The Concept of The Mind in Early Buddhism - Piyananda - 1974
The Concept of The Mind in Early Buddhism - Piyananda - 1974
The Concept of The Mind in Early Buddhism - Piyananda - 1974
I~
A DISSERTATION
Submitted to the Faculty of TIle
Grad.uate School of Arts and Sciences
Of The Catholic .. Vniversi ty of Ail1erica
In Partial Fulfillment of the Requirements
For the Degree
Doctor of Philosophy
by
DICfulELA PIYANA~~A
Washington, D~ Co
1974
Dedicated
. to
Patrick de Silva Kularatne, Esq.,
B. A ... B.Se., LL. B
J...Great Pioneer in Buddhist Education in Sri Lanka,
as a token of gratitude
for his· continuous encouragement, guidance and help
to this author.
:- .
..... .
,
.'
c
Copyright ,
Dickwela Piyananda
1974
'-,
l-\
ii
-
F
and by and
as readers.
(~
'--I
iii
-
£
.Dr. E. K. Notingham. Dr. and Hrs. U Tun Wai, and from Mrs~
Anu1a Her~t and her group of Ceylonese friends from Edina and
h
&
TABLE OF CONTENTS
Page
Preface iv
Table of Conten.ts viii
List of Tables ix
List of Abbreviations x
INTRObuCTION 1
CONCLUS'ION 175
BIBLIOGRAPHY 1.86
~
-----\
L
viii
-
.....----------------------------
LIST OF TABLES
Page
Tablel. The Meanings o~ the Root Cit 20
Table 2. The Meanings of the Root Man 21.
:LX
£
LIST OF ABBREVIATIONS
A. AItguttaranikaya
Brhadara~yakopani~ad
Compendium of Philosonhv
D.
D. A. Buddhaghosa, Sumangalavilasin1
D. Tr. Translation of the D1ehanikaya
Dhp. Dhamrnapada
Dhs. Dhammasangin'i
x
-
&
Itiv. Itivuttaka
Ja. Jataka
Khp. .
Khuddakapatha
(~
Kvu. Kathavatthu
.
Man. Up. Ha1)dukyopani.c;ad
Hhvu. Hahavastu Avadanam
~ihvu. Tr. Translation of' the Hahavastu Avadana!n
Hon.-liil. Bud. Monier-Williams, Buddhism
Hon .. -lolil.. Diet. Honier-1lil.liams, A Sanskri t - Enp'lish
Dictionary
xi
a
Nett. Nettj,pakara.~a
Ps. Patisambhidamagg.a
,
RV .. ~gved~
S. Samyuttanikaya
hi - _
·S. A. Buddhaghosa, Papancasudan1
Iv
Sadhpund. .Saddharmapul}<;lar'ika
Srl.. Suttanipata
. /
'')
Sri. - Tr. Translation of the Suttanipata
, / -" .
Sve. Up~.
'
Svetasvataropan1sad • 4
Ther. G. TI1era-Therl-G5tha
Ud. Udana
Ud. Tr. Translation of the Udana
Vbh.
Vine Virtayapitaka
Vism. Buddhaghosa, Visuddhimagga
lfui t. Roots. Whitney, The Roots, Verb-forms and Primary
Derivatives 01~ the Sanskr; t Lan;::uage
xii
-
·..
--------~------~--~----~~
. I
·'S
xiii
£
PREFACE
quest on the two questions. 'what is mind.' and 'what are its
able to see t!lat all. those texts were not composed in one and
iv
words which are directly to be translated as 'mind', i t is
al50 limited to the terms which are used to express the con-
tors could not object. Tables of l~ea1ring:s of' the key words
and of their roots. as they have been given in the dictiona-
v
s
and to the readers.. Professor Robert To Heyer and the Rev. Dr.
vi
...
------------------~~------
INTRODUCTION
early Buddhism. i t has been found that the only words that
hav~ been translated as mind in all dictionaries andtransla-
tions are cilia 'and ~~\. The meanings of each word as they
.~ \ ~/ 1;
meanings of the roots from which the two words are derived,
wri ter as primary was the ',most sui table oneil and the one on
which all scholars could agree~ The usage of each word in the
1.
5
the two words but also their secondary and general meanings •
factors of mind has shown clearly that there are only four
ate meanings ot: these t:our crucial words, the Pali passages
presented in tabular fOrIDp with one table for each word. Re-
h
£
4
which was the -Chain of Dependent Origination- (Pa~icca
samuppada). a series oft-..el.veterms, repe_a~ec!,_irr__m~_~~
'/ than one--pC!ss~gELCti_t.h~_ ~al._i_ ~_s_,a~iptl,lres, commented on
again and again by ancient and modern scho1ars, and pro-
bably not fully,understood by anybody • .,2
of the Tipi taka. The ternl 'nikaya has two ' implications. When
spi te of .the tradi tion that they were committed to wri ting
.
Ibid •• p. 270.
5
that they are the oldest Buddhist records available. The pur-
revealed that they are of' later origin. The latest, most
doubtful work, the Parivara of the Vinayapitaka (the coll~c-
f'o110ws:
"1.. The simple statements of Buddhist doctrine now found,
in identical words, in paragraphs or verses re-
cUrring in all the boo).:s. .
7
Any study on the earliest teachings of the BUddha shou1d
Rhys Dayids' first priori ty.~ If' in the present study less re-
liance has been p1.aced on later works, such as the books of'
the Abhid~ammapitaka.5 the Peta and Vimanavat±hus, the Apa-
in point of' time away £rom the date of'the Buddha's birth,
8
Detai1ed'descriptionso£the contents of the Buddhist ca-
substance and aims ,of this study. Texts, editions, and trans-
1. Angu~taranikaya
# ' .-
The Ailguttaran1kava"the 1argest and most comprehensive
~.,. 'I'"'
s
9
number may be increased to 2.363. 8 The suttas vary in length;
2. Di'ghanikaya
The nYghanikava 9 1~ a collection of thirty-four long ser-
3. Majjhimanikava
The 152 medium l.ength discourses, or sermons of the Maj-
b
p
10
jhimanikava12 differ.from those of' the D'ighanikaya onl.Y,in
.
bina. l ' The three vo1ume edition of' the Pa1i Text Society con-
bl
5
11
3. Khuddakapatha
'nle Khuddakapath~,16 a collection of short recitals, 13
of nine short texts which the novices must know before all
vices or as a pr~yer-book.
b
£
12
6. Dhammapada
'the Dhammapada,18 or religious verses,1.9 is the most com-
t 19p.b amMapada (dha!:1:na .... nada) has been variouslY transla ted
as Footsteps of Religion,' 'Path of Religion,' 'Path of Vir-
tue,' 'Sentences or Religion, ~ t\{orte der 'w'ahrhei t. = See Rober.t
Caesar 'Childers, A Dictiorcarv of the Pali La:1~la~. (London:
K~ga'i1 Paul, Trench, L--:ibner d: Co., 1909), p. 117; Pali Text So-
~1e~y, London, P21i-?!C,,:,lish Diction:!.!,,:,::_ Ed. Thomas William Rhys
laV1ds and W~lliam Stede •. 2 volse (Lor.~on: Pali Tex~ ~ocietY,
9~9), s~v. 'dharr~apada.m (Hereafter c1ted as PTS D1C~.) A more
~~1tablechoice of Bnglish equivalents would include °Collec-
l:o~ of Words or Verses on Re1igion,@ 'Dhamma Words,' or, tRe_
1910us Sentences.' See also Wint. Ind. LitG, 2:80, note 2.
, I
s
1,
moruy known work l.n Buddhist canonical. literature. AS,Winter-
7. Uaana
The Udana,21 or ·pithy sayings,· consists of verses and
than prose, :'Now when the Lord had gained knowledge of this
120~.
~/'
t
l'Il.n. I'd
n. - L·~
~ .... , 2:84
21.Ud~narp .. Ed. Panl Steinthal. Pali Text Society [Pub1ica-
tions], vol. 12 (1885; reprint ed.~ London: H. Frowde, 1948).
(Herea.fter cited as U.); ·~le ="~inor . ';":l·cholo~ie5 of tht~ Pali
.f~non .. Pt. 2: l7dana: Verses of l:pli:ft, and .Ltivuttaka, As i t
Was Said. Trans. F. L. Woodward, with an introduction by C ..
A. F. Rhys Davids. Sacred Books of the Buddhists, vol. 8.
(1935; reprint ed., London: Geoffrey Cu.'11ber1ege, Oxford Uni-
versity Press, 1948). (Hereafter cited as U. Tro); ~e Udana;
or, The Solpmn Titter3TIC C S of 'the Bnddha. Trans. from the Pa-
Ii by D. r.l .. Strong. "London f Luzac ~ Co., 1902); Edana. Das
Buch der Feier1ichen Worte des Erhabenen. eine kanonische
Schrift des Pali-Buddhismus, in Erstmaliger Deutscher Geber-
setzung aus dem Urtext von Karl SeidenstUcker. (Augsburg: T.
Lampart, 1920); B. C. Hazumdar, "Udanam," Journal of the Ro-
1?-1 Asiat~c Society (January 1911) :197-200: E. \{indisch, -
Notes on the edition of the Udana," Journal of the Pali
~~xt Society 24 (1890), 91-108; Wint. ~nde Lit •• 2:84, note
p
1.4
-exhalation.- The majority of' these utterances, inspired by
e~tation, serve to glorify the Buddhist ideal of' life, the
deep, blissful repose of' mind of' the saint (arhat) that has
torn himself away from all. earthly things, and the eternal
peace of' nibb~rya.22
8. Iti~ttaka
6
5
1.5
9. suttanipata
The Suttanioata,25 or "Section of' Discourses,n26 is a col-
tion. Here, also, his only guide was his personal experience
1n a world of men coming from different backgrounds and walks
dhist logic.
p
CHAPTER I"
18
h1<,;" '
p
19
for citta, and ~ for mano, but upon occasion the above men-
(in mind), and know' for the root cit, and the meaning
had to give long lists of meanings for each of the roots, and
ings of the two roots. But all dictionaries include the mean-
.7u-1 -
1'I::l l::lam -
rJi'np,'ht \'hitney, The Roots z Verb-Forms and Pri-
mary
h'
Deriva+ives of the Sanskrit Lan~u~7e.
.
.0-
A suoplement to
-
::lS Sanskrit Grammar. I1eprint ed. (Delhi: Hoti1al Banarsi-
dass, 1963), pp. 47, 118. Hereafter cited as \{hit& Roots.
•.-----------------
~
20
. . 8
Grassmann are the writer's transl.ations from the German •.
TABLE 1
Be conscious x "X x. x x
of
,.p;
Comprehend x x x
Intend x x x
Know x x x x x x
Perceive x x x x x x
.
Ref'l.ect x x x x
Think x x x
Understand I x x I x
-
21
TABLE 2
Meaning
I mann
Cappel; Honier- . Hac-
ler ,Wil-
'Iiams
donell Davids
and
ney
I Stede
Be of' opinion x x x
Believe x x x
Consider x x x
imagine x x x x
Know x x x x
Perceive x x x x
Remember x x x x
Suppose x x x
Think x x x x x x
Understand x x x x
9 See p • .17.
b
p
22
sense. Each pair stands for one of the two different func-
t,
h tl '4 c<"
$
23
of the root man. Only when translators of ancient texts apply
--------~-..... .,
a root is fixed. then all the other mE:anings given -in the
to mean not the part or member, but the whole ~r class, that
I.
meaning ~s
'general.' General.ization of meaning is the seman-
"
tic change that takes place in widening the meaning of a word
ii used in its primary sense and the other refers to the same
\ .
,mean1ng secondarily, synonyms also occur. The following pas-
e
·24
how citta ~nd mano are used 1nthe three types of meanings
explained above.
"
>
25
verses from'the ~gveda are taken from Griffith.16
a1 sensory-perception':
thus using the word in its primary sens~. Sayana, the four-
da (hymn
•
no. 1017), citta~ and manahr are used side by side
(
. .
manana-sadhanam antahkaranam, or 'the inner action that pro-
duces thi~~ing.t Thus, according to his explanation, manaQ
(
-. .
using two expressions as an introduction
.
to the words. The
he Q
,
~ ..
--------------------~--.-
27
side:
"Saman1 va akutih~ samana hrdayani va M
Q~
•
Samanamastu vo mano yatha val]. susahasati."
(RV. X. 191. 4)
synonym of citta.
28
, UNa . .
nunamasti no ~vah kastadeva yadadbhutam;'
. ' .
ceptive skill.' 'In this context the w:r:iter prefers the pri-
dressed to Agni:
follows:
curs twelve times in the gg-\Teda and in almost all cases seems
30
and hEd side by side, and distinguishes one from the other
"Yad vratam atipede ci tya manasa hrda adi tya rudras tam- ._-
.~
b
p
31
,,' 'J'~F' .
Visvedevas (al.l. gods or a cl.ass of dei ties). ". runs:
and eighteen. Certain works, even among these, are not accep-
p
j2
eya, Kena, Katha, and I£a Upani~ads do not contain any d.ire(~t
~ . ---. ~--~~----
f'orm of' ci tta. 'In the Ka thlopanisad, 23 cetas is used once (II.
--~--~----.'--- .
times (II. ,. 9; 14; 15), once to mean 'feeling~ artd twice tor
. ..
In the Hundakonanisad,25-cetas
~ -' andcitta are used in the
thought:
.- :.~
35
"Thought, assured~y, is more than will. Verily
when one thinks, then he wills, then he reflects,
then he utters i t in name. The sacred hymns become
one (are included) ~n name and sacred works in the
sacred hymns."
(Radh. Prine. Up., p. 473)
yati, as they are used in the context above, should have dif-
gibJ_e:
meanings:
(Wr. Tr.)
b
)7
in the I
Prasnopanl.~a,
• d 32 .Cl.. tt a re tal.ns
· .
more of' :1.. ts genera1
therefore, is:
, 3 2 The quota tions w~ich follow are from the PraS'nopani ~ad,
the· Nunrj·:l.kol:) ani :::ad,
'the ~;and·~'.k",~onani ~ad, all of ;.;rncn belong
to the'l~harvavedaf ~he ~veta~vatarocanisad, of the Taittiri-
ya School of' the Yajurveda, and the ;'lai trayani'yopanisad, of
the Black Yajurveda.
,- These texts are -hei-eai'ter ci ted as -Hun.
Up., }-~a1} • Up., Sve. Vp_, and Hai. Up_
p
38
.. "Because this passive consciousness comes to
1ife together with that (heat), the life-force com-
bined with heat, and together with the self, leads
(the being) to the world that has already been
fashioned."
(Vir. Tr.)
In the same Upani~ad there is a passage which gives a
" ••• the feet and what can be walked, the mind
and what can be perceived. the intellect and what
can be conceived, the self-sense and what can be
connected with the self, thought and what can be
thought, radiance and what can be illumined, life-
breath and what can be supported by it."
(Radh. Princ. Up., p. 663)
mind and what can be perceived,' using the root man in its
~ngs.Another
-
error is the translation of pranah as 'life-
.,
breath". e In this particular case, one would have to say that
'9
the passage should be translated as follows:
cetasa (II. 2. J), or 'he who has a feeling towards the Dei-
ty,' that is, any dei ty~ such as K~~~a. and Vi~Ifu, relating to·
(Radh. Prine. Up.~ p. 696). In both meanings, the root cit as-
an~ is used ten times, cetamatra and cetas, thrice each, and
I
h
p
41
ings, the primary meaning being the l.east used. One verse of·
this text (Mai. Up. VI. J4) uses citta in the sense of 'pas-
sive consciousness':
,
"Cittam eva hi samsaram, tat prayatnena. sodhayet
yac cittas tan-mayo bhavati. guhyam ~tat sanatanam."
consciousness.'
prefer 'thought' for one and 'mind' for the remaining twenty-
3 8 A. Tr.
citta:
photthabba
• I·
(touch) in the fifth. The next five discourses of
b
44
chapter use citta and cetas side -by side as synonyms.42
sense. 44
Moving on to the third discourse of the sixth chapter of
citta, is as follows:
while the second describes that of the Arahant who has eradi-
. .
"Pabhassaram idam bhikkhavE~ cittam ta~ ca kho ~gantu-
kehi upakkilesehi
. . .
vippamuttam. Tam sutava ariyas~vako
yathftbhutatp paj~I1~ti. Tasmt1 su1:avato ariyasilvakassa ci tta-
bha.van'~ attht ti vadfunt ti."
(A. I. vi. 2, p. 10)
"That mind, monks, is luminous, but it is cleans~d
of taints that come from wi thout. "This the educated
Ariyan disciple understands as i t really is. 1-lherefore
for the educated disciple there is cUltivation of the
mind, I declare."
(A. Tr. I, p. 8)
Mind 1S defiled or purified only in its active stage,
that is, during the stage of perception and conception. Con-
~epts arise from percepts and often become sankharas or men-
, !.
p
knowing nothing, Yet one cannot maintain that the mind of the
hant, the one who has totally purified his mind from defile-
bha va,48 l and indirectly by citta 49 and mana.50 The Pa1i com-
b'
p - l:.
48
anga SI and bhavangasota along with vin~aQa and bhava, but use
primary sense (A. II. ix. 49, p. 52), but since i t is used 1n
54 S • (Feer ed.).
b
r
monks', mere lads with black hair, and bl.essed wi th happy
b
>
50
citta clearly indicate true inner feeling, that is, the emo-
, cu1.tivate.
attains· the highest rank for man and reaches the pith. The
&,
52
Putting away the hankering after the 'world,
It • • •
53
secondary meaning of' the root ~,or synonym of·citta. 60
. 'mind,' and later in the sutta, 1n its primary meaning, .•' 'per-
ception' ;
" ••• Atha kho B~iyassa D~ruciriyassa evavt cetaso par-
ivitakko udap~di: ye nu kho keci loke arahanto va arahat-
tamaggarp vasamg,panns' ahap tesarv anIlataro 'tie Atha kho
Bahiyassa Daruc'iriyassa purapasalohitadevat~ anukampikl3.
atthakam~ B&hiyassa D~ruc~riyassa cetas~ cetoparivitakkam
artr{!ya yena B~hiyo IJaructri y~ ten' upasartkami, upasaIlkam-
itva B~hiyaT Dartic'l.riya9 etad avoca: neva kho tVa1J1 Bahiya
arah~ n~pi arahattamagga~ va samapanno, s~ pite pa~ipad~
n'atthi, y~ya tvam a~aH~va assa arahattamaggam va sama-
• #
panno 'ti."
(Ud.I. 10, pp. 6-7)
n • • • Now consideration arose in the mind of Bahi-
ya of' the Bark Garment thus: I wonder ;.,hether I am
one of those who in the world are arahants or have at-
tained the ar~~ant path.
Then a devata [deity] who was formerly a blood-re-
lation of Bahiya of the Bark Garment, out of compas-
sion and de.sire for his . ."relfare. knowing with his' o\<Tn
mind the consideration of his mind, came to where he
was and said this to Bahiya of the Bark Garment: 'Bah-
iya, neither are you arahant nor have you reached .the
(
arahantst path. Yours is not that course by which you
) could be arahant or reach the arahants' path.I "
(Ud. Tr., pp. 8-9)
forest life:
the chaplain who was blind in lust. Here the term nanacitta 64
Two examples from the ~gveda attest the use of manas iIi
ancient metre called Gavatrl (Song of Three Feet) and are di-
63 1 tlV.
.
Tr., p. . 11 8 •
" 64 Th
,e J- 1
ata(a,. ~
log-e t her .,nth
. .
1tS CommentarY, B '
~ elns:;- T a 1 es 0f
the Anterior Births 01- C·otaT:1a Buddha. L'd. V. l'ausb¢ll and Di-
nes Anderson. Pali Text Society LPublications]. 7 vols. 1877.
Reprint. (London: Luzac & Co., 1962-64). (Hereafter cited as
Ja.
,. with the number of: the Jataka attached)
b
56·
.
"Ya Indraya vacoyuja tataksurmanasa har1 sam~bhiryaj~ama-
~ata."
(RV. I • 20. 2 )
• thought' :
J). Among the verb-forms or the root E.!.§-.!!. ('to think') manava-
.
The thirteen Upanisads to which this study is confined
passive consciousness.
directly to manas.
fiavalkya~n
.
hy eva sat yam pratisthitam bhavat1ti. Evam evaitat, Yaj-
"
and lists the verses Hhich relate to this subject under the
p
59
Here the nominal forms of drztr and ~rotr are used in the
sive consciousness.
of death).
Hrda manvlso
..
aye sannivistah .
manasabhiklpto ya etad vidur amt;'tas
o • -
"f;e bhavanti.1t
r "
(Sve. Up. III. 13)
.tA person of the measure of a thumb is the
inner self, ever dwelling in the heart of men.
He is the lord of the knowledge fra~ed by the
heart and the mind. They I-rho know that, be-
come immortal."
(Radh. Prine. Up.~ p. 728)
/
See also ~r. Up_ 1. 5. 23; Kath. Up_ II~ 1. 12-13; Sve. Up~
V. 8; Hai. 'Up e VI. 38.
b
>
Words that are related to the root man are used several
instance of- the prioary use of the word occurs when Nirada
manas both l.n its general sense, 'mind,' and in its secondary
yat."
(Ai. Up. J.. 3. 8)
!!;.:! :
. ), 72Cf • Kath. Up. VI. 9; ~ve. Up. III. 13; IV. 17.
p
. 64
er, is derived by us~ng the primary meaning of' the roots man
·and cit:
'who has led a bad life in thought,' (D. Tr. III, p. 92);
~anasa suca~itam caritva (D. III. 27. 28), 'who has led a
good life· in thought,' (D. Tr. III, p. 92); manasa samvuto (D.
65
III. 27. 30), • who is self~restrained in.thought,· (D. Tr.
III, p. 9J); mano-~oceyyam (D. III. 33.10), 'purityof'
thought,' (D. Tr., p. 21J); and manb-samphassaja vectana (D.
III. 33. 2). 'the feeling that is excited when we think.' (D.
Tr. III. p. 231)~
"Purimen' evaham
J\ •
bhante opammena Bhagavato attamano
abhiraddho. Api caham. imani Bhagavato vicitrani parthapat-
i~hanani sotukamo ev~ham Bhagavantam paccanikatabbam
-JflJ. • II
amann;J.ssam.
(M. I, p. 378)
66
(·taste and sapid things'), and to the body ('touch and tan-
gible things'). The l.ast is the mind and the mental objects i t
ry,' the master, the guide, the overseer. Since the time of
the Buddha, the concept has become universal. One has only to
ness.' Among these are manonadosa (D. III. 72; M. I. 377; Sa.
-tranquility of mind.'
NN
Ilad eva uppajjat~ annalll nirujjhati. tf
(S. II. 12. 61. 7, p. 95)
" .... But this, brethren, that we call thought, that
we call mind, ·that we call consciousness, that ari-
se~ as one thing, ceases as another, whether by
nig~t or by day."7 6
(s. Tr. II, p. 66)
In this particular instance, Caroline Rhys Davids trans-
68
for rriano ,"and 'pa.ssi ve consciousnes:s' for vifi~a!}a. The reason
for this choice lies in the nature of the concepts themselves:
whether taken separately or collectively, each,' like the tide
" .
of a swift-flowing river~ is momentary, transient, and ever-
changing.
to expe'cta tion, . both ci tta and mana appear as' synonyms in the
.
"Niccam utrasta'll idam cittam.
., Niccam ubbiggam idalllmano."
I (S. I. 2. 2. 7, p. 53)
1..-..
to mean 'feeling' or 'heart,' a representation of the primary
datta:
70
vutthahissati, nibbaI}apoI)aii ca me manas~ bhavissati,
.
samyojana ca me pahan~ gacchant2, pararnena ca samannena
~ ~~
-eral sense are manase ubbilap3. and manaso vitakke (Ud •.IV. 1,
~ ...
>
71
Dhamma.pnda, where i t is used eight times. There·is also fre-
L
72
TABLE :3
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>
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0
f-4
..... or! (1$ ~ Z or! Q
12 '0 .c J.t
c: < "0 .!z: • II)
lIS "0 as f)>-
l: :s
QJ
.c .$04 .s::
'0 ~ll::
as
~
,I
. Mind .20 25 15 26 13 26 125
Heart 1 1
Thought 7 2 12 1 13 1 36
;
-
Total 27 27 lt 27 27 27 27 162
..
TABIJE 4
TRANSLATIOXS OF MANO IN THE DHAMHAPADA 80
-=========~~~~~~~~====~~f~~~~~-~·~~.~~~~======r======='
ItC'I:S
"0
as
.c
'0
"0
:s
QJ
- ..
Mind 28 23 1.5 26 18 28 1)8
·Heart 1 1
_.'H eart ( 1nd1rec-1
., !
4 4 2 15
Thought
1y)
3
I 1. 3
6 13 2
1
11 2. 37
Thought (in- 1 1 1
directly) I
Total I 32
1 32 32 32 32
i 32 i 192
L
,.
!
73
TABLE 5
TRANSLATIONS OF CITTA IN THE SUTTANIPATA8I
~
...
0
.40)
Vl
J.4
~
E
,..1
.-4
-Q...
.0
Q>
M
as
.-4
~
as
0
lIS ~
as
11) == ~
pC ::s
fl)
~
.e
U ~ .
IS
~'
Mind 9 26 18 53 .
Heart 17 7 24
Heart (indirectly) 6 4 4 14
Thought
Thought (i.nc~irectly)
. 1
3
,
1 4
4
Total. JJ JJ JJ 99
TABLE 6
Mind 16 30 24 70
-Heart 14 5 6 25
Heart (indirectly)
I J 7 10
Thou~ht , 8 6 4 18
, To:ta1 41 41 41 123
L
t", ,' ..
p
74
It would thus appear that" translato";'s of the·· Dhammapada,
decide the terms, other than vedana and sa~~a, used to ex-
,
that
\
active consciousness has only two phases, namely, per-
" )
ception and conception. They are introduced by the two terms
citta and mano, as they ryave been used in the ~5veda, earl-
dana and safiha that are used in the teaching of 'The Five Ag-
L
,'\
CHAPTER II
THE FlVE,AGGR]!;GATES
RUpA. VEDANA. SA~NA, SANKHARA. VINNANA
76
77
sary to provide a correct interpretation of the terms men-
78
In the First Sermon, the Dhammacakkapnavattanasutta,3
3S .. Vs 420-31.
4L OC. .
C1.t., p ..
L
79
Taking i t up is sorrow in thiswor1.d:
The laying of i t down is bliss."
(5. Tr. III, p. 25)
80
tty.
Brahmanism and Hinrtui~m. and in Its Con~ra~t wirh Chrisrinn-
2d ed .. The C;howkhamba Sanskrit Series Studies, ~vol. 45.
Varan3.si: The Chowkhamba Sanskrit Series Office, 1964), p.
109. (Hereafter cited as Mon.-Wil. Bud.)
81.
:~an~nanda
. .Thera,17 Nyanamoli Thera,IS Nyanatiloka 'Thera,19
Pe Maung'Tin,20 Piy~dassi Thera,21 Ra.dhakrishnan,22 R§.hula
82
Silva,26 Stcherbatsky,27 Suzuki,28 Takakusu,29 E. J. Tho-
JJS. Tr. II. 166. 168; 1110 14, 85-86, 87, 89.
p
,8)
TABLE 7
TRANSLATIONS OF RUPA
-
,'.
e
>.
....
~
P"4
Q)
0.'
I
>. Sot cO as
>.
~
~ 0 ;:3 J:
Translators 0
fH
'r4'
P"4
asQJ
ft1
.-4
....
~
P"4
0-
P"4
f)
P"4
. ,
>.
.... 0
H .....J.!tU ....asJ.! .cO...Sot .Has... ~
QJ
. >. .!"'f 0. E QJ QJ QJ QJ ~
't:$ '0 H H ~ ~ 1-l ~ 1-l
0 0 0 0 d as cO cO
.c .0 0 c... ! E E E E
d
S
Banerjee x
Cat;us x
Ehara, Soma. & Kheminda x
Grimm x
Guenther x
Horner x
Jayasuriya x
t
Jayatilake x
Johansson x
Malalasekera x
Mo'ni er- Wi 11 iams x
Narada Thera x
,..,.- - . -
NaI.1ananda Thera x
Nya:t;lamoli Thera x
Nya?atiloka Thera x
Pe Haung Tin x
P~iyadassi Thera x
Radnakrishnan x
Rahula Thera x
Rhys Davids, c. A. F. x
Silva, Padmasiri de II x
Silva, S. P. de x
Stcherbatsky
Suzuki
I x
x
Takakusu x
Thomas, E. J. x
Vajiranava Thera
-
x
~arren x
~oodward x
84
TABLE 8
TRANSLATIONS OF VEDANA
s:: ., 11
., C
..,
t: s::C .C
c·
0
..,as
ot"4
bO
C·
tiD
s:: 0.
opt opt
..,
....t
cu 'cxs
....G
....t
....cu
-ri'
(,) III
s::
11
s::
cu
~
cu '"fr
I (,)
.,
I
4U (II (II (II
~ fH 0. Sol 11
Banerjee x
Carus x
Ehara, Soma & Kheminda ~:
Grimm x
Guenther ~:
Horner x
Jayasuriya x
Jayatilake x
Johansson x
Mal~1.aseker~ x x
M6ni~f-Williams
......
x
"Narada
,.., Thera x
Nanananda Thera x
.
"Nyinamol
,.; -
i Thera"
Nya~atiloka Thera
x
x
Pe Maung Tin , x -
piyadassi Thera x
Radhakrishnan x
~ahula Thera
I
I x
-
Rhys Davids, c. A. F. x
Silva, Padmasiri de x
Silva~ s. P. de x
Stcherbatsky x
Suzuki x
Takakusu !
x
Thomas, E. J. x
Vajiran~na Thera x x
•
Warren x
Woodward x r
TABLE 9
roJ-.I_
TRANSLATIONS
- .
OF SANNA
.0)
~ C
'.
0 0
oro( ,ro(
g) ~
a') P-
I lI2 II) IV
C C· C III H 0
0 0 0 ~ C 0.. H
...-I . Il.I 'c 'ro( 'ri 0 0 5 11)'
~
0.
~
0.
0 III
t:.o
~ ~
c..
'ri 0" '" c. ~
Trans1ators IV (Il III '"tiS
~ C
C
0
C.
IV IV
~
tiS
~
tiS II) IV
..s:::
CO
0
C
0
u
C
0
tiS
Q)
~
~
IV Q) ~.
.,
'" '" H
0 t)
H C
U) UJ
C
lI)
t:
III
C
::3
0
'0 "0 '0 '0 IV IV IV Q) IV IV ..s:::
o. .i-i c..
0
'" '" C C 0- lI) I1J g) III ~
Banerjee x
Carus :c
Ehara, Soma & x
Kheminda .. ";'
Grimm x
I
Guenther x
Horner x
Jayasuriya x
. Jayati1ake x x x x
Johansson x
Malalasekera x x
Monier-Wi.lliams x
'..War':da Th era
~ananda Thera
1fya~amOli Thera
J
I x
x
x
'~y~atiloka Ther x ,
Pe Maung Tin x
. Piyadassi Tnera
• I
x x: x x x
Radhakri shnan x
Rru,u.la Thera x -
Rhys Davids, x
c. A. F. ..
Silva, Padrnasiri x
de I
Silva, s. P. de x x x x x
Stcherbatsky x
Su%.uki x
Takakusu x x
'.thomas, E. J. x
VajiranaI)a Thera .X
. Warren x
WOodward x
-
p
86
TABLE 10
TRA~SLATIONS
. -
OF SA!-.TKHARA
.
Translators
Banerjee IX I
Carus :x
Ehara, Soma & Kheminda x
Grimm I
x
Guenther
Horner X
Jayasuriya .x
Jayatilake x x x
Johansson x x
Malalasekera x pc
Honier-Williams x
. Narada Thera x
'"IY •
Nanananda Thera
,Nyanamo'li Thera I·x. I x
! •
i
N •
!
Nyagatiloka Thera
Pe Maung Tin
Piyada·~si Thera
I~ x
I
! x
'x I
Radhakrashnan X
I
Rahula Thera
Rbys Davids, C. A. F. xx Ixl!
II Ix I
Silva, Pa~T.asiri de x IX
Silva, s. p~ de x x x
I
Stcherbatsky ! X
Suzuki XI
I
I
I
I
Ta.kakusu x I
I
X
Thomas, E. J. x
Vajiranana Thera X
Warren . x I
'WOod,... ard I tv xx xl , I i
; · · · .· ·
L"i
87
TABLE 11
.-y,.J_
TruL~SLATIONS OF VINNANA
- , i i
~ I I
c.,. ~ en .-4
0 Cll en ;j ~
<D <D
>
e
C!3 III
If.!
Ii')
t'l
~ iii
~ ClltM
0 ~ t)
t) en Ol
0 0
ro
...-I
ro
I
Ill)
C
0
.-I
~
>-
...-I
;j
t)
'!lO
c
::l ~
I~
H Q) Q) ~ • .-4
Translators
"" ~
~ III Ol
c
til C
c
0
C
(f.l
"d 0
Il)-njt)
0
~
::l
Ill)
roU)
~
ro "'0
e
as
.-to 0
::3 If.!
<D
0
-..-I
-.-4
~
;:l
0
~t)~
ro 11J
t)
Il) ltD -.-I
cQ) ~ ~
ro
...c
"I
! . ;S"r-! .... e -IJ P- -n .-t C jm ...-I 1...-1 Ul Ol
e e (J m -.-I Q) (J ::l 0 [H ...-I i...-f c.C
.... H
::3 CI1 III H C u (f.l
,~
E uC UJ ~ ~ -IJ 'H ~ >'·1" b 1m ~
cl)
()C e d CD s:: C H 0 '0
0.>- 0 ~ 0 0 0 o elm ~.ee ... l~ ..c c
d"d (J d (J I (J u ~ en it..: C on > I-I"'! :0.. I~ ::l
Banerjee
Carus
x
! x
Ehara, Soma & Kheminda x
Grimm x
Guenther x
Horner x
Jayasuriya x
Jayatilake x x x
Johansson x
Malalasekera x x
l-loni er Williams x
~rada Thera x
,
I
I.
NananandaThera x
NfaIjamol i Thera x
.
Nyanatiloka Thera
Pe Haung Tin
x
x
Piya:dassi Thera x
Radhakrishnan xl
Rahula Thera x
Rhys pavids, c. A. F. IX x
S. 0\
1.1 val Padmasiri de x
Silvp., s. P. de x
Stcherbatsky x x
Suzuki x
Takakusu .,
x
Thomas, '"'. j .
.l...,," • x
,
VajiranalJ.a Thera
Warren
x
x
I
Woodward ,x I
x ; I
p
88
In order to ascertain the correct meanings o·f' rupa, ved-
h
,.,fJ -
ana, sanna, sa1lkhara, andv1nna~a,
. ..,~.-
the definitions that ap-
I. Rupa
T. W. Rhys Davids, the compiler of the dictionary of the
Pali Text Society, lists six meanings for rUpa: form, figurE!,
,
f
· t .,
D 1C S.Ve
tikasarnbhavo).J8
bryo' in the maternal 'Womb, assumes the form of.a growl.ng ov-
um, or egg' (gabbha)'? for the first two months of life, and
zygote. Once the infant emerges from its mother's womb, its
To cl~im that the union of the male ~nd tne female is the
dual during the life cycle, with the ovu~ beginning growth
39 n •
I. 54. 229; Dhn. 126, 235; M. I. 265, 518; S. III.
212, Sn. 278; Ja. I. 50~ 134, 290, 293; II. 2; IV. 482. See
also The Nettinakara!)a.' With extracts from Dharnmanala's Com-
mentary. Ed. ~~~und HardYe Reprint. Pali Text Soc~ety [Publi-
catiopsJ~ (London: Luzac & Co., 1961)~ pp. 34, 129. (Hereaf-
ter cited as Nett.); Thera-Ther2-Gatha. Ed. Hermann Oldenberg
& Richard Pischel. 2d ed. with Appendixes by K __ R. Norman and
Ludwig Alsdorf. Pali Text Society [PublicationsJ. (London,
Luza~ & Co •• 1966), I. 17. (Hereafter cited as Ther. G.)
f
91
who has died at exactly·the same moment, is· absorbed l.nto
L,
p
92
uum.
The Buddhist., canon, finally, also ,uses loka, or,world,
to m~an body. The same materia1 elements which form the hu-
man body also form the material objects and the material mas-
ses o£ the universel meteorite~, comets, satellites, planets,
stars, and nebulae. As the Buddha put it, "In this one-fath-
omed body I proclaim the whole world or universe ... 4 )
II. Vedana . i
L
p
93
the relationship between vedana and citta becomes signi£i~
94
"[VediyatI tiJ44 kho bhikkhave tasma_vedana ti vuc-
cati. KiKca vediyati. Sukham pivediyati dukkharn pi ved-
iyati adukkha~~kham pi vediyati. Vediyat1ti kho bhik-
khave tasma vedana ti vuccati.tI
(S. III. xxii. 79.' 6, . pp. 86-87)
"It is exPeriences by the senses-, brethren,
therefore it.is called vedana. What experienced?
Pleasure is ~xperienced, pain also is experienced,
feeling which is neither pain nor pleasure is also
experienced. It is expe-rienced by the senses, l;lreth-
ren, therefore i t is called vedana.··
(Wr. Tr.)
'!hus vedana is a part of' the mind, and_like-citta, is rela-
L
p
95
..... Ananda, if there were no sensory perception,
o~'any form, of any kind, of anyone, in anything,
namely, perception born of visual contact, perception
born of auditory contact, perception born of olfac-
tory contact, perception born of gustatory contact,
perce:?tion born of tactile contact, perception born
or mental contact, in such a situation where there
would be no perception whatsoever of any form, would
the appearance of taryha (craving) be possible?
It would not, Lord.
Therefore, Ananda, this is the reason.e ThiS1S
the basis, this is the genesis, this is the cause of
craving, namely, 'sensory perception.'"
(lir. Tr.)
personal s(~nse experience, and arises from the six sense im-
objects and the eye, sounds and the ear, odors and the nose,
taste and the tongue, touch and the botly, and abstract ideas
and the mind. As a sense organ, the mind functiong both sen-
agination. AIl six sense organs are capable of' producing per-
III. SaT1na
the Five Aggregates and their role in the life of the indi-
vidual. In the mental stage of saffna the individual is ready
tIe value.
,
In this i'nstance, Woodward, 1n translating saf{f'ia as 'percep-
L
p
98
tion' and sa~,ianati as 'perceives,' has confused sa?ina with
and s ar{j ana ti, the first is used only in a primary sense; the
brought into play a10ng with perception. Only then can the
account the limits that the Buddha placed upon the concept of
IV. Sankhara
Collection of MetaphYsics.
The Tipiijaka calls Buddhas and Arahants those who have
100
that follows:
"Kifica bhikkhave sankhare vadetha. SankhataIJ1 abhisan-
kharontiti bhikkhave tksma sax1.khara ti vuccanti. Kifica
sankhatam abhisankharonti •. Rupam. .
rITpattaya sankhatam
.
.isanr;:haronti. Vedanatp vedanattaya sankhatam abhisankhar·-
abh-
102
531-1. I. 176, J95: II. 122, 252; N"d. I. 180. J58, 452; II.
137; see also Patisarnbhid~maR~a. Ed. Arnold C. Yaylor. 2 .
vols. PaliText SOc1ety LPub1ications]. (London: H. Frowde,
1905-1907), II. 196~ 203. (hereafter cited as PS.)
54 S • v. 449, 455.
55D. I. 106, 109; ~r. Ie 330; II. 99, IJ5,ll~3. See also
The Vinaya Pif;:akam: One of' the Principal Buddhist Holy Scri-
~1:ures 1n c:~., ,.-"': i L:~,,"'-'J.:-,.':,:P. ::..d. heJ..:nann Oldenberg. 5 valSe
Reprint. Pali Text ;3ociety-CPublicationsJ. (London: Luzac &
Co., 1964), 1",16,250 (hereafter cited as Vin.)
104
newed-). although used as a passive past participle, serves
57Ae IV. 311; Ap. 151. 530; D. II. 106-108; J~. IV. 215;
H. I. 295; s. II. 266; Ud. 64.
?
105
de~going renewal in the past [t~~~kethe ;tate·o~ .
body]. They renew perception, ~'hich had been ·under~
going renewal in the past [to have the state of per-
ception l. They renew conception, , ... hich had been un-
dergoin~ r~newal in the past [to have the state of
conceptionj. They renewsa~kharas, or the menta~ ac-
tions of transforming thought;s·into kamma-forces,
which had been undergoing renewal in·the past [to
have the state of sarikharas]. They renew passive-
consciousness, which had been undergoing renewal in
the ~ast [to have the state of passive conscious-
nessJ. Brethren, they are called sartkharas, because
they renew or reinforce, what had been undergoing
renewal in the past."
(Wr. Tr.)
.
Vi~ana is the fourth and major component part of the
omy three are in agreement with the content of the Five Ag-
deal with mand (in its primary sense) and sanna (as represen-
',~
cise analysis.
Virt?iaI)a may be defined precisely as passive subliminal
\:y:. " /tI~ j, c;X" '" . iJt
• .< ,~.~--""'/~.--~<:-\" ,;!', ;'::""'-}\1l'Y2
consciousness, or the sub-consciousness of the m~nd. In ~ts
sciousness 10 .
L
107
Three pas'sages from the Buddhist canonical texts i11us-
-----------
"'Reft of three things, life, heat and conscious-
ness, I
Behold i t tl;town aside. When 'tis cast off,
Discarded there i t lies, a senseless thing,
Mere food for others ••• "
(s. Tr. III, p. 121)
"Yada khoavuso imam kayaffi tayo dhamma jahanti: ayu usma
ca vinna~am, athciyam kayo ujjhito avakkhitto seti yatha
kattham acetanan-ti. tt
:
(M. I. v. 3. 43, p. 296)
"In regard to this body, your reverence, when
three things are got rid of': vitality, heat and
consciousness, then does this body lie cast a 't-l ay ,
flung aside' like unto a senseless log of wood." .
(H. Tr. I. p. 356)
In the 1ast two passages~ of course, consciousness must
be I"
interpreted as subliminal passive consciousness.
L
f
108
". MEso kho bhikkhave H~ro papim1 Godhikassa kulapu tt-
assa vi~a~~ samanvesati. Kattha Godhikassa kulaputt-
assa vinnaI)~ pati~!=hitan-ti. Appati~~hitena ca bhik-
khave vinnanena Godhiko kulaputto parinibbuto ti. lt58
, (5. I. iVa J. 3.18. p. 122)
"That, bhikkhus, is Mara the evil one, who is
seeking everywhere for the consciousness of Godhika
of the clansmen. ·'Where,· he is thinking, 'hath Go-·
dhika-s consciousness been reinstated?' But Godhika
of the Clansmen,· bhikkhus, with a conscious'ness not
reinstatE!d,';'hath utterly ceased to live."
(S. Tr. l.p. 152)
·Here vinnana refers not to mere consciousness, but to ,pas-
terminology:
.
, tf Tad apa ti t1=hi tam ViMfu;l~ avi~lhrup anabhi sar..khar-
affca vimuttam. Vimuttatta j;hitaI!l thitatta santusitap
santusitatta na paritassati. Aparitassa:,n paccattaffileva
parinibbayati. Khi~a jliti vusitam brar~acariyam kat~
karar,t"iyrup naparam i ttha ttaya ti pa3ana t1. ti. tt
. (S. III. xx~i. 53.,11, pp. 53-54)
, II ""i .YI,J~\·J·0"..... ·V_~{<>'--\0',.n"<.
L
109
adding expressly the factors imp1ied, the following transla-
-------------
tion is obtained:
----------------
rUpao" According to this, as long as tatih-g or i.gnoranr. e ex-
L
No h' etam bhante.
" Viii~a-t1at;l ~a hi Ananda matu kucchilJl okkamitva vokka-
missatha, api nu kho n"ama-riiparp i tthattaya abhinibbat-
tissa thati?
No h' etagtbhante.
Vinrtanam va'hi Ananda daharass'eva sato vocchijjis-
satha kumarassa va kumarikayava, api nu kho nama-rupam
vuddhi~ viru+hi~ vepull~ apajjissath&ti?
No. hi et~ bhante.
Tasma t ih· Ananda es' eva hetu etam nidanam esa sam-
udayo esa paccayo nama-rGpassa, yadida; vin5a~~~.
Namaru.pa-paccaya vinna.~an ti iti kho pan' et~ vut-
talp. tad Ananda imina p' et~ pariyayenavedJ..tabbatp,
ya tha namarupa-pac caya vi"tilia;;tarp. Vinnat;1a.lJl va hi Anand,a,
nama-riipe pati !~ha.1J1 niilabhissatha,api nu kho· ayati jia-
ti- jara-ma.ran.-a-dukkh~- samudaya sambhavo pafiilayeth£i. ti '?
No h' etaIp bhante.
. .'
Tasma t ih' Ananda es' eva hero etam nidanam esa sam-
udayo esa paccayo vinna~assa, yadida~ namarupa~.
Ettavata kho Ananda jayetha va jiyetha va miyetha
va cavetha va uppajjetha va, ettavata
" . adhivacana-patho_
ettavata nirutti-patho, ettavata panfiatti-patho, etta-
vata pannavacara~, ettavata vatta~ vattati itthatta~
: pafifiapanaya, yadidam nama-rUpam saha viJi1h~nena."
· (D. iI. xv. 21-22, pp. 62~64)
T. W. and C. A. F. Rhys Davids translate the pa,ssages as
f'o11ows:
/',
!
p
i '
I i
~,
111. /
to wit, cognition.'
I I have said that name-and-form. is the cause of
cognition. Now in what way that is so Ananda, is to
be understood after this ma~~er. Were cognition to
gain no foothoJ,..d in name-and-form, would there then,
iJ? the cc~qJ\Years, be manifested that c~n<?a~@r(~-:'_'-idi
t10n of bl..rth, old age, death and the uprl..s:J.n~b~~
Ill?' .
• There ",·oul. d no t, lord.' .I
'Wherefore, Ananda, just that is the ground, the
basis, the genesis, the cause of cognition, to w.it,
name-and-form. •
'In so far onl.y, Ananda, can one be born, or grow
old, or die, or dissolve, or reappear, in so far only
is there any process of verbal expression, in 50 far
only is there any process of explanation, in; 50 far
only is there any process of manifestation, in 50 far
only is there any sphere 01 knowledge, in 50 far only
do we go round the round of life up to our appearance
amid the conditions of this world -- in as far as
this is, to wit, name-and-form together with cogni-
tion. 'II
(D. Tr. II, pp. 60-61)
I .
larises
UI have said that 'out of passive Eonsciollsness
t:he mind-body combination. How Ananda, does
i t happen is to be understood after this manner. 1{ere
passive consciousness (~andhabba), Ananda, not to de-
scend in-to the fertilized ov~'TI in the mother's womb,
would narn8-and-l~orm become consti tuted as a combina-
tion th':!rein?'
' I t would not, Lord.'
'Were passive consciousness • .~nandaf after having
descendE~d into the ovum in the mother's ,</,omb f to de-
,~ via,:!;efrom it.,., would that mind-body combination re-
ceive birth in this state of being?'
'I~ would not, Lord.'
·Were the passive consciousness of a baby boy or
girl to be ~ut~f.""~Egm the body at its infancy,
would that mind-body combination attain to growth,
development~ expansion?' .
' I t would not, Lord.'
'Therefore, Ananda, this passive consciousness,
j indeed, is the reason, this indeed~ is the origin,
this is the cause, this is the condition of the mind-
p
1.12
Aside from the specific role that each of the Five Ag-
l
113
active consciousness:
----------------------------
60Buddhaghosa, PaDatlcasudan1", or The Commentary on the
Hajjhimani}:aya of t:-:e Sutta Pitaka. Ed. Dhammakitti Siri
Dhammananda. Simon :--iewavi tarne Beauest, vol. 44. 5 vals.
[Pali in Sin~alese Scriptle (Colombo: Trustees, Tne Tipitaka
, Publication Press~ 1943), II. 6J. (Hereafter ci ted as H. A.)
116
v"lindiv1dual who is ignorant of the facts.' Thus they
hse him or overpower him. 1t
. (Vr. Tr.)
The key words ~n thi s passage are vedeti, sanjana ti •. vi-
L
117
Papa~a: (from the root pa~c, 'to spread') appears ~n the
'~\
dictionary o'i~ the Pali Text Society as (1) obstacle, impedi-
into sanl<lfara:s.·
-..J ..)v-- ~ -
In the compound pananca-sa.nna-sankha, moreover, the stem
of the last member is not the Pali form sankha. but sankha,
take action'; in this case the meaning differs from the San-
L
p
118
the following:
V tal)ha and cther mental' defilements, did much to. shed light
upcn the same prccess that the Buddha has discussed in his
to aid the growth of the physical body which houses the mind p
6JD.' III. 228, 276; H. I. 48, 261 i S. II. 13, 98. 101.
I
L~
r
TADLE 12
F'OOD
_ - - n _ _ ~_~_ I (Ah~rEi) I ___ .~~.
HA TEIUAL FOOD HENTAL FOOD
(Rupahara or J(abalihkar~i) (Namilhara):,
I I -r-'-----y--'l r----- I -----!·'l
SOLID Llr~UID, • AIR SENSORY H1PINGEHENT THOUGHTS 'ofITHT~~HA PASSIVE. 99!!SCI0USNF$~;"
(food) (drl.n){sj (oreath) (Phassa) (Manosa~cetanaJ ' (V1nna9a)
~pathaVr) (X~I~) ~V~:~J I
I HAfITER 1 - HEA~r HEL~TED TO RELATED TO RELA~ED TO
(1upadhatu) (Tejodhatu) BOPY SPEgCH MIND
, J (Kl1yasaficetan'fi) (Vacisa'hce-· (Hanosa'ficetana)
------. "- ,L tana)
N
I. . J-----r,
,_-' o"""
PHYSICAL BODY PERCEPTION AND CONCEPTION KANHA-FOR~1ATIONSPASSIVE CONSCIOUS-
NESS
(Rup.a) (Vedana) (Safi'lla) (Sam{hara )(Vir'lfia~a)
I ", .~_ I' J
FIVE AGGREGATES
(Pai\cakkhandha)
BODY "M'IND
(niipa)
I
(mima)
,
ANH1ATE BEING
(Savifihanaka-satto)
. .
121
mind.
CD The f~t denotes the Buddha's use of' tlo10 new concepts, ~-
. ASPECTS OF HIND
(CITTA-~~NO-VI~NA~A)
(VEDANA-SANNA-S_~~~ARA-VI~~A~A)
·~I------------~I------~i
ACTIVE CONSCIOUS}IESS PASSIVE OR SUBLIMINAL CONSCIOUSNESS
(conscious state) (u~co~scious state)
(indriya-vir. .£la1}a) .(viMana
. • or
I bhava)
CONTI'!'.lJUH CONSCIOUSNESS
.(bhavanga-vii'lfiaI;ta)
I i I
PERCEPTION CONCEPTION KAt\.f}1A- FOR1-fA TI ON S
(citta or vedana) (mano or saf'ilia) (saiikhara)
1
I
INTELLECTUAL NON-INTELLECTUAL
I
(buddhimaya) (manomaya)
I
SENSORY- PE~ CEPTI O~,; CONCEPTUAL-PERCEPTION
II (v1thi-vifina~a or vithi-
citta)
(bodhi-citta, mano-vinna~a, or
vipassana)
f
I
I
VISUAL- TAc1uAL- ttNTELtECYuAL
CONSCIOUS?\TSS CONSCIOUS0:ESS CO::\SCIOUSNESS /1 (bodhi or
( ca.1<:khu-viil- (ghana-vifi... (kara-vinria- . sarna tha')
na!}a) na!)-a J '
pa . . I .
I
AUDITORY-CO~SCIOUSNESS GUSTATORY- EHOTIONAL
(sota-vinnaQa) , CONSCIOVS~ESS (vedan~)
(jivha-viflha-
na)
..
~ ....
p
123
, ·~Jana and safl~a as replacements for citta and mana. ~~-
~-~------~----,--------,---
'-
L
p
CHAPTER III
124
L
p
125
death. The doctrine,. known as p'aticcasamuppada,2, (Skt. Pra-
, -
t3:tyasaTTlutpada), sets forth a complete explanation of the
126
I... '
p .- ~-: .
.. -~ - .:-"
127
texts: l7
14Vbh • 135.
15Vism. 440.
128
tle rebuke:
(4) the Ariyan Truth abol.'lt the practice that leads to the
ceasing of ill, i.e. the Eightfold Xoble Path: right percep-
tion, right conception, right speech, right action, right
·living, rignt efi'ort~ right mindfulflesst right mental compo-
sure. (S. Tr. V. 358). For other references on the Four Ko-
ble Truths, see A. I. 175-76; D. III .. 277; PSe I. 4; s. Vo
414-78; Vbh. 99, 112; Vine I. 10. For additional source ma-
terial on the Eightfold Noble Fa th (Ari vo a tthan.o:iko mar:;£:.9.)
see A. I. 177, 217; D. I. 157; II. 251, 311; N. I. 15, ~9,
299; II. 82; III. 231; Nd. II. 186, 193, 213, 222; Ps. I. 40;
II. 86; S. II. 42-44, 57, 59; III. 158-59; IV. IJJ, 2JJ; V.
8, 347-48, 421, 425; Vbh. 104, 2J5-36; Vine I. 10.
L
129
dhavatam saI!1saratam. It
(S. II. 178-90; III. 149, 151)
"The sa.T..sara, 0 monks, has' no end other than ama-
ta or
ni bbar;a. Tne earlier point of beginning of
beings. who run on and transmigrate from life to
life, being mentally hindered by ignorance of
the Four Noble Truths and mentally fettered by
their attachment to. self,' is not decidedlY
known ....
(Wr. Tr.)
The above passage occurs twenty-eight times in the Anamata~
gava>~g-a (chapter on an?_r.1ata.~~a) of the Sarrl'vuttanik~~ {II.
178-90) and twice in the nex~ sec~ion (III. 149, 151). Edi-
tions or th0 Pali ~2xt Society, however, transcribe the word
as anamata~~~va~, but in another section of the same work,
the form Cl;-~~:;;:;2:e:-(ntam is used (S. V. 441). Only the latter
appears in th.e Ceyl~n edition. Translators and commen~ators
alike ha~.,,'e misunderstood the structure of anamata{,:p:a lna+am-
~ +a'?:'o;~); according to the rules of sandhi, the form an~:
mataFg~va~ is in error, for the compound consis~s of anamat-
ar:~o + a:..-a:.>. ~n nJ.. s
T "
a..L.J.. cemmen t ary on ~."e
-,-,-~.
1- ''\-, \"" -
'J.. clnan~,
t'-Ile -,'
v l-
bhabga~~hakatha, B~ddhaghosa equates the word with anta vir-
ahita l'~i~~out end t ) . but his interoretation is con~radicted
in -Pali texts 11Transia tOTS of the V-i bhat\r:-a have a1 so compoun-
ded Buddhaghosa's e::::-ror (Vibh. 45, 134, -:U32, 259, 260) 9 as
have commentators on Sanskri t t>Iahayana texts o The erroneous
form anav2.ra-:>-r~ (vwithout further end') has often been sub-
stituted ror anamrtag-ra (e no other end than am~ta, S
0
i.e. nlr-
vana
)
f ) ..
p
130
months after the Buddha's death, when the First Council con-
vened on the day of the Full Moon, July, 483 B. C. The Bud-
L
131
eleven short simple sentences. The formula has two parts. The
L
132
, or .jarama:+anam-soka-parideva
bhava (K) jati (L)· jaramarana,
A. Avijja
L
r-
(-
'.~' "'
':;;::
\1l
til
TABLE 14 P'
1-"
l::!
(Jt)
PATICCASAHUPPADAI TRANSLATIONS OF ITS-TWELVE'FACTORS
_.v._. - - __. . __.......H._ .n-
, iF;;to; B-~~ha;--~ "I1~~;e~-:'-'"
-- "---',-" .
-'Jone s . r - ..- .- " . o
.l::! ..,
Kern Rhys Davids, Thomas- Woodward:
•
-
.
t:J
1. ayjj.i~. __~G:~'l!!~ i.rr!!or"':!2.~~J-rr!lorancc iJI!!9_rl1nc e ip;norance i..en.9.!'anc..Q_ Jgn.Q~a.rtQJL o
2 sanl<ha- imag'ina- halli tual saml(haras conceptions activities a ggre(~a te s, activities
-, ----;- -,;:1'-;1"::.----
1'<1 t i. on tendencies
-.._-. -. -..'--
~""'--'
or ftlocies comnollnds
:3 Vl.TlI1ana s(~lf-con- conscious- conscious- di g't-irlC ti w. conscious- COlHiC10U9- conscious-
• SC1.OUS- . ness ness k:1.o~-Il edGe, ness ness ness .~ 7-,
ness jucJ{~men t,
I understan-
- cravinr,- ~.
"9 upadana att'aclllo6nt -grasping g-raspl.ng strlvlng, graspl.ng grasp10g graspl.ng p.
§:
taking up 1-'-
lC bhava bccomin[,~ becoming cornine to existence becoIn1.ng becoffil.ng. becom1ng ,~
be conception •
IT ·]t'itJ. relnrth bl.rth birth biri:fi---- birth . 'bIrth bIrth
'.,..----;-r
L? Jara- all the old al'~'e. old aee, 0] d ag'e, old age, ol<rage, oIa age,
marana u
manifold dea th, 501'- death, 1a- death, mou- death, 1amen- death. death, 1a-
ills that ro,.f, grief, mentation, rninf~' lam- tation, suf- mentation,
flesh is 1 amen 1;a- g-rief, de- entation, ferinf!, sor- suffering,
heir to tion, sllf~ spair, sorro\i, row, despair sorrow,
ferin{~', de- ills, tri- dismay, de- despair
_ . jt~cti()n bulation ,~Eondency _. \".J-
o
H;
\J-
135
voyance and reminiscence (of past life or lives) are the na-
tural outcomes" of a mind which is free of avijja. In the·can-
onical texts, the undefiled mind is often compared to a lake
iginal mea~ing, an aspect tif the mind which has been distor-
i
ted by avijja or tal]ha.·The Madhupi;;.gika formula previously
sutta was also made the subject of three discourses (Nos. 38-
40) of the Buddha that appear in the Nidanasamyutta (Book on
L
1,8
rebirth process has been misinterpreted by our seven scholars
is not surprising. Their renderings for" the concept: imagina-
tion, habitual tendencies, activities, conceptions, aggre-,
gates, conative ideas, mental activi~:i es, and volitional ac-
tivi ties, Show no rel'ationships or distinctions, between saTtkh-
I •
good act10ns (
kusa1a , or pur..na
rJ,.) ) •
but to evil or bad act10ns
or cetasika).
l.
139
As we have "preViously pointed out, however, a fine dis-
I
The third factor which affects the process of rebirth,
(Wr. Tr.)
The above translation shows how inadequate the word 'con-
aras, now 1;urned to kiriyas, have been obli terated. The en-
1ightened cmes have passed beyond the tortures of' rebirth and
enlightenment is achieved •
141
mind
"'-------
is involved; i t 1. 5 only when passi VJ:! consciousnes s comes
D. NamarUpa
142
-
in the Five Aggregates. In the Dependent Origination, howev-
er, nama, as an independent member, of the compound, must' be
which has just been conceived. Other terms for the concept
(Wr. Tr.)
Here the Buddha has carefully arranged the words of his
cess:
FllE~' b
bhava. or punabhava) J'q. after the death of an individua~
• 1(
the Majjhimanikaya:
the latter with truL~iyi.ng__ emhl::yo. Aside from this, the Bud-
0\~p.."".'0\.
dha recognized the importance of stressing the fact that~
-----------
comd be found 1n outside forces not directly connected with
'
V
the embryo. These forces provided the passive mental state"
in which the embryo. devoid of the sense organs necessary to
produce an active mental state, must necessarily remain. The
-----
chi1d, although the product of its parents, whose genes may
o
"
l
p
146
or may not affec t i.ts mental development la ter, rep~e-s'eni;s- in
----- V
reality a combination of all the forces, good and bad. which
E. -Sal"ayatana
- L - _ _ __
"'/
wi th senses) '.
Saliyatana, as used in the "Dependent Origination, applies
not only to the six sense bases, but to the incident of birth,
organ (2) the ear, or auditory organ (3) the nose, or olfac-
tory organ (4) the tongue, or gustatory organ (5) the body,
between the inanimate plant and the animate being rests upon
148
cetana, and viTi'5ana,.aspects of mind which require the pre-.
sence of the sense organs. Like animate beings, plants live,
F.Phassa
G. Vedana
ant, on the other hand, are mere actions (kiriya) which are
1.51
mentaries to establish the use of' vedana both as perception
and concepti~n. Buddhaghosa's commentary on the D"1ghanikaya J7
H.- Tal:tha
Tanha
. (Skt. tr~~a; Avestan. tar~na)
--,~--
1S perhaps the most
l.52
ous of the twe1ve mental. factors. All the woes of the wor1d
and the miseries of an individual 1ife can be traced to its
becomes clear.
grow."
(Wr. Tr.)
"Ta~aya niyati loko tanhaya parikissati
A . A
tanhaya· ekadham:nassa - sabbeva vasam anvagu ti.·t
; ( s . I. i. 7. 3 I p. 39)·
"The world 15 led by ta~ha and carried about by it.
All have gone under the sway of this one thing
call.ed ta!1ha.u
(Yr. Tr.)
"Yam kihCi dukkham sambhoti - sabbain t~apaccaya.tt
(Sn. p. 144)
"wnatever suffering ar1ses, all that 15 because
of tanha."
(Wr. Tr.)
tlTanhaya jaya ti soko '- taIl..i.'1.aya jaya ti bhayam
•
t~Lhaya vippamuttassa - na tthi soko kuto bhayam."
(Dhp_ p" 216)
155
man. In the 'great majority of cases, the eff'ect is permanent.
holding onl grip, and attachment. In the context of' the De-
J. Bhava
157
the" next life-span of an individual, bhava can thus be con-
khara and the use of' the 1atter to describe any force that
leads to ,reconception.
ing this world and the'worlds beyond it. They are: kamabhava..
. ;
planes; the last four are, reserved only for nama as passive
TABLE l.5
Time Limi t
ARUPA- I ",,,,,- -
....,"'-
13l.. Nevasannanasannayatana 84,000 HaK.
·BHAVA
lor 4th Jh~na 30.
. Planes of
I
H. K. t-iahakappa
A. K. Asa~~~eyyakappa
c~ Y. Celestial Years
p
';--
159
consciousness. p1anes where the corporeal. state ceases to
exist.
Another use of' bhava.in the· Dependent Origination refers
\
to·£unction as cause (kammabhava) and function as ef'fect
--.,----....;...;;..--
Other references to bhava in the paticcasamuppada doc-
160
K. Jati
mother. and his later relationship with the W'orld and soci-
etye Other Pali synonyms for jati are sui;i (flowing out of'
.L
-.
•. Jara-marana-soka-parideva-dukkha-domanassa-upayasa
-.
to the main causes of man's present life, the next six des-
. I
cribe how life comes into being and generates the old causes
until death, and the last three complete the circle. These
three 1inks relate to the effects that ~an can expect after
death. The last link: (i.e. decay. death, sorrow, etc.), how-
ever, is unique; i t emphasizes the persistent presence of'
suffering during his series of rebirths.
a n.ew oVum.
Soka refers to the so~row, grief, or anguish that an in-
~ividual experiences at the loss of a beloved object.
lows:
"Bhagava. etad avoca. Paticca.samuppadatp vo bhikkhave
desissami. T~ sunatha sadhuk~ manasikarotha bhasissam-
l:ti.
Evarn bhanteti kho te bhikkhu Bhagavato p~cassos~.
,\
Bhagava etad avoca. Katamo ca bhikkhave pa!iccasam-
uppado_ Avijjapaccaya bhikkhave sailkhara. Saflkharapacca-
ya virtn'fuJrup- Vir.nEu;apaCca!a namarUp~. Na.-narupapaccaya
sa,:piyatana;p. SaJ.ayatanapaccaya phasso. Phassapaccaya ve-
dana. Vedanapaccaya ta~ma. T~apaccaya upadan~. Upada-
napaccaya bhavo. Bhavapa'ccaya ja ti. Jatipaccaya. jara..'TIar-
anam
, . so}ca~parideva-dukkha-domanassupayasa sambhavanti.
Evam etassa kevalassa dukkhakkhandhassa samudayo hoti.
Ayap vuccati bhikkhave samuppado.
Avijjaya tveva asesaviraganirodha sahkharanirodho.
Sankharanirodha vinna~anirodho. Vip~a~anirodha namarupa-
~, .
nirodho. NamarUnanirod."1a salaya tananirodho. S·alaya tana-
nirodha phassanirodho~ Phassanirodh~ vedan5nirodhoo Ve-
dananirodha ta~aniroill1o. Taphanirodha upadananirodhoc
Upadananirodha bhavanirodho. Bhavanirodha jatinirodho.
Jatinirodha jaraT.ara~a~ soka-parideva-dukkha-domanassup-
ayasa nirujjhanti. Evam etassa kevalassa dukkhakkhandh-
assa nirodho hotiti.
r 164
Idam avoca Bhagavli. Attamana te bhikkhu Bhagavato
-bhasitam abhinandunti. ~."
-(Sa II. xii. 1. 2-5. pp. 1-2)
the promise of' happiness and peace to those who were pre-
pared to follow the path he had charted.
Paticcasamuppada:
~. -- Its Treatment in Canonical Literature
" ••• Imasmim sati idatp hoti, imass' uppada idaT uppajja-
ti, imasmin asa.ti id3.l]l na hoti f imassa nirodha id~ll nirv-
-Jjfu ti .. ,,45 .
P
I
167
"This being, that is.By the ar1.sing of this that
arises. This not being, that is not. By·the ending
of' 'this, that comes to cease."
(x. Tr. V. p. 126)
or
"If' this is, that comes to be; ,from the arising ·of
thi~,. that arise.s; if this is not, that does not
come to be; from the stopping of this,. that is
stopped."
(M. Tr. II,. p. 229)
In this case i t is evident that the Buddha, in using the
pronouns. 'this' and 'that' did not intend to dwell upon the
specific :features of his doctrine; his objects were to state
a simple relationship between cause and effect and to reveal
the flexibility of' the order of. l'inksin' the chain of causa-
tiona He made i t possible f.or his follQwers to commence. with
any link in the series and proceed forward or backward in
f'actors.
In other instances, however, the Buddha enunciated the
168
sa~yuttanikaya4~ omit both avijjaand sankhara. The formul.a
as presented in the Mah~nidanasutta of the D1Rhanikaya 49
1eaves outavijja, sankhara, and salayatana, while another
First. Sermon of' the Buddha, finally, ta;ma is the onl.y fac-
arising of suffering. 55
L
17l.
.The Buddha took i t as a matter ot course that. once the·
concept which in essence deals with the law of cause and· ef-
fect and with man in his past, present, and future en'Viron-
651n the sense that the beginning of the world and man is
inconceivable.
I 172·
I another, seeking~ probing, att.empting to·find an answer to
I the meaning of i t a11.
Except in. his thoughts on rUpa and jati, the Suddha ex-
pressed little concern for the physical life· of man; the
body, to him, served merely as the s·torehouse of the six
senses and their menta1 attributes. Any experience that man
might suffer, therefore was a ftlatter of mind --the mental
.. .
mind, its powers of: perception and conception, and the rele-·
vance of active and passive consciousness to those powers •
. In order to insure that his followers clearly understood
1. AVIJJA III
Ignorance of the Four Noble Truths ~
j 2.
. -
SANKHA...1lA
-.-I
...:J
~lH
~
;; Horal and Immoral K.amma-formations til E-!
<e
~"t;
co C\1 ,..v_
ttl
t:l..
~ Q. J. VIXNA~A Ct-4
~ Q) Passive Consciousness o
;2~
I 4. NAHARUPA
ES~ Hind-Body Combination (Reconcep-
~ II~ ~ ~5
tion)
.~ til
<H
- ~
m· S4-AYATANA
o 0 Birth with Six Senses Q)
III Ct-4
til Q) -.-I
CJ :> ...:J
(1) • .-1 6. PHASSA
s:: z~
~~
Sense Impressions +'
('j
O-P Q) I~
~ til ::8
wC>
~
t:: til
7. VEDANA H
Q)
10. BHAVA
Reconception (Mind-Body Combina-
tion)
11. JATI
Birth with Six Senses Q)
H
~
~
12. J ...BA- !'·L-\R.A~ A - S OI{.·\ - PAR I D EVA- DUKKHA- ~
DOr-L\.NASSA-UPAYASA . ~
Decay, Death, Sorrow, Lamenta-.
·
t lon, ~ +'~.
~U~lerlngJ
Dejection
D espalr,
. an d JI
~
0
- ",'.;"
1.74
I 100k into the cycle 'of rebirths of the'past and of' the 'f'u-
I
I ture. 67
The words of the Buddha on citta and mano, his teaching
-
d ana. ,.I ... - • - • elN • • •
sanna •. 3aJi.khara,. andv::LnnaIl.a ::Ln the context of the F3.ve
175
1.76
at l.east one or more translators and with one entry of' the
meaning· in a dictionary. No new meaning has been introduced
c1early seen that not one o~ the four terms had been used in
the same sense as they are used in the contexts of the Fi.ve
Aggregates and the Dependent Origination. All the four terms
were used in certain passages of the ~gveda and the Upani§ads,
.---.....
.I
~77
. ; .
tions 'of the Pa~i words citta and mano, terms which were al-
. <IN-
name1Yt vedana -and sanna, respectively, were introduced by
the Buddha to express direct1y the two primary meanings of
citta and manc. This constitutes an innovative usage of two
.
in Pali and Sanskrit dictionaries were . observed critically.
These translations and entries help greatly in understanding
but do not provide ~timate clarity. The f'o~ula became clear
only when it was studied in the light of the meanings of' the
:four mental aggregates newly determined by the writer. A close
Those pairs are: avijja and tat;ilia (to mean the blindness
created by attachment to self), sankhara and upadana (in the
sense of' mental. kamma-formations grasping the life continu-
um) J na!J'1ari~ and bhava (as mi!ld-body combination of becom-
order. Tables 1. and 2 1ist the meanings of the roots cit and
~anguage. The t-wo lists show that all authori ties agree upon
the meaning 'perceive s for cit and 'think' for man. This
- --
leads to the conclusion that ci t"ta, deri vj~d from .£.i t, should
are listed in tables J ,and 4" and as they are ci ted in the
It also helps one compare and contrast and evaluate the new
each world are beyond the scope of the present work. The
last table, number 16$ shows how the twelve terms of the
182
that the six Pali terms, citta, mano, vedana, sahna, san-
khara. and virlna~a not only disclose what is.generally meant
work shed some light on the nature and functions of mind and
184
·.
principal factors contained in the saTIkharas. This total men-
tal purification of' sankharas, which are never again soiled,
of the concept of mind, all of' which are beyond the scope of
the present work. In those developments, there is a series
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These new term~, however, are not contrary or contradictory
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