VI. The distinguishing of behaviour#
Kinds of behaviour#
Here, ‘behaviour’ means the fourteen kinds [22] of behaviour: passion- behaviour, hate-behaviour, infatuation-behaviour, faith-behaviour, intelligence- behaviour, excogitation-behaviour, passion-hate-behaviour, passion-infatuation- behaviour, hate-infatuation-behaviour, passion-hate-infatuation-behaviour, faith-intelligence-behaviour, faith excogitation-behaviour, intelligence-excogitation-behaviour, faith-intelligence-excogitation-behaviour.
And again, there are other kinds of behaviour such as craving-behaviour, opinion-behaviour, pride-behaviour. [23]
Here, in the case of greed and the rest, the meaning does not defer from the above. [24]
Fourteen kinds of persons#
There are fourteen kinds of persons corresponding to the fourteen kinds of behaviour thus:
The person walking in passion,
The person walking in hate,
The person walking in infatuation, [55/118]
The person walking in faith,
The person walking in intelligence,
The person walking in excogitation,
The person walking in passion-hate,
The person walking in passion-infatuation,
The person walking in hate-infatuation,
The person walking in passion-hate-infatuation, [25]
The person walking in faith-intelligence,
The person walking in faith-excogitation,
The person walking in intelligence-excogitation,
The person walking in faith-intelligence-excogitation. [26]
Thus ‘the person walking in passion’, ‘the person walking in passion- infatuation’ and ‘the person walking in passion-hate-infatuation’ are called ‘persons walking in passion’. [27]
One always behaves passionately and increases passion. This is called ‘passion-behaviour’. The others should be distinguished in the same way.
Fourteen kinds reduced to seven#
These fourteen kinds of men may be reduced to seven kinds: through the walker in passion and the walker in faith becoming one, the walker in hate and the walker in intelligence becoming one, the walker in infatuation and the walker in excogitation becoming one, the walker in passion-hate and the walker in faith-intelligence becoming one, the walker in passion-infatuation and the walker in faith-excogitation becoming one, the walker in hate-infatuation and the walker in intelligence-excogitation becoming one, the walker in passion-hate-infatuation and the walker in faith-intelligence-excogitation becoming one. [28]
Q. Why does a walker in passion become one with a walker in faith?
A. In a passionate person, when he does good, faith is strong, because this quality approaches passion.
And again, passion and faith are alike owing to three traits: clinging, searching for the good, non-repulsion.
Here ‘passion’ means the being intent on passion. ‘Faith’ means the being intent on good. ‘Passion’ means the search for what is passionally good. ‘Faith’ means the search for what is morally good. The nature of ‘passion’ is not to forsake what is bad. The nature of ‘faith’ is not to forsake what is good. Therefore, a walker in ‘passion’ becomes one with a walker in ‘faith’. [56/119]
Q. Why does a walker in hate become one with walker in intelligence?
A. In a hating person, when he does good, intelligence is strong, because this quality approaches hate.
And again, hate and intelligence are alike owing to three traits: nonclinging, searching for faults, repulsion.
As a hating person does not cleave (to what is good), so an intelligent person does not cleave (to what is bad). As a hating person is given to fault-finding, so an intelligent person is given to the search for the faults of wrongful conduct. As a hating person repulses others, so an intelligent person repulses the conformations. Therefore, the walker in hate becomes one with the walker in intelligence. They are alike.
Q. Why does a walker in infatuation become one with a walker in excogitation?
A. In an infatuated person who endeavours to arouse virtuous states, incertitude increases, because this quality approaches infatuation and because of separation from faith and wisdom.
And again, infatuation and excogitation are alike owing to two traits: instability and movement. As infatuation is not peaceful because it is disturbed, so excogitation is not peaceful because of various trends of discursive thought. As infatuation moves, not knowing where to go, so excogitation moves because of levity. Therefore, a walker in infatuation becomes one with a walker in excogitation. They are equal.
The others should be distinguished in the same way. Thus they are reduced to seven persons.
Modes of practice#
Among the seven which persons are of quick practice and which are of slow practice?
The walker in passion is of quick practice, because he is easily led, is strong in faith and because of the rarity of infatuation and excogitation in him.
The walker in hate is of quick practice, because he is easily led, is strong in intelligence and because of the rarity of infatuation and excogitation in him.
The walker in infatuation is of slow practice, because he is led with difficulty owing to infatuation and excogitation and because of the rarity of faith and intelligence in him.
The walker in passion-hate is of quick practice, because he is easily led, strong in faith and intelligence and because of the rarity of infatuation and excogitation in him. [57/120]
The walker in passion-infatuation .is of slow practice, because he is led with difficulty, is not believing and because infatuation and excogitation are strong in him.
The walker in hate-infatuation is of slow practice, because he is led with difficulty, lacks intelligence and because infatuation and excogitation are strong in him.
The walker in qualities of equal measure (passion-hate-infatuation or faith-intelligence-excogitation) is of slow practice, because he is led with difficulty, does not dwell in intelligence and because infatuation and excogitation are strong in him.
Seven reduced to three#
Now, these seven persons may be reduced to three according to their basic defilement. They are: the walker in passion, the walker in hate and the walker in infatuation.
Causes of behaviour#
Q. What are the causes of these three kinds of behaviour? How may it be known that this man is a walker in passion, that man is a walker in hate and yet another is a walker in infatuation? [29] How may they be distinguished through robes, food, bedding, resort and postures?
A. Deeds done in the past are causes of behaviour. The elements are causes of behaviour. The cardinal humours [30] are causes of behaviour.
How do deeds done in the past become causes of behaviour?
One who had accumulated good actions, in past existences, through lovable means, becomes a walker in passion, and also one who passing away from a heavenly mansion is reborn here.
One who (in past existences) had perpetrated inimical deeds of killing, maiming and capturing, becomes a walker in hate, and also one who passing away from a hell or a serpent-state, is reborn here.
One who (in past existences) had partaken freely of intoxicating drink and was devoid (of learning and conversation) becomes a walker in infatuation, and also one who passing away from a bestial state is reborn here. Thus deeds done in the past become causes of behaviour. [31] [58/121]
Elements as causes of behaviour#
How do elements become causes of behaviour?
Because of the heightening of two elements one becomes a walker in infatuation. They are the element of extension and the element of cohesion.
Because of the heightening of two elements, one becomes a walker in hate. They are the element of mobility and the element of heat.
Because of the equalizing of all elements, one becomes a walker in passion. Thus the different elements become causes of behaviour.
The humours as causes of behaviour#
How do the cardinal humours become causes of behaviour? One who has an excess of phlegm becomes a walker in passion. One who has an excess of choler becomes a walker in hate, and one who has an excess of wind becomes a walker in infatuation.
And again, there is another teaching: One who has an excess of phlegm becomes a walker in infatuation, and one who has an excess of wind becomes a walker in passion. Thus the cardinal humours become causes of behaviour. [32]
How may it be known that this man is a walker in passion, that man is a walker in hate and yet another is a walker in infatuation?
Seven aspects of behaviour#
A. It may be known through the seven aspects of behaviour, namely, through (the manner of seeing) objects, through the defilements, through (the manner of) walking, through (the manner of) robing, through (the manner of) eating, through work and through (the manner of) sleeping. [33]
How may it be known ‘through (the manner of seeing) objects’?
One who walks in passion looks at an object as if he had not seen it before. He does not see its faults, and does not consider them. He does not make light of even a little merit (of the object). He cannot free himself of the desire for it. Even after he reflects he cannot mend his ways. Towards the other objects of sense also he behaves in the same way. Thus it may be known that one is a walker in passion.
One who walks in hate looks at an object thus: he does not look long at an object, as though he were tired. When he is affected by the humours, [59/122] he quarrels with others often. Even with very good things he is not pleased. Thus he rejects all things. His way of life is determined by the humours. Towards other objects, of sense also he behaves in the same way. Thus it may be known that one is a walker in hate.
One who walks in infatuation looks at an object thus: he believes others as regards merits and demerits (of anything). He considers worthless what others consider worthless. He praises what others praise, because he does not know. Towards the other objects of sense also he behaves in the same way. Thus it may be known that one is a walker in infatuation. Thus it may be known ‘through (the manner of seeing) objects’.
Q. How may it be known ‘through the defilements’?
A. Five are the defilements of one who walks in passion. They are jealousy, pride, wiliness, deceitfulness, sensuality. These are the five.
Five are the defilements of one who walks in hate. They are anger, vindictiveness, hypocrisy, niggardliness, hatred. These are the five.
Five are the defilements of one who walks in infatuation. They are rigidity, negligence, uncertainty, anxiety, infatuation. These are the five. Thus it may be known, ‘through the defilements’.
Q. How may it be known ‘through (the manner of) walking’?
A. The natural gait of him who walks in passion is thus: Lifting up his feet, he walks swiftly, with even pace. He raises his feet evenly and does not bring them down flat. In walking, he lifts his feet gracefully. Thus is one who walks in passion known ‘through (the manner of) walking’.
The natural gait of him who walks in hate is thus: He lifts up his feet jerkily and jerkily puts them down. His feet rub against each other as he puts them down half-way, as if digging the ground. Thus is one who walks in hate known, ‘through (the manner of) walking’.
The natural gait of him who walks in infatuation is thus: Shufflingly he lifts his feet up and shufflingly he puts them down. His feet graze against each other. Thus is one who walks in infatuation known, ‘through (the manner of) walking’. Thus it may be known ‘through (the manner of) walking’.
Q. How may it be known ‘through (the manner of) robing’?
A. The natural manner of robing of him who walks in passion is thus: He robes neither shabbily nor tardily. His robes do not sit too low and are well-rounded, elegantly worn and, in many ways, pleasing to see.
The natural manner of robing of him who walks in hate is thus: He robes hurriedly. The robes sit too high, are not well-rounded, are inelegantly worn and, in many ways, are not pleasing to see.
The natural manner of him who walks in infatuation is thus: He dresses tardily. His robes are not well-rounded, are inelegantly worn, and in many [60/123] ways are not pleasing to see. Thus it may be known, ‘through (the manner of) robing’.
Q. How may it be known ‘through (the manner of) eating’?
A. A walker in passion relishes tasty, succulent, sweet food.
A walker in hate relishes acid food.
A walker in infatuation relishes anything at all.
And again, when a walker in passion eats, he serves himself a moderate quantity of food, takes it (to the mouth) in well-rounded, moderate lumps, and slowly enjoys its taste. Even if it is of little taste, he enjoys it very much.
When a walker in hate eats, he takes in big mouthfuls of immoderate lumps of food, not well-rounded. If the food is of little taste, he is displeased.
When a walker in infatuation eats, he takes in small, not well-rounded lumps of food. He smears his mouth with food. A part of the food enters his mouth and a part falls back into the vessel. In the act of eating, he is not mindful. Thus it may be known, ‘through (the manner of) eating’.
Q. How may it be known, ‘through work’?
A walker in passion takes hold of the broom evenly, [34] and unhuriedly sweeps. Without scattering the sand, he cleans well.
A walker in hate hurriedly takes the broom and sweeps, quickly, one end to the other, scattering the sand on both sides and making a harsh noise. He sweeps clean, but not evenly.
A walker in infatuation takes hold of the broom tardily. Though he goes over the ground, certain parts are not swept well and not evenly.
One who washes, dyes, sews and does everything evenly without letting his mind go astray, is a walker in passion.
A walker in hate does all things unevenly, but does not let his mind go astray.
A walker in infatuation is disturbed in mind. He does many things, but nothing successfully. Thus it may be known ‘through work’.
Q. How may it be known, ‘through (the manner of) sleeping’?
A. A walker in passion prepares his bed unhurriedly and in proper order. He lies down gently and sleeps drawing in his limbs. On being awakened at night, he gets up immediately and answers hesitatingly.
A walker in hate hurries and lies down in any place he gets. He frowns in his sleep. On being awakened at night, he gets up immediately and answers angrily. [61/124]
A walker in infatuation does not prepare his bed in an orderly manner. In sleep, his limbs are out, and only his body is covered. On being awakened at night, he murmurs and answers long after. Thus it may be known ‘through (the manner of) sleeping’.
On robbing, begging, sitting, sleeping and resort#
Q. In what manner and with what thought should one wear the robes, beg, sit, and sleep and what should be one’s resort?
A. A walker in passion should robe himself humbly, and his robes should not sit too low. He should not wear bright robes. Thus should he robe himself.
A walker in hate should robe himself with minute care, cleanly and with robes of bright colour. His robes should sit low and be elegant. Thus should he robe himself.
A walker in infatuation should wear whatever robes he gets.
A walker in passion [35] should beg humbly, should not look for clean and tasty food. He should beg little.
A walker in hate may look for succulent, pure and tasty food, and for as much as he likes.
A walker in infatuation should be satisfied with what he gets.
A walker in passion should sleep and sit under shade of trees, by the water’s edge, in small secluded woodland glades, or in some half-built shrine, or in a place where there are no beds. Thus should he sleep and sit.
A walker in hate should sleep and sit under shade of trees, by the water’s edge, in a level place, in a completed shrine, or in a place provided with beds and sheets.
A walker in infatuation should dwell near his teacher, relying on him.
The resort of a walker in passion should be a place of humble drink and food. When he enters the village for alms, he should, facing the sun, go to the meanest quarter. To such a place he should go.
The resort of a walker in hate is the place where rice, water, meat and drink are complete. When he enters the village for alms, he should not face the sun, and should go where there are many men of faith. To such a place he should go.
The walker in infatuation should take what he gets.
The walker in passion should adopt the posture of standing or walking to and fro; the walker in hate should adopt the posture of sitting or lying down; [36] the walker in infatuation [411] should adopt the posture of walking. [62/125]
Miscellaneous teachings#
Here, there are miscellaneous teachings. A passionate man gains faith through lovable objects. A hating man gains faith through being bound up with unlovely things. An infatuated man gains (faith) through non-investigation.
A passionate man is like a servant. A hating man is like a master. An infatuated man is like venom.
A passionate man is little affected by the humours. He does not remove the defilements.
A hating man is much affected by the humours, and does not allow himself to be stained by the defilements.
An infatuated man is much affected by the humours. He does not remove the defilements.
A man walking in passion is sensuous.
A man walking in hate is quarrelsome.
A man walking in infatuation is negligent.
[63/126]
Footnotes