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 Rey­nolds (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 anal­ogous 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 side­tracked 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 consider­ably. 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 compo­nents. Cf. Bareau (1955: 187, 237).

17. A reference to sila, dhamma and panna may be found at M.i.38. Bud­dhaghosa 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 aHhan­gikena maggena tayo khandhii sangahftti, udtihu tihi khandhehi ariyo aHhan­giko 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 ambiv­alence 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 ac­count 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); Car­rithers (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 atthad­vayartz 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 nagaratthii­nam 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 gama­nam 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 kusalad­hammehi 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 (cait­tas) which gained the widest currency and exercised the greatest degree of impact on all schools of Buddhism of the llinayana and Mahayana alike is that of the Sarvastivadins.' EB 'Cetasika' 102.

5. To this the Sarvastivada 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 namarupa-padaHhiinam' (Asl. 112). 8. EB 'Citta', 169, 172. 9. EB 'Citta', 169.

10. In the Abhidharma formulation the virtues are the 10 'pervasive good states' (kusala-mahiibhumika-dharmas), 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 defile­ments (upakle§a), and 'pervasive bad states' akuSala-mahiibhumika-dharmas, namely:

1. Ignorance (moha) 10. Jealousy (fr~yii) 2. Heedlessness (pramada) 3. Torpor (kausfdya) 4. Lack of faith (asraddhii)

11. Envious Rivalry (pradiisa) 12. Causing harm (vihiJ!lsii) 13. Malice (upanaha)

5. Sloth (sthyiina) 14. Deceit (mayii) 6. Restlessness (auddhatya) 7. Anger (krodha)

15. Trickery (satya) 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, non­desire, 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; lobhapatipak­khassa 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 sukha 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

nanda (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 cakkhuviiiiiey­yesu rupesu' (M.i.3f).

32. Cf. Dh.254: 'The Tathagatas are free from conceptual proliferation' (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 samadhi 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). Buddhaghosa 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 samatha 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 monks 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 institu­tions' (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 maya 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 Good and Evil''' in Dhammapala, 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!! vedal­lal!!; 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 dham­manal!!' (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 ehandaragapa­hanal!! 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 men­tioned, 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 kullupa­mal!! 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 caturoghanittha­ra1Jlltthaya 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, katt­haci atthena upamal1l. Tattha . . . "ldha pana, bhikkhave, ekacce kulaputta dhammal1l pariyiipuI)anti: suttan -pe- Seyyathii pi, bhik­khave, puriso alagadiitthiko" ti iidinii pana nayena sakalal1l pi Alaga­dasuttal1l, 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 discus­sion.

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... passaddhi... 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 infor­mant according to which the journey to nirvana 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 manoduc­caritena 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. Ku­sala1!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 ubhayabluiga­gata1!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, bhesajja­samuHhito 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; Siddhi. 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' (bodhicitta) is included as a

third factor, e.g. M.Av. 1.1. According to M.Av. 1.2 compassion (karurJd) is the seed of Buddhahood 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 'Bodhisattva-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 'Bosat­sukai' (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-arabdha­vfryo 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 sar­vasya/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 sati 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 UTILITARIANISM

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, imagi­nation, expectation, association and relief. The 12 pains are of priva­tion, 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 virtue 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 vuc­canti 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 en­deavour' (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 con­ditions 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 soteriol­ogy 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.

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General Index

AbhidhammalAbhidharma 4-5,57, 59-60, 66, 179, 211, 214

relevance to ethics 57-60, 81 absolutism 7, 12, 23, 190, 231

qualified 190 actus reus 220-1 altruism 7, 15, 23, 137-8, 140, 145,

150,163,170,186,190,231 anatta 19-20, 112, 161-2, 205 antinomianism 6, 81, 159, 161,

163,230 Anukampa 73, 75-6, 82, 141 Arahat 15--16, 25, 34, 37, 39,

41-2, 46, 88, 93, 95, 115, 119-20, 124, 126, 128, 181

and khandhas 71 and moral perfection 9, 35-6,

115 Arahatship 35--9, 41, 46, 110-11,

118, 128, 223 Aristotelianism viii, 6, 21-3, 72,

165, 194-9, 202-11, 215, 218--19, 221, 225-6

attachment to rules and rituals (sflabbataparamasa) 47

benefits of morality 44-5, 125 in Mahayana 135

Bodhisattva 5, 14, 129, 131-5, 139-64,230

additional duties of 146 breach of precepts by 94,

151-4, 163 rules of 142

Buddha, compassion of 18, 42, 57, 72-6, 82, 114

hesitation by 41-2 moral perfection of 113

Burma, Burmese 83, 85--9

Caitta 57, 60-4 cardinal virtues 17, 31 62-4, 116,

179

cetana 15, 31, 71, 178 and prohairesis 195, 210--22 and will 214-18

choice see prohairesis Christian, Christianity 20--1, 74,

125, 185, 187-8, 190, 226 Citta 34, 36-7, 40, 57, 60--2, 66,

70, 104, 144, 211 as psyche 62, 66 cognitive and affective

powers 66 definition of 61

cognition see Sanna compassion see KarulJa

ascendency of 188 consequences, internal/external

180-2 consequentialism 23, 168, 176,

179, 202, 232 courage see viriyalvfrya craving see TalJha crossing over, theme of 16, 92-6,

99, 101, 103, 110

Dana 19, 46, 53, 84, 90, 125, 130-1,219

deontology 7, 16, 125, 174, 179, 191,232

and Aristotle 202 dependent origination 65,70,127 desire 57, 65, 86-7, 103, 1H-4,

154, 158, 167, 196-7, 199, 213, 216,221

for good 222-7 Dharma, dhamma 1, 12, 16, 47, 51,

54, 88, 95, 97-105, 143-4, 182 Dharmaguptakas 53-4 dharmas, dhammas 57-60,63-4,

75-6, 81, 92, 134, 153, 232 divine abidings 25, 36-7, 75-6,

180 dominant ends 197 dukkha see suffering

261

262 General Index

egoism, egotistical see ethics Eight Precepts 29-30, 149 Eightfold Path ix, 2, 6, 8, 19,

35-8, 43, 46, 55, 68, 76, 80, 84, 91-2, 94-5, 105, 107-11, 113, 115, 118, 121, 130-1, 230

Brahminical influence on 43 goes all the way 110 nature of 107 sequence of 111

emotions 10 role in Buddhism 225

emotivism 7-8, 21, 64 emptiness see Sunyatii ethics, Buddhist as sui generis 18

Buddhist, theories of 11 Christian 125, 185 classification of 3, 202, 230 comparative descriptive 3-4, 6 comparative religious 6 consequentialist 168 egotistical 7, 9, 13, 16, 74, 180,

221,231 equalitarian 174 humanitarian 174 Kantian 16 and metaphysics 160--3 normative 1, 3, 129, 157, 159,

189-90 situation viii, 13, 163, 166,

185--91, 230 Christian 185, 187, 190 First Proposition 185 and knowledge 187 and love 186 and Skillful Means 185

social 7 transcendence of 13

Eudaemonia 22, 193, 195--9, 202-3, 208,210

and nirvana 199 euthanasia 221

facts, and values 7 feeling see Vedana felicific calculus 168, 187 Five Precepts 12, 29-31, 33, 46,

149

generosity see Diina gods (happiness of) 73, 181 Gokulikas 135 Greatest Happiness Principle 170

hedonism 12, 14-15, 85, 88, 128, 176, 179, 200

highest good see summum bonum Hinayiina 5, 19, 129, 134, 136,

156-7,159 human nature, Buddhist view

of 66-8

intellect 10 dangers of 47, 121

intent, and motive 178 intention see cetafia

and action 219-22 intuition 7-8, 13-14 intuitionism 16, 64

Jains 33,47

kamma/karma ix, 4, 6-7, 10, 12-13, 19, 21, 34, 43-4, 74, 84-5, 89-92, 105, 107-10, 115--28, 143, 176, 179-81, 183, 190, 200, 213, 219, 229, 231

Kammatic Buddhism 84, 86, 89-90,108

Kant, on virtue and happiness 126

karuna 10, 14, 17, 19-20, 40, 42, 73-6, 82, 131, 139, 151-4, 159-61, 180, 185, 18S-90, 230

khandha-parinibbana 2, 35, 91 kilesa-parinibbiina 91 knowledge see paniid kusala 6, 31, 39, 59, 62, 85, 107,

115--28, 137-40, 152, 163, 177-80, 211, 213, 223-4

etymology of 117 relation to punfia 116, 123,

179-80 translation of 119 vivaHa-giimi- 121 vaHa-giimi- 121

lokiya see mundane

General Index 263

lokuttara see supramundane love 10, 17, 20, 40, 57, 73, 7~,

160-1, 185-90, 201

Madhyamika 134, 160, 162 Mahasa1!lghikas 135 Mahayana 19, 91, 94, 104, 181,

226, 229,230 as altruism 140 categories of

morality 135-57 common and separate

rules 146 ethical superiority of 136-7 ethics and insight

131,159-60 ethics and metaphysics 5,

129, 164, 184-5, 188-90 meditation 35, 81, 139 moral conservatism 15~ moral permissiveness 149,

152 morality as pursuit of the

good 139 morality as temperance 138

meditation see samddhi, samatha,vipassana,

mens rea 220-1 merit see pufina meritorious actions

(pufifiakiriyavatthu) 46 metaethics 3, 7 mind see citta minor offences

(pratiktjepana-siivadya) 137, 146, 150-1, 155, 159, 190

moral concern, cultivation of 2, 7~

motive for 74 morality see Sila motive 14, 48, 66, 178--9 mundane 20, 25, 43, 45, 52, 71,

88, 108, 110, 138, 142

naturalism 7, 23, 64, 210, 232 nibbiina/nirvana 7-10, 12, 19-22,

34-5,44,46-7,50, 53, 5~, 61, 70, 77, 82, 84-90, 94-5,

107-8,111-15, 118--19, 121, 124, 133, 177, 180, 182, 193, 195, 199-201, 213, 222-3

as ethical goal 76, SO, 83 two kinds of 91-2

Nibbanic Buddhism 72, 84-6, 88, 108, 125, 127, 229

nirvana-in-this-life 19, 92, 113, 117

nirvana and Eudaemonia 196-203

non-naturalism 7, 21 no-self see anattii Nous 200, 203-5, 218

objectivism 7-8, 23, 232 obligation and value 181 offences of defeat see piiriijika

Pakinnaka-cetasikas 211 pafifii 8--10, 13, 17, 19-21, 25,

35-45, 47, 55, 72, 76-7, 80, 82, 90, 95, 107-8, 110-12, 121-2, 131, 157, 205, 210-12, 229-30

as dominant end 199-201 papa 124, 128 pariijika 32-3, 142, 145, 232 patimokkha 29-34, 145 Perfections 45, 107, 129-35,

157--60, 188, 200-1, 229 relations of 130

phronesis 63, 205-9, 211, 224 phronimos 207, 209, 226, 231 practical wisdom see phronesis precepts 3, 17, 25-32, 53, 129-46,

154-5, 170, 177, 181, 190, 232 moral v. monastic 33-5

preceptual formulae 29, 54 principle of utility 166, 187 private buddha

(paccekabuddha) 41-2 prohairesis 195, 206-8, 210-22, 225 psyche 62, 66-7, 69, 76, 213

in Aristotle 203-4, 208--10 two parts of 204

psychology, Aristotelian 195, 209 Buddhist 7, 12, 22, 179,

195, 209, 229

264 General Index

psychology - continued and ethics 22, 57-82 humanistic 3, 61, 210, 214 and moral philosophy 71,

210-22 Pu'itiia 6, 13, 46, 84-5, 89-90, 107,

116-28, 179-80, 200 and Arahat 124 meaning of 122 and rebirth 125 relation to kusala 123

rebirth 45-7, 53, 81, 85-8, 109-10, 114, 121, 125, 134, 156, 175-6, 201

relativism 7, 12, 21, 231 ritual, Brahmanical 48

Samadhi 21, 35, 38-9, 46, 51, 55-6, 76, 79, 80, 95, lOS, 130

in Eightfold Path 8-9, 36-7, 43,130,229

function of 44 samatha 75-81, lOS, 139 samsara 52-3, 85, 122, 133, 158

and Nirvana 88-9, lOS, 107, 180

sankhtira 70-1, 128, 209, 211, 213 saiifui 66-72, 209, 211, 218 saiifui-vedayita-nirodha 78 Sarvastivada 60, 62, 217 scaffold theory of karma 89, 127 second-order ends 196 serious offences (praJa:ti-savadya)

137, 146-7, 149-SO, 190 sila 2, 8-9, 12-14, 19-21, 25-56,

60, 72, 76, 81-2, 84, 87, 90, 95, 107-8, 110, 112-14, 118, 125, 129-31, 134-6, 138-9, 141-2, ISO, 157, 199, 201, 210, 229,231

benefits of 25, 44-7 as category of Eightfold

Path 2, 8, 19, 37, 41, Ill, 130

dangers of 47-8 and dhammas 60 etymology of 49-54 imagery of 25, 48-56

Skilful Means 21, 129-31, 133-4, 137, 145-6, 149-52, ISS, 157-63, 166, 181, 184-5, 188-91, 230, 232

external 158 internal 158 summary of 185 two senses of 157-63

sophia 63, 205-7, 209 stoicism 15 subjectivism 7 suffering 10, 20, 22, 65, 70-1, 79,

85, 87-8, 90, 114, 123, 139-40, 143, ISO, 165, 174-7, 181-2, 184, 190, 205

summum bonum 8, 19, 22, 83, 123, 126-7, 184, 194-5, 199

sunyata 104, 132, 160 supramundane 15,20,52,88,

108-11, 121

Tanlul 47, 65-7, 70-1, 79-80, 82, . 209,223-5 triangle of 65

tantra 19 tantric 5, 13 teaching 40-3, 73-4, 96-8, 100,

102, 110-11, 141, 144-5, lSI, 165, 190, 207, 229

teleology 7, 16, 23, 184, 194, 202, 226,231-2

Ten Bad Paths of Action 101 Ten Good Paths of Action 29-31,

34, 95, 101, 147, 163 Ten Fetters 47 Ten Precepts 13, 29-31, 149 Theravada 4, 7, 9, 12, 16-18, 32,

73, 77, 83-4, 87, 91, 94, 142, 181, 184, 226

ethics 4, 6, 59-60 Three Jewels 142, 156 Tibet 189 tracts, on morality 25-36, 113,

226 Transcendency thesis 9, 12, 18,

83-105, 107, 229

Upaya see Skilful Means Utilitarianism viii, 6, 14-17, 20-1,

General Index 265

119, 165--91, 198, 200, 202 Act 171-2, 181-2, 185--6 Agapistic Act 190 and Buddhism 167-91, 200,

230 defined 166 ideal 16 and knmma 180 negative 171, 17>-6, 182 preference 166 principle of utility 166. Rule 16, 171-3, 177, 181-2 and Theravada 14, 181, 184

Vaibhasikns 183 vedana" 66-72, 209, 211, 218, 222 vegetarianism 156 vinaya 32-5, 42, 96-7, 104, 135,

142, 145--8, 150, 154, 156-7, 163,221

vipakn 15, 183 vipassana 77--81 viriya/vfrya 19, 130

virtue 2, 16, 19, 3~9, 44, 49, 51, 54-5, 57, 59, 64, 67, 72, 77--8, 107, 109, 115, 119-27, 131, 137, 139, 145, 150, 153, 163, 189, 194, 203, 205--7, 209-10, 213, 21~19, 222, 224, 226, 229

definition of 63 and meditation 76 Socratic view of 72, 169

virtues 17, 19, 22, 31, 71, 81-2, 107, 116, 129, 135, 170, 189, 193-4,213

of character 62-3, 84, 207, 209 moral and intellectual 57, 64 structured 22, 121-2

virtuous see kusala

will and cetana 214--18 wisdom see pafiflti

meaning of 80 practical wisdom see phronesis

worldly see mundane

Index of Names

AbhidharmalroSa see Treasury Ackrill, J. A. 209 Acton, H. B. 175 Allen, D. J. 206, 209 Ambattha, Discourse to 35-7 Anesaio., M. 13 Anuruddha, K. 15 Aquinas, St T. 206 Aristotle 21, 63, 69, 193-227, 230 Arittha 96-100, 102, 104-5 Aronson, H. 13-18, 73-5, 85 Aryasiira 188 Asvagho~a 50, 52-3 Augustine, St 214-15, 217 Avalokitesvara 160, 189

Bareau, A. 135 Bastow, D. 18 Beehler, R. 57, 73 Bentham, J. 166-71, 173, 182, 187 BhafYa 69 Bodhisattva Stage 134, 136, 138,

142, 145, 147, 153, 157 Bodhisattva-pi{aka 136, 138, 142,

144-5, 148, 163 Bodhisattva-Pratimoksa 145 Book of Options 49' Bradley, F. H. 182-4 Brahma's Net, Discourse on 25, 28,

31, 35, 47, 54 Brahmajala Satra 136, 145, 156 Buddhaghosa 31,40,44-5,47,

49-50, 52, 60-1, 75, 91, 96-8, 100-1, 103-4, 109, 115, 117, 121, 123, 218, 223, 225

Bunnag, J. 87 Bush, R. C. 15

Carlyle, T. 169 Carrithers, M. 78, 87 Carter, J. R. 18 CatuhSataka 44 Chandogya Upanisad 43

Childress, J. 18 Clarifier of the Sweet Meaning 52 Oark, S. R. L. 221 Collection on Moral Practices 25-6,

35-9, 41, 55, 110, 229 Collins, S. 225 Compendium of Conduct 152-4 Compendium of Metaphysics 61 Compendium of the Law 45-6 Conze, E. 81, 133, 158 Coomaraswamy, A. 94 Cooper, J. M. 194,197-8,202 Cullavagga 46

Dahlke, P. 9, 13 Dayal, H. 13-14,160,188 De Anima 203-4 Definite Vinaya 154 Demieville, P. 52 De Motu 222 Derrett, J. D. M. 232 Descent to Laizka 104, 156 De Silva, P. 60, 65, 69-70, 78,

216 Dharmasangfti-sutra 188 Dharmasiri, G. 16, 91 Diamond Satra 104 Dihle, A. 214 Dutt, N. 135-6,154

Elders' Verses 46,52-3 Entering the Path of

Enlightenment 151, 155 Enumeration of Elements 12, 59-60 Epicurus 173 Eudemian Ethics 194, 198, 208 Expositor 61, 68-9, 213-14

Finnis, J. 205, 210, 225 Fletcher, J. 172, 185-8, 190, 230 Foot, P. 63, 213 Frankena, W. 3 Fruits of the Religious Life, Discourse

on the 35-7, 53, 109

267

268 Index of Names

Gam-po-pa 133, 156 Gauthier, R. A. 218-19 Gimello, R. M. 78-9,81 Gombrich, R. M. 78-9, 81 Govinda, Lama 65,69 Greater Discourse on the

Miscellany 67 Great Forty, Discourse on the 108 Griffiths, P. 77-80 Gudmunsen, H. 12, 18 Guenther, H. 69, 213, 218-19 Guide, The 54 Gyatso, Geshe K. 189

Hardie, W. F. R. 215,219 Harivarman 46,48 Hegesias 175 Hindery, R. 5, 16-17, 129 Hobbes, T. 57,72 Hobogirin 135 Hodgson, D. H. 172-3 Holt, J. 33-4 Honey-Bali, Discourse of the 70 Hopkins, J. 176 Horner, I. B. 14-15, 21, 48, 92-4,

96, 100, 103, 105 Hume, D. 72

Incremental Discourses 44, 46, 95, 101,112-13

Introduction to the Madhyamakll 50, 53, 134

I. Tsing 156

Jiiliya, Discourse to 36 Jayatilleke, J. K. 23, 232 Jesus of Nazareth 171 Jewel Ornament of Liberation 52,

133, 156 Johansson, R. 61, 65, 69-70, 80 Johnston, E. H. 183 Jones, R. H. 9, 18

Kalupahana, D. 15 Kant, I. 16, 72, 126, 165, 202 Karunaratna, W. S. 61-2, 216,

218 Katz, N. 18, 42, 72, 85 Kawamura, L. 51

Kenny, A. 193, 215, 218, 220-1 Kevaddha, Discourse to 36 Khantipalo, P. 82 King, W. 6-8, 12, 17, 58, 60,

83-92, 112, 127, 176, 180 Kolopama Satra 104 Kutadanta, Discourse to 36

Lakkhana-sutta 1 Lamp oi Metaphysics 45,48,54 Lamotte, E. 104-5 Large Treatise on the Perfection of

Wisdom 158 Law, N. N. 4 Lawrence, D. H. 226 Lesser Discourse on the

Miscellany 37 Letter to a Friend 51 Lion's Roar to Kassapa, Discourse of

the 36-7, 113 Little, D. and Twiss, S. B. 3, 6,

19,231 Lohicca, Discourse to 36, 39-41 Long Discourses 25-{;, 35, 41 Long Tract 27-9 Lyons, D. 172-3

Macintyre, A. 167, 175, 193-4, 224

MlJgna Moralia 194,202 Mahiili, Discourse to 36 Malalasekera, G. P. 14 Maii.jusri 160 Matthews, B. 216 Medium Discourses 94-5, 98, 102,

104 Medium Tract 27-9 Milinda's Questions 34, 50-4, 67,

76,98,120 Mill, J. S. 165-6, 169-72, 178-9,

182, 187 Mi Pham 51 Misra, G. S. P. 5, 12, 16

~agarjuna 104 Nar:tapo~, Mahathera 66 Nicomachean Ethics 194, 196-7,

203,206-7 Nietzsche, F. 214 Norman, R. 225-6

Index of Names 269

Ornament of Mahayana Sutras 49, 52, 130, 134, 158

Pachow, W. 33-4 Pali Text Society Dictionary 68, 119 Path of Purification 45, 47, 53-4,

60,75, 114 Perfection of Wisdom in Eight

Thousand Lines 133-4 Piyananda, D. 62 Plato 67, 195, 219, 226 Points of Controversy, The 219 Popper, Sir K. 173-5 POHhapiida, Discourse to 25, 36 Poussin, L. de la Vallee- 4,

11-12, 21, 50, 134, 213, 217, 221-2.

Prajftakaramati 151-2 Prajfu1-paramita-upadesa-sutra 134 Pratimoksa-sutra 46, 53-4, 154-5 Pratt, J. B. 15, 17 Precious Garland 156, 176 Premasiri, P. D. 7, 118, 122-3 Pye, M. 162, 165

Questions of Sakka, Discourse on the 181

Raft, Parable of the 15-16, 83, 92-105, 108, 229

Rahula, W. 10, 17 Ramsey, P. 187 Rawls, J. 166 Razzino, A. 4, 10, 17 Reat, N. R. 18 Relay of Chariots, Discourse on

the 112, 118 Reynolds, F. 18 Rhys Davids, Mrs C. A. F. 12,

14, 59-60, 70, 80, 127, 223 Rhys Davids, T. W. 14, 26, 91,

110 Ryan, A. 169 Ryle, G. 215

Saddhatissa, H. 4, 11-12, 15, 17, 111

Sanderson, A. ix Santideva 136, 188, 226 Sati 35, 102, 104, 130 Saundarananda 53,71 Schopenhauer, A. 214 Short Tract 26-34, 54, 232 Si~a-Samuccaya 156, 190 Skilful Means, Sutra on 146,

152-3, 155, 162 Smart, J. J. C. 172-4, 178, 183 Smart, N. 175 Snellgrove, D. 165 Socrates 169 Sonadanda, Discourse to 36, 38-9 Spiro, M. 6, 83-92, 112, 176, 180 Sravakabhumi 52, 54 Sravakayana 145 Stephenson, A. L. 10, 22 Subha, Discourse to 36 Summary of the Mahayana 136-8,

147 Swearer, D. K. 18

Tachibana, S. 4, 12, 15 Tatz, M. 142 Teachings of Vimalakfrti 53, 131 Thomas, E. J. 9 Trance of Heroic Progress 152 Treasury of Metaphysics 4,45,47,

57, 59, 69, 149, 221 Upalipariprccha-sutra 153 Vasubandu 49, 146, 149 Vedic Knowledge, Discourse on 25,

36,47

Wang, S. 13 Water Snake, Discourse on the

Parable of the 96-105 Weeraratne, W. 232 Wieger, H. 46, 53-4 Wijesekera, O. 8, 11, 14 Williams, B. 182-3 Williams, P. ix Wiltshire, M. 42 Wittgenstein, L. J. J. 215

Yasomitra 61, 71