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Notes

1 THE STUDY OF

1. On the absence of philosophical ethics in see Creel (1977: 20-32). 2. On the characterisation of as a '' 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), (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 from ~a in Hinduism see Creel (1977: ch. 3). 7. As far as ethics is concerned, little has been said. Articles relating to 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 ' in 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' 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 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 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 texts preserved in Chinese in which the order of the final five 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 (bhikkhu) or person following in the Buddha's footsteps who is the subject of the silas. 13. 'Bhagava11} millaka no 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' 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 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-) see Abhs. tr. 26ff; 72-75; Vism. Vlll. 1-41. On '-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 . . .' 47. 'Seyyathiipi bhikkhave ye keci piiI'Jii eattiiro iriyapathe kappenti kiilena gama• nam kiilena thiinam kiilena nisajjam kiilena seyyam; sabbe te pathavirtz nissiiya pathaviyam patitthiiya evam ete eattiiro iriyiipathe kappenti; evam eva kho bhikkhave bhikkhu sflartz nissiiya sfle patitthiiya satta bojjhahge bhiiveti' (S.v.78). 48. 'Sflam iisthiiya vartante sarvii hi sreyasi kriyii~, sthiiniidyiinfva kiiryiiI'Ji prati~t~ya vasundhariirtz' (tr. E.H. Johnston). 49. 'Sflam niima sabbesartz kusaladhammiinartz patitthii, sfle patitthito kusalad• hammehi na parihiiyati, sabbe lokiyalokuttaragul'Je patilabhati' (Madhu. 106). 50. 'Patitthiina-lakkha1JQrtz mahiiriija sflartz sabbesam kusaliinam dhammiinam; ... sfle patitthitassa kho mahiiriija sabbe kusalii dhammii na parihiiyantf ti.' 51. 'Kiiyakammiidfnartz samiidhiinavasena kusaliiniiii ca dhammiiniirtz patitthiinava- sena' (Vism. 1.20). 52. 'Sflam hi sarvagufJliniim prati~thii bhavati' (MSA. XVI.20). 53. PTS tr. 172. 54. 'Saggiiroha1JQsopiinam aiiiiam sflasamartz kuto, dviirartz vii pana nibbiina• nagarassa pavesane' (1.24). 55. 'Udakasamo sattiinam kilesarajojalliipaharane' (Miln. 195). 56. Vism. 1.24; 1.159; Thag. 615; Miln. 163; 382; 385. Notes 237

57. Miln. 354. 58. Miln. 333. 59. Vism. 1.24; Miln. 195. 60. Sf/a is said to have four defects: it can be torn (khal'Jqa), rent (chidda), blotched (sabala) and mottled (kammasa). These are likened to the four defects (khal'Jqa) in the fertility of a field at MA.i.l54.

3 ETHICS AND PSYCHOLOGY

1. 'DhanruInam pravicayam antarena nasti, kleSiinam yata upasantaye abhyupaya, klesais ca bhramanti bhaviiTI'Jave'tra loka~' (1.3). 2. An equivalent of sorts might be found in Bentham's The Springs of Action (A. Goldsworth (ed.) Oxford: Clarendon Press, 1983), which provides an exhaustive classification of states of mind motivating action. 3. Vism. 1.20. 4. According to W.S. Karunaratna this was the most influential of all the Abhidharmic systems. He writes: 'The classification of caitasikas (cait• tas) which gained the widest currency and exercised the greatest degree of impact on all of the llinayana and Mahayana alike is that of the Sarvastivadins.' EB 'Cetasika' 102. 5. To this the add a further category of non-mental forces (citta-viprayukta-saJ!lskiira) . 6. 'Cittan ti iirammarJaJ!l cintetf ti cittaJ!l, vijiinatf ti attho.' 7. 'Lakkhal'Jiidito pana vijiinanalakkharJaJ!l cittam, pubbangama-rasaJ!l, sandhiina-paccupatthiinam -padaHhiinam' (Asl. 112). 8. EB 'Citta', 169, 172. 9. EB 'Citta', 169. 10. In the formulation the are the 10 'pervasive good states' (kusala-mahiibhumika-), namely: 1. Faith (sraddhii) 6. Non-craving (alobha) 2. Energy (vfrya) 7. Non-hatred (adve~a) 3. Equanimity (upe~ii) 8. Non-injury (ahirrzsii) 4. Modesty (hrf) 9. Serenity (prasrabdht) 5. Bashfulness (apatriipya) 10. Non-heedlessness (apramiida) And the vices consist of the 18 defilements (kleSa), secondary defile• ments (upakle§a), and 'pervasive bad states' akuSala-mahiibhumika-dharmas, namely:

1. Ignorance () 10. Jealousy (fr~yii) 2. Heedlessness (pramada) 11. Envious Rivalry (pradiisa) 3. Torpor (kausfdya) 12. Causing harm (vihiJ!lsii) 4. Lack of faith (asraddhii) 13. Malice (upanaha) 5. Sloth (sthyiina) 14. Deceit (mayii) 6. Restlessness (auddhatya) 15. Trickery () 7. Anger (krodha) 16. Conceit (mada) 8. Hypocrisy (mra~a) 17. Shamelessness (iihrfkya) 9. Envy (miitsarya) 18. Arrogance (anapatriipya) 238 Notes

11. The Cardinal Virtues or 'Roots of Good' have a positive force which is often overlooked. Poussin notes in this connection: 'Alobha, non• desire, advesa, non-hatred, are other than the absence of desire, the absence of hatred, the ataraxy of the sage. We are often mistaken about this, forgetting that the 'non-friend' (amitra) is the enemy, that the 'non-truth' (am:ta) is a lie. In the same way, non-desire and non-hatred are that which opposes desire and hatred (1927: 147). Cf. MA.i.205: 'Alobho kusalamulan' ti adisu na lobhoti alobho; lobhapatipak• khassa dhammass' etam adhivacanam.' Also Asl. 39. 12. Macquarrie (1967). . 13. '¥a1!l kinci dukkha1!l sambhoti sabba1!l ta1Jhtipaccaya' (Sn. 4). 14. 'TarJhtiya niyati loko, ta1Jhtiya parikissati, Ta1Jhtiya ekadhammassa sabbeva vasam anvagu ti' (S.i.39). 15. 'Ta1Jhtiya jayatf soko, ta1Jhtiya jayatf bhaya1!l Ta1Jhtiya vippamuttassa natthi soko kuto bhayam' (Dh.216). 16. 'Sanna ca vedana ca cetasika ete dhamma cittapatibaddhti, tasma sanna ca vedana ca cittasaizkharo ti' (S.iv.293). 17. '¥a c'avuso vedana ya ca sanna yanca vinftaa1!l ime dhamma samsaHhti no visamsaHha, na ca labbhti imesam dhammana1!l vinibbhujitva vinibbhujitva nanakara7Jam pannapetum. Yam h'avuso vedeti ta1!l sanjanati, ya1!l sanjanati ta1!l vijanati' (M.i.293). 18. Miln. 63f. Cf. Asl 42. 19. Miln. 87. 20. 'Tatr'avuso lobho ca papako doso ca papako, lobhassa ca pahtinaya dosassa ca pahanaya atthi majjhima patipada cakkhukara1Jf na1Jakara1Jf upasamaya abhinnaya sambodhaya nibba1Jdya samvattati. Katama ca sa avuso majjhima patipada ... ? Ayam eva ariyo aHhaizgiko maggo' (M.i.15). 21. 'Maggo hi lobho eko anto, doso eko anto ti ete dve ante na upeti, na upagacchati, mutto etehi antehi, tasma mnjjhima patipada ti vuccati. Etesa1!l majjhe bhavatta majjhima, patipajjitabbato ca patipada ti. Tathti ... sassatam eko anto, ucchedo eko anto ti' (MA.i.104). 22. 'Vediyatf ti kho bhikkhave tasma vedana ti vuccati. Kinca vediyati? Sukham pi vediyati dukkham pi vediyati adukkhamasukkham pi vediyati' (S.iii.86f.) 23. 'Vediyatf ti vedana. Sa vedayitalakkha1Jd anubhavanarasa iHhakarasambhogarasa va cetasika-assada-paccupaHhana passadhipadaHhtina' (Asl. 109; Cf. Vism. 450). 24. 'Sanjanati sanjanati kho . . . tasma sanna ti vuccati. Kinca sanjanati? nflakampi sanjanati, pftakampi sanjanati, lohitakampi sanjanati, odatampi sanjanati' (M.i.293). 25. 'Sa1!ljna nimittodgraha1Jdtmika. ¥avan nfla pfta dfrgha hrasva strf puru~a mitra amitra du~kha adi nimittodgraharJam asau sa1!ljnaskandha~' (1.14cd). 26. On sanna see e.g. Vism. 274; DA.iii.1017; D.iii.253; D.iii.289, 291. 27. 'Bhavanirodho nibbanan ti kho me ... sanna uppajjati' (A.v.9). 28. For a list of terms used as translations of vedana and sanna see Piya• (1974: 84f.). 29. I am indebted here to Dickwela Piyananda's thesis (1974) on early Buddhist psychology from which this abbreviated account of the process of saizkhara-formation is taken. Notes 239

30. 'Avijjiisamphassajena ... vedayitena phuHhassa assutavato putthujjanassa uppannii ta1Jhii: tatojo so sankhiiro.' 31. 'Cakkhuii c'iivuso paticca rupe ca uppajjati cakkhuviiiiiii1Ja,!!, ti1J1Ja,!! sangati phasso; phassapaccayii vedanii; yal!' vedeti tal!' saiijiiniiti; ya'!! saiijiiniiti tal!' vitakketi; yal!' vitakketi tal!' papaiiceti; yal!' papaiiceti tatonidiinam purisal!' papaiicasaiiiiiisankhii samudiicaranti atttaniigata-paccuppannesu cakkhuviiiiiey• yesu rupesu' (M.i.3f). 32. Cf. Dh.254: 'The Tathagatas are free from ' (nippapaiicii Tathiigatii). 33. 'Paneakkhandhii pariiiiiiitii, tiHhanti chinnamulaka' (Thag. 90). 34. 'Visankhiiragatal!' cittal!' - ta1Jhiinam khayal!' ajjhagii' (Dh.153-4). 35. For Aristotle's critique of Socrates on this point see NE.VIII.1145b 21-1147b.19; d.VI.131144b.16-1145a.10. 36. For a full-length discussion and defence of this position see R. Beehler (1978). Also Bradley 'Why Should I be Moral?' in Ethical Studies (1927). 37. On anukampii and friendship see Mrs Rhys Davids (1936: 301-5). 38. For a contrary view see Jones (1979). 39. 'Manasii ce pasannena yad aiiiiam anusiisati na tena hoti samyutto. Siinukampii anuddayii ti.' On the meaning of 'bahujanahitiiya', 'bahujanasukhiiya' and 'lokanukampiiya' see MA.i.123. 40. Cf. Kosa 8.29ab. 41. DA.iii.l053; d. MA.i.282 which also lists six ways of counteracting hatred (vyiipiida). 42. 'N'iiham bhikkhave aiiiial!' ekadhammam pi samanupassiimi yena anuppanno vii vyiipiido n'uppajjati uppanno vii vyapado pahiyati yathayidal!' bhikkhave mettii cetovimutti' (A.i.4). 43. On the role of moral purity in meditation see Paravahera Vajiraftal).a Mahathera (1975: ch. 6). 44. 'RJijti iiha: Bhante Niigasena, kil!'lakkha1Jo til -Pamukhalakkha1Jo mahiiriija samiidhi, ye keci kusalii dhammii sabbe te samadhipamukhii honti samadhininnii samadhipo1Jii samadhipabbhiirii ti. -Opammam karohi ti. - Yathii mahiiriija kutiigiirassa yii kiici gopiinasiyo sabbii tii kUtangama honti kataninnii kutasamosara1Jd, kutal!' tiisal!' aggam-akkhiiyati, evam eva kho mahiiriija ye keci kusalii dhammii sabbe te samiidhipamukhii honti samadhininnii samiidhip01Jd samiidhipabbharii ti.' (Miln. 38). says that samiidhi is the 'virtuous concentration of the mind' (kusala citta ekaggatii) (Vism. 69). 45. I disagree with him, hQwever, when he sums up as follows: 'The most convenient way to summarise the meditations, of which there are traditionally forty, is that they are preparatory to the real work on the Buddhist path.' The fact that the samatha meditations 'inculcate certain desirable character traits' (ibid.) makes the technique as much a part of the 'real work' as vipassanii. 46. 'Vyiipiidadosal!' pahiiya avyiipannacitto viharati, sabbapii1Jabhuta hitiinukampi vyiipiidadosii cittal!' parisodheti' (A.iv.437). 240 Notes

4 THE TRANSCENDENCY THESIS

1. Twenty-five years on he is still ploughing the same furrow, as can be seen from his 1989 article. His main stumbling-block is the notion that Buddhism insists that moral deeds be conceived and executed in a desireless vacuum since 'desire of any sort brings rebirth.' However, an indication that he is no longer entirely happy with this position may be found in his comment 'I must in all honesty say that I am not convinced that there is total aloofness from all desire' (1989: 145). 2. A poll of in China taken by Welch suggests that the majority (75%) sought ordination for non-religious reasons. Only 25% were ordained because they felt 'attracted towards Buddhism or its institu• tions' (Welch, 1967: 260). 3. Saddhatissa (1970: 120); Katz (1982: 181-5) citing Rhys Davids et al.; Miln 164. Buddhaghosa says there were 500 lay anagamins in Rajagaha (DA.iii.833). 4. The view proposed by King and Spiro is not unprecedented and a similar position seems to have been advocated by the Chinese monk Mahayana in his debate with Kamalasila in Tibet in the eighth century. His view did not prevail and as Williams points out has been regarded in Tibet as an archetypal 'wrong view' ever since, although finding support in some schools. For a useful summary see Williams (1989: 193f£'). 5. Vism. XVI.73; DA.iii.899. 6. PIS Dictionary 'Nibbana' (emphasis is original). The notion of nibbana as a self-existent state, he suggests, is a product of the scholastic Abhidhamma period. 7. Cf. Gudmunsen (1972: 312); Premasiri (1976: 70f.). 8. 'Evam eva kho bhikkhave kullupamo dhammo des ito nitthara1Jatthaya no gaha1Jatthaya. Kullupamam vo bhikkhave ajanantehi dhamma pi vo pahatabba, pag eva adhamma' (M.i.135). 9. See, for instance, John Ross Carter 'Beyond "Beyond ''' in , Gombrich and Norman (eds) (1984). 10. Buddhaghosa confirms that kulla is a synonym for the Eightfold Path at MA.i.229. 11. 'Kin nu kho bho Gotama orimaf!! tfram, kif!! parimaf!! tfran ti? Pa1Jdtipato kho brahma1JQ orimam tfraf!!, pa1Jdtipata verama1Jf parimaf!! tfraf!!. Adinnadtinarrz kho brahma1JQ orimarrz tfraf!!, adinnadana verama1Jf parimaf!! tfraf!!' Kdmesu micchacaro orimaf!! tfraf!!, kamesu micchacara veramanf parimaf!! tfrarrz. Musavado . .. pisuna vaca. .. pharusa vaca. .. samphappalapo... abhijjha . .. vyapado ... micchadiHhi . .. ' (Av.252). 12. 'Kin nu bho Gotama orimaf!! tfram, kif!! parimaf!! tfran ti? MicchadiHhi kho brahma1JQ orimaf!! tfram, sammadiHhi parimaf!! tiram. Micchasaizkappo - micchavaca - micchakammanto - micchajfvo - micchavayamo - micchasati - micchasamadhi - micchafitinam - micchavimutti.' 13. 'Tatha 'harrz Bhagavata dhammaf!! desitaf!! ajanami yatha 'me antarayika dhamma vutta Bhagavata te patisevato nalam antarayayati' (M.i.130). 14. 'So vata bhikkhave anfzatr' eva kamehi anfzatra kamasanfitiya anfzatra kamavittakehi kame patisevissatfti n'etam thanam vijjati' (M.i.133). Notes 241

15. 'Methunadhamme doso n'atthi' (MA.i.103). 16. 'Idha bhikkhave ekaeee moghapurisa dhammal!! pariyapu1Jllnti, suttal!! geyyal!! veyyakara1Jll1!! gathal!! udanaf!! itivuttakal!! jatakal!! abbhutadhammal!! vedal• lal!!; te tal!! dhammal!! pariyapulJitva tesal!! dhammanal!! pannaya atthal!! na upaparikkhanti, tesal!! te dhamma pannaya atthal!! anuparikkhatakal!! na nijjhanal!! khamanti. Te uparambhanisal!!sa e' eva dhammal!! pariyapu1Jllnti itivadappamok khtinisal!!sa ca, yassa e'atthaya dhamman:z pariyapu1Jllnti tane' assa atthal!! nanubhonti, tesal!! te dhamma duggahfta digharattal!! ahitaya dukkhaya sal!!vattanti, tam kissa hetu: duggahitatta bhikkhave dham• manal!!' (M.i.133f). 17. 'Evam suggahite Buddhavacane anisan:zsan:z dassetva ...' (MA.i.108). 18. 'Atha ca pana tval!! moghapurisa attana duggahitena amhe e' eva abbhacikkhasi attanan-ea khanasi bahun-ea apunnal!! pasavasi' (M.i.132). 19. Buddhaghosa says there is a different name - ulumpo - for a convey• ance which is laid out flat as opposed to tied up in a bundle (MA.i.109). 20. 'Dhamma pi vo pahatabba' ti ettha 'dhamma' ti samathavipassana. Bhagava hi samathe pi ehandaragal!! pajahapeti, vipassanaya pi. Samathe ehandaragan:z kattha pajahapesi? "Iti kho, Udayi, nevasannanasannayatanassa pi pahanan:z vadami. Passasi no tval!!, Udayi, tal!! san:zyojanal!! alJun:z va thalal!! va yassahal!! no pahanal!! vadami" ti (M.i.456) ettha samathe ehandaragan:z pajahapesi. "iman ee tumhe, bhikkhave, diHhil!! eval!! parisuddhal!!, eval!! pariyodatal!! na alliyetha, na keldyetha, na dhanayetha" ti (M.i.260) ettha vipassanaya ehandaragal!! pajahapesi. Idha pana ubhayattha pajahapento "dhamma pi vo pahatabba, pag eva adhamma" ti aha. Tatrayal!! adhippayo: Bhikkhave, ahal!! evarflpesu pi santapalJnitesu dhammesu ehandaragapa• hanal!! vadami, kil!! pana imasmil!! asaddhamme gamadhamme vasaladhamme duHhulle odantike, yattha ayal!! AriHho moghapuriso niddosasanni pancasu kamagulJesu ehandaragal!! nalal!! antarayaya ti vadati. Ari!!hena viya na tumhehi mayhal!! sasane kalalal!! va kacavaro va pakkhipitabbo ti eval!! Bhagava imina pi ovadena AriHhal!! yeva niggalJhati' (MA.i.109). There seems no particular reason to identify dhamma with meditation here, and meditation does not figure at all as a theme in the Discourse. Buddhaghosa makes the same identification in another place when commenting on dhammaragena and dhammanandiya (AA.v.85). Here there is arguably more justification for it since the jhiinas are men• tioned, but it does not strike me in either case as the natural meaning of the text. 21. 'Imal!! ee tumhe bhikkhave diHhil!! eval!! parisuddhil!! evan:z pariyodatal!! alliyetha kelayetha dhanayetha mamayetha, api nu tumhe bhikkhave kullupa• mal!! dhammal!! desital!! ajaneyyatha nittharanatthaya no gaha1Jlltthayati? ... 'Evam bhante: 22. 'Tattha "di~" ti vipassana-sammddi!!hil!!. Sabhavadassanena parisuddhal!!. Paccayadassanena pariyodatal!!. "Allfyetha" ti ta1Jha-di!!hihi allfyitvii vihareyyatha. "Kebiyetha" ti talJha-diHhihi ki{amana vihareyyatha... "Nittharanatthaya no gaha1Jlltthaya" ti yo so maya caturoghanittha• ra1Jlltthaya kullupamo dhammo desito no nikantivasena gaha1Jlltthaya, api nu tal!! tumhe ajaneyyatha ti' (MA.ii.307f). 23. 'UpamaI!l karonto ca Bhagava katthaci upamaI!l pathamaI!l eva 242 Notes

dassetvii pacchii atthal1l dasseti, katthaci pathamal1l atthal1l dassetvii pacchii upamal1l; katthaci upamiiya atthal1l pariviiretvii dasseti, katt• haci atthena upamal1l. Tattha . . . "ldha pana, bhikkhave, ekacce kulaputta dhammal1l pariyiipuI)anti: suttan -pe- Seyyathii pi, bhik• khave, puriso alagadiitthiko" ti iidinii pana nayena sakalal1l pi Alaga• dasuttal1l, Mahii-Saropamasuttan ti eval1l iidini suttiini atthena upamal1l pariviiretvii dassento aha' (MA.i.165f.). 24. In another place in the commentary he remarks that in the Water Snake the explanation of false views comes first (perhaps meaning our sections 1-3, followed by the elucidation of the threefold circle of emptiness (our section 4) MA.i.176). 25. Candrakirti comments at Prasannapadlia 497. See May (1959: 232). 26. Ed. M. Muller (Oxford, 1881: 23). 27. Ed. B. Nanjio (Kyoto, 1923: 17ff.). 28. For useful references see Lamotte Traite, voU, p. 64, n. 1. I am grateful to a JIABS reviewer for drawing my attention to this source.

5 ETHICS AND SOTERIOLOGY

1. 'Seyyatlul pi nama Gangodakartt Yamunodaka sarrzsandati sameti, eva1!'/ eva ... sa1!'/sandati nibbanafi ca patipadli ca' (D.ii.223). 2. The eighth factor of the Path - samtidhi - is omitted from the discus• sion. 3. Cf. M.i.196f. 4. 'Katarrui ca bhikkhave samrruivdcii ariya anasavti lokuttara magganga? Ya kho bhikkhave ariyacittassa anasavacittassa ariyamagga-samangino ariyamagga1!'/ blulvayato catahi pi vacfduccaritehi arati virati pativirati verama1Ji - ayam bhikkhave samrruivacti ariy~ anasavti lokuttara magganga' (M.iii.74). 5. VismA. 4~4 quoted by NiiI)amoli Vism. tr. 507 n.36. 6. 'Iti kho Ananda kusaltini siltini avippafistirattlulni avippafistiranisarttstini, avippafistiro pamujjattho pamujjanisarrzso... piti... ... sukha1!'/ . .. samtidhi... y'athtibhata-fiti1}Q-dassana... nibbidtivirago ... vimutti-fiti1Jil-dassana iti kho Ananda kusaltini siltini anupubbena aggaya parenti ti' (A. v.2). 7. Ironically, Spiro cites as an allegedly erroneous conception of Buddhist soteriology an updated version of this parable supplied by an infor• mant according to which the journey to is like a train journey from Mandalay to Rangoon calling at stations en route (1982: 84). 8. 'Santi Kassapa eke sama1}Q-hrahma1}ti sila-valia. Te anekapariyayena silassa va1'!1Ja1!'/ blulsanti. Yavata Kassapa ariya1!'/ paramartt sila1!'/, nahartt tatha attano sama-sama1!'/ samanupasstimi kuto bhiyyo. Atha kho ahartt eva tatha bhiyyo yadida1!'/ adhisila1!'/' (D.i.174). Cf. S.i.139. 9. 'Ahartt kho pana Moggallana parisuddhasilo sarruino "parisuddhasilo'mhf' ti patijanami, "parisuddhartt me silartt pariyoliatam asarttkilitthartt" ti. Na ca ma1!'/ stivakti silato rakkhanti, na ctihartt stivakehi silato rakkha1!'/ pacctisirttsami' (A.iii.126). 10. Trans NiiI)amoli Vism. tr. 215 n.9. Notes 243

11. 'TiIJi Tatluigatassa iirakkheyyiini. Parisuddha-laiya-samiiciiro iivuso Tatluigato, n'atthi Tatluigatassa laiya-duccarita1!l ya1!l Tatluigato rakkheyya "ma me ida1!l paro aflfliisiti". Parisuddha-vaci-samaciiro iivuso Tatluigato ... Parisuddha-mano-samaciiro iivuso Tatluigato .. .' (D.iii.217). 12. 'Aha1!l hi BriihmalJa jiguccluimi laiyaduccaritena vaciduccaritena manoduc• caritena anekavihitiina1!l piipalaina1!l akusaliina1!l dhammana1!l samapattiyii' (Vin.iii.3). 13. 'Sabbe maluiriija piipalai akusalii dhamma Tatluigatassa biihitii pahina apagatii byapagatii ucchinna khilJd khaya1!l pattii nibbutii upasantii, tasma tatluigato briihmaIJo ti vuccati' (Miln. 225). 14. 'Abhabbo iivuso khilJdsavo bhikkhu saflcicca piilJa1!l jfvitii voropetum ... adinna1!l theyyasa1!lkluita1!l iidiitum . . . methuna1!l dhamma1!l patisevitu1!l . . . sampajiinamusa bhiisitum . . . sannidhilairaka1!l kame paribhufljitu1!l seyyatlui pi pubbe agiiriyabhuto' (D.iii.235). At D.iii.l33 nine items are mentioned and the commentary says that even a stream-winner is incapable of these things (DA.iii.913). 15. 'Yiivajfvam arahanto piiIJiitipiita1!l paluiya piilJdtipatii pativiratii nihitadaIJ4ii nihitasattlui lajji dayiipannii sabbapiiIJabhuta-hita-anukampino viharanti' (A.i.211). 16. 'Akusala1!l bhikkhave pajahatha. SaW bhikkhave akusala1!l pahajitu1!l. No ce tam bhikkhave saW abhavissa akusala1!l pajahitu1!l naha1!l eva1!l vadeyyam akusala1!l bhikkhave pajahatlui ti ... Akusalafl ca h'idam bhikkhave pahina1!l ahitiiya dukkluiya sa1!lvatteyya naha1!l eva1!l vadeyya1!l "akusala1!l bhikkhave pajahatlui" ti. Yasma ca kho bhikkhave akusala1!l pahina1!l hitiiya sukkluiya sa1!lvattati tasmaha1!l eva1!l vadami "akusala1!l bhikkhave pajahatlui" ti. Ku• sala1!l bhikkhave bluivetha . ,. .' (A.i.58). 17. 'Evarupassa bhikkhave puggalassa lobhajii ... dosajii, ... mohajii papaka akusalii dhamma pahinii ucchinnamUlii tiiliivatthukatii anabhiivakatii iiyati1!l anuppadadhamma ditWeva dhamme sukha1!l viharati avigluita1!l anupiiyiisa1!l apari{iiha1!l diHh'eva dhamme parinibbiiyati' (A.i.204). 18. '7;hiti1!l p' aha1!l bhikkhave na vaIJlJayiimi kusalesu dhammesu pageva pariluini1!l; vuddhiflca kho 'ham bhikkhave vaIJlJayiimi kusalesu dhammesu no thiti1!l no luini1!l' (A.v.96). 19. 'Uppannana1!l kusaliina1!l dhammana1!l thitiyii asammosaya bhiyyobluiviiya vepulliiya bluivaniiya piiripuriyii chandam janeti vayamati, viriyam iirabhati, citta1!l paggaIJluiti padahati. Ayam vuccati bhikkhave samma-viiyiimo' (D.ii.312f). 20. 'Vacanattho pan'ettha kucchite piipadhamme salayanti calayanti kampenti viddhamsenti ti kusala. Kucchitena vii iilairena sayanti ti kusa. Te akusalasaizkluite kuse lunanti chindanti ti kusala. Kucchitiinam vii sanato tanukaranato osiinakaranato fliinam kusam nama. Tena kusena liitabbii ti kusalii gahetabbii pavattetabbii ti attho. Yatlui vii kusii ubhayabluigagata1!l hatthappadesa1!l lunanti'evam ime te pi uppannanuppannabhavena ubhayabluiga• gata1!l saizkilesapakkha1!l lunanti tasma kusa viya lunanti ti pi kusalii' (Asl. 39). 21. 'Sabbiikusaladhammapahino . . . Tatluigato kusaladhamma samannagato ti' (M.ii.116). 22. 'Aneke papake akusale dhamme pahine . .. aneke ca kusale dhamme bluivanaya piiripurikate' (Ud. 66). 244 Notes

23. Buddhaghosa gives a fivefold meaning for kusala: health (arogya), blamelessness (anavajja), produced by skill (kosalla-sambhuta), freedom from distress (niddaratha), and happy result (sukhavipaka). He indicates that in the Jatakas it means 'health', in the suttantas it is used with the ethical meaning ('blameless'), and the technical and other senses are found in the Abhidhamma (DA.iii.883). Cf. Asl.62f; MA.i.204. On kusala in Mahayana sources, May (1959: 148, n. 433). 24. I say a 'simple' act to exclude counterfeits of moral acts which have a kind of Machiavellian ulterior motive, which in fact makes them technical or instrumental. For example, a large company makes a donation to the funds of a political party with the calculated aim of furthering its commercial interests. Such a move may be shrewd, astute, timely, and, indeed, 'skilful'. The very fact that it could be characterised in this way, however, distinguishes it from a morally good act. On dana and the motives for it see D.iii.258; DA.iii.1044f; cf.D.ii.395. 25. PTS Dictionary. 26. D.i.78. 27. D.i.74. 28. Miln. 293. 29. Ibid. 30. Miln. 48. 31. 'Visesato pan'ettha saddhii-paiinanaf!! samiidhi-viriyanaii ca samataf!! pasarr• santi. Balavapaiiiio mandasaddho kera{ikapakkhaf!! bhajati, bhesajja• samuHhito viya rogo atekiccho hoti' (Vism. IV.47) 32. 'Cittuppadamatten' eva kusalaf!! hoti ti atidhiivitva diiniidfni akaronto niraye uppajjati' (MA.i.291). 33. A Table showing the commentarial definitions of kusala may be found in the Introduction to U. Narada's translation of the PaHhiina (PTS edn.). 34. 'Ma bhikkhave puiiiianaf!! bhiiyittha; sukhass'etaf!! bhikkhave adhivacanarr itthassa kantassa piyassa maniipassa, yad idaf!! puiinani' (It.14-15). 35. S.ii.82; Sn.520, 790. 36. Miln. 45 says that feeling (vedanii) cannot be kusala and dukkha at the same time: '¥adi bhante kusala na dukkha, yadi dukkha na kusala, kusalarr dukkhan ti na uppajjatfti.' Also MA.i.205: 'Kusalaf!! patva hi dukkhavedanii n'atthi.' 37. 'Kusalanam bhikkhave dhammiinam samadana-hetu evaf!! idaf!! puiiiiarr pavaddhati ti' (D.ili.78f). . 38. Critique of Practical Reason 11.11.i 110-14. 39. Ibid. nOf.

6 ETHICS IN THE MAHAyANA

1. For further listings see: sa.sam: 26-38; VNS. 1.3; MSA. ch.16.v.14; . 620-38 (Poussin tr.). On the Paramitas in general see Dayal (1932: ch. V). Notes 245

2. On these 10 Perfections see B.C. Law (1934.1. 689); Vism. 1X.124. 3. MSA. 100. 1lff. The same division is followed by sGam-po-pa (Jewel, 1970: 148). 4. Sometimes the 'Thought of Enlightenment' () is included as a third factor, e.g. M.Av. 1.1. According to M.Av. 1.2 compassion (karurJd) is the seed of since it provides the motivation to gain enlightenment for the benefit of others. 5. <;:£. Jewel, 149, 170f; Lank. 1193-5; Suhrll. v.11; A~!a. 71; M.Saf!!gr iv.7; Sflaparikathd v.11. 6. 'Bosatsukai' 142. 7. Four translations of this '-Pratimoksa', as it became known, were made into Chinese, of which Hsuan-Tsang's T'ang version, the P'u Sa Chieh Pen (also known as the Yu Chia Chieh Pen) seems closest to the present text. See EB 'Bodhisattva-Priitimo~a'. A complete English translation with Tsong-kha-pa's commentary is now available in Tatz (1986). 8. MSA, Levi (tr.) 190f.v37; BPMS, Dutt (tr.) (1931: 269); HobOgirin 'Bosat• sukai' (listing many Chinese sources); Dayal 1932: 196, n.203; M.Saf!!gr. VI.2-6; IV.9. 9. Cf. Siksii. 168. 10. See EB· 'Bodhisattva-Priitimoksa. 11. Translated in Change (ed.) (1983: 268). 12. The terms appasiivajja and mahdsiivajja are found (e.g. DA.iii.1048f.; VbhA. 382), and 'piika!af!! piipaf!!' occurs (PTC 1II.1.3) in the sense of a 'wicked deed' with no special technical meaning. 13. It will be recalled from Chapter One that damage to plants and vegetation is prohibited by Short Tract 8, Piicittiya 11 and Sekhiya 74. 14. That this is the correct interpretation would seem to be backed up by Miln. 266f. which speaks of two kinds of defilements (kilesa). The first relates to things blameable by the world (lokavajja) and the second to things blameable by the Vinaya (palJ1Jllttivajja). The first is instanced as the Ten Bad Paths of Action, and the second as improper behaviour for monks such as eating at the wrong time (vikiilabhojana), damaging vegetation (bhiUagiima-vikopana) and playing around in water (udake hassadhamma). 15. 'Evaf!! grhitvii sudr4ham bodhicittaf!! jiniitmaja~; si~iinatikrame yatnaf!! kuryiit nityam atandrita~.' 16. 'Evam buddhvii pariirthe~u bhavet satatam utsthita~; ni~iddham apy anujfliitaf!! krpiilor arthadarsi1Jll~.' 17. 'Evam anuttaraf!! jflatvii sattviiniif!! hitasukhavidhdniiya nityam-arabdha• vfryo bhavet/ prati~iddhdrthe pravrttau kathaf!! na siipattika iti cet/na/kva cin ni~iddham api sattviirtha-vise~am prajfliica~u~ paSyata~ karalJfyatayii anujfliitam bhagavatii/sani~sara1Jllf!! ca bhagavata~ siisanarr;/ tacciipi na sar• vasya/api tu kryiilo~ karurJd-prakar~pravrttitayii tatparatantrasya pariirthaikarasasya svaprayojanavimukhasyal iti prajfliikarurJdbhyiim udbhatapariirthavrtter-upiiya-ku§alasya pravartamiinasya niipatti~' (Pafljika. 138.16-139.6). 18. 'Atha tato'py adhikaf!! sattviirthaf!! pasyet, siksiif!! ni~ipet'. 246 Notes

19. Chang (ed.) (1983: 279n.10). Paul Williams cites other examples from the Mahaparinirviil'Jasutra and Gal'Jljavyuhasutra (1989: 161£.). 20. 'Sa1!lcintya gal'Jikdm bhonti pumsiim iikllr~niiya te; riigiiizkura1!l ca sa1!l10bhya buddhajliiine sthapayanti te' (Si~. 173. 19f). 21. Chang (ed.) (1983: 435). 22. 'Evamanyasmin sattviirthopiiye riigajii iipattir aniipattir uktii' (Si~ii. 94.9). 23. 'Bodhisattvasya tenaiva1!l sarviipattir garfyasf yasmiid iipadyamiino'sau sarva• sattva arthahaniTa:t' (BCA. IV.8). 24. 'EkIlsyiipi hi sattvasya hita1!l hatvii hato bhavet; qse~iikd§aparyantaviisinii1!l kimu dehiniim.' 25. See Siksii 144.14; 131.13; Poussin (1927: 63£.); Ruegg (1980: 234-41); Kapleau (1983: passim). 26. Bo.Bhu 261-72. The divisions are enumerated incorrectly by Lamotte (VNS. 19.n68). 27. Snellgrove (1989: 10). 28. E.g. Miln. 25f. 29. Prasannapadii 183-5 May (1959: 147-50). 30. We may see the form it might take as a normative doctrine in the following chapter, section 3.

7 BUDDHISM AND

1. Harris (1980: 38). 2. (1970: ch. 5.2.) The 14 pleasures are of sense, wealth, skill, amity, a good name, power, piety, benevolence, malevolence, memory, imagi• nation, expectation, association and relief. The 12 pains are of priva• tion, the senses, awkwardness, enmity, an ill name, piety, benevolence, malevolence, memory, imagination, expectation, and association. 3. Collected Works ii.253 (Sir John Bowring's edition, Edinburgh, William Tait, 1843). 4. Smart (Smart and Williams, 1973: 14-25) attempts to minimise the disagreement between Bentham and Mill on this point by focusing on the 'infecundity' of the lower forms of pleasure, i.e since Bentham would in any event regard Mill's 'lower pleasures' as 'infecund' the two are in fact in agreement. 5. James Mill spent eleven years writing the History of British India and was appointed examiner in the East India Company. The younger Mill became an assistant in his father's office at India House at the age of seventeen (Ryan, 1974: 7). 6. The issues here are related to the debate between Bastow (1969) and Gudmunsen (1972) on the relationship between the 'Way' and the 'Goal'. This is not conducted in the context of utilitarian ethical theory but may be illuminated by these considerations. 7. Cf. the discussion in Ryan (1974: 113). Notes 247

8. David Walker, The Oxford Companion to Law, (Oxford: Clarendon Press, 1980); 'intention'; 'motive'. 9. See Lyons (1970). 10. On Smart's electrode-operator argument (Smart and Williams, 1973: 18ff.) d. Finnis' discussion of Nozick's experience machine (1983: 11.3). 11. It is interesting to recall that specific exoneration is given by the Bodhisattvabhumi in connection with sedition (C.2a).

8 BUDDHISM AND ARISTOTLE

1. The facts concerning the composition of these works are disputed. I am following Cooper (1975: xi). For a more cautious opinion see Hardie (1980: 6, 9), who has more recently admitted that the latest research favours Cooper (Hardie, 1980: 359). Cf. Kenny (1979: ix£). The translations of Aristotle's works I have relied on are in the series edited by Sir David Ross (1908). A useful summary of the central portions of most of the texts relevant to our present enquiry (excluding the MM) may be found in AckriU (1973). 2. The translation of eudaemonia as 'flourishing' continues to gain ground over the less satisfactory 'happiness' favoured by earlier translators. 'Happiness' suggests a less enduring condition than the long-term structured participation in which is eudaemonia. 3. The notion of nibbtina as a collection of basic goods is considered and rejected by Gudmunsen without reference to Aristotle (1973: 42-6). His reasoning seems to be that all nibbanic goods (e.g. nibbanic 'peace') are 'qualitatively' and 'existentially' distinct from their worldly counterparts. 4. The same has happened to Aristotle's eudaemonia. Cooper's work (1975) is an attempt to counteract this interpretation. 5. The Buddha stressed the importance of friendship (kalyiinamittatii) in the religious life (S.v.2). On the duties and obligations of an individual in society see Weeraratne (1976: ch. 3). 6. Allan (1970: ch. 6). 7. On the stages of his development and the dispute concerning the intermediate position see Hardie (1980: ch. V). 8. Cf. Hardie (1980: 72). 9. It is not my purpose here to enter in detail into this intriguing but recondite aspect of Aristotelian anthropology. However, the similarity between the Buddhist and Aristotelian conception of man as a psycho-pbysical aggregate with a detachable conscious component bears further examination. to. Cf. Kenny (1979: 13). 11. Allan (1970: 49). 12. Ibid.: 126. 13. Ibid.: 49. 14. For a discussion of the issues here see Hardie (1980) ch. XI, especially 248 Notes

p. 227: 'The end, according to Aristotle, is an object of desire, and it moves us by being the object of thought or imagination. Hence practical wisdom, if it is to be complete and not headless, must include the intuitive thought of the end as well as the intellectual powers required for the discovery of means.' 15. The 'psychic' (ndma) faculties are sometimes listed as fivefold, e.g. S.ii.3: 'Feeling, cognition, volition, contact of the senses with their objects (phassa), and attention: these are the psychic (ndma) faculties' (Vedand, saiifia, cetana, phasso, manasikaro: idan:z vuccati ndman:z). 16. On the meaning of these terms see Asl.142-5; Govinda (1974: 119); Guenther (1976: 49-60). 17. Guenther (1976: 43n); Poussin KoStl.IV .2n. and infra. Mrs. Rhys Davids also admits, 'I regret the rendering of cetand by 'volition' in the later editions of my Buddhist Psychological Ethics (1923), (1936: 276). 18. 'Cetayati ti cetand: saddhim attana sampayuttadhamme arammarJe abhisandahati ti attho (AsI.111). 19. 'What, monks, are the formations? There are six kinds of intentions: intentions concerned with form, sound, smell, taste, touch and mental objects' (katama ca bhikkhave sankJuira? Chayime bhikkhave cetandkaya, rilpasaiicetand, sadda-gandha-rasa-phoHhabba-dhamma saiicetand, ime vuc• canti bhikkhave sankJuira' (S.iii.60). 20. The role of the Latin language in the formation of the concept of the will is discussed at length by Dihle (1982: 132ff.). 21. EB 'cetana', 91. 22. De Silva prefers to analyse the specific conative terminology of Buddhism 'against the background of the concept of sankJuira' (ibid). He translates 'attakiira' as 'free will' and 'purisakara' as 'personal en• deavour' (op.cit: 7). Cf. Jayatilleke (1971: 54): 'On this occasion the Buddha says that there is such a thing as "an element of initiative" (arabbha-dhatu) and as a result one can observe beings acting with initiative and this says the Buddha is what is called "the free will of people" (sattanan:z atta-karo). He also goes on to say that there is an "element of origination" (nikkama-dhatit), an "element of endeavour" (parakkama-dhatu), an element of strength (thama-dhatu) and an element of perseverance (!hiti-dhatu) and an "element of volitional effort" (upakkama-dhatu), which makes beings of their own accord act in various ways and that this showed that there was such a thing as free will (A.iii.337, 338)'. Cf. MA.i.2B4. 23. This useful and thorough material is now more easily available in Matthews, 1983. 24. Karunaratna lists: 'will, volition, intention, motivation, conation, drive, stimulus, disposition, determination, effort, choice, resolve, arrangement, organisation, aspiration, purposive intellection, mental construction and formative tendency' (EB 'cetand' 86). 25. EB 'cetand' 90. 26. David Walker, The Oxford Companion to Law (Oxford: Clarendon Press, 1970). 27. Bareau. writes: 'From the point of view of the Buddhist legislator, responsibility is far more closely associated with the execution of the Notes 249

crime than with criminal intention' (1956: 221). On exonerating con• ditions in the Vinaya see Little and Twiss (1978: 222-5). 28. Cf. Foot (1978: 4f.). 29. Cf. the fruitless debate between A.L. Herman and others in PEW (vol. 29, no. 1, 1979; vol. 30, no. 4, 1980) on the so-called 'paradox of desire'. If all desire is wrong, it is suggested, then desire for the Dhamma is wrong. cf. Herman (1983: 320-4). 30. 'Puriso atthalaimo hitalaimo yogakkhemalaimo ti kho bhikkhave Tatluigatassa etattl adhivacanattl arahato samrruisambuddhassa' (M.i.118). 31. On the positive role of desire in the Nilaiyas see Matthews (1975). 32. This is perhaps another instance of translations leading us astray, as when pannii is translated as 'wisdom'. The nature of Buddhist soteriol• ogy has been obscured due in no small measure to the unfortunate translation of these two key terms. 33. 'Patthayarruino ti dve patthanii: tatJluipatthanii ca chandapatthanii ca. "Patthayarruinassa hi jappitiini, pavedhitan vii pi pakappitesu" ti (Sn.902) ettha tatJluipatthanii. "Chinnattl piipimato sotattl uddhastattl vinalfkatattl, piimujjabahulii hotha khemattl patthetha bhikkhave" ti ettha kattukamyatii kusala-chanda-patthanii. Ayam eva idha adhippetii. "Tena patthayarruino" ti tattl yogakkhemattl pattulaimo, adhigantulaimo, tannino tappotJo tappabluiro ti veditabbo.' Five kinds of chanda are mentioned at D.ii.277. On arousing chanda see MA.i.140. 34. 'Tattakapiile khitta-mattlsa-pesi viya'. Vism. 396. 35. 'Rupii, sadda, gandlui, rasa, phoHhabbii ca manorarrui/ ettha me vigato chando, nihato tvam asi Antalai'ti' (Vin.1.21). 36. Si~ii.92.4-1O. Bibliography

1. TEXTS AND TRANSLATIONS

An asterisk against a translation (*tr.) indicates that passages cited are from this source throughout.

Abhidluimmatluisaitgalui of Anuruddlui s.z. Aung (tr.) The Compendium of (London: PTS, 1910). Abhidluirmasamuccaya of Asaitga Prahlad Pradhan (ed.), Visva-Bharati Stu• dies 12 (Santiniketan: Visva-Bharati, 1950). Abhidluirmadfpa, P.S. Jaini (ed.), Tibetan Works vol. N (Patna: Kashi Prasad Jayanwal Research Institute, 1959). AbhidluirmakoSa and Bha~a Swami D. Shastri (ed.) (Varanasi: Bauddha Bharati, 1970); L. Poussin (tr.) 6 vols, new edition E. Lamotte, (tr.) MCB XVI (Brussels: Institute BeIge des Hautes Etudes Chinoises, 1980). E. Hardy (ed.) (London: PTS, 1899); E.M. Hare (tr.) The Book of the Gradual Sayings (London: PTS, 1935). _ A~~asaluisri1ai-Prajftii-Piiramitii with Haribhadra's Commentary called Aloka, P.L. Vaidya (ed.) (Darbhanga: The Mithila Institute, 1960); E. Conze, (tr.) (1973). Attluisiilini E. Muller (ed.) (London PTS, 1897); Pe Maung Tin (tr.) The Expositor, Mrs C.A.F. Rhys Davids (ed. and rev.) (London: PTS, 1976 reprint). Bodhiciiryiivatiira, V. Bhattacharya (ed.) Biblioteca Indica, vol. 280. Bodhiciiryiivatiira-paftjika of Prajitakaramati P.L. Vaidya (ed.) Buddhist Sans• krit Texts, no. 12. Bodhisattva Stage see Bodhisattvabhumi. Bodhisattvabhumi Uruai WOgihara (ed.) (: no publisher provided, 1930-36). Bodhisattva-Priitimo~a-, N. Dutt (ed.) IHQ, 7, 1931, 259-86. Brahmajiila Satra J.J .M. de Groot (tr.) Le Code du Mahayiina en Chine (Amster• dam: Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam, 1893). Catu~sataka: The Catu~sataka of , B. Bhattacharya, Visva-Bharati ~eries, No. _2 (Calcutta: Visva-Bharati 1931); P.L. Vaidya (ed. and tr.) Etudes sur Aryadeva et son Catu~Sataka, chs VIII-XVI (Paris: Paul Gueth• ner, 1923). Clarifier of the Sweet Meaning see Madhurattluiviliisini. Compendium of Conduct see Si~ii-Samuccaya. Compendium of the Law see Dluirma-Samuccaya. Compendium of Miiluiyafta see Miiluiyafta-Sa'!lgralui. Compendium of Metaphysics see Abhidharmasamuccaya. De Anima of Aristotle, J.A. Smith (tr.) The Works of Aristotle, vol. III, W.D. Ross (ed.) (Oxford: Clarendon Press, 1955 reprint). 251 252 Bibliography

Descent to Laizkli see Laizklivatiira-sutra. Dhnmma-Saizgani E. Muller (ed.) (London: PIS, 1885); Mrs C.A.F. Rhys Davids (tr.) A Buddhist Manual of Psychological Ethics, 3rd edn (London: PfS,1974). Dhnrma-Samuccaya, Lin Li Kouang (tr.) L' Aide Memoire de la Vrai Loi, 3 vols (Paris: Adrien-Maisonneuve, 1949). Digha Nikliya T.W. Rhys Davids and J. Estlin Carpenter (eds) 3 vols (London: PIS, 1889-1910); T.W. and Mrs C.A.F. Rhys Davids (eds) Dialogues of the Buddhn (Sacred Books of the Buddhists vols II-IV) (London: PfS, 1977 reprint). Elders' verses see Theragiithii. Encyclopaedia of Religion and Ethics, J. Hastings (ed.) (Edinburgh: Clark, 1908-26). Enumeration of Elements see Dhnmma-Saizgani. Entering the Path of Enlightenment see Bodhiciiryiivatiira. Expositor see Atthnsiilini. Guide, The see Netti-pakara1Jtln:z. Introduction to see Madhyamalalvatiira. Incremental Discourses see Aizguttara Nilalya. The Jewel Ornament of Liberation, a "translation of sGam-Po-Pa's Dam chos yid bzhin gyi nor bu thnr pa rin po che'i rgyan zhes bya ba theg pa chen po'i lam rim gyi bshnd pa, H.V. Guenther (tr.) (London: Rider, 1970). Kathiivatthu A.c. Taylor (ed.) (London: PIS, 1894); S.Z. Aung and Mrs Rhys David (trs) Points of Controversy or Subjects of Discourse . .. (Lon• don: PIS, 1960 reprint). Lamp of Metaphysics see Abhidhnrmadipa. Laizklivatiira-sutra B. Nanjio (ed.) Biblioteca Otaniensis vol. 1 (Kyoto: Otani University Press, 1923); D.T. Suzuki (tr.) (London: Routledge, 1932). Large Satra on the Perfection of Wisdom see Conze, 1975. Letter to a Friend see Suhrllekha. Long Discourses see DigJW Nilalya. Madhuratthnviliisinil.B. Homer (ed.) (London: PIS, 1946); LB. Homer (tr.), The Clarifier of the Sweet Meaning (London: PIS, 1978). Madhyamaklivatiira, Tibetan text, L. Poussin (ed.) Biblioteca Buddhica IX (St Petersburg: 1912); L. Poussin (partial "tr.) Le Museon 8 (1907), 11 (1910), 12 (1911). Mahiiyiina-San:zgrahn E. Lamotte (ed. and "tr.) La Somme du Grand Whicule: tome I Tibetan and Chinese text, tome II Translation and Commentary (Louvain: Bureaux du Museon, 1939). Mahiiyiina-Sutriilan:zklira S. Levi (ed. and tr.): tome I text, tome 2 translation (Paris: Librairie Honore ChampIon 1907). Middle Verses the Mulamadhyamika-Ialrilal of J.W. de Jong (ed.) (Madras: Adyar Library and Research Centre, 1977). Milindapafthn V. Trenckner (ed.) (London: Royal Asiatic Society 1928); I.B. Homer (tr.) 2 vols Milinda's Questions (London: PIS, 1963). Milinda's Questions see Milindapaftha. Nanda the Fair see Saundarananda. Netti-pakara1Jtlm E. Hardy (ed.) (London: PIS, 1902); NaI).amoli (tr.) The Guide (London: PIS, 1962). Bibliography 253

Nichomachean Ethics of Aristotle W.D. Ross (tr.) (Oxford: Clarendon Press, 1925). Ornament of Mahayiina Sfttras see Mahayiina-Sfttriila1!llalra. Path of Purification see . Perfection of Wisdom in 8,000 Lines see A~tasiihasrilal-Prajflii-Paramitii. Prasannapadii J. May (tr.) Candrakrrti Prasannapadii Madhyamakavrtti (Paris: Adrien-Maisonneuve, 1959). Points of Controversy see Kathavatthu. Priitimo~a- A.C Banerjee (ed.) (Calcutta: J.C Sarkhel, 1954). Ratniivalr J. Hopkins ("tr.) The Precious Garland and the Song of the Four Mindfulnesses: Wisdom of Tibet Series 2 (London: George Allen & Unwin, 1975). Record I. Tsing A Record of the Buddhist Religion as Practised in India and the Malay Archipelago J. Takakusu ("tr.) (Delhi: Munshiram Manoharlal, 1966). Saddharma-pu1Jdarikasutra H. Kern and B. Nanjio (eds) Biblioteca Bitddhica 10 (St Petersburg: Imperial Academy of Sciences, 1912); H. Kern (tr.) The Lotus of the True Law (Oxford: 1884, SBE XXI). Satyasiddhisiistra of Harivarman, N.A. Sastri (ed.) (Gaekwad's Oriental Series No. 159, 1975). Saundarananda E.H. Johnson (ed. and tr.) The Saundarananda or Nanda the Fair (London: H. Milford, 1932). Si~ii-Samuccaya P.L. Vaidya (ed.) Buddhist Sanskrit Texts XI; C Bendall and W.H.D. Rouse (trs) (Delhi: Motilal Banarsidass, 1981, reprint). Srlaparikatha A. Basu (ed. and tr. with Sanskrit reconstruction) IHQ March 1931, 28-33. Sphutiirtha-Abhidharmakosa-Vyiikhyii Unrai Wogihara (ed.) 2 vols (Tokyo: The Publishing Association of Abhidharmakosa Vyakhya, 1932-). Suhr:llekha with Mi-pham's commentary L. Kawamura ("tr.) Golden Zephyr (Emeryville, Calif.: Dharma Publishing, 1975). ~ummary of the Mahayiina see Mahayiina-Sa1!lgraha. Sura1!lgamasamiidhisutra E. Lamotte (tr.) La Concentration de la Marche Herorque (Brussels: MCB 11, 1965). Sutra on Skilful Means, G.CC Chang (tr.). Sutta-Nipiita D. Andersen and H. Smith (ed.) (London: PTS, 1913); E.M. Hare (tr.) Woven Cadences of Early Buddhists (SBB 15) (London: , 1947). Teachings of Vimalaktrrti see Vimalakfrtinirdesasfttra. Theragiitha/Therigiitha H. Oldenberg and R. Pischel (eds) (London: PTS, 1966, 2nd edn); Mrs CA.F. Rhys Davids (tr.) Psalms of the Early Bud• dhists: Part I, Psalms of the Sisters, Part II Psalms of the Brethren (London: PTS 1909-13). Le Traite de la grande vertu de sagesse de Niigiirjuna, E. Lamotte ("tr.) (Lou- vain: University of Louvair:t, 1980). Trance of Heroic Progress see Sura1!lgamasamiidhisfttra. Treasury of Metaphysics see AbhidharmakoSa. Upiili-Paripr:ccha Vinaya-viniscaya-upiili-paripr:ccha: Enquete d'Upiili pour une exegese de la discipline P. Python (tr.) (Paris: Adrien-Maisonneuve, 1973). 254 Bibliography

VijfiaptirruUratiisiddh, Louis de la Vallee Poussin ("tr.) 3 vols, (Paris: Paul Geuthner, 1928). Vimalakirtinirdesasutra E. Lamotte ("tr.) (Sara Boin, English tr.) The Teach• ings of Vimalakfrti (London: Routledge & Kegan Paul, 1976). Vinaya, The Vinaya Pitakam H. Oldenberg (ed.) 5 vols (London: Luzac, 1964); LB. Horner, (tr.) The Book of the Discipline (SBB. vol. X-XV). Visuddhimagga, The Vjsuddhimagga of Buddhaghosacariya H.C. Warren (ed.) HOS no. 41 1950; Nar:tamoli (tr.) The Path of Purification 2 vols (Boulder and London: , 1976).

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AbhidhammalAbhidharma 4-5,57, cetana 15, 31, 71, 178 59-60, 66, 179, 211, 214 and prohairesis 195, 210--22 relevance to ethics 57-60, 81 and will 214-18 absolutism 7, 12, 23, 190, 231 choice see prohairesis qualified 190 Christian, 20--1, 74, actus reus 220-1 125, 185, 187-8, 190, 226 altruism 7, 15, 23, 137-8, 140, 145, Citta 34, 36-7, 40, 57, 60--2, 66, 150,163,170,186,190,231 70, 104, 144, 211 19-20, 112, 161-2, 205 as psyche 62, 66 antinomianism 6, 81, 159, 161, cognitive and affective 163,230 powers 66 Anukampa 73, 75-6, 82, 141 definition of 61 Arahat 15--16, 25, 34, 37, 39, cognition see Sanna 41-2, 46, 88, 93, 95, 115, compassion see KarulJa 119-20, 124, 126, 128, 181 ascendency of 188 and khandhas 71 consequences, internal/external and moral perfection 9, 35-6, 180-2 115 consequentialism 23, 168, 176, Arahatship 35--9, 41, 46, 110-11, 179, 202, 232 118, 128, 223 courage see viriyalvfrya Aristotelianism viii, 6, 21-3, 72, craving see TalJha 165, 194-9, 202-11, 215, crossing over, theme of 16, 92-6, 218--19, 221, 225-6 99, 101, 103, 110 attachment to rules and rituals (sflabbataparamasa) 47 Dana 19, 46, 53, 84, 90, 125, 130-1,219 benefits of morality 44-5, 125 deontology 7, 16, 125, 174, 179, in Mahayana 135 191,232 Bodhisattva 5, 14, 129, 131-5, and Aristotle 202 139-64,230 dependent origination 65,70,127 additional duties of 146 desire 57, 65, 86-7, 103, 1H-4, breach of precepts by 94, 154, 158, 167, 196-7, 199, 213, 151-4, 163 216,221 rules of 142 for good 222-7 Buddha, compassion of 18, 42, Dharma, dhamma 1, 12, 16, 47, 51, 57, 72-6, 82, 114 54, 88, 95, 97-105, 143-4, 182 hesitation by 41-2 53-4 moral perfection of 113 dharmas, dhammas 57-60,63-4, Burma, Burmese 83, 85--9 75-6, 81, 92, 134, 153, 232 divine abidings 25, 36-7, 75-6, Caitta 57, 60-4 180 cardinal virtues 17, 31 62-4, 116, dominant ends 197 179 dukkha see suffering 261 262 General Index egoism, egotistical see ethics generosity see Diina 29-30, 149 gods (happiness of) 73, 181 Eightfold Path ix, 2, 6, 8, 19, Gokulikas 135 35-8, 43, 46, 55, 68, 76, 80, Greatest Happiness Principle 170 84, 91-2, 94-5, 105, 107-11, 113, 115, 118, 121, 130-1, 230 hedonism 12, 14-15, 85, 88, 128, Brahminical influence on 43 176, 179, 200 goes all the way 110 highest good see summum bonum nature of 107 Hinayiina 5, 19, 129, 134, 136, sequence of 111 156-7,159 emotions 10 human nature, Buddhist view role in Buddhism 225 of 66-8 emotivism 7-8, 21, 64 intellect 10 emptiness see Sunyatii dangers of 47, 121 ethics, Buddhist as sui generis 18 intent, and motive 178 Buddhist, theories of 11 intention see cetafia Christian 125, 185 and action 219-22 classification of 3, 202, 230 intuition 7-8, 13-14 comparative descriptive 3-4, 6 intuitionism 16, 64 comparative religious 6 consequentialist 168 Jains 33,47 egotistical 7, 9, 13, 16, 74, 180, 221,231 kamma/karma ix, 4, 6-7, 10, 12-13, equalitarian 174 19, 21, 34, 43-4, 74, 84-5, humanitarian 174 89-92, 105, 107-10, 115--28, Kantian 16 143, 176, 179-81, 183, 190, and metaphysics 160--3 200, 213, 219, 229, 231 normative 1, 3, 129, 157, 159, Kammatic Buddhism 84, 86, 189-90 89-90,108 situation viii, 13, 163, 166, Kant, on virtue and 185--91, 230 happiness 126 Christian 185, 187, 190 karuna 10, 14, 17, 19-20, 40, 42, First Proposition 185 73-6, 82, 131, 139, 151-4, and knowledge 187 159-61, 180, 185, 18S-90, 230 and love 186 khandha-parinibbana 2, 35, 91 and Skillful Means 185 kilesa-parinibbiina 91 social 7 knowledge see paniid transcendence of 13 kusala 6, 31, 39, 59, 62, 85, 107, Eudaemonia 22, 193, 195--9, 202-3, 115--28, 137-40, 152, 163, 208,210 177-80, 211, 213, 223-4 and nirvana 199 etymology of 117 221 relation to punfia 116, 123, 179-80 facts, and values 7 translation of 119 feeling see Vedana vivaHa-giimi- 121 felicific calculus 168, 187 vaHa-giimi- 121 12, 29-31, 33, 46, 149 lokiya see mundane General Index 263

lokuttara see supramundane 107-8,111-15, 118--19, 121, love 10, 17, 20, 40, 57, 73, 7~, 124, 133, 177, 180, 182, 193, 160-1, 185-90, 201 195, 199-201, 213, 222-3 as ethical goal 76, SO, 83 Madhyamika 134, 160, 162 two kinds of 91-2 Mahasa1!lghikas 135 Nibbanic Buddhism 72, 84-6, 88, Mahayana 19, 91, 94, 104, 181, 108, 125, 127, 229 226, 229,230 nirvana-in-this-life 19, 92, 113, as altruism 140 117 categories of nirvana and Eudaemonia morality 135-57 196-203 common and separate non-naturalism 7, 21 rules 146 no-self see anattii ethical superiority of 136-7 Nous 200, 203-5, 218 ethics and insight 131,159-60 objectivism 7-8, 23, 232 ethics and metaphysics 5, obligation and value 181 129, 164, 184-5, 188-90 offences of defeat see piiriijika meditation 35, 81, 139 moral conservatism 15~ Pakinnaka-cetasikas 211 moral permissiveness 149, pafifii 8--10, 13, 17, 19-21, 25, 152 35-45, 47, 55, 72, 76-7, 80, 82, morality as pursuit of the 90, 95, 107-8, 110-12, 121-2, good 139 131, 157, 205, 210-12, 229-30 morality as 138 as dominant end 199-201 meditation see samddhi, papa 124, 128 samatha,vipassana, pariijika 32-3, 142, 145, 232 mens rea 220-1 patimokkha 29-34, 145 see pufina Perfections 45, 107, 129-35, meritorious actions 157--60, 188, 200-1, 229 (pufifiakiriyavatthu) 46 relations of 130 metaethics 3, 7 phronesis 63, 205-9, 211, 224 mind see citta phronimos 207, 209, 226, 231 minor offences practical wisdom see phronesis (pratiktjepana-siivadya) 137, precepts 3, 17, 25-32, 53, 129-46, 146, 150-1, 155, 159, 190 154-5, 170, 177, 181, 190, 232 moral concern, cultivation of 2, moral v. monastic 33-5 7~ preceptual formulae 29, 54 motive for 74 principle of utility 166, 187 morality see Sila private buddha motive 14, 48, 66, 178--9 (paccekabuddha) 41-2 mundane 20, 25, 43, 45, 52, 71, prohairesis 195, 206-8, 210-22, 225 88, 108, 110, 138, 142 psyche 62, 66-7, 69, 76, 213 in Aristotle 203-4, 208--10 naturalism 7, 23, 64, 210, 232 two parts of 204 nibbiina/nirvana 7-10, 12, 19-22, psychology, Aristotelian 195, 209 34-5,44,46-7,50, 53, 5~, Buddhist 7, 12, 22, 179, 61, 70, 77, 82, 84-90, 94-5, 195, 209, 229 264 General Index psychology - continued Skilful Means 21, 129-31, 133-4, and ethics 22, 57-82 137, 145-6, 149-52, ISS, humanistic 3, 61, 210, 214 157-63, 166, 181, 184-5, and moral philosophy 71, 188-91, 230, 232 210-22 external 158 Pu'itiia 6, 13, 46, 84-5, 89-90, 107, internal 158 116-28, 179-80, 200 summary of 185 and Arahat 124 two senses of 157-63 meaning of 122 sophia 63, 205-7, 209 and rebirth 125 stoicism 15 relation to kusala 123 subjectivism 7 suffering 10, 20, 22, 65, 70-1, 79, rebirth 45-7, 53, 81, 85-8, 85, 87-8, 90, 114, 123, 139-40, 109-10, 114, 121, 125, 134, 143, ISO, 165, 174-7, 181-2, 156, 175-6, 201 184, 190, 205 relativism 7, 12, 21, 231 summum bonum 8, 19, 22, 83, 123, ritual, Brahmanical 48 126-7, 184, 194-5, 199 sunyata 104, 132, 160 Samadhi 21, 35, 38-9, 46, 51, supramundane 15,20,52,88, 55-6, 76, 79, 80, 95, lOS, 130 108-11, 121 in Eightfold Path 8-9, 36-7, 43,130,229 Tanlul 47, 65-7, 70-1, 79-80, 82, function of 44 . 209,223-5 samatha 75-81, lOS, 139 triangle of 65 samsara 52-3, 85, 122, 133, 158 tantra 19 and Nirvana 88-9, lOS, 107, tantric 5, 13 180 teaching 40-3, 73-4, 96-8, 100, sankhtira 70-1, 128, 209, 211, 213 102, 110-11, 141, 144-5, lSI, saiifui 66-72, 209, 211, 218 165, 190, 207, 229 saiifui-vedayita- 78 teleology 7, 16, 23, 184, 194, 202, Sarvastivada 60, 62, 217 226,231-2 scaffold theory of karma 89, 127 Ten Bad Paths of Action 101 second-order ends 196 Ten Good Paths of Action 29-31, serious offences (praJa:ti-savadya) 34, 95, 101, 147, 163 137, 146-7, 149-SO, 190 Ten Fetters 47 sila 2, 8-9, 12-14, 19-21, 25-56, Ten Precepts 13, 29-31, 149 60, 72, 76, 81-2, 84, 87, 90, Theravada 4, 7, 9, 12, 16-18, 32, 95, 107-8, 110, 112-14, 118, 73, 77, 83-4, 87, 91, 94, 142, 125, 129-31, 134-6, 138-9, 181, 184, 226 141-2, ISO, 157, 199, 201, 210, ethics 4, 6, 59-60 229,231 Three Jewels 142, 156 benefits of 25, 44-7 Tibet 189 as category of Eightfold tracts, on morality 25-36, 113, Path 2, 8, 19, 37, 41, Ill, 226 130 Transcendency thesis 9, 12, 18, dangers of 47-8 83-105, 107, 229 and dhammas 60 etymology of 49-54 see Skilful Means imagery of 25, 48-56 Utilitarianism viii, 6, 14-17, 20-1, General Index 265

119, 165--91, 198, 200, 202 virtue 2, 16, 19, 3~9, 44, 49, 51, Act 171-2, 181-2, 185--6 54-5, 57, 59, 64, 67, 72, 77--8, Agapistic Act 190 107, 109, 115, 119-27, 131, and Buddhism 167-91, 200, 137, 139, 145, 150, 153, 163, 230 189, 194, 203, 205--7, 209-10, defined 166 213, 21~19, 222, 224, 226, 229 ideal 16 definition of 63 and knmma 180 and meditation 76 negative 171, 17>-6, 182 Socratic view of 72, 169 preference 166 virtues 17, 19, 22, 31, 71, 81-2, principle of utility 166. 107, 116, 129, 135, 170, 189, Rule 16, 171-3, 177, 181-2 193-4,213 and Theravada 14, 181, 184 of character 62-3, 84, 207, 209 moral and intellectual 57, 64 Vaibhasikns 183 structured 22, 121-2 vedana" 66-72, 209, 211, 218, 222 virtuous see kusala vegetarianism 156 vinaya 32-5, 42, 96-7, 104, 135, will and cetana 214--18 142, 145--8, 150, 154, 156-7, wisdom see pafiflti 163,221 meaning of 80 vipakn 15, 183 practical wisdom see phronesis vipassana 77--81 worldly see mundane viriya/vfrya 19, 130 Index of Names

AbhidharmalroSa see Treasury Childress, J. 18 Ackrill, J. A. 209 Clarifier of the Sweet Meaning 52 Acton, H. B. 175 Oark, S. R. L. 221 Allen, D. J. 206, 209 Collection on Moral Practices 25-6, Ambattha, Discourse to 35-7 35-9, 41, 55, 110, 229 Anesaio., M. 13 Collins, S. 225 Anuruddha, K. 15 Compendium of Conduct 152-4 Aquinas, St T. 206 Compendium of Metaphysics 61 Aristotle 21, 63, 69, 193-227, 230 Compendium of the Law 45-6 Arittha 96-100, 102, 104-5 Conze, E. 81, 133, 158 Aronson, H. 13-18, 73-5, 85 Coomaraswamy, A. 94 Aryasiira 188 Cooper, J. M. 194,197-8,202 Asvagho~a 50, 52-3 Cullavagga 46 Augustine, St 214-15, 217 Avalokitesvara 160, 189 Dahlke, P. 9, 13 Dayal, H. 13-14,160,188 Bareau, A. 135 De Anima 203-4 Bastow, D. 18 Definite Vinaya 154 Beehler, R. 57, 73 Demieville, P. 52 Bentham, J. 166-71, 173, 182, 187 De Motu 222 BhafYa 69 Derrett, J. D. M. 232 Bodhisattva Stage 134, 136, 138, Descent to Laizka 104, 156 142, 145, 147, 153, 157 De Silva, P. 60, 65, 69-70, 78, Bodhisattva-pi{aka 136, 138, 142, 216 144-5, 148, 163 Dharmasangfti-sutra 188 Bodhisattva-Pratimoksa 145 Dharmasiri, G. 16, 91 Book of Options 49' Diamond Satra 104 Bradley, F. H. 182-4 Dihle, A. 214 's Net, Discourse on 25, 28, Dutt, N. 135-6,154 31, 35, 47, 54 Elders' Verses 46,52-3 Brahmajala Satra 136, 145, 156 Entering the Path of Buddhaghosa 31,40,44-5,47, Enlightenment 151, 155 49-50, 52, 60-1, 75, 91, 96-8, Enumeration of Elements 12, 59-60 100-1, 103-4, 109, 115, 117, Epicurus 173 121, 123, 218, 223, 225 Eudemian Ethics 194, 198, 208 Bunnag, J. 87 Expositor 61, 68-9, 213-14 Bush, R. C. 15 Finnis, J. 205, 210, 225 Carlyle, T. 169 Fletcher, J. 172, 185-8, 190, 230 Carrithers, M. 78, 87 Foot, P. 63, 213 Carter, J. R. 18 Frankena, W. 3 CatuhSataka 44 Fruits of the Religious Life, Discourse Chandogya Upanisad 43 on the 35-7, 53, 109 267 268 Index of Names

Gam-po-pa 133, 156 Kenny, A. 193, 215, 218, 220-1 Gauthier, R. A. 218-19 Kevaddha, Discourse to 36 Gimello, R. M. 78-9,81 Khantipalo, P. 82 Gombrich, R. M. 78-9, 81 King, W. 6-8, 12, 17, 58, 60, Govinda, Lama 65,69 83-92, 112, 127, 176, 180 Greater Discourse on the Kolopama Satra 104 Miscellany 67 Kutadanta, Discourse to 36 Great Forty, Discourse on the 108 Griffiths, P. 77-80 Lakkhana-sutta 1 Gudmunsen, H. 12, 18 Lamp oi Metaphysics 45,48,54 Guenther, H. 69, 213, 218-19 Lamotte, E. 104-5 Guide, The 54 Large Treatise on the Perfection of Gyatso, Geshe K. 189 Wisdom 158 Law, N. N. 4 Hardie, W. F. R. 215,219 Lawrence, D. H. 226 Harivarman 46,48 Lesser Discourse on the Hegesias 175 Miscellany 37 Hindery, R. 5, 16-17, 129 Letter to a Friend 51 Hobbes, T. 57,72 Lion's Roar to Kassapa, Discourse of Hobogirin 135 the 36-7, 113 Hodgson, D. H. 172-3 Little, D. and Twiss, S. B. 3, 6, Holt, J. 33-4 19,231 Honey-Bali, Discourse of the 70 Lohicca, Discourse to 36, 39-41 Hopkins, J. 176 Long Discourses 25-{;, 35, 41 Horner, I. B. 14-15, 21, 48, 92-4, Long Tract 27-9 96, 100, 103, 105 Lyons, D. 172-3 Hume, D. 72 Macintyre, A. 167, 175, 193-4, 224 Incremental Discourses 44, 46, 95, MlJgna Moralia 194,202 101,112-13 Mahiili, Discourse to 36 Introduction to the Madhyamakll 50, Malalasekera, G. P. 14 53, 134 Maii.jusri 160 I. Tsing 156 Matthews, B. 216 Medium Discourses 94-5, 98, 102, Jiiliya, Discourse to 36 104 Jayatilleke, J. K. 23, 232 Medium Tract 27-9 Jesus of Nazareth 171 Milinda's Questions 34, 50-4, 67, Jewel Ornament of Liberation 52, 76,98,120 133, 156 Mill, J. S. 165-6, 169-72, 178-9, Johansson, R. 61, 65, 69-70, 80 182, 187 Johnston, E. H. 183 Mi Pham 51 Jones, R. H. 9, 18 Misra, G. S. P. 5, 12, 16

Kalupahana, D. 15 ~agarjuna 104 Kant, I. 16, 72, 126, 165, 202 Nar:tapo~, Mahathera 66 Karunaratna, W. S. 61-2, 216, Nicomachean Ethics 194, 196-7, 218 203,206-7 Katz, N. 18, 42, 72, 85 Nietzsche, F. 214 Kawamura, L. 51 Norman, R. 225-6 Index of Names 269

Ornament of 49, Sanderson, A. ix 52, 130, 134, 158 Santideva 136, 188, 226 Sati 35, 102, 104, 130 Pachow, W. 33-4 Saundarananda 53,71 Dictionary 68, 119 Schopenhauer, A. 214 Path of Purification 45, 47, 53-4, Short Tract 26-34, 54, 232 60,75, 114 Si~a-Samuccaya 156, 190 Perfection of Wisdom in Eight Skilful Means, Sutra on 146, Thousand Lines 133-4 152-3, 155, 162 Piyananda, D. 62 Smart, J. J. C. 172-4, 178, 183 Plato 67, 195, 219, 226 Smart, N. 175 Points of Controversy, The 219 Snellgrove, D. 165 Popper, Sir K. 173-5 Socrates 169 POHhapiida, Discourse to 25, 36 Sonadanda, Discourse to 36, 38-9 Poussin, L. de la Vallee- 4, Spiro, M. 6, 83-92, 112, 176, 180 11-12, 21, 50, 134, 213, 217, Sravakabhumi 52, 54 221-2. Sravakayana 145 Prajftakaramati 151-2 Stephenson, A. L. 10, 22 Prajfu1-paramita-upadesa-sutra 134 Subha, Discourse to 36 Pratimoksa-sutra 46, 53-4, 154-5 Summary of the Mahayana 136-8, Pratt, J. B. 15, 17 147 Precious Garland 156, 176 Swearer, D. K. 18 Premasiri, P. D. 7, 118, 122-3 Pye, M. 162, 165 Tachibana, S. 4, 12, 15 Tatz, M. 142 Questions of Sakka, Discourse on Teachings of Vimalakfrti 53, 131 the 181 Thomas, E. J. 9 Trance of Heroic Progress 152 Raft, Parable of the 15-16, 83, Treasury of Metaphysics 4,45,47, 92-105, 108, 229 57, 59, 69, 149, 221 Rahula, W. 10, 17 Upalipariprccha-sutra 153 Ramsey, P. 187 Vasubandu 49, 146, 149 Rawls, J. 166 Vedic Knowledge, Discourse on 25, Razzino, A. 4, 10, 17 36,47 Reat, N. R. 18 Relay of Chariots, Discourse on Wang, S. 13 the 112, 118 Water Snake, Discourse on the Reynolds, F. 18 Parable of the 96-105 Rhys Davids, Mrs C. A. F. 12, Weeraratne, W. 232 14, 59-60, 70, 80, 127, 223 Wieger, H. 46, 53-4 Rhys Davids, T. W. 14, 26, 91, Wijesekera, O. 8, 11, 14 110 Williams, B. 182-3 Ryan, A. 169 Williams, P. ix Ryle, G. 215 Wiltshire, M. 42 Wittgenstein, L. J. J. 215 Saddhatissa, H. 4, 11-12, 15, 17, 111 Yasomitra 61, 71