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We know that in the Pali and Jain scriptures we find, as we do not find in other early Indian scriptures, the triplet: action of mind, action of word, action of body. We know that the triplet is a feature in the ancient Persian thought which we associate with the work of Zarathustra. And we may or we may not have noted as significant, how three great founders of creeds which were primarily concerned with the importance of man's will and man's actions or conduct, should be credited with the wording of this triplet, while the intermediate development in India of the creeds of the rite and the ritual, the piiest and the sacrifice, leftthe triplet unstressed. When this threefold wording of thought, word, and deed as modes of action (kamma) came into use in Buddhist teaching we do not know. It does not appear everywhere in the Pali scriptures. In many books it scarcely appears at all. It attains its chief prominence in the fourth, or Anguttara Nikāya. But wherever it does occur, it occurs as an unquestioned and accepted way of wording.
page 30 note 1 Rūpa, citta, cetasikā
page 31 note 1 Allgemeine OeschicMe der Philosophie (India); Sechzig Upanishad's; Philosophische Texte des Māhālbhārata. In the last work the index is expressly said to be of “ noteworthy names and ideas ”. Hence he has found nothing “ noteworthy ” on will!
page 32 note 1 Matériaux, ii, 93.
page 32 note 2 S.B.E i, ii.
page 32 note 3 Seehzig Upanishad's.
page 32 note 4 Twelve Principal Upanishads.
page 32 note 5 Thirteen Principal Upanishads.
page 32 note 6 I.e., definition, not resolve.
page 33 note 1 See table above.
page 33 note 2 Die Weltanschauung der Brahmaṇatexte, 69, n. 2.
page 34 note 1 Plato's Psychology in its bearing on the development of mil, 1909.
page 34 note 2 The Religion of the Veda, p. 259 f.
page 34 note 3 So also Tatya and Hume; Deussen: “ Begierde ” = craving.
page 34 note 4 M. Muller: “ will ”.
page 34 note 5 E.g., JRAS., 1898, “ The Will in Buddhism,” p. 47.Google Scholar
page 34 note 6 Oldenberg, , op. cit. 179, n. 3.Google Scholar
page 35 note 1 Ait. U. iii, 14, etc.; Bṛh. V. iv, 2, 2; Kau. U. ii, 1.
page 36 note 1 Majjhima-Nikāya, i, 375 f.
page 36 note 2 Anguttara, iii, p. 415.
page 36 note 3 Cf. Compendium of Philosophy, p. 95 n. 1, and Mr. Aung's note, p. 282.
page 37 note 1 Majjhima i, 242.
page 37 note 2 Pharati. Lord Chalmers is the first so to render the word in this connexion.
page 37 note 3 Khuddakapātha, Sutta Nipāta, Vis. Magga, ch. ix.
page 37 note 4 Buddhist Psychological Ethics, §§ 7, 21.
page 38 note 1 Majjhima Nikāya, i, 192, 200; iii, 275 (mistranslated by Neumann).
page 38 note 2 Saṃyutta iii, 88. Cf. Buddhist Psychology, p. 50 f. In the Suttas there are only three sankhāras spoken of; those of deed, word, and thought, meaning pre-requisites. (M. i, 54, 301).
page 38 note 3 Buddhist Psy. Ethics, § 1,022, and note.
page 39 note 1 Bud. Psy. Ethics, § 13.
page 39 note 2 Ibid., § 1368 (v).
page 39 note 3 Bud. Psy., 2nd ed., p. 299 f.Google Scholar
page 39 note 4 Psalms of the Brethren, ver. 224 and others.
page 39 note 5 Psalms of the Sisters, ver. 161.
page 39 note 6 Saṃyutta Nikaya, “Mātugāma,” § 10 “Person” = kāyassa, lit. group, i.e., either body or the whole person.
page 40 note 1 E.g., M. i, 480; A ii, 194 f.; iii, 108.
page 40 note 2 JRAS., 1898, 49 f.; Bud. Psy. Eth., 1900, p. lxv; Bud Psy., p. 125, 158, 167;. Compendium, 244.Google Scholar
page 40 note 3 Wordsworth, Prelude.
page 40 note 4 Saṃyutta, v. 272: Cliandapahānatthaṃ.
page 40 note 5 Kataṃ karaṇiyaṃ Bhagavati brahmacariyam vussati.
page 41 note 1 M. i, 25. Lord Chalmers, in his admirable translation of the Majjhima renders chanda by will-power, but this is a reading too rich for the Pali.
page 41 note 2 Majjhima Nikāya, i, 293; pariññatabbaṃ; … bhāvetabbā.
page 41 note 3 Dīgha, i, 77; M. ii, 17.
page 43 note 1 Buddhist Psychological Ethics, 2nd ed. passim.
page 44 note 1 John's Gospel.