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occasion when scruples ought to be felt, conscientious scruple at attaining to bad and evil states-this is the power of conscientiousness that there then is.

[31] What on that occasion is the power of the fear of blame (ottappa balam)?

The sense of guilt 1 which there is on that occasion, where a sense of guilt ought to be felt, a sense of guilt at attaining to bad and evil states-this is the fear of blame that there then is.

[32] What (alobho)?

on that occasion is

disinterestedness

The absence of greed, of being greedy, of greediness, which there is on that occasion, the absence of infatuation, the feeling and being infatuated, the absence of covetousness, that absence of greed which is the root of good 2-this is the absence of greed that there then is.

[33] What on that occasion is the absence of hate (adoso)?

The absence of hate, of hating,3 of hatred, which there

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1 Ottappati, paraphrased by ubbego (Asl. 124). 2 i.e. the fundamental condition, the cause of goodness. On "covetousness and infatuation", see §§ 35, 1059. Alobho and its two co-ordinate virtues, the threefold "root" of goodness, lose all their force in English negatives, but to a Buddhist may convey as much impressiveness, as much of positive import, as the negative "immortality" does to the Christian. Alobho, e.g. clears the way for active altruism; a do so, for active sympathy; a moho, for a life of culture (see § 34, n.). I do not know any positive terms meet to represent them, but disinterestedness is a fair equivalent of alobho.

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The mark of the first is absence of adhesion, as a drop of water runs off a lotus leaf. Its essence is independence, like that of the emancipated bhikshu (Asl. 127).

3 K. reads a dūšanā, adūsitattam. The "mark" of a do so is said to be absence of churlishness and crossness (see § 1060); its essence the suppression of annoyance and fever; its immediate result is loveliness-like the full moon (Asl. 127).

is on that occasion, the absence of malice, of spleen,1 the absence of hate, which is the root of good-this is the absence of hate that there then is.

[34] What on that occasion is the absence of dullness (a moho)?

Answer as for the "faculty of insight ", § 16.2

[35] What on that occasion is the absence of covetousness (ana bhijjhā)?

Answer as for "disinterestedness ", § 32.3

[36] What on that occasion is the absence of malice (avyā pado)? 4

Answer as for the "absence of hate ", § 33.

[37] What on that occasion are right views (sa mmaditthi)? 5

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

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[38] What on that occasion is conscientiousness (hiri)? Answer as for the "power of conscientiousness § 30. [39] What on that occasion is the fear of blame (ottappam)?

Answer as for the "power of the fear of blame ", § 31.

1 "The opposite of the pain felt when one is angry (Asl. 150).

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2 Buddhaghosa expatiates at some length on the excellencies of the fundamental trinity of Buddhist virtue. To take a few only a lobho (1) involves health, a doso (2) youth (hate ages quickly), a moho (3) long life (through prudence). (1) tends to material good through generosity (cf. "he that soweth plenteously ", etc.); (2) to the acquisition of friends, won and held by love; (3) to self-development. (1) leads to life in the devaloka, (2) to life in the Brahmaloka, (3) to Arahantship. (1) gives insight into impermanence, and, conversely, (2) and (3) into the other two marks ("pain and nonsubstantiality", respectively).

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3 Abhijjhā and lob ho are synonymous. See §§ 1059 and 1136, where a bhijjhā stands for lob ho.

4 Described (Asl. 129) as the being void of any wish to destroy the welfare of others, bodily or mental, their advantages in this or other worlds, or their good reputation.

5 Cf. § 1 (xxxvi), footnote.

[40] What on that occasion is repose of mental factors (kāyappassad dhi)?1

2

The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandhas of feeling, perception and synergies-this is the serenity of mental factors that there then is.

[41] What

on that occasion is serenity of mind (citta passa ddhi)?

The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandha of mind-this is the serenity of mind that there then is.

[42] What on that occasion is buoyancy 3 of mental factors (ka yalahutā)?

5

The buoyancy which there is on that occasion, the alertness in varying, the absence of sluggishness and inertia, in the skandhas of feeling, perception, and synergies-this is the buoyancy of mental factors that there then is.

[43] What on that occasion is buoyancy of mind (cittala hutā)?

The buoyancy, etc. (as in § 42), in the skandha of consciousness-this is the buoyancy of mind that there then is. [44] What on that occasion is pliancy of mental factors (kaya mudutā)?

6

1 On the meaning of ka yo here (k a y o is lit. "group"); cf. Comp. 96, n. 3.

2 Pass add hi is described as a state free from painwhere pain is allayed and suppressed; where tremor or unquiet is replaced by "coolness "the opposite to the states called kilesas, especially excitement (§ 1229). Cf. D. i, 73; M. 1, 37.

3 Literally, lightness, described as the opposite of heaviness, sluggishness, and the rigidity of stolidity and stupor (§ 1185). "The capacity of changing quickly" (Asl. 150). Cf. Childers' Dictionary, s.v. parivatti.

5 Read a da ndhanata. K. reads a dandhata, but adandhana tā in § 43 and § 639.

The suppression of stiffness and resistance, or oppugnancy; the attitude antithetical to that belonging to the kilesas of opinionativeness and conceit.

The pliancy which there is on that occasion, the suavity, smoothness, absence of rigidity, in the skandhas of feeling, perception, and synergies-this is the pliancy of mental factors that there then is.

[45] What on that occasion is pliancy of mind (cittamudutā)?

The plasticity which, etc. (as in § 44), in the skandha of consciousness-this is the pliancy of mind that there then is. [46] What on that occasion is wieldiness 1 of mental factors (kaya kamma ñña tā)?

The wieldiness which there is on that occasion, the tractableness, the workableness, of the skandhas of feeling, perception, and synergies-this is the wieldiness of mental factors that there then is.

[47] What on that occasion is wieldiness of mind (cittakam mañ ña tā)?

The wieldiness, etc. (as in § 46), of the skandha of consciousness-this is the wieldiness of mind that there then is.

[48] What on that occasion is fitness 2 of mental factors (kāyapāgu ñ ña tā)?

The fitness which there is on that occasion, the competence, the efficient state of the skandhas of feeling, perception, and synergies this is the fitness of mental factors that there then is.

[49] What on that occasion is fitness of mind (citta paguñña tā)?

The fitness, etc. (as in § 48), of the skandha of consciousness-this is the fitness of mind that there then is.

[50] What on that occasion is rectitude 3 of mental factors (kāyujju ka tā)?

1 K a m m a ñ ñ a tā, literally workableness, or serviceableness-for good action (Asl. 151), by which one "succeeds in constructing objects of thought" (ibid. 130).

2 The antithesis to illness and diffidence (ibid. 131).

3 Defined as the antithesis of crookedness, deception (m à y a), and craftiness (Asl. 131).

The straightness which there is on that occasion, the rectitude, without deflection, twist or crookedness, of the skandhas of feeling, perception, and synergies-this is the directness of mental factors that there then is.

[51] What on that occasion is rectitude of mind (cittujjukatā)?

The straightness, etc. (as in § 50), of the skandha of consciousness-this is the rectitude of mind that there then is. [52] What on that occasion is mindfulness (sati)? Answer as for the "faculty of mindfulness ", § 14.

[53] What on that occasion is intelligence (sam pajaññam)? 1

Answer as for "insight ", § 16.

[54] What on that occasion is quiet (s a ma tho)?

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

[55] What on that occasion is intuition (v i passanā)?

Answer as for "insight", § 16.

[56] What on that occasion is grasp ( p a g gā ho ) ?

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

[57] What on that occasion is balance ( a v i k khepo)? 2 Answer as for "self-collectedness ", § 11.

These, or whatever other 3 incorporeal, causally induced states there are on that occasion-these are states that are good.

Here ends the analysis of terms (Pada - bhajaniyam).

End of the First Portion for Recitation.

1 Or comprehension; to know anything according to its usefulness, its expediency, its scope, and to know it clearly. Named as approximately equivalent to "wisdom", the Cy. assigns to it as well the characteristics of mindfulness (ibid.). Cf. the frequent twin qualification of sa ti-sampajā no (e.g. M. i, 274), which self-awareness.

=

2" The opposite of excitement or fluster" (Asl. ibid.). Literally, "the absence of wavering" (or vacillation or unsteadiness).

3 See above, p. 5.

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