Buddhist Suttas — SBE Vol. 11 (Clarendon Press, 1881) page scans

there used being bandhanaw, as against vinibandhana/// here, and the fivefold bond being a fivefold division of our first bondage.

The ten fetters are —

1. The delusion of self (sakkâya-di/Mi).

2. Doubt (vikikikkASL).

3. Reliance on the efficacy of rites and ceremonies

(silabbata-parimisa).

4. The bodily lusts or passions (kima).

5. Hatred, ill-feeling (patigha).

6. Desire for a future life in the worlds of form

(rupariga).

7. Desire for a future life in the formless worlds

(arupardga).

8. Pride (mho).

• 9. Self-righteousness (uddha££a).
• 10. Ignorance (avi^d).

Here the 4th fetter is correlative to our first bondage ; the 6th fetter to our 2nd and 3rd bondage ; and part of the 3rd fetter to our 5th bondage.

The 2nd, 3rd, and 5th bondage are in fact but a new way of stating the fundamental Buddhist doctrine that good must be pursued without any ulterior motive ; and that that man is not spiritually free in whom there is still the least hankering after any future life beyond the grave.

BARRENNESS AND BONDAGE.

ZETOZHILA-SUTTA.

1. Thus have I heard. The Blessed One was once dwelling at Sivatthi, in the park of Anâtha Pi/zafika.

There the Blessed One addressed the brethren, saying, ' Brethren ! }

' Yea, Lord ! ' said those brethren, in assent, to the
Blessed One.

Then the Blessed One spake :

2. 'Whatsoever brother, O Bhikkhus, has not quite become free from the five kinds of spiritual barrenness \ has not altogether broken through the five kinds of mental bondage 2 — that such a one should reach up to the full advantage of, should attain to the full growth in, to full breadth in, this doctrine and discipline 3 — that can in no wise be ! '

3. ' And who has not become free from the five kinds of spiritual barrenness ? '

* In the first place, O Bhikkhus, when a brother

1 Pawka £etokhila\

* Pa«£a ietaso vinibandha*.

8 Dhamma-vinaye. On the disputed question as to whether this compound is a Dvanda or not, see Dr. Oldenberg, Maha* Vagga, p. x. M. Ldon Feer (' £tudes Bouddhiques,' p. 203) has taken itasTatpurusha; and it would be hazardous to say that it is never used as such. Here I think it is a Dvandva.

p. 224

BARRENNESS AND BONDAGE.

doubts in the Teacher (Satth&), is uncertain regarding him, has not confidence in him, and has not faith in him ; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

' But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this first spiritual barrenness.

4. 'And further, O Bhikkhus, when a brother doubts in the System of Belief (Dhamma), is uncertain regarding it, has not confidence in it, has not faith in it ; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

' But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this second spiritual barrenness.

5.

egarding it, has not confidence in it, has not faith in it ; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

' But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this second spiritual barrenness.

5. 4 And further, O Bhikkhus, when a brother has doubt in the Brotherhood (Sangha), is. uncertain about it, has no confidence in it, has no faith in it; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

' But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this third spiritual barrenness.

6. 'And further, O Bhikkhus, when a brother has doubt in the System of Self-culture (Sikkh&), is uncertain about it, has no confidence in it, has no faith in it; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

' But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this fourth spiritual barrenness.

7. 'And further, O Bhikkhus, when a brother is angry with his fellow-disciples, discontented with

JSTETOKHILA SUTTA.

p. 225

them, excited against them, barren towards them, the mind of the brother, O Bhikkhus, thus angry with his fellow-disciples, discontented with them, excited against them, barren towards them does not incline towards zeal, exertion, perseverance, and struggle.

' But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this fifth spiritual barrenness.

' It is such a one, O Bhikkhus, who is not free from the five kinds of spiritual barrenness.'

8. ' And who has not broken through the five kinds of spiritual bondage ? '

' In the first place, O Bhikkhus, when a brother has not got rid of the passion for lusts (kâme), has not got rid of the desire after lusts, has not got rid of the attraction to lusts, has not got rid of the thirst for lusts, has not got rid of the fever of lust, has not got rid of the craving after lusts. —

4 Whatsoever brother, O Bhikkhus, has not got rid of the passion for lusts, has not got rid of the desire after lusts, has not got rid of the attraction to lusts, has not got rid of the thirst for lusts, has not got rid of the fever of lust, has not got rid of the craving after lusts, his mind does not incline to zeal, exertion, perseverance, and struggle.

1 But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this first spiritual bondage.

9. 'And further, O Bhikkhus, when a brother has not got rid of the passion for a body 1 (kâye),

1 It is possible that kaya may be used here in a technical sense, as the group or aggregate of qualities, apart from form, which go

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BARRENNESS AND BONDAGE.

is first spiritual bondage.

9. 'And further, O Bhikkhus, when a brother has not got rid of the passion for a body 1 (kâye),

1 It is possible that kaya may be used here in a technical sense, as the group or aggregate of qualities, apart from form, which go

[»] Q

p. 226

BARRENNESS AND BONDAGE.

has not got rid of the desire after a body, has not got rid of the attraction to a body, has not got rid of the thirst for a body, has not got rid of the fever of a body, has not got rid of the craving after a body. —

'Whatsoever brother, O Bhikkhus, has not got rid of the passion for a body, has not got rid of the desire after a body, has not got rid of the attraction to a body, has not got rid of the thirst for a body, has not got rid of the fever of a body, has not got rid of the craving after a body, his mind does not incline to zeal, exertion, perseverance, and struggle

' But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this second spiritual bondage.

10. * And further, O Bhikkhus, when a brother has not got rid of the passion for a form (rfipe), has not got rid of the desire after a form, has not got rid of the attraction to a form, has not got rid of the thirst for a form, has not got rid of the fever of a form, has not got rid of the craving after a form. —

'Whatsoever brother, O Bhikkhus, has not got rid of the passion for a form, has not got rid of the desire after a form, has not got rid of the attraction to a form, has not got rid of the thirst for a form, has not got rid of the fever of a form, has not got rid of the craving after a form, his mind does not incline to zeal, exertion, perseverance, and struggle

' But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this third spiritual bondage.

to make up an individual. This paragraph would then correspond to the 7th Sawyo^ana.

JOETOKHILA SUTTA.

p. 227

11. 'And further, O Bhikkhus, a brother mayhave eaten enough and to satiety, and begins to follow after the ease of sleep, the ease of softness, the ease of sloth.

'Whatsoever brother, O Bhikkhus, when he has eaten enough and to satiety, begins to follow after the ease of sleep, the ease of softness, the ease of sloth, his mind does not incline to zeal, exertion, perseverance, and struggle.

' But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this fourth spiritual bondage.

12. 'And further, O Bhikkhus, a brother may have adopted the religious life in the aspiration of belonging to some one or other of the angel hosts \ and thinking to himself : " By this morality, or by this observance, or by this austerity, or by this religious life, I shall become an angel, or one of the angels !" —

'Whatsoever brother, O Bhikkhus, may have adopted the religious life in the aspiration of belonging to some one or other of the angel hosts, and thinking to