Chapter Six: Kilesa/upakkilesa-concept

Transcription

1 392 Chpter Six: Kiles/upkkiles-concept In the Pli literture, kiles nd upkkiles re closely knitted both conceptully nd etymologiclly. Generlly speking, both the terms re derived from the sme root nd hve common nture tht defiles the mind in the psychologicl ethics of Thervdd Buddhism. Therefore, it is justifible to tret both the concepts together in this chpter. From the erly literry stge, both the terms occur in generl usges such s "'kiles jhdpit myhnr' nd ''[udybbym] pss upkkilesdnm''? While the occurrence of kiles is found in most of the verses (gthds) of the Suttnipdt, the Thergdthd, etc., upkkiles often ppers in the prose of the four Nikdys nd designtes specific dhmm like '"bhijjhdvismlobho cittss upkkileso"? However, the term kiles is hrdly seen in the four Nikdys. Even in the lter texts like the Ptismbhiddmgg nd the Niddess, which frequently mention kiles in vrious contexts, its technicl ccount is not found. The technicl ppliction to kiles seems to hve been estblished in the Abhidhmm texts tht mention ten fctors clled 'kilesvtthuni' (the bses of defilements). In this regrd, the Abhidhmm definition nd cusl interreltion often kiless, nd their rising in cittuppdd firmly present the technicl scope of kiless in the ctegories of kusl dhmms. In the sub-cnonicl texts, the concepts of kiless re schemticlly treted. Along with kilesbhumis, different groups of kusl dhmms constitute the concepts of kiless. In the commentries, the most frequent occurrence of the term revels tht the ' Thrg p. 10. Also cf. Sn p. 61: No ce hi jtu puriso kilese, vdto yth bhhghnm vihdne. - Ap(Vri)II, p ' MM 1, p. 36. See lso AN 11, p. 67.

2 393 conceptul relm of this term is lrgely extended to include other technicl terms such s dsvs, smyojns, etc. In the cse of upkkiles, different lists of upkkiless which cn be brodly clssified into three different groups'* pper in the four Nikdys, In the lter texts of the Khuddknikdy, it is obviously noticed tht upkkiless shre the common conceptul relm with kiless. In the Abhidhmm texts, this term is hrdly referred to while the sub-cnonicl texts provide certin conceptul ffilitions with kiless. In the commentries, new conceptul ppliction is referred to in terms of 'vipssnupkkiles'. Although different lists of unwholesome fctors re designted s upkkiless from the erly literry stge onwrds, technicl usge of the term is not estblished with specific number of its fctors in the commentry period s well. Between these two concepts, some distinctions re observed from the four Nikdys. However, tht distinction seems to hve diminished grdully through different literry stges by wy of common conceptul interprettions. This point hs to be crefully brought out from the relevnt sources. P.V. Bpt hs thrown some light in this regrd in his essy ""Kiles in Buddhism".' Tht is, (i) upkkiless of 'cndimswiy\ etc. referred to in the similes, (ii) upkkiless of the scetics, etc. nd (iii) upkkiless of citt. ' His essy is presented in the compendium of Buddhist essys entiitled "A study ofkles- A study of impurity nd its purifiction in the orientl religions" - Ed. by Genjun H. Sski, pp In his essy, P.V. Bpt tries to figure out generl outline of kiless/upkkiless in the context of literry evolution.

3 394 Grmmticl A grmmticl discussion is of prmount importnce in order to procure comprehensive understnding of the concepts of kiless nd upkkiless. A seprte discussion will be undertken in due course s convenient survey of the usge of the two terms. (I) Kiless The term kiles is nominl form derived from ^kilis' mening 'to get soiled', 'to fflict', or 'to be impure'. The mening of kiles is 'tht which fflicts or defiles [the consciousness]'. In the Pli literture, this term is lwys used in negtive sense to signify prticulr mentl stte from the psycho-ethicl point of view. In the erlier texts, kiles is often used in plurl without mentioning specific number such s "No ce hi jdtu puriso kilese,...tmo v' ss nivuto sbbloko"^ (for, if no mn were ever to disperse defilements, the whole world would be enveloped with drkness indeed), nd ''vippmuttm kilesehi suddhcittm ndvilm"(the pure mind is unstined, relesed from defilements).^ This term is lso used with specific number in the lter texts: "Ime tth kiles kutophqt..." Where do these eight defilements rise...? 6 PTSD gives the mening of kilissti: 'to get wet, soiled or stined, to dirty oneself, be impure; DPL gives its mening thus: to suffer, to be injured, to be deprived. ^ Two forms of kiles pper in the gdths of the Therigth. Dhmmpd, etc. In some cses, 'Wes' is used insted of'kiles'. This ppers to be metri cus. E.g. Thrig p. 131: Priyutthitd klesehi...; Dhp p. 13: priyodpeyy ttnm cittklesehipndito... See lso SN V, p. 24. "Snp. 61. '' Thrg. p. 46. '» Mnd II, p. 258.

4 395 "Tdektthd ti tehi pdliym dgtehi tlhi kilesehi smpyogto pi phdnto pi ektthdpnc kilesd " 'Co-efficient with tht' refers to the five defilements co-efficient with the three defilements tht re dpted in the cnonicl text from the point of ssocition s well s bndoning. In the cse of kiles used in singulr, this term is referred to in generl sense'^ s well s in specific sense. Pticulrly in the commentries, the term kiles is defined s follows: "Ttth kilesd ti, ysmim sntdne uppnnd trn kilesenti, vihhddhenti, uptdpenti cd ti, kilesd: rdgddyo." Herein 'defilements' mens lust, etc. which re risen in certin continuity, defile, disturb nd torture the consciousness. "Kilese ti kilissnti iiptdpessntl ti kilesd, rdgddyo ds. "'"'' 'Defilements' men the ten defilements beginning with lust, which defile, disturb [the consciousness]. In the Pli literture, there re two verbl forms of the term kiles. One is the verb 'kilissti' which occurs from the erlier sources. The other is 'kileseti' s denomintive form of kiles tht is used in defining the term kiles in the commentries. As per the bove observnce, both the verbs re prphrsed s 'uptdpeti' in defiling the term kiles. In the following exmples, we observe the usge of the verb kilissti referred to in different subjects: "kilissnti vt bho sttd; kilissnti vt bho sttd ti. " "How living beings re fflicted! Indeed, how living beings re fflicted!" "Athnhmnusdseyy, n kilisseyy pndito. " The lerned one would instruct others, would not fflict them. "Dhs-p '^ E.g. "Ysmd kilesshym kmmm vipkm jneti, tsm kmmmjnkpccyo hoti, kileso uptthmbhkpccvo". <Ps- I, p. 271> '^E.g. "Lohho mohen kileso cev kilessmpyutto c. mofio lobhen kileso cev kilessmpyutto c... <Dhspp > '^Thrg-p. 1, p '^Bv-p. 90. "^MN II, p "Dhpp.23.

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6 "Yth grikd vd ghresu vsnti,... skilesd vd kilesesu vsnti" As if the householders live in houses, those who re possessed of defilements live in defilements. (II) Upkkiles The term upkkiles is derived from ^kilis with the prefix 'up'. The prefix up is considered here with the mening of 'ner' or 'minor'. Thus, the mening of upkkiles is 'the minor one which fflicts or defiles [something] (from ner)'.^^ In comprison with the concept of kiles in the Pli literture, the specific nture of the concept of upkkiles ppers to be indicted through the prefix up. In the Mhdniddes commentry, upkkiles is defined s follows: "Cittm upgntvd kileseti kilitthm kroti ti upkkiles. "^^ 'Upkkiles' mens tht which, fter hving pproched, defiles consciousness nd mkes consciousness defiled. In the Suttnipdt commentry nd other commentries, "Upkkilese ti upgmm cittm vibddhente kusldhmme"^^ 'Upkkiless' mens unwholesome dhmms tht disturb consciousness fter hving pproched it. In the Ptismbhiddmgg commentry, it is quite prticulrly defined in comprison to the definition of kiless: "Upkkiles 'ti kilesenti uptdpenti vibddhentl 'ti kilesd. Thdmgttthen bhusd kiles 'ti Upkkilesd. " Those which defile, torture, disturb [consciousness] re clled kiless; strong kiless in the sense of being strengthened re clled upkkiless. "Mndl,p " PTSD gives the mening ovupkkiles': nything tht spoils or obstructs, minor stin, impurity, defilement, deprvity. DPL reds: upkkiles, deprvity, sin, molesttion, distress. "Mnd-l,p. 41. ^* Sn- I, p Also see Cnd- p. 144; Ap- p ^"^ Ps- I. p. 285.

7 398 As the context of the Ptismbhiddmgg indictes, this definition hs to be considered s specific cse. The nominl form of upkkiles is used both in singulr nd in plurl. When this term is used in singulr, it designtes specific unwholesome dhmm in vrious contexts '^^ from the psycho-ethicl point of view. As lredy mentioned in the very outset of this chpter, the term upkkiles is used in three different occsions. Sometimes, it is nme for the cloud, etc. in the context of sun nd moon.^' When used in plurl, this term reflects generl mening nd is lso referred to with different number of dhmms ccording to the contexts. The following re fine exmples to justify this point: "Tss Tthgtm nussrto cittm psldti pmujjm uppjjti, ye cittss upkkiles te phiynti." When one recollects Tthdgt, his mind becomes cler; gldness rises. Those which re upkkiless of the mind re bndoned. "Imehi pnchi upkkilesehi spriyutthdnehi cittm vimuttm hoti suvimuttm. " '^^ The consciousness is liberted, completely liberted from these five upkkiless together with their obsessions. The verb 'upkkilissti' is found in the Visuddhimgg?^ However, in most of the cses, this verb frequently modifies ""citt' (consciousness) in the pst prticiple form ^ nd denotes n impure stte of mind. 30 E.g. "lohho cittss upkkiles. doso cittss upkkiles, moh cittss upkkiles ti". <1V1N I, p. 91> ^' E.g. "Dhumrj bhikkhve cndimsuriydnm upkkiles... " <AN II, p. 53> For other references, see 'Similes'. " AN 1, p ^^ Ps I, p. 72. See lso Ps. I, p. 162 : tthdrs upkkilese Mndni... ^* Vism X11, p. 317: Angnen hi trn cittm upkkilissti. " E.g. "Rgupkkilitthm vd bhikkhve cittm n vimuccti". <AN I, p. 61>

8 399 When compounded with prefix 'ni' or 'n', this word upkkiles shows its bsence. For the sme purpose, it is very often compounded with 'vigt'. The exmples re s follows: "Suddhn ti nirupkkilesm " Purifiction mens the bsence of upkkiles. 'in "Addhd kho ime hhnte tpo-jigucchd upkkiles no nupkkilesd. " Certinly, venerble sir, these re upkkiless of severe usterities, they re not without upkkiless of severe usterities. "So evm smdhite citte prisuddhe priyoddte nngne vigtupkkilese mudubhute...pubbenivdsdnusstindndy cittm bhininndmesim " When my mind is thus concentrted, purified, bright, unblemished, rid of upkkiles... I directed it to knowledge of the recollection of pst lives. Metphors nd similes In the Pli literture, we often come cross vrious occsions in which the figurtive expressions of metphor nd simile illustrte certin terms. In these contexts too, we cn trce some fine exmples of metphors nd similes, which throw light on more lucidly comprehending the concepts of kiless nd upkkiless. In the Apddn nd the Buddhvms, kiles is metphoriclly depicted s tm (drkness),^*^ vis {poison) ^^^ pfik (mud) nd ml (dirt).'*' The metphors of pn k nd ml re especilly quite suitble in this context. In the Apddn, gdthd ppers s follows: " Vcndbhdy bodheti, veneyypdumdni so; Kilespnkm soseti, mtirms'ihi ndyko.' '*-Dhp- IV, p "DN III, p. 45. ''AN IV, p " Ap (Vri) I, p. 38:...kilestmsodhnm: ""* Ap (Vri) II, p. 160:...kilesvisnsko: "' Ap (Vri) I, p. 318:...kilesmldhovne: ^'Ap (Vri) II, p. 116.

9 400 Through the splendour of His speech, the leder (the Blessed One) gets the lotus-flowers in the form of His pupils to blossom. He mkes the mud in the form of [their] defilements dried up through the rys of His intelligence. Vividly expressing the nture of kiles s 'mud', this gdthd compres the people who hve been cught up in kiless with the lotus-flowers deeply rooted in the mud. Achieving enlightenment is identified with the complete removl of kiless. It is metphoriclly compred to lotus-flower tht blossoms fter hving been rised from the mud densely surrounding its root. In Buddhism, the blossom of lotus-flower is well-known symbol of enlightenment, which denotes the stte of bsence of kiless. As the bove gdthd siginfies, the complete removl of kiless is chievble with the help of the techings of the Blessed One. However, their removl solely depends on the exertion of individuls. The following metphor of ml clerly delinetes this fct. In the portrit of DIpnkr-Buddh, the Buddhvms trets kiles s dirt which cn be wshed off with the help of the lke of mbrosi, tht is, nibbdn: "Evtn kilesmldhove vijjnte mtntle N gvesti trn tldkm n doso mtntle. "^^ Thus, when there exists the lke of mbrosi tht cn wsh off the dirt of defilements, if one does not serch for tht lke, the fult does not come upon the lke of mbrosi. As for upkkiles, there re vrious similes tht re relevnt to this term in different contexts of the four Nikdys. The following exmples throw light on this concept. In the Upkkiles-sutt of the Ahguttr-nikdy, bbhd (cloud), mhikd (fog), dhumo rjo (smoke nd dust) nd rdhu (demon) re considered s upkkiless (stins) of the sun nd the moon. For instnce, the Blessed One sttes: "Cttdro 'me bhikkhve cndimsuriydnm upkkiles yehi upkkilesehi upkkilitthd cndimsuriyd n tpnti n hhdsnti n virocnti. Ktme cttdro? Abbhm bhikkhve cndimsuriydnm upkkiles yen upkkilesen upkkilitthd cndimsuriyd n tpnti n bhdsnti n virocnti... ' ""Bvp. 10. *^AN!i, p. 53.

10 401 Bhikkhus, there re four stins of the sun nd the moon, stined by which the sun nd the moon neither bum nor shine nor blze. Wht re the four? Cloud, bhikkhus, is stin of the sun nd the moon, stined by which the sun nd the moon neither bum nor shine nor blze... In exctly the sme mnner, the others, mhikd, dhumo rjo nd rhu (demon) re described s the stins of the sun nd the moon."*^ These four re compred with upkkiless of recluses nd brhmins s follows: "Evm ev kho bhikkhve cttro smnbrdhmndnm upkkilesd yehi upkkilesehi upkkilitthd eke smnbrdhmnd n tpnti n bhdsnti n virocnti. Ktme cttro? Snti bhikkhve eke smnbrdhmnd surm pivnti merym pivnti surdmerypdnd ptivirtd. Aym bhikkhvepthmo smnbrdhmndnm upkkileso...' Similrly, bhikkhus, there re four upkkiless of recluses nd brdhmins, stined by which certin recluses nd brdhmins neither bum nor shine nor blze. Wht re the four? There re some recluses nd brdhmins who drink fermented nd distilled liquor, who do not bstin from fermented nd distilled liquor. This, bhikkhus, is the first upkkiles of recluses nd brdhmins... A similr explntion proceeds with regrd to 'sexul intercourse' {methunrn dhmmm), 'ccepting gold nd silver' (jdtruprjtm ptigghnm) nd ' wrong mens of living' (micchdjiv). brdhmins. Indulging in ech of these four is clled upkkiles of the recluses nd These similes vividly compre the nture of upkkiless of the recluses nd brdhmins with upkkiles (stins) of the sun nd the moon stined by cloud, etc. Moreover, in the simile, the nture of upkkiles is finely depicted through the verbl expressions, 'not burning out', 'not shining' nd 'not blzing'. In the Upkkiles-sutt of the Ahguttr-nikdy. 'iron' {y), ' copper' (loh), etc. which denote the impure sttes of gold {jdtrup) re compred to the five unwholesome fctors of the mind {citt)^^ An exmple is s follows: "Pirc' ime bhikkhve jdtrupss upkkilesd yehi upkkilesehi upkkilitthm jdtrupm n c 'ev mudu hoti n c kmmniym n c pbhssrm pbhngu c n c smmd-upeti kmmdy. Ktme pfic? Ayo, lohm, tipu, sism, sjjhm. Ime kho bhikkhve pnc jdtrqpss upkkilesd yehi upkkilesehi upkkilitthm jdtrupm nc'ev mudu hoti n c kmmniym n c pbhssrm pbhngu c n c smmd-upeti kmmdy... *' Ibid. '"' Ibid. "' Ibid, pp **AN1I!, p. 16.

11 402 Evm evm kho bhikkhve pne' ime cittss upkkiles yehi upkkilesehi upkkilitthm cittm n c 'ev mudu hoti n c kmmniym n c pbhssrm pbhhgu c n c smmsmdhiyti svnm khyy. Ktme pnc? Kmcchndo, vypdo, thinmiddhm, uddhcckukkuccm, vicikicchd. Ime kho bhikkhve pnc cittss upkkiles yehi upkkilesehi upkkilitthm cittm n c'ev mudu hoti n c kmmniym n c pbhssrm pbhhgu c n c smmsmdhiyti svnm khyy." Bhikkhus, there re five upkkiless (stins) of gold, stined by which the gold is neither mlleble nor wieldy nor rdint but brittle nd not properly fit for work. Wht re the five? Iron, copper, tin, led nd silver- these re the five stins of gold, stined by which gold is neither mlleble nor wieldy nor rdint but brittle nd not properly fit for work... Similrly, bhikkhus, there re five upkkiless of the mind, defiled by which the mind is neither mlleble nor wieldy nor rdint but brittle nd not properly concentrted for the destruction of dsvs. Wht re the five? Desire for sensul plesure, ill-will, sloth nd torpor, restlessness nd remorse, nd doubt - these re the five upkkiless of the mind, defiled by which the mind is neither mlleble nor wieldy nor rdint but brittle nd not properly concentrted for the destruction o^ dsvs. The five upkkiless of the mind re illustrted here in comprison to the five upkkiless (stins) of gold. The nture of upkkiless is herein finely depicted through the verbl expressions. Both gold nd the mind need mximum cre in order to prevent them from rusting in fivefold wys. Once they re in their pristinely pure form nd out of these rusts, both gold nd the mind re mlleble, wieldy, etc Nikdys tretment The generl usges of both the terms kiles nd upkkiles were given their due shre in the previous discussions from the grmmticl s well s figurtive points of view. In this section, n ttempt will be mde to describe the conceptul spects of both the terms s reflected in the four Nikdys Kiless s depicted in the four Nikdys In the four Nikdys, the occurrence of kiles, s compred to upkkiles, is quite infrequent. In the Smyutt-nikdy, lthough there is chpter entitled kiles-smyutt, its ' 'Ibid. Also cf.snv, pp ^ I hve followed Bhikkhu Bodhi's trnsltions with some modifictions. See CDB II, p

12 403 content, in fct, dels with upkkiless. Two hypotheses cn be presumed in this regrd. One is tht t the time of editing the Smyutt-nikdy, this might hve been so titled for the ske of convenience under the nme of kiles tht is used in wider sense of mening rther thn upkkiles. The other is tht both the terms kiles nd upkkiles might not hve been used differently t the time of editing the Smyutt-nikdy. However, in considering the usges of both the terms s depicted in the four Nikdys, the ltter ssumption is not tht convincing. In the four Nikdys, kiles is csully mentioned in different contexts without ny specific explntion. Furthermore, most of the contexts referring to kiless collectively describe the removl of them. The Lkkhn-sutt of the Dlgh-nikdy drws our ttention to keep the mind wy from kiless. The removl of kiless is expressed through the verb pnudeti in the context of suprhumn mrks of the Buddh: "Tss' ovd-krd bhu-gih'i cphbjitd c sucim vigrhitm dhunnti pdpm. S hi suci-privuto bhvti, ml-khil-kli-kilese pnudetlti His followers, lymen nd wnderers cst side the impure evil things blmed [by him]. They become pure, for he removes [from their mind] dust, hrshness, qurrel, defilements {kiless)^^ According to the Nndkovdd-sutt of the Mjjhim-nikdy, noble wisdom^^ cuts wy kiless: '' DNIIl, p " Cf. T.W. Rhys Dvids, DB 111, p Also cf. Murice Wlshe, THIH, pp Vrint renderings of the term 'kiles' by scholrs: Vices (T.W.& C.A.F. Rhys Dvid) Pssions (F.L. Woodwrd) Defilements (I.B. Homer; Murice Wlshe; Bhikkhu Bodhi) ^^ The sum (p. 275) explins tht noble wisdom (pnnd) is fulfilled by seven limbs of enlightenment (hojjhhg). According to the commmentry, without seven 'hojjhhgs', wisdom lone is unble to cut off kiless.<'m'h- V. pp >

13 404 "...riypmd ntrd kilesm ntrd smyojnm ntrd bndhnm snchindti shkntti smprikntti. "...Noble wisdom cuts, severs, crves wy the inner defilement, tiie inner fetter, the inner bond."^^ In the Ahguttr-nikdy, kiless re mentioned in the description bout the Tthgt who is relesed from the ten dhmms such s rup, vednd etc.:^^ "... Kilesehi kho Bdhun Tthdgto nissto vismyutto vippmutto vimriyddikten cetsd vihrti." Oh, Bhun, the Tthgt who is free, detched, relesed from defilements dwells with the infinite mind. Agin, in gdthd of the Shgrdv-sutt of the sme nikdy, emphsis is on clensing the mind from kiless: "Ttrdbhirtim iccheyy, hitvd kdme kincno priyodpeyy ttdnm cittklesehi pndito. "^^ The wise one should hve interest in this (solitude) fter leving side sensul plesures nd not possessing nything. He should clense himself from the defilements of the mind. As these cittions indicte, the four Nikdys do not present distinctive fetures of kiles. To put it in nother wy, the removl of kiless is collectively expressed through different verbs. However, the Singdlovdd-sutt of the Dlgh-nikdy presents slightly different ccount of kiless: "Yto kho ghpti-putt riy-sdvkss cttdro kmm-kilesd phind honti, ctuhi c thdnehipdpkmmm n kroti,... Ktm' ss cttdro kmm-kilesd phind honti? Pdndtipdto kho ghpti-putt kmmkileso, dinndddnm... kdmesu micchdcdro... musdvddo... Imss cttdro kmm-kilesd phind hontiti. " Oh, Young householder, since the four defilements [cused] by ction re bndoned in noble disciple, he does not commit ny evil ction from the four motives... Wht re the four defilements cused by ction, which re bndoned in him? Killing of living beings, young householder, is the defilement cused by ction;... tking wht is not given... sexul '^MNIII, p '' Bhikkhu Nnmoli & Bhikkhu Bodhi, MLDB, p ^^ The ten dhmms re thus: rup, vednd. snfi. shkhr, vinfidn, jti, jrd, mrn. dukkh, nd kiles. "AN V, p. 152.,. u ^, J c n^ '* Ibid. p This verse lso occurs in the Smyutt-niky (V. p. 24) nd in the Dhmmpd (p. 13). ''DN III, p. 181

14 405 misconduct,...telling lies... These re the four defilements cused by ction, which re bndoned in him. This pssge points out the four vrieties of kmmkiless nd indirectly suggests the different types of defilements tht might be ctive in the form of unwholesome volitions (kuslcetnd) t the moment of performing those evil ctions (kmms). The Blessed One sys: "Oh, monks, I declre, volition is kmm. Hving willed, one cts by mens of body, speech nd mind {Cetndhm bhikkhve kmmm vddmi; cetyitvd kmmm kroti kdyen vdcdy mnsd). Volition is mentl fctor, psychologicl impulse which is included in the ggregtes of formtions (snkhdrkkhndh). Therefore, the four unwholesome ctions {kuslkmms) such s 'killing living beings' nd others result from unwholesome volitions. Those unwholesome volitions indirectly denote kiless in this context. Even if this point is tken into specil considertion, the specific nture or number of kiless is not clerly mentioned in the four Nikdys. Therefore, wht cn here be remrked is tht the term kiles, used in plurl or singulr, lludes the generl mening of the term. Besides, it would not be justifible to bring bout certin concept of kiless only with reference to the four Nikdys Upkkiless s depicted in the iowr Nikys Unlike kiles, upkkiles frequently ppers in vrious contexts in the four Nikdys. With glnce to the contexts in which upkkiles is referred to, it is esily noticed tht different objects such s \jdtrup', 'smnbrdhmns', 'citt', etc. (in genitive form) qulify this term, nd tht ccording to those qulifictions, the conceptul rnge of upkkiles is chrcterized in different contexts. In the four Nikdys, the conceptul rnge of upkkiles ^ Cf. Murice Wlshe, THIH, pp '''AN III, p. 415.

15 406 is divided brodly into two ctegories:^^ (i) upkkiles modified by qulifictions such s tpssl (scetic), smnbrdhmnd (the recluses nd brhmns), etc., nd (ii) upkkiles is qulified by citt (mind). (1) The upkkiless of n scetic, etc. The Udumbrikslhndd-sutt of the DIgh-nikdy shows vrious kinds of upkkiless of n scetic {tpssl) who is involved in the usterity of self-mortifiction (tpojigucchd). For instnce, the Blessed One explins to Nigrodh wht is upkiles of n scetic: "Idh Nigrodh tpssl tpm smddiyti. So ten tps ttmno hoti pripunn-shkppo. Ym pi kho Nigrodh tpssl tpm smddiyti, so ten tps ttmno hoti pripunnshkppo, ympi kho Nigrodh tpssino upkkiles hoti. 'Pun cprm... so ten tps ttdn-ukkmseti, prm vmbheti, Aympi kho Nigrodh tpssino upkkileso hoti... "^ Herein, Nigrodh, n scetic undertkes certin usterity; [then] he hs the thought [tht his im] ccomplished through tht usterity. An scetic hs the thought [tht his im] ccomplished through the usterity which he undertkes -This too is upkkiles (fult)^'* of n scetic. And then gin,... through tht usterity, he exlts himself nd despises others. This too, Nigrodh, becomes fult of n scetic... Similrly, the Blessed One refers to sixteen kinds of upkkiless of n scetic with regrd to usterities.^^ As lredy observed in the similes, the Smyutt-nikdy nd the Ahguttr-nikdys present pssges in which four types of upkkiless (i.e. drinking liquor, etc.) of the smnbrdhmns re figurtively compred with the four upkkiless of gold. Menwhile, in nother context of the Ahguttr-nikdy, prnsu (soil), vdlukd (snd), skkhrd (grvel) nd kthld (grit) re lso clled upkkiless of Jdtrup (gold) which ''^ 'Two ctegories' here denotes the other cses excluding tht of uplcldless ofjtriip, etc. which hve lredy been observed in the discussion of similes. " DN 111, p. 42. *"* Vrint renderings of the term "uplikiles' by scholrs: debsement (E.M. Hre) stin, impurity, soilure, (F.L. Woodwrd) blemish (T.W. & C.A.F. Rhys Dvid) fult (Murice Wlshe) " See DN III, pp

16 407 re mentioned in comprison to the upkkiless of the mind.^^ In considering these references, it is cler tht in the four Nikdys, the term upkkiles is specificlly used with different qulifictions nd it signifes not only the psychologicl stte of person but lso certin stte of mteril things. However, in ll the occsions, upkkiles shows generl chrcteristic of its nture, tht is, the impure stte(s) of objects tht qulify this term. (2) The upkkiless of the mind {citt) The four Nikdys present vrious contexts in which upkkiles signifies certin stte of the mind {citt) generlly s well s specificlly. In the Acchrdvgg of the Ahguttrnikdy, the generl nture of upkkiless of the mind is referred to s follows: ''bhikkhus, this consciousness is splendorous. It is defiled by upkkiless rriving externlly" (Pbhssrm idm bhikkhve cittm tn c kho pn dgntukehi upkkilesehi upkkilitthm). Whtever dhmms re there, whether they re wholesome or unwholesome, mind (mno) rises s the forerunner of them. Wholesome or unwholesome dhmms re to follow it.^^ According to these references, the nture of upkkiless is to defile the pure consciousness (citt) in the process of the psychologicl cfivities of the mind (mno). Another occsion is observed in the ccounts of the bndoning of upkkiless. The sme Nikdy explins how the upkkiless of the mind re purified: when one contempltes on the Tthdgt, his mind is clmed nd gldness rises. Those upkkiless of the mind re bndoned {Tss Tthdgtm nussrto cittm psidti pdmojjm uppjjti, ye cittss upkkiles te phiynti).^'^ Similrly, contemplfing Dhmm, Viny, Shgh, or Sll, etc. is considered to be proper wy of clensing the defiled mind. Further, s posifive ^^ AN I, pp " 'Ibid. p. 10. 'Mbid.p. 11. "' Ibid. p. 207.

17 408 counterprt of upkkiless, the bsence of upkkiless comes under the fourth jhdn. In most of the contexts with regrd to 'vigtupkkiles', the following stock pssge is lwys referred to fter the explntion of the fourthy/zn: "So evm smdhite citte prisuddhe priyoddte nhgne vigtupkkilese mudu-bhute kmmniye thite dnejjpptte hdn-dssndy cittm bhiriihrti... " When the concentrted mind is thus purified, bright, unblemished, rid of upkkiles, mlleble, wieldy stedy nd ttined to imperturbbility, he directs it to knowledge nd vision... With regrd to the upkkiless of the mind specificlly referred to, different unwholesome dhmms re designted s upkkiless of the mind in vrious contexts. According to the four Nikys, they re presented s follows. (i) Upkkiless s depicted in the Mjjhim-nikdy. In the Vtthupm-sutt, the Blessed One explins tht the mind tht is defiled is just like clothes dyed by some dyer, blue, yellow, etc. When the mind is defiled, n unhppy destintion cn be expected. In further explntion, the following upkkiless re referred to: "Ktme c bhikkhve cittss upkkilesd: Abhijjhdvismlobho cittss upkkileso, bydpddo cittss upkkiles, kodho... upndho...mkkho... pldso... issd... mcchriym... mdyd... "72 sdtheyym... thmbho... sdrmbho...mdno... timdno...mdo...pmddo cittss upkkileso. Bhikkhus, wht re the upkkiless of the mind? The covetousness nd unrighteous greed is n upkkiles of the mind. Ill-will...nger... revenge... contempt... domineering ttitude... envy...vrice...deceit...frud... obstincy... presumption... conceit... rrognce... vnity... negligence is n upkkiles of the mind. When bhikkhu knows tht ech of the bove sixteen mentl fctors is n upkkiles, he bndons them one by one. He cquires undiminished confidence in the Buddh, the Dhmm nd the Sngh. When he gives up nd relinquishes those upkkiless, he gins DN I, p. 76. Also see p. 100, p. 124, p. 147, p. 208, Cf. MN 1, p. 22, p. 117, etc.; AN III, p. 164, etc. ^' MNI, p. 36 ^^ Ibid. I, pp " I hve followed the trnsltion of Bhikkhu Nnmoli & Bhikkhu Bodhi with some modifictions. See MLDB, p. 118.

18 409 gldness (pdmojjm) with regrd to the Dhmm; rpture (piti) is bom in him; one whose body is trnquil feels plesure. Then, the mind becomes concentrted/ In the Culdukkhkkhndh-sutt, three mentl fctors re considered s upkkiless: "Dighrtthm bhnte Bhgvt evm dhmmm desitm djdndmi: Lobho cittss upkkileso, doso cittss upkkileso, moho cittss upkki/eso ti. " ' Venerble sir, 1 hve understood for long time the Dhmm tught by the Blessed One thus: Greed is n upkkiles of the mind; htred is n upkkiles of the mind; delusion is n upkkileso of the mind. However, the Upkkiles-sutt depicts different fctors clled upkkiless. The Blessed One explins to Anuruddh how the light {obhds) nd vision {dssn) of forms dispper. Through his own experience while he ws still n unenlightened Bodhistt, the Blessed One imprts: "So kho hm, Anuruddh, Vicikicchd cittss upkkileso ti iti viditvd vicikicchm cittss upkkilesm pjhim " When, Anuruddh, I understood tht doubt is n upkkiles of the mind, I bndoned the doubt, the upkkiles of the mind. Similrly, ech of the eleven unwholesome fctors is explined ccordingly. Those eleven fctors re (1) vicikicchd (doubt), (2) mnsikdr (inttention), (3) thlnmiddh (sloth nd torpor), (4) chmbhittt (fer), (5) ubbill (eltion), (6) dutthull (inerti), (7) ccdrddhviriy (excess of energy), (8) tilinviriy (deficiency of energy), (9) bhijppd (longing), (10) ndnttsmd (perception of diversity), nd (11) tinijjhdyitttm rupdnm (excessive medittion upon forms). According to the Blessed One, when ech of these unwholesome fctors rises in person, his concentrtion declines. When his concentrtion declines, the light nd vision of forms dispper. '" MN I, pp "ibid. p. 91 '* Vrint renderings: deprvity; soilure (F.L. Woodwrd) Imperfection tht defiles the mind; imperfection of mind (Bhikkhu Bodhi) "MN 111, p '* E.g. "Ko nu kho hetu ho pccyo ven me obhso ntmdhyti dssnn c rupdnn ti? Tss myhm, Anuruddh, etdhosi: Vicikicchd kho me udpddi. vicikicchddhikrnfi c pn me smddhi cvi.

19 410 (ii) Upkkiless s depicted in the Smyutt-nikdy In the Kilessmyutt, 'chndrdg'^"^ for different objects is clled n upkkiles of the mind: "Yo bhikkhve ckkhusmim chndrgo cittsseso upkkileso. Yo sotsmim chndrgo...ghnsmim... jivhdy...kysmim... Yo mnsmim chndrgo cittsseso upkkileso. Yto kho bhikkhve bhikkhuno imesu chsu thnesu cetso upkkileso phino hoti, nekkhmmninnm css cittm hoti. " Bhikkhus, desire nd lust for the eye is n upkkiles^^ of the mind. Desire nd lust for the er...for the nose...for the tongue,...for the body... desire nd lust for the mind is n upkkiles of the mind. When bhikkhu bndons the mentl upkiles in these six cses, his mind inclines to renuncition. With regrd to six sense-objects, six types of consciousness (vinndns), six contcts (smphsss), six feelings (vednds), six perceptions {snhds), six volitions (sncetnds), six crvings {ttihds), six elements {dhdtus) nd five ggregtes (khndhs), the sme explntion is followed. (iii) Upkkiless s depicted in the Ahguttr-nikdy In the Pttkmm-sutt, the five mentl fctors re enumerted s upkkiless: "S kho so ghpti riysdvko bhijjhdvismlobho cittss upkkileso ti id viditvd bhijjhdvismlobhm cittss upkkilesm pjhti... " Now, householder, noble disciple, fter knowing tht the covetousness nd unrighteous greed is n upkkiles of the mind, he bndons the covetousness nd unrighteous greed, the upkkiles of the mind... Similrly, bydpdd (ill-will), thlnmiddh (sloth nd torpor), uddhcckukkucc (restlessness nd worry) nd vicikicchd (doubt) re referred to s the upkkiless of the mind. When one lives with the mind overcome by ech of these five uppkiless, he does wht he should not do, nd fils to do wht he should do; he declines from fme nd smddhimhi cute obhso ntrdhdyti dssnn c ritpdnm: so 'hm tthd krissdmi ythd me pun n vicikicchd uppjjisstlti." <MN III, p. 158> '' Cf. p. 106 on 'M/7c?d«-concept'. ^ SNIll,p *' Corruption or deprvity (F.L. Woodwrd). ^^ See SN 111, pp ^^ AN II, p. 67.

20 411 hppiness.**'' When one bndons them, he is clled one who is perfect in wisdom. As lredy observed in the similes in the Upkkiles-sutt,^' the five mentl fctors such s kdmcchnd, bydpdd, etc. re lso designted s upkkiless with different expression thn the bove. However, the Pmsudhovk-sutt presents significnt pssge in which upkkiless re referred to in three different grdtions. After explining the impure nture of gold with dust, etc., the sutt mentions nine types o^ upkkiless s follows: "Evm ev kho bhikkhve snti dhicittmnuyuttss bhikkhuno oldrikd upkkilesd kdyduccritm vcjduccritm mnoduccritm. Trn enm scetso bhikkhu dbbjdtiko pjhti vinodeti vyntikroti nbhdvm gmeti. Tsmim phine tsmim vyntikte snti dhicittmnuyuttss hliikkhuno mjjhimshgtd upkkilesd kdmvitkko vydpddvitkko vihimsdvitkko... Tsmim phine...sukhumshgtd upkkilesd jdtivitkko jnpdvitkko nvhhtti-ptismyutto vitkko... Tsmim phine tsmim vyntikte thdprm dhmmvitkkd 'vsissnti. So hoti smddhi n c' ev snto nppnlto npptipssddhlddho n ekodibhdvddhigto ssnkhdr-niggyhvdrit-vto. Hoti so bhikkhve smyo ym trn cittm jjhttm yev sntitthti snnisidti ekodihoti smddhiyti. " Similrly, bhikkhus, when bhikkhu prctices himself for the higher mind, there re gross upkkiless (impurities), nmely bodily misconduct, verbl misconduct, mentl misconduct. A thoughtful nd worthy bhikkhu bndons ech upkkues (i.e.out of the three upkkiless), removes it, elimintes it, puts it to the end. When it is bndoned, eliminted, there re still moderte upkkiless to the bhikkhu who prctices himself for the higher consciousness, nmely, the thought of sensul plesure, the thought of ill-will, the thought of cruelty. When ech upkkues (of them) is bndoned,... there re still subtle MpM/Zesv...nmely, thought bout his reltives, thought bout his district, thought connected with his not being disprised... When ech upkkues (of them) is bndoned, destroyed, there still remin thoughts bout mentl phenomen. This concentrtion is neither clm nor sublime nor obtined by being completely trnquilized nor rrived t singleness, but reched to the stte repressed by the prompted restrining. Bhikkhus, there is time when the mind becomes stedied internlly, 88 clmed, brought to singleness nd concentrted. In this quottion, we observe nother significnt chrcteristic of upkkues unnoticed before. As the content itself shows, the decisive unwholesome force of upkkiless is differently grded in three levels in the process of developing the higher mind. These ^ E.g. ''Ahhijjh-vismlohhbhihhuten cetsd ghpti vihrnto kiccm kroti kiccm prddheti kiccm kronto kiccm prddhento ysd c sukhd c dhmstr <AN II, pp > *'AN III, p. 16. '^ AN 1, p '"''Adhicittmnuvutt\ Cf. Ps I, p. 167: smthnimittuptthdnekttn c dhicittmnuyuttdnm... ** Cf. F.L. Woodwrd, OS \, pp

21 412 upkkiless re distinguished from not only those of tpssl, etc. but lso from the other upkkiless of the mind. Furthermore, t the end of this quottion, we witness tht 'dhmmvitkks *^ re distinguished from the others tht re designted s upkkiless therein. Yet, the dhmmvitkks re lso referred to s fctors tht hve to be subdued in order to chieve the concentrtion {smddhi) described s the internlly trnquilized stte. As hs been discussed so fr, ech of these contexts shows different lists of mentl fctors clled upkkiless. Although some mentl fctors re repeted in different lists of upkkiless, the number of the sme upkkiless is not prticulrly fixed, nd the viewpoint of explining upkkiless in ech context lso differs in the four Nikdys. Even in the two sets of five types of upkkiless tht we hve observed bove, the first set of five upkkiless is not identicl with tht of the other. Among ll the upkkiless of the mind s depicted in the four Nikdys, eleven types of upkkiless re explined with reference to the light (obhds) nd vision (dssn) of forms nd re rther different in nture from the others. (See Tble (6-1) for different upkkiless of the mind referred to in the four Nikdys). * * For detiled discussion, see 'the commentries tretment'.

22 Khuddk-niky tretment (I) Kiless In the erlier texts of the Khuddk-niky, the term kiles often occurs in vrious contexts. However, ll the contexts collectively imply generl sense, including figurtive expressions. In most of the contexts, the removl of kiless is much emphsized, for exmple, "'kilesdnm vsm gntvd'\^^ ''kilese jhdpyim hni'''^^ ''kilescchednm ndnm ",^^ ''kilese ghdtyissti ",^'* nd ''nijjinitvd kilese 50".^^ In Thergdthd reference, both the terms kiles nd kilesvtthu re mentioned in plurl.^^ Although the specific explntions with regrd to kiles nd kilesvtthu re not found in this gdthd, it revels tht in the erlier literry stge, both terms re used respectively with their own fetures. In the Ptismbhiddmgg, the number of kilesvtthus is indicted s ten, but the vrieties of the ten bses of kiless re not ctully mentioned therein too. The conceptul development of kiless is found in the lter texts of the Khuddk-niky. The Ptismbhiddmgg nd both the Niddess {Cul- nd Mhd-) provide some importnt spects tht enrich our understnding of the concepts of kiless. In pssge of the Mhdniddes, dsvs (expressed in the Suttnipdt) re interpreted s kiless, nd their rising is dependent on shkhdrs (volitionl formtions) of the pst.^* '^ See bove 'Metphors nd similes". "Thrigp Ap(Vri)l, p Ibid. p '* Ibid. p. 389 '' Bv p. 32. ''^ Thrg p. 85: Kileseh ' bhibhut te ten ten vidhdvit nrd kilesvtthu.su symgdhe v ghosite. '^ Ps p p. 130: '^^ dshi kilesvtthuhi kilissti hksnnivdso' ti (worldly life is defiled by the ten bses of kiless). "* Mnd II, p. 331: puhbdsvd vuccnti tltd riipm vednd snnd snkhdrd vimnm. Atite snkhre rbbh ye kiles uppjjeyyum, te kilese hitvd cjjitvd...pubbdsve hitvd.

23 414 The Culniddes lso provides similr ccount which ttributes the rising of kiless to the pst shkhdrs. In the Ptismbhiddmgg, kiless re treted in different grdtions from the perspective of bndoning. While explining 'bhdvnd', the Ptismbhiddmgg sttes: "Ditthektthe kilesepjhto sotpttimggvsenjdt dhmm nhmmm ntivttndti' ttth jdtdnm dhmmdnm ntivtttthen bhdvnd; 'oldrike kilese pjhto skddgdmimggvsen jdtd dhmmd... 'nushgte kilese pjhto ndgdmimggvsen jdtd dhmmd... 'sbbkilese pjhto rhttmggvsen jdtd dhmmd hhmhfim ndtivttntlti' ttth jdtdnm dhmmdnm ntivttntthen bhdvnd. "'^'^ When one bndons the defilements co-efficient with [wrong] view, the dhmms produced in him do not exceed ech other through the pth of the strem-enterer; then, the development is in the sense of non-exceeding Q^dhmms produced in him. When one bndons gross defilements, the dhmms produced in him...through the pth of the once-retumer...; When one bndons subtle defilements, the dhmms produced in him through the pth of the non-returner...; When one bndons ll the defilements, the dhmms produced in him do not exceed ech other through the pth of Arhnt, then, the development is in the sense of non-exceeding of dhmms produced in him.'*" As this pssge indictes, ech of the four pths positively constitutes the conceptul rnge of the relevnt grdtion of kiless through their bndoning. In the Ptismbhiddmgg, the sme grdtions of kiless re juxtposed by the four pths in the contexts of slls,'^^ indriys. Cnd (Vri) p. 131: Ym puhhe trn visosehiti. Atite shkhre drbbh ye kilesd uppjjeyyum te kilese sosehi visosehi sukkhpehi visukkhdpehi hljm krohi pjh vinodehi bvntim krohi nbhdvm gmehlti. Also Mnd 11, p "**' Ps I, p. 33. The Ptismbhiddmgg gives different ccounts of 'bhdvnd. Out of them, four types of bhdvnds hve the sme explntions of the four different grdtions of bndoning of kiless through four types of 'mggs'. Four types of bhdvnds referring to kiless re 'ntivttntthen bhdvnd, ekrstthen bhdvnd', 'tdupgviriyvdhntthen bhdvnd' nd dsevntthen bhdvnd'. '"' 1 hv followed the trnsltion of Bhikkhu Nnmoli with some modifictions. See POD, p. 33. ' ^ Ps 1, p. 47: Sotdpttimggen ditthektthdnm kilesdnm, skddgdmimggen oldrikdnm kilesdnm, ndgdmimggen nushgtdnm kilesdnm, rhttmggen sbbkilesdnm phdnm silm, vermm silm, cetnd silm, smvro silm, vitikkmo silm. "*' Ps II, p. 23: ssddhivssphdndy chndo uppjjti. ssddhiyprildhssphdndy chndo uppjjti ditthektthdnm kilesdnm phdndy chndo uppjjti, oldrikdnm kilesdnm phdndy chndo uppjjti, nushgtdnm kilesdnm phdndy chndo uppjjti, sbbkilesdnm phny chndo uppjjti.

24 415 The Mhdniddes depicts three different grdtions of kiless. In comprison to the bove reference, it is clerly noticed tht the Mhdniddes explins kiless from different point of view: "Ktme oldrik kilesd? Kdyduccritm vciduccritm mnoduccritm; ime vuccnti oldrikd kilesd. Ktme mjjhimd kilesd? Kdmvitkko bydpddvitkko vihimsdvitkko; ime vuccnti mjjhimd kilesd. Ktme sukhumd kilesd? Ndtivitkko, jnpdvitkko, mrvitkko, prdnuddytd- ptismyutto vitkko, Idbhskkdrsilokptismyutto vitkko, nvfinttiptismyutto vitkko; ime vuccnti sukhumd kilesd. " Wht re gross defilements? Bodily misconduct, verbl misconduct nd mentl misconductthese re clled the gross defilements. Wht re moderte defilements? The thought of sensul plesure, the thought of ill-will, the thought of cruelty- these re the moderte defilements. Wht re subtle defilements? Thought bout reltives, thought bout district, thought bout the other prty, pitiful thought bout other people, thought connected with obtinment, respect or fme, thought connected with religion - these re clled the subtle defilements. In the four Nikdys, we hve lredy observed these types of grdtions of kusl dhmms tht re designted s upkkiless. Herein, in the Mhdniddes ccount with three more vitkks^^^ dded into the rnge o{sukhumd, they re termed s kiless. In this regrd, it is obvious tht both the concepts re identified with prticulr boundry of common nture. Commenting on 'kutophutd tdihgh briihi', the Mhdniddes specificlly refers to eight types of kiless: "Klho c vivddo c pridevo c soko c mcchriyn c mdno c timdno c pesuhnfi cd ime tth kilesd kutophutd, kutojdtd... kimniddnd kimsmudyd... imesm tthnnm kilesdnm mulm pucchti,... " Qurrel, dispute, lmenttion, grief, vrice, conceit, excessive conceit, nd slnder - where do these eight defilements rise, where re they produced...? Wht is their cuse? Wht is their rising?... Thus, the root of these eight defilements is questioned. "*'* Mnd II, p '"^ Three vit/(ks re: prvitliko, prdnudytd ptisnnutto vit/c/co, Idfyfisk/crsilokptisiinutto vitlcko. "^ ^ Mnd II, pp

25 416 According to the Mhdniddes, people qurrel, lment, etc. with 'piy' (the greble) s bse (vtthu). Out of these eight fctors, the other seven fctors re joined with mcchriy. While explining 'bhismy', the Ptismbhiddmgg questions the bndoning of kiless nd gives long pssge to explin which kiless noble one bndons in the pst, in the future or in the present. If one bndons pst defilements, he bndons wht hs lredy been bndoned. If one bndons future defilements, he bndons wht hs not been originted. With regrd to the bndoning of presently risen defilements, pssge needs to be quoted here becuse those mentl fctors in the context re indirectly mentioned s presently risen defilements. "Hnd pccuppnne kilese pjhti, ten hi rtto rdgm pjhti, duttho dosm pjhti, mulho mohm pjhti, vinibndho mdnm pjhti, prdmttho ditthim pjhti, vikkhepgto uddhccm pjhti, nitthhgto vicikicchm pjhti, thdmgto nusym pjhti, knhsukkdhmmd yugnndhd pvttnti, smkilesikd mggbhdvnd hotiti. " If one bndons presently risen defilements, then, though inflmed with greed, he bndons greed, though corrupted by hte, he bndons hte, though deluded, he bndons delusion, though shckled, he bndons conceit, though mispprehended, he bndons [wrong] view, though distrcted, he bndons restlessness, though undecided, he bndons doubt, though being strengthened [in mentl continuity], he bndons underlying tendency, drk nd bright dhmms occur coupled together, nd there is development of pth tht hs defilement. Beginning with rdg, the eight mentl fctors including nusy herein re mentioned s the presently risen defilements (pccuppnne kilese). Regrding the question of bndoning of kiless, the Ptismbhiddmgg sttes tht one neither bndons pst kiless nor future kiless nor presently risen kiless. It is compred to young tree with unborn fruit whose unborn fruit of the tree remins unborn, nd does not come to be generted when its root is severed. Arising (uppdd) is cuse (hetu) nd condition (pccy) for the genertion of kiless. Seeing dnger in rising, consciousness (citt) '"'' Ibid. p. 260: Klho c vivddo cpridevo c soko c mdno c timdno c pesunnm c ime stt kilesd mcchrive vuttd pvuttd dvuttd smdvuttd ti, mccheryuttd klhd vivddd. '"Vsll, pp.'217-2l I hve followed the trnsltion of Bhikkhu Nnmoli with some modifictions. See POD, p. 389.

26 417 enters into non-rising. Then, kiless tht would be generted with rising s their condition remin unborn nd do not come to be generted. With the cesstion of cuse, there is the cesstion of suffering. Thus, there is the development of pth. (II) Upkkiles Unlike kiless, the occurrence of upkkiles is quite rre in the erlier texts of the Khuddk-nikdy. In the Suttnipdt nd the Apddn, this term merely implies the generl sense such s 'upkkilese vypnujj sbbe'}^^ The lter texts, especilly the Ptismbhiddmgg nd the Culniddes, present some significnt ccounts in which the concepts of upkkiless re more specificlly developed. While deling with 'vimuttindn', the Ptismbhiddmgg shows different types of upkkiless from which the consciousness is completely liberted through the four pths of noble persons {riypuggls). For instnce, the five upkkiless re referred to s follows: "Sotpttimggen skkyditthi vicikicchd silbbtprdmdso ditthdnusyo vicikicchdnusyo ttno cittss upkkilesd smmd smucchinnd honti; imehi pnchi upkkilesehi spriyiitthdnehi cittm vimuttm hod suvimuttm. Trn vimuttindttthen ndnm, pjdnntthen pnnd; ten vuccti- 'Chinnmnupssne pfind vimuttindnm '. " By the pth of the strem-entry, one's own upkkiless re completely cut off, nmely, personlity view, doubt, the dherence to rules nd observnces, the underlying tendency to (wrong) view, nd the underlying tendency to doubt. The consciousness is liberted, completely liberted from these five upkkiless together with their [modes of] obsession. Knowledge is in the sense of knowing its delivernce, nd wisdom is in the sense of the ct of completely knowing. Similrly, the following four upkkiless re completely cut off through the pth of oncereturning {skddgdmimgg) kdmrdgsmyojn, ptighsmyojn, kdmrdgnusy nd ptighdnusy which re gross {olrik). " PsII, p.218. "' Sn p. 11. Also see Ap (Vri) 1, p. 10. "-Ps. 1, pp "^' 1 hve followed the trnsltion of Bhikkhu Nnmoli with some modifictions. See POD, pp

27 418 The following four upkkiless re completely cut off through the pth of non-returning (ndgdmimgg) kdmrdgsmyojn, ptighsmyojn, kdmrdg-nusy nd ptighdusy which re subtle (nushgt). ' And the following eight upkkiless re completely cut off through the pth of Arhntship ruprdg, ruprdg, mdn, uddhcc, vijjd, mdndnusy, bhvrdgdnusy nd vijjdnusy. "^ It is specific tht the Ptismbhiddmgg, pprently including certin smyojns, nusys nd kiless in this context, designtes ll these unwholesome dhmms s upkkiless. In the context of 'dndpdnsti-smddhi', the Ptismbhiddmgg shows eighteen types of upkkiless which rise in momentry combintions (khniksmodhdnd) when one develops the concentrtion by mindfulness of brething with sixteen bses.' "^ "Ktme tthdrs upkkilesd uppjjnti? Assdsddimjjhphyosdnm stiyd nugcchto jjhttvikkhepgtm cittm smddhiss pripntho, pssdsddimjjhpriyosdnm stiyd nugcchto bhiddhdvikkhepgtm cittm smddhiss pripntho, ssdsptikhkhnd niknti tnhdcriyd smddhiss pripntho..." Which eighteen upkkiless rise? When one follows with mindfulness fter the beginning, middle nd end of n in-breth, his consciousness becomes distrcted intemlly, nd tht is the obstruction of concentrtion. When one follows with mindfulness fter the beginning, middle nd end of n out-breth, his consciousness becomes distrcted extemlly, nd tht is the obstruction of concentrtion. Such ' '"* Cf. Ps- 1, p. 280: nushg 'ti nuhhut sukhumbhiitd 'ti Uho; SN- II, p. 316: nushgtoti, sulihumo. Ps I, p. 73: Skdgdmimggen oldrikm kdmrdgsmojnmptighsnfiojnm oldriko kdmrdgdnusyoptighdnusyo...imehi ctiihi upkkilesehi... cittm vimuttm fiotisuvimuttm... Andgdmimggen nushgtm kdmrdgsfinojnm ptighsnfiojnm nushgto kdmrdgdnusyo ptighdnusyo... imehi ctithi upkkilesehi... cittm vimuttm hoti suvimuttm... Arhttmggen ruprdgo rqprdgo mono uddhccm vijjd mdndnusy hhvrdgdnusyo vijjdnusy...imehi tthhi upkkilesehi... cittm vimuttm hoti suvimuttm. "^ The sixteen bses re: eight obstcles of concentrtion (smddhiss pripnths) nd eight ids of concentrtion {smddhiss upkdr.s). Eight obstcles: kdmcchnd, vydpdd. thinmidd. uddhcckukkucc, vicikicchd, vijjd, rti nd sbbe kusld dhmmd. Eight ids; nekkhmm, vydpdd, dlokshnd, vikkhep. dhmmvvtthdn, hdn, pdmojj nd sbbe kusld dhmmd. "'Ps\,p. \64.

28 419 behviour of crving, tht is, wishing or hnkering for in-breth is the obstruction of concentrtion... Similrly, the text refers to the other fifteen cses in the sense of obstruction {pripnthf ''* of concentrtion. In the Culniddes which comments on "upkkilese bypnujj sbbe", we observe specific literry spect of cnonicl commentry in understnding the concepts of upkkiless. "Upkkilese bypnujj shheti rgo cittss upkkileso, doso cittss upkkileso, moho cittss upkkileso, kodho... upndho... mkkho... plso... iss... mcchriym... myd... sdtheyym... thmhho... sdrmhho... mdno... timno... mdo... pmddo... sbbe kuesd... sbbe ducchtd... sbbedrthd... sbbeprildhd... sbbe sntdpd... sbbdkuslbhisnkhdrd cittss upkkileso. As the pssge shows, the Culniddes here refers to twenty-three types of kusl dhmms. Out of them, those sixteen mentl fctors beginning with rdg up to pmdd hve lredy been referred to in the four Nikdys. However, the Culniddes further refers to those upkkiless s prt of the generl concepts of defilements {kiless), misconducts {duccrits), nxieties (drths), fevers (prildhs), tortures (sntdps) nd unwholesome volitionl formtions {kusldbhishkhdr). "* I hve followed Bhikkhu Nnmoli's renderings with some modifictions. See PD p Eighteen types oi upkkiless in the sense of obstruction re s follows: {\) Assdsddimjjhpriyosnm stiy nugcchto jjhttvikkhepgtm cittm- (2) Pssdsddimjjhphyosdnm stiy nugcchto bhiddhvikkhepgtm cittm- (3) Assdsptikhkhn niknti tnhdcriyd- (4) Pssdsptikhkhnd niknti tnhdcriyd- (5) Assdsendhhitunnss pssdsptildhhe mucchn- (6) Pssdsenhhitunn.ss sssptildhhe mucchnd- (7) Nimittm dvjjto ssdse cittm vikmpti - (8) Assdsm dvjjto nimitte cittm vikmpti- (9) Nimittm dvjjto pssdse cittm vikmpti- (10) Pssdsm dvjjto nimitte cittm vikmpti- (11) Assdsm dvjjto pssdse cittm vikmpti- (12) Pssdsm dvjjto ssdse cittm vikmpti- (\2) Atitdnudhdvnm cittm vikkhepdnuptitm- {\4) Andgtptiknkhnm cittm vikkhmhhitm- (15) Llnm cittm kosjjdmiptitm - (16) Atipgghitm cittm uddhccdnuptitm- (17) Abhintm cittm rdgdnuptitm- (18) Apntm cittm hydpdddmiptitm- Cnd(Vri)p.265.

29 Abhidhmm tretment In the Abhidhmm texts, the most notble conceptul feture is the fct tht the number of kiless is techniclly fixed s ten types of mentl fctors in the ctegories of unwholesome dhmms. The Dhmmshgni, the Vibhhg, nd the Ptthdn present significnt pssges in which the concepts of kiless re techniclly treted in the Abhidhmm perspective. Even though these texts del with kiless from different points of view, they ll hold ten types of mentl fctors s kiless The Abhidhmm definition of kiless nd their rising in reltion to cittuppdd In the Nikkhepknd nd Atthuddhdrknd, the Dhmmsngni defines kiless s 'ds kilesvtthuni': "Ktme dhmmd kilesd? Ds kilesvtthiini- Lohho doso moho mdno, ditthi, vicikicchd, thlnm, uddhccm, hirikm, nottppm. "'^' Which dhmms re defilements? The ten bses of defilements - greed, htred, delusion, conceit, [wrong] view, doubt, sloth, restlessness, shmelessness nd ferlessness [of wrong doing]. The Vibhhg directly explins 'ds kilesvtthiini'^^^ without defining them s kiless. It lso mentions 'tth kilesvtthiini'^'^^ consisted of eight mentl fctors excluding hirik nd nottpp. It ppers to follow two trditions with regrd to the subject of kilesvtthiini. In the Nikkhepknd, the Dhmmsngni defines ech of the ten kiless s follows: (i) Lobh "Ttth ktmo lohho? Yo rdgo srdgo nunyo nurodho nndl nndirdgo cittss sdrdgoicchd mucchd jjhosdnm gedho pligedho shgo phko ejd mdyd jnikd sirjnnl sibbinl jdlini sritd visttikd suttm vistd dyithm dutiyd pnidhi bhvnetti vnm vntho snthvo sineho pekkhd ptibndhu dsd dsimsnd dsimsitttm rupdsd sdddsd gndhdsd rsdsd K '^' Dhsp. 214;lsop '^^ Vbh p. 391: Ttth ktmni ds kilesvtthiini^ Lobho doso moho mdno ditthi vicikicch thinm uddhccm hirikm nottppm. Imdni ds kilesvtthiini. '" Ibid, p.385: Ttth ktmni tth kilesvtthitni? Lohho doso moho mdno ditthi vicikicch thinm uddhccm: immi tth kiiesvtthuni.

30 421 photthhhsd lbhs dhns puttsd jlvits jpp pjppd hhijppd jppnd jppitttm loluppm loluppdynd loluppdyitttm- punciktd sddukmytd dhmmrdgo vismlobho niknfi nikdmnd ptthnd pihnd smptthnd kdmtnhd hhvtnhd vibhvtnhd ruptnhd, riiptnhd nirodhtnhd sddtnhd gndhtnhd rstnhd photthbhtnhd dhmmtnhd ogho yogo giuho updddnm dvrnm nivrnm chdnm bndhnm upkkileso misyo priyutthdnm lt vevicchm ditkkhmulm dukkhniddnm dukkhppbhvo mdrpdso mdrblism mdrvisyo tnhd nnditnhd jdlmtnhd gddulmtnhd smuddo bhijjhdlobho kuslmulm- ym vuccti lohho. " Herein, wht is greed? Tht which is lust, inftution, seduction, complince, delight, ttchment to delight, inftution of consciousness, wishing, yerning, dherence, greediness, omnivorous greediness, cleving, slough, llurement, deceit, genetrix, progenitrix. semstress (joining with rebirth), ensnrer, river. entngling, ^^ thred,'^'* diffusion,'"^'' urger,'^^ consort,'"'^ longing, leding to existence, forest, jungle, intimcy, ffection, greedy considerteness, connexion, wnt, wnting, the stte of wnting, wnting for visible forms, wnting for sounds, wnting for odours, wnting for tstes, wnting for the tngible, wnting for gins, wnting for welth, wnting for children, wnting for life, muttering, muttering on, excessive muttering, mumbling, the ct of muttering, the stte of muttering, self-indulgence, being self-indulgent, the stte of being self-indulgent, gittion, desire for the greeble, incestuous lust, lwless greed, hnkering, the ct of hnkering, spirting, liking, imploring, crving for sensul plesure, crving for existence, crving for non-existence, crving for form, crving for formless, crving for cesstion, crving for visible forms, crving for sounds, crving for smells, crving for tstes, crving for the tngible, crving for mentl sttes, flood, bond, tie, grsping, obstruction, hindrnce, covering, binding, impurity, underlying tendency, encircling, creeper, selfishness, root of suffering, source of suffering, origin of suffering, Mr's snre, Mr's fish-hook. '-'Dhs pp Cf. Dhs- p. 362: Visyexu sttnm nunynto nunyo. Cf ibid. p^363: Osidntthen pnko ([greed] is slough in the sense of sinking down). Cf. ibid.: Akddhnvsen ej. Cf ibid.: Vttsmim sttnm jnntthen jnik (genitrix is in the sense tht greed genertes living beings in the circle of existence) Cf ibid.: Vttsmim stte dukkhen smyojymdn jnetl ti snjnnl. (Progenitrix mens tht greed, while binding up the living beings with suffering, cuses them to be bom in the circle of existence). Cf ibid.: Ghtntthen sibhm. Aym hi vttsmim stte cutiptisndhivsen sibhti ghteti, tunnkro viy pilotikdy pilotikm (semstress is sid in the sense of putting together. For this (lobh) sews or joins living beings to the circle of existence by wy of deth nd rebirth just s tilor sews cloth to cloth). Cf ibid.: Anekppkdrkm visyjdlm tnhvinipphnditnivessnkhdtm vd jlm ssd tthl tijdlim. (ensnrer mens crving hs net of mnifold sense-experiences or net clled the bide of its suffusion). ' '" Cf ibid.: Akddhntthen sighsotd sritd viyd ti shtd. Alltthen vd sritd. (river is like swift current of[lohh] in the sense of drwing out. or in the sense of its glutinous tencity). '" Cf Dhs- pp : Alldni cev siniddhdni cd ti ym h 'etth ttho. Vistd ti visttikd (entngling herein mens gluten s well s being ttched. It mens being [glutinously] entngled). '^ ' Cf Dhs- p. 364: Anvvvsndpddntthcn kumhhdnuhndhnsuttkm viy ti suttm (thred is like string of binding fishnet in the sense [tht the greed binds together] destruction nd misfortune). '" Cf ibid.: Rupddisu vitthntthen vistd (diffusion is in the sense [tht greed is] spreding out over objects, visul form, etc.).. "'' Cf ibid.: Tss lss ptildhhtthdy stte dyuhpeti ti dyuhnl (urger mens tht greed cuses livmg beings to toil for obtining this or tht sttes).. '" Cf ibid.: Ukknthitwn ppddnto shdytthen dutiyd. {consorx is in the sense of compnion becuse it [greedl does not iiow to be disstisfied )