[14] What on that occasion is the faculty of mindfulness (sa tindriyam)? 1

The mindfulness which on that occasion is recollecting, calling back to mind; the mindfulness 2 which is remembering, bearing in mind, the opposite of superficiality 3 and of obliviousness; mindfulness as faculty, mindfulness as power, right mindfulness this is the faculty of mindfulness that there then is.

[15] What on that occasion is the faculty of concentration (samadhindriyam)? 4

1 Buddhaghosa's comment on sati, in which he closely follows and enlarges on the account in Mil. 37, 38, shows that the traditional conception of that aspect of consciousness had much in common with the Western modern theory of conscience or moral sense. Sati (Sk. smrti, memory) is in Buddhism not merely memory, but is lucid retention of both the past and the present. It appears under the metaphor of an inward mentor, discriminating between good and bad and prompting choice. Hardy went so far as to render it by "conscience", but this slurs over the interesting divergencies between Eastern and Western thought. The former is quite unmystical on the subject of sati. It takes the psychological process of representative functioning (without bringing out the distinction between bare memory and judgment), and presents the same under an ethical aspect. See also under h i ri, § 30; and the notion as described in Questions of Milinda, 38, n. 2.

2 The threefold mention of s a ti in the reply (cf. § 12) agrees with K., but not with Puggala Paññatti (p. 25). It is not noticed by the Cy.

3 Apilapana tā. The Atthasālinī solves the problem presented by this term (see Milinda (SBE.), vol. i, p. 58, n. 2) by deriving it from pilavati, to float, and interprets: "not floating on the surface like pumpkins and pots on the water," sa ti entering into and plunging down into the object of thought. Cf. § 11, n. 2; § 12, n. 2, in which connexion the term is again used. The positive form occurs infra, § 1349. PP. has (a) vilā panatā (21, 25). (Asl. 147; cf. 405). I should have rendered the word by "profundity ", had I not preferred to bring out the negative form of the original. 4 Buddhaghosa's etymology-"a ramma ne cittam sammā adhiyati, thapetī ti"-is no doubt incorrect, sam-a-dha being the sounder analysis; nevertheless, he

Answer as for "self-collectedness ", § 11.

[16] What on that occasion is the faculty of insight (paññindriyam)? 1

brings out that voluntary and deliberate adjustment of the attention with a view to sustained mental effort which is connoted by samadhi (Asl. 122).

1 To fit the term pa ñ ñ ã with its approximate European equivalent is one of the cruces of Buddhist philosophy. I have tried in turn wisdom, reason, intellect, insight, science, understanding, and knowledge. All of these have been, and are, used in the literature of philosophy with varying shades of connotation, according as the sense to be conveyed is popular and vague, psychological and precise, or transcendental and-passez-moi le mot having precise vagueness. And each of them might, with one implication or another, represent paññā. The main difficulty in choice lay in determining whether, to the Buddhist, p a ñ ñ ã stood for a mental function or for the aggregate product of certain mental functioning, or for both. When all the allusions to pa ñ ñ ã in the Sutta Piṭaka have been collated, a final translation may become possible. Here it must suffice to quote two. In M. i, 292, he who has paññā (pañ ñ a v ā) is declared in virtue thereof to understand (pajā na ti) the nature of the phenomenon of pain or ill (the Four Noble Truths). In D. i, 124, Gotama asks: What is this paññā? and himself sets out its content as consisting in certain intellectual attainments, viz. the Jhānas, insight into the nature of impermanence, the mental image of one's self, the power of Iddhi, clairaudience, insight into other minds, into one's own past lives, clairvoyance, and the elimination of all vitiating tendencies. Buddhaghosa also (Vis.M., chap. xiv) distinguishes pa ññā from saññā and viñ ñ ā ņa. He describes it as adequate to discern not only what these can, viz. sense-objects and the Three Marks (impermanence, pain, and non-substantiality) respectively, but also the Path. For him, then, it might be called intellect "at a higher power". And in Gotama's reply, all those attainments are described in terms of intellectual process. Nevertheless, it is clear that the term did not stand for bare mental process of a certain degree of complexity, but that it also implied mental process as cultivated in accordance with a certain system of concepts objectively valid for all Buddhist adepts. Hence, I think it best to reject such terms as reason, intellect, and understanding, and to choose wisdom, or science, or knowledge, or insight. Only they must be understood in this connexion as implying the body of learning

4

The insight which there is on that occasion is understanding, search, research, searching the Doctrine,1 discernment, discrimination, differentiation, erudition, proficiency, subtlety, criticism, reflection, analysis, breadth," sagacity,3 a "guide", intuition, intelligence, a "goad"; wisdom as faculty, wisdom as power, wisdom as a sword, wisdom as a height, wisdom as light," wisdom as glory,8 wisdom as splendour, wisdom as a precious stone; the absence of dullness, searching the Truth,10 right views this is the wisdom that there then is.

9

[17] What on that occasion is the faculty of mind (representative imagination, manindriyam)?

Answer as for "thought" (cittam), § 6.

[18] What on that occasion is the faculty of pleasure (somanassindriyam)?

Answer as for "ease" (s u k h a m), § 10.

[19] What on that occasion is the faculty of life (jivitindriyam)?

The persistence of these incorporeal states, their subsistence, going on, their being kept going on, their progress, continuance,

as assimilated and applied by the intellect of a given individual. See further under s a ñ ñ ã (§ 4) and vijjā (§ 1296).

66

1 i.e. the doctrines of the Four Truths" (Asl. 147). Cf.

Mil. 83

2 Insight compared to the breadth and amplitude of the earth (Asl. 147, 148).

3 Or acuteness, medha. The Cy. explains the specific wisdom of this term to lie in " slaying " vice, or else in " grasping and bearing" (148).

4 Pariņāyikā.

5 "For the slaying of vices" (Asl. 148; cf. Therag. ver. 1095; Jāt. iv, 174).

"In the sense of something lofty" (ibid.; cf. Dhp. v 28 = Mil. 387).

7

Ang. ii, 139.

8 Ibid.

9 Ibid.

10 Repeated by way of antithesis to "dullness" (Asl. 148).

preservation, life, life as faculty this is the faculty of life that there then is.2

[20] What on that occasion are right views (sammā ditthi)? 3

Answer as for the "faculty of insight", § 16.

[21] What on that occasion is right intention (sammā sankappo)? 4

Answer as for "application of mind ", § 7.

[22] What on that occasion is right endeavour (sammā vāyāmo)?

Answer as for the "faculty of energy", § 13.

[23] What on that occasion is right mindfulness (sammāsati)?

Answer as for the "faculty of mindfulness ", § 14.

[24] What on on that occasion is right concentration (sammāsa madhi)?

Answer as for "self-collectedness", § 11.

[25] What on that occasion is the power of faith (saddha balam)?

Answer as for the "faculty of faith ", § 12.

[26] What on that occasion is the power of energy (viriya balam)?

Answer as for the "faculty of energy", § 13.

1 In the text, hoti before idam is probably an error; K. omits it. Cf. § 441 in text.

2 This answer is exceptional in the omission of tas mim samaye ("on that occasion ") at the beginning of the sentence. Cf. §§ 82, 295, 441. The reason of its omission is possibly that in the presence of life, by which the complex of dhammas is sustained as lotuses by water or as an infant by its nurse (Asl. 124), there is nothing contingent on the ethical quality (good, bad, or indeterminate) of the given complex.

3 For a discussion of the term diṭṭhi see § 1003. On these five factors of the Path see Introduction.

4 Sankappo is by the Cy. especially identified with the expression ce taso abhiniro pa na, superposing of the mind, the disposition or adjustment of attention, that on which the heart is set, hence aspiration, intention, purpose, design. In M. ii, 27 f., it is said to arise out of s aññā (perception).

[27] What on that occasion is the power of mindfulness (satibalam ) ?

Answer as for the "faculty of mindfulness ", § 14.

[28] What on that occasion is the power of concentration (samadhibalam)?

Answer as for "self-collectedness", § 11.

[29] What on that occasion is the power of insight ( p a ñ ñ ā b a la m ) ?

Answer as for the "faculty of wisdom", § 16.

[30] What on that occasion is the power of conscientiousness (hiribalam)? 1

The feeling of conscientious scruple 2 which there is on that

1 Hiri and ottappam, as analysed by Buddhaghosa, present points of considerable ethical interest. Taken together, they give us the emotional and conative aspect of the modern notion of conscience, just as sati represents it on its intellectual side. The former term “is equivalent to shame (lajja), the latter to "anguish (ubbe go) over evil-doing". Hiri has its source within; ottappam springs from without. Hiri is autonomous (attādhipati); ottappam, heteronomous, influenced by society (loka dhipati). The former is established on shame; the latter on dread. The former is marked by consistency; the latter by discernment of the danger and fearsomeness of error. The subjective source of hiri is fourfold, viz. the idea of what is due to one's birth, age, worth, and education. Thus, one having hiri will think, "Only mean folk (fishers, etc.), children, poor wretches, the blind and ignorant, would do such an act," and he refrains. The external source of ottappam is the idea that “the body of the faithful will blame you", and hence one refrains. If a man have hiri, he is, as said the Buddha, his own best master. To one who is sensitive by way of ottappam, the masters of the faith are the best guides (Asl. 126).

In a supplementary paragraph (p. 127) the "marks" (consistency, etc.) are thus explained: In hiri one reflects on the worth of one's birth, one's teacher, one's estate, and one's fellow-students. In ottappam one feels dread at selfreproach, the blame of others, chastisement, and retribution in another life.

2 Hiriyati, paraphrased by jigucchati (Asl. 149; D. i, 174; M. i, 78).