102 PROCEEDINGS OF THE AMERICAN ACADEMY. 



125 Morality is of five kinds if viewed as consisting — 



Pentad 2. — in a getting rid of killing, stealing, adultery, lying, etc. 



(kind 1) panatipatassa. . . sabbakilesanaij pahanar) sllaij; 



or in an abstention from the same 



(kind 2) panatipatassa. . .sabbakilesanaij veramani silaij; 



or in a volition 



(kind 3) panatipatassa. . . sabbakilesanar) cetana silaij; 



or in a restraint 



(kind 4) panatipatassa. . .sabbakilesanaij sarjvaro silaij; 



or in a non-transgression 



(kind 5) panatipatassa. . .sabbakilesanaij avitikkamo silaij 



Buddhaghosa gives the above five also in the words of the Patisambhida 

 Corollary, also in the words of the Patisambhida: 



These five conduce to freedom from regret, to satisfaction. . .to nibbana 



126 'Getting rid of is defined as nothing else than 



a not allowing the thought of killing etc. to arise 



In like manner, abstention, volition, restraint, and non-transgression 



are primarily and essentially positive mental activities 



127 By the foregoing sections (20-126) the first five of the seven questions 

 propounded in §19 have been answered 



128-134 Discussion of the two remaining questions: 



Question 6: How is morality defiled? [§128-§129] and 

 Question?: How is morahty kept undefiled? [§130] 

 Practical appendix to the discus.sion [§131-§134] 



128 The defiling of morality may be occasioned 



1. by motives which have to do with gain or fame etc., or 



2. by motives which have to do with the sexual feelings 



The defiled morality may be of four kinds (as suggested by A. 4.541^): it 

 may be 



1. not-intact (khanda), like a garment frayed at the edges; 



2. riddled (chidda), like a garment with holes in the middle; 



3. streaked (sabala), like a brindled cow; or 



4. spotted (kammasa) like a dappled cow 



The defilements from motives of gain etc. were treated at §32; now come 

 The defilements from motives having to do with the sexual feelings: 



129 Seven ways in which these motives manifest themselves: 



A monk does not actually have intercourse with a woman, but 



1. he likes to have her rub, chafe, bathe, or massage him. 

 A monk is free from the two aforesaid faults, but 



2. he likes to laugh and play with her. 



A monk is free from the three aforesaid faults, but 



3. he likes to look her in the eye. 



