55

55. It seem that as the elder was on his way from Cetiyapabbata to Anuradhapura for alms, a certain daughter-in-law of a clan, who had quarreled with her husband and had set out early from Anuradhapura all dressed up and tricked out like a celestial nymph to go to her relative’s home, saw him on the road, and being low-minded, [21] she laughed a loud laugh. [Wondering] ‘What is that?’, the elder looked up and finding in the bones of her teeth the perception of foulness (ugliness), he reached Arahantship.¹⁵ Hence he said:

But her husband, who was going after her, saw the Elder and asked, ‘Venerable sir, did you by any chance see a woman?’. The elder told him:

56. As to the words through which, etc., the meaning is: by reason of which, because of which non-restraint of the eye faculty , if he, if that person, left the eye faculty unguarded, remained with the eye door unclosed by the door-panel of mindfulness, these states of covetousness, etc., might invade, might pursue, might threaten, him. He enters upon the way of its restraint: he enters upon the way of closing that eye faculty by the door-panel of mindfulness. It is the same one of whom it is said he guards the eye faculty, undertakes the restraint of the eye faculty.

57. Herein, there is neither restraint nor non-restraint in the actual eye faculty, since neither mindfulness nor forgetfulness arises in dependence on eye-sensitivity. On the contrary when a visible datum as object comes into the eye’s focus, then, after the life-continuum has arisen twice and ceased, the functional mind-element accomplishing the adverting arises and ceases. After that, eye-consciousness with the function of seeing; after that, resultant mind-element with the function of receiving; after that, resultant root-causeless mind-consciousness-element with the function of investigating; after that, functional root-causeless mind-consciousness-element accomplishing the function of determining arises and ceases. Next to that, impulsion impels.¹⁶ Herein, there is neither restraint nor non-restraint on the occasion of the life-continuum, or on any of the occasions beginning with adverting. But there is non-restraint if unvirtuousness or forgetfulness or unknowing or impatience or idleness arises at the moment of impulsion. When this happens, it is called ‘non-restraint of the eye faculty’. [22]

58. Why is that? Because when this happens, the door is not guarded, nor are the life-continuum and the consciousness of the cognitive series. Like what? Just as, when a city’s four gates are not secured, although inside the city house doors, storehouses, rooms, etc., are secured, yet all property inside the city is unguarded and unprotected since robbers coming in by the city gates can do as they please, so too, when unvirtuousness, etc., arise in impulsion in which there is no restraint, then the door too is unguarded, and so also are the life-continuum and the consciousness of the cognitive series beginning with adverting. But when virtue, etc., has arisen in it, then the door too is guarded and so also are the life-continuum and the consciousness of the cognitive series beginning with adverting. Like what? Just as when the city gates are secured, although inside the city the houses, etc., are not secured, yet all property inside the city is well guarded, well protected, since when the city gates are shut there is no ingress for robbers, so too, when virtue, etc., have arisen in impulsion, the door too is guarded and so also are the life-continuum and the consciousness of the cognitive series beginning with adverting. Thus although it actually arises at the moment of impulsion, it is nevertheless called ‘restraint in the eye faculty’.

59. So also as regards the phrases on hearing a sound with the ear and so on. So it is this virtue, which in brief has the characteristic of avoiding apprehension of signs entailing defilement with respect to visible objects, etc., that should be understood as virtue of restraint of faculties.

60. (c) Now as regards the virtue of livelihood purification mentioned above next to the virtue of the faculties (§42), the words of the six precepts announced on account of livelihood mean, of the following six training precepts announced thus: ‘With livelihood as cause, with livelihood as reason, one of evil wishes , a prey to wishes, lays claim to a higher than human state that is non-existent, nor a fact’, the contravention of which is defeat (expulsion from the Order); ‘With livelihood as cause, with livelihood as reason, he acts as go-between’, the contravention of which is an offence entailing a meeting of the Order; ‘With livelihood as cause, with livelihood as reason, he says “A bhikkhu who lives in your monastery is an Arahant”, the contravention of which is a serious offence in one who is aware of it; ‘With livelihood as cause, with livelihood as reason, a bhikkhu who is not sick eats superior food that he has ordered for his own use’, the contravention of which is an offence requiring expiation; ‘With livelihood as cause, with livelihood as reason, a bhikkhuni who is not sick eats superior food that she has ordered for her own use’, the contravention of which is an offence requiring confession; ‘With livelihood as cause, with livelihood as reason, one who is not sick eats curry or boiled rice [23] the he has ordered for his own use’, the contravention of which is an offence of wrongdoing (Vin.v, 146) of these six precepts.

61. As regards scheming, etc. (§42), this is the text: ‘Herein, what is scheming? It is the grimacing, grimacery, scheming, schemedness,¹⁷ by what is called rejection of requisites or by indirect talk, or is the disposing, posing, composing, of the deportment on the part of one bent on gain, honor and renown, of one of evil wishes, a prey to wishes -- this is called scheming.

62. ‘Herein, what is talking? Talking at others, talking, talking round, talking up, continual talking up, persuading, continual persuading, suggesting, continual suggesting, ingratiating chatter, flattery, bean-soupery, fondling, on the part of one bent on gain, honor and renown, of one of evil wishes, a prey to wishes -- this is called talking.

63. ‘Herein, what is hinting? A sign to others, giving a sign, indication, giving indication, indirect talk, roundabout talk, on the part of one bent on gain, honor and renown, of one of evil wishes, a prey to wishes -- this is called hinting.

64. ‘Herein, what is belittling? Abusing of others, disparaging, reproaching, snubbing, continual snubbing, ridicule, continual ridicule, denigration, continual denigration, tale-bearing, backbiting, on the part of one bent on gain, honor and renown, of one of evil wishes, a prey to wishes -- this is called belittling.

65. ‘Herein, what is pursuing gain with gain? Seeking, seeking for, seeking out, going in search of, searching for, searching out material goods by means of material goods, such as carrying these goods that have been got from here, or carrying here goods that have been got from there, by one bent on gain, honor and renown, by one of evil wishes, a prey to wishes -- this is called pursuing gain with gain’ (Vbh. 352-53).¹⁸

66. The meaning of this text should be understood as follows: Firstly, as regards description of scheming: on the part of one bent on gain, honor and renown is on the part of one who is bent on gain, on honor, and on reputation; on the part of one who longs for them, is the meaning. [24] Of one of evil wishes: of one who wants to show qualities that he has not got. A prey to wishes:¹⁹ the meaning is, of one who is attacked by them. And after this the passage beginning or by what is called rejection of requisites is given in order to show the three instances of scheming given in the Maha-Niddesa as rejection of requisites, indirect talk, and that based on deportment.

67. Herein, [a bhikkhu] is invited to accept robes, etc., and, precisely because he wants them, he refuses them out of evil wishes. And then, since he knows that those householders believe in him implicitly, when they think ‘Oh, how few are our lord’s wishes! He will not accept a thing!’ and they put fine robes, etc., before him by various means, he then accepts, making a show that he wants to be compassionate towards them -- it is this hypocrisy of his, which becomes the cause of their subsequently bringing them even by cartloads, that should be understood as the instance of scheming called rejection of requisites.

68. For this is said in the Maha-Niddesa: ‘What is the instance of scheming called rejection of requisites? Here householders invite bhikkhus [to accept] robes, alms food, resting place, and the requisite of medicine as cure for the sick. One who is of evil wishes, a prey to wishes, wanting robes ... alms food ... resting place ... the requisite of medicine as cure for the sick, refuses robes ... alms food ... resting place ... the requisite of medicine for the sick, because he wants more. He says; “What has an ascetic to do with expensive robes? It is proper for an ascetic to gather rags from a charnel ground or from a rubbish heap or from a shop and make them into patchwork cloak to wear. What has an ascetic to do with expensive alms food? It is proper for an ascetic to get his living by the dropping of lumps [of food into his bowl] while he wanders for gleanings. What has an ascetic to do with an expensive resting place? It is proper for an ascetic to be a tree-root-dweller or an open-air-dweller. What has an ascetic to do with an expensive requisite of medicine as cure for the sick. It is proper for an ascetic to cure himself with putrid urine²⁰and broken gall nuts”. Accordingly he wears a coarse robe, eats coarse alms food, [25] uses a coarse resting place, uses a coarse requisite of medicine as cure for the sick. Then householders think, “This ascetic has few wishes, is content, is secluded, keeps aloof from company, is strenuous, is a preacher of asceticism”, and they invite him more and more [to accept] robes, alms food, resting places, and the requisite of medicine as cure for the sick. He says: “With three things present a faithful clansman produces much merit: with faith present a faithful clansman produces much merit, with goods to be given present a faithful clansman produces much merit, with those worthy to receive present a faithful clansman produces much merit. You have faith; the goods to be given are here; and I am here to accept. If I do not accept, then you will be deprived of the merit. That is no good to me. Rather will I accept out of compassion for you”. Accordingly he accepts many robes, he accepts much alms food, he accepts many resting places, he accepts many requisites of medicine as cure for the sick. Such grimacing, grimacery, scheming, schemery, schemedness, is known as the instance of scheming called rejection of requisites’ (Nd. 1, 224-25).

69. It is hypocrisy on the part of one of evil wishes, who gives it to be understood verbally in some way or other that he has attained a higher than human state, that should be understood as the instance of scheming called indirect talk, according as it is said: ‘What is the instance of scheming called indirect talk? Here someone of evil wishes, a prey to wishes, eager to be admired, [thinking] “Thus people will admire me”, speaks words about the noble state. He says, “He who wears such a robe is a very important ascetic”. He says, “He who carries such a bowl, metal cup, water filler, water strainer, key, wears such a waist band, sandals, is a very important ascetic”, He says, “He who has such a preceptor ... teacher ... who has the same preceptor, who has the same teacher, who has such a friend, associate, intimate, companion; he who lives in such a monastery, lean-to, mansion, villa,²¹cave, grotto, hut, pavilion, watch tower, hall, barn, meeting hall, [26] room, at such a tree root, is a very important ascetic”. Or alternatively, all-gushing, all-grimacing, all-scheming, all-talkative, with an expression of admiration, he utters such deep, mysterious, cunning, obscure, supramundane talk suggestive of voidness as “This ascetic is an obtainer of peaceful abidings and attainments such as these”. Such grimacing, grimacery, scheming, schemedness, is known as the instance of scheming called indirect talk’ (Nd. 1, 226-27).

70. It is hypocrisy on the part of one of evil wishes, which takes the form of deportment influenced by eagerness to be admired, that should be understood as the instance of scheming dependent on deportment, according as it is said: ‘What is the instance of scheming called deportment? Here someone of evil wishes, a prey to wishes, eager to be admired, [thinking] “Thus people will admire me”, composes his way of walking, composes his way of lying down; he walks studiedly, stands studiedly, sits studiedly, lies down studiedly; he walks as though concentrated, stands, sits, lies down as though concentrated; and he is one who meditates in public. Such disposing, posing, composing, of deportment, grimacing, grimacery, scheming, schemery, schemedness, is known as the instance of scheming called deportment’ (Nd. 1, 225-26).

71. Herein, the words by what is called rejection of requisites (§62) mean: by what is called thus ‘rejection of requisites’; or they mean: by means of the rejection of requisites that is so called. By indirect talk means: by talking near to the subject. Of deportment means: of the four modes of deportment (postures). Disposing is initial posing, or careful posing. Posing is the manner of posing. Composing is prearranging; assuming a trust-inspiring attitude, is what is meant. Grimacing is making grimaces by showing great intenseness; facial contraction is what is meant. One who has the habit of making grimaces is a grimacer. The grimacer’s state is grimacery. Scheming is hypocrisy. The way (ayana) of a schemer (kuha) is schemery (kuhayana). The state of what is schemed is schemedness.

72. In the description of talking: talking at is talking thus on seeing people coming to the monastery, ‘What have you come for, good people? What, to invite bhikkhus? If it is that, then go along and I shall come later with [my bowl]’, etc.; or alternatively, talking at is talking by advertising oneself thus, ‘I am Tissa, the king trusts me, such and such king’s minister’s trust me’. [27] Talking is the same kind of talking on being asked a question. Talking round is roundly talking by one who is afraid of householders’ displeasure because he has given occasion for it. Talking up is talking by extolling people thus, ‘He is a great landowner, a great ship-owner, a great lord of giving’. Continual talking up is talking by extolling [people] in all ways.

73. Persuading is progressively involving²² [people] thus, ‘Lay followers, formerly you used to give first-fruit alms at such a time; why do you not do so now?’ until they say, ‘We shall give, venerable sir, we have had no opportunity’, etc.; entangling, is what is meant. Or alternatively, seeing someone with sugarcane in his hand, he asks ‘Where are you coming from, lay follower?’ -- ‘From the sugarcane field, venerable sir’. -- ‘Is the sugarcane sweet there?’ -- ‘One can find out by eating, venerable sir’. -- ‘It is not allowed, lay follower, for bhikkhus to say “Give [me some] sugarcane”’. Such entangling talk from such an entangler is persuading. Persuading again and again in all ways is continual persuading.

74. Suggesting is insinuating by specifying thus, ‘That family alone understands me; if there is anything to be given there, they give it to me only’; pointing to, is what is meant. And here the story of the oil-seller should be told.²³ Suggesting in all ways again and again is continual suggesting.

75. Ingratiating chatter is endearing chatter repeated again and again without regard to whether it is in conformity with truth and Dhamma. Flattery is speaking humbly, always maintaining an attitude of inferiority. Bean-soupery is resemblance to bean soup; for just as when beans are cooked only a few do not get cooked, the rest get cooked, so too the person in whose speech only a little is true, the rest being false, is called a ‘bean soup’; his state is bean-soupery.

76. Fondling is the state of the act of fondling. [28] For when a man fondles children on his lap or on his shoulder like a nurse -- he nurses, is the meaning --, that fondler’s act is the act of fondling. The state of the act of fondling is fondling.

¹⁵ ‘As the elder was going along (occupied) only in keeping his meditation subject in mind, since noise is a thorn to that in the early stage, he looked up with the noise of laughter, (wondering) “What is that?”. “Perception of foulness” is perception of bones; for the elder was then making bones his meditation subject. The elder, it seems, as soon as he saw her teeth bones while she was laughing, got the counterpart sign with access jhana because he had developed the preliminary-work well. While he stood there he reached the first jhana. Then he made that the basis for insight, which he augmented until he attained the paths one after the other and reached destruction of cankers’ (Pm. 41-42).

¹⁶ To expect to find in the Paramatthamanjusa an exposition of the ‘cognitive series’ (citta-vithi), and some explanation of the individual members in addition to what is to be found in the Visuddhimagga itself, is to be disappointed. There are only fragmentary treatments. All that is said there is this:

‘There is no unvirtuousness, in other words, bodily or verbal misconduct, in the five doors; consequently restraint of unvirtuousness happens through the mind door, and the remaining restraint happens through the six doors. For the arising of forgetfulness and the other three would be in the five doors since they are unprofitable states opposed to mindfulness, etc.; and there is no arising of unvirtuousness consisting in bodily and verbal transgression there because five-door impulsions do not give rise to intimation. And the five kinds of non-restraint beginning with unvirtuousness are stated here as the opposite of the five kinds of restraint beginning with restraint as virtue’ (PM 42). See also Ch. IV, note 13.

¹⁷ The formula ‘kuhana kuhayana kuhitattam’, i.e. verbal noun in two forms and abstract noun from pp., all from the same root, is common in Abhidhamma definitions. It is sometimes hard to produce a corresponding effect in English, yet to render such groups with words of different derivation obscures the meaning and confuses the effect.

¹⁸ The renderings ‘scheming’ and so on in this context do not in all cases agree with the P.T.S. Dict. They have been chosen after careful consideration. The rendering ‘rejection of requisites’ takes the preferable reading patisedhana though the more common reading here is patisevana (cultivation).

¹⁹ The Pali is: Icchapakatassa ti icchaya apakatassa; upaddutassa ti attho. Icchaya apakatassa simply resolves the compound icchapakatassa and is therefore untranslatable into English. Such resolutions are therefore sometimes omitted in this translation.

²⁰ ‘”Putrid urine” is the name for all kinds of cow’s urine whether old or not’ (Pm. 45). Fermented cow’s urine with gall nuts (myrobalan) is a common Indian medicine today.

²¹ It is not always certain now what kind of buildings these names refer to.

²² Nahana -- tying, from nayhati (to tie). The noun is not in P.T.S. Dict.

²³ The story of the oil-seller is given in the Sammohavinodani (VbhA. 483), which reproduces this part of Vis. with some additions: ‘Two bhikkhus, it seems, went into a village and sat down in the sitting hall. Seeing a girl, they called her. Then one asked the other, “Whose girl is this, venerable sir?” -- “She is the daughter of our supporter the oil-seller, friend. When we go to her mother’s house and she gives us ghee, she gives it in the pot. And this girl too gives it in the pot as her mother does.”’ Quoted at Pm.. 64.