o f a n a s c e t i c
. w h o i s s e l f - r e s t r a i n e d b y t h e R e s t r a i n t o f t h e F o u r f o l d W a t c h . I n
t h a t l r e i s t h u s s e l f - r e s t r a i n e d , a n d h i s a u s t e r i t y i s m a d e t o
c o n s i s t i n t h i s , h L a d v a n c e s u p w a r d a n d t u r n s n o t b a c k t o l o w e r
t h i n g s . H e c h o o s e s s o m e l o n e l y s p o t f o r h i s s e a t ' . . a n d , h a v i n g
p u t a w a y t h o s e F i v e H i n d r a n c e s . a n d t o w e a k e n b y i n s i g h t t h e
s t r e n g t h o f t h e t h i n g s t h a t d e f i l e t h e h e a r t ( c e t a s o : g e n i t i v e o r
d a t i v e f o r r n o f c i t t a ) , a b i d e s I e t t i n g h i s m i n d ( c e t a s d :
i n s t r u m e n t a l c a S e ) p e r v a d e t h e r v o r l d , f r a u g h t w i t h l o v e . . . p i t y . . .
s y m p a t h y . . . e q u a n i t n i t Y ' 3 3 .
I t i s n o t e d t h a t t h e f o u r B o u n d l e s s S t a t e s i s t h e p r e f e r a b l e
p r a c t i s e o f t h e l e g e n d a r y k i n g , r h e G r e a t K i n g o f G l o r y : ' T h e n ,
j n a n d a , t h e G r e a t K i n g o f G l o r y w e n t o u t f r o m t h e c h a m b e r o f
t h e G r e a t C o m p l e x , a n d e n t e r e d t h e G o l d e n c h a m b e r a n d s a t
l r i m s e l f d o w n o n t h e s i l v e r c o u c h . A n d h e l e t h i s m i n d ( c e t a s o )
p e r v a d e o n e q u a r t e r o f t h e w o r i d w i t h t h o u g h t s o f l o v e ; a n d s o
r h e s e c o n d q u a r t e r , a n d S o t h e t h i r d , a n d s o t h e f o u r t h . A n d t h u s
r h e w h o l e w i d e w o r l d , a b o v e , b e l o w , a r o u n d , a n d e v e r y w h e r e ,
d i d h e c o n t i n u e t o p e r v a d e w i t h h e a r t ( c e t a s a ' ) o f L o v e , f a r -
r e a c h i n g , g r o w n g r e a t , a n d b e y o n d m e a s u r e , f r e e f r o m t h e l e a s t
r r a c e o f a n g e r o r i l l - w i l l 3 a . T h e r e m a i n i n g B o u n d l e s s S t a t e s a r e
d e a l t w i t h i n t h e s a l n e p a r t e r n . T h e c u l t i v a t i o n o f t h e f o u r s t a t e s
o f c i t t a e s p e c i a l l y t h e s e c o n d o n e i s h i g h l y e s t i m a t e d i n t h e
. V a h a - G o v i n d a S u t t a w h e r e t h e e c s t a s y o f p i t y ( k a r u n a ) i s s i n g l y
r e c o m m e n d e d f o r t h e s e c l u s i v e p r a c t i s e d u r i n g t h e f o u r l n o n t h s
o f t h e r a i n s .
Consequen t l y , t he aus te re p rac t i t i one r wou ld be ab le t o
commune , conve rse , and take counse l w i th B rahmd. The tex t
reads : "Then t he H igh S teward t hough t : ' I have hea rd aged and
vene fab le b rahm ins , t eache rs and pup i l s , say : He who rema ins i n
med i t a t i o r t he f ou r mon ths o f t he ra i ns , and p rac t i ces t he
ecs tasy o f p i t y ( ka runa ) , he sees B ra l tma , communes , conve rses ,
I D B . i i i : 4 5 - 6 .
t o D B . i i 2 1 9 .
t akes counse l w i th B rahma.
thus ruro.ored3s".
r12
' He p rac t i sed and rea l i sed wha t i s
W 'he reas i n t he above passage the ka runa c i t t a i s t he marnconce rn , i n ano the r passage we see the focus i s on the me t tdc i t t a i ns tead . The cu r ren t p rac t i ces o f t he naked asce t i cs a t t ha tt ime such as go ing naked , be ing o f l oose hab i t s , l i c k ing handsc lean w i th the tongue , t ak ing food acco rd ing ro ru le a t regu la r
i u te rva l s up to even ha l f a monrh were c la imed by them as theconduc ts o f B rahmansh ip and Samanash ip . W i th h i s ownconcep t ion o f B rahmdnsh ip and Samanash ip i n m ind the Buddha
d ispa raged such the c la im and a f f i rmed rhe ou twe igh ing o f t hecu l t i va t i on o f t he me t ta c i t t a upon t he asce t i c p rac t i ces - say ing :*O Kassapa . when a Bh ikkhu has cu l t i va ted the hea r t o f l ove(me t ta -c i t t am bhave t i ) t ha t knows no anger , t ha t knows no i l l -w i l l
f r om the t ime when , by t he des t ruc t i on o f r he dead l y
in tox i ca t i ons tu , he dwe l l s i n t ha t s rnanc ipa t i on o f hea r t , t ha temanc ipa t i on o f m ind , t ha t i s f ree f rom those i n tox i ca t i ons , and
tha r he . wh i l e ye t i n t h i s v i s i b l e wo r l d , has come to r ea l i sed and
know f rom tha t t ime , O Kassape , i s i t t ha t t he Bh ikkhu i s ca l l ed
a Samana , i s ca l l ed a B rahmdna" "
'Me t ta -c i t t a ry bhave t i ' i s rendered as ' ( he ) cu l t i va ted the
hea r t o f l ove ' and i s s t anda rd i zed as t he necessa ry cond i t i on i n
app roach ing t owa rd sa in thood . Th i s s ta te o f c i t t a i s qua l i t y o f
r t r i nd i u con t ras t w i th a rge r and i l l -w i l l , and i s synonymous o f
u reu ta l emanc ipa t i ou . I n o the r wo rds . me t t a - c i t t a i s i den t i ca l
w i t l r emanc ipa t i ou o f c i t t a . Be tween the two equa l i zed
p ropos i t i ons the re seems to s tay a gap wh ich , i f any . shou ld be
b r idged ove r by re fe r r i ng to the fac t t ha t Buddh is t doc t r i ne ho lds
tha t man 's emanc ipa t i on i s t he emanc ipa t i o t r on the bas i s o f no
se l f . Me t ta -c i t t a i s t he c i t t a opened toward o the rs and i n
somewha t deuy iug i t s own conce rn ; and t he den ia l goes t o a
I b i d . : 2 7 1 .
( t h e l u s t s o f t h e f l e s h , t h e l u s t a f t e r f u t u r e l i f e , a u d t h e d e f i l e m e n t s o f
d e l u s i o n a n d i g n o r a n c e )
D B . i : 2 3 2 .
I
113
ce r ta i n ex ten t t hen i t comes t o be one ' s emanc ipa r i on f r om se l f -
t hough t . Hence the i den t i f i ca t i on o f me t td -c i t t a and the spec i f i ed
emanc ipa t i on .
The me t ta -c i t t a be ing so s t rong ly recommended by the
Buddha as above expos i t i on seems to have ano the r cause : i t i s
t l r a t wh ich p roduces rno re mer i t t han ddna (g i v ing ) does . He
adv i ses t he Bh i kkhus ' t o deve lop i t . p rac t i se i t , t ake one ' s s t and
upon i t , s t o re i t up , t ho rough l y se t i t go ing , and make i t a
veh ic le and a base ' - r8 . The passage in the Samyu t ta N tkdya reads :
" I f anyone , b re th ren . were to g i ve a morn ing g i f t o f a hundred
ukka ' s , and the same a t noon and the same a t even t i de , o r i f
anyone were to p rac t i se a morn ing hea r t o f l ove , a noon t i de
hear t o f l ove , and even t i de hea r t o f l ove . even i f i t we re as
s l i gh t as one pu l l a t t he cow 's udder (gadduhanamat tam p i
me t ta -c i t t a rn bhaveyya ) , t h i s p rac t i ce wou ld be by fa r t he more
f ru i t f u l o f t he twose - .
The same idea i s exp ressed i n the fo l l ow ing pa rag raph
excerpted f rom t t .e Angut tara Nikayaao: "Monks, i f for just the
las t i ng o f a f i nge r - snap a monk i ndu lges a t hough t o f goodw i l l ,
such a one i s t o be ca l l ed a monk . No t emp ty o f r esu l t i s h i s
mus ing . He ab ides do ing t he Mas te r ' s b i dd ing . He i s one who
takes good adv i ce . and he ea ts the coun t r y ' s a lms- food to some
purpose . Wha t t hen shou ld I say o f t hose who make much o f
such a t hough t? " . The above unde r l i ned ' i ndu lges ' i s r ep laced
by ' cu l t i va tes ' and ' g i ves a t t en t i on
parag raphs respec t i ve l ya i .
t o ' i n t he two nex t
" K S . i i : 1 7 7 .
3 e Y o b h i k k h a v c p u b b a n h s s a m a y a m u k k h i s a t a m d E n a m d a d e y y a v y o m a j j h a n t i k a s a m a y a m
u k k h [ s a t a m d n n a m d a d c y y a V y o v d s d y a o h a s a m a y a m u k k h i s a t s m d i n a m d a d e y y a \ y y o v e
p u b b a n h a s r m a y a m a n t a m a s o g a d d u h a n a m a t t a m p i m e t t a c i t t a m b b i v e y v a \ y y o v a
m a j j h a n t i k a s a m a y a m a n t a m a s o g a d d u h a n a m a t t a m p i m e r t a c i t t a m b h l v c y y a V y o v l
s i y a m h a s a m a y a m a n t a m a s o g a d d u h a n a v a t r a m p i m c t t a c i t t s m b h i v c y y a r y i d a m t a t o
m a h a p p h a l a t a t a m : S . i i : 1 6 4 .
0 G s . i : 8 - 9 .
4 l A c c h a r a - s a i l g h l t a - m a t r s m p i c c b h i k k h a v c b h i k k h u m e r r a c i t t a m a s c v E t l s y a l n v u c c a t i
b h i k k h a v c b h i k k h u . A r i t t l j j h i n o v i h a r a t i s a t t h u s i s a n a k a r o o v d d a p e t i k a r o a m o g h a m r a t t
h e p i l d e m b h u i j a t i . K o p a n a v a d o y e n a m b a h u l l k a r o n t i t i ? r y A c c h a r i - s a n g h e t a - m a t t a m p i c e
b b i k k h a v e b h i k k h u m e t t a c i t t a m b h A v e t i a y a m v u c c a t i b h i k t h a v e b b i k k h u . A r i t t a j j h n n o
1 '4 {
I n case a monk wan ts t o pu t f o r t h ano the r ' s m i s take heshou ld f i r s t r e t r ospec t upon h i r nse l f as t o whe the r he i s i npossess ion o f t he f i ve qua l i t i e s o f speech . t hen he i s ab le r ornake t he con t r i bu r i ve co rn rnen t s on o the rs . The f i ve qua l i t i e s o fspeech can be l i s t ed as t h i s : ( 1 ) Be ing spoken a t a we l l _se lec tedt ime ; ( 2 ) co r respond ing t o t he f ac tua r no r t o t he f a l se ; ( 3 ) o fsoph i s t i ca ted wo rds no t o f ha rsh wo rds ; ( 4 ) we r l pu rposed , no tca re less l y ; and t he l as t ( 5 ) i s t ha t t he speech i s o r i g i na ted i n t heme t ta - c i t t a , no t i n t he ha t red o r t he ma l i c i ous m inda r .
The me t ta -c i t t a c lass i f i ed he re among o the r mod i f i ca t i onso f speech i s s t and ing f o r t he con r r i bu t i ve a t t i t ude i n t here la t i onsh ip w i t h o the rs . I r he rps ro keep i n ha rmony andhapp iness t he con imun i t y whose rnembers wou ld f i nd t hem we l lcond i t i oned f o r mu tua l l y t r us t i ng one ano the r .
EUaNCIpATED Ctr r ,s .
(a) subndvitarp cittaqn and Freedom of rvrind:
The ,sar , l lapakayika vagga of saryyut ta Nikdya rerates theendu rance o f t he Buddha when h i s f oo t was h i t and b l oodshed byDevada t t a ' sp l i n t e r . Be ing imposed on w i t h such t he i nexo rab lepa in t he Buddha d id no t show ou t any s i gn o f r esen rmen t . r e ta l one i l l -w i l l - when he was t ak i ng a res t a t Maddakucc r t i Dee rPark 7oo deva . r came and i n tu rn u t te red the i r i nsp i red words i 'p ra i se o f t he Exa l t ed One .
The i r p ra i s i ng wo rds a t t r i bu te t he p ra i sewor thy a t t i t ude o ft he Buddha ro t he c i t t a be ing we i l r r a i ned w i t h med i t a r i on andemanc ipa t i on . I t i s r esu l t ed f r o rn such rhe t r a i n i ng t ha t t he c i t t awas f r eed f r on r a i l k i nds o f a f f ec t i ons . go ing on i t se r f i n r i ne
v i h a r a t j s a t r h u s a s a n a k a r o o v i d a p a t i k a r o a m o g h a m r s r t h a p i n d a m b h u i j a r i . K o p a n a v a d o v en s m b e h u l i k a r o n t i t i : A , i : l 0
K a l e n a v a k k h d m i r o a k e r e n a , b h u t e n a v a k k h n m i n o a b h u t e n a , s a n h e n a v a k k b a m i n op h a r u s e l a ' a t t i t a s a m h i t e n a v a k k h a m i n o a n a t t h a s a m n i t e n a , m e t t a c i r t o v a k k h d m i n o d o s a n t a r ot i q r l m g p a n c s d h a m m i a i j h a r t a m u p a t t h a p e t a b b a , - ' C o d a k e n a b h i k k n a v e b h i k k h u n i p a r a n rc o d e t u k a m e n a i n l e p a i c a d h a m m e a j j h { t t a m p a c c a v e i \ i \ h r r v a i m e p a n c a d h a r n m e a . l . i h a r r a m u p a rt h s , p e t v a p a r o c o d e t a b b o r i : A . v : 8 1 .
115
w i th the congen ia l se l f -den ia l . The devas sayo ' : *Beho ld how h i s
m ind i s we l l p rac t i sed i n con temp la t i ve coucen t ra t i on and
emanc ipa ted ! ( samr id .h i - subhav i tam c i t t am ca v imu t tam) No t
s t ra ined fo r th . Do r s r ra ined as ide . no r hav ing res t ra ined [ i t se l f Jby consc ious de l i be ra t i on . bu t as hav ing t he hab i t o f se l f - den ia l .
He r vho cou ld t r ansg ress aga ius t such a wonde r . such a l i on . one
so t ho rough l y t r a i ned . such a ma tch less one . such a bu rden -
bea re r . a c rea tu re so se l f - con t ro i l ed . cou ld on l y so ac t f r om
b l i ndsess : i f no t . t hen f r om wha t e l se ' l oo " .
'Sub hav i tam c i t t am ' l neans the we l l - t r a ined c i t t a . The
phrase 'Na cabh ina tam 4a capana tam ' i s exege t i ca l l y exp la ined
by Budc lhaghosa as rdgdnuga ta rn - dosanuga tam respec t i ve l y :' ( no r ; gone a f t e r l us t o r i l l -w i l l . ' Na ta . p .p . o f nama t i ( t o ben t )
can be app l i ed f i gu ra t i ve l y t o cons t ruc t i ve wo rk o f m ind ( c i t t a )
i r J l t dnn .
(b) Illnatta-Riipe and Freedom of lVind:
Nex t a f te r t he
reco rd ing t he wo rds
reb i r t h i n B rahma
asce t i c s :
above Saqnyut ta passage there is the s tanza
the devas used t o be l i t t l e t he assu rance o f
rea lm as the goa l se t up by the he re t i c
t l P " r r " ,
Brahmi t t s o f f i ve - fo ld Veda- lo re may p l y
Asce t i c p rac t i ces a ce r t u r y ,
Ye t wou ld the i r hea r t ( c i t t a fn )
be neve r r i gh t l y f r eed .
Such i s t he l ow ideaL (h lna t ta rupd )
a t wh ich they a im ,
No t t he i r s i t i s t o w in to the bevond
y n a c d b h i n a t & m n a c a p a n a t a m n a c a s av l t & m c r t l a n l c a v
s a d k b i r a n i g g e y h a c e r i r a v a t a m r y Y o e v a r u p a m p r r r i s a n a g s m p r r r i s a s r h a m p u r i s a a j a n l y a m
p u r i s a n i s a b h r m p u r i s a d h o r a y h a m p u r i s a d a n t a m a l i k k a m i t a b b a m n r r o i e y y a k i m a n n & t r a
a d a $ 6 a t r a t i r y r y P a i r c a v c d r s a t a r n s a n r a m r y t e l ) E i s l b r e h m a n e c a r r m \ y c i t l a m c a n e s E m n a s a m m a
v i m u t t a m ! t | , h i o s t t r r l i p r n s p e r a m g a m A t e r y - [ a n h a d h i p a n n a v r t r s l l a b r d d h d v l i l k h a m t a p s m
v t s s r s t t e r , n c r r r t i i t y C i t t r m c a n € s a m n s s a m m i v i r n u t t a n ] \ r h i n a t t r r u p e n a p a r r l n S , s I n a t e : S . i :
? 8 9 .
{ K S . i : 3 9 .
(
116
Hinat ta- rupd whose l i tera l meaning is hav ing the qual i ty or
na tu re o f ' l owness 'ge ts a l i t t l e ex tens i l e render ing : ' l ow idea l a t
wh ich they a im ' . 'We can no te f rom the tex t t ha t t he who le e f fo r t
t o secu re reb i r t h i n B rahmd-wor ld as an i dea l wh ich the asce t i c
was a im ing a t was j udged to be l ow o r poo r because such the
e f fo r t t hough i s made tho rough ' a cen tu ry ' , t he asce t i c ' s c i t t a
wi l l not be wel l f reed. I t is in ferable that the a im of the s t r iv ing
shou ld be we l l se l ec ted o the rw i se t he resu l t an t end ' sammd
v imu t tam c i t t am ( f reedom o f t he c i t t a ) ' i s bound to be l im i ted . I t
is noteworthy that the act o f c i t ta would not be construct ive
unless the c i t ta i tsel f through in tens ive and nour ish ing
med i ta t i on : t he un ique measure - i s ' se rene , pu re , t rans lucen t .
cu l t u red , devo id o f ev i l , supp le , ready to ac t . f i rm , and
imper tu rbab le . ' I n t he devas ' ve rses the obs t ruc t i ons tha t may
hinder the mind f rom f reedom are : a iming at low ideal .
su f fus ion by c rav ing , bound to r i t e and ru le , va in conce i t ,
un tamed m ind . Be ing cond i t i oned by such the h ind rances , t he
prof ic iency of the f ive Vedas combined wi th the ascet ic pract ice
however long i t may extend, would be resul ted in ooth ing so long
as the emanc ipa t i on o f t he c i t t a i s conce rned .
(c) lWental States on Process of Enlightenment:
In the Samart f iaphala Sut ta the Buddha once again pra ised
the b l i ss fu lness o f such the mood o f c i t t a as the ve ry f ru i t o f
samanash ip and a f f i rmed tha t t h i s f ru i t ou twe ighs a l l t he o the r
f ru i t s he had j us t e luc ida ted p rev ious l y such as rece i v ing the
p ro tec t i on . vene ra t i on and o f fe r i ngs f rom the k ing i n desp i te o f
the poss ib i l i t y o f h i s o r i g ina l se rvan thood , hea r ing the dhamma
taugh t by a Buddha , l eav ing the househo ld l i f e and becoming a
samana ou t o f pu re fa i t h , ge t t i ng we l l es tab l i shed i n the th ree
ca tego r ies o f s i l a . The passage readso t : ' Th i s , O k ing , i s a t r
immed ia te f ru i t o f t he l i f e o f a rec luse , and h ighe r and swee te r
than the l as t . ' 'W i th h i s hea r t ( c i t t a ) t hus se rene , made pu re .
t rans lucen t , cu l t u red , devo id o f ev i l , supp le , ready to ac t , f i rm .
t t I d " * p i k h o m e h a - r a j r s r n d i t t h i k a q r i i m & a n ag b b i k k a u t a r a i c a p a n i t s t a r e t r c a v S o e v a mv i g a t l l p a k k i l e s e m r l d o - b h u r e k r m m e n i y e r h i l ea b h i D i D n i m e t i . . .
- p h a l E m p u r i m e b i s a n d i t t h i k e h i s i m e a n ! - p h e l e t
s r m t h i t e c i t r e p r r i s u d d h e p e r i y o d d t e a n a r i g r n c
e n e j j & p p a l l e n e t r s d a s s a n a y a c i t l a m a b h i n i h a r r '
tt7
and i u rpe r t u rbab le - he app l i es and bends down h i s m ind ( c i t t a ) t o
tha t i ns igh t t ha t comes f rom know ledge" ' *o .
As be iug poss ib l y sub jec t t o t he a t t achmen t and t he
de tachmen t ( t o t he f i ve agg rega tes ) t he f r eedom o f c i t t a f r om
greed i s dependab le on t he l a t t e r . The who le p rocess can be
p reseBted i n a cha in o f l i nks l i ke the fo l l ow ing :
(1 ) Con temp la t i ng w i t h pe r f ec t i ns i gh t on t he
impermanence , t he su f fe r i ng and the non -subs tance o f
t he f i ve agg rega tes ;
(2 ) C i t t a be ing f r eed f r om the g reed . l i be ra ted . r i d o f t he
a t t achmen t t o asavas .
(3 ) C i t t a be ing s tead fas t ;
(4 ) C i t t a be ing happy ;
(5 ) C i r t a be ing f reed f rom t roub le ;
( 6 ) C i t t a i t se l f f a r i ng we l l : and t he l as t ( 6 ) s t ep w i l l be t he
a t ta inmen t o f t he A rahan ts l t i p r v i t h t he know ledge :' des t royed i s r eb i r t h " l i ved i s t he r i gh teous l i f e . done
i s t he t ask . f o r l i f e i n t hese cond i t i ons t he re i s no
he rea f t e r ' .
A l l t h i s g i ves us t he i r np ress ion t ha t t he p rocess o f one ' s
emauc ipa t i on i s t he p rocess o f t he c i t t a be ing deve loped aud th i s
f rocess f i na l l y cu lm ina tes i n t he a t ta inmen t o f t he h ighes t
;a iu thood and tha t t he re i s s t rong poss ib i l i t y t o i den t i f y t he c i t t a' . r ' i t h one ' s own pe rsona l i t y .
(d) Viratta Citta, Forshadower of Freedom of lVind:
T h e r e s p e c t i v e S a m y u t t a p a s s a g e r e a d s o t : * B o d y . b r e t h r e n .
. i m p e r m a n e n t . W h a t i s i m p e r r u a n e n t . t h a t i s s u f f e r i n g . W h a t i s
' ^ D B i 8 6
" R r r p a m b h i k k h a v e a n i c c r r r l r y ; - a d a n i c c a m t a m d u k k h a m u . , - y r m d u k k h a m l a d a n a t t e r y y a d
a n a t t a t a r n n e t a l n m a m a r t c s o h a m a s r n i r a r r l c s o a t t a t i q r r U E \ ' t m e t a m y a t h a b h u t S m
i a m m t p p a n n a v S d s t t h a b b a m U c v a m c t d m s a n r n r a p p a t r n a y a p a s s a t o ( r l l d n r v r r a l i a t i v t m u c c a t i
a n u p a d a y a e s a v e h i ! / v V c d a t r e a n i c c a L r r u r S a n n a r y q S a t r k h t r e r y ' 4 r ! i n r i d n a n l a i l i c c a m W y a d
a n i c c a m o " c i r t a m v i r e j i a r i v i m u c c a r i a u u p a d a y ' a a s a v e h i v v R I p r d h a t u y a c e b b i k k h a v e
118
su f fe r i ng , t ha t i s w i thou t t he se l f . Wha t i s w i thou t t he se l f . t ha t
i s no t m ine , I am no t t ha t , no t o f me i s t h i s se l f . Thus shou ld
one v iew i t by pe r fec t i ns igh t as i t r ea l l y i s . Fo r t he one who
thus sees i t as i t r ea l l y i s by pe r fec t i ns igh t , h i s hea r t t u rns
away, is re leased f rom i t by not grasping at the Asavas (c i t tam
vi rat tam v imut tar .n hot i anupadaya asavehi ) . . . then by i ts re lease
i t ( c i t t a ) i s s tead fas t ; by i t s s tead fas tness i t i s happy ; by i t s
happ iness i t i s no t t roub led ; no t be ing t roub led . o f i t s own se l f
i t i s u t te r l y we l l ; so tha t he knows : ' des t royed i s reb i r t h , l i ved i s
the r i gh teous l i f e . done i s t he task , f o r l i f e i n t hese cond i t i ons
there is no hereaf ter . " ' The text repeats the same for the four
rema in iug khandhasos .
We shou ld no te tha t i n t he fo rego ing passage the c i t t a i s
d i s t i nc t i ve l y desc r ibed by v i ra t ta (p .p . o f v i ra j j a r i ) wh ich means
d i spass ione d . de tached , una t t ached t o , d i sp leased w i t h and so
fo r th , and tha t t he c i t t a under ques t i on i s desc r ibed to be f reed
main ly f rom the at tachment to dsavas which are inherent in the
f i ve agg rega tes . When the c i t t a i s se t f ree , i t s emanc ipa t i on
mani fesrs through i ts immuni ty to the ten fo l lowing k i lesa
(de f i l emen ts ) :
( t ) Lobha , synonymous w i t h r dgd : g reed ;
(2 ) Dosa : ha t red ;
(3 ) Moha : de lus i on ;
(4 ) Mana : conce i t ;
( 5 ) D i t t h i . specu la t i ve v i ew ;
(6 ) V i c i k i c cha : scep t i ca l doub t ;
( 7 ) Th lna : men ta l t o rpo r ;
( 8 ) Uddhacca : r es t l essness ;
b h i k k h u n o c i r r a r r y i r a t t a m v i m u t t a m h o t i a n u p a d r y a a s a v e h i , q y V e d a n f d h a t u y i c e " r y ,
S a i i i d b i t u ; ' . i c c ' r y V v i n n a n a d h a t u y a c e b b i k k h s v e b h i k k h u n o c i t t a m v i t e l t a m v i m u t t a m h o i l
a I u p l d i y e r S t v g h i v i m u t t a t d t h i t a n ] V t h i t a t a s r t r t u s s i l a n l ( h a p p y ) \ y s r n t u s f i t t t t a n .
p a r i r e s s a t i ( s ' o r r y ) r y a p a r i t a s s a r n p a c c a t t & i n € y a p a r i n i b b a y a r i \ y V K h t n a j a t i v u s i t a r
b r a h m a c a r i y a m k a t s m k a r a t r r y a l n n a p e r a m i t t h a t t t y a l i p a j a n i t t t i : S . i i i : 4 4 5 .
t t K S . i i i : 3 9
119
(9 ) Ah i r i ka : shame lessness :
(LQ) Ano t tappa : Unconsc ien t i ousness .
o f wh ich the f i r s t t h ree a re named mt i ra - i . e . roo rs . ruo reexac t l y , t he akusa la roo rs : l obha . c losa , and rnoha . T rad i t i onho lds t ha t l obha a r i ses t h rough unw ise re f l ec t i on (be long ing rothe rea lm o f moha) on au a f t rac r i ve ob jec t . t l osa th rough unw isere f l ec t i on on a repu l s i ve ob jec t . Lobha compr i ses a l l deg rees o f' a t t r ac tedness ' t owa rd an ob jec t f r om the f a i n tes t t r ace o f al ong ing t hough t up t o - q rosses r ego i sm. wh i l e dosa compr i ses a l ldeg rees o f ' r epu l s i on ' f r om the f a i n tes t t r ace o f i l l - humour up rothe h i ghes t p i r ch o f ha te and w ra th .
F rom the tex t re la t i ng ro rhe mar te r i n hand we rea rn tha tno t on l y p i t i unde r takes t he des t ruc t i on o f t he asavas bu t anumber o f p l easu rab le r nen ra l s ra tes as we l l . Le t us l i s t a l l : ( 1 )P I t i ( zes t ) ; ( 2 ) sukha and somanassa (p leasu re and happ iness ) ;(3 ) Upekkha ( i nd i f f e rence ) ; (4 ) V imokkho ( re lease ) .
(e) Tranquilization of Body and Freedom of |Vfind:
The c i t t a be ing f ree as re fe r red to i n t he fo l l ow ing passagei s d i f f e red f r om the above ones w i t h t he add i t i ve ' su - ' (we l l ) asp re f i x . The Mdra samyu t ta re la tes the s ro ry abou t t he fu t i l eagg ress ion t ha t t he Mara ' s t h ree daugh te rs exe r t ed upon t heBuddha when he was s i t t i ng benea th the Goarhe rds ' s banyan . onthe banks of r iver Nerar i jard. . uruvela. The t r iumph of theExa l ted one rendered the i r a r tempts i n to an ab jec t shamefu lness .A ra t i (D i scon ten t ) ,
ques t i on {e :
a daughter of rhe Mara pur for th the
How mus t a b ro the r ma in l y shape h i s l i f e .Who hav ing c rossed f i ve f l oods
wou ld c ross t he s i x t h ' l
How may impress ions o f t he wor ld o f senseBe kep t ou t s i de o f h im and ca t ch h im no t
IIa
K r r h r m v i h i r l - b a h u l ot r r hu lam ka r r r a sauna r y
d h a b h i k k h u \ y p r u c o g h a t i D D o
p a r i b a h i r e h o n r i e l r d d h i y o l s t r - r i
a t a r l d h a c h a f t h a m ' g k a h a m j h , y r m
LzA
Who ma in l y i n rap t med i ta t i on b ides !
The Exa l ted One rep l i edso :
Wi th body t ranqu i l i zed and m ind se t f ree ,( Pa s s add ha kay o s uv imut ta c i t to)
Weav ing no p lans o f deed o r word o r t hough t .
Mindfu l and wi th no home
where hea r t may c leave ,
Who 's hea r t l ea rn t t o know the Norm,
who med i ta tes
Rap t w i thou t res t l essness o f m ind , he l e t s
I; : ::T il' I ; ;'J,i # Tlil:'" 1;T"111 Ll hus mus t a b ro the r ma in l y shape h i s l i f e ,
Who hav ing c rossed f i ve f l oods
wou ld c ross the s i x th .(Pafi.co g hati44o ata r idha chappham)
fhus may impress ions o f t he wor lds o f sense
Be kep t ou rs ide o f h im and ca tch h im no t
Who ma in l y i n rap t med i ta t i on b idess l .
We can no te tha t a l l t he feas ib le s tages i n t he p rocess o f
one ' s cu l t i va t i on s ta r t s f rom 'Passaddhakayo suv imu t tac i t t o ' i . e .
body t ranqu i l i zed and m ind se t f ree . I t i s i n l i ne w i th the
commonsense tha t c i t t a and body s tand fo r one ' s pe rsona l i t y as a
who le . The Buddh is t cu l t i va t i on i s based f i rm ly on such a
g round : t he t ranqu i l body (passaddhakayo ) and the c i c ta be ing
we l l se t f r eed ( suv imu t t ac i t t o ) .
(f) Ten Fetters and Four Stages of Sainthood:
The f ive and the s ix th impl ied in 'Pai icoghat inno atar idha
cha t tham ' can be i n te rp re ted a l t e rna t i ve l y as the pe r i l s by way o f
the f i ve senses and those o f t he 'm ind doo r ' o r t he f i ve l ower
5 0 P r s r a d t l h a k a y o 6 u v l m u t t a c i t t o r y a s a n k h i r r n o s a t i m a a n o k o V e n t r e y a d h a m m e m e Y i r r k k r j h a y l -
n a k u p p a t i n r s e r r t i v e n i l h i n o r y y E v e m v i h a r r - b a h u l o d h a b h i k k h u y p a n c o g h e t i g t r o a t a r i d t i
c h & t t b a m \ r e v a m j h n y a m t r a h u l a m k a m r s r n n a \ r p a r i b a h i r a h o n t i a l a d d h e y o l & n - t i : S . i : 1 2 6 .
i l K S . i : 1 5 8 - 9
I?L
and f i ve h i ghe r f e t t e r s . The re t r f e r re r s . so ca l l ed because t heycan t i e be ings t o t he whee l o f ex i s rence , a re l i s t ed be low :
(L ) Sakkdyad i t t l t i : pe rsona l i t y -be l i e f ;
( 2 ) V i c i k i c cha : skep t i ca l doub t ;
(3 ) S i l abba ta -pa ramasa : c l i ug ing ro mere ru les and r i t ua l ;
( 4 ) Kama- raga : sensuous c rav ing :
(5 ) Vydpada : i l l -w i l l :
( 6 ) Rupa- raga : c rav ing fo r f i ne -u ra te r i a l ex i s tence :
(7 ) A r f i pa - raga : c rav iug fo r immate r ia l ex i s tence ;
(8 ) Mana : conce i r ;
( 9 ) Uddhacca : r es t l essness : and
( lO) Av i j j a : i gno rance .
The f i r s t f i ve a re ca l l ed l ower fe t te rs (o rambhag iya -
samyo jana ) because they t i e be ings ro the sensuous wor ld ; rhela t te r f i ve a re ca l l ed h ighe r f e t te rs (uddhambhag iya -samyo jana )
because they t i e be ings ro the h ighe r wor lds . name ly , rhe f i vemate r ia l and immate r ia l wo r lds . The ren fe t te rs fo rm ther rad i t i ona l exp lana r ion o f t he h ie ra rch i ca l o rde r o f Buddh is rsa in thood . wh ich a re ascendan t l y g raded as fo l l ows :
(1 ) He who i s f ree f rom 1 - 3 i s a So tdpanna o r S t ream-w inne r , i . e . ooe who has en te red the s t ream toN ibbana , t he l owes t g rade o f t he fou r sa in thood ;
(2 ) He who , bes ides e l im ina r ing these rh ree fe r te rs , hasove rcome fou r and f i ve i n t he i r g rosse r f o rm, i s ca l l eda Sakaddgdmi . a 'One-Re tu rne r ' ( t o t h i s sensuouswor l d ) ;
(3 ) He who i s f u l l y f reed f rom 1 - 5 i s an Anagami . o r'Non -Re tu rne r ' ( t o t h i s sensuous wo r l d ) ; and .
(4 ) He who i s f reed f rom a l l t he ten fe t te rs i s ca l l ed anArahan t . i . e . a pe r f ec r l y Ho l y One , t he h i ghes t g radeo f sa in rhood in t rad i t i ona l Buddh ism.
;:
:
i
i
122
(g) Locus of lVental Emancipation:
The bas i c doc t r i ne o f Buddh ism conce rns w i th the
in te rac t i on be tween the sense o rgans i nc lud ing the 'm ind -doo r '
and the ou tward wor ld o f s i x respec r i ve ob jec ts . Bo th the s ides
has no i n t r i ns i c bondage ro each o the r , i n o the r words . t hey a re
in nature f ree of fe t ter ing marter . Some exot ic bond, however ,
comes in to be ing i n be tween them due to the des i re and l us r ; t opu t i n to p rope r words , i t i s t he des i re and l us t t ha t a re the bond .
Re l i g ious l y speak ing , t ha t i s t he reason why such a bond o f
des i re and l us t can be removed and the Norms o f l i be ra t i on can
be pronounced. Venerable Kolthika in the Salnyutta Nikdya sayss2'The re i s i n t he Exa l ted One an eye , f r i end . The Exa l ted One
sees an ob jec t w i th the eye . Bu t i n t he Exa l ted One i s no des i re
and l us t . Who l l y hea r t - f ree i s t he Exa l ted One . The re i s i n t he
Exa l ted One a tongue . . . a m ind . Bu t i n t he Exa l ted One i s no
des i re and l us t . Who l l v hea r t - f ree i s t he Exa l ted One53- .
'We can see apparent ly that i t is in between the sense
organs and the i r respec t i ve ob jec ts the emanc ipa t i on o f t he
Exa l ted One takes p lace , and no doub t , so does the bondage o f
wor ld l y men . The d i f f e rence i s t ha t rhe fo rmer i s due to the
des i re and l us t be ing e l im ina ted , t he l a t t e r , due to the c l i ng ing
to des i re and l us t . I t i s no r i ceab le rha t t he Exa l ted One 's
l i be ra t i on i s desc r ibed by ' t he l i be ra t i on o f h i s c i t t a(suv imu t tac i t t o Bhagava) . i t i s doub t l ess , f rom the p resence o fdes i re and l us t . Though a t t he r i sk o f go ing a b i t t oo fu r the r
beyond wha t t he Buddha m igh t ac tua l l y p ronounce i t i s i n
con fo rm i t y w i th the l og i c i n fe rence to i den t i f y H is pe rsona l i t l '
w i th the c i t ta . In rea l i ty th is idea has developed wide and far in
t he No r the ru Buddh i sm.
S r m v i j j a t i k h o i y u s o B h a g r v e t o c a k k h u y p a s s a t i B h e g a v e c a k k h u n a r l p r m V c h r n d r r a E :
. t s b r g r v a t o n a t t h i \ + r s u v i m u t l N G i t t o t s h s F r v a V p e V V S r m v i j j a t i k h o i v u s o B h r g a v a t o j i v h i -s s y s l i B h a g a v t j i v h r y a r r s e m V c h r n d r r a g o B h a g a v a t o n a t t h i r . y s u v i m u l t s c i t t o B h a g r v a v -S a r n v i j j a l i k b o r v u s o t s b a g r v r r o m a n o V j A n a t i t s h a g a v d m a t r a s a d h s m m s m V c h r n d r r a E :B b a g a v a t o n a r r h i V s u v i m u t t r c i n o B h r g r v t : S . i v : 1 6 4 - 5 .
K S . i v : 1 0 2 .
.|
I
123
(h) Five Elements of Escape and Freedom of fuIind:
The Angut tara Nikaya expla ins the f ive e lements of escape
w i th the passage reco rded i n i t s B rahmana Vagga t * : 'Monks . t ake
a case o f a monk who th inks on l us t and whose hea r t l eaps no t
up a t l us t f u l t hough ts , ye t becomes no t ca lm . no r f i rm , no r
inc l i ned the reun to ; bu t whose hea r t a t t he though t o f g i v ing up
a l l l eaps up , becomes ca lm. becomes f i rm and i nc l i ned the reun to
tha t hea r t o f h i s i s we l l gone . we l l become. r ve l l l i f t ed up ,
we l l unyoked f rom lus t fu l t hough ts : and he i s f reed f rom the
canke rs tha t su rge l us t - caused , pa in fu l and bu rn ing no r
fee l s he tha t f ee l i ng . Th i s i s dec la red to be the escape f rom
lus t . . . i l l -w i l l . . . hu r t . . . t - o rm . . . bund le o f l i f e . . . Ve r i l y . monks .
these a re the f i ve e lemen ts o f escape"55 .
The above passage c lea r l y p resen ts the 5 ' n i ssa ran i yd
dhd tuy o ' o r f i ve e leme n ts o f e scape whos e d i s t i nc t i ve
componen ts a re f i ve con t ras t i ng pa i r s , each be ing the mu tua l l y
exc lus i ve op t i ons tha t one ' s t hough t can choose e i t he r as i t s
ob jec t and re j ec t t he oppos i t e . They a re :
(L) Kamaqn and nekkhamma7n: lust and g iv ing up;
(2) Vydpadam and avydpddam: i l l -w i l l or malevolence and
benevo lence :
(3 ) V ihesa ln and av ihesam: i n ju ry and bene f i t ;
(4) Rfipa1n and ar{tpam: form and non-form;
(5) Sakkayatn and sakkdyani rodha4n: bundle of l i fe and
escape f rom bund le o f l i f e
O f the above f i ve pa i r s o f mora l con t ras ts , t he f i r s t
cous t i t uen t o f each i s immora l , o r o f t he b l ack s i de ; t he second ,
P r n c ' i m a b h i k k h a v s t r i s s a r a n i y f , d h a t u y o . K e t r m a p & i c a ? r y I d h e b h i k t h e v e b h i k k h u n o k a m a mm r t r a s i k a r o l o k a n r c s u c i t t a m t r a p a k k h a n d r t i r a p a s i d r r i n a s e t r t i t t h r t i n a v i m u c c a t i ,u e t t b r m m a t p k b o ' p e n ' s s s e m e t r a s i k r r o t o n e k k h a m m e c i l t a m p a k k h r o d r t i p a s i d a t i s a D t i t t h a r iv i m u c c t t i , T r s s r t r m c i t t r m s u k a t E m s u b h e v i t a m s u v u t t h i t r m s u v a m Y u t t tk a m e h i , y e c r k a m r p r c c r y t u p p a j j a n t i d s a v i v i t h a t a p a r i t i h i , m u r r o s o r e h i . t r a s o t a mY e d l n a m v E d i y a t i - I d e m a k k h i t e m k { n a n e m n i s s r r a n r l n . . . v y i p i d r p v i h e s a r . n . . . r i i p r l n . . .s a t t a y r m . , . I u r a k h o b h i k k h a v e p a i c e n i s s a r a D i y t d b i t u y o r i : A . i i i : 2 4 5 .
r r G S . i i i : 1 7 9 - 1 E 0 .
124
mora l o r o f t he b r i gh t s ide . The f i r s t pa i r i s p resen ted i n the
fo rego ing passage where the c i t t a i s re fe r red as be ing' suv imu t tam. . . kameh i ' (we l l unyoked . . . f r om lus t fu l t hough t ) .
The c i t t a be ing unyoked o r se t f reed i s resu l ted f rom the r i gh t
se lec t i on tha t one ' s t hough t does fo r i t s ob jec ts .
Comprehens ive l y speak ing , we can pu t t he who le p rocess o f
cu l t ivat ion in to the fo l lowing causing order :
(1 ) On ly the b r i gh t s ide does one ' s c i t t a choose to l eap up
in, become calm and f i rm in , inc l ine unto;
(2 ) One 's c i t t a i s we l l gone , we l l become, we l l l i f t ed up ,
we l l unyoked f rom the though t on the b lack s ide ;
(3 ) One i s emanc ipa ted f rom the canke rs and the i r
a t tendan t f ee l i ngs tha t a re pa in fu l and bu rn ing , caused
by the b lack s ide ;
(4 ) One i s f reed f rom the obsess ions caused by the de l i gh ts
in the b lack s ide :
(5 ) C rav ing i s cu t o f f , bo l t s a re ro l l ed back and p r i de i s
con t ro l l ed comp le te l y ;
(6 ) An end to the su f fe r i ng i s made .
I t is noted again that the c i t ta s tands for the forerunner
who dec ides i n t he ac t o f choos ing as found i n the (1 ) ; and tha t
the c i t t a s tands fo r t ha t wh ich i s t o be ac ted upon as p resen ted
in t he (2 ) ,
(i) Ariya Living and Freedom of |Vfind:
The l i be ra t i on o f c i t t a i s man i fes ted a l so th rough the
con tex t o f t he t en ' a r i yavdsd ' i n t he f o l l ow ing pa rag raph56 :*Monks , t he re a re these ten ways o f A r i yan l i v i ng , acco rd ing to
wh ich A r i yans have l i ved , do l i ve and sha l l l i ve . Wha t t en? r1 '
Here in a monk has abandoned f i ve fac to rs , i s possessed o f s i x
5 5 D a r a y i m e b h i k k h r v e a r i y r v i $ i . ] , e r r i y a a v r s i l n s u v a a v f , r r n t i v o i v ! s i s E ! t r l i v a . K r t a m e d e s r
r y I d b a b b i k k h e v e b h i k l h u p o n c E r i g r v i p p r b l n o h o t i , c h a f r n g a s r n r e n t r t g E t o . c k 6 r a k k b c
c r t u r a p a $ s e n o , p a n u n n r p a c c g k a s a c s o r a m a v a y a s a t t h c s a n o . an i v i l a s ank app ;p r r s a d d h a k r y r s a n k h a r o . s u v i m u t t e c i l t o . s u v i m u l t r p a i i i o I s u v i m u t t a c i r l o ] : A - v : 2 9 .
t25
f ac to r s . gua rds one f ac to r , obse rves t he f ou r bases , has shaken
o f f i nd i v i dua l be l i e f . has u t t e r l y g i ven up l ong ings . h i s t hough ts
a re unc louded . h i s body -comp lex i s t r anqu i l i zed . he i s we l l
r e l eased i n hea r t , he i s we l l r e l eased by i ns i gh t . These a re t he
ten ways o f A r i yan l i v i ng , acco rd ing to wh ich A r i yans have
l i ved . do l i ve . and sha l l l i ve "57 .
Tbe ten , i n genera l , a re cons ide red the t rad i t i ona l way o f
l i f e o f t he A r i yans (nob le men) . Un fo r tuna te l y , t he re i s no t any
t race f rom wh ich we can coax whe the r an A r i yan i s recessa r i l y
to fo l l ow a l l t he ten o r some o f t hem o r j us t any o f t hem, and
tha t we can no t d i sce rn among them wh ich i s essen t i a l and wh ich
i s subo rd iua te and i gno rab le . The i nev i t ab le consequence i s t ha t
i t i s d i f f i cu l t t o make any d i sce rnmen t t o t he ph rase 'we l l
r e l eased i n hea r t ( c i t t a ) ' t ha t we a l so f a i l t o e l abo ra te ou
because the u re rg ing o f wh ich i n to the ten may ba f f l e any
a t t emp t .
(j) Five lfindrances aad Freedom of |Vfind:
The f i r s t o f t he ten , i . e . t he abandonmen t o f t he f i ve
fac to rs , however , i s co r respond ing to the i deas g i ven i n the
fo l l ow ing passage t * : *Hav ing go t r i d o f cove tousness fo r t he
wor ld . he l i ves w i th a m ind devo id o f cove t i ng and pu r i f i es the
mind o f cove t i ng (abh i j j haya c i t t am pa r i sodhe t i ) . By ge t t i ng r i d
o f t he ta in t o f i l l -w i l l , he l i ves benevo len t i n m ind ; and ,
compass iona te fo r t he we l fa re o f a l l c rea tu res and be ings , he
pur i f i es the m ind o f t he ta in t o f i l l -w i l l . By ge t t i ng r i d o f s l o th
and to rpo r , he l i ves devo id o f s lo th and to rpo r ; pe rce i v ing the
l i gh t , m ind fu l and c lea r l y consc ious . he pu r i f i es the m ind o f
s lo th and to rpo r . By ge t t i ng r i d o f res t l ess and wor ry . he l i ves
ca lm ly , t he m ind i nward l y t ranqu i l i zed . and he pu r i f i es the m ind
t t G s . v . 2 l .
5 8 S o r b h i j j h r r h l o k c p a h a y r v i g e t i b h i j j h e n r c e r r s i v i h a r a t i , a b h i i j h a y a c i t l a L n p a r i s o d h € t i ;
b y i p r d r p e d o s a r i r p a h a y a a b y a p a n n a c i r r o v i h e f r r i . s e b b r p i n r b h u t a h i t a n u k a m p i b y i p i d i p r d o s ic i r r r d r p a r i s o d h e t i ; t h l n r m i d d h a r i p a h l y r v i g r t r t h i n d m i d d h o v i h a r & t i . a l o k E s a n i i s a t os s r n p r j r n o r h i n N m i d d h a c i t t r r i r p a r i s o d h e t i i u d d h r c c r k u k k u c c r r i r p a h t y a a n u d d h s t o v i b r r r t i ,r j j h e r t e m v 0 p r r a n r a c i r r o u d d h a c c a k u t k u c c i c i t t a m p a r i s o d b e t i : v i c i k i c c h a m p a h i y rt i t r o r v i c i k i c c h o v i h a r a r i , a k a t h a r i r k a t h i k u s r l e s u d h r m m e 6 u v i c i k i c c h a y a c i t t a m p a r i s o d h e i i : M .i : 3 4 7 .
o f r es t l essness and wo r r y . By
doub t -c rossed ; unperp lexed as
pu r i f i es the m ind o f doub t -5n .
126
ge t t i ng r i d o f doub t , he l i ves
to s ta te s tha t a re sk i l l ed . he
I
l
5 9
60
Par i sodhe t i ( p .p . pa r i sodh i ta : n t . pa r i sodana) means
cleanse. c lean, pur i fy ; so the phrase 'abhi j ihaya c i t ta ln
pa r i sodhe t i ' wou ld means ' t o c leanse one ' s c i t t o ( f rom) ' . The
ob jec ts o f ' f r om ' i n t he above con tex t wou ld be :
(1 ) Abh i j j a o r Kamachanda (as a va r ian t ) : cove t i ng o r
sensuous des i r e ;
(2) Byapdda or Vyapdda: malevolence, i l l -w i l l ;
( 3 ) Th ina -m iddha : s lo th and to rpo r :
(4 ) Uddhaccakukkuccd : res t l essness and wor ry ; and
(5 ) V i c i k i c cha : doub t .
A l l t he f i ve a re t i t l ed h ind rances (n i va rana ) wh ich a re
obs tac les to the c i t t a and b l i nd ou r men ta l v i s i on . I n t hep resence o f t hem we can no t reach Ne ighbourhood-Concen t ra t i on
(upacara-samddhi) and Ful l Concentrat ion (appana-samadhi) .'W i thou t
t he i r p resence we a re be t te r ab le to d i sce rn the t ru th .
The A igu t ta ra N ikaya@ supp l i es us w i th the p leasan t
s im i l es wbere sensuous des i re i s compared w i th wa te r m ixed
w i th man i fo ld co lo rs , i l l -w i l l w i th bo i l i ng wa te r , s l o th and
to rpo r w i th wa te r cove red by mosses , res t l essness and wor ry (o r
sc rup les ) w i th ag i ta ted wa te r wh ipped by the w ind , ( skep t i ca l )
doub t w i th tu rb id and muddy wa te r . Jus t as i n such wa te r one
canno t pe rce i ve one ' s own re f l ex ion , so i n t he p resence o f t hese
f i ve men ta l H ind rances , one canno t c lea r l y d i sce rn one ' s own
bene f i t , no r t ha t o f o the rs . no r t ha t o f bo th .
M S , i i : 1 2
A . v : 1 9 3
r27
The Angu t ta ra N ikaya6r a l so g i ves us an accoun t w i th
fu r the r de ta i l s o f t he o r i g ina t i on and the ove rcoming o f t he
n iva rana . The f i ve ' n i va raq ta ' - however , a re re la t i ve l y we l l
i n fo rmed in rhe fo rego ing passage w i th the add i t i on o f t he
fo l l ow ing f i ve coun te rpo i ses (wh i ch a re hope fu l l y s t r onge r ! ) :
( t ) V i ea tabh i j j ha :
(2 ) Abyapadapa r i gged w i th sabba panabhu ta h i t dnukamp i
(compass ion fo r t he we l fa re o f a l l c rea tu res and
be ings ) ;
(3 ) V iga ta th inamiddha r i gged w i th a lokasa f i r i i sa to
sampa jdno (pe rce i v ing the l i gh t " m ind fu l and c lea r l y
consc ious ) ;
(4 ) Anudc lha ta r i gged w i th vupasan tac i t t o ( rhe c i r t a
inward l y t ranqu i l i zed ) ;
(5 ) T innav i c i k i cc l t a r i gged w i th 'aka tha r i t ka th l kusa lesu
dhammesa ' (unperp lexed as to s ta tes tha t a re sk i l l ed ) .
(k) SiIe and Freedom of lVfind:
The bh i kkhu l tood i s se t up and sus ta ined on the bas i s o f
s l l a wh ich , however . can no t be g rasped in a s ing le word .
Genera l l y speak ing , s i l a i s a mode o f m ind and vo l i t i on
man i f es ted i n speech and bod i l y ac t i on . and i s cons ide red t he
founda t ion o f t he who le Buddh is t p rac t i ce . and the rew i th the
f i r s t o f t he th ree k inds o f t ra in ing tha t f o rm the th ree - fo ld
d i v i s ion o f t he e igh t - fo ld pa th , name ly , mora l i t y ( s l l a ) .
concen t ra t i on and w isdom. Th is s l l a d i v i s i on a l so known as
Genu ine o r Na tu ra l Mora l i t y (paka t i - s i l a ) as d i s t i ngu i shed f rom
the ex le rna l ru les o r P resc r ibed Mora l i t y (panna t t i - s l l a ) wh ich
c ons i s t s o f :
( t ) Samma-vaca : r i gh t speech ,
(2 ' ) Samma-karnmanta: r ight act ion, and
(3 ) Samrna-a j i va : r i gh t l i ve l i hood .
128
They, however . have l i t t le to do wi th the c i t ta . As a var iant
of such a basis that he lps a bhikkhz in remain ing and susta in ing
his bhikkhuhood ut r r i l rhe last breath, the prescr ip t ion made by
Thera Sariputta ate:
(L ) I nd r i yesu gu t tadva rd : senses be ing we l l gua rded ;
(2) Bhojane mat taf l f i f i : moderate in eat ing; and
(3 ) Jdsa r i yam-anuyu t ta : engag ing i n v ig i l ance .
The last one has much to do wi th the care of the c i t ta as
revealed in the fo l lowing passageut : 'And how, f r iend, is one
g iven to wa tch fu lness? VV Here in , f r i end , by day a b ro the r
wa lks up and dowu and then s i t s . and thus c leanses h i s hea r tf rom s ta tes tha t may h inde r (ava ran i yeh i dhammeh i ) . By n igh t ,
for the f i rs t watch he does l ikewise. In the middle watch of the
night , ly ing on h is r ight s ide he takes up the l ion-posture,
rest ing one foot on the other , and thus co l lected and composed
f ixes h is thought on r is ing up again. In the last watch of the
night , a t ear ly dawn, he walks up and down, and then s i ts , and
so c leanses h i s hea r t f r om s ta tes tha t may h inde r . Thus , f r i end ,
i s one g i ven to wa tch fu lness '63 .
As of ten as can be, a l l the act iv i t ies of a . bh ikkhu n ight and
day ought to be watched carefu l ly by h imsel f wi th the v iew to
cleause lo, is cit ta from avaragiyehi dhammehi (the things that may
hinder) , The c learance of the c i t ta f rom "dvaraqt lyehi dhammehi"
is the ide a l commitment that the c i t ta should undergo. Thepossib le coro l lary may be made here is that tb ,e c i t ta is somehow
imbedded as a coutro l l ing agenr in evcry act iv i t ies that one may
under take because the c i t t a apparen t l y has so c lose a re la t i on to
one ' s ac t i v i t i es tha t t he l a t t e r be ing wa tch fu l may e f fec t on the
idea l s ta te o f t he fo rmer : be ins c lean .
e K r t h a m c r v u s o j e g r r r y a m r n u y u t t o h o t i r v \ . y l d h a v u s o b h i k f h n d i v r s r m c r n k r m c n a n i s a j j a y r
i v r r a i i yeh i dbemmch i c i r r am pa r i r odhe l i V r r r t i y ! p r r h rmrm y imrmc r t i k rmco r l i r a j j ayae v a r r r t y e h i d h r m m e h i c i l l e m p a r i 6 o d h e t i \ p r s t t i y e m a i j h i m i m y r m r m d t t s t h i a e n r p l 6 s e n r
s l h t r 6 e y y a m L r p p E t i p i d e p t d a m a c c i d h i y a s e t o s r m p r j i n o u t t h i o t r . n n ! m m r n r s i t r r i r v a \ yr e t r i y a p a c c h i m e m y i m a m p r c c u t t h a y r c r r i k r m e n r n i s r j j i y r i v a r r t r i y e h i d h r m m e h i c i l l a mp r r i 6 o d h c t i r y r y E v a m k h o a v u s o j o g a r i y a m r n d y u n o h o t i : S . i v : 1 0 4 - 5 .
j
129
(I) Asalinacitta and Alinacitta:
The o the r i dea l s t a te o f t he c i t t a i s ' asa l l l t t a c i t t a ' as
exp ressed i n t he g rea tes t eve r t i n t he l i f e o f t he Exa l t ed One : h i s
N ibbana . Fo r t he h i s t o r i c even t on l y t h ree s tanzas a re reco rded
in the San tyu t ta N ikaya . The l as t one u t te red by T l te ra Anurudha
in p rase o f t he Exa l ted One reads ' t :
No heav ing b rea th l e f t as he l ay .
The m ind i n J l t an rd ' s s tead fas t s tav
( t h i t a - c i t t assa ) .
W i th though t f rom eve ry c rav ing f ree ,
F i xed on the Peace i ncessan t l y ,
So passed t he Man -who -saw away .
Wi th m ind unshaken
(asa l l i nena c i t t en rz ) as they came.
He su f f e red pangs o f dea th i n peace ;
S to l e o ' e r h i s hea r t t he l as t r e l ease :
N ibbana o f t he un fed f l ame6r .
A l l r na (p p o f a l i ya t i ) cove rs two ranges o f mean ings : (a )
s r i c k i ng t o . adhe r i ng , o r adhe red t o . c l i ng ing ; ( b ) so i l ed by . I n
rhe f o rego ing passage t he ph rase 'asa l l i nena c i t t ena ' i s r a the r
f r ee l y t r aus la ted as 'w i t h t he m ind unshaken ' . wh i ch . howeve r ,
, r l ong w i t h ' t h i t a - c i t t a ' ( s t ead fas t c i t t a ) f i t s we l l t o t he con tex t o f
r be Exa l ted One 's N ibbc lna .
The l as t s ta te o f t he c i t t a i n t e rms o f emanc ip " " ' r r t ha t we
t r re go ing to i nqu i re i s ' a l l na (uns ta ined ) c i t t a ' . The .w ing
; anon ica l passage g i ve us an en joyab le way o f d i sp lay rug
loc t r i ne i n wh i ch t he re i s a se r i es o f l i n ks . each l i nk con ta i n i ng
:he t h ree componen ts . The l as t and mos t ac t i ve componen t o f t he
r reced ing l i nk i s t he roo t t ha t a l l t he t h ree componen ts o f t he
,ucceed iug l i nk g row ou t o f . The re i s t he excep t i on o f t he two
as t l i uks : i n t he fo rmer the u r i dd le componen t i s t he mos t ac t i ve
" K S . i v , 6 4 ,
* N a h u a s g a s a p a s s a s o t b i t a c i t t e s s a l a d i n o
a s a i l i n e u a c i t t e n a v e d a n a r l t \ v P a . t l o t a s s e Y E
" K S . i , 1 9 8 .
\ y a n e , o s a n t i m a r s b b h a c a k k h u m a p a r i b i b b u t o v
n r b b a n a r n v i m o k k h o c e t a s o a h u r i : S . i : 1 5 9 .
130
whereas a l l t he th ree componeu ts o f t he l a t t e r sha re the samefoo t i ng o f impor tance and cause the l as t resu l t : abandon ingreb i r t h , decay and dea th . The tex r reads* :
'Suppose . monk , t h i s one i s no t shame less , reck less and i nlack o f se r i ousness . Be ing thus w i th se r iousness he can g row soas to abandon d i s rega rd , so as to abandon s tubbornness , so as toabandon f r iendship wi th rhe wicked. Having nor wicked f r iendhe can . . . abandon lack o f f a i t h , s t i ng iness and i ndo lence . Be ingno t i ndo len t he can . . . abandon f l u r r y , l ack o f se l f - con t ro l andimmora l i t y . Be ing mora l he can . . . abandon d i s tas te fo r see ingthe Ar iyans, d is taste for hear ing Ar iyan dhamma, and a carp ingd ispos i t i on . Hav ing no r a ca rp ing d i spos i t i on he can . . . abandonfo rge t fu l r l ess , d i scomposure and men ta l de rangemenr . Be ing no tmen ta l l y de ranged he can . . . abandon lack o f g i v ing tho roughat tent ion, fo l lowing the wrong way and s luggishness of mind.Be ing no t s lugg ish o f m ind he can . . . abandon v iew o f t heindiv idual -group. doubt-and-waver ing and wrong handl ing ofhabi t and r i te . Not doubt fu l -and-waver ing he can. . . abandonlus t , ma l i ce and de lus ion . Abandon ing l us t , ma l i ce , andde lus ion . he can . . . g row so as to abandon reb i r t h , decay , andd e a t h ' 6 7 .
I f we f i l t e r ou t a l l t he supp lemen ta l componen ts andremake the cha in ou r o f t he rema in ing . t ha t i s . t he mos t ac t i vecomponen ts . t he resu l tan t cha in wou ld be :
(L ) Appama t to : se r i ousness
+(2) Kalyanamit to ' . w i th good f r iends
H i r i r n a ' y a m b h i k k h e v e o t r a p p i r p p r m e l l o h o t i . S o & p p r m r l t o E r m i t o b h r b b o r n i d a r i y r mp a h i t u m d o v a c r s r l t r m p E h a t i l m p a p r m i t t a t a r . n p r h e t u m . S o k r l y r n r m i t t o s r m a n o b h a b b oa s s r d d b i y r r . n p r h a t u m r v r d a n t r u t a m p a h a t u m k o s a j j a m p a b t r u m . S o i r a d d h r v i r i y o s a m t n obhabbo uddh rcc r r . n p rh r t um r6 ! l nvs r r l n paha ru ln du66 t l yam p rha tum. So s t l r va t rmano bhabboa r i yd t r rm rd r ssenak rmy r te l n p rba tum a r i yadhamrn rm Eso t | I k rmy ! t t r q l p rh A tumu p a r a m b h a c i t t r r r m p r h a t u m , S o s t u p a r r m b h r c i t t o s & m a n o b h r b b o m u t t h r r a c c r m p e h e t u ma 6 l m p i J s n D E m p a h i t u m c e t r s o v i k k h e p a m p e h i t u m . S o r v i k k h i t t r c i t t o s l E i n o b h a b b oS y o n i s o n t a n a 6 i k a r a n r p r h i t u m k u m m a g g a s e v a n a m p E h i t u m c e t a s o l i D a n a m p r h a r u m . S o
l l l n e c i t t o s e m i n o b h r b b o s r k k a y a d i r r h i l n p a b r r u m v i c i k i c c h a g r p E h a r u m E i l r b b r t r p r r a m a 6 a mp s h i r u m , S o e v i c i k i c c h o s r m a n o b h a b b o r a g a m p a h e l u m d o e e m p e h a t u m m o h & m p r h a t u m . S or a g a m p r h a y r d o s a m p e h t y a m o h a m p a h a y a b h a b b o j t t i m p a h t r u m j e r r l n p r h a l u m m a r a t r a mp a h a t u t r t i : A . v : 1 4 8 - 9 .
6 7 G S . v : 1 0 1 ,
131
+(3)
+ (4)
+(s)
+(6)
+ (7)
+(8)
+ (e)
A r a d d l t a v i r i y o : d i l i g e n c e
S t l a v a : b e i n g n o r a l
Anupd ramb l t ac i t t o : w i t hou t ca rp i ng d i spos i t i on
Av ikk l t i t t ac i t t o : be ing no r mer ra l l y de ranged
A l rnac i t t o : w i t hou t s l ugg i shness o f m ind
Av i c i k i cc f t o : no t doub t f u l
Ragam dosam moham pahaya : abandon ing l us r
ma l i ce . and de lus i on
+ (10 ) Ja t im j a ram maranam paha tun : abandon ing reb i r t h .
decay . and dea th .
Tbe u los t ac t i ve componen t o f t he f i f t h i i nk , name ly .
Anupara rnbha c i t t a re la tes to an a t t i t ud ina l dea l i ng w i th the
de fau l t s o f o the rs . wh ich n ray nega t i ve l y a f fec t h i s own rnen ta l
e leva t i on . I n t he s i x th l i nk (6 ) t he Av i kkh i t t a c i t t a i s i den t i ca l
w i t h a composed s ta te o f m ind and may sugges t i t s sound
cond i t i on ready fo r work ing . L ina (p .p . o f l i ya t i ) r r reans
c i i ng ing , s t i c k i ng ; s l ow . s l ugg i sh ; shy , r ese rved . du l l ; and . t he
c i t t a i n t he seven - l i uk ( 7 ) i s f r eed f r om any s tagna t i on espec ia l l y
f r om wrong v i ews and obse rvances .
CI{APTER 5:
CITTA, ORTGTNATTON AND
ESSENTIAL ASPECTS
T h e h e a d i n g s i n t l r . e 2 p r e v i o u s c h a p t e r s a r e s e t u p o n t h e
b a s i s o f t h e g i s t o f t h e r n e a n i n g s t h a t t h e a t t r i b u t e s a n d
p r e d i c a t e s o f c i t t a t h r o u g h o u t t h e c a n o n i c a l t e x t s m a r k o u t .
T h e i r b e i n g p u t i u t o d i s c u s s i o n , t h e r e f o r e , i s o n a c c o u n t o f
t e x t u a l o c c u r r e n c e . T h e h e a d i n g s i n t h i s c h a p t e r , o n t h e o t h e r
h a n d , a r i s e o u t o f i d e o l o g i c a l i n t e r e s t , b e i t o f o n t o l o g y ,
i : s y c h o l o g y , e t h i c s , a n d m e t a p h y s i c s . I n f a c t , t h e y a r e e s s e n t i a l
a s p e c t s o f c i t t a a s t h e t i t l e o f t h i s c h a p t e r s t a t e s , a n d r e q u i r e
d e e p e r a n a l y t i c a l a n d c r i t i c a l s t u d y t h a t w i l l b e a t t e m p t e d a t i n
t h e f o l l o w i n g p a g e s .
WuEne DoES Cr r ra COME FRoM?
E B C w a r n s u s t h a t t h e q u e s t i o n r e g a r d i n g t h e o r i g i n o f
c o n s c i o u s n e s s i s t h e m o s t d i f f i c u l t o n e . T h e e a r l y I n d i a n
t h i n k e r s a s w e l l a s s o m e o f t h e m o d e r n s c i e n t i s t s h a v e
c o n s i d e r e d t h e o r i g i n o r e l n e r g e n c e o f c o n s c i o u s n e s s a m y s t e r y .
T h i s p r o m p t e d t h e m t o a t t r i b u t e s u c h o r i g i n t o s u p e r h u m a n
c r e a t i o n . I n t h e f o l l o r l ' i n g p a g e s w e s h a l l e l a b o r a t e u p o n t h e
i s s u e o n t h e b a s i s o f t h e i n f o r r n a t i o n y i e l d e d b y t h e N i k d y a
t e x t s . T h e e l a b o r a t i o n w o u l d b e i n a c c o r d a n c e w i t h t h e
i d e n t i f i c a t i o n o f t h e t h r e e t e r m s c i t t a , v i f i f i d n a , a n d m a n a , b y
t h e c a n o n i c a l l i t e r a t u r e ' a t t r i b u t e d t o t h e B u d d h a h i m s e l f . T h -
t r a d i t i o n a l i d e n t i f i c a t i o n w o u l d a l l o w u s t o c o n s i d e r t h e t h r e e
a s i d e n t i c a l a n d i n t e r c h a n g e a b l e i n u s e .
(a) From Sankhiira
S a n k h a r a i s o n e o f t h e r n o s t d i f f i c u l t t e r m s i n B u d d h i s t
l n e t a p h y s i c s , i n w h i c h t h e b l e n d i n g o f t h e s u b j e c t i v e - o b j e c t i v e
v i e w o f t h e w o r l d a n d o f h a p p e n i n g , p e c u l i a r t o t h e E a s t , i s s o
' s . i i : 9 4 .
,34 {
comp le te t ha t i t
t e rm ino logy t o ge t
He re , we j us t s t a te
bas i c u reau ings .
I n t he somewha t l a t e r
Ab l t i dhamrna . t h i s cons t ruc t i ve
uamed o f t he 52 e l emen ts o f
i s a lmos t imposs ib l e f o r Occ iden ta l
a t t he roo t o f i t s mean ing i n a t r ans la t i on .
b r i e f l y ce r t a i n i deas abou t i t s t h ree l ex i ca l l y
F i r s t , i t deno tes an agg rega te o f t he cond i t i ons o r
essen t i a l p rope r t i es f o r a g i ven p rocess o r r esu l t , such as
ayusankha ra ( t he sum o f t he cond i t i ons o r p rope r t i es mak ing up
o r r esu l t i ng i n l i f e o r ex i s t ence ) , o r as kayasankhd ra ,
vac i sankha ra . c i t t asankha ra (essen t i a l cond i t i ons . an teceden ts
o r syne rgy , men ta l co -e f f i c i en t s - r equ i s i t e f o r ac t , speech ,
t hough t , r espec t i ve l y ) .
Second l y . sa i khd ra as one o f t he f i ve khandha .s can be
rende red as accumu la t i ve d i spos i t i ons t ha t dec ide wh i ch
d i rec t i on one ' s pe rsona l i t y i s go ing t o be i n .
Las t l y , sankhd . ra i n popu la r mean ing imp l i es the men ta l
cons t i t u t i ona l e l emen t as we l l as t he phys i ca l . a l t hough t he
la t t e r i n cus tomary ma te r i a l i s t i c popu la r ph i l osophy i s t hep redominan t f ac to r . Sankhdras a re i n t he w ides t sense the*wo r l d o f phenomena" . i . e . a l l t h i ngs wh i ch have been made upby p re -ex i s t i ng causes .
Sankha ra as d i spos i t i ons desc r i bed above i n t he second
mean ing i s cons ide red the mos t impor tan t e lemen t i n ad i scuss ion o f human pe rsona l i t y . The Sa myu t ta N ikaya says tha r
d i spos i t i on i s so -ca l l ed because i t p rocesses r f t pa , wh i ch has
a l ready been d i spos i t i ona l l y cond i t i oned , i n t o i t s p resen t s t a te .
Th i s s ta temen t i s r epea ted w i t h r ega rd t o vedand ( f ee l i ng ) .
sa f i f i a (pe rcep t i on ) - sankhara (d i spos i t i ons ) , and v i f t f l ana(consc iousness ) t . Sankha ra i s t he comp lemen ta r - v f ac to r t o t hemore pass i ve . r ecep t i ve phase o f consc iousness "
e labo ra t i on o f doc t r i ne i n t he
aspec t i s r ese rved f o r t he f i r s t -
consc iousness compr i sed unde r
S . i i i . E 7
135
sankha ras , name ly , ce tdnd t ha t can be rende red as vo l i t i on3 ' So
d i spos i t i ons i n t he Su t t a N i kayas as we l l as i n t he l a te r t ex t s
take t he dec i s i ve pos i t i on f o r i t se l f and f o r a l l t he rema in i ng 4
khanc thas ( cons t i t uen t f ac to r s o f an i nd i v i dua l ) . Wh i l e
d i spos i t i ons a re t hemse l ves causa l l y cond i t i oned , t hey p rocess
each o f t he f i ve f ac to r s o f t he hu rnan pe rsona l i t y , t he reby
p rov id i ng t hem w i t h t he s tamp o f i nd i v i dua l i t y o r i den t i t y .
Hence t he rnos t impo r tan t f unc t i on o f i nd i v i dua t i ng a
pe rsona l i t y be longs t o t he d i spos i t i ons , wh i ch a re i na l i enab le
pa r t o f t he pe rsona l i t y . I n t he mos t ex t reme way t hey can
func t i on i n c rea t i ng an exce s s i ve l y ego i s t i c t endency
cu lm ina t i ng i n t he be l i e f i n a pe rmanen t and e te rna l d tman
(se l f ) . Th i s may be one reason t he Buddha cons ide red t he se l f
as a mere " l ump o f d i spos i t i ons "a '
D i spos i t i ons de te rm ine ou r pe rspec t i ves . W i thou t such
pe rspec t i ve we a re unab le t o dea l w i t h t he sens ib l e wo r l d i n any
mean ing fu l o r f r u i t f u l manne r . The Buddha , howeve r , r ea l i zed
tha t subdued d . i spos i t i ons a re en l i gh tened pe rspec t i ves hence
l r i s cha rac te r i za t i on o f n ibbdna ( f reedom) as the appeasemen t o t
d i spos i t i ons .
D . J . Ka lupahana i s o f t he op in i on t ha t t he d i spos i t i ons ,
wh i l e ca rv i ng an i nd i v i dua l i t y ou t o f t he immens i t y o f sens ib l e
ocean , a l so p l ay a va luab le r o l e i n t he con t i nu i t y o f
expe r i ences . The deve lopmen t o f one ' s pe rsona l i t y i n t he
d i rec t i on o f impe r fec t i on o r pe r f ec t i on res t s w i t h one ' s
d i spos i t i ons . These , t he re fo re , a re t he de te rm inan t s o f one ' s
v i f i f i ana ( consc iousness ) t , a l ess ac t i ve phase i n one ' s m .en ta t i on
p rocess . Tha t can be cons ide red t he reason why sankhd ra i s t } r e
p reced ing l i nk o f consc iousness i n t he pa t i c casamuppada
se r i es , and i s t he p reced ing khandha i n t he numbered dhammas
o f f i ve khandhas i n wh ic t r v i f i f i ana comes up a f te r t he fo rmer i n
t he success ion . I n o the r wo rds , i n t he o r i g i na t i on o f v i f i f i dna ,
sank l td ra takes the mos t i r npo r tan t and ac t i ve ro le '
' c .' s .5 D .
A: .
J .
F . R h y s D a v i d s , B P . ' - 5 1 - 2
r 35 .K a l u p a h a n a , H B P : 7 4 - 5
(b) From Upiidilna, Ayatana, Anusaya
F i r s t . wha t i s upd .dana? Upadana (n t . ) i s f o rmed by
upa * d + dd . The t e rm l i t e ra l l y mea rs ' t ha t (ma te r i a l )
subs t ra tum by means o f wh i ch an ac t i ve p rocess i s kep t a l i ve o r
go ing ' . f ue l . supp l y , p rov i s i onu .
The ve rb co r respond ing t o upadana i s upadaya t i , wh i ch
mear r s *heap up " . ' b i nd " . * k i nd le " . I t mus t , t he re fo re , mean
some th ing l i ke *g rasp " . " co l l ec t " , and "bu i l d up " . The
Samyu t ta N ikaya says , 'F Ie i s ca l l ed an A r i yan d i sc ip le who
reduces and does no t heap up ; who abandons and does no t
co l l ec t ; who sca t t e r s and does no t b i nd t oge the r : who quenches
and does no t k i nd le "7 . The f unc t i on o f updddna seems to be
sugges ted by ano the r passage in the Ma j j h ima N ikaya . 'V /h i l e
he , obse rv i ng t he sa t i s f ac t i on , i s a t t ached . bound and
in fa tua ted , t he f i ve upadana- fac to rs go on to accumu la t i on fo r
t he f u t u re " 8 .
I n t he pa t i c casamuppada con tex t . upadana i s de f i ned by
enumera t i ug i t s f ou r pa r t s : ( 1 ) t he bu i l d i ng up o f l ove - re l a t i ons .
(2 ) o f specu la t i on , ( 3 ) o f r u l es and r i t ua l s , and (4 ) o f a sou l -
t heo ry These seem ro rep resen t aspec t s o f pe rsona l i t y
f o rma t i ou . The f i r s r pa r t . i . e . bu i l d i ng up o f l ove - re l a t i on
s tands f o r hab i t s o f sense -g ra t i f i ca t i on . a dependence on t he
wor l d : a p l easu re - l ov i ng pe rsona l i t y . The second one s tands f o r
co l l ec t i on and remembrance o f i n fo rma t ion and obse rva t i ons i n
o rde r t o exp la in the wor ld , abso rp t i on i n t heo re t i ca l
co rs t r uc t i ou . Hence a r r abs t rac t and specu la t i ve t ype o f
pe rsona l i t y . The t h i r d one s tands f o r t hose t ha t may become
impo r tan t and dom ina te l i f e : compu l s i ve m ind ; and t he l as t one
s tands f o r one ' s m i sunde rs tand iug abou t onese l f , as a r esu l t , he
bu i l ds up a r ego - image and p ro j ec t i t i n t o e te rn i t y ; t h i s i s aga in
an ed i f i ce o f m ind .
" P E D ' . L 4 9 .7 s . i i i ' 8 9 .
" M . i i i : 2 8 7
t ? -
So i n t e r rns o f Dependen t O r i g i na t i on we can say t ha t
cond i t i oned by upadana t he re a r i se compu l s i ve m ind and
ed i f i ced rn i nde .The two k i nds o f m ind men t i oned above a re j us t
aspec t s o f m ind ( c i t t a ) as t he resu l t an t t endency t ha t i s r esu l t ed
f rOn r t o ta l t endenc ies o f one ' s pe rsona l i t y i n t he p rocess o f r e -
becom ing .
Yes , i n t he pa t i c casamuppada con tex t , upaddna i s t he
c loses t l i n k t ha t cond i t i ons t he nex t one bhava , and bhava
s tands i n t he pos i t i on o f and can be i den t i f i ed w i t h gandhabb :
a phase o f v i f i f i . dna , wh i ch i s Synonymous t o c i t t a , g i ven t ha t
v i f i f i a r ya i s t he s t ronges t cand ida te fo r t he execu t i ve ch ie f i n t he
p rocess o f r e -becom ing . I n o the r wo rds , i t i s no t exac t l y t ha t
t , i f i f i ana comes f rom upadana bu t t he genera t i on o f v i f i f i dna i s
d i r ec t l y cond i t i oned bY uPadana .
Abou t t he upadana in the connec t i on o f m ind and
pe rsona l i t y , R . E . A . Johansson i n DPEB g i ves a suppo r t i ve
accoun t f o r t he above sa id . H i s expos i t i on can be sho r t l y
pa raph rased as f o l l ows : updddna i s t he n i n th l i n k i n t he
conven t i ona l pa l i c casam i tppada se r i es , cond i t i oned by t anhd ,. . t h i f S t - , "C rav ing " , and a COnd i t iOn f o r bhAva , " beCOming " , aS
long as rhe f i ve khandha . t a re rega rded as t he com in ;
pe rsona l i t y . I t s f unc t i on i s , gene ra l l y speak ing , t o b r i dge t he
gap be tween c rav ing and p roduc t i on .
so upad .dna i s c l ose l y connec ted w i t h t he p rocess o f , and
p repa ra t i ons f o r , r eb i r t hs . *A t t he t ime when a be ing l ays as i de
th i s body bu t i s no t ye t bo rn i n to ano the r body - t h i s I say i s
bu i l t on c rav ing . Fo r c rav i ng becomes a t t ha t t ime updddna
(agen t ) f o r t ha t " r o . Th i s po in t i s c l ea r l y con f i rmed by ano the r
passage f rom i l ne Ma j j h ima N ikaya : *Wha teve r i s amb i t i on and
des i re ( chandaraSo) fo r t he f i ve updddna- fac to rs tha t a re
upa t l . r i na o f t he In " r r . Th i s passage see lns t o y i e l d ou t t ha t
t R . E . A . J o h a n s s o l l , D P E B : 6 9 - 7 0 .
' o s . i . r : 4 o o .
" M . i i i : 1 6 .
{
138
apddana wou ld s imp l y exp ress t he i n tens i f i ed w i sh t ha t i t se l f
can be su f f i c i en t cause f o r ce r t a i n t ype o f r eb i r t h12 .
Aya tana has t h ree bas i c mean ings . F i r s t l y , i t deno tes
s t re t c l r . ex ten t . r each , compass . r eg ion , sphe re , l ocus , p l ace ,
spo t ; pos i t i on , occas ion . Second l y , i t cove rs exe r t i on , do ing ,
wo rk i ng , p rac t i ce . pe r f o rmance . And , l as t l y , i t s t h i r d mean ing
inc l udes sphe re o f pe rcep t i on o r sense i n gene ra l , ob jec t o f
t hough t . sense o rgan and ob jec t ; r e l a t i on , o rde r . Aya tana
canno t be rende red by a s i ng le Eng l i sh wo rd t o cove r bo th sense
o rga rs (mano be ing rega rded as t he s i x t h sense ) and sense
ob jec ts13 . Th .e aya tanan i (p lu ra l o f aya tana he re mean re la t i ons ,
f unc t i ons . r ec i p roca l i t i e s ) a re d i v i ded i n to two g roups .
a j j ha t t i kan i and bah i ran i . i nne r and ou te r , r espec t i ve l y , and
compr i se t he f o l l ow ing : ( 1 ) cakkhu : eye , ( 2 ) so ta : ea r , ( 3 )
ghana : nose , ( 4 ) j i vhd : t ongue , ( 5 ) kaya : body , ( 6 ) mano : m ind ;
(7 ) r upa : v i s i b l e ob jec t , ( 8 ) sadda : sound , ( 9 ) gadha : odou r ,
( 10 ) r asa : t as te , ( 11 ) pho t t habba : t ang ib l e ob jec t , and (LZ )
dhamma: cogn i zab le ob jec t . The f i r s t s i x be long t o a i i ha t t i kdn i ,
and t he rema in i ng s i x , t o bdh i rdn i l o .
The f a i l u re o f Sa t i i n g rasp ing p rope r l y t he doc t r i ne o f
dependen t o r i g ina t i oo o f a l l sankhara as taugh t by the Buddha
go t cu lm ina ted i n to h i s m i sunde rs tand ing abou t t he na tu re o f
v i r t . i i ana . l ook ing upon i t as immutab le en t i l y su rv i v ing l i f e
a f t e r l i f e . The Buddha rep roved h im , say ing : "Now then ,
f oo l i sh man . whence go t you such a doc t r i ne as be ing t each ing
o f m ine? Have I no t t augh t you by many me thods tha t v i i i f r ana
a r i ses f r om a cause ; and excep t f r om a cause , v i f i f i dna canno t
come to be? . . . And v i f i f t . ana i s des igna ted on l y i n acco rdance
w i t h t he cond i t i on caus ing i t : v i sua l v i f t i i ana f r om the see ing
eye and the seeD ob jec r ; aud i to ry v i f i i i ana f rom the hea r ing ea r
and t he sound . . . manov i f t i i a r ya f r om mano and men ta l ob jec t .
Jus t as a f i r e i s d i f f e ren t acco rd ing t o r he k i nd o f f ue l '
The above pas sage i n a nu t she l l con ta i ns t he who le o f t he
Buddh i s t t heo ry o f t he o r i g i na t i on o f v i r t f i ana , i n wh i ch cakkhu :
R . E . A . J o h a r r s s o l n . D P E B : 6 6 - 6 7
Cpd : lE3
A b r i d g e d f r o n P E D : 1 0 5 a .
l l
t 4
r h e s e e i n g e y e a n d r u p a : i t s s p e c i f i c s e e n o b j e c t .
a r e i n e v i t a b l e f o r t h e a r i s i n s o f v i f i f i d n a .
139
and so on
Ano the r numbered dhan tma o r more exac t l y t he
unwho lesome mo t i ves t ha t have much t o do w i t h t he a r i s i ng o ft t i f i f i r i l za a re anusayas . Anusayas a re somet imes m isunders tood
as t he sub -consc iousness i n t he pa r l ance o f psychoana l ys i s
because t hey imp l y t he do rman t o r l a t en t d i spos i t i on . PTSD
de f i nes t hem as ben t , b i as , p roc l i v i t y , and t he pe rs i s t ence o f a
do rman t o r l a t en t d i spos i t i on , p red i spos i t i on , t endency o f m ind
lead ing t o va r i ous k i nds o f ev i l i n c l i na t i ons . The t e rm anusaya ,
de r i ved f r om the roo t anus i t o I i e , conno tes ' t o l i ve a l ong w i t h '
o r ' t o c l i ng t o ' .
Buddhaghosa says t ha t a pass ion i s ca l l ed anusaya because
o f i t s pe r t i nac i t y . Seven such t endenc ies a re numera ted : ( 1 )
kama- rdga ( sensuous l us t ) , ( 2 ) pa t i ghap ra t i gha (g rudge ) , ( 3 )
d i ! ! h i ( specu la t i ve v i ews ) , ( 4 ) v i c i k i c chc? ( skep t i ca l doub t ) , ( 5 )
na f l a ( conce i t ) , ( 6 ) bhava rdga ( c rav ing f o r con t i nued
ex i s tence ) , and (7 ) av i j j a ( i gno rance ) tu . Among t he
unwho lesome mo t i ves anusayas a re a lways i n bad sense . I n t he
o ldes t t ex t s t he wo rd usua l l y occu rs i n a g rammat i ca l abso lu te
s r ruc tu re whe re t he re i s no men t i on o f t he cause o r d i r ec t i on o f
rhe b i as .
I n add i t i on t o t he above seven , some o the r t endenc ies a re
a l so men t i oned : ahankd ramamankd . ra -mdndnusaya t t ( t endency t o
p r i de t ha t p roduces ' I ' and ' t n i ne ' ) , sakkdya -d i t t hdnusaya
( tendency t o f o rm a t heo ry abou t an i nd i v i dua l i t y ) ,
s i l abba tapa rdmds dnusaya ( tendency to c l i ng to du t i es and
r i t ua l s ) , bydpaddnusaya ( t endency t o ag ress i veness ) tE .
A l l t he above men t i oned t e rms re fe r t o undes i r ab le t r a i t s
and w i t h one excep t i on t hey seem to be long t he a rea o f
consc iousness ra the r t han behav iou r . As i n o the r s im i l a r
l s M . i :1 6 E B C ,I t s . i i :I E M . i :
2 5 6 f .
l : 7 7 5 b
2 7 5 .
4 3 3 .
140
enumera t i ons - no d i s t i nc t i on i s made be tween d i f f e ren t
f unc t i ons o f consc ious ress : The t h ree anusayas , kamardga ,
bhava raga and byapada seem to be long to the a rea o f
mo t i va t i on p rope r ; t he two anusayas . pa t i gha and mdna a re
emot iona l ones ; d i l l h i , sakkaya -d i f f h i and av i j j d a re cogn i t i ve ,
s l l abba tapa ramasa rnay re fe r t o a t ype o f behav iou r o r a t t i t ude ,
and t he res t t o comb ina t i ons o f t he a reas . The re a re f ew
ind i ca t i ons i n t he t ex t s t o show wha t t ypes o f ac t i v i t y a re
p roduced by t he anusaya . I t i s , f o r i ns tance , sa id i n t he
Saanyu t ta N ikaya tha t " t he tendenc ies to p r i de tha t p roduces ' I '
and 'm ine ' have been roo ted ou t f r om the vene rab le S i r i pu t t a ;
t he re fo re a de te r i o ra t i on and change even i n t he Teache r wou ld
no t g i ve r i se t o g r i e f , l amen t , su f f e r i ng . so r row and despa i r " r e .
The p resence o f anusaya wou ld , t hen . i n t h i s case p roduce
emo t i ona l a t t achmen t .
The N i l cdya reco rds tha t 'wha t one p lans , i n tends and has
a t endency t o , t ha t becomes a bas i s f o r t he es tab l i shmen t o f
v i f i . f r . dna" ; t he nex t passage o f t he tex t co r rec ts th i s and says
tha t a tendency i s enough as bas i s f o r t he es tab l i shmen t o f
v i f t . i i anazo . F rom these passages we can conc lude tha t anusaya
f i gu res ra the r s t r ong l y as cond i t i on f o r t he emergence o f
vi rt i iana .
(c) From Ndma-Rdpa
Rupa occu rs f r equen t l y i n two con tex t s , name ly , as t he
f i r s t khandha and i n t he compound nama- rupa t ha t i s one o f t he
l i nks i n t he pa t i c casamuppada se r i es . I n s t e reo t yped f l ow .
nama- rupa i s sa id t o be cond i t i oned by v i f i i i ana , and i s i t se l f a
cond i t i on o f phassa ( con tac t ) . The Sar .nyu t ta N ikaya says tha t
se t r sa t i on , i dea t i on , w i l l , con tac t , a t t en t i on - t h i s i s ca l l ed
Dame. The f ou r e l emeu ts and t he f o rm depend ing on t hem - t h i s
i s ca l l ed r i i paz t . The ndma-pa r t has a ce r t a i n s im i l a r i t y t o t he
fou r l as t k l t and l t a - f ac to r s and cons i s t s o f cen t ra l psycho log i ca l
' ' S . i i : 2 7 5) u I b i d . ' . 6 5' r s . i i : 3 f .
{
1 A 1r .+l
f u n c t i o n s . T h e m e a n i n g o f r r l p a i s p r o b a b l y t h e s a m e i n b o t hc a s e s , n a m e l y " b o d y " t t .
Nama, tbe re fo re , i n a spec i f i ed tnean ing i s de f i ned as ar r r e taphys i ca l t e rm opposed t o r i l pa . I t compr i ses t he 4i r n rna te r i a l f ac to r s o f an i nd i v i dua l . These as t he noe t i cp r i nc i p l e comb ina ted w i rh t he ma te r i a l p r i nc i p l e make up t heind i v i dua l as i t i s d i s t i ngu i shed by "name and body " f r om o the ri nd i v i dua l s . Hence ndmar i l pa i s i den t i ca l w i t h i nd i v i dua l i t y ,i nd i v i dua l be ing . These rwo componen ts i n an i nd i v i dua l be inea re i nsepa rab le23 .
R t i pa t e rm ino log i ca l l y cove rs f o rm , f i gu re . appea rance ,p r i nc i p l e o f f o rm . Acco rd ing t o pd l i expos i t o r s , r upa t akes i t sdes igna t i on f r om r f t pa t i wh i ch i s ( no t qu i t e co r rec t l y ) g i ven as"change " . I t s r ende r i ng ' f o rm ' i s opposed by mode rnrn te rp re t , a t i ons and d i scuss ions ; and as be t t e r ph i l osoph i ca lr e rms 'ma t t e r ' and 'ma te r i a l qua l i t y ' a re r ecommended . R f i pa_ias p re f i x ) means o f such and such a f o rm , l i ke , k i nd . o f ace r t a i n cond i t i on o r appea rance . I n t h i s app l i ca t i on r tTpa i s ve ryf r equen t and s im i l a r . t o Eng l i sh -hood , i . e . an abs t rac tf o rma t i on . As ph i l osoph i ca l t echn i ca l t e rm r f t pa re fe r s t op r i nc i p l e o f (ma te r i a l ) f o rm , ma te r i a l i t y , v i s i b i l i t y . The re a reva r i ous g roups o f p s y c h o l o g i c a l a n d metaphys i ca lsys tema t i za t i on , i n wh i ch r f i pa f unc t i ons as t he ma te r i a l s rossfac to r , by t he s i de o f o the r mo re sub t l e f ac to r s2a .
Now, l e t us go to the n iean ings tha t t he te rm c i t t asugges t s . on one hand , c i t t a i s some t imes used i n a way t ha tsugges t s a pe rsona l i den t i t y f r om ex i s tence t o ex i s t ence " Theuddna says , "w i t hou t unde rs tand ing t he t hough ts o f h i s i nne rsense he runs w i t h r es t l ess c i t t a f r om ex i s tence t o ex i s t ence , , .
F Ience c i t t a seems ro s i gn i f y a su rv i v i ng en t i t y25 . Th i s i s one:nd o f t he spec t rum. on t he o the r hand , c i t t a i s c l ea r l y usedlo r t hough r p rocesses . c i t t a i s ca l l ed samudaya -dhamma
r r R . E . A . J o h a n s s o n , D P E B ; 3 1 .t 3 P E D ; 3 5 0 .to op . c i . t . : 5 ' 7 4 .t ' R . E . A . J o h a n s s o n , D P E B : 1 5 7
r42
( some th ing t ha t comes t o be ) and vaya -dhamma ( some th ing t ha t
passed away )26 . As men t i oned above . one ex t reme i s t he dec i s i on
tha t c i t t a i s su rv i . v i ng en t i t y f r om ex i s tence t o ex i s t ence , t he
o the r ex t reme i s t ha t c i t t a i s me re l y a t hough t o r an i dea . I t
seems ro be t ha t 'm idd le pa th ' shou ld be re l a t i ve . I n R . E . A .
i l ohansson ' s op in i on . c i t t a t yp i ca l l y has mean ing be tween t hese
ex t remes , re fe r r i ng to a pe rsona l psycho log i ca l f ac to r
respons ib le fo r t he un i t y and con t i nu i t y o f t he human be ing bu t
w i t hou t any sugges t i on o f pe rmanence subs tance " .
Bu r i n t e rms o f t he l a t t e r ex t reme, the Saqnyu t ta N ikaya
says . nd . rna r f i pa -samudayd c i t t assa samudayozs : C i t t a (as a
though t ) a r i ses as a resu l t o f t he a r i s i ng o f name and f o rm . I t i s
i n te res t i ug to no te tha t t h i s i s one among the ra re con tex ts i n
wh i ch c i t t a i s sa id t o a r i se f r om a cause 'o ; t ha t cause be ing
ndma and rupa . I n rhe sa i l r e l i ne . e labo ra t i ng upon the manner
in wh ich v i i i r t ana comes to be , t he Buddha says tha t i t i s
dependen t upon ndmar f , i pa3o .
The Buddh i s t sys tem co rs i de rs t he f i ve khandhas as
cond i r i oned p rocesses t t . I n t he Samyu t t a N i kaya , t hey a re
c lea r l y de f i ned i n p rocess - t e rms . The body i s ' t he f ou r
e lemen ts and t he f o rm bu i l d i ng on t hem. . . The body i s
p roduced f r om food '32 . *The re a re s i x g roups o f sensa t i ons :
sensa t i on p roduced by con tac t w i t h t he eye , . . . w i t h t he ea t .
e t c . " 33 I n t he same way , sa f i r t a . sankha ra . and v i f i f t ana a re
de f i ned as senso ry p rocesses and c l ass i f i ed acco rd ing t o sense
moda l i t i e s . We conc lude t h i s sec t i on w i t h t he Buddh i s t
conv i c t i on t ha t a l l o f t he khandhas a re de r i ved f r om phassa
2 t ' D . i i ,
" R . E .2 8 s - v :2 " R , E , .
" u D . i i :t t t M . i :r 2 s . i i it - ' Ib id. :
299
A J o h a n s s o n , D P E B :
1 8 4 .
A . J o h a n s s o n . D P E B :
6 2 - 3 .
1 9 1 .
s 9 f
5 9 .
l s 8
l s 8
I
l + J
( c o n t a c t ) w i t h t h e u n i q u e e x c e p t i o n t h a t v i f i f i a 4 a i s d e r i v e d
f r o m n d m a r i l p a 3 a .
(d) Origination of Citta
T } re EBC supp l i es us w i t h au rhen t i c i deas abou t t he o r i g i n
o f c i t t a : C i t t a i s no t a me taphys i ca l en t i t y i n t he sense i n wh i c i ren t i t y i s de f i ned as a t h i ng ' s ex i s t ence as opposed t o i t squa l i r i es and re l a t i ons . C i t t a i s i nc l uded unde r t he gene r i c t e rmt l l t an tma and a I l dhammas wh i ch cons i s t o f t he f i ve Agg rega tes
o f G rasp ing (pa f i cupaddnakkhandhd ) a r i ses i nva r i ab l y as aresu l t o f t he co l l oca t i on o f a w ide va r i e t v o f causa l f ac to r s3s .
Wh i l e r ecogn i z i ng t he d i f f i cu l t y o f p rov id i ng a: rh i l osoph i ca l so l u t i on t o t h i s age -o ld p rob lem, and ye t no tr ssu rn ing t he ex i s t ence o f a supe rhuman c rea to r , t he Buddha
; ' xp l a i ned t he emergence o f consc iousness as a na tu ra l causa l
r r ocess deny ing t ha t consc iousness wou ld emerge i n t herbsence o f t he necessa ry cond i t i ons36 . I n the Ma j j h ima N ikaya
- 'me rgence o f consc iousness i s compared t o t he a r i s i ng o f f i r e ,. i h i ch depends upon va r i ous cond i t i ons such as d r y -wood , e t c .I h i s ana logy o f f i r e shou ld no t be t aken t o mean t ha t t he
3uddha accep ted t he reduc t i on i sm tha t wou ld cons ide r f i r e t o-e s ro red up i n t he f o rm o f ene rgy i n t he ma te r i a l t ha t goes t o- r oduce i t . I n f ac t , on ano the r occas ion , t he Buddha i ns i s t ed' : t a t an ex t i ngu i shed f i r e does no t ge t s t o red up e l sewhe re3 t .
The Buddha has i n va r i ous ways spoken o f t he i ndependen t
r i g i na t i on o f t he m ind and has a l so s ta ted t ha t t he re i s no
, r i s i ng o f t he m ind excep t t h rough t he co l l oca t i on o f causa l
r c ro r ssE . The Madhup ind i ka Su t t a se t s ou t c l ea r l y t he causa l
, ) nnec t i on be tween t he concep tua l i s i ng ac t i v i t y o f t he m ind and
-e b i r t h o f i l l u s i ons , obs tac les , obsess ions and h i nd rances t t - r
: i r i t ua l p rog ress : dependen t on m ind and men ta l ob jec t t he re
3 . . E . A . J o h a n s s o n , D P E B : 1 2 7r 1 . i : 1 9 1 .' \ r d . r : 2 5 7 f .' i i d , i : 4 8 7 .' l t i d . i : 2 5 6 - 2 5 7 .
t44
a r i ses men ta l consc iousness : t he com ing t oge the r o f t hese t h ree
i s con tac t ; cond i t i oned by con tac t t he re a r i ses f ee l i ng ; wha t one
fee l s one cogn i ses ; wha t one cogn i ses one reasons ou t ; wha t
one reasons ou t one becomes obsessed w i t h ; on accouo t o f t he
obsess ious t he i nd i v i dua l i s assa i l ed by imag ined no t i ons i n
respec t o f wha t can be known by t he m ind i n t he pas t , p resen t
and fu tu re3e . So the o r i g ina t i on o f c i t t a o r v i f i f i dna - a phase i n
the p rocesses o f l i f e o f an i nd i v idua l men ta l and phys i ca l as
we l l - canno t be v i sua l i zed i n sepa ra t i on w i t h t he o the r ones .
Tne PsvcHoLocICAL Susrecr IvENESS oF Cr r rA
I n anc ien t Buddh i sm. t he re was a f a i t h i n c i t t a as
i n f i n i t e l y duc t i l e and p l as t i coo . and i n t he sense -appa ra tus as so
many i nd r i ya ' s - t ha t i s , ru l i ng o r con t ro l l i ng th ings , f acu l t i es ,
no t pass i ve as m i r ro r s , bu t engaged i n c l ash and co l l i s i ono t .
Judged by i t s genera l usage in the PA l i N i kaya , c i t t a appears
bas i ca l l y t o r e fe r t o t he cen te r and f ocus o f man ' s emo t i ona l
na tu re as we l l as to the sea t and o rgan o f t hough t i n i t s ac t i ve ,
dynam ic aspec t . C i t t a p l ays a more cen t ra l and c ruc ia l r o l e i n
Buddh i sm than i n any o the r I nd ian sys tem o f ph i l osoph i c
though t and re l i g i ous p rac t i ce . I t i s p robab l y t o bas e on t h i s
t ha t c i t t a i s de f i ned i n i t s mos t gene ra l sense as t he i nv i s i b l e
and i nco rpo rea l ene rg i se r o f t he body and as t he ac t i va to r o f
the pe rsona l i t y o f mano ' .
I t shou ld be rem inded he re t ha t man i n Buddh i s t sys tem i s
a psychophys i ca l comb ina t i on o f ndma and rupa (m ind and
body ) . Vedana ( sensa t i on ) , sa f t f t a ( pe rcep t i on ) , sankha ra
(men ta l f o rma t ions ) and v i f r . f i ana ( consc iousness ) a te the non -
phys i ca l f ac to r s i n man co l l ec t i ve l y r ega rded as ndma (m ind )
and ca t t r i r i mahabh i t t dn i ( t he f ou r g rea t p r ima r i es o r e l emen ts )
u ' h i ch a re desc r i bed as ex tens ion ( i . e . ea r t h -pa . t hav i ) , cohes ion
( i . e . wa te r - apo ) , hea t ( i . e . f i r e - t e i o ) and v i b ra t i on ( i . e . w ind -
" t lb id .o t ' A . i ,o 1 c . Au ' E B C
i : 1 1 1 .
5 .
F . R h y s D a v i d s . B I P D B : 1 8 7 - 1 8 8
4 : 1 6 9 .
t45
v A y o ) a r e t h e p h y s i c a l f a c t o r s i n m a n c o l l e c t i v e l y r e g a r d e d a s
r f i p a ( b o d y ) . I n B u d d h i s m , t h e p e r s o n a l i t y o f m a n i s
c o n d i t i o n e d a n d s u s t a i n e d b y t h e a c t i v i t y o f c i t t a a n d
c o n s e q u e n t l y t h e c h a r a c t e r a n d d e s t i n y o f m a n a r e a l s o l i k e w i s e
d e t e r r n i n e d b y c i t t a 4 3 . A s b e i n g r e s p o n s i b l e f o r t h e c h a r a c t e r
a r r d d e s t i n y o f m a n c i t t a i s t h e c e n t e r o f u n d e r s t a n d i n g t o w h i c h
r l r e h i g h e r k n o w l e d g e c a l l e d a b h i f i i i a i s a t t r i b u t e d . T h e r e a r e
e x p r e s s i o n s s u c h a s c i t t e n a . . . f i a s s a t i * ( h e s h a l l u n d e r s t a n d b y
r : i t t a ) ; a n d a f i . f i , a c i t t a m u p a t t h a p e t i 4 s ( h e a p p l i e s h i s c i t t a r o
u n d e r s t a n d i n g ) o 6 .
I n r e g a r d t o t h e s o c i a l l i f e o f a p e r s o n a n d t h e w o r l d h c
l i v e s i n c i t t a r a k e s t h e p r e - e r n i n e n t r o l e , s w a y i n g i t s i d e o l o g i c a l
l e a d e r s h i p . A l l s c h o o l s o f B u d d h i s m a g r e e o n t h e p r i m a c y o f
c i t t a i n t h i s r e s p e c t . T h e p e r v a d i n g a g r e e m e n t s e e m s t o b e
r e s u l t e d f r o m t h e s a y i n g , " T h e w o r l d , m o n k s , i s l e d b y t h o u g h t ,
1 s s w e p t a w a y b y t h o u g h t . T h e w o r l d c o m e s u n d e r t h e p o w e r o f
r h o u g h t - a 7 , w h i c h i s a t t r i b u t e d t o t h e B u d d h a . M o r e s p e c i f i c a l l y
s p e a k i n g , c i t t a s e e l n s r n a i n l y t o r e f e r t o t h e p u r p o s e f u l
r r g a n i z a t i o n o f a c t i v i t i e s . T h i s u n i t y o f p u r p o s e i s n o r m a l l y a
: h a r a c t e r i s t i c o f t h e h u m a n i n d i v i d u a l , b u t i t i s a l s o p o s s i b l e t o
s u b m i t m o r e o r l e s s c o m p l e t e l y t o t h e w i l l o r p u r p o s e s o f
r r h e r s ; t h i s i s i n e a r l y B u d d h i s m e x p r e s s e d a s a f u n c t i o n o f' i t t a o 8 .
l n t h e N i k d y a s , c i t t a i s v i e w e d a s a n a r s e n a l o f
J i spos i t i ona l p rope r t i es t ha t t ake t he f o rm o f men ta l
r r ed i spos i t i ons , p roc l i v i t i e s , t endenc ies and do rman t and l a ten t
f o r ses t ha t ac t i va te t hemse l ves a t t he sub l im ina l l eve l o f
: onsc iousness . Th i s t endency and po ten t i a l i t y t o ac t as and' . r ' hen occas ion and oppo r tun i t y d i c t a te i s t e rmed anusaya . The
: r r o rnen t o f exp los i on and ac t i ve man i f es ta t i on i s ca l l ed pa r i yu t t' : r i na . C i t t a i s a l so v i ewed as a consc ious cen te r o f ac t i v i t y ,
O p . C i t . : 3 7 8 .
. t . i : 9 .
l b i d . i i i : . 4 3 7 .
R . E . A . J o h a n s s o n , D P E B : 1 6 0 - 1 6 i
A . i i : l 7 ' 7 a l u d , S . i : 3 9 .
R . E . A . J o h a n s s o r t , D P E B : 1 5 9 .
146
pu rpos i veness , con t i nu i t y and emo t i ona l i t y . I n t he con tex t o f
t he t each iog on oon -subs tan t i a l i t y c i t t a may be cons ide red as
the bes t s i ng le psycho log i ca l t e rm mos t app rop r i a te f o r
deno t i ng t he cha rac te r o f man ' s pe rsona l i t yon .
C i t t a has been func t i ona l l y sub j ec ted to a th ree - fo ld
c l ass i f i ca t i on rep resen ted by t he d i s t i nc t i on be tween t he
e f f ec t i ve ( vedana ) , cogn i t i ve ( sa f i f i a ) , and cona t i ve ( ce tand ) . I t
i s ca tego r i ca l l y s ta ted tha t t he e f fec t i ve and the cogn i t i ve a re
men ta l s t a tes dependen t on c i t t a . And ce tana c l ea r l y i s t hecausa t i ve f o rm o f c i t t a ( c i n te t i ) ce te t i , ce taya t i ) ce tand ) . Thea f f ec t i ve aspec t r e fe r s t o t he f ee l i ng t one o f c i t t a ; t he cogn i t i ve
aspec t i s conce rned w i t h know ing . be l i ev i ng . r eason ing andpe rce i v i ng ; and t he cona t i ve aspec t i s conce rned w i t h ac t i t r g .
w i l l i ng . s t r i v i ng . and des i r i ng . These t h ree aspec rs do no t , o f
cou rse , f unc t i on sepa ra te l y . As men ta l p rocesses a l l t h ree
aspec t s ope ra te a l l a t once by way o f concu r ren t ac t i on and
in te r -ac t i on . Cogn i t i o i r i s assoc ia ted w i t h cona t i on t ha t i n t u rni s bouud up i nva r i ab l y w i t h r he hedon i c qua l i t y r o f ee l i ng .
Man i fo ld a re the func t i o ns o f c i t t a . mora l a s we l l asep i s te mo 1o g i c a l5o .
I u t e rms o f psychoana l ys i s . t he ego o f human pe rsona l i t y
wh i ch i s expe r i enced as t he " se l f " o r ' I " and i s i n con tac t w i t h
the ex re rna l wo r l d t h rough pe r cep t i on . I t i s t he pa r t . wh i ch
remembers . eva lua tes . p l ans , and i n o the r ways . i s r espons i ve t o
and ac t s i n t he su r round ing phys i ca l and soc ia l wo r l d . The egocoex i s t s " i n psychoana ly t i c t heo r5 , . w i th the i d and superego . as
one o f t h ree agenc ies p roposed by S igmund F reud i n h i s a t t empr
to desc r i be t he dynam ics o f t he human m ind . Ego (La t i n f o r' I " ) compr i ses , i n F reud ' s t e rm ino logy . t he execu t i ve f unc t i ons
o f pe rsona l i t y : i t i s t he i n teg ra to r be tween t he ou te r and i nne r
wo r l ds . as we l l as be tween t he i d and t b .e supe rego .
The ego g i ves con t i nu i t y and cons i s tency t o behav iou r by
p rov id i ng a pe rsona l po in t o f r e fe rence , wh i ch re l a tes t he
even ts o f t he pas t ( r e ta i ned i n memory ) and ac t i ons o f t he
iI
4 9
-50
E B C 4
O p . C i t .
1 7 ?
: l 7 O .
1 4 1L + t
p r e s e n t a n d o f t h e f u t u r e ( r e p r e s e n t e d i n a n t i c i p a t i o n a n d
i m a g i n a t i o n ) . S o t h e B u d d h i s t c i t t a r e m i n d s u s o f t h e F r e u d i a n
e g o a s m e n t i o n e d a b o v e i n i t s f u n c t i o n a s t h e c e n t e r o f
p e r c e p t u a l a n d c o g n i t i v e a c t i v i t y . " I d e a t i o n a n d s e n s a t i o n a r e
r r r e n t a l p r o c e s s e s d e p e n d e n t o n c i t t a ; t h e r e f o r e t h e y a r e c a l l e d
a c t i v i t v o f c i t t a " s t .
C t r r a A S E G o B E I N G C R I T I c I z E D B y S u p n n n c o
Th i s i s a so r t o f se l f - accusa t i on o r se l f - censo rsh ip .
Acco rd ing t o F reud t he re i s a supe rego , t ha t i s i n pos i t i on t o be
c r i t i ca l o f t l r e ego , so t he re i s i n Buddh i sm an " I " who may be
c r i t i ca l o f c i t t a and may wan t t o sub juga te i t and change i t by
means o f t he Buddh i s t t r a i n i ngs : . The i nd i v i dua l ' s i den t i f i ca t i on
w i t h h i s c i t t a i s f a r f r om comp le te . The re i s f r equen t l y a c l ea r
d i s t i nc t i on be tween "me" and * t ny c i t t a " . The t ex t says : "Fo r a
l ong t ime i ndeed I have been de f rauded , dece i ved and chea ted
by t h i s c i t t a , f o r I have been co l l ec t i ng body , sensa r i on ,
i dea t i on , ac t i v i t i e s and consc iousness . Cond i t i oned by t h i s
co l l ec t i on t he re was g row th f o r me . . . " t 3 . He re c i t t a i s made
respons ib l e f o r a l l t he f a l se va lues and ac t i v i t i e s t ha t keep t he
pa l i c casamuppAda deve lopmen t go ing . " I " am some th ing
d i f f e ren t . " I - can see t ha t a l l t h i s i s f a l sesa .
I t i s no ted t ha t a f oo l i s usua l l y supposed no t t o
con temp la te on t he ac t i v i t i e s o f c i t t a so t ha t c i t t a e l udes i t se l f
i n t he gu i l e o f h imse l f pe r se - He i s i gno ran t o f t he ac t i on o f
c i t t a . C i t t a ac t i va tes i t se l f t h rough dependen t o r i g i na t i on bu t
as ide o f t h i s causa l ac t i v i t y c i t t a i n i t s t r ue na tu re does no t
y i e l d i t se l f t o pe rcep t i on and concep t i onss .
The Theragdthd. records the s tory of Thera Tdlapuya who
p rev ious l y was bo rn p ro fess iona l ac to r o f t a l en t . He l ed h i s
happy I i f e i n t he be l i e f t ha t as be ing an ac to r whose
5 l s . i r r tt ? R . E .
t ' M . i ,
5 o R . E .
2 9 3 .
A . J o h a t r s s o r r , D P E B : 1 6 0 .
5 1 1 .
A . J o h a r r s s o r t , D P E B : 1 5 9 .
148
pe r fo rmance i s t o amuse o the rs he shou ld be rebo rn i n t heheaven l y r ea lm o f l augh ing . I n h i s i n t e r v i ew w i t h t he Buddhahe recogn i zed t ha t t h i s was a f a l se be l i e f and became a bh i kkhu ,a f t e r due s rudy he a t t a i ned a rahan tsh ip . I t i s i n t he p rocess o fa t r a i n i ng t ha t t he i n te res t i ng d rama t i c d i a l ogue w i rh i n h im tookp lace .
He re Ta lapu la ' s pe rsona l i t y i s dua l i zed and pu t on t hethea te r s t age . And t he The rag i l hA re l a tes t he l oud l y spokend ia l ogue be tween Ta lapu ta and h i s c i t t a . I n t he d i a l ogue we
mee t t he * I " (Ta lapu la ) who ca r r i ed ou t h i s r i gh t o f cho i ce -
l eav iug beh ind the househo ld l i f e and l ead ing a monk ' s oneand h i s c i t t a who was f raudu len t . I r can be re fe r red tha t asbe ing co l l ec ted i n to t he canon i ca l t ex t The ragd tha , Ta lapu tashou ld no t be a monk o f l ow e leva t i on . Neve r the less . t he re wass t i l l t he d i ssonance be tween t he appea rance o f h i s chosen l i f eand t he p rocesses o f h i s i nne r sp i r i t ua l l i f e .
P rev ious l y . c i t t a had begged h im to g i ve up wo r l d l y l i f e ,and he had fo l l owed i t s i n ten t i on and tas ted the med i ta t i ona ll i f e :
' T i s many yea rs s i nce t hou . my hea r t , d i ds t u rge :'Come l l ow , enough o f t h i s house - l i f e f o r t hee l 'See t heu ! I ' ve l e f t t he wo r l d . Whe re fo re . O hea r t .Dos t l ack devo t i on t o t hy t ask?56
In gene ra l , c i t t a had begged o f h im a l l t he good ac t i v i t i e s
i nc l ud ing good p rocesses . ou twa rd l y o f cou rse bu t , mo reimpor tan t , i nward l y . Fo r examp le , t he deve lopmen t o f humancapac i t i es . cu lm ina t i ng i n t h ree fo l d know ledge i n t he Buddha ' steach iug . o f wh i ch t he f i na l p rocess i s r e l ease f r om i n f l uxes , o rach ievemeu t o f t he dea th l ess " . C i t t a had begged h im o f a c l oseobse rva t i on o f t he f ac to r s as o r i g i na l l y su f f e r i ng . He shou ld bedevo id o f t be i r causes t * . C i t t a had begged h im to s top ce to ' sp reoccupa t i on w i t h meno by way o f i ns i gh t and t o unde rs tand
t t E B C . 4 : L 7 9 .t u
P E B : 3 7 3 , v .t ' I b i d .
r l l 4 - i lt o
l b i d . I I 16 .
I t o 1
I J .
r49
t he impe r [ r auen t as su f f e r i ng . r he emp t i ness as no t - se l f , t hepa in as des t ruc t i onse . I n a l l p resc r i bed c i r cu rns tances o f l i f e .c i t t a had begged o f h im the we l l - con t ro l l ed se l f * .
Bu t he was a u rau i n con f l i c t . C i t t a was t hen t emp t i ng h im
toward t he i r npe rmaoen t and t r ans ien t . ca l l ed * ca la " whe reasuacA la " i s o f t en an a t t r i bu te o f r t i bbdna . I n f ac t . h i s c i t t a was
obs t ruc t i ng h i r u f r om reach ing h i s goa lo ' . Th i s p rocess w i t h i n a
s ta te o f con f l i c t mus t be ca lmed down . C i t t a . wh i ch i s
f o rm less . f a r go ing . wande r i ng a l one , l nus t be gu ided by t he
rh ink i ng o f t t i bbdna62 . He had chosen h i s way o f l i f e i n
obed ience w i t h h i s c i t t a - and now tha t same c i t t a begged h im togo back t o t he o l d way o f l i f e63 . I n a good sense he had done
wha t c i t t a asked o f h im th roughou t many b i r t hs . know ing rha t
samsd ra ' s su f f e r i ng was caused by c i t t a . whe the r he reached
human ex i s tences . deva - l i ke ex i s t ence . o r he reached downward
ex i s tencess . I t was a l l ve r y f r us t ra t i ng and he accused b i s c i t t a
o f p l ay i ng w i t h h im as w i t h a l una t i c :
Nay now. thou sha l t no t dupe rue as o f o ld
T ime a f t e r t ime , aga in . eve r aga in -
L i ke moun tebank show ing h i s l i t t l e masque ;
Thou p layes t gu i l e f u l t r i c s w i t h me .
As w i th a l una t i c6 - ' .
He c l osed h i s b l am ing wo rds w i t h t he ques t i on . "Te l l me .
ruy hea r t . whe re in a rn I a t f au l t ? " * . Bu t a l l t h i s came to an end .
Th is was t ime fo r h im to ruake a su rnmary s ta te ruen t : ' To -day
rha t hea r t I ' l l ho l d i n t ho rough check , "o ' . He had l ea rued by
expe r i ence . The t eache r had made h im see t h i ngs i n t he wo r l d
as t hey a re ; "Now. hea r t , l eap f o rwa rd i n t he Conque ro r ' s
t ' Ib id. r* Ibu. tu ' I b i d . Ioz lbid. I
" t Ib id. L* Ibtd. I
"5 Ibit l . I*
I b i d . t' '
I b i d . t
L t 7 .
1 1 9 .
t z l .
t 2 2 .
1 2 3 - t L Z 4 .
1 2 6 - 1 1 2 8 .
t ? 9 .
t 2 9 .
r 3 0 .
150
ru le ' uE . Th i s i s someth ing new fo r t he p rocess o f c i c ta ; i t was
gove rned , under the con r ro l o f t he g tea t Seer ' s t each ing . C i t t a
w i l l be we l l gua rded and deve loped , w i thou t suppor t i n any
ex i s tence6e . I n the l as t t h ree s tanzas we hea r the l as t f ad ing
echo o f t he con f l i c t be tween h im and h i s c ieca . because c i t t a
had l ed h im a round ios tead o f l i v i ng w i th the teach ing o f t he
great compassionate SeerTo. The echo of the conf l ic t was fad ing
away w i th in a f i rm be l i e f o f a p rospe rous fu tu re :
L ike creature of the wi ld roar ing at large
In the fa i r f lower ing jungle, so thou too
Has t gone up on the l ove l y c loud -wrea thed c res t .
The re on the moun ta in , where no c rowd can come.
Shal t f ind thy joy, O hear t , for never doubt
Bu t t hou sha l t su re l v w in to the BevondTr .
4, CITTA AND EMANCIPATION
S/e have a l ready beeu in touch wi th the issue in the
p rev ious chap te r bu t t he e labo ra t i on then i s desc r ip t i ve i n
cha rac te r and based ma in l y on the tex tua l occu r rences o f t he
key word c i t t a and the i deas tha t t he tex t conce rned sugges ts .
In th i s sec t i on the emanc ipa t i on o f c i t t a i s f u r the r dea l t w i th i n
a more ana ly t i ca l and c r i t i ca l manner .
In the Maj j h ima Nikaya, the word c i t ta i tse l f or i ts
compounds occu rs i n a round 1 .500 con tex t s . wh i ch can be
reduced to some bas i c coheren t pa t te rns . The impor tan t
coherence wi th in the Maj jh ima Nikaya can be i l lust rated by the
Su t ta 148 i n wh ich 36 p rocesses . cons t i t u t i ng human be ings . a re
men t ioned . Among them a re mano , m ind and /o r t hough t , and
v i f , r t a t t a , m ind and /o r consc iousness . I t i s sa id abou t e i t he r o f
them tha r t hey a re ana t td (no t - se l f ) . C i t t a , however , i s no I
men t ioned . whereas the i dea o f t h i s ve ry se rmon by the Buddha
becomes c lea r a t t he end th rough the o f ten recu r r i ng ph rase .' t he m inds ( c i t t dn i ) o f as many as s i x t y monks were re leased
os lb id . r 13 r .6 e l b i d . l l 4 0 - l 1 4 1to
l b i d . LL43 .
i
f r om i n f l uxes w i t h no g rasp ing ( r ema in i ng ) - "
exp resses t he expe r i ence o f n i bbana - re l . ease .
15 '
C i t t a he re
The ( ( I " t ha t i s r e fe r red t o i n t he v imu t t i - p rocess as i t i sg i ven t h rough a rahan t - f o rmu la and i t s con tex t s b r i ngs i n tofocus c i t t a as be ing re leased . W i th in t l r . e Ma j j h ima N ikdya th i si s t he case recu r r i ng i n 2 r o f t he 152 su t t as . I t r e i n fo r ces t hev iew he ld by R . E . A . Johansson who l ooks upon c i t t a as " t he
co re o f ou r pe rsona l i t y a round r vh i ch a l l pe rsona l p rocesses
revo l ve " " as re fe r red t o above .
The unde rs tand ing o f t he Fou r Nob le T ru ths i s r espons ib l efo r t he f reedom o f c i t t a . I L7 numerous rex rs o f t he Ma j j h imaN ikaya tha t we read abou t t he rn ind i n t he p rocess o f be ingre leased ; t h i s i s t he recu r ren t pa t t e rn , ' c i t t an t v imucc i t t ha '( r n i nd was re l eased ) , wh i ch i s p receded by t he rea l i za t i on o fFou r Nob le T ru ths . The re l ease i s o f t h ree fo l d , t he t r ans la t i on
funn ing , " . . . f o r me know ing t hus , see ing t hus , my m ind was
re leased f r om dsavd ( i n f l uxes ) o f sense p l easu res . . . o f
ex i s t ence . . . o f no t know ing , and i n t he re l ease my know ledgecame to be ' c i t t a i s r e l eased . . . " ' 7a .
Jan T . E rga rd t commen ts t ha t on see ing rea l i t y as i t i s ,
t he l r uman m ind i s r e l eased f r om asava . Th rough t he wo rd
dsavd , and i t s connec t i on w i t h dukkha , we l nay see t ha t t h i s
t h ree fo l d r e l ease as rnen t i oned above i s a depa r tu re f r om
ex is ten t i a l su f fe r i ng i n any fo rm. We may a l so see the
cu lm ina t i on i n t he know ledge t ha t i s bu i l t upon t he ac tua l
expe r ience o f re lease t5 .
The re l ease o f c i t t a , i n t he h i ghes t sense , r e fe r s t o
ce tov imu t t i a t t a i ned by f o l l ow ing t he a r i ya -magga : t he nob le
pa th , o r by con fo rm ing to t } re b rahma-ca r i ya : t he nob le l i f e . I n
rh i s con tex t , t he t e rm i s a lmos t a lways coup led w i t h ano the r
' M . i i i : 2 8 7 .- t
J " t r T . E rga r td , The Concep t o f C i t t a i n Some Ear l y Buddh i s t Tex ts andJ u r t g ' s A n a l y t i c a l P s y c h o l o g y , B W P : 3 9 - 4 0 .
' o M . i : 2 3 , r t 7 , 2 4 9 l . M . i i 9 3 , 2 7 2 M . i i i : 3 6
t - t J a n ' f . E r g a r t d , o p . C i t : 5 0 - 1 .
152
te rm , pe f i f r dv imu t t i T6 . I n t h i s s t a te o f f r eedom, c i t t a becomespe r fec t l y f r ee f r om a l l asavd ' . " dsaveh i c i t t dn i v imucc iqnsu "TT .
Th i s r e fe r s r o t he a t t a i nmen t o f a rahan tsh ip , t he h i ghes t andthe nob les t s t a te78 , t he f i na l r e l ease f r om samsa ra . The t e rmpa f i i i av imu t r i appears to be comp lemen ta ry to i t s p reced ing te rm
ce tov imu t t i , and s t resses the fac t t ha t emanc ipa t i on o f c i t t a i sa t t a i ned by i ns i gh t . The pe rson whose c i t t a i s t hus emanc ipa ted
i s ca l l ed v imu t tac i t t aTe .
Ce tov imu t t i , acco rd ing t o Buddhaghosa , i s synonymous
w i t h c i t t av imu t t i , and i s named fo r t he consc iousness o f t hef ru i t o f a rahan tsb , i p t ha r i s a l so f ree f rom the bondage o f a l lpass ions . The t e rm ce tov imu t t i i s a l so used i n d i f f e ren t con tex t s
w i t h r e fe rence o f va r i an t s rages o f emanc ipa t i on o f m ind t ha t i s
l ower than the pe r fec t f reedom re fe r red to above . The d i f f e ren t
names by wh ich these s rages o f emanc ipa r io t r a re re fe r red toind i ca te ra the r t he means tha t t hev a re a t ta ined w i th t0 .
Tha t t he t e rm pa f i f t av imu t t i appea rs t o be comp lemen ta r ) '
t o i t s p reced ing t e rm ce tov imu r r i . t he re fo re . t o s t r ess t he f ac t o f
emanc ipa t i on o f m ind i s no t f u l l y sa t i s f ac to r y t o r eade rs o f t he
c r i t i ca l t ypes . Hence t he two v imu t t i es a re l a t e r on f u r t he r
i n te rp re ted by R . E . A . Johansson who ass igns equa l f oo t i ng t o
b ' o th o f t hem and somehow keeps t hem asunde r as t h i s :
Ce tov imu t t i Ls t he same as f r eedom f rom des i r e and a t t a i ned b1 'p rac t i c i ng * ca lm " , i . e . samddh i . Pa f i f i a v imu t t i means f r eedom
f rom i gno rance and i s a t t a i ned t h rough v i passand . i . e .
i n t rospec t i ve obse rva t i ons o f t he impermanence . impersona l i t l ' .
su f f e r i ng e t c . o f a l l p rocesses t t . Ano the r no t i ceab le e l abo ra t i on
on t h i s i s sue i s f r om D J . Ka lupahana who a t t r i bu tes
I
7 8
7 9
tto
t11
D . i :
M . i i i
D . i :
M . i :
E B C .
R . E .
1 5 6 . i i i : 7 8 ; S . i : l 2 0 ; A . i : 1 2 3
: 7 Q , 7 8 O .
1 5 6 .
1 4 0 .
4 : l l 0 .
A . J o h a o s s o n . D P E B : 2 1 3 - 5 .
c e t o v t m u t t t t o
c e s s a t i o n * t .
t h e a t t a i n m e n t o f
t ) J
r t i r o d . h a - s a m a c l l t i : s t a t e o f
Cetov imu t r i i s desc r i bed by sun i l a . an im i t t a , and
appa l r i h i t a . A t l o f t he desc r i p t i ve t e rms mean t by ce tov imu t t i
a re nega t i ve . Bu t D . J
m isunde rs tand ing i r up ressed
emerg iug f r om the " s ta te
uecessa r i l y , howeve r . l ose t he
a t ra i ned t he know ledse o f t he
. Ka lupahana sa fegua rds any
by t he i r nega t i v i t y . say ing t ha t
o f cessa t i on " one does no t* f r eedom o f t hough t " . i f one had
* rvan inq o f i u f l uxes " * ' .
I n f i ne . t he f r eedom o f m ind cons i s t s i n e l im ina t i ng t he
res t r i c r i ons t ha t i t i u rposes upon i t se l f . The sys tem o f Buddh i s t
med i ta t i on po in t s the way i n r vh i ch c i t t a can ou tg row i t s own
cou f i nes . One who ach ieves f r eedom comprehends t hus : Thus
indeed s ra tes t ha t have no t been i n me cou re t o be : hav iug been
rhey pass away . He . no t f ee l i ng a t t r ac ted by t hese s ta tes . no t
f ee l i ng repe l l ed , i ndependen t . uo t i n f a tua ted , f r eed . r e l eased .
dwe l l s w i t h a m ind uncon f i ned . comprehend ing : t he re i s g rea te r
f reedom fu r the r on*o .
Acco rd ing t o t he t each ings embod ied i n t he N i kayas i t i s
thu s c l ea r t ha t t he pu r i f i ed c i t t a a lo ne i s capab le o f
unders tand ing wha t i s bes t f o r onese l f . wha t i s bes t f o r o the rs
and the t ru th tha t t ranscends the sphere o f t he un tu to red c i t t aEs .
So t he sepa ra teness o f pa f i r l av imu t t i and ce tov imu t t i as
sugges ted by R . E . A . Johansson does no t sound conv inc i b l e .
5 . E T H I C A L C I T T A
As rega rd to e th i ca l i ns t i t u t i on c i t t a i s t he de te rm inan t o f
one ' s pu r i t y o r impur i t y . The Samyu t ra P i taka says tha r be ings
become de f i l ed on accoun t o f t he de f i l emen t o f t he i r c i t t a and .
t he re fo re . become pu r i f i ed on accoun t o f t he pu r i f i ca t i on o f
u ' s . i v l . ? 9 5 .u ' D . J . K a l u p a h a n a . H B P : 4 8 .* o M . i i i : 2 5 .t - t A . i , g .
154
the i r c i t t a86 . The N l f t dya a l so g i ves us the cause and the reason
o f t he de f i l emen ts : t ha t i s because t he i r c i t t a i s g i ven t o
p leasu re and i s ove rwhe lmed w i th p leasu re and a l so i s i n
pu rsu i t o f p leasu re , t he re fo re be ings a re i n fa tua ted w i th
p leasu re , a re bound w i th p leasu re and be ing i n such bondage
are the reby de f i l ed and co r rup ted by p leasu reE t . Bu t i n o the r
Cases c i t t a p la in l y t akes the ro le o f one among seve ra l mo t i ves
dec id ing one ' s pu r i t y o r impur i t y . Mo t i ves o f behav io r a re
f requen t l y e rumera ted i n t he N ikdyas . Greed , ha t red , i l l us ion .
no t pay ing p rope r a t ten t i oD , a wrong ly d i rec ted c i t t a i s t he
cause o f do ing bad ac t i on , o f commi t t i ng a bad ac t i on tE . I n a
pa ra l l e l passage , t he oppos i tes o f t hese a re g i ven as mo t i ves o f
good ac t i ons : f reedom f rom g reed . f reedom f rom ha t red .
f reedom f rom i l l us ion , p rope r a t ten t i on . and r i gh t l y d i rec ted
ci t ta^ ' .
Bu t i n genera l , c i t t a p lays a ceu t ra l ro le i n t he mora l and
in te l l ec tua l behav iou r o f t he i nd i v idua l . I n t he un t ra ined
wor ld l y i nd i v idua l c i t t a i s a f f l i c ted w i th mora l l y rep rehens ib le
needs and emot ionsm.
6 . C rc re ' s FEASIB IL ITY
Tha t a man w i th we l l - con t ro l l ed c i t t a can shake the ea r th
i s a conv i c t i on o f t he Buddh is t s who a re conv inced by the
fo l l ow ing N ikaya passage : 'A rec luse o r a b rahmin w i th mag ic
power who has h i s c i t t a we l l con t ro l l ed . . . may . by i n tense
concen t ra t i on on the m inu tes t po r t i on o f ea r th and on the image
o f t he w ides t expanse o f wa te l . make th i s ea r th move and
t remb le 'e l . C i t t a i s used i ns t rumen ta l l y f o r d i sce rn ing
someth ing i n i t se l f . The Pa t i t ex t says , ' ce tasa ce to pa r i ccane
And i t i s rendered i n the case as ' g rasp ing fu l l y w i th one ' s
E 6 ^5 . l l l :
* ' Ibid . :t t
A . v :6 e R . E ,n E B c .n t
D . i i :n l b t d . ,
1 5 1 .
7 4 .
8 6 f .
A . Johansson, DPEB: IA I
4 : I 7 O .
1 0 8 .
1 4 .
1 5 5
r n i n d ' e 3 . T h e m e d i t a t i o n a l m i n d c a n a l s o e n a b l e a b h i k k h u t o
a s c e n d t o t h e h e a v e n s . T h e D I g h a N i k c l y a r e l a t e s a s t o r y a b o u t a
t t h i k k h u w h o b y h i s r n e d i t a t i o n a l r n i n d w e n t u p t o t h e d e v a
r e a l m s w h e r e h e c o u l d s p e a k t o t } : . e M a h a B r a h m a , q u e s t i o n i n g
a b o u t t h e m a g g a . ' W e ,
b y t h e w a y , c o u l d m a k e t h e i n t e r e s t i n g
n o t e t h a t t h e M a h a B r a h m a , i n t h e m a n n e r h e d e a l t w i t h t h e
b h i k k h u , i s s o h u m a n i n t e r m s o f p s y c h o l o g i c a l t r a i t . A b o u t t h e
a b i l i t y o f t h e B u d d h a i t i s n o t i c e a b l e r h a r t h a n k s r o c i t t a i n
f o r m l e s s n e s s - m e d i t a t i o n , a n d t o e l i m i n a t i o n o f s o m e f e e l i n g s ,
t h e B u d d h a c o u l d m a k e h i s p h y s i c a l b o d y n o r s u b j e c t e d r op a i n f u l s e n s a t i o n
S i m i l a r l y , t h e N i k a y a t e x t s a l s o r e c o r d e d t h e c a s e w h e r e a
n o n k w h o " a t t a i n e d s o h i g h a d e g r e e o f s a m a d h i t h a t w i t h
c e n c e n t r a t e < I c i t t a ( s a m a h i t e c i t t e ) h e c o u l d s e e r h e w a y l e a d i n g
t o t h e B r a h m a - w o r l d a n d s p o k e t o t h e m e a . A n o t h e r c a s e i s t h a t
b y m e a n s o f m e d i t a t i o n a r n o n k e n t e r e d u p o n t h e f i r e - e l e m e n t
( t e j o - d h d t u m s a m a p a j j i t v a ) , r o s e i n t h e a i r r o t h e h e i g h t o f
s e v e n p a l m t r e e s a n d p r o j e c t e d a f l a m e t o t h e h e i g h t o f a n o t h e r
s e v e n p a l m t r e e s , s o t h a t i t b l a z e d a n d g l o w e d e 5 . P s y c h o l o g i c a l l y
s p e a k i n g , i t i s p o s s i b l y t a k e n r o m e a n t h a t t h e m o n k v i s u a l i z e d
l i g h t a n d f i r e d u r i n g h i s s a m d . d h i a n d e x p e r i e n c e d t h i s s o
i n t e n s e l y t h a t h e p r o j e c t e d i t a s r e a l l i g h t i n t o t h e p h y s i c a l
w o r l d . B u t i n h i s e x p e r i e n c e t h e r e w a s n . o d i f f e r e n c e b e t w e e n
o b j e c t i v e a n d s u b j e c t i v e e 6 .
A s w e h a v e a l r e a d y r n e n t i o n e d i n t h e p r e v i o u s c h a p t e r , t h e
t h r e e k i n d s o f u n w h o l e s o r n e v i t a k k a a r e e x p e l l e d i n a l l a n d
q u i t e e x c l u s i v e l y b y t h o s e w h o s e c i t t a i s a l r e a d y w e l l s e t t l e d i n
t h e F o u n d a t i o n s o f M i n d f u l n e s s , a n d t h o s e w h o s e a d v a n c e i n' a n i m i t t a r y t s a m d d h i r f ' ( m e d i t a t i o n o f f o r m l e s s n e s s ) . T h e D I g h a
N i k a y a s a y s , " T h e r e a t e t h e s e t h r e e e v i l w a y s o f t h o u g h t ,
b r e t h r e n : t h o u g h t s o f l u s t , t h o u g h t s o f i l l - w i l l , t h o u g h t s o f
h u r t i n g . A n d t h e s e e v i l w a y s o f t h o u g h t c e a s e u t t e r l y w i t h o u t
r e m a i n d e r i n h i m w h o s e h e a r t a b i d e s e s t a b l i s h e d i n t h e f o u r
" PED:t o D . i i 'nt
Ibi cr.t u R . E .
4 2 4 .
220.
l i i : - 27 .
A . J o l r a n s s o t t , D P E B : 3 6 .
156
s ta t i ons o f m ind fu l ness , o r who p rac t i ces concen t ra t i on t ha t i sw i t hd raws f r om ob iec t s "e7 .
C i t t a t ra ined and deve loped by med i ta t i on can be o f manyhea l t hy s ta tes exp ressed i n compounds as c i t t a - ka l l a t d :r ead iness o f m ind ; c i t t a -anupassand : i n t r ospec t i ve awa reness o fm ind : c i t t a -u juka td : rec t i t ude o f m ind c i t t a *ekagga td : one -po in tedness o f m ind c i t t a -passadh i : ca lmness o f hea r t andse ren i t y o f m ind c i t t a -bhavand : deve lopmen t o f m ind c i t t a -kammaf r f ra ta : p l i ancy o f m ind ; c i t t a -pagu f i f i a ta : p ro f i c i ency o fm ind ; c i t t a - l ahu ta : buoya rcy o f m ind ; c i t t a - v i suddh i :pu r i f i ca t i on o f m ind ; c i t t a - samadh i : concen t ra t i on o f m ind ;c i t t a - s amod .hdna : ca lm ing o f t hough t ; c i t t a - v imu t t i o r ce to -
v imu t t i : f r eedom o f m ind : c i t t a - v f t pasama : t r anqu i l i t y o f m ind :c i t t a -sampadd : a t ta inmen t o f b l i ss by the m indnE.
The Buddha deve lops a sca le o f p l easu res i n wh i chsupe r i o r i t y i s g i ven t o t he p l easu re o f t he m ind i n ascend ingleve l o f j hdna . The re i s p l easu re t o be a t t a i ned f r om the f i vet ypes o f l ove -ob jec t s ( kamagund ) , bu t be r t e r i s t he p l easu re i nthe f i r s t j hana . Bu t even t h i s i s i n f e r i o r t o t he p l easu re i n t hesecond j hana . Each l eve l o f samddhs g i ves a g rea te r p l easu re
than t he p reced ing one . The h i ghes t r ype o f p l easu re i sexpe r i enced i n t he l as t s t age o f j hana : t he cessa t i on o f i dea t i onand seusa t i onoe .
C i t t a t h rough med i ta t i ve cu l t i va t i on i s ab le ro ge r r i d o femo t i ona l uus tab leness and cha rac te r i zed by v i l pasan ta ' .
ca lmedroo , ane j j appa t ta ' . imper tu rbab le lo r , ave ra : f ree f romanger to t . dan ta gu t ta rakkh i ta samvu ta ' . t amed con t ro l l edgua rded res t ra i ned respec t i ve l y t o ' . anav i l a : un t roub led le .
o t D B i i i . 7 9 .' r E B C 4 : r 7 3 .
" M . i : 3 9 8 - 4 o o .l o o D . i . 7 1 .t u t l b t d - . . 7 6 .
" ' ' Ib i t r . : 247 .t o t A . i , 7 .
" ' o l b i d . : g .
157
Ins tead o f t he emo t i on . me t t a ( f r i eud l i ness ) has been
deve loped 'u ' . I t shou ld be c l ea r t ha t Buddh i s t f r i end l i ness i s
cha rac te r i s t i ca l l y d i s t i nc t i ve o f emo t i ona l r eac r i on . The
Ma j jh ima N ikaya a f f i r rus tha t t hough the des i res have gone .
t he re may s t i l l be ruo t i va t i on t o ac t i v i t y . " t ha t c i t t a wh i ch i s
f r ee f r om des i r e . ha t red and i l l u s i on o r i g i na t i ng f r om th i s
the re i s sk i l l ed mora l hab i t s " i o6 . C i t t a may i nc l i ne towards
a rdou r . devo t i on . pe rseve rance and exe r t i on roT . As a resu l t o f
t he t r a i n i ng . we f i nd t hen a deve lopmen t f r om impu l s i veness
and des i re to w i l l and de te rm ina t i on , f rom immatu r i t v t o
maru r i t y . f r om f i c k l eness t o cha rac te r ' o * .
Tha r c i r t a p rope r l y t r a i ned wou ld ach ieve w i sdom and
f reedom f rom r i savd i s reco rded i n the D igha N ikdya toe . The
monk can d i r ec t h i s c i t t a and channe l i t t owa rds t be dea th l ess
e lemen t r ro . Th i s suppo r t s t he conv i c t i on t ha t c i t t a t ha t wh i ch
a t t a i ns n i bbana . ' I f a monk ' s c i t t a i s una t t ached t o t he f o rm-
e lemen t ( sensa t i on . i dea t i on . t he ac t i v i t i e s . consc iousness ) and
i s de tached aud f r ee f r om the i n f l uxes w i t hou t bu i l d i ng up . t hen
i t i s s t ead fas t by i t f r eedom, con ten t by i t s s t ead fas tness . and
by be ing con ten t i t does no t c rave fu r the r : and f ree f rom
c rav ing i r by i t se l f a t t a i ns t o pa r i n i bbdna "L t r .
'We have a l ready seen i n the th i rd chap te r t ha t a bh i kkhu
whose c i t t a i s we l l i u rbedded l v i t h des i rab le qua l i t i es can app ly
o r d i r ec r i t t o o the rs ' c i t t a and knows w t ra t a re go ing on
rhe rea t , whe the r t hey a re who lesome w i t h v i t a - ragam, v i t a -
dosa rp . v i t a -moha m. and so fo r th ; o r unwho lesome w i th sa -
raga rp , sa -c losa ry r - sa -mohary t , and so fo r th . Genera l l y , c i t t a
be ing we l l cu l t i va ted wou ld be equ ipped w i th many feas ib le
qua l i t i e s espec ia l l y t he pene t ra t i ug and d i sce rn ing keenness o r
power t ha t he lps i n r ead ing t he c i t t a o f o the rs . Th i s ab i l i t y i n
l o i M . i : I E .'oo lb id. i i : ?7 .t o t D . i i i : 2 3 9 .r o E R . E . A . J o h a n s s o n , D P E B : 1 6 3t o " D . i i : 8 1 .r r o A . i v : 4 2 3 .t " s . i i i : 4 5 .
I,
158
i t s f u l l - f l edged deve lopmen t f o rms one o f t he s i x abh innas o f
t he Buddh i s t h i ghes t sa in thood . a rahan rsh ip .
The Nikayas ment ion many at t r ibutes of ^ wel l -e levated
c i t t a . I t s p len ty o f hea l thy a t t r i bu te s a re l i s ted as fo l l ows :
and tu ra : hea l thy ; pa r ibhdv i ta : f u l l y deve loped ; asa l l l na ' .
una t tached ; san tuss i ta ' . con ten ted ; kamman iya : ac t i ve and
p l i ab le ; sammuju jd ta : s t ra igh t and up r igh t ; v i ra r ta : de tached ; . t
h i t a : s teady : v i t a rdga , v t t adosa , v l t amoha : f ree f rom
cove tousness , ma levo lence , and con fus ion ; av ipa l l a t t ha : f ree
f rom pe rve rs ion ; v i suddha : pu re ; sappabhdsa : resp lenden t :
a j j ha t tam v i l pasan ta : f u l l o f i nward ca lm and se ren i t y .
upasan to : t ranqu i l ; samdh i ta : concen t ra ted ; pa r i yodd ta .
c leaused ; ana igana : f ree f rom b lemmishes ; v iga tupakk i l esa .
pu rged o f adven t i t i ous de f i l emen ts ; mudubh f i t a : supp le .
ane j j appauo t unper tu rbed ; mu t la : f r eed ; and pa t i s i ssanyyha
u t t e r l y r e l eased t t t .
7 . CrcTa oF NEGATIVE TRAITS
In th i s aspec t , c i t t a seems to be s im i l a r t o t he F reud ian
co rcep t o f uego" wh ich i n Buddh is t sys tem shou ld be tamed
o the rw ise i t can go as t ray and i nv i t e undes i rab le a f te rma th
fa i l u re i n t he a t ta inmen t o f emanc ipa t i on . Whereas the Buddh is t' I n whose func t i on i s t o keep the advance o f one ' s pe rsona l i t l
t o be a lways upwards i s s im i l a r t o t he F reud ian ' supe rego -
And the d i spu te be tween ( I " and c i t t a have a l ready been
d i sposed i n t he p rev ious sec t i on .
(al Negative Predicates and Attributes of Citta
The fo l l ow ing i s au expos i t i on o f t he mod i f i ca t i ons o f
c i t t a by the ve rbs p red i ca ted to i t . More than 3O ve rbs can be
taken ou t f rom the Saqnyu t ta N ikaya among wh ich the mos t
, r t EBC t 7 3
1 5 9
L : h a r a c t e r i s t i c v e r b o f c i t t a i s c i n r e t i : t o t h i n k r 1 3 . O t h e r v e r b s
c a n b e l i s t e d a s f o l l o w s .
o A d h i m u c c a t i : I t i s d r a w n t o , f e e l s a t t a c h e d t o , i s
i n c l i n e d t o w a r d s a n d i n d u l g e s i n i t s o b j e c t r 1 4 .
o A r a d l z e t i : I t p l e a s e s , p r o p i t i a t e s a n d c o n v i n c e s t t 5 .
o M a t h e t i : I t a g i t a t e s , d i s t u r b s , c r u s h e s , h a r a s s e s a n d
u p s e t s a n i n d i v i d u a l r 1 6 .
o N a m a t i : l t b e n d s , d i r e c t s a n d a p p l i e s r r t .
c t N i v d r e t i : I t k e e p s b a c k , h o l d s b a c k , r e s t r a i n s , r e f u s e s ,
o b s t r u c t s . f o r b i d s a n d w a r n s t t s .
o P a g g a n h a t i : I t s t r e t c h e s f o r t h , h o l d s o u t , t a k e s u p ,
e x e r t s , s t r a i n s a n d v i g o r o u s l y a p p l i e s i t s e l f i n r e l a t i o n
t o i t s o b j e c t s r r e .
o P a h a f i f i a t i : I t s t r i k e s , k i l l s , d e s t r o y s , a n d b e a t s d o w n t 2 0 .
o P a k k h a n d a t i , a s l d a t i , s a n t i t t h a t i : I t s p r i n g s f o r w a r d ,
j u m p s o n t o , t a k e s t o a n d r e j o i c e s i n i t s o b j e c t l 2 l .
o P a n i d a h a t i : I t a s p i r e s , l o n g s f o r , p r a y s f o r a n d
i n t e n d s r 2 2 .
o P a r i d a y h a t i : I t i s b u r n t a n d g e t s s c o r c h e d r 2 3 .
o P a s s a m b h a t i : I t c a l r n s d o w n a n d q u i e t e n s t t * .
o R d g o c i t t a m a n u d d h a r y t s e t i : C i t t a i s o v e r c o m e e a s i l y b y
t h e a n i m a l e m o t i o n s a n d t h e u n t u t o r e d p a s s i o n s r 2 s .
' 1 3 s . i , 5 7 .
" 4 l b i d . v : 4 0 9 - 4 1 o .' t s I b i d . i i : 1 0 7 .
" 6 l l r i d . i v : 2 1 0 .t " I b i t l . i : L 3 7 .' t u l b i d - , 1 .t ' e I b i d . v : g .
' " I b i d . i v 7 3 .' ) ' I t t i d .
i : 9 8 .' " I b i d . ; 1 3 3 .' t ' I b i d . : 1 8 8 .t t I l r i d . v : 3 3 .
160
Sa j j a t i , hayha t i , ba j j ha t i : I t c l i ngs ro , and ge rs boundup w i th i t s ob jec ts rz r ' .
Ta tha t tdya upane t i : I t l eads to the r ru th127 .
Upasamhara t i : l t d i sposes , co l l ec t s . b r i ngs roge rhe r ,heaps up , ga the rs , a r ranges , f ocuses and concen t ra tes ,i n a va r ie t y o f ways t " .
V i kampa t i : I t shakes , unse t t l es , wave rs and i s i ndoub t 12e .
Vyas i i i ca t i : I t de f i l e s . co r rup t s and t a rn i shes l3o .
I t i s ne i t he r easy t o c l ass i f y t he above - l i s t ed ve rbs i n toac t i ve o r pass i ve rho rough l y ; no r i s i t , i n t o who lesome andunwho lesome i n t e rms o f e th i cs . Anyhow. we can w i t h l i t t l ea rb i t r a r i ness d r i ve t hem i n to t h ree g roups : nega r i ve , pos i t i ve ,
and s i t ua t i ona l l y dec idab le g roups . The ve rbs i n t he l as r g roupcan be dec ided on l y i n v i r t ue o f t he s i t ua t i on whe re t hev occu r .
:iJi
" t lb ic l .t ' o l b i d .
"' Ibicl .t 'o Ib id., r , I h i d .
" " I b i d .
i : 1 8 6 .
i i : 1 9 8 .
i v : 2 9 4 .
v : 2 1 3 - 2 1 6 .
i v ' . 7 1 .
1 7 8 .
161TTne t -e 1O :
NBcetrvn Pos r r r veSrruerroNALLYDnclna.nrn,
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Pa r i day ha t i
R a g o c i t t a r y t
a n u d d h a m s e t i
Sa j j a t i , hayha t i
ba j j ha t i
V i kampar i
V y d s i n n c a t i
A r a d h e r t
N a m a t t
N i v a r e t i
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T a t h a t t d y a u p a n e t i
Paha i i f i a t i
UpasaTnhara t i
P a n i d a h a t i
P a k k h q n d a t i ,
a s t d a t i , s a n t i t t
h a t i
I t i s no ted tha t i n t he ' Kdmavacara -Bh f im i ' ( sensuous
wor l d : an Abh idhamma te rm) t he nega t i ve aspec t o f c i t t a
f ea tu res p ro l n i nen t l y . B igge r i n number t han t he nega t i ve ve rbs
p red i ca ted t o c i t t a as exposed above a re t he a t t r i bu tes o f c i t t r
i n t he mora l l y unwho lesome s ta te . Those a t t r i bu tes a re l i s t ed as
fo l l ows .
o Aha ta : bea ten , a f f l i c t ed
o Av imu t ta : bound and fe t te red
o A tu ra : s i ck
o Bhan td : swe rv i ng , sway ing , s t agge r i ng and dev ia t i ng
o Duppan ih i t a : m i sd i r ec ted
o Duppava t t i ya : d i f f i cu l t t o d i r ec t on a s teady cou rse
o Kh i t t a : upse t and unh inged
o L ina , a t i l l na : c l i ng i ng . s t i c k i ng , s l ow , s l ugg i sh and
du l l
o Lo la : l ong ing , eage r , g reedy and uns teady
o N i ka t t ha : debased , l ow
ft
1 3 1
1 3 2
Par i y dd inna ' . obses sed
Par i yu t th i t a : wave r ing
con fused
Samk i l esa : co r rup t
Sd ra t t a : impass ioned
Uddha ta : unba lanced d i s t u rbed
Upakk i l i t t ha : s t a i ned , dep raved
Vy apanna : ma levo len t
Vyds i t t a : de f i l ed , co r rup t , and
t62
wande r i ng , s t r ay i ng , and
a g i t a t e d . a n d s h a k e n
a n d i m p u r e
t a rn i shed
(b) Asavi
We have a l ready re fe r red ro dsava casua l l y i n t he p rev ious
sec t i on . I n t he f o l l ow ing pages we w i l l t r ea t t hem more
u r i nu te l y . I n ea r i y Buddh i sm the re i s t he conv i c t i on t ha t onge t t i ng r i d o f a l l k i nds o f asava one a t t a i ns a rahan tsh ip . I tg i ves t he imp ress ion t ha t t he two co inc i de and somehow can be
iden t i f i ed w i t h each o the r . Asava i s a cen t ra l concep t i n t he
N ikayas . f i gu r i ng p romineu t l y i n t he ch ie f po r t i on o f sc r i p tu res
o f ea r l y Buddh i sm. I t i s i n t ima te l y l i n ked w i t h t he concep t o fc i t t a on ve rge o f t he l a t t e r ' s l i be ra t i on . 'When he knows andrees t h i s . h i s m ind i s se t f r ee f r om dsavd o f l ove . o f becom ing .
o f i gno rance . and as he i s f r eed he knows i t : ' B i r t h i s
des t royed . The pu re l i f e has been f u l f i l l ed . Wha t had t o bedone i s done . The re w i l l be no th i ns more o f t h i s ; s ; 131 .
The asavd a re l i t e ra l l y r ende red as i n tox i ca t i ng sec re t i on .
d i scha rge f r om a f es te r i ng wound . hence psycho log i ca l i l ''men ta l i n t ox i can t ' . The f ou r t ypes o f men ta l i n t ox i ca t i on a reg i veu as kama , bhava , d i t t h i , and av i j j a whose rende r i ngs a re
sensua l i t y . l us t o f l i f e . specu la t i on . and i gno rauce respec t i ve l y .' I n f l ux ' , ' b i as ' , ' f l ood ' a re a l so used as i t s r ende r i ng . ' F l ood
s tands f o r ogha i n Pa l i L3? .
D . i : 8 4 .
E B C 4 : 1 5 4 1 5 5
1 6 3
B u t a l I t h e r e n d e r i n g s s u g g e s t e d a b o v e d o n o t s e e r r
s a t i s f a c t o r y b e c a u s e , i n R . E . A . J o h a n s s o n ' s o p i n i o n , a s a v a
c o n n o t e s b o t h t h e t e m p t a t i o n s i n h e r e n t i n t h e p e r c e p t i o n s a n d
o u r y i e l d i n g t o t h e m , b o t h t h e i g n o r a n c e l e a d i n g t o
r n i s i n t e r p r e t a t i o n a n d s p e c u l a t i o n a n d t h e e g o i n t e r e s t s w h i c h
p r o c u r e i d e n t i f i c a t i o n w i t h e x t e r n a l t h i n g s a n d u n r e a l i s t i c h o p e s
f o r t h e f u t u r e . H e s u g g e s t s t h e n e w r e n d e r i n g " i n f l a t i o n "
t h o u g h " i n f l u x " i s a l s o p r e f e r a b l e . " I n f l a t i o n " s i g n i f i e s a n y
r e n d e n c y f o r a r n e n t a l c o n t e n t t o a t t a i n e x a g g e r a t e d i m p o r t a n c e
t o t h e i n d i v i d u a l . I t i s m a i n l y u s e d a s " e g o - i n f l a t i o n " o r' ' i n f l a t e d e g o - v a l u e s " , m e a n i n g a n e x a g g e r a t e d e g o c e n t r i s m r 3 3 .
A c c o r d i n g l y , k a r n d s a v d o r " i n f l a t i o n s e n s u a l i t y " w o u l d
r r r e a n a t e n d e n c y t o r e a q t e m o t i o n a l l y t o t h i n g s , t o f i n d p l e a s u r e
i n b e a u t y a n d s e n s e g r a t i f i c a t i o n s , d e v e l o p i n g a n a e s t h e t i c
a t t i t u d e t o l i f e . B h a v a s a v a , r h e " i n f l a t i o n o f g r o w t h a n d
p e r p e t u a t i o n " , w o u l d s i g n i f y a d e s i r e t o l i v e i n a n d f o r t h e
f u t u r e , t o d r e a m a b o u t i r n m o r t a l i t y a n d t o p l a n f o r a b e t t e r
e x i s t e n c e i n t h i s o r a f u t u r e l i f e . D i p g h d s a v a , t h e " i n f l a t i o n o f
s p e c u l a t i o n " , w o u l d b e t h e t e n d e n c y t o a v o i d r e a l i t i e s a n d
- s c a p e t o t h e o r e t i c a l s p e c u l a t i o n s a n d a l s o t a k i n g p r i d e i n
r v i n n i n g d e b a t e s . T h e l a s t b u t t h e c h i e f a v i j i a s a v a w o u l d m e a n- i n f l a t i o n o f u n r e a l i s m " , i . e . a t e n d e n c y t o s e e p e r s o n a l
: e f e r e n c e s i n e x t e r n a l t h i n g s a n d t o f i n d a n e g o w i t h i n o n e s e l f .
{ s a r e s u l t , t h i n g s l i k e j e w e l s a n d a d o r n m e n t s a r e s e e n a s
v a l u a b l e , o n e f e e l s p r o u d o f s u c c e s s a n d g a i n s , o n e b e c o m e s
r e n s i t i v e t o t h e j u d g m e n t s o f o t h e r s a n d f e e l s f l a t t e r e d o r
. : . bused l3a.
T h e t e n d e n c y t o s e l f - a s s e r t i o n s e e m s t o b e t h e m o s t b a s i c
: d e a e x p r e s s e d t h r o u g h t h e w o r d d s a v d . T h a t i s w h y d s a v a a t e
: h e c h i e f f o r c e b e h i n d t h e e g o i l l u s i o n . A s l o n g a s t h e
r e r s o n a l i t y i s k e p t f o c u s s e d b y e g o i s t i c a m b i t i o n s , t h e r e w i l l b e
: u n i t y t h a t C a n b e r e b o r n : t h e a s a v d a r e " p o n o b h a v i k d "
l e a d i n g t o r e b i r t h ) t " . ' t t r e M a j j h i m a N i k a y a r e s e r v e s i t s e n t i r e
. e c o n d s u t t a t h e S a b b a s a v a s u t t a f o r d e a l i n g w i t h t h e
" R . E - A . J o h a n s s o n , D P E B : 1 8 1 - 1 8 2t ' 0 p . c i t . : 1 8 2 .' '
- \ 4 , i : 2 5 0 .
161
e l im ina t i ou o f dsavd . The su t t a cons i s t s i n seven me thods f o rge t t i ng r i d o f dsavds . t hey be ing r rea red one by one i n de ta i l i nthe fo l l ow ing .
( 1 ) Dasana : ' v i s i on " i s exp la i ned as man ' s pa tence o fse lec t i on i n r ega rd t o wh i ch k i nd o f ob jec t s one shou ld conce rnw i t h and wh i ch k i nd o f ob jec t s one shou ld no t . The t ex r r uns :u . . . ( he ) does no t comprehend t he t h i ngs wh i ch shou ld bew ise l y a t t ended t o , does no t comprehend t he t h i ngs wh i chshou ld no t be w i se l y a t t ended t o . He . no r comprehend ing t heth i ugs t ha t shou ld be w i se l y a t t ended t o , no r comprehend ing t heth i ngs t ha t shou ld no t be w i se l y a r t ended t o . w i se l y a r rends t othose t h i ngs wh i ch shou ld no t be w i se l y a r rended t o , does no rw i se l y a r t end t o t hose t h i ngs wh i ch shou ld be w i se l y a t t endedlo ' r 136 . I n r esea rch t e rm , t he va r i ab le he re i s no t w i se a t t en t i onbu t i s t he recommendab le k ind o f ob jec t wh ich a r ren r ion i s robe made t o .
The passage seems to sugges t on t he one hand t ha t 'w i se l ya t t end ing ' i s no r enough , i f 'w i se l y a t t end ing ' i s app i i ed ro t heundes i rab le t h i ngs , asavas s t i l l have good chance . On t he o the rhand , 'W ise l y a t t eud iug ' as s tand ing f o r yon i so manas i ka ramimp l i es ' a t t en t i on t o t he means , t he Way ' ; t he oppos i t e ayon i somat?as i ka ra m i s mean t f o r no t a t tend ing to the means , o ra t tend ing to (o r . i n ) t he wrong way . t u rn ing the m ind aga ins tt he t r u th so t ha t you t h i nk pe rmanence i s i n t he impe rmanen t ,happ iness i n su f f e r i ng , se l f i n wha t i s no t - se l f , and t he f a i r i nt he f ou l137 and s i nce a l ack o f yon i so manas i kd raqn one 'w i se l y
a t t ends ro t hose rh i ngs wh i ch shou ld no t be w i se l y a t r ended t o ' .
I u f i ne , yon i so manas i ka ra ln seems to have doub le mean ing : Onone hand , i t i s cha rac te r i s t i ca l l y good i n na tu re ; on t he o the rhand , as [ o t he se lec t i on o f wh i ch t ha t shou ld be a t t ended i t i ne f f ec t i s he lp fu l and dec i s i ve . Th i s doub le mean ing i s a l so
sugges red b1 ' t he mode rn psycho log i s t W i l l i am James whoa rgues i n The P r i nc i p l e o f Psycho log l , r ha t a r rend ing t o an i dea
M S . i : 1 0 .
I b i d . : 9 f .
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165
i s i d e n t i c a l w i t h b e l i e v i n g i t , w h i c h , i n t u r n , i s i d e n t i c a l w i t h
w i l l i n s t h a t i t b e r e a l i z e d t t t .
I n t he l i ne w i t h h i s psycho log i ca l r eason ing R . E . A .
Johansson sugges t s a dev ia to r y r e l i ab le i n t e rp re ta t i on . By
dasana i t i s mean t p rope r a t t en t i on and i ns i gh t as we l l . I f sensein fo rma t i on i s accep ted w i t h a r ea l i s t i c a t t i t ude , i t i s p rope r l y
unde rs tood , and t heo re t i ca l cons t ruc t i ons a re avo ided . I n t h i s
case a change o f a t t i t ude and ac t o f i ns i gh t may be mos t
i r npo r tan t and t ha t wou ld exp la i n why i t i s somer imes po in ted
ou t t ha t f reedom f rom cTsavcT i s a t ta ined sudden ly . T l : ' e Samyu t ta
N i kaya re l a tes t ha t "When t h i s i ns t r uc t i on was g i ven , t hevene rab le Rc ihu la ' s m ind was f r eed f r om the i n f l a t i ons w i t hou t
g rasp ing " t r e .
As a means f o r expe l l i ng dsavd (2 ) samva ra , " con t ro l "
so [ veys t he i dea o f goad ing t he sense channe l s so as t o keep
the i n fo rma t ion f ree f rom undue reac t i on .
Th ings a re used on l y f o r t he i r s t r i c t l y f unc t i ona l pu rpose
and a l l ego -pu rposes a re avo ided . Fo r i ns tance , c l o thes a re used
on l y f o r p ro tec t i on , a lms food i s co l l ec ted mere l y f o r keep ing
the body a l i ve , and so on . Tha t i s t he i dea exp ressed by (3 ) pa t- i s e v a n a : " L l s e " .
( 4 ) A d h i v r i s a n a : " e n d u r a n c e " g i v e t h e i n s t r u c t i o n t h a t a l l
d i f f i c u l t o r u n p l e a s a n t c i r c u m s t a n c e s s h o u l d b e f a c e d a n d
e n d u r e d w i t h o u t s e l f - p i t y o r o t h e r e g o - i r t v o l v e d r e a c t i o n s . F o r
i n s t a n c e , d u e r e a c t i o n s s h o u l d b e a p p l i e d t o c o l d , h e a t , h u n g e r ,
t h i r s t , t h e t o u c h o f g a d f l y , m o s q u i t o , w i n d a n d s u n , c r e e p i n g
t h i n g s , w a y s o f s p e e c h t h a t a r e i r k s o r n e a n d u n w e l c o m e . A l l
t h o s e t h i f l g s m a y c r e a t e f e e l i n g s t h a t a r e p a i n f u l , a c u t e , s h a r p ,
s h o o t i n g , d i s a g r e e a b l e , r n i s e r a b l e , a n d d e a d l y . B y t h e w a y i t i s
n o t e d t h a t a p e r s o n u n d e r t w e n t y y e a r s o f a g e i s n o t c o n s i d e r e d
P P R . V o l - L I X
S . i v : 1 0 7 .
1 3 8
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166
ab le t o endu re t hese ha rdsh ips , and i s t he re fo re no t t o be
o rda ined a t such an ea r l y age tou .
(5 ) Pa r i va j j ana ' . ' a vo idan . ce " i s exp la i ned t ba t dange rous
ob j ec ts o r s i t ua t i ons a re to be avo ided . Spec i f i ed a re f i e rcee lephan t , ho rse , bu l l , dog , snake ; t he s tump o f a t r ee , a t ho rnyb rake , a deep ho le , a moun ta in s l ope , a r e fuse poo l , a r ubb i shp i t ; una l l owab le sea t , r eso r t ; t hose who a re dep raved f r i ends soas t o avo id be ing suspec ted o f dep raved qua l i t i e s . ( 6 ) V inodana ' .' e l im ina t i on " de te rm ines t ha t sensua l , ma levo len t andagg ress i ve t hough ts mus r be expe l l ed f r om rhe m ind . ( 7 )
Bhavana : " app l i ca t i on " he re means t he me thod t ha t i sexp la i ned as t he seven ' l imbs o f en l i gh ten rnen t " . Ma in l 1 'bhavana i s used abou t med i t a t i on . By means o f sa t i .*m ind fu l ness " . t he sense -channe l s a re con t i nuous l y wa tched
and no un rea l i s t i c reac t i ons a re admi t ted : " I l av ing des t royed a l lbu i l d ing ac r i v i t y I l i ve so m ind fu l t ha t t he i n f l a t i ons f l ow nor ro re i n t o me" l a1 . The a rahan t who has des t royed t he i n f l a t i onsi s ca l l ed pu g ga la appameyya to ' ,
' an immeasu rab le pe rson " .wh i ch pe rhaps means t ha t he i s no t se l f - cen t red o r con f i ned t o
h i s own na r row i n te res t s bu t has expe l l ed a l l un rea l i s t i csupe rs t ruc tu res and has become open and impe rsona l l o t .
(cl Noxious Trio: Riiga, Dosa, and fuIoha
As f undamen ta l b l em ishes o f cha rac te r , r aga , dosa , and
moha a re rende red as pass ion o r l us t . i l l -w i l l , and i n fa tua t i on
respec t i ve l y . The i r o the r va r i an t r ende r i ngs a re uncon t ro l l ed
exc i t emen r . ange r , and bew i l de rmen t . r espec t i ve i l ' . These t h ree
appea r i n man i f o l d comb ina t i ou w i t h s im i l a r t e rms , a l l g i v i ng
va r i ous shades o f t he ' c rav i ng f o r ex i s t ence " o r ' l u s t o f l i f e " .
o r a l l t ha t wh i ch i s au obs tac le t o n i bbdna . I t shou ld be no ted
tha t t l r c se t r aga , dosa . and rnoha i s no t s t r i c t l y f i xed i n t e rms
o f nu rnbe r and o f member as we l l . The re a re seve ra l va r i an t
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t67
ve rs i ons ; r aga , dosa , moha , and k i l esa ; r dga , dosa , moha , and
kodha . Qu i t e o f t en i s t he ve rs i on : r dga , dosa , moha , and mana ;
one more rnember d i t l h i i s some t imes added te . Dosa and moha
in gene ra l a re comp lemen ta ry t o r dga . The comb ina t i on o f t hem
fo rms t he ca rd ina l e f f ec t s o f c i t t a , mak ing a man unab le t o
g rasp t he h i ghe r t r u ths and t o en te r t he Pa th ras .
I n gene ra l , t hese t h ree wo rds a re used a lmos t exc lus i ve l ; '
t o deno te rep rehens ib l e t no t i ves , bu t t hey can a l so be f ound i n
more pos i t i ve con tex t s . The re i s desc r i p t i on o f a monk who has
reached a ce r t a i n l eve l o f deve lopmen t and can a t t a i n f i r s t
. j hana bw t can no t r ea l i ze t he des t ruc t i on o f t he i n f l uxes ; " bu t
by h i s des i r e f o r t he doc t r i ne , by h i s de l i gh t i n t he doc t r i ne , he
bu rs t s t he f i ve f e t t e r s b i nd ing h im to t h i s wo r l d and i s r ebo rn
i r r a sp i r i t ua l wo r l d " ra6 . Des i r e f o r t he doc t r i ne w i l l , t he re fo re ,
l ead t o a good resu l t . I n ano the r con tex t , chanda , dosa , moha ,
and bhaya ( : amb i t i on , ha t red , i l l u s i on , and f ea r , r espec t i ve l y )
a re enumera ted as mo t i ves f o r g i v i ng g i f t s t o monks to t . Th i s
obse rva t i on t ha t bad mo t i ves some t imes can be used f o r good
pu rposes be t rays an i n te res t i ng i ns i gh t i n t o t he i n t r i cac ies o f
human mo t i va t i on tou .
O the r synonyms o f raga a re kdma and tanhd . I n i t s
ob jec t i ve aspec t , kdma means p l easan tness , p l easu re -g i v i ng ,
and an ob jec t o f sensua l en joymen t . Sub jec t i ve l y , kdma deno tes
en joymen t , p l easu re on occas ion o f sense ; sense -des i r e . So
kdma cove rs t he sense -des i r e , en joymen t , and t he ob jec t s o f t he
same . I n a l l enumera t i ons o f obs tac les t o pe r f ec t i on , o r gene ra l
de f i n i t i ons o f men ta l cond i t i ons , kd .ma occup ies t he l ead ing
pos i t i on . I t i s t he f i r s t o f t he f i ve n l va randn i ( obs tac les ) , t he
th ree esands (des i r es , o r l ong ings , o r w i shes ) , t he f ou r
L tpdddnas (a t t achmen ts ) , t he f ou r oghas ( f l oods o f wo r l d l y
t u rbu lence ) , t he f ou r dsavas . I n t he l as t f ou r , kAma i s used i n
rep lacemen t o f r aga .
I * P T S D : 5 6 7 .to t op . c i t . : 543 .' o o A .
" : 3 4 3 .' r ' I b i d . i v ' . 236 .' o B R . E . A . J o h a n s s o n , D P E B : 1 o 5 .
168
Moreove r , kama a l so t akes t he l ead ing pos i t i on o f t he
th ree ta ryhds , t he fou r yogas ( yoke , connec t i on , and bond) . And
kama s tands f i r s t on the l i s t o f t he s i x f ac to rs o f ex i s tence .
Kama i s mos t f requen t l y connec ted w i th rdga (pass ion ) , w i th
chanda ( impu l se ) , and gedha (g reed ) , a l l exp ress ing t he ac t i ve ,
c l i ng ing , and impu l s i ve cha rac te r o f des i r e . The f o l l ow ing i s
t he l i s t o f s ynonyms g i ven a t va r i ous p l aces t h roughou t t he
Buddh i s t sc r i p tu res f o r kdma-cchanda : chanda ( impu l se ) , r dga(exc i t emen t ) . nand f ( en joymen t ) , t anhd ( t h i r s t ) , s i neha ( l ove ) ,
p i pasa ( t h i r s t ) , pa r i l aha ( consum ing pass ion ) , gedha (g reed ) ,
mucc l za ( swoop ! o r con fused s ta re o f m ind ) , a j j hosana (hang ing
on , o r a t t achmen t ) .
Kama i s essen t i a l l y an ev i l . bu t t o t he popu la r v i ew i t i s
one o f t he i nd i spensab le a t t r i bu tes o f b l i s s and happ iness t o be
en joyed as a reward o f v i r t ue i n t h i s wor ld as we l l as i n t he
nex t , i . e . t he o the r wo r l d . And t he o the r -wo r l d p l easu res a reg rea te r t han the ea r th l y ooes r4e : bu t t o t he Wise even these a te
uusa t i s fac to ry , s i nce they s t i l l a re s igns o f , and l ead to ,
r eb i r t h . Kama i s cha rac te r i zed by evanescence , t r a [ s i ence l t o ,
a lad apasddd (no rea l t as te ) .
Kamas do no t g i ve pe rmare t r t sa t i s f ac t i on ; t he happ iness
tha t t hey y i e l d i s on l y a decep t i on , o r a d ream, f r om wh i ch t he
d reamer awakeus so r row fu l and reg re t f u l . The re fo re t he Buddha
says "Even t hough t he p l easu re i s g rea t " t he reg re t i s g rea te r "
and he repea ted l y p ronounces i n t e r rns o f s im i l e t ha t t he kamas
a re l i kened t o ( 1 ) a t t l t i - kankha la : a cha in o f bones ; ( 2 )
maqnsapes i : a p i ece o f ( decay ing ) f l esh ; ( 3 ) t i r yukka : a t o r ch o f
g rass i ( 4 ) angd ra -kdsu : a p i t o f g l ow ing c i nde r ; ( 5 ) sup ina : a
d ream; (6 ) yac i t a : begg ings ; ( 7 ) r ukkha -pha la : t he f r u i t o f a
t r ee ; ( 8 ) as i suna : a s l augh te r -house ; ( 9 ) sa t t i - s i l I a : a sha rp
s take . ( 10 ) sappa -s i r a ' . a snake ' s head , i . e . t he b i t e o f a
sn .ake r5 r . Thougb kama i s r a re l y used i n pos i t i ve con tex t s we
s r i l l f i nd some , f o r examp le , 'A man l ov i ng t he good . l ov i ng
S . v : 4 0 9 .
A . i i : 1 7 7 .
M . i : 1 3 0 : A . i i i : 1 9 7
t { v
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169
b e n e f i c i a l , l o v i n g s e c u r i t y f r o r n b o n d s , t h i s i s a s y n o n y m
a T a t h a g a t a " t 5 2 .
Among the nega t i ve mo t i ves , kdma i s one o f t hose mos t
f r equen t l y men t i oned and a l so one o f t he mos t ca tego r i ca l l y
condemned . The t e rm occu rs a l one bu t a l so comb ined w i t h
upddAna and dsavd . The re i s a l so kdma taghd t t t and
kdmacchanda 'sa . I t i s d i f f i cu l t t o f i nd a t rans la t i on o f kdma tha t
can be used i n a l l con tex t s . I t s cen t ra l mean ing o f f e red by R .
E . A . Johansson i s t he desc r i p t i on : an ex t rove r t ed f ee l i ng and
a t t achmen t , dependence on ex te rna l t h i ngs , a p l easu re a t t i t ude ,
sensua l i t y , a pass ion f o r l i f e . I t i s on l y an emo t i on bu t a l so a
s t rong mo t i ve , f o r p l easu re -seek ing ac t i v i t i e s , f o r bu i l d i ng a
p leasu re - l ov i ng pe rsona l i t y , f o r c rea t i ng a kdma-wor l d and
p ro long ing , r enew ing ex i s t ence i n t h i s wo r l d o f sensua l i t y r55 .
To desc r i be kdma i t i s t emp t i ng ro use t he
psyc t roana l y t i ca l ph rases , " t he p l easu re p r i nc i p l e " and " I i b i do
inves tmen t " so as t o cove r i t s cen t ra l mean ing . Bo th can be
used t o r f r ean t he sexua l i t y i n i t s na r row sense as we l l as t he
en joymen t o f t he f i ve senses i n gene ra l . The l i b i do as exp la i ned
in r node rn psycho logy resemb les t he Buddh i s t concep t o f kdma-
tanha : c rav i ng f o r t he sense -g ra t i f i ca t i on . C rav ing f o r sense -
g ra t i f i ca t i on i s a man i f es ta t i on o f g reed ; and g reed i s a bas i c
roo t o f unwho lesome mo t i va t i on . Th i s Buddh i s t t e rm " roo t " i s
conce i ved i n psycho logy as mo t i ve , f o r ce , d r i ve , i ns t i nc t ,
i nc l i na t i on , e t c . Bu t " r oo t " i s a more app rop r i a te t e rm , f o r
wh i l e i t sugges t s t he cause o f unwho lesome (as we l l as
who lesome) mo t i va t i on , i t a l so imp l i es t he poss ib i l i t y o f
roo t i ng ou t comp le te l y t hose fo rces w i thou t l eav ing even tha t
"b i t o f unconque rab le na tu re i n each o f us " a t wh i ch F reud ian
psycho logy as we l l as mode rn psycho logy s top156 .
I b i d . : l 1 8 .
A . i i i : 4 4 5 .
M . i i ; 2 o 3 .
R . E . A . J o h a u s s o u , D P E B : l 0 6 .
E B C . 4 : 3 7 8 - 3 7 9 .
r52
r 5 3
I 5 4
1 5 5
l l o
r70
. The l as t t e rm no t i ceab le unde r t h i s head ing shou ld be
tanha . I t l i t e ra l l y means d rough t , t h i r s t ; f i gu ra r i ve l y , c rav i ng ,
hunge r f o r , exc i t emen t . t he f eve r o f unsa t i s f i ed l ong ing . A11
th i s i s opposed t o peace o f c i t t a . Ta4ha i s one o f t he mos t
f requen t l y men t ioned mo t i ves l ead ing to undes i rab le resu l t s . I t
i s , however , ra re l y sa id to mo t i va te ac t i on , ra the r a sen t imen t
o f i n t e res t and dependence . ' The re a re t hese s i x g roups o f
c rav ing : c rav ing fo r f o rms , f o r sounds . f o r odours , f o r t as tes ,
fo r con tac ts . f o r i deas " 157 ; t hese a re c rav ings fo r expe r iences
and possess ions .
The re a re t h ree se r i es o f t h ree t ypes : kdma , bhava ,
v ibhava ( : c rav ing fo r l ove , f o r g rowth . and fo r ann ih i l a t i on .
respec t i ve l y ) ; kama , r f i pa , a r f i pa ( : c rav i ng f o r l ove . f o r f o rm ,
and f o r t he f o rm less , r espec t i ve l y ) ; r upa , a rupa , n i r odha
( : c rav i ng f o r f o rm , f o r t he f o rn l ess . and f o r cessa t i on .
respec t i ve l y ) t " . They p robab l y r e fe r t o d i f f e ren t t ypes o f
ex i s tence now and i n the fu tu re : Kdma i s t he wor ld o f
sensua l i t y , i u wh ich we a re l i v i ng no \ f , ' . Rupa and a r i l pa a re the
fo rm-wor ld and the fo rm less wor ld i n wh ich a fu tu re reb i r t h i s
poss ib l e . Mos t i n t e res t i ng i s n i r odha , wh i ch re fe r s t o t he
cessa t i oD o f eve ry th i n .g t ha t i s nega t i ve . i . e . i t i s a wo rd f o r
n i bb t i na ; t h i s shows t ha t even t anha can be a des i r ab le mo t i ve .
Bu t usua l l y * c rav ing i s t he seams t ress . f o r i t sews a man j us t t o
th i s eve r -becom ins b i r t h " 15e .
(d) Cetokhila and Cetaso Vinibandhil
I n I nd ian l i t e ra tu re t he t e rm kh i l a deno ted ua p i ece o f
was ted and uncu l t i va ted l and s i t ua ted be tween cu l t i va ted
f i e l ds . " o r a s t r e t ch o f *dese r t " o r ' ba te so i l " . Th i s imp l i es
tha t kh i l a was a gap o r space no t p roduc t i ve l y f i l l ed up .
Buddh i sm has t aken t he t e ru l i n i t s f i gu ra t i ve sense o f' ba r renness ' and hence t he mean ing f o t ce tokh i l a as ' ba r l enness
o f m ind ' , imp l y i ng an uncu l t i va ted gap , so t o Say , be tween
S . r i : 3 .
D . i i i : 2 1 5t t o A . i i i : 4 o 2
1 < a
1 5 8
17l
one ' s men ra l and mora l ach ievemen ts r eached up t o a po in t . on
the o re hand , and t he f i na i goa l i n one ' s upward way t o
pe r fec r i on . on t he o the r . As one who has ove rco rne o r was neve r
sub jec t t o t b i s cond i t i ou " t he Buddha f o r i ns tance desc r i bes
h imse l f as v i ga takh i l a .
As f ac to r s caus ing men ta l ba r renness kh i l as a re p l aced i n
rwo ca tego r ies o f f i ve and th ree : t he two mu tua l l y d i f f e r i ng
bo th i n concep t and magn i t ude . F i r s t l y , kh i l a may be sa id t o
resu l t t h rough a l ack o f t he p re - requ i s i r e f o r t he cu l t i va t i on o f
t he c i t r c i n t he Buddh i s t sense . Th i s wou ld p romo te t he
ge rm ina t i on o f good s ta tes o f c i t t a . Th i s i s t he i nc l i na t i on o f o r
des i r e o f t he bh i kkhu f o r s t r i v i ng as exp ressed by t he t e rms
d tappa (a rdou r ) , anuyoga (app l i ca t i on ) , sd tacca (pe rseve rance )
and padhdna (exe r t i on ) wh i ch i t i s imp l i ed . s t ems d i r ec t l y f r om
rhe absence o f doub t and t he p resence o f f a i t h , t r us t and
reassu rance one has i u t he t eache r . t he doc t r i ne , t he
commun i t y , t he t r a i n i ng and good -w i l l and f r i end l i ness t owa rds
one ' s f e l l ows i n a h i ghe r l i f e t * . The re fo re , t he absence o f such
inc l i na t i on ( c i t t am na namat i ) f o r s t r i v i ng resu l t i ng f rom doub t
and l ack o f f a i t h , t r us t and reassu rance i n the f i r s t f ou r and
th rough ang [e r , d i s s a t i s f ac t i on , un f r i end l i ne s s and ca l l os i t y
t owa rds t he f i f t h i s i t se l f au obs t ruc t i o r t o men ta l p rog ress t t t .
The th ree fac to rs caus ing rnen ta l ba r renness a re i den t i ca l
w i rh t he t h ree f undamen ta l b l em ishes o f cha rac te r . wh i ch we
have a l r eady d i scussed above . v i z . , r dga , dosa and moha . The
e rad i ca t i on o f wh i ch cons t i t u t es emanc ipa t i on . As t echn i ca l
I e f ms o f Buddh i s t ph i l osophy and e th i cs t hese t h ree o f t en
appea r i n comb ina t i on w i t h o rhe r t e rms t oo . when dea l i ng w i t h
rhe obs tac les t o t he a t t a i nmen t o f r t i bbdna . Howeve r , t he i r
c l ass i f i ca t i on as ' t he t h ree kh i l as ' \ s r e fe r red t o on l y once i n
the Nr / c r i yas . v i z . t he Samyu t ra N ikaya . I n t h i s N ikaya , i t i s sa id
tha t i n o rde r t o r ecogn i ze t hem. t o unde rs tand t hem, t o des t roy
i i i : 7 3 7 f ; M . i :
i : 1 O l f .
t * D .1 6 1 M .
172
them and to comp le te l y g i ve them up the Nob le E igh t fo ld Pa th
has to be fo l lowedru2.
The f ive cetokhi lar are usual ly fo l lowed up by the f ive
ce taso v in ibandhd : ( 1 ) a t tachmen t t o sense p leasu res , (2 I
a t tachmen t t o one ' s body , (3 ) a t tachmen t t o beau ty o f f o rm ' ( { }
add ic t i on to s leep a f te r heavy mea ls , and (5 ) l ead ing the h igbe r
l i fe wi th a v iew to reb i r th among the gods. The f ive are usual l l '
enumerated immediate ly af ter tbe f ive cetokhi lasr63. I t is
mainta ined that the f ive cetokhi las and the f ive cetaso
vin ibandhd are s tates of c i t ta leading to one 's downfa l l re , and
the bhikkhu or bh ikkhut t i who has not overcome them should
day and n igh t expec t a dec l i ne and no t p rog ress i n eve ry th ing
gpod165 . Such a pe rson canno t expec t a g rowth , f u r the rance and
a fu l l development in the Buddhis t re l ig ious l i fe16.
8. THE Ternr tNc oF CITTA
By v i r t ue o f pu rsu ing the re l i g ious l i f e a rden t l y ' a monk
has power over h is c i t ta ; he is not the s lave of h is c i t tarq . The
method o f ge t t i ng one ' s c i t t a uuder con t ro l i s samdd l r i l s t hough
Ci t ta is d i f f icu l t to guard, d i f f icu l t to ho ld backr6e. I t is
d i f f i cu t t bu t impor tan t t ask to t ra in c i t t a , because when c i t t a r s
unguarded , bod i l y ac t i on i s a l so unguarded , speech and men ta l
ac t i oo a re a l so unguarded lTo . As rega rd to one ' s emanc ipa t i on i t
i s t he re fo re necessa ry to d i s t i ngu i sh be tween the un t ra ined and
the t ra ined c i t t a . Tbe "na tu ra l " c i t t a i s t he cen te r o f a l l
undes i rab le qua l i t i es such as g reed , ha t red , and i l l us ion rT t .
1 O 3 r A . i t i : 2 4 9 ; i v : 4 6 1 , 4 6 3 s q .
J o h a n s s o n ,
162
163
164
165
166
167
168
169
170
1 7 l D P E B : 1 5 9 .
t'73
Le t us co rne back t o t he no t i on o f F reud ian eqo t ha t i n
seve ra l aspec t s co r responds t o Buddh i s t c i t t a . I n F reud ' s
f ra rnework c i t t a as e80 i s necessa ry to be tamed by t l r e super -
e go . F reud bu i l t up a new concep t i on o f t he s t r uc tu re o f
pe rsona l i t y : t he i d , e80 , and s l t pe rego^ The i d i s t he
unconsc ious rese rvo i r o f d r i ves and impu l ses de r i ved f r om the
gene t i c backg round and conce rned w i t h t he p rese rva t i on and
p ropaga t i on o f l i f e . The € 8o , acco rd ing t o F reud , ope ra tes i n
consc ious and p reconsc ious l eve l s o f awa reness . I t i s t he
po r t i on o f t he pe rsona l i t y conce rned w i t h t he t asks o f r ea l i t y :
pe rcep t i on , cogn i t i on , and execu t i ve ac t i ons . I n t he supe rego
l i e r he i nd i v i dua l ' s env i r onmen ta l l y de r i ved i dea l s and va lues
and t l r e mo res o f h i s f am i l y and soc ie t y ; t he supe rego se rves as
a censo r on t he ego f unc t i ons . Jus t as we o rd i na r i l y i den t i f y
ou rse l ves w i t h t he e go , so c i t t a i s t he "na tu ra l se l f " i n a
func t i ona l sense . Bu t t he re , acco rd ing t o F reud . i s a supe reSo ,
t ha t i s some t imes c r i t i ca l o f c i t t a , as d i scussed i n t he p rev ious
Sec t i on , and may wan t t o sub juga te i t and change i t by means o r
the Buddh is t t r a in i t t g t t ' .
F reud ian sys tem seems to be s t r uc tu ra l i n l anguage
whereas ea r l y Buddh i sm pushes a l l t he t h i ngs i n to f l ow o r
p rocess . And , t he re a re good reasons t o t a l k abou t c i t t a as
p f ocess o r f unc t i on . The compound f o r i t i s c i t t asankhd ra ' 73 ,
wh ich i n su t ta 9 o f t he Ma j i h ima N ikdyas , i s p resen ted under
"p rocess o f body , p rocess o f speech , p rocess o f m ind " r7a . The
who le Su t t a i s an answer t o t he ques t i on abou t how to ach ieve
saddhamma ( the t rue dhamma) "s . The con tex t o f t he . t dnkhdras
shows tha t t ak ing them as fac ts i s due to no t know ing and tha t
t he oppos i t e poss ib i l i t y i s sammdd i l l h l ( r i gh t v i ew) , as a pa r t o f
the saddhemma '76 .
These t h ree p rocesses a re bound t o have been ceased and
ca lmed i n a pe rson who has ach ieved ce tov imu t t i ( r e l ease o f t he
" ' o p . c i t . , l 6 0 .t t 3 S e e f o r e x a r u p l e s M ' S u t t a s n s .
r ? 4 M . i : 5 4 .1 1 s I b i d . : 4 6 f f .t ' 6 I b i d . : 5 4 .
9 , 4 3 , 4 4 , 5 7 , 1 1 8 .
{
174
mind ) t t t . Th i s i s known by one who has a deve loped c i t t a , and
he a l so rea l i zes t ha t c i t t a -p rocesses i nc l ude ac t i v i t i e s o f
pe rcep t i on and f ee l i ng . These a re dhammd-c i t t apa t i baddha(dhamrna depend ing upon m ind )17 t . So t oo p rocesses o f c i t t a can
be expe r i enced aud ca lmed down as pa r t o f a who le t r a i n i ng
toward t he goa l o f mak ing c i t t a . wh i l e s t i l l s t ud ied , i n t ov imoce t i , ( a re leased m iud ) t t n .
The Samaf l f i . apha la Su t ta o f t he D igha N ikaya desc r ibes
e igh t s t ages o f p resc r i bed men ta l s t ud ies , i n wh i ch t he d i sc i p l e ,
hav ing ca re fu l l y p repa red h imse l f by much ca tha r t i c e l im ina t i on
in mood and t hough t , 'much b r i ngs ou t and much bends down
the c i t t a " t so t o t hese s rages . He f i r s t cons ide rs h i s body , i t s
o r i g in and compos i t i on . and how ' f o r me the v i f t f t ana(su rv i v i ng -m ind ) i s he re nes t l ed and bound j us t as a beau ty
ca t ' s - eye o f pu re wa te r ( l ooks when ) s t r ung upon a co lou red
th read " . We have he re t he v i i i f l ana v i ewed as somehow ' i n ' o r
dependen t on the bod i l y l i f e . and as i n f l uenced by i t . as the
t rans lucen t gem wou ld be , op t i ca l l y , by t he co lou r o f t he
th read . Hence the tam ing o f v i f i f r a rya o r c i t t a have much to dow i t h t ha t o f t he body . bo th somehow be ing i nsepa rab le .
C i t t a sub juga ted and deve loped p rope r l y i n Buddh i s t
t ra in ing i s gu i te po ten t i a l , t he N ikaya tex ts say , ' a rec luse o r a
b rahm in w i t h mag i c power who has h i s m ind we l l con t ro l l ed . . .
u l ay , by i n t ense concen t ra t i on on t he image o f t he w ides t
expanse o f wa te r , make t h i s ea r t h move and t r emb le " r t t . And .
f r ee i deas a re a f unc t i on o f c i t t a t ha t i s sa id t o be p rov ided
w i t h i deas o f impe rmane r r ce , no t - se l f , dange r . d i s i n te res tedness
and so on to ' .
Bes ides be ing mas te rm ind o f t he men ta l p rocesses . C i t t a
the p rocess o f one ' s emanc ipa t i on seems to be i ns t r umen ta l
i t shou ld be imp roved . sha rpened o r c l eaned i n o rde r t o
1 n
so
'11 Ib id.
"" Ib i,rl. .
" " I b i d .1 8 0 D . i :
t * t I b i d
256
3 0 1 f
i i i : E 3 f
7 6 t
i i : 1 0 8
175
become tuo re e f f ec t i ve . The amb i t i on aud des i r e i n t he eye (and
o rhe r senses ) i s a de f i l emen t o f c i t t a . When t hese impu r i t i es
a re go r r i d o f and c i r t a i s f o r t i f i ed w i t h r enunc ia t i on . t hen i t
appea rs t o be p l i ab le f o r pe t re t r a t i ng t hose t h i ngs t ha t a re t o be
rea l i zed t t t , The t ra ined c i t t a w i l l a t t a in pa f i f i d , and f reedom
f rom the asdva ( i n f l ux ) t ' o .
Tha t t he Ma j j h ima N ikaya rese rves the en t i re second su t ta
dea l i ng w i t h dsava sugges t s t he i r impo r tance i n h i nde r i ng t he
p rog ress o f one ' s emanc ipa t i on . I sava l i t e ra l l y r r r eans t ha t
wh i ch f l ow (ou t o r on to ) . ou t f l ow and i n f l ux . I n Buddh i s t
psycho logy . i t i s a t echn i ca l t e rm t - o r ce r t a i n spec i f i ed i deas
tha t i n t ox i ca te t he m ind . F reedom f rom udsavd " cons t i t u t es
A rahan tsh ip . and t he f i gh t f o r t he ex t i nc t i on o f t hese dsavd
fo rms one o f t he ma in du t i es o f man t t t . The fou r t ypes o f
men ta l i n t ox i ca t i on a re g i ven as kdma : sensua l i t y ; bhava : l us t
o f l i f e : d i t t h i : specu la t i on ; and av i j j d : i gno rance"u .
The Samyu t ta N ikaya says , 'Suppose I we re t o co l l ec t
body , sensa t l on , i dea t i on , a c t l v l t l e s . consc lousness .
Cond i t i oned by tha t co l l ec t i on , t he re wou ld be g rowth
The passage i ud i ca tes t ha t a co l l ec t i ng o r bu i l d i ng ac t i v i t y goes
on du r i ng t he p resen t l i f e . On rhe con t ra r y , t he d i sc i p l e o f t he
nob le one who * reduces and does no t heaps up ; who abandons
and does no r co l l ec t ; who sca t t e r s and does no t b i nd t oge the r ;
who quenches and does no t k i nd le : and wha t does he reduce
and does no t heap i t up? He reduces body ( sensa t i on . e t c . ) and
does no t heap i t up " . And f u r t he r : ' he i s ca l l ed a monk .
fu r the r down qua l i f i ed as v imu t t i c i t t a : w i th a f ree m ind" rE8 .
So v imu t t i c i t t a he re can be desc r ibed as the c i t t a f reed
f rom the heap ing , co l l ec t i ng , b ind ing , k ind l i ng , o f t he f i ve
t u t A . v :t * ' s . i i i ,t * o D . i i :, * t PED:18u EBC.t t t s . i r r .' * ' Ib id.
to7 .
2 3 2 .
E 1 .
I l 4 - l l 5 ,
4 : 1 5 4 - 1 5 5
9 4 .
i i i : 6 9 , 9 O .
176
fac to rs . Th i s g i ves the impress ion tha t t he f i ve fac to rs , i . e . t he
who le pe rs ona l i t y shou ld be re t rog raded ; and to ach ieve
v imu t t i c i t t a i s t o comp le te the re r rog rada t i on . On the o the r
hand , re t rog rada t i on o f pe rsona l i t y ' s f i ve fac to rs de l i be ra te l y
caused by onese l f seems to be a t ype o f su i c i de because i n
Buddh is t sys tem i t i s con f i rmed tha t one ' s who le pe rsona l i t y
cons i s t s i n t he f i ve fac to rs pe r se , and no th ing e l se .
In rega rd to the specu la t i ve i ssue , R . E . A . Johansson
o f fe rs a sugges t i on tha t a f te r a t ta in ing n ibbana , t he a rahan t
s t i l l has h i s consc ious l i f e , wh ich i s t he same as say ing tha t he
s t i l l has c i t t a . Bu t h i s c i c ta i s ve ry much t rans fo rmed .
cha rac te r i zed by s tab i l i t y , reduc t i on , and f reedom f rom
dependence . Mos t o f t he ac t i v i t i es con ta ined i n the pa !
i ccasamuppada se r ies have ceased . On ly ac t i v i t i es and though ts
tha t do no t p roduce kammic e f fec ts rema in . A l l expans i veness
and ex te rna l engagemen t has d i sappeared . Bu t c i t t a has no t l os t
i t s i nd i v idua l cha rac te r , a l t hough s tab i l i t y and ' emp t iness '
prevai l r8e.
t t " R . E . A . J o h a n s s o n . D P E B : 1 6 3 - 4
Till
l
CI{APTER 6:
DI \ / ISIONS OF CITTA IN
THE ABEIIDEIAAWMA
T h e c o r e o f t l a e A b l t i d l t a n t n t a l i t e r a t , u r e o f e a r l y B u d d h i s m
r r r a i n l y d e a l s w i t h c i . t t a s , c e t a s i k a s , r f i p a s , n i b b a n a s , a n d t h e i r
r e l a t i o n s h i p . T h i s c h a p t e r i s a n a r t e m p t t o e x p l o r e i n t o t h e
c i t t a s , e l a b o r a t i n g o n t t r e i r c l a s s i f i c a t i o n a s d e p i c t e d i n t l : ^ e P c t l i
A b h i d h a m m a P i l a k a e s p e c i a l l y i n t h e f i r s t b o o k , i . e . t h e
D h a m m a s a n g a n l . I n v i e w o f b e i n g f a i t h f u l t o t h e o r i g i n a l
s o u r c e , a l m o s t a l l t h e r e f e r e n c e s i n t h i s c h a p t e r a r e r n a d e
d i r e c t l y t o t h e c a n o n i c a l t e x t s i n s t e a d o f t o s e v e r a l a u t h o r s , w h o
d e a l w i t h t h e s a m e i s s u e .
I t i s n o t e d t h a t c i t t a i n t h e t r a n s l a t i o n s o f t h e A b h i d h a n r m a
t e x t s i s u s u a l l y r e n d e r e d a s c o n s c i o u s n e s s r a t h e r t h a n m i n d a s i t
l r a s e v e r b e e n i n t h e S u t t a P i t a k a w h e r e m i n d i s p r e f e r r e d a s i r s
r e n d e r i n g . W e , n e v e r t h e l e s s , r e t a i n t h ^ e P A l i w o r d c i t t a w i t h t h e
s u p p o s i t i o n t h a t w e h a v e a l r e a d y , t h r o u g h t h e p r e v i o u s c h a p t e r s ,
b e e n w e l l i n f o r r n e d a b o u t a n d q u i t e f a m i l i a r " v i t h
c i t t a a n d a l l
t h e d e n o t a t i o n a n d c o n n o t a t i o n i t m a y h a v e . T h i s , h o w e v e r , d o e s
n o t e x c l u d e t h a t s o m e t i r n e s ' m i n d ' o r ' c o n s c i o u s n e s s ' i s u s e d
i r r c i d e n t a l l y a s c i t t a ' s r e n d e r i n g , e s p e c i a l l y i n t h e a d a p t e d
p a s s a g e s f r o m t h e r e f e r e n c e s o u r c e . I n s t e a d o f u s i n g i t s
r e n d e r i n g s a s m i n d , c o l l s c i o u s n e s s , t h o u g h t , h e a r t , i n t e l l e c t ,
r l . r e u s e o f t h e w o r d c i t t a i t s e l f w o u l d h e l p s a f e g u a r d i n g t h e
r n i s l e a d i n g i m p r e s s i o n s w h i c h r r r o s t t h e r e n d e r i n g s h a v e d u e t o
t h e i r o w n s h a d e o f m e a n i n g . T h e r e i s a t m o s t i n a n y t w o
d i a c h r o n i c l a n g u a g e s n o w o r d i n o n e l a n g u a g e h a s t h e p r e c i s e l y
s a r n e b e a r i r r g t h a t i t s e q u i v a l e n t i n t h e o t h e r o n e d o e s .
s e e L . A . G o v r r d a , P A E B P .L . A . D e S i l v a . T B P A . a t t d
W . F . J a y a s u r i y a . P P B ; S . B r a h m a c h a r i - I B ' . CN y a n a t i i o k a , G T A P .
17E
In t he f o l l ow ing pages , a i l t he c i t t as a re c l ass i f i ed i n to
I? l r ypes i n t o ta l ( see t he d i ag ram t rex t page ) ; each t ype w i l l
be dea l t w i t h i n a desc r i p t i ve manne r t ha t t ends t owa rd an
e th i ca l pe rspec r i ve . The ' t ypes o f c i t t as 'w i l l be men t i oned
s imp l y as ' c i t t as ' so l ong as con fus ion i s no t l i ke l y t o t ake
p lace .
r79
D I A G R A M : I 2 I C T T T E S
A k u s a l a ( 1 2 ),1, ==- t Pa t i gha-.t-..-...----.--=
Moha
( 8 )
( 2 )
( 2 )
K e m a v a c a r a ( 5 4 )
A k u s a l a V i p a k a ( 7 )4/ ,
A h e t u k a ( 1 8 ) Q > K u s a l a V i p a k a ( 8 )A
I
I
\ t < r i ya (3 )
\
S o b h a n a_ - - - - ; = K u s a l a
( 8 )
1z+) a { - - - ; V ip aka r 8 )- - "
K r i ya (8 )
K u s a l a ( 5 )
V i p a k a ( 5 )
K r i y e ( 5 )
( M a h a g a t a )
K u s a l a
V ip aka
( 4 )
( 4 )
( 4 )K r i y 6
Loku t ta ra (8 ) -___ - -_ - Magga (4 )- - P h a l a ( 4 )
T h e l a s t
a r e c o u n t e d i n
i s : 54+15+12
e igh t l oku t ta ra
connec t i on w i t h
+ (8x5 ) : ' 121 -
c i t t as come up to
5 s tages o f j l t anas .4 0 w h e n t h e y
T h e c o u n t i n g
180
A. I{frnilvacarana Cittas
I. Twelve I{iimiivacarana Akusala Cittas:
The 12 akusa la ( immora l ) c i t t as a re d i v i ded i n to 8 c i t t as
o r i g i na ted i n l obha (g reed . l us t . o r appe t i t e ) , 2 i n dosa(ha t red ) . aud 2 i n moha ( i l l u s i on ) . The f i r s t 8 akusa la( immora l ) c i t t as can be b r i e f l y cha rac te r i zed as fo l l ows ,
oro r
Au toma t i c ( asa i kha r i kam) c i t t a ,( somanassa ) and connec ted
h iga tasampayu ta rn ) .
Vo l i t i ona l ( . sasankha r i kam) c i t t a
and connec ted w i t h e r ro r .
accompan ied by j oy
w i th e r ro r (d i f
accompan ied by j oy
3 . Au toma t i c c i t t a accompan ied by j oy and d i sconnec ted
f rom e r ro r .
4 . Vo l i t i ona l c i t r a accompan ied by j oy and d i sconnec ted
f rom e r ro r .
Au tomat i c c i t t a accompan ied by hedon ic i nd i f f e rence(Upekkhasahaga taan ) and connec ted w i t h e r ro r .
Vo l i t i ona l c i t t a accompan ied by hedon i c i nd i f f e rence
and connec ted w i th e r ro r .
7 . A u t o m a t i c c i t t a a c c o m p a n i e d b y h e d o n i c i n d i f f e r e n c e
a n d d i s c o n n e c t e d f r o m e r r o r .
V o l i t i o n a l c i t t a a c c o m p a n i e d b y h e d o n i c i n d i f f e r e n c e
a n d d i s c o n n e c t e d f r o m e r r o r : .
The above men t i oned c i t t as a re akusa la ( immora l
unwho lesome) because t hey a re roo ted i n l obha (appe t i t e
a t t achmen t ) and p roduce an i t ha v i paka (undes i r ab le e f f ec t ) . .
Akusa la i s t he d i r ec t oppos i t e o f kusa la . ' f he A t t hasd l i n ig i ve s t he e t ymo log i ca l mean ing o f kusa la as f o l l ows .
2 B M P E $ 3 6 s - 4 1 1 : 9 8 - 1 O 93 O p . C i r . : 1 5 .
5 .
6 .
8 .
Kt t , bad , + { sa l , t o shake ,
wh i ch shakes o f f . des t rovs ev i l
kusa la .
18 i
t o t r emb le , t o des t roy . Tha t
o r con temp t i b l e t h i ngs i s
Kusa + "J tu , t o cu t . Kusa i s f r om kz , bad , and r i s i , t o l i e .' f l r a t wh i ch l i es con temp t i b l y i s kusa , v i ce . Kusa la i s t ha twh i ch cu t s o f f v i ce .
(a ) Ku , ev i l , bad , + { sa , t o r educe . Tha t wh i ch reduces o re rad i ca tes ev i l i s kusa , know ledge o r w i sdom. Kusa so de r i ved ,
r l t u , t o cu t " Tha t wh i ch cu t s o f f ( ev i l ) by w i sdom i s kusa la .
( b ) rKzsa , so de r i ved , + . i / a , t o t ake . Tha t wh i ch g rasped byw isdom i s kusa la .
Kusa g rass cu t s a pa r t o f t he hand w i t h bo th edges . Even
so kusa la cu t s o f f bo th sec t i ons o f pass ions t hose t ha t have
a r i sen and t hose t ha t have no t a r i sen .
Wi th rega rd to the conno ta t i on o f t he te rm t | re A t thasa l i n t
de f i nes t he wo rd kusa la as hav ing t he 4 mean ings : ( 1 ) c l r ogya(o f good hea l t h ) , ( 2 ) anava j j a ( f au l t l ess ) , ( 3 ) c l zeka ( c l eve r ) ,
and (4 ) sukhav ipaka (p roduc t i ve o f happy resu l t s ) .
W i th t he excep t i on o f cheka ( c l eve r ) a l l t he rema in i ng
t l r r ee mean i r r gs a re app l i cab le t o kusa la . Kusa la i s who lesome
in t he sense o f be ing f r ee f r om the f au l t o f pass ions , t he ev i l o fpass ions , and t he hea t o f pass ions . He re sukhav ipdka does no t
necessa r i l y r nean p l easu rab le f ee l i ng . I t i s used i n t he sense o f
phys i ca l and men ta l buoyance , so f t ness , f i t ness , e t c . The
A t thasa , l i n i f u r t he r s t a tes t ha t kusa la i s used i n t he sense o r
kosa l l asambhu ta lhena o r kosa l l a rh vucca t i pa f i f i d ( hav ing
accomp l i shed w i t h w i sdom) .
Judg ing f r om the va r i ous mean ings ass igned t o t he t e rm ,
k t t sa la r nay be i n te rp re ted as who lesome o r mo ra l ( some
scho la r s p re fe r ' s k i l f u l ' as i t s r ende r i ng ) . Akusa la wou ld ,
182
the re fo re , mean unwho lesome o r immora l . Kusa la and akusa la
co r respond t o good and bad , r i gh t and w rong respec t i ve l y ' .
Lobha , f r om ^J ' l ub l t ' , t o c l i ng , o r a t t ach i t se l f , may be
rende red by ' a t t achmen t ' o r ' c l r ng ing ' . Some scho la r s p re fe r red' g reed ' o r ' c rav i ng ' . I n t he case o f a des i r ab le ob jec t o f sense ,
t he re a r i ses , as a r u l e , c l i ng ing o r a t t achmen t . I n t he case o f an
undes i rab le ob jec t . o rd i na r i l y t he re i s ave rs i on ' . I t i s he re
rende red as appe t i t e o r a t t achmen t . I n e th i ca l t r ea tmen t l obha
i s mo re usua l l y r ende red by g reed o r l us t .
Sa i kha r i ka i s pu re l y a t echn i ca l t e rm used i n a spec i f i c
sense i n t he Abh idhamma. I t i s f o rmed o f ' sa r i t ' , we l l and^J ' ka r ' , t o do , I o p repa re , I o accomp l i sh . L i t e ra l l y , i t means
accomp l i sh i ng , p repa r i ng . and a r rang ing . I n t h i s con tex t t he
te rm i s used w i t h ' s61 : co - . and w i t h ' 6 ' : un ; ' sa - sankhd r i ka '
( I i t . w i t h e f f o r t ) i s t ha t wh i ch i s p romp ted , i ns t i ga ted , o r
i nduced by onese l f o r by ano the r ; ' a - sankhd r i ka ' ( l i t . w i t hou t
e f f o r t ) i s t ha t wh i ch i s t hus una f f ec ted , bu t done spon taneous l y .
I f , f o r i ns rance . one does an ac t , i nduced by ano the r , o r a f t e r
much de l i be ra t i on o r p remed i t a t i on on one ' s pa r t , t hen i t i s
sasankha r i ka . I f , oD t he con t ra r y , one does i r i n s tan t l y w i t hou t
a r y ex te rna l o r i n t e rna l i nducemen t , o r any p remed i t a t i on . t hen
i t i s asankhar i ka " . Asankhar i kam he re deno tes tha t t he c i t t a may
be de te rm ined by ano the r pe rson , and aga ins t t he w i l l o f t he
consc ious sub jec t . I r i s i naccu ra re o r a t bes t m i s l ead ing t o
render the te rm by ' vo lun ta ry " .
Na rada exp la i ns t ha t so tnanassa i s an abs t rac t noun
fo rmed o f ' , r u ' , good . and 'mana ' . m ind . L i t e ra l l y , t he t e rm
means good -m ind -edness , i . e . a p l easu rab le f ee l i ng . Somanassa
i s he re o f psycho log i ca l impo r t , mean ing s imp l y ' p l easu rab le
fee l i ng p l us exc i t emen t ' . D i t h i i s de r i ved f r om ^ l ' d i s ' , t o see .
t o pe rce i ve . I t i s usua l l y t r ans ia ted as v i eu ' . be l i e f . and
op in i on . When qua l i f i ed by ' sa tnm6 ' , i t means r i gh t v i e r v o r
r i g l r t be l i e f . l l e re t he t e rm i s used w i t hou t any qua l i f i ca t i on i n
' O p . C i t .t O p . C i t .o O p . C i r .' C o m p . :
: 2 0 2 2
: 1 6 .
: 1 9 .
8 2 f .
1 8 3
t h e s e n s e o f w r o n g v i e w 8 . I t u s u a l l y b e a r s a n e u t r a l i m p o r t b u ts o r n e t i m e s i s t e n d i n g t o w a r d s n e g a t i v e s e n s e o f m i c c h a d i t h i . w es h a l l e x a m i n e u p e k k h d l a t e r i n t h e s e c r i o n e x p o s i n g t h e f o u ra k u s a l a c i t t a s o r i g i n a t e d i n d o s a a n d , m o h a .
The f o l l ow ing l i s t i s an a t t emp t t o g i ve an i l l u s t r a t i vedesc r i p t i on o f t he f i r s t 8 akusa la c i t t ass .
W i th j oy a boy i ns tan t l y s rea l s an app Ie , v i ew ing noev i l t he reby .
P romp ted by a f r i end , a boy j oy fu l l y s t ea l s an app le ,v i ew ing no ev i l t he reby .
4 . The same i l l u s t r a t i on se rves f o r t he t h i r d and f ou r t ht ypes o f c i t t a w i t h t he d i f f e rence t ha t t he s tea l i ns i sdone w i t hou t any f a l se v i ew .
6 . 7 . 8 . The rema in i ng f ou r r ypes o f c i t t a a re s im i l a r t othe above w i t h . t he d i f f e rence t ha t t he s tea l i ng i s donew i t h neu t ra l f ee l i ne .
A n d , t h e y c a n b e t a b u l a t e d i n a s i m p l e t a b l e a s f o l l o w s ,
TASLE 11 : E rcHT AKUSALI C | r res
N"
1
2
3
4
5
6
7
8
Fee l i ngs Views Ac t i veness
Sm
Sm
Sm
Sm
Up
Up
Up
Up
Mc
Mc
As
Sa
As
Sa
As
Sa
As
Sa
Mc
Mc
L e g e n d s :
M A b . : l E .
O p . C i t . : 2 2 - 2 3
5 .
s
184
Upekkhd
Sasa r l kha r i kam
Of t he 8 c i t t as , c i t t as 3 , 4 , 7 , and 8 a re t hose t ha t a rew i th mo t i ves and have no th ing to do w i th m icchad i th i : t he i re l im ina t i on shou ld be done by bhava (p rac t i ce ) , 0 . The f ou r a reno t f i xab le t o e i t he r s i de . mo ra l and immora l " . C i t t as 1 , 2 ,5 ,and 6 a re those wh ich a re w i th mo t i ves and i nvo l ved i nm icchad i t l t i . The i r e l im ina t i on shou ld be done t hough dassana(know ledge ) . The f ou r a re f i xed t o t he immora l s i de .
C i t t as ' ekaga ta (one -po in redness o f m ind ) i s usua l l ypos i t i ve i n mean ing bu t as a comp lemen t o f t he akusa la c i t t a ,c i t t as ' ekaga td has ano the r shade o f mean ing ' 2 . I n t he expos i t i on' c i t t as ' ekaga td ' , t he doub le exp ress ion , ' so l i d i t y ands tead fas toess ' i s synonymous w i t h s tab i l i t y . Bu t t ha t exp ress iondoes no t coun t he re , c i t t as ' ekaga td i s r emarked 'weak ' . Suchmean ing as non -sca t t e r i ng as t he oppos i t e o f sca t t e r i ng .p roduced by way o f d i s t r ac t i on and pe rp lex i t y i s no t ob ta i nedhe re . Bu t t ha t wh i ch does no t d i spe rse co -ex i s ten r s t a tes i s non -sca t t e r i ng ; t ha t wh i ch i s no t d i s t r ac ted i s non -d i s t r ac t i on ; b1 'way o f t he immora l ' c i t t as ' ekaga td ' t he s ta te o f m ind i s non -sca t t e r i ng . I t does no t t r emb le t h rough t he co -ex i s ten r s t a tes .
Th i s i s s t r eng th o f concen t ra t i o r . Because t he concen t ra t i ng o rf i x i ng on t he ob jec t i s pe rve r t ed , t he concen t ra t i on i s f a l se ' , .
Whe reas t he f i r s t 8 akusa la c i t t as a re o r i g i na ted i n l obha .t he rema in i ng 4 akusa la c i t t as a re o r i g i na red i n dosa (ave rs i on land moha (nesc ience ) r espec t i ve l y . They a re l i s t ed as f o l l ows ,
Au toma t i c ( asa i k l t a r i ka rp ) c i t t a accompan ied by g r i e f( domanassa ) and con rec ted w i t h ave rs i on (pa t i gha ) .
I o D h s . S 1 3 9 4 : 2 3 8 .
" O p . C i t . : 9 1 4 1 2 2 4 O
" O p . C i t . 9 2 7 5 : 7 7 .
" ' E x p . . 3 3 6 .
Sm:
Mc:
A s :
Somanassa
Micchad i t h i
A s a n k h a r i k a m
Up:
,SA:
185
V o l i t i o n a l ( s a s a n k h a r i k a m ) c i t t a a c c o m p a n i e d b y g r i e f
( d o m a n a s s a ) a n d c o n n e c r e d w i t h a v e r s i o n ( p a t i g h a ) .
C i t t a a c c o m p a n i e d b y h e d o n i c i n d i f f e r e n c e ( u p e k k h a )
a n d c o n j o i n e d w i t h p e r p l e x i t y ( v i c i k i c c h a ) .
4 . C i t t a accompan ied by hedon i c i nd i f f e rence (upekkha )and con jo i ned w i t h d i s t r ac t i o r . ( uddhacca ' ) .
We have a l ready known t } ra t somanassa he re means good-m inded -ness o r a p l easu rab le f ee l i ng p l us exc i t emen t . Thean tonym o f somanassa i s domanassa . The t e r rn f o rmed by' du '
, bad , and 'mana ' , r n i nd means bad -m inded -ness , i . e .
d i sp leasu rab le f ee l i ngs . And , upekkha he re as we l l as i n t hefou r l a re r akusa la c i t t a r o r i g i na ted i n l obha imp l i es s imp l y t heabsence o f f e l t p l easu re o r pa in . t he neu t ra l aspec t o f f ee l i ng ,o r ze ro -po in t be tween pa in and p l easu re , j oy and so r row . I t i st o be d i s t i ngu i shed f r om the more comp lex i n te l l ec tua l ande th i ca l s t a te a l so known as upekkha t ha t means ba lance o fn i nd , equan im i t y t o .
W i th a compar i son , Nd rada obse rves d i f f e ren t l y t ha tsomanassa , domanassa and upekkha a re pu re l y men ta l . Sukhaand dukkha a re pu re l y phys i ca l ; t h i s i s t he reason why t he re i sno upekkhd i n t he case o f t ouch t ha t , acco rd ing t o t heAbh idhamma, m .us t be e i t he r happy o r pa in fu l r ' .
The f ou r c i t t as men t i oned above a re immora l because t hef i r s t two o f wh i ch sp r i ng f r om pa t i gha (ave rs i on o r i l l -w i l l ) ,
and t he rema in i ng two , f r om moha ( i gno rance ) ' u . Pa t i gha i s a l so
mean t by repugnance , a f o rm o f dosa .
We rese rve t he f o l l ow ing space t o m inu te l y e l abo ra te on
the t roublesome term upekkha. UPEKKHA or UPE,KHA is
composed o f ' upc t ' and ' l k$ ' . I t l i t e ra l l y means ' l ook ing o r ' ,
i nd i ca t i ng hedon i c neu t ra l i t y o r i nd i f f e rence , ze ro po in t
be tweeu j oy and so r row ; d i s i n te res tedness , neu t ra l f ee l i ng ,
equan im i t y . Some t imes i t i s equ i va len t t o adukhham-asukha -
L o C o m p . : B 3 f .r s M A b . : 1 8 .o O p . C i t . ' . L 5 .
186
vedana ( f ee l i ng wh i ch i s ne i t he r pa in uo r p l easu re ) " . I t i s as a
vedana tha t upekkhd deno tes hedon ic neu t ra l i t y o r i nd i f f e rence .
We shou ld d i s r i nc t i t i n t h i s sense f r om the equa l i t y o r ba lance
o f m ind ( ta t rama j j ha t ta ta ) wh ich imp l i es a comp lex i n te l l ec tua ls t a t e t s .
The Compend ium o f Ph i l osophy g i ves the m inu te accoun t
o f t he te rm upekkha tha t i s ab r idged as fo l l ows : The re a re th reep r i nc i p l e k i nds o f upekkha . F i r s t , t he anubhavana -upekkha(upekkha o f sensa t i on o r phys i ca l sens ib i l i t y ) : t he neu t ra l
f ee l i ng o r ze ro -po in t be tween bod i l y pa in and p l easu re . Th i s
k i nd o f upe kkha i s app l i cab le t o a l l senso ry s t imu l i , excep tt hose o f Touch .
The second k i nd i s t he i nd r i yappabheda -upekkha , o rupekkhd d i v i d i ng t he (e th i ca l ) r egu la t i ve f o r ces o f somanassa .o r j oy . and domanassa . o r g r i e f ( o r o f men ta l p l easu re andpa in ) . Th i s c l ass o f upekkha i s f ound i n t he f o r t y - seven c l asseso f consc iousness ( f i f t y - f i ve c l asses ca l l ed ' accompan ied b . ' -i nd i f f e rence , ' m inus t hose whe re f ou r senses a re i nvo l ved ) .
O f t l r ese two k i nds o f upekkh6 . t he f o rmer i s sensa t i ona lt he l a t t e r i s emo t i ona l . and bo th a re hedon i c .
, L ^s t l y . t he re i s a t h i r d c l ass o f upekkha , and t ha t i s ace tas i ka . o f t he n i ne teen sobhana -ce tas i kA (as hedon i c , upekkhacomes unde r t he ce tas i ka o f vedana ) , i n o the r wo rds , a men ta lp rope r t y o f e l emen t . o f t he n i ne teen 'mo ra l l y beau t i f u l '
p rope r t i es . Th i s i s t a t r ama j j ha t t a ta , ' ba l ance o f m ind . ' 'men ta l
equ ipo i se . ' I t i s i n t e l l ec tua l and no t hedon i c , and appea rs as anuance i n consc ious expe r i ence , when t he ob jec t i s o f a' h i ghe r ' k i nd t han t hose t ha t evoke t he hedon i c upekkhd a re . I ti s - e .g . . a bo j j hanga . o r f ac to r o f W isdom. i n t he consc iousness
o f A r i 1 ,a ' s , and a f ac to r o f h i ghe r know ledge t han t he ave rage .
i n t he consc iousness o f ave rage m inds . I t i s t h i sta t rama j j l za t ta ta wh ich we meer w i th i n t he ph rases
P E D : l 5 O .
C o m p . : l 4 f .
brahmacar i y upekkhd , o r re l i g i ous equan i rn i t y ,
187
anclsankhc i r upekkhd , o r i nd i f f e rence t o t he wo r l d .
Hedon i c upekkha en re rs i n t o t he compos i t i on o f f i f t y - f i vec lasses o f consc iousness ; i n t e l l ec tua l ( no t e th i ca l ) upekkhaen te rs i n t o t he compos i t i on o f f i f t y -n i ne such c l asses . Thesetwo g roups o f c l asses some t imes ove r l aps each o the r , as i n t hecase o f t he 'mo ra l r esu l t an t , ' o r ' i nope ra t i ve c l asses o f kdma-consc iousness , ' wh i ch a re ' accompan ied by i nd i f f e rence , ' andaga in i n f i f t h j hana . I n t hese ove r l app ing c l asses o fconsc iousness hedon i c i nd i f f e rence was t aken as t he ch ie f bas i so f d i v i s i on , t hough i n te l l ec tua i i nd i f f e rence was p resen t aswe l l . Th i s app l i es t o t he upekkh 'ekagga td . - ' hedon i c
i nd i f f e rence and i nd i v i dua l i za r i on ' - cha rac te r i z i ns f i f t hj hana ' " .
The A t t hasa l i n i s t a tes : ' Th i s i s impa r t i a l i t y (ma j j ha t t am)in connec t i on w i t h t he ob j ec t , and i r np l i es a d i sc r im ina t i veknow ledge (pa r i cch indanaka rh f i ana r i ) ' . Th i s exp lana t i onapp l i es s t r i c t l y t o upekk f td found i n sobhana c i t t a accompan iedby w isdom. upekkhd found i n rhe akusa las and , ahe tukas i s j us tneu t ra l f ee l i ng w i t hou r t he l eas t t r ace o f any d i sc r im ina t i veknow ledge . I n t he kdmavaca ra sobhanas , t oo , t he re may a r i setha t neu t ra l f ee l i ng , &s i n t he case o f one hea r ing t ] ne d .hammawi thou t any p l easu rab le i n t e res t , and a l so a sub t l e f o rm o fupekkha tha t v iews the ob jec t w i th de l i be ra te impar t i a t i t y ancd i sc r im ina t i ve know ledge , as i n t he case o f a w i se pe rson whohears tLe dhamma w i t : . , L a c r i t i ca l and impar t i a l m ind .
Upekkhd o f t l r e j hdna c i t t a , i n pa r t i cu la r i s o f e th i ca l andpsycho log i ca l impo r tance . I t ce r t a i n l y i s no t t he o rd i na ry k i ndo f upekkha , genera l l y f ound i n the akusa la c i t t a t ha t comesna tu ra l l y t o an ev i l - doe r . The j hdna upekkha has beendeve loped by a s t r ong w i l l - power . Rea l i z i ng t ha t p l easu rab lefee l i ng i s a l so g ross , t he yog i e l im ina tes i t as he d i d t he o the rt h ree j hdna f ac to r s , and deve lops t he more sub t l e and peace fu l
upekkhd . On t he a t t a i nmen t o f t he f i f t h j hana b rea th i ng ceases .
' o Op . C i t . : 230 -23 1
188
As he has t r anscended bo th pa in and p l easu re by w i l l - power , hei s immune t o pa in t oo .
Th is upekkha i s a h igh l y re f i ned fo rm o f t he o rd ina ryta t rama j j ha t ta td , even -m indedness , one o f t he mora l men ta ls t a tes . l a t en t i n a l l r ypes o f sobhana c i t t a .
I n the Pd l i ph ras e upekkha sa t i pa r i suddh i (pu r i t y o fm ind fu l ness wh i ch comes o f equan im i t y ) , i t i s t heta t rama j j ha t ta ta tha t i s re fe r red to . Th i s i s l a ten t i n t he f i r s tf ou r j hanas roo . I n t he f i f t h j hana th i s t a t rama j j ha t ta td i ss i ng led ou t and becomes h igh l y r e f i ned . Bo th neu t ra l f ee l i ng(upekkha vedand . ) and equan im i t y t ha t co r respond t o t he onePa l i t e rm upekkha a re f ound i n t he f i f t h j hana .
A t t he end o f h i s expos i t i on o f upekkhd N6 rada g i vesfou r f o l d d i v i s i on o f upekkha : ( 1 ) j us t neu t ra l f ee l i ng , f ound i nthe s i x akusa la c i t t as (2 ) sens i t i ve pass i ve neu r ra l f ee l i ng(anub l ravana upekkhd ) f ound i n t he e i gh t ahe tuka sense -doo rc i t t a (dv ipa r t cac i t t as ) (exc lud ing kayav i f r f i ana ) , (3 ) i n te l l ec tua lupekkhd . f ound mos t l y i n t he rwo sobhana k r i ya c i t t as .accompan ied by know ledge , and some t imes i n t he two sobhanakusa la c i t t as . accompan ied by know ledge , ( 4 ) e th i c a I upekkha ,found i n a l l t he sobhana c i t t a , r , espec ia l l y i n t he f i f t h j hana .
B rahmav iha rupekkha and sankha rupekkha may be i nc l udediu bo th i u te l l ec tua l and e th i ca l upekkhd . The f i r s t i s equan im i t yam ids t a l l v i c i s s i t udes o f l i f e . The second i s ne i t he r a t t achmenrno r ave rs i on w i t h r espec t t o a l 1 cond i t i oned t h i ngs ro .
I n t he expos i t i on o f t he i ns i gh t exe r t ed by a med i t a to r and
i t s e f f ec t on h i s v i s i on . t he passage f r om the Compend ium o f
Ph i l osop l t l t r eads tha t by the i ns igh t o f i nd i f f e rence to the
ac t i v i t i e s o f t h i s l i f e he i s now i nd i f f e ren t t o t he wo r l d . I no the r wo rds . t he good and t he bad i n t h i s wo r l d no l onge r a f f ec t
l r im . T l r i s f ee l i ng o f i nd i f f e renc e (upekkha ) i s f os te red by t heba lance o f t he m ind , o r equan im i t y ( r a t r ama j j ha t t a ta ) . wh i ch
mus t no t be con founded w i t h upekkha . t he neu t ra l aspec t o f
I
189
f e e l i r r g , o r z e r o - p o i n t b e t w e e n p a i n a n d p l e a s u r e , j o y a n d
s o r r o w . T h e f o r m e r i s a h i g h e r r n e n t a l a t t i t u d e , w h i c h m a y
e v e n t u a l l y b e r a i s e d t o t h e d i g n i t y o f a b o j j h a n g a ( a n
i n d i s p e n s a b l e c o n d i t i o n o r f a c t o r o f k n o w l e d g e o r w i s d o m ) . T h e
t w o m a y e x i s t s i d e b y s i d e , a s i n t h e ' c o n s c i o u s n e s s
a c c o m p a n i e d b y i n d i f f e r e n c e ' o f t h e e i g h t c l a s s e s o f m o r a l
c o n s c i o u s n e s s .
II. Eighteen l{iimiivacarana Ahetuka Cittas:
Now we come to t he 18 ahe tuka (w i t hou t r oo t s ) c i t t as .They cons i s t o f 7 akusa la v tpaka ( r esu l t an t ) c i t t as , 8 kusa lav ipaka c i t t as , and 3 k i r i ya c i t t as2 t . ( see tab le 2 nex t page)
T h e a b s e n c e o f a k u s a l a i n t h e t r a n s l a t i o n i s o f i n t e n t i o n
a l o n g w i t h t h e n o t e t h a t i n t h e s e v e n c i t t a s , h e t u d e n o t e s o n l y
t h e f i r s t t h r e e o f t h e s i x r o o t s r r . I n o t h e r w o r d s t h e t e r m h e t u i n
a h e t u k a i s a p p l i e d m e r e l y t o l o b h a , d o s a a n d m o h a , a n d i s n o t
a p p l i e d t o t h e i r o p p o s i t e s : a l o b h a , a d o s a a n d a m o h a . T l l ' e s e v e n
a r e a t t r i b u t e d w i t h a h e t u k a b e c a u s e t h e y a r e d e v o i d o f
. t a m p a y u t t a k a h e t u ( c o n c o m i t a n t c o n d i t i o n s ) , , . I t s h o u l d b e
f u r t h e r b o r n e i n m i n d t h a t e v e n a h e t u k a c i t t a s a r e n o t d e v o i d o f
n i b b a t t a k a h e t u ( e f f i c i e n t c a u s e ) 2 4 . A l l t h e a h e t u k a c i t t a s a r e
d e v o i d o f a l l ' r o o t s . H e n c e t h e y a r e n e i t h e r m o r a l n o r i m m o r a l
b y t h e m s e l v e s . S e v e n o f t h e m a r e t h e r e s u l t a n t s o f i m m o r a l
a c t i o n s , e i g h t o f m o r a l a c t i o n s , a n d t h r e e a r e m e r e l y
f u n c t i o n a l s ? s . W i t h t h e e x c e p t i o n o f a h e t u k a c i t t a s 1 8 i n a l l , t h e
r e m a i n i n g 7 l c i t t a s a r e c a l l e d s a h e t u k a I w i t h r o o t ( s ) ] . I n t w o
t h e r e i s o n l y o n e r o o t , i n s i x t y - n i n e t h e r e a r e t w o o r t h r e ;
roo ts .
r o M A b . : 5 3 - 5 4 ., t O p . C i t . : 2 7 - 3 3 ; s e e a l s o C o m p . : 8 4 - 8 6 ": : C o m p . : 8 4 .2 3 S a m p a y u t t d : a s s o c i a t e d w i t h , c o n n e c t e d ( P E D : 6 9 1 a ) .2 1 N i b b a t t a f t a : p r o d u c i n g , y i e l d i n g ( P E D : 3 6 1 b ) .1 5 M A b . : 1 5 7 .
190
{
T tn tn 12 :
N" Types o f Consc iousness
Consc iousness by Way o f S igh t o r EyeConsc i ousnes s
Consc iousness by WayEa t - C ons c ious nes s
Consc iousness by WayNose -Consc iousness
Consc iousness by WayTongue - Consc i o us nes s
of I : [ear ins or
o f Sme l l o r
o f T a s t e o r
Fee l i ngs
Hedon i c
Ind i f ferenc e
Hedon i c
Indi f ference
Hedon i c
Ind i f f e renc e
Hedon i c
Ind i f f e rence
Pa in (dukkha)
Hedon i c
Ind i f f e renc e
Hedon i c
Ind i f fere nc e
4
5 Consc iousness by Way o f Touch o rB o dy - C ons c i ous ness
6 Rec ip i en t Consc iousness o r Rece i v i ngConsc ious r ress ( Samp a t i c c ana c i t t a )
7 I nves t i ga t i ng Consc iousness( S ant I ra qta c i t ta)
C . A . F . Rhys Dav ids i n A Buddh i s r Manua l oJPsyc l t o l og i ca l E th i cs r ende rs c i t t a by i n t e l l ec t . and mano b1though t . The c i t t a i s de f i ned he re as cakkhuv i f t f i ana .s o t a v i i i f i a n a . ghanav i r t f i . ana , j i vhav i f t f r dna . kayav i i i i i ana( c o g n i t i o n a p p l i e d t o s e n s e - i m p r e s s i o n ) . m a n o d h d t t t ( t h e
e l e m e n t s o f i d e a t i o n ) . a n d m a n o v i i i f i a n a d . h a t u ( t h e e l e m e n r o f
i d e a t i o n a l c o g n i t i o n ) ' u ( s e e t a b l e s 3 & 4 ) . T h i s i s t o t a l l y i n
a c c o r d a n c e w i t h t h e i d e n t i f i c a t i o n o f c i t t a a n d v i f l f t a n a w h i c h
w e h a v e e v e r s e e n i n t h e S a t t a P i t a k a . ( s e e t a b l e 5 )
' u D h s . l i l 1 8 7 2 o 9
1 9 1
T A B L E 1 3 :
I N " Types o f Consc iousness
Consc iousness by Wav o fC onsc iousness
Consc iousness by Way o fEa r -C onsc iousnes s
S igh t o r Eye
Hea r i ns o r
Consc iousness by Way o f Sme l l o rNose -Consc iousness
Consc iousness by Way o f Tas te o rTongue -C onsc iousness
Consc iousness by Way o f Touch o rBody -Consc iousneSs
Rec ip i en t Consc iousness o r Rece i v i ngConsc iousness (Sampa t i c chanac i t t a )
I nves t i ga t i ng Consc iousness(San t l ranac i t t a )
I nves t i ga r i ng Consc iousness(Sant i rarJac i t ta)
6
Accompan ied by
Hedon i c
Ind i f f e rence
Hedon i c
Ind i f f e rence
Hedon i c
Ind i f f e rence
Hedon i c
Ind i f f e rence
Happ iness
(sukha )
Hedon i c
Ind i f f e rence
P l e a s u r e
( s o m a n a s s a )
H e d o n i c
I n d i f f e r e n c e
The two c l asses o f c i t t as men t i oned above a re qu i t :s im i l a r t o t he ex ten r t ha t i f e t h i ca l aspec t i s pu t as i de bo th t heg roups a re ha rd l y d i f f e ren t f rom each o the r ; t he f i r s t f i ve c i t t aso f one g roup have ac tua l l y a l i t t l e d i f f e rence f r om the i rcoun te rpa r t s i n t he o the r g roup . The t en , howeve r , some t imessha re t he same common name Dv ipa f i cav i f i f i dna . N i radaexp la i ns t ha t i n t he Abh idhamma, t hese f i ve pa i r s o fconsc iousness a re so na rned because t hey a re a l l dependen t onthe f i ve senses . As t hey a re compara t i ve l y weak t hey a re
192
accompan ied by neu r ra l f ee l i ng . w i t h t he excep t i on o f body -consc iousness t ha t i s accompan ied by e i t he r pa in o r happ iness ;and th i s i s a l i t t l e d i f f e rence we mean above .
1 1
l b
Sampa t i cchanac i t t a i s t ha r
accep ts o r r ece i ves an ob jec t .i nves t i ga tes an ob jec t r ' .
- Somanassa t he accompan ied
he re o f psycho log i ca l impo r t ,f ee l i ng p lus exc i temen t ' r ' .
momen t o f consc iousness t ha t
San t l ranac i t t a i s t ha t wh ich
fee l i ng o f t he seven th c i t t a i smean ing s imp l y ' p l easu rab le
o f t he 18 ahe tuka c i t t as . t he l as t t h ree a re k i r i ya c i t t as .K i r i ya i s r ende red as f unc t i ona l o r i nope ra t i ve . imp l y i ng t ha tt hey do no t c rea te kamma. They can be p resen ted i n t hefo l l ow ing tab le .
Tae I -e 14 :
No Types o f Consc iousness Fee l i ngs
' f ha t momen t o f consc
the f i ve sense -ob jec t s i s
M t tnod . va rava j j anac i t t a i s a
Consc iousness Tu ru ing t o Imp ress ionsa t t he F i ve Doo rs( .Pa i c adv a r ava j j ana c i t t a )
Consc iousness Tu rn ing t o Imp ress ionsa t t he M ind -doo r(Manodv d r dva j j anac i t t a )
Consc iousness o f t he Genes i s o faes the t i c p leasu re ( .F /as i t upp adac i t t a )
Hedon i c
Ind i f f e rence(Up e kkha )
Hedon i c
Ind i f f e rence(Up e kkha )
Joy (Somanassa )
i ousness wh i ch t u rns t owa rds one o f
ca l l ed t he pa i i cadva rava j j a r t ac i t t a .
momen t o f consc iousness t ha t t u rns
M A b . ; 3 0 .C o m p . ; 8 2 n
193
the m ind towards men ta l ob jec t . Pa f i cadvd rdva j j anac i t t a and
Manodvdrdva j j anac i t t a a re the on l y two momen ts o f K i r i l t a
c : i t t as expe r i enced by t hose r vho a re no t A rahan ts . On l y
Bu r l t l has and A rahan ts expe r i ence a l l t he o the r K i r i ya c i t t as .
Has i t uppdda - sm i l i ng caused by a p l easu rab le f ee l i ng - i s a
c i t t a pecu l i a r t o A rahan tsze .
N i rada o f f e r s a b r i e f accoun t o f a l l t he 89 c i t t as , say ing
tha t t he f i ve i a i r s o f c i t t as a re some t imes re fe r red t o as
c lv ipa f icav i f i f iana , the two s a m p a t i c c h a n a c i t t a s a n d
p a f i c a d v d r a v a j j a n a c i t t a a s ' M a n o d h a t u ' ( m i n d e l e m e n t ) , t h e
r e s t , 7 6 i n n u m b e r a s ' M a n o v i f i . r i d . n a d h a t u ' ( m i n d -
c o n s c i o u s n e s s e l e m e n t ) . o .
TasLr 15 :
T h e r e p r e s e n t a t i o n o f t h e t h o u g h t - p r o c e s s w o u l d h e l p t h e
f u n c t i o n a l u n d e r s t a n d i n g o f t h e a b o v e - m e n t i o n e d c i t t a s s u c h a n
e x t e n t . h o w e v e r . i s n o t o u r i n t e n t i o n h e r e .
I t i s r a the r pa ins tak i ng t o go back t o t he o r i g i na l accoun t
o f t hose c i t t as g i ven i n t he Dhammasangan l : none the less , i t
may be app rec iab le i n r ega rd w i t h au tho r i t a t i ve aspec t t o s i ng le
ou t one o f t hem, name ly , t ha t o f t he Sampa t i cchanac i t t a i n i t s
r r on -subs tan t i a t i ve des igna t i on kusa lav i pakamanodha tu : 'When ,
as t he resu l t o f good ka rma hav ing been w rough t , hav ing been
s to red up i n connec t i on w i t h t he sensuous un i ve rse , an e l emen t
C i t t a s b y W a y o f S i g h t , H e a r i n g ,
S m e I l . T a s t e . T o u c h .
D v t o a f i c a v i i i f i a n a
z Pa f i c adv d r dv a j j anac i t t a and
S a m p a t i c c h a n a c i t t a s
M a n o d h d t u ( m i n d e l e m e n t )
3 T h e r e s t . 7 6 i n n u m b e r . M a n o v i f i f i d n a d h d t u ( m i n d -
c o n s c i o u s n e s s e l e m e n t )
] e M A b . : 3 1
( dha ru ) o f i dea t i on has a r i s en
194
accompan ied by
d i s i n te res tedness , and hav ing as i t s ob jec t a s i gh t , a sound , a
sme l l , a t as te , some th ing t ang ib l e , o r wha t no t , t hen t he re i s
con tac t . f ee l i ng , pe rcep t i o r , t h i nk i ng , t hough t , concep t i on ,
d i scu rs i ve t hough t , d i s i n te res tedness . se l f - co l l ec tedness ; t he
facu l t i es o f i dea t i on , d i s i n te res tedness , v i t a l i t y . These o rwha teve r o the r i nco rpo rea l , causa l l y i nduced s ta tes t he re a re on
tha t occas ion - t hese a re s ta tes t ha t a re i nde te rm ina te ' . I t i s
no ted tha t t he s ign i f i cance o f t he a f f i x ' - dha tu ' ( e lemenr ) he re
imp l i es t he absence o f en t i t y , t he ' emp t i ness ' o r phenomena l
cha rac te r o f t he i dea t i ona l f acu l t v . ' .
IIf . Twenty Four I{EmEvacarana Sobhana Cittas:
n .
B .
The nex t t ypes
Kdmdvaca rana Sobhana
in t he Sensuous Sphe re
Sensuous Sphe re ' ) wh i ch
C
o f c i t t a we w i l l d i s cuss a re 24
C i t t as ( ' Though ts o f Th ings Beau t i f u l' o r 'Beau t i f u l Consc iousness o f t hei s d i v i ded i n to 3 g roups as f o l l ows :
E igh t kusa la (mora l ) c i t t as w i th roo ts a r i s i ng i nkdmavh c a ra expe r ience .
E igh t v i paka ( r esu l t an t ) c i t t as w i t h r oo t s a r i s i ng i nkama vaca ra expe t i ence :
E igh t k r i ya ( f unc t i ona l o r i nope ra t i ve ) c i t t as w i t h r oo t s
a r i s i ng i n ka rnavaca ra expe t i ence .
Kamdvaca ra i s de f i ned ' hav ing i t s p rov ince i n kama ' .' be l ong ing t o t he rea lm o f sensuous p l easu res ' . Th i s t e rm
app l i es t o t he e l even g rades o f be iugs who a re s t i l l unde r t he
in f l uence o f sensua l des i r es and p l easu res . as we l l as t o a l l
t hough ts and cond i t i ons a r i s i ng i n t h i s sphe re o f sensuous
expe r i ence32 . Neve r the less . i t i s no ted t ha t t hese 24 c i t t as a re
c l r a rac te r i zed by sobhana because t hey y i e l d good qua l i t i e s , and
a re connec ted w i t h b l ame less roo t s such as ge re ros i t y , l ov i ng -
k i udness , and know ledge33 , and t ha t t he wo rd 'maha ' t s usua l l y
' u O p . C i t . : 3 Q .r I B M P E $ 4 5 5 : 1 2 9r 2 D . i : 3 4 .r r M A b . : 3 9 .
195
p re f i xed t o t hem so as t o i nd i ca te a more ex tens i ve f i e l d o fac t i on .
A . E I G H T K U S A L A C I T T A S W I T H R O O T S A R I S I N G T N K d M A L O K A
E X P E R I E N C E :
1 . A u t o m a t i c ( . a s a n k h a r i k a m ) c i t t a a c c o m p a n i e d b y j o y
( s o m a n a s s a ) a n d c o n n e c t e d w i t h k n o w l e d g e ( f i d n a -
s a m p a y u t t a m ) .
2 . V o l i t i o n a l ( s a s a n k h a r i k a r y t ) c i t t a a c c o m p a n i e d b y j o y
a n d c o n n e c t e d w i t h k n o w l e d g e ( f i a n a - s a m p a y u t t a m ) .
3 . A u t o m a t i c c i t t a a c c o m p a n i e d b y j o y a n d d i s c o n n e c t e d
f rom knowled ge ( r idna-v ipp ay u t ta m) .
4 . V o l i t i o n a l c i t t a a c c o m p a n i e d b y j o y a n d d i s c o n n e c t e d
f r o m k n o w l e d g e ( f i d n a - v i p p a y u t t a m ) .
5 . A u t o m a t i c c i t t a a c c o m p a n i e d b y h e d o n i c i n d i f f e r e n c e
( U p e k k h a s a h a g a t a m ) a n d c o n n e c t e d w i t h k n o w l e d g e .
6 . V o l i t i o n a l c i t t a a c c o m p a n i e d b y h e d o n i c i n d i f f e r e n c e
a n d c o n n e c t e d w i t h k n o w l e d g e .
7 . A u t o m a t i c c i t t a a c c o m p a n i e d b y h e d o n i c i n d i f f e r e n c e
a n d d i s c o n n e c t e d f r o m k n o w l e d g e .
8 . V o l i t i o n a L c i t t a a c c o m p a n i e d b y h e d o n i c i n d i f f e r e n c e
a n d d i s c o n n e c t e d f r o m k n o w l e d s e .
I n t o t h i s t y p e o f c i t t a t } r e c e t a s i k a c a l l e d f a c u l t y o f r e a s o n
(paf i f i i ndr iya) en ters . The te rms f idpa and pa f i f i i ndr iya are
i n t e r c h a n g e a b l e i n u s e . V i p p a y u t t a l v i * p a y u t t a l m e a n s' s e p a r a t e d ' . N d r a d a o f f e r s t h e f o l l o w i n g i l l u s t r a t i o n s f o r t h e
f i r s t e i g h t s o b h a n a c i t t a s :
1 . One unde rs tand ing l y g i ves some th ing t o a begga r a t
once w i t h j oy .
2 . One unde rs tand ing l y g i ves some th ing t o a begga r w i t hj oy , a f t e r de l i be ra t i on , o r be ing i nduced by ano the r .
3 . A ch i l d , w i t hou t any unde rs tand ing , j oy fu l l y sa lu tes a
monk a t once . Joy fu l l y a pe rson au toma t i ca l l y r ec i t es
Sac red Tex t w i t hou t unde rs tand ine t he mean ing .
:
;
The rema in ing f ou r t ypes shou ld be unde rs tood i n t he
same way , subs t i t u t i ng i nd i f f e rence fo r j oy .
Nex t , t he second e igh t sobhanac i t t as s im i l a r t o t he
fo rego ing , wh i ch a re resu l t s o f ac t i on done i n a f o rmer b i r t h i n
kama loka , and a re accompan ied by t he i r he tu ' s .
EIGHT V IPAKA C ITTAS WITH ROOTS ARIS ING IN KaMALOKA
E X P E R i E N C E :
Au toma t i c ( asankha r i kam) c i t t a accompan ied by j oy
( somanassa ) and connec ted w i t h know ledge ( f i ana -
sampayu t ta ry ) .
Vo l i t i ona l ( sasankha r i kan t ) c i t t a accompan ied by j oy
and connec ted w i t h know ledge .
Au toma t i c c i t t a accompan ied by j oy and d i sconnec ted
f rom know led ge ( i i ana -v ippay u t tam) .
Vo l i t i ona l c i t t a accompan ied by j oy and d i sconnec ted
f rom know ledge .
Au toma t i c c i t t a accompan ied by hedon i c i nd i f f e rence
(Upe kkhdsahaga ta rp ) and connec ted w i t h know ledge .
Vo l i t i ona l c i t t a accompan ied by hedon ic i nd i f f e rence
and connec ted w i t h know ledge .
Au toma t i c c i t t a accompan ied by hedon i c i nd i f f e rence
and d i sconnec ted f r om know ledge .
Vo l i t i ona l c i t t a accompan ied by hedon ic i nd i f f e rence
and d i sconnec ted f r om know ledge .
6
8
A ch i l d , w i thou t any unders tand ing ,
monk , as i ns t ruc ted by the mo the r .
r ec i t es a Sac red Tex t , as t augh t by
unde rs tand ing t he mean ing .
196
joy fu l l y sa lu tes a
A pe rson j oy fu l l y
ano the r , w i thou t
ge rm ina tes and f r uc t i f i e s
i t s own i n t r i ns i c na tu re .
i n gene ra l , p roduce t he i r
They a re ca l l ed v ipaka .
a r i s e as t he i nev i t ab le
As a seed sown on f e r t i l e so i l
i t se l f soone r o r l a t e r , acco rd ing t o
even so kusa la and akusa la ac t i ons .
due des i r ab le and undes i r ab le e f f ec t s
S im i l a r l y , t hose t ypes o f c i t t a t ha t
r97
resu l t s o f t hese co r respond ing kusa la c i t t as a re ca l l ed v i paka( resu l t an t ) c i t t as34 . I n sho r t , kamma i s ac t i on , and v i paka i s i t sreac t i on . I t i s t he cause and t he e f f ec t . L i ke a seed i s kamma,l i ke the f ru i t a r i s i ng f rom the t ree i s v ipdka (e f fec t ) , ' . I t shou ldbe unde rs tood t ha t bo th kamma and v i pdka a re pu re l y men ta l .
F i gu ra t i ve l y speak ing , v i pdka i s l i ke a coo l b reeze t ha tpac i f i es a pe rson sea ted unde r t he coo l shade o f a t r ee , even somen ta l s t a tes o f r esu l t an t t ypes o f consc iousness a re causa l l yre l a ted t o coex i s ten t men ta l s t a tes and ma te r i a l phenomena byway o f ' e f f ec t ' due t o t he i r e f f o r t l ess peace fu l na tu re36 .
I t i s r no re m inu te l y exp la i ned i n t he A thasa l i n l t ha t t hee f f ec t s o f n to ra l and immora l ( vo l i t i ons ) wh i ch a re d i s t i nc r f r omeach o the r a re ca l l ed ' r esu l t s ' , a name g i ven t o ce r t a i n men ta ls t a tes wh i ch have reached t he s ta te o f ma tu r i t y ( t h rough d i s t i nc tcauses ca l l ed mora l and immora l vo l i t i ons ) . ' s t a tes t ha t i nvo l veresu l t an t s t a tes ' mean s ta tes wh i ch bea r t he i r own i n t r i ns i cna tu re o f caus ing resu l t s . ' Jus t as be ings who by t he i r i n t r i ns i cna tu re a re l i ab l e t o b i r t h and o l d age , so s ta tes by v i r t ue o ft he i r p roduc ing resu l t s shou ld be unde rs tood t o mean ' s t a te
possess ing t he i n t r i ns i c na tu re o f caus ing resu l t s ' 3 ' .'V ipakadhamma-dhamma dhammd ' ( i n t l : . e Dhamma Sangan i ) i saccoun ted : The f i r s t ' dhamma ' i n t h i s exp ress ion i s synonymousw i t h ' sabhdva ' , wh i ch i s f u r t he r exp la i ned by ' paka t i ka . '' V i pakadhammd by i t se l f wou ld mean ' r esu l t s , ' bu t t he who leexp ress ion re fe r s t o causes e f f ee t i ng t hose resu l t s . Sabhdva
[sa * bhava ] deno tes t he t h ree mean ings : ( 1 ) s t a te o f m indna tu re , cond i t i on : ( 2 ) cha rac te r , d i spos i t i on , behav iou r ; and (3 )
t ru th , rea l i t y , s i nce r i t y ; Paka t i ka (ad j ) means be ing by na tu re ,
o f a ce r t a i n na tu re .
The l as t e i gh t sobhanac i t t as a re s im i l a r t o t he f o rego ing ,
wh i ch a te k r i ya ( i nope ra t i ve o r f unc t i ona l ) , and accompan ied
bv t he i r he tu ' s .
t4
l 6
O p . C i t . : 2 2 .
O p . C i t . : 2 5 5
Q p . C i t . - . 3 7 6
E x p . : 5 4 .
C
198
EIGHT KRIYa C ITTAS WITH ROOTS ARIS ING TN KAMALOKA
E X P E R I E N C E :
Automat i c (asankhar i kaqn ) c i t t a accompan ied by j oy
( somanassa ) and connec ted w i t h know ledge ( f t a r ya -
sampayu t t am) .
Vo l i t i ona l ( sasankhar i ka ry ) c i t t a accompan ied by j oy
and connec ted w i t h know ledge .
Au tomat i c c i t t a accompan ied by j oy and d i sconnec tedfrom knowled ge ( f tana -v ippay ut ta an) .
Vo l i t i ona l c i t t a accompan ied by j oy and d i sconnec tedf rom know ledge .
Au toma t i c c i t t a accompan ied by hedon i c i nd i f f e rence(Upekkhas ahaga ta an ) and conuec ted w i th know ledge .
Vo l i t i ona l c i t t a accompan ied by hedon i c i nd i f f e rence
and connec ted w i t h know ledge .
Au tomat i c c i t t a accompan ied by hedon ic i nd i f f e rence
and d i sconnec ted f r om know ledge .
Vo l i t i ona l c i t t a accompan ied by hedon ic i nd i f f e renceand d i scon rec ted f r om know ledse .
1 .
K i r i ya . i n a sea rch f o r a be t t e r t r ans la t i on . i s r ende red b1 '' ka r t n i ca l l y i ne f f ec t i ve ' , ' i nope ra t i ve ' o r ' f unc t i ona l ' . , . K r i ya t ngene ra l means ac t i on , pe r f o rmance , and deed ; i n a spec ia lse rse i t deno tes an ac t : p rom ise . vow . ded i ca t i on , i n t en t i on .p l edge . j us t i ce . Bu t he re i n t he ph i l osoph i ca l con tex r i ri nd i ca tes ac t i on i ne f f ec t i ve as t o r esu l t . non -causa t i ve . anac t i on t ha t ends i n i t se l f . I n o the r wo rds . i t i s used i n t he sense
o f i ne f f ec t i ve ac r i on . Ka rnma i s causa l l y e f f ec t i ve . K i r i ya i s
causa l l y i ne f f ec t i ve . Good deeds o f Buddhas and A rahan ts a re
ca l l ed k i r t ya because t hey do no t accumu la te kan tma as t he ]
have gone beyond bo th good and ev i l ' n .
I n t he Abh idhamma, v i paka and k i r i ya a re co l l ec t i ve l r .
ca l l ed ahyaka ta ( i nde te rm ina te ) . t ha t wh i ch does no t man i f es t
i t se l f i n t he wav o f an e f f ec t . Abvdka ta l i t e ra l i v means t ha t
' o M A b . ; 1 5 .t n O p . C t t - . Z Z
1 .
2.
3 .
6 .
8 .
(
199
wh ich i s no t man i f es ted . The f o rmer i s abyd . ka ta , because i t i san e f f ec t o r r esu l t i n i t se l f and i s no t p roduc t i ve o f ano the rresu l t ; t he l a t t e r , because i t does no t p roduce any e f f ec t . R f i pa(ma te r i a l f o rm) i s a l so rega rded as an abydka ta because i t doesno t rep roduce any kammic resu l too .
Equ ipped w i t h a syn the t i c
sobhanac i t t as we cou ld obse rve t ha t
f ea tu red by mora l , r esu l t an t , and ig roups o f sobhanac i t t as sha re t hep resen ted i n t he f o l l ow ing t ab le .
Tee l -e 16 :
Legends :
v l e w o v e r t h e w h o l e
l e t a l o n e t h e i r d i f f e r e n c e
n o p e r a t i v e , a l l t h e t h r e e
s a m e c h a r a c t e r i z a t i o n a s
Sm:
frntAs:
Somanassa
Narja-sampoyuttam
Asaikhdriknm
Up: Upekkha
Sa.' Sasankhdrikam
A b o u t t h e w h o l e k a m a l o k a d i v i s i o n o f c i t t a s t h a t w e h a v e
d i s c u s s e d s o f a r t h e r e i s a f u r t h e r n o t e t h a t a l l g o o d a c t s a r e
d o n e b y o n e o f t h e s e f i r s t e i g h t s o b h a n a c i t t a s . T h e i r
c o r r e s p o n d i n g e f f e c t s a r e t h e e i g h t r e s u l t a n t c i t t a s . T h e e i g h t
N" Fee l i ngs Views
ttn
Ac t i veness
Sm
Sm
Sm
Sm
Up
Up
Up
Up
Nn
As
Sa
As
Sa
As
Sa
As
Sa
4
6
frrt
rtn
o o O p . C i t . : L 5 8 .
i , . 200
ahe tuka v i paka c i t t as a re a l so t he due e f f ec t s o f t hese kusa lac i t t as . I t . t he re fo re , f o l l ows t ha t t he re a re s i x t een v i paka c i t t as
co r respond ing t o e i gh t kusa la c i t t as , whe reas i n t he case o f
twe lve akusa la c i t t as the re a te on l y seven ahe tuka v ipdkac i t t as .
. The Buddha and A rahan ts a l so expe r i ence a l l t hesetwen ty - th ree t ypes o f v ipdka c i t t as as they a re bound ro reapthe good and bad e f fec ts o f t he i r pas t ac t i ons t i l l t hey d ie . Bu tthey do no t expe r ience the f i r s t e igh t kusa la c i t t as , as they dono t accumu la te f resh kamma rha t has rep roduc t i ve power , s incethey have e rad i ca ted a l l f e t t e r s t ha t b i nd onese l f t o ex i s t ence .When t hey do any good ac t . i ns tead o f t he usua l kusa la c i t t as .t hey expe r i ence t he e i gh t k r i ya c i t t as t ha t possess norep roduc t i ve ene rgy . O rd ina ry pe rsons and even ho l y ones o ft he f i r s t t h ree g rades o f sa in t sh ip do no r expe r i ence t hese e i gh tc i t t aso , .
B. Rfrpi lvacarana Cittas
The nex t d i v i s i on we a re go ing t o wo rk on shou ld be
rupavaca rana c i t t as 15 i n number . As the fo rego ing twen ty fou rc i t t as i n t he sensuous sphe re . t he f i f t een c i t t as a r i s i n , s i n t he
fo rm-sphe re f a l l unde r t he t h ree d i v i s i ons : ( 1 ) F i ve r ypes o f
kusa la c i t t as a r i s i ng as rupa j hana expe r i ence wh i ch one can
deve lop i n t h i s ve ry l i f e ; ( 2 ) F i ve t ypes o f v i paka c i t r as wh i ch
one cau expe r i ence a f t e r dea th ; and (3 ) F i ve t ypes o f k r i ya
c i t t as wh i ch a re expe r i enced on l y by Buddha and A rahan ts
e i t he r i n t h i s l i f e o r by A rahan rs i n t he rupa loka " .
I t i s no ted tha t t he f i ve j hana v ipakas wh ich a re the
co r respoud ing resu l t an t s o f t he f i ve j hana kusa las cou ld be'expe r ienced i n the rupa loka p rope r , no t i n t he kama loka
whe reas j hana kusa las and j hana k r i yas cou ld be expe r i enced i n
the kama loka con t i nuous l y even f o r a who le day " . The twe l ve
a re l i s t ed as f o l l ows .
4 l
1 7
O p . C i t . : 4 O - 4 I
O p . C i t . . 4 6 - 4 7
O p . C i t . : 4 9 - 5 O
201
f- Five l{usala Cittas (ari.si,ng as rf ipajhana experience):
1 . Kusa la c i t t a o f t he f i r s t s t age o f j hana . Th i s occu rs
toge the r w i t h v i t akka ( i n i t i a l app l i ca t i on ) , v i cd ra( sus ta i ned app l i ca t i on ) , p t t i ( p l easu rab le i n t e res t ) ,
sukha (p l easu re ) , and ekaga td ( i nd i v i dua l i za t i on o rone -po in tedness ) .
2 . Kusa la c i t t a o f t he second s tage o f j hdna . Th i s occu rs
toge the r w i t h v i cd ra t p i t i , sukha , and ekaga td .
3 . Kusa la c i t t a o f t he t h i r d s tage o f j hdna . Th i s occu rstoge the r w i t h p I t i , sukha , and ekaga td .
4 . Kusa la c i t t a o f t he f o r t h s tage o f j hdna . Th i s occu rstoge the r w i t h sukha , and ekaga ta .
5 . Kusa la c i t t a o f t he f i f t h s t age o f j hdna . Th i s occu rstoge the r w i t h ekaga td .
ff. Five Vipdka Cittas of Riipajhiina (which one can
exper ience af ter death) :
1 . V ipdka c i t t a o f t he f i r s t s t age o f j hana . Th i s occu rs
toge the r w i t h v i t akka ( i n i t i a l app l i ca t i on ) , v i cd ru( sus ta i ned app l i ca t i on ) , p l t i ( p l easu rab le i n t e res t ) ,
sukha (p l easu re ) , and ekaga td ( i nd i v i dua l i za t i on o r
one -po in tedness ) .
2 . V ipdka c i t t a o f t he second s tage o f j hana . Th i s occu rs
toge the r w i t h v i cd ra , p I t i , sukha , and ekaga td .
3 . V ipaka c i t t a o f t he t h i r d s tage o f j hdna . Th i s occu rs
toge the r w i t h p t t i , sukha , and ekaga ta .
4 . V tpaka c i t t a o f t he fo r th s tage o f j hana . Th i s occu rs
toge the r w i t h sukha , and ekaga td .
5 . V ipaka c i t t a o f t he f i f t h s tage o f j hdna . Th i s occu rs
toge the r w i t h ekaga ta .
ff f . Five l{r iyd Cittas (which are experienced only by
Buddha and A rahan ts e i t he r i n t h i s l i f e o r by A rahan ts
i n t he rupa loka ) :
202
Kr i y a c i t t a o f t he f i r s t s t age o f j hana . Th i s occu rs
toge the r w i th v i t akka ( i n i t i a l app l i ca t i on ) , v i cd . ra( sus ta i ned app l i ca t i on ) . p l t i ( p l easu rab le i n t e res t ) .
sukha (p l easu re ) . and ekaga ta ( i nd i v i dua l i za t i on o rone -po in tedness ) .
K r i ya c i t t a o f t he second s tage o f j hdna . Th i s occu rstoge the r w i t h v i cd ra , p l t i , sukha , and ekaga ta .
K r i ya c i t t a o f t he th i rdtoge the r w i t h p i t i , sukha
Kr i ya c i t t a o f t he fo r thtoge the r w i t h sukha , and
s tage o f j hana . Th i s occu rsand ekaga td .
s tage o f j hana . Th i s occu rse kaga t a .
K r i ya c i t t n o f t he f i f t h s t age o f j hana . Th i s occu rstoge the r w i t h ekaga ta .
Rupavaca ra o r r upa loka l i r e ra l l y means sphe re o f ma t t e r
o r ma te r i a l qua l i t i e s , o r sphe re whe re rupa ' s o r ob jec t s o f s i gh t
a re t he p r i nc i p l e med ium o f expe r i ence . Ac tua l l y , t he ma te r i a lenv i r onmen t and t he co rpo rea l f r ames i n t hose rea lms seem to
have been as va r i ed i n k i nd as i n r he l owe r p l anes o f t hekdmavacc t ra ' heavens . ' bu t mo re re f i ned o r sub l ima ted . . .
The Compend ium o f Ph i l osophy s ta tes tha t rupa loka i s so
ca l l ed because t . he sub t l e r es i duum o f ma t t e r i s sa id . i n t ha tp l ace o f ex i s t ence . t o be s t i l l me t w i t h . A r f r . pa loka i s so ca l l ed
because no t r ace o f ma t t e r i s he ld t o be f ound i n i t . Tha t wh i ch
f requen rs t he rupa loka i s r upavaca ra .
On t he bas i s o f t he no tes g i ven b - v Na rada '5 , we can ge t t he
gene ra l bu t comprehens i ve i n fo rma t i on t ha t t he re a te t h ree
p lanes o f ex i s t ence - name ly . kama loka , r upa loka , and
a r t i pa loka . Kama loka cons i s t s o f t he f ou r s t a tes o f m i se r i es(ap dya ) . human rea lm (manussa ) . and t he s i x ce les t i a l r ea lms
(deva loka ) . I t i s ca l l ed kama loka because sense -des i r es p l ay a
p redom inan t pa r t i n t h i s sphe re . Those who seek no de l i gh t i n
o rd i na ry sense -des i r es , bu t a re i n t e res ted i n h i ghe r sp i r i t ua l
p rog ress . mus t na tu ra l l y be bo rn i n congen ia l p l aces i n
ha rmony w i t h t he i r l o f t y asp i r a t i ons : r i l pa l oka o r a r i l pa l oka .
" E x p . : 2 1 6 n
203
E v e n i n t h e h u m a n r e a l m i t i s t h e y w h o r e t i r e t o s o l i t u d e a n de n g a g e t h e m s e l v e s i n m e d i t a t i o n .
T h e m e d i t a t i o n t h a t t h e d e v e l o p e d h u m a n b e i n g s c a n d o i so f t w o k i n d s : s a m a t h a ( c o n c e n t r a t i o n ) a n d v i p a s s a n a ( i n s i g h t ) .
s a m a t h a , w h i c h m e a n s c a l m o r t r a n q u i i l i t y , i s g a i n e d b yd e v e l o p i n g t h e j h d n a s . v i p a s s a n d i s s e e i n g t h i n g s a s t h e y t r u l ya r e . w i t h t h e a i d o f j h d n a s o n e c o u l d d e v e l o p h i g h e r p s y c h i cp o w e r s ( . a b h i f i f i a ) . I t i s v i p a s s a n d t h a t l e a d s t o e n l i g h t e n m e n t .T h o s e w h o d e v e l o p j h d n a s a r e b o r n a f t e r d e a t h i n h i g h e rr u p a l o k a a n d a r u p a l o k a . I n t h e a r t i p a l o k a t h e r e i s n o b o d y b u to n l y m i n d . A s a r u l e , b o t h m i n d a n d b o d y a r e i n t e r r e l a t e di n t e r d e p e n d e n t , a n d i n s e p a r a b l e . B u t b y w i l l - p o w e r t h e r e i s ap o s s i b i l i t y f o r t h e m i n d t o b e s e p a r a r e d f r o m t h e b o d y a n d . v i c ev e r s a t e m p o r a r i l y . B e i n g s b o r n i n c e l e s t i a l r e a l m s a n d r f i p a l o k aa r e s u p p o s e d t o p o s s e s s v e r y s u b t l e m a t e r i a l f o r m s .
T h e f i v e f a c t o r s , v i t a k k a , v i c a r a , p i t i , s u k h a , e k a g g a t a
c o l l e c t i v e l y f o u n d i n t h e a p p a n d c i t t a , w h i c h w e w i l l p u t i n t oc o n s i d e r a t i o n i n t h e f o l l o w i n g p a g e s , c o n s t i t u t e w h a t i st e c h n i c a l l y k n o w n a s j h d n a . I n t h e s e c o n d j h a n a t h e f i r s t f a c t o ri s e l i m i n a t e d , i n t h e t h i r d t h e f i r s t t w o a r e e l i m i n a t e d , i n t h ef o u r t h t h e f i r s t t h r e e a r e e l i m i n a t e d , w h i l e i n t h e f i f t h e v e nh a p p i n e s s i s a b a n d o n e d a n d i s s u b s t i t u t e d b y e q u a n i m i t y .
S o m e t i m e s t h e s e f i v e j h d n a s a r e t r e a t e d a s f o u r , a s m e n t i o n e c
i n t h e v i s u d d h i m a g g a . I n t h a t c a s e t h e s e c o n d j h d n a c o n s i s t s o ft h r e e c o n s t i t u e n t s a s b o t h v i t a k k a a n d v i c d r a a r e e l i m i n a t e d a to n c e 6 .
V I T A K K A i s d e r i v e d f r o m ' v i ' + ^ l ' t a k k ' r o t h i n k . I t i s
d i f f i c u l t t o s u g g e s t a s u i t a b l e r e n d e r i n g f o r t h i s p a l i t e r m t h a t
a s s u m e s d i f f e r e n t m e a n i n g s i n t h e S u t t a s a n d A b h i d h a m m a 4 t .
D i f f e r e n t v a l u e s a r e a t t a c h e d t o v i t a k k a w h e n i t i s u s e d i n
d i f f e r e n t c o n n e c t i o n s . F o r i n s t a n c e , v i t a k k a i s u s e d i n a n
e n t i r e l y d i f f e r e n t s e n s e w h e n i t i s i n c o n n e c t i o n w i t h t h e
t e m p e r a m e n t s o f i n d i v i d u a l s : v i t a k k a c a r i t a m e a n s o n e o f a
:€
1 r M A b . : 4 5 - 5 5 .- O p . C i t . : 5 Q .n ' O p . C i t . : 9 O .
',-. -
d i scu rs i ve t emperamen t r s . Neve r the less , t hegene ra l l y i n t he sense o f t h i nk i ng o r r e f l ec t i on
2V
use d
I
t e rm I S
I n t he Abh idhamma expos i t i on o f v i t akka ( i n i t i a l
app l i ca t i on o f m ind ) , t h i s i s ca l l ed ap -p l y - i ng i n v i r t ue o f' p l y i ng ' t he m ind w i t h ob jec t s . To wha t ex ren t i s i t p l i ed?V i t akka ' supp l i es ' a po t , a ca r t , a l eague . ha l f a l eague - t h i s i swha t goes on i n ' app l i ca t i on ' . Th i s i s t he p r ima ry no t i on i n t heword takka . V i takka , ' i n i t i a l app l i ca t i on ' i n v i r t ue o f ap -p l y ing ,sup -p l y ing , i s an empha t i c t e rm fo r ' p l y i r rg ' re .
Whereas i n t he Su t ta P i taka i t has been emp loyed i n thesense o f no t i ons , i deas , t hough ts , r eason ing . e t c . i n t heAbh idhamma i t i s used i n a spec i f i c r echn i ca l sense . I t i s t ha rwh i ch d i r ec t s t he concom i tan t s t a tes rowa rds t he ob jec t . Jus t asa k ing ' s f avou r i t e wou ld conduc t a v i l l age r t o the pa lace , evenso v i t akka d i r ec t s t he m ind t owa rds t he ob jec t . I n o the r wo rds ,as someone ascends t o t he k i ng ' s pa lace depend ing on a k i ng ' sf avou r i t e , r e l a t i ve o r f r i end , l i kew i se consc iousness ascends t othe ob jec t depend ing on v i t akka whose ch ie f cha rac te r i s t i c i s' l i f t i ng ' t he concom i tan t s t o t he ob jec r ( abh in i r opaga ) ' ' . O r , i nt he o the r d i r ec t i on i n ob jec t -m ind re l a t i on , i t i s sa id t ha t r hev i t akka wh i ch a r i ses as i f m ind we re b rough t t o ob jec t i s r ea l l ya d ragg ing o f ob jec t r o m ind " , . I t i s a b i t expans i ve t o g i ve t hefo l l ow ing examp le : a v i l l age r who v i s i r s t he k i ng ' s pa lace f o rthe f i r s t t ime . needs the i n t roduc t i on o f a favou r i t e cou r t i e r ; f o rh i s subsequen t v i s i t s no such i n t r oduc t i on i s necessa ry as he i sacqua in ted w i t h t he pa laces , .
V i t akka i s a men ta l s t a re wh i ch . when assoc ia ted w i t h akusa la o r akusa la c i t t a , becomes e i t he r mo ra l o r immora l . Asthe o rd ina ry v i t akka , t t se rves j us t t he func t i on o f mere l yth row ing the m ind to the su r face o f t he ob j ec t r . . When i t i sdeve ioped and cu l t i va ted i t becomes rhe f o remos t f ac to r o f t he
o o O p . C i t . : 9 1 .o n E x p . : L 8 7 .i o M A b . : 9 0 .
" O p . C l r . : l 8 8 f
" O p . C i t . : 9 l .
" O p . C i r . : 9 0 .
205
f i r s t 7 / zdna " when t he rn i nd i s s t ead fas t l y f i xed on rhe ob jec t i ti s t e rmed appana . r t i s t h i s deve loped appana -v i t akka t ha t i sknown as samadh i o r concen t ra t i on " I n t he subseque n t j hdna ,v i t akka i s , howeve r , i nh ib i t ed , ow ing t o t he hab i t ua l assoc ia t i onw i t h t he ob jec t . I n me tapho r i c pa r l ance , t h i s i s sa id t ha t t hev i l l age r now needs no i n t r oduc t i on ow ing ro h i s acqua in tancew i t h t he pa lace .
The v i t akka as i n i t i a l app l i ca t i on o f r he j hdna c i t t a( t empora r i l y ) i nh ib i t s t h l na and m tddha ( s Io th and t o rpo r ) oneo f t he f i ve n l va rana (h i nd rances ) wh i ch i s opposed t o v i r i ya(d i l i gence ) ' 0 . A s t i l l mo re deve loped f o rm o f v i t akka i s f ound i nthe magga c i . t t a ( pa th - consc iousness ) as samma sankappa ( r i gh tt hough ts ) . Mo re exac t l y speak ing , when y ' i t akka i s p resen r i nt l ae l oku t ta ra magga c i t t a ( sup ramundane pa th c i t t a ) i t i s t e rmedsammd sankappa ( r i gh t t hough ts ) because i t e l im ina tes w rongthough ts and app l i es t he m ind t o n i bbana . I n o the r wo rds , t hev i takka o f t he mag gac i t t a d i rec ts the men ta l s ta tes towardsn ibbdna and des t roys m icchd (w rong o r ev i l ) v i t akka such asvy dp ada ( though ts o f ha t red ) , and v ih i ms d ( though ts o fc rue l t y )
As p i t i i s t he p recu rso r o f sukha ,p recu rso r o f v i cd ra " .
S O i s v i t a k k a t h e
Vicd ra i s de r i ved f ro rn ' v i ' + ' ce r ' t o move o r wand .e r .The ke rne l o f t he wo rd cd ro exp resses a go ing -abou t t he ob jec to r t ha t wh i ch moves a round t he ob jec t . ' I nves t i ga t i on ' i susua l l y i t s p r ima ry mean ing i nd i ca t i ng gene ra l sc ru t i ny . Thenex t t e rms ( i n t he o r i g ina l Dhamma sanga4 l ) w i th p re f i xesanu-upa-v i c d ro i nd i ca te o rde r and c l o s ene s s i n t heinves t i ga t i on$ .
He re v i ca ra i s used i n t he sense o f sus ta i ned app r i ca t i ono r con t i nued exe rc i se o f t he m ind on t he ob jec t t ha t i s i n i t i a t edby v i t akka . consequen t l y , t he render ings fo r v i t akka and . v i cd raa re so f a r i n i t i a l and sus ta i ned app l i ca t i on respec t i ve l y .
' o O p . C i t . : 5 0 - 5 1 ; s e e a l s o 9 9 - 1 O O .5 s M A b . : 5 2 .' u E x p . : 1 8 9 .
206
Examina t i on (anuma j jana ) i s i t s ch ie f cha rac te r i s r i c . I t i nh ib i t s
( t empo ra r i l y ) v i c i k i c chd (doub t o r i ndec i s i on ) " .
, L i ke v i t akka , v i cd . ra t oo i s emp loyed i n a t echn i ca l sense
in t he Abh idhamma. Bo th as j hana f ac to r s , v i t akka and v i cd ra
a re co r re l a tes and shou ld be d i s t i ngu i shed . L i ke a bee a l i gh t i ng
on a lo tus is v i takka, l ike i ts gyrat ing or buzz ing around the
lo tus i s v i cd ra . L i ke the f l app ing o f a b i rd abou t t o f l y i s
v i t akka , l i ke i t s p lann ing movemen ts i n t he sky i s v i cd ra " L i ke
the bea t i ng o f a d rum o r be l l i s v i t akka , L i ke i t s reve rbe ra t i on i s
v ic dra .
P IT I i s zes t , j oy , o r p leasu rab le i n te res t . I t i s de r i ved
f rom r / ' p i ' . t o p l ease . t o de l i gh t . I t i s no t a k i nd o f f ee l i ng
(vedan rT ) l i ke sukha . I t i s . so t o say . sukhd ' s p recu rso r . L i ke t he
f i r s t two j hana fac to rs , p i r r i s a l so a men ta l s ta te found i n bo th
mora l and immora l consc iousness . C rea t i ng an i n te res t i n t he
ob jec t i s i t s cha rac te r i s t i c , p i t i i nh ib i t s vydpada ( i l l -w i l l o r
ave rs i on ) .
P i t i i s l i t e ra l l y t ha t wh i ch sa t i s f i es . deve lops . I t has
sa t i s f ac t i on as cha rac te r i s t i c , t he t h r i l l i ng o f body and m ind (o r
su f f us i on ) as f unc t i on , and e l a t i on as man i f es ta t i on . P I t i i s o f
f i ve k i nds :
Khuddaka p l t i : t he l esse r t h r i l l . t he t h r i i l o f j oy t ha t
causes ' t he f l esh t o c reep ' . The l esse r t h r i l l i s on l y
ab ie t o r a i se t he ha i r s o f t he body .
Kha r i ka p i t i : momen ta ry r ap tu re , i ns tan taneous j oy l i ke
a f l ash o f l i gh tn i ng . I n o the r wo rds , t he momen ta ry
rap tu re i s l i ke t he p roduc t i on o f l i gh tn i ng momen t by
momen t . -
Okkan t i ka p i t i : f l ood ing rap tu re . t he f l ood o f j oy l i ke
the b reake rs on a seasho re . L i ke waves b reak ing on t he
seasho re , t he f l ood ing rap tu re descends on t he body
and b reaks
" M A b . : 5 1 ; 9 I - 9 2
4 Ubbega p l t i :
wh i ch enab les
co t t on ca r r i ed
l i f t s t he body
a i r .
207
t ranspo r t i ng rap tu re , t r anspo r t i ng j oy
one i n f l oa t i n t he a i r j us t as a l ump o fby t he w ind . Th i s r ap tu re i s s t r ong , andup to the ex ten t o f l aunch ing i t i n t he
Pha rana p l t i : a l l - pe rvad ing rap ru re , su f f us i ng j oy ,
wh i ch pe rvades t he who le body l i ke a f u l l - b l own
b ladde r o r l i ke a f l ood t ha t ove r f l ows sma l l t anks andpondss t .
The f o l l ow ing two s ro r i es a re i l l u s t r a t i ve o f t he Ubbegap l t i : As t he E lde r Mahd t i ssa res i d i ng a t Punnava l l i ka on t hefu l l -moon day a t even t i . de wen t i n to the cou r t ya rd o f t he sh r ine ,saw the moon l i gh t ; t u rn i ng t o t he Grea t Sh r i ne , he ca l l ed up t het ranspor t i ng rap tu re , w i th t , | . e Buddha as ob jec t o f t hough t , andv i r t ue o f hav ing hab i t ua l l y dwe l t upon t he v i s i on , v t t hethough t : - ' I n such an hou r , l o ! t he f ou r assemb l i es sa lu te t heGrea t Sh r i ne ' . on t he cemen ted f l oo r he rose i n t he sky l i ke aba l l w i th m ind en t ranced , and s tood even i n the cou r t ya rd o fthe Shr ine r ' .
L i kew ise a ce r ta in daugh te r o f nob le fam i l y i n Va t taka laka
v i l l age , t he suppor t o f G i r i kandaka monas te ry , soa red i n to the
sky a l so by s t r ong t r anspo r t i ng rap tu re when t h i nk i ng o f t heBuddha . I t i s r e l a ted t ha t he r pa ren rs , go ing i n t he even ing t o
the monas te r y t o hea r t he Doc t r i ne , sa id , 'Dea r , you a re
heav i l y bu rdened ; i t i s no t t he t ime fo r you to be wa lk ing ; you
a re no t ab le - We sha l l hea r t he Doc t r i ne , and make mer i t f o r
you , ' and wen t . A l t hough des i r ous o f go ing , she was no t ab le t o
d i s rega rd t he i r wo rds , and rema ined beh ind i n t he house . She
s tood a t t he doo r , l ook ing by moon l i gh t a t t he cou r t ya rd o f t he
Shr ine aga ins t t he sky a t G i r i kandaka , saw the o f fe r i ng o f
l amps t o t he sh r i ne and t he f ou r assemb l i es do ing honou r t o t he
sh r i ne by ga r l ands and scen ted pe r f umes , e t c . and
c i r cumambu la t i ng i t , and hea rd t he sound o f t he mass -chan t i ng
o f t he B ro the rhood . Then t o he r occu r red t he t hough t : 'B l essed
indeed mus t be t hese who can ge t t o t he monas te r y and wa l k i n
O p . C i t . : 5 l - 5 2 ; s e e a l s o E x p . : 1 5 3 .
E x p . : 1 5 3 "
208
such a cou r r ya rd , and hea r such a swee t r e l i g i ous d i scou rse ' ,and to he r . l ook ing a t t he Shr ine r i s i ng l i ke a mass o f pea r l s ,
a rose t ranspor t i ng rap tu re . She soa red i n to the sky , anddescended t he re f rom to t he cou r t ya rd ea r l i e r t han he r pa ren t s ,
sa lu ted t he Sh r i ne . and s tood l i s t en ing t o t he Doc t r i ne . Thenhe r pa ren t s com ing asked he r : 'Dea r , by wh i ch way d i d youcome? ' 'Dea r pa ren t s , I came by t he sky , and no t by t he road ' .'Dea r , by t he sky on l y sa in t s con go ; how cou ld you havecome? ' Thus ques t i oned , she sa id , 'As I was s tand ing l ook inga t t he sh r ine i n t he moon l i gh t , t he re a rose i n me a s t rongrap tu re wh i l e t h i nk i ng on rhe Buddha . Then I knew no t whe the rI s t ood o r sa t , bu t I l a i d ho ld o f a s i gn , and sp rang i n to t hesky , and s tood i n t he cou r r ya rd . ' So f a r can r r anspo r t i ng rap tu rework * .
SUKHA i s composed o f ' . sL ' easy , and ' kha 'bea r . Wha t i seasy t o endu re i s sukha . I t i s usua l l y r ende red as b l i s s . ease o rhapp iness . I t i s a k i nd o f p l easan r f ee l i ng . The en joymenr o f t hedes i r ed ob jec t i s i t s cha rac te r i s t i c . I t i s l i ke a k i ng t ha t en joysa de l i c i ous d i sh . I t i s opposed t o uddhacca and kukkucca( res t l essness and b rook ing ) . As v i t akka i s t he p recu rso r o fv i cd ra . so i s p i t i t he p recu rso r o f sukha . L i ke t he s i gh t o f anoas i s t o a wea ry t r ave le r . i s p I t i . l i ke d r i nk i ng wa re r andba t l r i ng t he re in . i s sukha . P i t i c rea tes an i n te res t i n t he ob iec t .wh i l e sukha enab les one t o en joy t he ob jec r
Th i s meu ta l sukha , wh i ch shou ld be d i f f e ren t i a ted f r omahe tuka kay i ka (phys i ca l ) happ iness . i s i den t i ca l w i t hsoman assa . Bu t i t i s a j oy d i sconnec ted w i t h ma te r i a l p l easu res .
Th i s p l easu rab le f ee l i ng i s t he i nev i t ab le ou t come o f r enounc ing
ma te r i a l p l easu res (n i r dm isa sukha ) .
N ibban i c b l i s s i s ye t f a r sub t l e r t han t he j han i c b l i s s
The re i s no f ee l i ng i n expe r i enc ing t he b l i s s o f n i bbana . The
to ta l r e l ease f r om su f f e r i ng (dukkhupasama) i s i t se l f n i bbdn i cb l i s s . I t i s compared t o t he ' ease 'o f an i nva l i d who i s pe r f ec t l l '
cu red o f a d i sease . I t i s b l i s s o f r e l i e f .
* E x p . : 1 5 3 - 1 5 4
209
sukhena sukha4nu r i nd i ca tes rhe i dea t ha t t h i s happ iness byhappy ways i s won , as d i f f e ren t f r om the asce t i c t heo ry i n t heMa j jh ima N ikdyau , wh ich ra l ks abou t happ iness i s go t t h roughsu f f e r i ng6 r . some t imes ' sukha exp resses phys i ca l happ inessd i f f e ren t i a ted f r om somanas . sa , men ta l p l easu ree .
sukha rende red as b l i s s o r ease i s t ha t wh i ch g i vesp leasu res6 i . Tha t i n whom i t a r i ses i t makes h im happy i s i t smean ing . I t i s a synonym fo r j oyous f ee l i ng . I t s cha rac te r i s t i c se t c . a re t he same as t hose o f a f ee l i ng . I n ano the r pa r l ance ,sukha has t he cha rac te r i s t i c o f be ing p l easan t ; t he deve lopmen to f assoc ia ted s ta tes as i t s f unc t i on , and show ing f avo r t o t hesame as i t s man i f es ta t i on . A l t hough i n some k i nds o f c i t t a . f o ri ns tance i n t he f i r s t j hdna , p i t i and , sukha a re no t d i ssoc ia ted ,p l t i i s de l i gh t i n t he a t t a i n i ng o f t he des i r ed ob jec t , sukha i st he en joymen t o f t he t as te o f wha t i s acqu i red .
whe re p l t i i s , t he re i s sukha ; bu t whe re sukha i s , t he re i sno t a lways p t t i . P I t i i s c l assed unde r t he agg rega te o f men ta lco -e f f i c i en t s ; sukha , unde r t he agg rega te o f f ee l i ng . p / / i i s l i kea wea ry t r ave le r i n t he dese r t i n summer , who hea rs o f , o r seeswa te r o r a shady wood . Ease i s l i ke h i s en joy i ng t he wa te r o ren te r i ng t he f o res t shade . Fo r a man who , t r ave l l i ng a l ong t hepa th t h rough a g rea t dese r t and ove rcome by t he hea t , i s t h i r s t yand des i r ous o f d r i nk , i f he saw a man on t he w&y , wou ld ask ,'whe re i s wa te r? 'The o the r wou ld say , 'Beyond t he wood i s adense f o res t w i t h a na tu ra l l ake . Go t he re , and you w i l l ge tsome . ' He hea r i ng t hese wo rds wou ld be g l ad and de l i gh ted ,and as he wen t wou ld see l o tus l eaves , e t c . f a l l en on t he g roundand become more g lad b .nd de l i gh ted . Go ing onwards , he wou ldsee men w i t h we t c l o thes and ha i r , hea r t he sounds o f w i l d f ow land pea - fow l , e t c . see t he dense f o res t o f g reen l i ke a ne t o fj ewe l s g row ing by t he edge o f t he na tu ra r l ake , he wou ld see t hewa te r l i l y , t he l o tus , t he wh i t e l i l y , e t c . g row ing i n t he l ake , hewou ld see t he c l ea r t r anspa ren t wa te r , he wou ld be i n t he rno r :
o r P B , v e r . 2 2 O .6 ? M . i : 9 3 f .u ' E x p . : 5 1 5 f .6 ' ' M A b . : 1 5 3 .s D h s . g 1 O : i O .
2t0
g lad and de l i gh ted , wou ld descend i n to t he na tu ra l l ake , ba rheand d r i nk a t p l easu re a rd , h i s opp ress ion be ing a l l ayed , hewou ld ea t t he f i b res and s ta l ks o f t he l i l i e s , ado rn h imse l f w i t hthe b l ue l o tus , ca r r y on h i s shou lde rs t he roo t s o f t hemandd laka , ascend f r om the l ake , pu t on h i s c l o thes , d r y t heba th i ng c l o th i n t he sun , and i n t he coo l shade whe re t he b reezeb lew eve r so gen t l y l ay h imse l f down and say : 'O b l i s s? Ob l i s s? ' Th i s i l l u s t r a t i on shou ld be app l i ed : The t ime o f g l adnessand de l i gh t f rom when he hea rd o f t he na tu ra l l ake and rhedense fo res t t i l l he saw the ware r i s l i ke p i t i hav ing the mannero f g l adness and de l i gh t a t t he ob jec t i n v i ew . The t ime when ,a f te r h i s ba th and d r i nk he l a id h imse l f down in the coo l shade .say ing . ' o b l i s s ! o b l i s s ! ' e r c . i s t he sense o f sukha g rowns t rong . es tab l i shed i n t ha r mode o f en joy i ng t he ras re o f t heob jec r . Ac tua l l y , t he desc r i p t i on (o f t he rwo re rms ) i srepea ted l y i l l u s t r a ted , and so i s t he f ac t t ha t whe re t he re i sp i t i , t he re a l so i s sukhaou .
The f o l l ow ing passage f r om the A t t has a t i n l g i ves anana l y t i ca l accoun r o f t he wo rd : sukha i n assoc ia r i on w i t hp leasu rab le f ee l i ng , f i r s t o f a l l means ' p l easu rab le f ee l i ng '( sukha -vedand ) , ' r oo t o f happ iness ' ( sukha -m i l l a ) , ' p l easu rab le
ob j ec t ' ( sukha rammana) , ' cond i t i on o r cause o f happ iness '
( suk l t a - l t e t u ) . ' ob j ec t i ve s ta t i on occas ion ing p l easu re o rcond i t i on ing s ta te o f p l easu re ' ( sukhapaccaya t t hana ) . ' f r eedom
f rom ca res o r f r ee f r om t r oub les ' ( abydpa j j ha ) . and 'N ibban i c
happ iness ' . e t c . 67 I n such passages as . 'By ge t t i ng r i d o f o re l im ina t i ng sukha 'u . sukha mea rs p l easu rab le f ee l i ng ( sukha -vedand . ) . I n such passages as ' sukha i s t he s ta te o f f r eedomf rom l us t i n t he wo r l d o r i s non -a t t achmen t i n t h i s wo r l d ' " ' .
sukha r l eaus roo t o f happ ines s o r p l easu re ( sukha -m i l l a ) . I nsuch passages as , 'O MahA l i . i nasmuch as ma t te r i s sukha , o tf o rm i s sukha . f a l l s and descends on sukha ' , o , sukha mea rsob jec t o f p l easu re o r p l easu rab le ob jec t ( sukhd rammana) . I n
n u E x p . : I 5 4 - 1 5 6 .' - O p . C f t . : 5 - - 5 3 .o t sae the Fou r th Jhana fo rmu la i n t he Dhamma Sangan i g I656 e U . i i : I
" S . i i i : 6 9 .
I
211
' ( t he wo rd ) Me r i t , O Bh i kkhu , i s synonym fo r s t t kha , , , , sukhameans cause o f p l easu re o r cond i t i on o f happ iness ( sukha_he tu ) .I n 'No t easy i s i t , bh i kkhus , t o succeed i n desc r i b i ng howp leasan t a re the heavens o r t o a t ta in to heaven ly sukha bydesc r i p t i on " ' o r ' They know no t s r z tha w ]no see no t Nandana , r r ,sukha means ' p l ace occas ion ing happ iness o r cond i t i on ing s ta teo f p l easu re ( sukhapaccaya t t hdna ) . I n . t hese s ta tes ehdna )cous t i t u t e a sukha l i f e i n t h i s ve ry wo r l d ' , sukha meansf reedom f rom ca res o r f rom t roub les (abydpa j j hd ) . I n ,N ibbana
i s t he h i ghes t o r sup reme sukha ' r o , sukha means N ibbana o rN ibbdn i c happ iness . ' Bu t he re ' p reasu re
f ee l i ng , on l y i sapp l i cab le ' 5 .
The above expos i t i ons enab re us t o unde rs tand i n wha td i f f e ren t senses t he t e rm sukha i s used i n t he t ex t s . Thep rom inen t mean ing o f sukha , howeve r , i s p l easu rab le f ee l i ng .And , t ha t sukha i s i den t i ca l w i t h N ibbana , , . s i n t he ras tsamp le , does no t mean t ha t t he re i s a p l easu rab le f ee l i ng i nN ibbdna a l t hough the te rm sukha i s used . N ibbana i s b l i ss o fre l i e f . The re lease f rom su f fe r i ng i s i t se l f N ibban ic b l i ss ,u .
EKAGGATA i s composed o f , eka ' + , ag ga , + , t a , . I tl i t e ra l l y means one -po in tedness . Th i s i s a men ta l s t a te commonto aL l j hdna c i t t as . I n t he magga c i t t as , ekagga ta i s mean t bysamma samddh i ( r i gh t concen r ra t i on ) . Ekagga td t empora r i l vi nh ib i t s sensua l des i r es " .
Th i s i s t he e l emen t , i n consc iousness , o f awa reness o f oneob jec t and one on l y , because , by t he se lec t i ve ac t , t he m ind i sno t d i s t rac ted by seve ra l d i f f e ren t ob jec tsTs . I n t he sense o f one -po in tedness , o r concen t ra t i on on one ob jec t , o r f ocuss ing t hem ind on one ob jec t , ekagga td i s v i sua l i zed by seve ra l images : a
7 t A . i v : 8 9 .7 ? M . i i i : - 1 7 2 .' r S . i : 2 O O .' o D h p . 2 O 3 - 2 O 4 .t t E x p . : 5 2 - 5 3 .7 6 M A B . : . I 4 7 - 1 4 8 .
" O p . C i t - : 5 5 .' 8 C o m p . : 8 9 .
2r2
s teady l amp- f l ame i n a w ind less p l ace , a f i rm l y f i xed p i l l a r t ha tcanno t be shaken by the w ind , wa te r t ha t b inds toge the r seve ra lsubs tances to fo rm one conc re te compound . Th i s men ta l s ta tep reven ts i t s ad junc ts f rom d i ss ipa t i on and f i xes them on theun ique ob jec t i t wo rks on '0 .
Acco rd ing to the A t thasa l i n i , c i t t ekagga td i s ano the r namefo r concen t ra t i on . c i t t ekag ga td has the cha rac re r i s t i c o fl eade rsh ip , a l so o f non -d i s t r ac t i on . A passage i n t heMi l i ndapa f rho reads 'As , you r ma jes ty , a l l t he ra f te rs o f agab led house go ro t he r i dgepo le . i nc l i ne t owa rds , mee t a tr i dgepo le . t he r i dgepo le i s ca l l ed t he ch ie f among rhem; so ,you r ma jes t y . a l l mo ra l s t a tes i nc l i ne t owa rds concen t ra t i on ,s l op t owa rds concen t ra t i on , t ake re fuge i n concen t ra t i on ;concen t ra t i on i s ca l l ed t he ch ie f among t hem"o . And as t he k i ngin ba t t l e goes whereve r rhe a rmy i s g i v ing way , and the a rmywhereve r he has gone becomes re i n fo r ced and t he hos t i l ea rmy be ing b roken fo l l ows the k ing ; so concen t ra r i on , f romno t a l l ow ing the co -ex i s ten t s ta tes to be th rown ou t andsca t t e red , has non -d i s t r ac t i on as i t s cha rac te r i s t i c " .
The re i s a f u r t he r exp lana r i on : Th i s c i t t ekagga td bas non -sca t t e r i ng (o f i t se l f ) o r non -d i s t r ac t i on (o f assoc ia red s ta tes ) ascha rac te r i s t i c . t he we ld i ng t oge the r o f t he co -ex i s ten r s ra tes asfunc t i on , as wa te r kneads ba th -powde r i n t o a pas te . and peaceo f m ind o r know ledge as man i f es ta t i on . Fo r i t has been sa id :'He who i s coocen t ra ted knows . sees acco rd ins t o t he t r u th ' " , .
C. Ar f ipavacara Ci t tas
Now, we go to the LZ c i t t as a r i s i ng i n t he a r f i pavaca ra
expe r i ence wh i ch f a l l i n t o t he s im i l a r d i v i s i ons as t he f o rego ing
15 rupavaca ra c i t t as : ( 1 ) Fou r t ypes o f kusa la c i t t as . ( 2 ) Fou rt ypes o f v i . paka c i t t as , and (3 ) Fou r t ) ' pes o f k r i ya c i t t as . Thetwe l ve i s l i s t ed t ose the r be low .
" M A b : 8 7 .u o M i l , i : 6 0 ,t ' E x p . : 1 5 6 .
" ' A . v : 3 .
i
2.
J .
2t3
f. Four l{usala Cittas (arising as arttpajhdna
expe r i ence ) :
K u s a l a c i t t a d w e l l i n g o n t h e i n f i n i t v o f s p a c e
( a k d s d n a f i c d y a t a n a ) .
K u s a l a c i t t a d w e l l i n g o n t h e i n f i n i t y o f c o n s c i o u s n e s s
( v i n n a n a f i c d y a t a n a ) .
K u s a l a c i t t a d w e l l i n g o n t h e n o t h i n g n e s s
( d k i f i c a f i f i d y a t a n a ) .
4 . Kusa la c i t t a whe re in pe rcep t i on ne i t he r i s no r i s no t(n ' eva - s a f i f i d - n ' as a f i f i ay a t ana ) .
rr. Four vipiika cittas of Arfrpajhiina (which are resultso f j hdna o f s im i l a r k inds p rac t i sed i n the l i f eimmed ia te l y p rev ious ) :
1 . V ipaka
2. Vipaka
3 . V ipaka
4. Vipaka
c i t t a dwe l l i ng
c i t t a dwe l l i ng
c i t t a dwe l l i ng
c i t t a where in
on t he i n f i n i t y o f space .
on t he i n f i n i t y o f consc iousness .
on t he no th i ngness .
pe rcep t i on ne i t he r i s no r i s no t .
(wh ich a re i nopera t i ve ) :fff. Four l{riyii Cittas
l . K r i y d c i t t a d w e l l i n g o n t h e i n f i n i t y o f s p a c e .
2 . K r i y a c i t t a d w e l l i n g o n t h e i n f i n i t y o f c o n s c i o u s n e s s .
3 . K r i y d c i t t a d w e l l i n g o n t h e n o t h i n g n e s s .
4 . K r i y a c i t t a w h e r e i n p e r c e p t i o n n e i t h e r i s n o r i s n o t .
Aya tana he re i s ' ob j ec t o f t hough t ' . O f t he t h ree t ypes o fc i t t a above men t ioned , t he f i r s t c i t t a has as i t s ob jec t t hein f i n i t y o f space ; t he second c i t t a has as i t s ob j ec t t he f i r s tc i t t a o r y l f i f i dna ; t he th i rd c i t t a has as i t s ob jec t rhe f i r s t c i t t arega rded as ' no th i ng ' . The ob jec t o f t he f ou r t h c i t t a i sconsc iousness o f any k i nd . The wo rd sa f i f i d used i n t he
exp ress ion o f t he f ou r t h c i t t a i s a symbo l i ca l o r r ep resen ta t i vete rm - whe re in comp le te hypnos i s i s a l l bu t a t t a i ned . Pe rcep t i on
{214
can . t he re fo re . be t aken i n i t s o l de r w ide r sense as ' t ha t ac r
whe reby t he m ind becomes consc ious o f any th i ng " ' .
The f ou r j hdnas connec ted w i t h Fo rm les s Ex i s tence(ca t tA r i a rupa j j hanan i ) o f ten appear i n t he N ikdyas . I n t he
Sarhyut ta Nikdyas ' and f requent ly in the Maj jh ima Nikaya, they
occu r i n immed ia te sequence to the fou r Jhdnas w i thou t anyco l l ec t i ve t i t l e , and no t as concom i tan t s o f t he Fou r th Jhdna .
The Dhammasangan l g i ves the accoun t o f t he fou r j hanas
connec ted w i t h Fo rm less Ex i s tence as f o l l ows .
1 . The Sphe re o f Unbounded Space : When . t ha t he ma)
a t t a i n t o t he Fo rm less heavens . he cu l t i va tes t he way t he re to .
and so . by pass ing who l l y beyond a l l consc iousness o f f o rm( rupasa r t f i d ) , by the dy ing ou t o f t he consc iousness o f sense r -y
reac t i on (pa t i ghasa f t f ra ) , by tu rn ing the a t ten t i on f rom any
consc iousness o f t he man i f o l d ( nana t t asa f t f r d ) , he en te r s i n ro
and ab ides i n t ha t r ap t med i t a t i on wh i ch i s accompan ied by t he
consc iousness o f a sphe re o f unbounded space even t he
Fou r t l r Jhana . t o ga in wh i ch a l l sense o f suk f t a mus t have been
pu t away , and a l l t he sense o f i l l mus t have been pu t away , and
the re mus t have been a dy ing ou t o f t he happ iness and m ise ry
he was won t t o f ee l ( t he rap t med i t a t i on ) wh i ch i s imbued
w i th d i s i n te res tedness , and whe re no ease i s f e l t no r any i l l .
bu t on l y t he pe r f ec t pu r i t y t ha t comes o f m ind fu l ness and
d i s i n te res tedness t hen t he con tac t . e t c , t he ba lance t ha t
a r i ses - t hese a re s ta tes t ha t a re sood " .
I t i s no red t ha t t he med i t a to r i s t o w i t hd raw a l l i n t e res t i n
and a t t e r r t i o r r t o t he wo r l d o f r r . t pa , t o cease so en t i r e l y t o
d i f f e ren t i a te the p lenu rn o f ex te rna l phenomena ( i nc lud ing h i s
own fo rm) wh i ch imp inge on h i s senses , t ha t se rsa t i ons cease .
o r r eso l ve t hemse l ves i n to a homogeneous sense o f ex tended
vacuun r . Pa t i gho i n t he ph rase ' pa [ i ghasa r i i i d ' i n t he
Dhsmmasangan r . r ende red by senso ry r eac t i on . i s exp la i ned t o
be s i gh t -pe rcep t i on . sound -pe rcep t i on . sme l l , t as te , and t ouch -
B.r
U1
SJ
C o m p . : 9 0 n
S i i i : 2 3 7
B M P E . . 7 1 7 3
, r (
pe rcep t i on . ' Though t i s ( he re ) no t sus ta i ned by way o f t he f i vedoo rs ' . Ha rdes t o f a l l was i t t o abs t rac t a l l a t t en t i on f r omsounds . A la ra Kd lama , one o f t he Go tama ' s t eache rs , andp ro f i c i en t i n r hese rap t s t a tes , howeve r , was c red i t ed w i t h t hepower o f becom ing so abso rbed t ha t he f a i l ed t o see o r hea rhund reds o f ca r t s pass ing nea r h im 'u .
Ndna t tasa f i f i d i s exp la ined to re fe r t o t he va r ious k inds o fsensa t i on , t he co r respond ing v i f i f i dna , and t he resu l t i ngfee l i ng " . I n t he v i bhanga , i t i s exp la i ned t o mean cogn i t i on o ft he mu tua l d i ve rs i t y o r d i ss im i l a r i t y o f na ru re i n t he e i gh t k i ndso f good t hough ts , t he twe l ve bad t hough ts , as we l l as i n t hoseideas o f good and bad resu l t s wh i ch a re t aken nex t t o t hese .Howeve r , sa f i f i d wh i ch i s subs t i t u t ed f o r c i t t dn i , poss ib l y l im i t st he app l i ca t i on o f t he d i sce rnmen t o f d i ve rs i t y t o t he sensuousbas i s o f a l l t hose ' t hough ts ' . The con tex t , neve r the less , seemsto po in t t o a ce r t a i n gene ra l , abs t rac t , ' r e - rep resen ta t i ve ,
impo r t i n sa f i f i d as he re app l i ed . I t i s sa id t o be t heconsc iousness o f one who i s occup ied w i t h manodhd tu o r w i t !manov i f i f i dnadhd tu w i th , Say , rep resen ta t i ve o r w i th re -rep resen ta t i ve cogn i t i on w i t h i deas o r w i t h cogn i t i on o ft h o s e i d e a s . T h e i d e a t i o n i n t h i s c a s e i s a b o u t s e n s u o u sp h e n o m e n a a s m a n i f o l d , a n d t h e a b s t r a c t n a t u r e o f i t l i e s . o fc o u r s e , i n c o n s i d e r i n g t h e i r d i v e r s i t y a s s u c h t t .
2 . T h e S p h e r e o f I n f i n i t e I n t e l l e c t i o n : w h e n , r h a t h e m a ya t t a i n t o t h e F o r m l e s s h e a v e n s , h e c u l t i v a t e s t h e w a y t h e r e r o ,a n d , h a v i n g p a s s e d w h o l l y b e y o n d t h e s p h e r e o f b o u n d l e s ss p a c e , e n t e r s i n t o a n d . a b i d e s i n t h a t r a p t m e d i t a t i o n w h i c h i sa c c o m p a n i e d b y t h e c o n s c i o u s n e s s o f a s p h e r e o f i n f i n i t ei n t e l l e c t i o n - e v e n i n t h e F o u r t h J h d n a , t o g a i n w h i c h a l l s e n s e
o f e a s e m u s t h a v e b e e n p u t a w a y , e t c s e . B u d d h a g h o s a e x p l a i n :
t h a t i n t h e m e n t a l s t a t e ' t h e r e i s n o e n d f o r h i m i n r e s p e c t t ot h a t w h i c h h a s t o b e c o g i t a t e d ' * .
o u Q p . C i t . : 7 2 1 .E 7 S . r v : 1 1 3 - 1 1 4 .8 8 B M P E : 7 2 - 7 3 r ' t .n " O p . C i t . : 7 3 - 7 4 .* Op. Ci t . . ' l 4r ' r .
216
3 . The Sphe re o f No th i ngness : When , t ha t he may a t t a i n
to the Fo rm les s heavens , he cu l t i va tes the way the re to , and ,
hav ing passed who l l y beyond the sphere o f i n f i n i t e i n te l l ec t i on ,
en te rs i n to and ab ides i n t ha t rap t med i ta t i on wh ich i s
accompan ied by t he consc iousness o f a sphe re o f no th i ngness
even i n t he Fou r th Jhdna , t o ga in wh i ch a l l sense o f ease mus thave been pu t away , e t c .
4 . The Sphe re whe re t he re i s ne i t he r Pe rcep t i on no r Non -
pe rcep t i o r : When , t ha t he may a t t a i n t o t he Fo rm less heavens .
he cu l t i va tes t he way t he re to , and , hav ing passed who l l y beyond
the sphe re o f no th i ngness . en te r s i n t o and ab ides i n t ha t r ap t
med i t a t i ou wh i ch i s accompan ied by t he con , sc i ousness o f a
sphe re whe re t he re i s ne i t he r pe rcep t i on no r non -pe rcep t i on
even i n t he Fou r th Jhdna . t o ea in wh i ch a l l sense o f ease mus t
have been pu t away . e t ce ' .
I t i s uo ted tha t Buddhaghosa exp la ins th i s men ta l s ta te as
the cu l t i va t i on o f t he func t i on ing o f t he sub t l e res iduum o f
consc ious syn theses ( sankhd rdvasesa -sukhuma-bhdvam) . I n so
fa r as pe rcep t i on (p resumab l y unde rs tood as be ing who l l y
i n t r ospec t i ve ) has become i ncapab le o f e f f ec t i ve f unc t i on ing .
t he s ta te i s non -pe rcep tua l . I n so f a r as t hose f a i n t , f i neco r . sc i ous reac t i ons a re ma in ta i ned , t he s ta te i s ' no t non -
pe rcep tua l . ' Th i s osc i l l a t i on abou t a ze ro -po in t i n
consc iousness i s i l l u s t r a ted by t he s im i l es o f a bow l con ta i n i ngjus t so much o i l as su f f i ces f o r c l eans ing pu rposes . bu t no t t o
be pou red ou t ; a l so , o f t he l i t t l e poo l . su f f i c i en t t o we t t he
fee t . bu t t oo sha l l ow f o r a ba th . Bo th o i l and wa re r ex i s t . o r do
no t ex i s t . acco rd ing t o wha t ac t i on can be t aken w i t h r espec t t o
them. I t i s f u r t he r sa id t ha t t h i s l im ina l po in t ob ta i ns no t on l1 '
i n sa i i i i a , bu t a l so i n f ee l i ug , t hough t , and con tac tn .
D Loku ttaravacara Ci ttas
T h e l a s t c i t t a s w e a r e g o i n g t o d e a l w i t h a r e t h e 8 c i t t a s
a r i s i n g i n l o k u t a r a v a c a r a e x p e r i e n c e w h i c h f a 1 1 u n d e r t w o
O p . C i t . . 7 4 .
O p . C i t . : 7 4 - 7 5 n .
9 l
V)
2.17
d i v i s i ons : ( 1 ) Fou r t ypes o f kusa la c i t t as , and (2 ) Fou r t ypes o fv i paka c i t t as . They a re a l so known as ( l ) Fou r t r anscenden ta lmo ra l c i t t as , and (2 ) Fou r t r anscenden ta l r esu l t an t c i t t as . A l lt he e i gh t can be named co l l ec t i ve l y as ' c i t t as i n t he pa ths andF ru i t i on ' . The re i s no k r i ya c i t t a i n t h i s s t age o f deve lopmen t .The e i gh t a re l i s t ed as f o l l ows ,
f. Four Lokuttara l{usala Cittas:
S o t d p a t t i - P a t h C i t t a ( c i t t a b e l o n g i n g t o t h e p a t h o fS t r e a m - a t t a i n m e n t ) .
S a k a d a g a m i - P a t h C i t t a ( c i t t a b e l o n g i n g t o t h e p a t h o fO n c e - r e t u r n i n g ) .
A n a g a m i - P a t h C i t t a ( c i t t a b e l o n g i n g t o t h e p a t h o fN e v e r - r e t u r n i n g .
A r a h a t t a - P a t h C i t t a ( c i t t a b e l o n g i n g t o t h e p a t h o fA r a h a n t s h i p .
ff. Four Lokuttara Vipiika Cittas:
so tapa t t i -F ru i t c i t t a ( c i t t a be long ing to the F ru i t i on o fS t ream-a t t a i nmen t ) .
sakadagami -F ru i t c i t t a ( c i t t a be long ing t o t he F ru i t i ono f Once - re tu rn i ng ) .
Anagami -F ru i t C i t t a ( c i t t a be long ing t o t he F ru i t i on o fNeve r - re tu rn i ng ) .
A raha t t a -F ru i t C i t t a ( c i t t a be long ing ro t he F ru i t i on o fA ra l t an t sh ip ) .
L o k u t t a r a i s c o m p o s e d o f ' I o k a ' + ' u t t a r a ' . H e r e l o k a
i l r e a n s p a f t c u p a d a n a k k h a n d h a ( t h e f i v e A g g r e g a t e s o f
A t t a c h m e n t ) . U t t a r a r n e a n s a b o v e , b e y o n d o r t h a t w h i c h
t r a n s c e n d s . I t i s t h e s u p r a - r n u n d a n e c i t t a t h a t e n a b l e s o n e t o
t r a n s c e n d t h i s w o r l d o f m i n d - b o d y . L o k u t t a r a t h e r e f o r e m e e n s
t h a t w h i c h t r a n s c e n d s t h e w o r l d o f A g g r e g a t e s o f A t t a c h m e n t .
T h i s d e f i n i t i o n s t r i c t l y a p p l i e s t o t h e F o u r P a t h C i t t a s . T h e
t r r u i t s a r e c a l l e d l o k u t t a r a b e c a u s e t h e y h a v e t r a n s c e n d e d t h e
2.
J .
4 .
2 .
3.
4 .
wor ld o f Agg rega tes o f A t t achmen tn ' . I n
means ' beyond t he wo r l ds , ' i . e . beyond
hav ing no th ing to do w i th ge t t i ng
inc iden ta l l y , i n t ha t such though ts tend
reb i r t h * .
218
o the r words , l oku t ta ra
ea r th and heaven , o r
we l l - r ebo rn , excep t
t o expe l t he causes o f
The way i n wh i ch t he Dhammasangan r exp resses t he
t ranscenden ta l c i t t as , f o r examp le , So tapa t t i -Pa th C i t t a i s l i keth i s :
" 'When he cu l t i va tes the Jhana o f t he H ighe r Idea l ( t he
rap t med i ta t i on ) . whereby the re i s a go ing fo r th and onward(n i yy an i kan t ) . mak ing fo r t he undo ing o f reb i r t h(apacayagamim) and when . t ha t he may a t t a i n t o t he F i r s tS tage l pa thamayabhummiya ) , he has pu t away v i ews andop in ions (D i t t l t i ga tana ry t ) , and so a loo f f rom sensuous appe t i t es ,a l oo f f r om ev i l i deas , e r t e r s i n t o and ab ides i n t he F i r s t Jhdnawhe re in concep t i on wo rks and t hough t d i scu rs i ve . wh i ch i s bo rno f so l i t ude . i s f u l l o f j oy and ease . p rog ress t he re to be ingd i f f i cu l t and i n tu i t i on s l ugg i sh - t hen t he re i s con tac t , f ee l i ng ,pe rcep t i ou , t h i nk i ng , t hough t , concep t i on , d i scu rs i ve t hough t ,j oy , ease , se l f - co l l ec tedness , t he f acu l r i es o f f a i t h , ene rgy ,rn i nd fu l ness . concen t ra t i on . w i sdom. i dea t i on , happ iness .v r t a l r t y . and t he f acu l t y o f be l i ev i ng . ' I sha l l come to know theunknowu. ' ( . a t t a f i i i a ta f t f i assami t i nd r i ya ry ) r i gh t v iews . r i gh ti n ten t i on^ r i gh t speech , r i gh t ac t i on . r i gh t l i ve l i hood , r i gh tendeavou r . r i gh r m ind fu l ness , r i gh t concen t ra t i on ; r he powers o ff a i t h . energy . mind fu lness . c o n c e n t r a t l 0 n . wisdom,
cousc len l l ousness . t he f ea r o f b l ame : t he absence o f l us t . ha te .
du lnes s . cove tousness and ma l i c e , r i gh t v l e w s .
consc ien r i ousness , r he f ea r o f b l ame , se ren i t y , l i gh tness .p l as t i c i t y . f ac i l i r y , f i t ness and d i r ec tness i n bo th sense andthough r . m ind fu l ness . i n t e l l i gence . qu ie r . i ns i gh t , g rasp andt ra l ance " * .
The F i r s t Pa th o r So tapa t t i -Pa th i s t he f i r s t s tage o f t he
way o r cou rse o f l i f e l ead ing t o A rahan tsh ip o r N i r vana . Bhu rn i
M A b . ; L I : O p . C i r .
C o m p . ; 9 l n .
B M P E ; E 3 - E 4 ,
7 0
219
(s tage ) [ t he o r i g i na l passage quo ted f u l l y above reads i t i n t h i si n f l ec ted f o rm : ' bhumn t i ya ' l i s subs t i t u t ed f o r pa th . And t he'F i r s t Bh f im i ' i s dec la red t o be equ i va len t t o t he f i r s t - f r u i t s ( o rf r u i t i on ) o f r ec l usesh ip ; i n o the r wo rds , t o t he f r u i t o fso tdpa t t t , o r o f ' conve rs i on ' , 4S i t has been t e rmednu .
The jhdna cha rac te r i zed by ' apacayagdmim ' (mak ing fo rt he undo ing o f r eb i r t h ) i s r he spec ia l k i nd o f j hana wh i ch hewho has t u rned h i s back on t he rh ree l owe r i deas o f l i f e i n t hewor l ds o f sense , f o rm , o r t he f o rm less , and has se t h i s f ac ,s tead fas t l y t oward A raha tsh ip , mus t ' p rac t i se , b r i ng fo r th anddeve lop ' . Buddhaghosa desc r i bes t h i s spec ia l j hana as be inge kac i t takkhan ika m appa,na- j hana m r a p t m e d i t a t i o n o n aconcep t i nduced by t he momenra ry f l ash o f a t hough t - and bythe t ex t i t se l f as n i yydn i kam apacayagdmim. Ekac i t t akkhan i kamappana - j hanam i s t hus commenred upon : ' I t i s a go ing f o r t h(down f r om) t he wo r l d , f r om the cyc le o f r eb i r t h . o r , t he re i s ago ing f o r t h by means o f i t . The man who i s f i l l ed w i t h i r ,comprehend ing ( the Fac t o f ) I l l , goes fo r th , pu t t i ng away theup r i s i ng o r t he cause (o f I l l ) goes f o r t h , r ea l i z i ng t he cessa t i on(o f I l l ) goes f o r t h cu l t i va t i ng rhe pa th ( l ead ing ro t ha rcessa t i on ) goes f o r t h ' .
And , n i yyan i kam apacayagdmim i s commended upon t ha tt h i s i s no t l i ke t he heap ing roge the r and mu l t i p l y i ng o f r eb i r t he f f ec ted by t he good wh i ch be longs t o t he rh ree wo r l ds o fbe ing . Th i s i s even as a man who , hav ing heaped up a s tockadee igh teen cub i t s h i gh , shou ld a f t e rwa rds t ake a g rea t hammera r rd se t t o wo rk t o pu l l down and demo l i sh h i s wo rk . So i t , t oo ,se t s abou t pu l l i ng down and demo l i sh i ng t ha t po tency f o rreb i r t h heaped up t he t h ree -wo r l d -good , by b r i ng ing abou t ade f i c i ency i n t he causes the reo f - .
D i t t h i ga tdn i I t he o r i g i na l passage as quo ted f u l l y abovereads i t i n t he i n f l ec tEd f o rm : d i t t h i ga tdnamf l i t e ra l l y meansreso r t i ng t o v i ews . A l l t r ad i t i ons o r specu la t i ons adhe red t oe i t he r w i t hou t ev i dence o r on i nsu f f i c i en t ev i dence , such as a re
Q p . C i t . : 8 2 u .
O p . C i t . : 8 2 - 8 3 n ; s e e a l s o E x p . : 2 a 9 - 2 9 O .
220
imp l i ed i n t he s ra res ca l l ed ' r heo ry o f i nd i v i dua l i t y , pe rp lex i t y ,and the con tag ion o f mere ru le and r i t ua l ' o ' .
The facu l t y o f be l i ev ing rha t I sha l l come ro know theunknown (Ana f t f i a ta f t f i as s dm i t i nd r i yam) i s t he con t ro l l i ngfacu l t y wh i ch has a r i sen . by means o f f o rmer r e f l ec t i on , i n onewho p rac t i ses acco rd ing l y , ' I sha l l know the unknown dearh lesspa th , t he doc t r i ne o f t he Fou r T ru ths , i n t he . con t i nua l s t r eam o fbecom ing , o f unknown beg inn ing . ' I t s cha rac te r i s t i c . e r c .shou ld be known by the me thod g i ven above i n the con t ro l l i ngfacu l t y o f unders tand ingno . I n o the r words , t he i nsp i r i ng sense o fassu rance t ha r dawns upon t he ea rnes t , uncomprom is i ng s tuden ttha t he w i l l come ro know the doc t r i ne o f t he g rea t t ru thstha t Ambros ia l way unknown in the cyc le o f wo r ld l y pu rsu i t sand consequences whe re he goa l i s no t ambros ia l - i s t o h im asthe upsp r i ng ing o f ^ new facu l t y o r mo ra l p r i nc i p l e ' - . Thefacu l t y o f be l i ev iug tha t I sha l l come ro know the unknown(Ana f i i i a ta f i f i . assd .mt t i nd r i ya ry ) i s f u r the r exp la ined as w isdom o runde rs tand ing o f , f o r , o r f r om, t he rea l i za t i on o f . e t c .'B r i ng ing r i gh r oppos i t e t he eyes i s t he pa raph rase ' .
The s tuden t wh i l e ' i n r he F i r s t pa th c i t t a ' l ea rns t he f u l limpo r t o f t hose conc i se f o rmu lae known as t he Fou r Nob leTru t l r s . wh ich the Buddha se t f o r th i n h i s f i r s t au tho r i ra t i veu t t e ra r ce P rev ious i y he w i l l have had mere second -handknow ledge o f t hem, and as one com ing t o a dwe l l i ng ou t o f h i susua l bea t , and rece i v i ng f r esh ga r l and and ra imen t and f ood ,rea l i zes tha t he i s encoun te r i ng new exper iences , so a re theset ru ths . no t known h i the r to by h im , spokeu o f as ' s11 f t11s1 ry1 ' r0 , .
whe reas ' pu t r i ng away v i ews and op in i ons and t he f acu l t yo f know ing t he unknown ' ( a l l r h i s we have a l r eady wo rked on i nde ta i l above ) a re t he d i s t i nc t cons r i r uen rs o f t he F i r s t pa th
c i t t a . t he ha l lma rks o f t he second pa th c i t t a i s o f mo readvance by t he cons t i r uen t ' d im in i sh ing t he s r reng th o f sensua lpass ions ( kama) and o f ma l i ce ( r aga ) ' . I n t he compar i son w i t h
n ' o p . C r 1 . : 8 3 n .on Exp . ' . 293' m B M P E , : 8 6 n .' ' ' E x p | i 2 l 8 : 2 9 5
22r
t he coun te rpa r t i n t he D tgha N i kaya ,o , , i t i s s t r i k i ng t ha t t he
d im inu t i on o f moha i s no t i nc l uded he re in , howeve r , i t i s on l y
rea l l y conquered i n the Four th Pa th C i t t a . The d im inu t i on i s
desc r i bed as com ing t o pass i n two ways : ( 1 ) v i c i ous
d i spos i t i ons a r i se occas iona l l y and no l onge r hab i t ua l l y , and (2 )
when t hey do a r i se i t i s w i t h an a t t enua ted i n tens i t y . They a re
l i ke t he spa rse b l ades o f g rass i n a new ly mown f i e l d , and l i ke
a f l imsy membrane o r a f l y ' s w ing to : .
Tha t t he facu l t y o f know ledge i s made pe r fec t i s t he o the r
d i s t i nc t cons t i t uen t t ha t he lps h i gh l i gh t i ng t he e l eva t i on o f t he
Second Pa th C i t t a i n compar i son w i th the F i r s t Pa th C i t t a . I t i s
expounded tha t t he fa i t h and hope o f t he So tdpa t t i , o r s tuden t
o f t he F i r s t Pa th C i t t a , wh i l e s t r ugg l i ng w i t h t he l im i t a t i ons o f
h i s s t age o f know ledge a re now rewarded by h i s a t t a i nmen t , as a
Sakadagdmt , o f t ha t deepen ing ph i l osoph i c i ns i gh t i n t o t he f u l i
imp l i ca t i on o f t he ' Fou r T ru ths ' t e rmed a f i f i d , o r know ledge pa r
exce l l ence , and app l i ed , i n Buddh i s t w r i t i ngs , t o evo l v i ng o r
evo l ved A raha tsh ip . The Th i rd Pa th C i t t a i s ch ie f l y marked by
the cons t i t uen t , i . e . ' pu t t i ng a \ i l ay the en t i re res iduum o f
sensua l pass ions and o f ma l i ce ' . And , t he Fou r th Pa th C i t t a , by' pu t t i ng away abso lu te l y and en t i r e l y a l l pass ion f o r Fo rm , a l ipas s i on fo r t he Fo rm les s , a l l c onc e i t , exc i t emen t and
ignorance "oo.
r o r p , , i : l 5 6 .r o r B M P E : 9 6 n .' * O p . C i r . ; 9 6 - 9 7 .
CI{APTER 7z
CONCLUSION
T h e i n v e s t i g a t i o n i n t o s u c h a c o n c e p t a s c i t t a s h o u l d n e v e r
c o m e r o a n e n d i n t h e s e n s e o f f i n a l i t y ( i . e . s t a t e o f f i n a l ,
s e t t l e d , i r r e v o c a b l e , c o m p l e t e ) . I t , h o w e v e r , i s b o u n d t o c o m e
t o s o m e e n d w h e n a l l , i n t h e b u d o f m y s c h o l a r s h i p , i s s a i d a n d
d o n e .
T h e r e s e a r c h w o r k i n a t l m a k e s t h e e f f e c t t h a t c i t t a h a , '
l i t t l e t o d o w i t h p a r t i c u l a r l y d i s t i n c t i v e q u a l i t y i n t e r m s o f i t s
c h a r a c t e r i s t i c i n t e g r a l i n v o l v e m e n t i n t h e w h o l e f i e l d o f m e n t a l
s t a t e s a n d a c t i v i t i e s i n t h e b r o a d e s t s e n s e . T h e m e n t a l s t a t e s
u n d e r i t s r a n g e t h a t c o m e i n t o t h e s c o p e o f o u r a t t e n t i o n ,
h o w e v e r . h a v e b e e n m o l d e d i n t o t h e s e : ( 1 ) G e n e r a l s t a t e o f
s e n r i e n t b e i n g ; ( 2 ) L u s t f u l h e a r t ; ( 3 ) E v i l h e a r t : ( 4 ) P u r p o s e d
h e a r t ; ( 5 ) R e a d y - f o r - t r u t h c i t t a ; ( 6 ) C a l m a n d p a s s i o n l e s s c i t t a ;
( 7 ) C o m p o s e d c i t t a ; ( 8 ) L o v i n g k i n d n e s s c i t t a ; a n d ( 9 )
E m a n c i p a t e d c t t t a .
A t t e m p t s t o s u m u p t h e c o m p r e h e n s i v e d e p i c t i o n s o f c i t t a
i n t h e p r e v i o u s c h a p t e r s m a y a r r i v e a t d r y a n d i s o l a t e d
d e f i n i t i v e n o r i o n s a b o u t w h a t c i t t a i s . T h i s w a y o f a p p r o a c h i n -
t o t h e k n o w l e d g e o f c i t t a i s r e a s o n a b l y w a r n e d a g a i n s t , b u t w i l l
h e l p a q u i c k r e v i e w i n t e r m s o f s h a r p n e s s a n d b r i e f n e s s i t
a p p e a r s a f t e r t h e r e m o v a l o f a l l t h a t i s e l a b o r a t i v e a n d
s u p e r f l u o u s . I n a d d i t i o n o f n i n e m e n t a l s t a t e s a b o v e m e n t i o n e d ,
w e c a n c o l l e c t t h e s e v e r a l g r o u p s o f m e a n i n g s t h a t t h e c i t t a
s h o u l d b e a s s u m e d t o P u r P o r t .
C i t t a , l n o s t g e n e r a l l y , i s t h e n o n p h y s i c a l , a l l m e n t a l
a c t i v i t i e S o r m e n t a l a g e n c i e s . C i t t a i n r e g a r d t o t h e d i r e c t i o n o f
m e n t a l a c t i v i t i e s i s t h e h e a d i n g a n d t h e s u b o r d i n a t e t o t h e
h e a d i n g a s w e l l '
Towards i t s e rnP lacemen t ,
o f one ' s Pe rsona l i tY ; t he cen te r
and cogn i t i ve ac t i v i t i e s ; t he
c i t t a i s a d v o c a t e d t o b e t h e c o r -
o f u n d e r s t a n d i n g , o f P e r c e P t u a l
p o s s e s s o r o f k n o w l e d g e o f a l l
2U
types , o rd i na ry o r supe r -mundane . c i t t a i s t he cen te r and f ocuso f man ' s emo t i ona l na tu re ; t he consc ious cen te r o f ac t i v i t y ,pu rpos i veness , con t i nu i t y and emot iona l i t y . c i t t a i s t heideo log i ca l l eade rsh ip i n man ' s m ind , h i s cha rac te r andpe rsona l i t y . I t goes f u r t he r t o say t ha t c i t t a i s a pe rsona li den t i t y o r su rv i v i ng en t i t y f r om ex i s tence t o ex i s t ence .
C i t t a i n ac t i on i s men ta l i ns t rumen t and a l so the reac t i onsto impress ions . I t i s bo th the sub j ec t i ve and ob j ec t i ve aspec rso f consc iousness o r t h i nk i ng . I t accep t s and i nves t i ga tes ob jec t .c i t t a some t imes i s s imp l y an i dea o r a t hough t o r a f ee l i ng .c i t t a i s s t r i v i ng , des i r e , vo l i t i on and pu rpose ; i n t en t i on ,impu l se and des ign ; pe rcep r i on , memory , j udgmen t andreason ing . c i t t a , exp ress i ve l y speak ing , i s ' i nne r speech ' . I nt he f o rm o f mano , c i t t a i s one o f t he s i x psycho log i ca l senses .
As a sea t and o rgan o f t hough t c i t t a ' t h i nks ' o f i t s ob jec tby a r rang ing i t se l f i n a t hough t p rocess . c i t t a i s bo th t he causeo f a va r ie t y o f men ta l e f fec ts and the resu l tan t t hough t . I t i s t hes to re house o f 'men ta l seeds ' o r t he a r sena l o f d i spos i t i ona lp rope f t i e s .
C i t t a , i n ano the r pa r lance , i s a f l ux o f t hough t o r a w ideand comp lex nexus o f men ta l s ta tes i n f l ux o r a se r ies o f even tsi n an i ncessan t p rocess o f men ta t i on . c i t t a i s t ha t wh i ch comesto be and passes away . I t i s t he expe r i ence i n N ibbdna - re l ease .
A t t t he concep tua l cu t t i ngs g i ven above by no meansexhaus t t he va r ie t y o f de f i n i t i ons pe r ta in ing to c i t t a . On theo the r hand . i t shou ld be warned w i th s t rong p recau t i on tha tnone o f t hem can be exac t l y co r rec t i n r ega rd t o t he mean ing o fc i t t a pe r se ; t hey a re no t r o ta l l y w rong e i t he r . They a re ac tua l l yt he concep r i on mo lds whe reas c i t t a seems to be t ha t wh i ch i sro t t o be mo lded . The concep tua l cu t t i ngs , neve r the less . shou ldbe bu t someth ing he lp fu l as a gu ide map pa r t i cu la r l y f o r c lea r -cu t r e fe rence o r consu l t a t i on .
s,
225
A l t hough i nvo l ved i n mu l t i - d imens iona l and mu l t i -
f unc t i ona l man i f es ta t i ons , c i t t a dep i c ted i n Buddh i s t sys tem,
some t imes t oo gene ra l t o have a de l i nea ted ske t ch , some t imes
so spec i f i c as a i dea o r a t hough t , has bas i ca l l y no th i ng t o dow i t h me taphys i cs . The Buddh i s t c i t t a does no t sugges t any i deaabou t an en t i t y o r an e te rna l r ea l i t y o f t he k i nd t ha tPa rmen ides , a G reek ph i l osophe r ( b . c . 515 BC) ho lds up . Themu l t i p l i c i t y o f ex i s t i ng t h i ngs , t he i r chang ing f o rms andmo t i on , i n h i s op in i on , a re bu t an appea rance o f a s i ng lee te rna l r ea l i t y . The Buddh i s t non -subs tan t i a l pos i t i on wou ld no teasy f o r t hose as Sd t i and Pa rmen ides t o comprehend because i nthe dep rh o f t he i r m ind the re mus t be an i nhe ren t c rav ing fo rcon t i nua l ex i s t ence .
The Buddh is t l i gh t t h rown upon the o r i g ina t i on o f c i t t a
a l so re f l ec t s t he f r eedom f rom such a c rav ing . C i t t a i s bu t onephase i n t he c i r c l e o f eve r chang ing p rocess o f becom ing andpass ing away . Th i s phase conven t i ona l l y c l ad i n t he t e rm c i t t a
i s p receded by o the r phases tha t can be named sankhara ,
updddna , dya tana , anusaya , nd .ma- r f i pa , acco rd ing to the
spec i f i c canon i ca l passages t ha t we chance upon w i t h t heconc lus i on -o r i en ta ted m ind . Cons ide r i ng t he p reced ing phasesthe cause o r t he o r i g i n o f c i t t a i s s im i l a r t o ac t i ng as t he b l i ndwho t ouched a pa r t i cu l a r segmen t o f , and began t o boas t h i sknow ledge abou t , t he e l ephan t . A l l t he re fe rences reco rded i nthe Buddh i s t canon i ca l l i t e ra tu re abou t t he o r i g i na t i on o f c i t t ao r any o the r phenomena do no t b reak away f rom the p r i nc ip le
o f depend ing o r i g i na t i on .
Tha t c i t t a , a l t hough a compe ten t cand ida te fo rrep resen t i ng one ' s pe rsona l i t y , i s depend ing upon o the r f ac to r sfo r i t s coming i n to be ing d i sapp roves o f t he specu la t i ons abou tt he c rea to r de i t y who has been c red i t ed w i t h t he c rea t i on o f t hewor l d whe re we l i ve .
The common know ledge abou t o f t he sup reme c rea ro rde i t y can be b r i e fed i n to t he s i x cha rac te r i s t i c s : ( 1 ) He i s a l lw i se and a l l power fu l . The wo r l d comes i n to be ing because o fh i s w i sdom, and he i s ab le t o ac tua l i ze t he wo r l d because o f h i spower . ( 2 ) The de i t y ex i s t s a l one p r i o r r o t he c rea r i on o f t he
226
wor l d . No exp lana t i on can t he re fo re be g i ven o f h i s ex i s t ence ,
be fo re wh ich one con f ron ts the u l t ima te mys te ry . ( 3 ) H i sc rea t i on a consc ious and de l i be ra te one w i t h a de f i n i t e p l an i n
m ind and i s no t based on a t r i a l - and -e r ro r bas i s . Th i s aga in i san aspec t o f t he c rea to r ' s w i sdom and power . ( 4 ) The c rea t i ono f t he wo r l d i s s imu l t aneous l y an exp ress ion o f t he f r eedom andpu rpose o f t he de i t y . H i s r e l a t i onsh ip t o t he c rea ted o rde r a f t e rt he c rea t i on i s aga in an aspec t o f h i s f r eedom. (5 ) The c rea to rde i t y removes h imse l f f r om the wor ld a f te r i t has been c rea ted .A f te r t he c rea t i on the de i t y goes away and on l y appears aga inwhen a ca tas t rophe t h rea tens t he c rea ted o rde r . ( 6 ) Thesupreme c rea to r de i t y i s o f ten a sky god , and the de i t y i n t h i sf o rm i s an i ns tance o f t he re l i g i ous va lua t i on o f t he symbo l i smo f t he sky . A l l o f t he above men t i oned s i x po in t s and t he i rposs ib l e co ro l l a r i es a re specu la t i ve and ex t r i ns i c t o t heBuddh i s t sys tem.
, , Ou t he o the r hand , t he Buddh i s t c i t t a does no t i nvo l ve i na sudden o r casua l c rea t i on t ha t seems to need no ma te r i a l . l i ke
the t r i c k o f a mag i c i an who ' c rea tes ' a p i geon w i t h t he ' power '
o f h i s mag i ca l ha t , man t ras , and s t i c k .
s
I u H indu i sm and Tan t r i c Buddh i sm, sac red u t re rances(sy l l ab les . wo rds , o r ve rses ) a re cons ide red t o possess mys t i ca l
o r sp i r i t ua l e f f i cacy . Va r ious man t ras a re e i t he r spoken a loud o r
mere l y sounded i n te rna l l y i n one ' s t hough ts , and t hey a re e i t he r
repea ted con t i nuous l y f o r some t ime o r j us t sounded once . Mos rman t ras a re w i thou t any apparen t ve rba l mean ing . bu t t hey a re
though t t o have a p ro found under l y ing s ign i f i cance and a re i ne f f ec t d i s t i l l a t i ons o f sp i r i t ua l w i sdom. Thus . r epe t i t i on o f o r
med i t a t i on on a pa r t i cu l a r man t ra can i nduce a t r ance - l i ke s ta te
i n t he pa r t i c i pan r and can l ead h im to a h i ghe r l eve l o f sp i r i t ua i
awa reness .
B e s i d e s t h e m a n t r a s t h a t a t e c r e d i t e d w i t h i n d u c i n g
t r a n c e - l i k e s t a t e a n d s p i r i t u a l a w a r e n e s s , t h e r e a r e t h e m a n t r a s
o f a n o t h e r k i n d t h a t a r e s a i d t o b e f o r o t h e r p s y c h i c o r s p i r i t u a l
p u r p o s e s . s u c h a s p r o t e c t i r g o r e s e l f f r o m e v i l p s y c h i c p o w e r s .
T h a t t h e D t g h a N i k d y a ( s u t t a 3 2 ) ,
t o b e a m o n g t h e e a r l i e s t B u d d h i s t
o f t h i s p r o t e c t i v e k i n d s e e m s n o t t o
o f t h e e a r l y B u d d h i s m .
227
wh ich i s usua l l y cons ide red
tex rs , r eco rds t he A tan a t i ya
be cons i s ten t i n t he con tex t
E , xam ina t i on o f t he c i t t a i n t he ma in t r a i t o f Buddh i s t
sys tem rende rs t he e f f ec t t ha t t he Buddh i s t s wou ld cons ide r
l anguage no more t han a means t ha t ma t t e r s on l y on t he bas i s
o f i t s f unc t i on ing . The va lue o f a wo rd o r a sound , t hough a
ce r ta i n number o f spec i f i c wo rds o r u t t e rances as above
men t i oned a re usua l l y c red i t ed w i t h mag i ca l and sac red power
espec ia l l y i n Ved i c l i t e ra tu re and some l a te r Buddh i s t one ,
shou ld be emp i r i ca l l y r educed t o t he conveyance o f i deas . I r r
t he same l i ne , t he ea r l i es t t ex t s do no t show much ca re abou t
wh i ch wo rd c i t t a , mana , o r v i f i f i dna mus t cons i s ten t l y
s tand f o r t he aspec t s o f human psyche i n case t hey a re asse r ted
toge the r . The scho las t i c se lec t i on o f t he wo rd t o be used seems
to concede and g i ve p l ace t o t he i ns tan taneous convey ing o f
i deas . No ma t te r wh i ch wo rd was chosen i n t he p r im i t i ve pe r i od
o f t ime , t he spon taneous unders tand ing o f t he Dhamma on the
s ide o f t he aud ience who we re consequen t l y supposed t o t end
towards a pos i t i ve pe rspec t i ve o f l i f e was a l l t ha t had been f i r s t
and f o remos t conce rned f o r . Hence t he t h ree t e rms a t t he pe r i od
o f t ime seem to sha re a dea r th o f d i s t i nc t usage and we re
in te r changeab I e .
The anc ien t peop le i n gene ra l seem to be w i t h a l ack o f
r eason i n t he i r f e t i sh i sm bu t t he p resen t day i n te l l ec t s whose
sense o f r eason i s h i gh l y advanced a re s t i l l unde r t he sway o f
t he same fe t i sh i sm o f an ' advanced ' k i nd wh i ch i s i n t he gu i l e
o f t he ve ry reason . F r i ed r i ch N ie tzsche i n Tw i l i gh t o f t he Ido l s
a rgues tha t we f i nd ou rse l ves i n t he m ids t o f a rude fe t i sh i sm
when we ca l l t o m ind t he bas i s p resuppos i t i ons o f t he
me taphys i cs o f l anguage . . . on l y t hus does i t c rea te t he concep t. t h i ng ' . . . 'Reason ' i n ' l anguage : oh wha t a dece i t f u l o l d
woman ! t
I P E W . V o l . 4 9 , N o . 3 , J u l y 1 9 9 9 : 2 4 5
s
228
In add i t i on t o a l ack o f sound educa t i ona l d i sc i p l i ne , t hel im i t ed assess t o a hand fu l o f pa r t l y and casua l l y ga the red da taand a t i nge o f gung-ho a r r i r ude have b rough t abou t t he be l i e ft ha t t he re a re t h ree pos i t i ons rega rd ing t he so -ca l l ed e go o rc i t t a o r se l f and t he Dhamma: (1 ) bo th a re ex i s rences , ( 2 ) t hefo rmer i s uonex i s tence and t he l a t t e r i s ex i s rence , and (3 ) bo tha re nonex i s tence . The f i r s t pos i t i on i s t hen imposed on t he l aypeop le ; rhe nex t , o r t he H lnayan is t o r t he Buddh ism exp ressedin t he N i kdyas ; and t he 1as r . r o t he Mahayan i s t s . Th i sconv i c t i on wou ld fade away i n the l i gh t f rom tbe N ikayas : TheDhamma i s exp ressed i n t he f o rm o f r anguage . Bo th t heDhamma and l anguage a re bu t a means t ha t shou ld be made useo f t o a t t a i n an des i r ab le end ; i t t hen i s r o be l e f t as i de as a ra f ra f te r t he fa r i ng . Ne i the r t he Dhamma no r the ego (o r c i t t a o rse l f ) i n t he Buddh i s r sys tem has much ro do w i t h r heme taphys i ca l specu la t i on abou t ex i s t ence o r nonex i s tence .
s
wh i le bo th the Buddh is t c i t t a and rhe ved ic one sha retoge the r t o some ex ten t t he common range o f mean ing , t hela t t e r d i ve rges t o ano the r d i r ec t i on i nsomuch as i t s emo t i ona laspec t i s conce rned . The d i ve rgence t owa rds emo t i ona l t one i sreasonab le on t he sac r i f i c i a l backg round o f t he ved i c sac redl i t e ra tu re . They a te hymns o r ve rses composed a round 1s00 -IZOO BC in a rcha ic Sansk r i t and cu r ren t among the Indo -Eu ropean -speak ing peop les who en te red I nd ia f r om the I r an ianreg ions . The hymns f o rmed a l i t u rg i ca l body t ha t i n pa r t g rewup a round t he cu l t o f t he soma r i t ua l and t he sac r i f i ce . Theyex to l l ed t he he red i t a r y de i t i es . who f o r t he mos t pa r rpe rsou i f i ed va r i ous na tu ra l and cosm ic phenomena , such asf i r e , sun . dawn . s t o rms , wa r and ra i n . hono r , d i v i ne au tho r i t y ,and c rea t i on . The ex to lmen t i s t he ma in rheme i n t he i rsac r i f i c i a l r i t ua l s so as t o g l o r i f y r he god (s ) i n b l ess ing and t oappease i n case o f t he i r w ra rh . I n t h i s d i r ec t i on t he Ved i c c i t t a ,t he re fo re . i s no t one o f men ta l p rocesses and psych i ca l even t sas t ha t o f Buddh i sm bu t a c i t t a o f emo t i on . The emo t i ona l c i t t ai s no t on l y t he agen t . on t he pa r t o f t he sac r i f i ce r s , t ha t i nc i t esthe god (s ) t o t ake pa the t i c ac r i ons as reques red , bu t a l so t herecep to r . on t he pa r t o f t he god (s ) , o f t he i ncen t i ves .
{
229
s
On the o the r hand the Upan ishad ic c i t t a i s d i f f e ren t f romthe Buddh i s t one i n i t s t end ing t owa rds t he me taphys i ca l t one .The reason f o r t h i s . i s sugges t i b l e on i t s i deo log i ca lbackg round : The o l d Upan i shads may be pa r t o f t he B rahmanas(commen ta r i es ) o f t he i r r espec t i ve vedas bu t a re d i s t i ngu i shedf rom them bo th by i nc reased ph i l osoph i ca l and mys t i ca lques t i on ing and by t he i r d im in i shed conce rn w i t h Ved i c de i t i esand sac r i f i c i a l r i t es . o f f undamenra l impo r tance ro a l l H induthough t i s t he equa t i on i n some o f t he Upan i shads o f a tman( the se l f ) w i t h B rahman (u l t ima te rea l i t y ) . The na tu re o fmora l i t y and o f e te rna l l i f e i s d i scussed , so a re such t hemes asthe t r ansm ig ra t i on o f sou l s and causa l i t y i n c rea t i on .
The c i t t a i n t he Buddh i s t l i t e ra tu re i s exp ressed i n amora l i t y -o r i en ta ted se t t i ng and cha rac te r i zed by t he absence o fa sup reme god compe ten t f o r c rea t i on and t ends t owa rds t hes ta te f r eed f r om impu r i t i es and se l f - i n f l a t i on o f a l l k i nds . TheUpan i shad i c t ex t s , o the rw i se , men t i on c i t t a i n t he con tex t o ft he ph i l osoph i ca l conce rn w i t h t he na tu re o f r ea l i t y and o f adeve lopmen t t owa rd t he concep t o f a s i ng le sup reme be ingwh i ch t he know ledee i s d i r ec ted t owa rd reun ion w i t h .
The sup reme be ing w i t h cha rac te r i s t i c power and w i sdom
have been sa id t o be supe r - sensuous and c red i t ed w i t h t he
c rea t i on o f t he wo r l d whe reas Buddh i sm does no t ass igned t he
c rea t i on t o any spec i f i ed agen t , mo re exac t l y , i t does no t bu i l dt he concep t o f c rea t i on . The re i s c rea t i on l neans t he re i s t he
s ta r t i ng po in t . Buddh i sm, howeve r , consen ts t ha t t he wo r l d , by
and l a rge , has ne i t he r t he beg inn ing , no r t he end . The rea l i t y i s
an eve r ongo ing p rocess t ha t escapes ou r capac i t y o f f a t hom ing .
The i den t i f i ca t i on o f t he wo r l d w i t h dukkha , &S some t imes
re fe r red t o i n t he Buddh i s t canon , opens a new pe rspec t i ve o f
i t s end ing . The re i s t hen an end o f such a wo r l d , wh i ch i s t he
ex t i ngu i shmen t o f a l l k i nds o f de f i l emen ts and c rav ings . On t he
o the r hand , t he Upan i shad i c c i t t a t ha t su rv i ves t he d i ss i pa t i on
o r t he end o f t he wo r l d i s no t t r aceab le i n t he Buddh i s t
l i t e ra tu re .
230
&
I t i s r emarkab le t ha t t he c i t t a i n Buddh i s t sys tem does no tseem to be pe r se ( t o be by i t se l f ) . The man i f es ta t i ons o f c i t t aas reco rded a re usua l l y i n assoc ia t i on w i t h more spec i f i edmen ta l va r i ab les t ha t dec ide t he f unc t i on o r t he cha rac te r i t i sbea r i ng . Some scho la r goes f u r t he r t o say t ha t i t i s no th i ng bu tt he who leness o f a l l t he a t t r i bu t i ng va r i ab les . So c i t t a i s no tsome th ing l i ke rhe t abu la r asa . Th i s he lps i n unde rs rand ingwhy when pu t t i ng i t f o r th as a genera l s ta te we a re bond toassoc ia te i t w i t h some qua l i t y . whe the r sensa t i ona l o rgmo t i ona l . sa fegua rded o r sub jec ted ro down fa l l , and why , i nthe Abh idhamma l i t e ra tu re , ro de f i ne a s ing le c i t t a means ro ge ri n t ouch w i t h many o rhe r f ac ro r s r e l a t i ng t o i t . A l l t h i s onceaga in sugges rs t he non -subs tan t i a l i t y pos i t i on o f Buddh i smrega rd ing t o r he concep t o f c i t t a and t he phenomena o f a l l o t he rk i nds as we11 .
c i . t t a . exp ress i ve l y speak ing , i s v i sua l i zed as a k i t chen j a rtha t i s so f l imsy and i nsubs tan t i a l t ha t on l y t he sugar o r sa l r o rsome sp i cy con ta i ned i n i t ma r re r s and i s coun ted . The j a rsomehow i s no r a t a i l . Such an v i sua l i za t i on reduces c i t t a r ooo th i ng bu t a l oose and f a l se ' bounda ry ' o r concep t t ha t i smade o f human l im i t ed and de fec t i ve men ra t i on f o r keep ing ande tp ress ing t be more spec i f i ab le o f men ra l ac t i v i t i e s andfea tu res . Hence some l a te r i n t e rp re ta t i ons i n t e rms o f abso lu tet r u th r ega rd c i t t a as t he who leness o f a l l t he men ta l p rope r r i estha t a re p reseo t a t t he g i ven po in t o f t ime .
e
Conc lus i ve l y . c i t t a as a concep r i s ba f f l i ng l y e l us i ve andwe have t o g rasp i r i nd i r ec t l y by se t t i ng up a va r i e t y o f i t sman i fes t f ace ts g leaned f rom the Su t ta P i taka and byrep resen t i ng i t s mu l t i l e ve l i n t he Abh idhamma P i t aka .I nves t i ga t i on i n to t he concep r o f c i t t a has i nsp i r ed t heph i l osoph i ca l enqu i r i es such as i t s o r i g i n and mas te r f u lpos i t i on , i t s f r audu lence and f eas ib i l i t y . i t s h i nd rance andl i be ra t i on , and so on . C i t t a , mo reove r , p roves t o be among t he
231
mos t impo r tan t psycho log i ca l concep ts i n Buddh i sm the re fo re a_fu l l - f l edged unde rs tand ing o f i t wou ld cu lm ina re i n t he rnas te r yo f t he Buddh i s t psycho logy . The mas te r y , none the less , wou ld byno r r eans be comp le te i n a l l con ten t s and pu rposes un t i l i ti n co rpo ra tes a se l f - t r ans fo rma t i on t owa rds t he u l t ima te t r u ths i nce t he na tu re o f t he know ledge i s i n co r respondence w i t hthe na tu re o f t he knower - a l so t r ans fo rmed . Ra the r t han be ingg i ven i t i s d i scove red and f ound r . The se l f - t r ans fo rma t i on byna tu re , none the less , i s se l f - t r anscendence f o r wh i ch t he ac tua land pa ins tak i ng t am ing o f t he c i t t a i s an i nev i t ab le p rocess .
: J I P . V o l - 2 6 , N o . 5 , O c t o b e r 1 9 9 8 : 3 8 4
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P u b l i s h e r s , P v t ' L t d ' D e l h i ' 1 9 9 7 '
2 5 . D a v i d s , T . W ' R h v s ' T H E I I I S T O R Y A N D L I T E R A T U R E O F
B U D D H I ^ S M , S u s i l G u p t a L t d ' C a l c u t t a ' 1 9 5 2 '
27.De S i lva . C ' L ' A" A TREATISE ON BUDDHIST
PHILoSoPHYABHIDHAMMA,Sr iSa tguruPub l i ca t ions .D e l h i ' 1 9 8 8 '
2 8 . G o v i n d a , L ' A ' , T H E P S Y C H O L O G I C A L A T T I T U D E O F
E A R L Y B ( J D D H I S T P H I L o S o P H Y , M o t i l a l B a n a r s i d a s
P u b l i s h e r s . P v t , L t d ' D e l h i ' 1 9 9 1 '
2 g . G o y a l . S . R . , A H I S T 7 R Y o F I N D I A N B U D D H I S M ' K u s u m a n j a l i 'P r a k a s h a n ' J o d h P u r ' 1 9 9 4 '
3 0 . H a z r a ' K a n a i L a l ' P A L I L A N G U A G E A N D L I T E R A T U R E . V o I . I '
D . K - P r i n t W o r k ' D e l h i ' 1 9 9 4 '
31. Jayasur iya , Vy ' ' F " THE PSYCHOLOGY AND PHILOSOPHY
OF BUDDHISM, Y 'M 'B 'A ' P ress ' Co lombo ' L963 '
3 2 . J o h a n s s o n , R u n e ' E ' A ' ' T H E D Y N A M I C P S Y C H O L O G Y O F
E A R L Y B U D H I S M , C u r z o n P r e s s L t d ' L o n d o n a n d M a l m o ' 1 9 8 5 .
3 3 . I ( a l u p a h a n a ' D a v i d J ' ' A H I S T O R Y O F B U D D H I S T
P H I L o S o P H Y , M o t i l a l B a n a r s i d a s P u b l i s h e r s , P v t , L t d . D e l h i .
t 9 9 4 -
3 4 . I ( a l u p a h a n a ' D a v i d J ' ' T H E P R I N C I P L E O F B U D D H I S T
P S Y C H O L O G Y ' s r i S a t g u r u P u b l i c a t i o n s ' D e l h i ' 1 9 9 2 '
235 {
3 5 . I ( a t z . N a t h a n . B U D D H I S T A N D W E S T E R N P S Y C H O L O G Y , P r a j f l a
P r e s s , B o u l d e r , 1 9 8 3 .
3 6 . L a w , B i m a l a C h u r n , H I S T O R Y O F P A I i L I T E R A T U R E . V o I . 1 ,
I n d o l o g i c a l B o o k H o u s e , V a r a n a s i , 1 9 8 3 .
3 7 . L a y . l J K o , G U I D E T O T I P I T A K A , S r i S a t g u r u P u b l i c a t i o n s ,
D e l h i , 1 9 9 0 .
3 8 . N o r m a n , K e n n e t h R o y . P A L I L I T E R A T U R E , O t t o H a r r a s s o w i t z ,
W i e s b a d e n , 1 9 8 3 .
39 . Nyanat i loka , MANUAL OF BUDDHIST TERMS AND
D O C T R I N E . S , T h e C o r p o r a t e B o d y o f t h e B u d d h a E d u c a t i o n a l
F o u n d a t i o n , T a i w a n , 1 9 7 0 .
40 . Nyanat i loka . GUIDE THROUGH THE ABHIDHAMMA-
P I T A K A , L a k e H o u s e , C o l o m b o , 1 9 3 8 .
4 1 . P a n d e . G o v i n d C h a n d r a , S T U D I E S I N T H E O R I G I N S O F
B U D D H I S M , M o t i l a l B a n a r s i d a s P u b l i s h e r s , P v t , L t d . D e l h i ,
1 9 9 s .
4 2 . Q u a n g , M i n h D d n g , C H O N L Y , t h e M u n i c i p a l B u d d h i s t
A s s o c i a t i o n o f H C M c i t y , H C M c i t y , 1 9 9 3 .
4 3 . R e a t , N . R o s s , T H E O R I G I N S O F I N D I A N P S Y C H O L O G Y , A s i a n
H u m a n i t i e s P r e s s , B e r k e l e y , C a l i f o r n i a , 1 9 9 0 .
44 . Sarao. K . T . S . , THE ORIGIN AND NATURE OF ANCIENT
I N D I A N B U D D H I S M . E a s r t e r n B o o k L i n k e r s , I n d i a , 1 9 8 9 .
4 5 . S i n g h , I n d r a N a r a i n , . z { S T U D Y O F T H E U N M R S A L F L U X I N
THE THERAVADA BUDDHISM, Dept . o f Buddh is t S tud ies ,
U n i v e r s i t y o f D e l h i , 1 9 9 3 .
4 6 . W i n t e r n i l z , M a u r i c e , H I S T O R Y O F I N D I A N L I T E R A T U R E , V O 1 .
2 , M o t i l a l B a n a r s i d a s P u b l i s h e r s , P v t , L t d . D e l h i , 1 9 9 3 .
C . D T c T I o N A R I E S , E N C Y C L O P E A D I A ' A F T D P E R I O D I C A L S :
4 T . D I C T I O N A R Y O F P A L I P R O P E R N A M E b y G . P . M a l a l a s e k e r a ,
O r i e n t a l B o o k s R e p r i n t C o r p o r a t i o n , 1 9 8 3 .
4 8 . D I C T I O N A R Y O F P S Y C H O L O G Y b y J . A t k i n s o n , E . B e r n e a n d R .
S . W o o d w o r t h . G o y l S a a B , D e l h i , 1 9 8 8 .
4 9 . E N C Y C L O P A E D I A O F B U D D H I S M e d . J o t i l a D h i r a s e k e r a , T h e
G o v e r n m e n t o f S r i L a n k a . I 9 7 9 .
- 237
50 . JOURNAL OF DHARMA, Dha rma Resea rch Assoc ia t i on .Banga lo re , 1997 .
SL .JOURNAL OF INDIAN PHILOSOPHY, ed . Phy l l i s Grano f f . Dep t .o f Re l i g i ous S tud ies , Mc Mas te r Un i ve rs i t y , Ham i l t on , On ta r i o ,Canada L8S 4K1 , pub . K luwe r Academic , Ne the r l ands .
52. NEw SHoRTER OKFORD ENGLISH DICTIONARY ed. by Les\eyB r o w n , p u b . b y C l a r e n d o n p r e s s , O x f o r d , I g g 3 .
53 . PALr -ENGLISH Drcr roNA.RZ by T .w.Rhys Dav ids and w i l l i amS t e d e , M o t i l a l B a n a r s i d a s p u b l i s h e r s , p v r , L t d . D e l h i . 1 9 9 3 .
54 . PHILOSOPHY AND PHENOMENOLOGICAL RESEARCH, AQ u a r t e r l y J o u r n a l , p u b . I n t e r n a t i o n a l P h e n o m e n o l o g i c a l S o c i e t y ,B r o w n U n i v e r s i r y .
5 5 . P H I L O S o P H Y E A S T & W E S T . A e u a r t e r l y o f c o m p a r a r i v eP h i l o s o p h y , U n i v e r s i t y o f H a w a i ' i p r e s s .
239
APPENDIX 1a b s t r a c t e d b y B .
: T . W . R h y s D a v i d s
C . L a w ( H P L : 1 ) v s
s s c h e m e o f s t r a t i f i c a t i o n
r h a t b y K . L . H a z r a ( P L L : I 5 l )
i n p a r a g r a p h s o r v e r s c s r e c u r r i n g i n a l lt h e b o o k s .
T h e s i m p l c s t a t c m e n t s
d o c t r i n e n o w f o u n d , i n
E p i s o d e s f o u n d ,
t w o o r m o r e o f
o f B u d d h i s t
i d e n t i c a l w o r c i s ,
S c v e r a i s t a t e m c n r s o f B u d d h i s t
d o c u m e n t s w h i c h a r c n o w f o u n d
i n p a r a g r a p h s o r v e r s e s r e c u r r i n g
i n a l l t h e b o o k s .
i n i d e n t i c a l w o r d s ,
t h c c x i s t i n g b o o k s .
E p i s o d c s w h i c h
o r m o r c o f t h e
a r e f o u n d i n t w o
e x i s t i n g b o o k s .
i n
l o
I
T h c S I l a s , t h e P i r n y a n a , t h e O c t a d e s .
t h e P e t i m o k k h a .
T h e D i g h a , M a j j h i m a , A n g u t t a r a , a n d
S a r . n y u t t a N i k n y a s .
T h c S u t t a N i p d t a , t h e T h c r a a n d
T h c r i g d t h d , t h c U d i n a s , a n d t h e
K h u d d h a k a p a t h a .
T h c S u t t a v i b h a n s a a n d t h c K h a n d h a k a s
T h c J i t a k a s a n d t h e D h a m m a o a d a s
T h e N i d d e s a , t h c i t i v u t t a k a s . a n d t b c
P a t i s a m b h i d d m a g g a .
( b a s i c a i l y t h e s a m e )
( b a s i c a i l y t h e s a m e r
t b a s i c a l l y t h e s a m c ,
( t o t a l l y t h e s a m e )
( t o t a l l y t h e s a m e )
{ t o t a l l y t h e s a m e )
( b a s i c a l l y t h e s a m e J
( b a s i c a i l y n o t h i n g d i f f e r c n t b u t
H a z r a ' s d i c t i o n i s m o r e d e f i n i t c )
p r e c i s e ,
T h c P c t a a q d V i m a o a
A p a d a n a s , t h c C a r i y a
B u d d h a V a m s a .
V a t t t h u s , t h c
P i t a k a , a n d t h c
T h e A b h i d h a m m a b o o k s ; t h e l a s t o f
w h i c h . i s t h c K a t h a v a t t h u E n d t h c c a r l i c s t
p r o b a b l y t h e P u g g a l a p a f r f l a t t i .
I t w o u l d b e o u t o f p o i n t
w c m c r c l y n o t c t h c d i f f c r c n c c s
f o r u s t o d e c i d e w h i c h a b s t r a c t i s m o r c
i n N o . 1 . : . a n d 1 0 .
b y B . C . L a w b y K . L . H a z r a
1 A 1L 1 L
A P P E N D I ) { 2 l P a r a g r a p h N u m b e r s o f t h e D h a m m a s a n g a n r :
V i e t n a m e s e v e r s r o n f V ) ' r ' s E n g l i s h v e r s i o n ( E ) ' i
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