パーリ学仏教文化学 (4) - 007Thero I. Indasara「Concept of Man in Early Buddhism and the Role of Ethics in the Purification of Man」

97

Concept

of

Man

in

Early

Buddhism

and

the

Role

of

Ethics

in

the

Purification

of

Man

I.

Indasara

Thero

According

to

Buddhist

tradition

a man

is

complex whole of

physio-psychic

aggregates.(i)

A

man

is

composed of

five

aggregates, namely;

the

mental aggregate

(rmpakkhandha),

the

feeling

aggregates(veaanaM"-hkhandha),

the

knowing

aggregate

(sanNnNa"'kfehandha),

the

mental

disposition

aggregate(sankha"rakkhanda), and

the

consciousness

aggre-gate

(vinNnNdwakkhandha).

Apart

from

these

five

aggregates

there

is

nothing

in

a man.

This

is

demonstrated

by

a simile

in

the

Sarkyutta

AIZhaya,

as

follows;

a

King

heard

the

sound of a vina

(lute)

for

the

first

time

and was

delighted.

He

was shown

the

instrument

but

he

still wanted

the

sound.

People

explained

that

"it

spoke

because

it

was compounded of various

parts."

But

he

insisted

on seeing

the

_part

that

was

the

music.

He

broke

vi4a

into

_pieces

but

found

no music.

In

the

_{same way one can}

investigate

the

_{Pan"calelehandha,}

but

nothing

like

"I" or "mine" _or "I

am"(2) will

be

found.

The

vina

is

a

functional

unit, and without

the

correct cornbination or organizatlQn _of

_parts

there

_will

be

no music.

The

human

being

likened

to

the

music;

thus

the

irnportance

of _a

being's

composition

is

admitted.

In

another simile, a

human

being

is

likened

to

a _chariot.

The

_word

"chariot"

ls

used when all

the

_parts

have

been

_put

together.

In

the

gs ,e-y\mika(tee

the

aggregates.(3)

There

is

no

being

within.

Only

a mass of creative

processes.

(sttddhasaableharaPunH7'oyark-nayidhamb

sattthPalabhati).

Buddhist

tradition

stresses

that

individual

factors

are _conditioned

processes

(Pa.ticcasamuPPannd

feho

_pan'

ime

_panNnN'

cupa-da"nakkhanda-).(4)

In

the

Sathyutta

ATifedya,(5)

they

are

defined

in

_{process-terrns.}

A

brief

description

of each

is

_given

below.

Rtipakkhandha

The

word "rttpa"

is

derived

from

the

root "rup", meaning

to

change,

to

_perish.

The

_physical

body

of a

living

being

and an

inanimate

object

are _{called rUpa.}

Bacause

_they

_change

in

_{a visible way.}

This

is

explain-ed

in

the

Sathyutta

Nikaya

thus;

"why

do

we say rttpa

?

it

is

subject

to

decay,

therefore

the

word rapa

is

used. changed

by

what? _changed

by

cold

and

heat,

by

hunger

and

thirst

by

contact with

flies,

mosquito-es, wind and snakes.

Therefore

it

is

called ritpa."(6>

A

living

being's

body

is

composed of material

_parts.

It

is

a

_product

of one's

_parents

and exists of material elements.

The

four

elements and

the

form

depending

upon

them

is

called

body.

Frorn

the

arising of

food

cemes

the

arising of

body.

"catttzro ca maha'bhthtaH catunnamb ca

mahaM-bhzttaHna-m

uPdiddya rttPa-m' .

idawh

vuccati ruPain.

Aha-rasamudaya'

i'tzPa-samudayo7'C'7)

The

bodily

seed of

the

child

is

from

the

mother.

The

fertilization

of

that

seed

is

from

the

father.

The

fertilized

iiving

seed soon

dies

if

there

is

no

pa.tisandhi

vin"n"aua at

the

moment of conception.

The

Buddha

stated

that

there

were

three

things

essential

for

a

woman

to

become

pregnant.

They

are

_;

(l)coitus

between

parents,

(2>the

mother's seasonal readiness and

(3)

the

availability of

patisandhi

vin'"fia-gea.(8>

Concept

of

Man

in

Early

Buddhism

99

The

body

is

the

house

of

consciousness, and consciousness

is

the

dweller

in

the

house

called

body.

The

mind-body _combination

is

called

a

living

being.

In

certain

texts

it

is

stated

that

the

body

can

be

worn

out,

that

is

a nest of

disease

and

frail,(9)

also

that

a space enclosed

by

bones

and sinews and

flesh

and skin

is

knewn

as a

body.aop

In

short,

the

rzaPakkhandha

is

the

sum

total

of

the

four

maha-bhuta-s

and

tsKTenty

four

_generated'

material

_qualities.

Thus

all

together

28

material

_qualities

_go

towards

composing

the

material aggregates

(rtiPakkhandha).

Vedanakkkandha

Vendana

rneans

feeling.

Feelings

are of

three

kindsl

Namely

Sufeha-vedana-

(pleasant),

dubehavedana-

(unpleasant)

and

uPekkha-vedana-<neutral).(iO

Sulehavedana-

has

two

divisions-physical

(ka-yika)

and

mental

(cetasika).

Technically

known

as sulehavedana- and somanassa

vedana-.

Similarly

da･felehavedana-

has

two

divisions-physlcal

and mental

-known

_as

_dukfeha

_{vedan'a- and}

_demanassa

_vedanaM.

_The

_feeling

_of

pleasure,

pain,

joy,

grief

and

indifference

are called

the

five

vedana-spm

Feelings

have

further

been

divided

into

121

types

in

the

Bahuvedaniya

Sutta

(M.I.

p.396).

Because

there

are so many

types

of

feeling,

the

term

vedana-lekhandha

is

used.

Safifiakkhandha

While

"vedana"

is

derived

from

the

root "vid",

to

feel,a$

"safifia"

is

derived

from

the

_prefix

"sam"

(together)

and

the

root "fia"

to

1.0o

_{y.sc..t..Y..tt.rM..ig..sc."{tTS..y}

cornes within

the

range of

the

sense organs

its

appearance.

is

known.

For

instance,

when an object comes

into

the

range of

the

eyes,

it

is

perceived

as red,

black,

round,

triangular

etc.

Thus

san"nNaM

is

knowing

the

object as

it

appears.

Accordingly,

knowledge

of objects

through

the

senses

is

divided

into

six categories; rapa san-nNa-,sadda sanHnNa", rasa san"i5a-,

_Po#habba

sanN'nNa-

and

dhamnta

sanNn"a-.

Each

of

the

six sense

categories are

further

divided.

Consequently

sanNn"d may

be

of

nume-rous

types.

Because

of

this

it

is

termed

sanNnNa-fefehandha-the

knowing

aggregate.

SaftkhErakkhandha

The

word "safikhara"

is

derived

from

the

_prefix

"sarh"

(together)

and

the

root "k;"

(to

do)pa

The

literal

meaning

denotes

that

mental

actions

functien

together

with certain other

factors.

Phllosophically,

sarkfehara means

thoughts

_solled

by

_{cankers or}

defllements,

such as

craving

(tapaha-,),

iust

(raHga),

_greed

(lobhaH),

ill-will

(dosa),

hatred

(vya-Pada),

clelusion

(moha),

_jealousy

(issa-),

_pride

(aharkka-ra)

etc.

In

Buddhist

terminology

safbkhdra

has

many synonyms, of which

ham-ma,

kilesa,.kusala-feusala,

and

PaPan"'ea

are

the

best

knewn.

Safkkha-ra

is

translated

in

many ways also.

Some

of

the

most

frequent

translations

are; activity,

habitual

tendency,

effort, aspiration, accumulation,

con-struction,

kamma

formation,

kammie

residue, condition,

factor,

thing,

component

thing,

created

thing,

complex, element of existence, etc.

Anether

appropriate

translation

of

saitkha-ra

is

mental

kamma

forma-tion.

Concept

oi

Man

in

Early

Buddhism.-

101

ing,aa

including

birth,

existence and

death.

It

is

also

the

cause of

the

recurring cycle of

births

and

deaths

of an

individual.

As

long

as

sankhtn'as

are

_generated

in

a

_person's

mind,

that

individual

has

inevitably

to

be

born

after each

death,

undergoing various changes,

often unpleasant and unbearable,

during

each

life-span.

The

Buddha

and

Arahants

eradicate all sndkha"ras at

the

moment of

their

enlightenment.

Therefore

they

don't

possess

any sathkharas,

either

good

or

bad

or neutralpm

This

is

the

reason

that

Alibba-na,

the

ideal

of

Buddhism,

is

sometimes referred

to

as saitklediraklehaya

(destruction

of

the

sarkkha-ra), ahatamb asafakhatath

(unmade,

uncreat-ed)pm

Sankha-ra

can

indicate

fifty

types

of

_psychic

factors;

namely

25

'

moral

_psychic

factors,

14

immoral

psychic

factors,

11

common

psychic

'

factors.

These

include

all

the

basic

moral,

immoral

or neutral

tendencies.

Since

they

are

fifty

in

number,

the

generic

term

sarkfeharahkhanaha

is

'

used.

It

should

be

nOted

that

the

three

aggregates,

i.e.

vedana-fefehandha,

san'n"a-khhandha and simfeharakkhandha, comprise

fifty-two

psychic

factors.

Vifindnakkhandha

'

The

word "vififiana"

is

derived

from

the

prefix

"vi"

(beng

devoid

of)

.

and

the

root "nNa-'

(to

know).Qot

So

the

word'

literally

means

con-sciousness.

According

to

the

ear}y

tradition,

there

are

54

types

of

le2

pt

--

lj

\"tuI}tlte};,

types

of artiPa-vacara consciousness and

8

or

40

types

of

loleuttara

consciousness.

So

the

total

number of

d!fferent

forms

of consciousness

is

either

89

or

121.

Studied

from

another view

_point,

there

are

12

types

of

immoral

consciousness,

21

types

of moral consciousness,

20

types

_of

inoperative

consciousness and

36

types

of resultant consciousness.

This

makes a

total

of

89

types

of cons6iousness.

There

is

still another method of

'

enumeration which cornes

to

]21

types

of consciousness.

Accordipg

to

this

there

are

12

types

of

immoral

consciousness,

37

types

of morat

consciousness,

52

types

of resultant consciousness and

20

types

_of

inoperative

consciousness.

Because

of

there

being

so maRy

types

of

the

consciouspess,

the

name vinN}Idipakkhandhq

i$

used.

Through

this

process

of analysis, an understanding of

the

five

aggregates :that constit,ute

the

personality

of

human

being

can

be

arriyed at.

This

man

is

in

suffering and needs

further

_{purification.}

According

to

Buddhist

tradition,

the

final

goal

oi an

individual

is

the

attainment of

NibbEna.

This

attainment can

be

_qchieved

through

purification

of

the

mind.

This

mental

_purification

has

three

steps,

which

is

comprlsing with eight

factorspa

This

is

_{called noble eight-fold}

path,

namely;

Right

understanding-Samma-

di.t.thi

wisdom ny

panNlin

Right

thought

-

Skemma-

sankappa

Right

speech-Samma- vdicdi

---

･･

Right

action

-

Stxmma'

hammanta

moralitiy

-

sila

Concept

of

Man

in

Early

_Buddhism

₁₀₃

Right

effort

-

Samma-

_vdya-ma

Right

mindfulness

--

Samma-

_sati

_{concentration}

-

sama"dhi

Right

concentratlon

-

_Samma'

_sanzdidhi

These

eight

factors

constitute

the

very essence of

the

ideal

Buddhist

life.

It

is

a carefully considered

_programme

of

_purification

of

thought,

word and

deed

ultimately resulting

in

the

_{complete cessation of}

craving and

the

consequent

dawning

of

the

Highest

wisdom,

produc-ing

a

_perfect

_personality.

An

important

feature

to

be

noted

in

regard

to

this

_path

_is

that

these

eight

factors

are

interrelated

and

interdependent.

Hence

they

are not

to

be

cultivated one

by

one

in

the

order

in

which

they

are

listed,

as

if

they

were a series of successive _steps

that

haye

_to

be

_taken

_one

after another.

They

are mutually

supporting

factors.

Development

of one

factor

therefore

helps

in

the

development

of other

factors.

Ultimately,

at

the

highest

level

_all

these

factors

_will

be

_seen

_to

func-tion

simultaneously.

Hence

one

is

free

to

develop

these

factors

in

whatever

degree

he

likes.

Another

feature

in

regard

to

these

eight

factors

is

that

they

fall

into

three

different

_groups

or

categories-of

virtue, concentration and

wisdom

(sila,

sama-dhi and

Pan-nNdi).

This

is

known

as

the

threefold

division

of

the

eightfold

Path.

This

threefold

division

is

very

impor-tant

for

_practical

_purposes.

It

represents

the

three

stages of spiritual

progress

or

development

_of

_personality.

In

_the

Matihima

IVikdya,(2P

it

is

said

that

the

three

divisions

_{are not arranged}

in

_accordance

_with

the

eightfold

Path

but

that

the

eightfold

_path

is

arranged according

to

the

three

divisions.

104

ig

--

_V\tA

fa

_ptk\

under

this

category appear

three

of

the

eight

factors;

Right

speech,

Right

action and

Right

livelihood.

Virtue

is

the

sine

_qua

non

for

spiritual

development.

It

is

the

first

step.

It

is

the

foundation

for

further

_progress

along

the

Path.

Right

speech

is

essential

for

virtue.

Unlike

animals, man

_possesses

the

pewer

of speech.

This

is

man's channel of expression of

thought

and

he

should not abuse

it

but

use

it

in

a manner so as

to

cause

_good

thoughts

to

arise

in

others and not

bad

thoughts.

He

should speak

in

a manner so as not

to

cause

harm

or

hurt

or

loss

to

others.

The

factor

of right speech

thus

conduces

to

virtue of right of conduct

by

ensuring ab$tention

from

falsehood,

tale-bearing,

harsh

speech and

idle

gossip.

Slmilarly

man's abitliy

to

act should not

be

abu$ed.'

He

can act

in

so

many more and more effective ways

than

can animals.

He

should not

make use

of

this

ability

to

cause

harm

or

hurt

or

loss

to

others.

So

the

factor

oi right action conduces

to

_purity

of conduct

by

ensuring

abstention

from

killing,

from

stealing and

from

wrongful sexual

indulgence.'

The

iactor

of right

livelihood

is

also

important.

Man's

struggle

for

existence,

his

pressing

necessity

to

procure

the

material needs

ef

life

to

maintaln

himself

and

family

compel

him

to

regard

the

business

of earning a

life.

Therefore

there

is

the

great

urge

to

_go

to

any

length

in

order

to

achieve

this

end.

Considerations

of

fairplay

and

justice

are all

thrown

to

the

winds, and considerations of resultant

loss

or

harm

to

others are apt

to

be

lightly

overlooked.

This

is

a

Concept

of

Man

in

Early

Buddhism

105

all costs.

}Ience

the

factor

of right

livelihood

conduces

to

purity

of

conduct

by

ensuring abstention

from

trading

in

arms,

from

trading

in

animals

for

slaughter,

from

intoxicating

drinks

and

from

trading

in

poisons.

There

is

a

popular

belief

that

these

are

the

only

forms

of

wrong

livelihood.

It

is

not

so.

In

the

Maijhhima

NikayaeX,

practising

"trickery,

cajolery,

insinuation,

dissembling,

rapacity

for

gain

upon

gain"

are considered as wrong

livelihood.

In

general

terms,

as

men-tioned

in

the

Digha

ATiledyaosL,

right

livelihood

means

the

avoidance of

a wrong way of

living

and

the

obtaining of a

livelihood

by

a right

way of

living.

Thus

by

the

development

of

these

three

factors

of right speech,

right action and right

livelihood,

_purity

of conduct

(sila)

is

ensured.

The

fact

is

that

Buddhism

is

comprehensive

in

its

details

and exacting

in

its

requirements.

All

this

is

necessary'

in

order

to

ensure

perfect

purity

of conduct.

.

Into

the

second category, concentration

(sama"dhi),

fall

three

factors

namely, right effort

(sam7na-

vdya-ma),

right rnindfulness

(sammdi

sati), and

･right

concentration

(sammd

samaHdhi).

Right

effort

here

has

a very special meaning, since

it

is

concerned

with

the

development

ef

the

mind.

Right

effort

then

is

the

effort

to

prevent

the

arising of evil states of mind

that

have

not arisen, and

the

effort

to

develop

further

the

good

states of mind

that

have

already

arisen.

Thls

classification will show

how

vast,

how

_penetrating

and

how

stupendous

is

the

mental effort

that

is

needed

for

_progress

in

sama-dhi.

106

i<

--

V.\{ltvaJ}Ziic\

ness.

Right

_mindfulness

is

_the

quality

of awareness.

It

ensures

complete _{awareness of} all

the

activities

_of

the

body

_as

_they

_occur,

complete _{awareness of all sensations and}

_feelings

_as

they

occur,

complete

awareness of all activities of

the

mind as

they

occur and

complete awareness _{of all mental}

_objects

_when

_the

appropriate situations arise.

This

_{attitude of complete awareness}

brings

about

powerful

results.

It

sharpens

to

the

finest

degree

man's

_powers

_of

observation,

induces

_the

_deepest

_{calm and ensures}

_that

_nothing

is

said

or

done

or

thought

_{unguardedly or}

_hastily,

_mechanically

or

without

deliberation.

He

_who

develops

this

factor

is

able

to

take

count of

every single and minute activity of

the

mind, _{even such activities as}

are

generally

considered

to

occur when

the

_mincl

is

_passive

_and

receptive, so

_penetrating

_and

_powerful

_is

_his

_sense

of awareness.

The

last

factor

in

this

category of sama-dhi

is

_{right concentration}

which ensures _{one-pointedness of mind}

_(ekaggatdi).

_It

_is

the

ability

_to

focus

_{one's mind} steadily

_on

_{any one object and one only,}

to

the

exclusien _{of all} others.

There

_{are many exercises}

_in

_mind

concentra-tion.

Long

_continued

_practice

_of

_{mental concentration makes}

the

mind

highly

_penetrative.

It

becomes

like

a

high-powered

light

_{which can}

thoroughly

illuminate

any object on

thought

which

_presents

_itself

_to

such a mincl

is

thoroughly

_penetrated

_{and comprehended}

through

and

through.

Now

this

concentration of

the

_mind,

like

_virtue,

is

_{not an}

end

in

itself.

The

_purpose

_of

developlng

this

sama-dhi

or concentration

_is

_to

make _use

_of

its

_penetrative

_power

_to

_understand

existence

and

there-by

to

realize

the

highest

Wisdom

(panNn-a).

Concept

ef

Man

in

EarIy

Buddhtsm

107

When

this

highly

concentrated mind, abiding

in

sama-dhi,

is

made

to

focus

its

attention on

the

three

_great

charateristics of existence,

namely,

impermanence

(anicca),

suffering

(dMkkha),

and soullessness

(anatta),

the

mind

is

able

to

see

things

as

they

actually are.

The

result

is

the

dawning

of

that

highest

understanding

(sammadi#hi),

.

which

is

the

first

factor

of

the

eightfold

_path,

and when

_perfected,

its

culrnination.

One

sees reality.

This

realization coincides with

the

cessation of craving and

the

attainment of

Nibb5na.

So

right

under-standing

is

one of

the

factors

in

the

category of wisdom.

This

is

rlght

understanding at

its

highest

level.

At

its

lower

it

is

a

_general

under--standing of

the

nature of existence and of

the

law

oi moral causality

(feamma).

This

modicum of

Right

understanding

is

helpful

at

the

start

of

the-practice

of

virtue;

without

this

modicum of right understanding

there

will

be

no

_proper

incentive

to

the

practice

of vlrtue.

It

has

also

been

explained as

･the

comprehension of

the

four

noble

truths.

It

will

thus

be

seen

that

right understanding stands at

the

beginning,

as well

as at

the

end

of

the

Eightfold

Path.

The

other

factor

that

falls

within

the

category of wisdom

is

right

thought

(samnza-

sathhaPPa).

Theughts

are all

important.

Words

and

deeds

are nothing

but

expressions

of

thought.

Thought

rules

this

worlcl.

The

power

to

think

is

greatest

in

man-not so

in

the

lower

animals.

It

should

therefore

be

man's endeavour

to

make

the

best

use

of

this

power

of

thought

which

he

is

privileged

to

possess

and

to

think

none

but

the

best

of

thoughts.

From

the

_point

of viev4r of

Buddhism

the

best

of

thoughts

are

threefold;

thoughts

of

los

ig-veefAtyJs(Ilte}e

of

benevolence

(avya-pdida

_{sahkappa) and}

_thought

_{of compassion}

(avihim'

saH sadehaPPa).

The

_practice

_of

_right

_thought

_therefore

_ensures

freedom

frorn

lust,

freedom

from

hatred,

freedom

from

cruelty or

harm.

Even

this

factor

is

developed

for

a

purpese

to

make

it

_possible

for

the

mind when

_purified

to

see reality,

to

_gain

the

highest

wisdom.

The

morality

_group

are

the

dhamma-s

to

use

for

the

destruction

of

the

third

level

of

_{personality-beliefpa}

the

transgressive

level,

when

evil _unwholesome

kammas,

fourfolcl

_{of speech and}

_threefold

_of

_bodily

actieneS are committed.

The

concentration

_group

_are

the

dhamma-s

_to

_use

for

_the

destruc-tion

of

the

second

level,

when

the

threefold

_{evil unwholesome}

kamma-s

of

the

mindco are committed.

The

wisdom

_group

are

the

dhamma-s

_to

_use

for

_the

destruction

_of

the

first

level

of

_{personality-belief,}

the

latency-level,

_which

_has

always existed

in

the

life

continuums of

being

in

the

beginningless

round of rebirths.

NOTES

<1)

S.

IL

_p.

3f.

vedand sain-ta-, cetana.

Phasso,

manasikaro,

idant

vuccati ndmark cattdro ca

mahabhattz cat"nnant ca mahdbhatanant _{zaPtzddya rfipam,}

_idam

_vuccati

mpant.

(2)

S.

IV.

p.

197

evameva

kho

･･･

bhifefeh"

rtzPark _samanesati

yitvattz

_ritPassa

gati,

vedanant

-ny･

sarifiant

･･･

sarklehare

･･･

vif-Tn"dmpark _samanesati

_ytzvattz

_{vin""fitzrpassasati.}

_･･･

ahainti vit mamambti vd asmiti vtz

tamPi

tassa

na

hoti.

<3)

S.

I.

_p.

135

yathdhi

adegasambhtzrtz-hoti saddo ratho

iti

_evamb

khandhesu

_{santesu-leoti}

Concept

of Man in

Early

Buddhism

109

(4)

M.I.p.191

(mahnhatthiPadqPama

sutta).

(5)

S.III.

p.

59

ff.

(uPddbvaark,

Parivattawh

sutta)

(6)

S.III.

_p.86

(khaY]'ani

sutta)

hin-ca,

･･･

rtzpark vadetha? ruPPatiti

kho

-･･

tasmd

ritpain

ti

vuccati.

kena

ruPPati!

Sitena

_pi

ruPPati, unhegeaPi ruppati,

_{J'ighacchdyaPi}

ruPPatiP.

PiPdsdyapi

mPPati,

dawhsamahasa-vEtnta-sirim'saPa-samPassenaPi

mPPati.

(7)

S.III.

p.

62

(satta.tl.hdna

sutta).

(8)

M.

I.

p.26s

(mtth'atapahdisarifehaya

sutta)

tif.zgeark

kho

bhilefehave

sannipbta

gabbassdvakleanti

h.

oti;

idha

mattz

pitaro･

ca sannipatita

honti,

mketa ca utuni

hoti,

gandabbo

ca

pacctipalthito

hoti,,

evant

tin.

geawh

sanniPdtittz

_{gabbassavakkanti}

hoti.

"The

Palisandhi

vinVfidmpa also

termed

as rebirth consciousness,

is

tioned

by

the

_powerful

thought

one experiences at

the

dying

moment, and

is

regarded as

the

source of

the

_present

life-stream.

In

the

course of one･

particular

life

there

is

only one

Pa.tisandhi

citta.

The

mental contents of

bhavarkga,

which

later

arises an

infinite

number oi

times

during

one's

life

time,

and cuti, which arises only once at

the

final

moment of

death

are

identical

with

these

of

_Patisandhi."

A4anuat

of

Abhidhamma,

Ndrada,

p.

163.

(9)

Dh.

V.

p.148

PariJ'in.

z2ark

idant

niPark-roganid,

dant

pabhangurark.

(10

M.

I.

_p.190

(mahdhatthiPadapama

sutta)

･･･

a#him' ca

Pagicca

nahdntit ca

_Pag'icca

mantsan ca

Paticca

cammafi ca

Paticca

aktzso

_Parivitrito

rtzPanteva sarkfehark

_gacchati.

<11)

S.

IV.

p.232

(a.tt,

hasata

sutta).

<12)

ibid.

sukhindriyamh,

dtifefehindriyark,

somanassindriyark,domanassindriyant.

upekkhindriptam

imd

vuccanti

-･-Pdeca

vedana.

(IS

PTS

Dictionary,

_p.648.

adi

Ibid.

_p.670.

aS

Ibid.

p.664.

(la

Dh.

V.

p.278.

tr7)

S.

II.

p.

82

(Parivimarksana

sutta) so avi]'J`a"virtzgd vilEISuPPddan' eva

bhisaitfehtzrark

abhisailkaroti, na aPufiltzbhisadeleharark abhisaitkharoti, na

tznenj'a-bleisaitkaroti

ag

v.

p.so.

110

i<-Veetktwsciic*

tzO

S.

V.

p.

420

fL

(dhammacakka

_Pavattana

_sutta).

<2D

M.

I.

_p.294

_{(mahtzvedalla}

sutta).

tzX

Ibid.

III.

p.55

(sevitabbtztabba

sutta).

os

P.

II.

p.344.

(2D

The

first

_{personality-belief}

is

called

_the

latency

level

(anptsaya-bhitmi)

_that

is

the

view of

_personality

which always accompanies

the

life-continuity

of

a

being

in

_the

beginningless

_{round of rebrths and resides}

_in

_the

_whole

person

as

the

seed or

_potential

for

the

three

kinds

of

leamma;

i.e.

of

body,

speech and mind,

before

they

are made, when objects which can _cause

_the

doing

of _evil

kammas

come

into

contact with any of

_the

_six

doors,

such as

the

eye-door, unwholesome

kammas

_stimulated

by

_that

latent

_{view are made}

in

the

mind.

This

is

the

second

level

called obsessive-level

bhitmi),

represented among

the

ten

_unwholesome

kamma-paths

_by

_the

threefold

mental

feamma

(covetousness,

ill-will

_{and wrong view).}

_Thus

_the

stage of mental

kamma

has

been

_reached.

_If

_{no steps are}

_taken

_for

_the

control of

the

mind

then

unwholesomeness spreads

from

the

obses$ive-level

to

the

third

Ievel

called

_the

_{transgressive-level}

(vitikhama-bhami),

_the

stage where unwholesome verbal or'

bodily

leammas

are _made.

os

4

_parts

ef evil

kamma

by

way of speech;

I.

False

speech

(fnusdvdda)

II.

Tale-bearing

(Pisptntz

vaca)

III.

Harsh

talk

(Phamstz

vtzca)

IV.

Useless

chatter

(samPaPpaltiptz).

3

parts

of evil

kamma

by

_{way of}

_the

body;

I.

Injuring

and

killing

living

beings

(pdpatipota)

II.

Taking

away sentient or

insentlent

_property

which

has

not

been

given

(adinnadana)

III.

Wrong

conduct

in

sexual

_pleasure

(kames"

micchacara).

eO

3

parts of evi!

kamma

by

_{way of}

_the

mind;

I.

Covetounsness

<abhi"''tz)

II.

Ill-wil

(vyapada)