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1 the STUDY of BUDDHIST ETHICS 1. on the Absence of Philosophical Notes 1 THE STUDY OF BUDDHIST ETHICS 1. On the absence of philosophical ethics in Hinduism see Creel (1977: 20-32). 2. On the characterisation of Buddhism as a 'soteriology' see Matthews (1975: 152n.2). 3. For a comprehensive bibliographic essay on Buddhist Ethics see Rey­ nolds (1979). 4. As to other research work see Stephenson (1970), Anuruddha (1972), Rajapaksa (1975) and Bush (1960). 5. P. Williams (1989: 190). 6. For a discussion of definitional problems in connection with Bud­ dhism as a 'religion' see Little and Twiss (1978: ch. 3). On the anal­ ogous problem of the dislocation of Dharma from Mo~a in Hinduism see Creel (1977: ch. 3). 7. As far as Mahayana ethics is concerned, little has been said. Articles relating to Zen have been written by Brear (1974) and Fox (1971). Only Gomez (1973) has attempted to fill the void in Madhyamika ethics, and the absence of material in this field has been lamented by May (1978: 234). 8. On the 'transcendence of good and evil' in Tantra see Misra (1984: ch. 6). 'Tantra' is such a nebulous concept that it is unwise to make generalisations about it. Much more work needs to be done before it will be meaningful to speak about a 'Tantric' view of ethics. My guess, however, is that ethics is no more transcended here than it is in any other branch of Buddhism. 9. Little and Twiss's promising approach to Theravada ethics was side­ tracked by giving undue prominence to the anattd doctrine. to. I am greatly indebted to J.M. Cooper (1975) whose interpretation of Aristotle in many ways provides the inspiration for the present book. 11. Cf. Thomas (1914: 344); Saddhatissa (1970: 17f., 29); De Silva (1979: 2); Tatz (1986: 1). For occasional brief but intriguing speculations in the reverse direction, i.e. Aristotle elucidated by reference to (Far-Eastern) Buddhism, see Clark (1975), especially Appendix C: 'I conclude that Aristotle may profitably be considered in a Chinese setting: Aristotle can be understood and passages which have hitherto been emended or ignored given a coherent sense if we treat him as something like a Mahayana Buddhist' (1975: 216). 233 234 Notes 2 ASPECTS OF stLA 1. On the chronology of these 13 suttas see Pande (1983: 77-94). For a summary of their contents see Barua (1971: 403-432). 2. The other two sections are the Mahiivagga (suttas 14-23), and the Pdtikavagga (24-34). 3. For a translation with commentarial extracts see Bhikkhu Bodhi (1978). 4. 'Puthujjano Tathiigatassa vafJrJll11} vadamtino vadeyya.' 5. K.R. Norman (1983: 32). 6. The Short Tract is also found at M.i.178-80. 7. Cf. Derrett (1983: 12). 8. 'PdfJdtipdtam pahiiya pti1Jdtipdtti pativirato samafJo Gotamo' (D.i.4). 9. 'Yathii va pan'eke bhonto samafJa-brtihmafJti saddhii-deyytini bhojantini bhunjitvti, te evarilpa11} . anuyuttti viharanti, iti evarilpti . pativirato samafJo Gotamo ti' (D.i.5). 10. Wieger (1910: 145ff.) translates a selection of Vinaya texts preserved in Chinese in which the order of the final five precepts varies consider­ ably. Despite the reordering the provisions remain substantially the same. Additional prohibitions include marriage, breeding animals and hunting. Cf. Derrett (1983: 7f.). 11. Thus anabhijjhii = alobha; avytiptida = adosa; and sammadiHhi = amoha. For a commentary on these ten items see MA.i.198ff. 12. In the Fruits of the Religious Life and subsequently it is the monk (bhikkhu) or person following in the Buddha's footsteps who is the subject of the silas. 13. 'Bhagava11} millaka no bhante dhammti, Bhagava11} nettikti, Bhagava11} patisaranti' (M.i.309f, 317). 14. Cf. Bastow (1988: 167). 15. On these 13 stages and their conceptual relation to the goal see Bastow (1969). On discourses relating to Sila, Samtidhi and Pannti see Barua (1971: ch. 3). 16. M.i.301; A.i.291. The Mahisasakas maintained that the Path had only five factors and that the category of Sila (right speech, action and livelihood) should not be included since as physical action it was separate from the mind. (cittavippayutta). The Theravada contested this and reaffirmed that Sfla enjoyed an equal status with the other compo­ nents. Cf. Bareau (1955: 187, 237). 17. A reference to sila, dhamma and panna may be found at M.i.38. Bud­ dhaghosa confirms that 'dhamma' here stands for the samadhikkhandha (MA.i.174). 18. 'Ariyo pan'ayye aHhangiko maggo sankhato udahu asankhato ti. Ariyo kho avuso Vistikha aHhangiko maggo sankhato ti. Ariyena nu kho ayye aHhan­ gikena maggena tayo khandhii sangahftti, udtihu tihi khandhehi ariyo aHhan­ giko maggo sangahfto ti. Na kho avuso Vistikha ariyena aHhangikena maggena tayo khandhii sangahftti, tihi ca kho avuso Vistikha khandhehi ariyo aHhangiko maggo sangahfto' (M.i.300f.) 19. 'No h'idam bho Gotama sila-paridhotti hi bho Gotama panna, panna-paridhota11} sf/am, yattha sflam tattha pannti, yattha panna tattha sfla11}. Sflavato pannti panntivato sfla11}, sfla-panntinan ca pana lokasmin aggam akkhiiyati. Seyyathii Notes 235 pi bho Gotama hatthena va hatthan:z dhopeyya, padena va piidan:z dhopeyya, evam eva kho bho Gotama sf/a-paridhota paiiful, paiiiia-paridhota1!l sf/a1!l' (D.i.124). Cf.SnA.1.237. 20. 'Idha samalJo va brahmalJo va kusala1!l dhamma1!l adhigaccheyya, kusala1!l dhamma1!l adhigantva na parassa aroceyya, ki1!l hi paro parassa karissati? Seyyathii pi nama puralJam bandhana1!l chinditva aiiiiam nava1!l bandhana1!l kareyya, eva1!l-sampadam idan:z papaka1!l lobha-dhamma1!l vadami. Ki1!l hi paro parassa karissatfti' (D.i.224). 21. The Buddha rejects a similar view put forward by Sakka (S.i.206). Cf. the proposition in the Kvu (18.3) that compassion is rooted in passion. 22. 'Papaka1!l ti paranukampa-virahitatta liimaka1!l' (DA.ii.395). 23. 'Hitanukampi sambuddho yad aiiiiam anusasati' (S.i.111). 24. 'Sa codana bhata tacchii dhammika anavajja: 25. On Paccekabuddhas and teaching see Kloppenborg (1974: 76ff). 26. D.li.36ff. As to other versions, Katz (1982: 193) points out that in the Sa1!lyutta account (1.136-8) the Buddha hesitates but in the Majjhima account (1.330-1) he does not. 27. Cf. Katz (1982: 193): 'There is no one Buddhist canonical attitude, then, towards the Buddha and teaching, and this canonical ambiv­ alence led to some hermeneutical difficulties for the Buddhist commentators. .. The point to note, however, is that the Buddha . must and does teach: A Mahayana version of the ac­ count may be found in the Lotus Satra, chs 2 and 7. On the hesitation of the Buddha Vipassi (D.ii.35f.) see Saddhatissa (1970: 48ff.). On the division of monastic duties into study and teaching (ganthadhura) versus meditation (vipassanadhura) see Gombrich (1971: ch. 7); Car­ rithers (1983: 141). 28. 'Appassuto pi ce hoti sf/esu asamahito, ubhayena na1!l garahanti silato ca sutena ca. Appassuto pi ce hoti silesu susamiihito, sf/ato nam pasa1!lsanti tassa sampajjate suta1!l. Bahussuto pi ce hoti sf/esl} asamahito sf/ato na1!l garahanti, nassa sampajjate sutan:z' (Vism. 1.136 tr. Nar:tamoli). Cf. M.ii.154. 29. Cf. Vism. 1.154 describing the unvirtuous man. On the sequence of events at death and the 'death-consciousness' (cuti-citta) see Abhs. tr. 26ff; 72-75; Vism. Vlll. 1-41. On 'rebirth-linking' (patisandhi) Vism. XVll 133-145. On the sequence and signs of death Kosa 3.42d-44. 30. 'Marane 'pi damatyaga~ silasyotkr~tir ucyate: 31. Vrtti on Dipa v254: 'Etad api silamaya1!l pUlJyakriyavastu mahabhogataphala1!l mo~aphala1!l cao' 32. The 40 stanzas praising heaven as a reward for sila are: 2, 3, 4,7,9,20, 21, 24, 29, 30, 31, 32, 33, 34, 39, 40, 41, 42, 43, 44, 46, 47, 48, 49, 50, 51, 52, 55, 56, 57, 58, 59, 66, 67, 68, 70, 75, 77, 78, 85. 33. SSiddhi Varga 99 p. 230: 'Silasamiidhi pratyayavasat rupadhatau utpadyate. Danasilakusalabhyasa pratyayena kamadhiitau utpadyate.' 34. A.i.232sq; M.i.62f; A.ii.136f. 35. DhSam. 1.11: 'DanaSilavato nitya1!l, sarvasattvanukampina~, sidhyante sarvasamkalpas, tasmiit silaparo bhavet: 36. 'Na diHhiya na sutiya na fullJena ... silabbatenapi na suddhim aha' (Sn. 839). 37. 'Sila-dassana-sampannan:z dhammaHha1!l saccavadinam, attano kamma 236 Notes kubbdnartz, tartz jano kurute piyartz' (Dh. 217). 38. 'Prajfulya eva visuddhi liibha~ sflam tu prajiiendriyasya mUlam' (SSidhi. 133). On sflavratapariimiisa d. also Laizk 117; Adhs. 10; Dhs. 1005. 39. 'Sflanatthena sflam. Kim idartz sflanartz niima? Samiidhiinartz vii, kayakammii­ dfnartz susflyavasena avippakiI'JI'Jatii ti attho: upadhiiraI'Jam vii kusaliinartz dhammiinartz patitthiinavasena iidhiirabhiivo ti attho. Etad eva b-i ettha atthad­ vayartz saddalakkha1JQvidu anujiinanti. Aiiiie pana sirattho sflattho sftalattho sflattho ti evamiidinii pi nayen'ettha atthartz vaI'J1JQyanti' (Vism. 1.19). 40. 'Loke tesartz tesartz sattiinam pakati pi sflan ti vuecati, yam sandhiiya, ayam sukkhasflo, ayam dukkhasflo, ayam kalahasflo, ayam maI'J4anasflo ti bhaI'Janti' (Vism. 1.38). 41. 'Sukham sflasamiidiinam tena kiiyo na tapyate' (Treasury, IV. 16ab). 42. Kosa. IV 47n3 tr. Poussin. 43. 'Yathii mahiiriija bfjam appakam api samiinam bhadliake khette vuttartz deve sammii dharartz paveeehante subahuni phaliini a'1udassati, evam eva kho mahiiriija yoginii yogiivacarena yathii patipiiditam sflartz kevalam siimaiiiiaphalam anudassati evartz sammii patipajjitabbam' (Miln. 375). 44. 'Yathii mahiiriija ye keci bfjagiimabhutagiima vuddhirtz virulhirtz vepu1lartz apajjanti sabbe te pathavim nissiiya pathaviyartz patitthiiya evam ete bfjagiimabhiUagiima vuddhirtz viru?him vepullartz iipajjanti, evam eva kho mahiiriija yogiivaearo sflam nissiiya sfle patitthiiya paiie'indriyiini bhiiveti: saddhindriyartz, viriyindriyartz, satindriyartz, samiidhindriyartz, paiiiiindriyan ti.' 45. 'Yathii mahiiriija nagarava44haki nagarartz miipetukiimo pathamartz nagaratthii­ nam sodhiipetvii khiinukaI'Jtakartz apaka44hiipetvii samartz kiiriipetvii tato aparabhiige vfthi eatukka-singhiitakiidi-parieehedena vibhajitvii nagarartz miipeti, evam eva .. .' 46. 'Yathii mahiiriija langhako sippartz dassetukiimo pathavirtz khaniipetvii sakkhara-kathalakam apakaddhiipetvii bhumirtz samartz kiiriipetvii mudukiiya bhumiyii sippartz dasseti, evam eva .
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