aloof from evil ideas, enters into and abides in the First Jhana, etc. . . . then the contact, etc., which arises, these are states that are good. 2. [249] When, that he may attain to the heavens of Form, he cultivates the way thereto, and, unconscious of his corporeal self, sees external bodily forms, and so, aloof from sensuous desires, etc. [Continue as in preceding section.] 3. [250] When, that he may attain to the heavens of Form, he cultivates the way thereto, and, with the thought, How fair it is!" 1 aloof from sensuous desires, etc. [Continue as in the first Deliverance.] These three Deliverances may also be developed in Sixteenfold Combination. [IV. The Four Jhanas of the Divine States (cattari brahmavihārajhānā n i).2 1. Love (met tā). (a) Fourfold Jhāna.] [251] Which are the states that are good? When, that he may attain to the heavens of Form, he 1 That is to say, says the Cy. (191), not the conscious acquirement of the ecstasy (a p p a n ā), but the consciousness of the perfection or purity of colour or lustre in the particular kasiņa is here meant. (The reading should, of course, be subhan ti.) And this æsthetic consciousness is declared by Buddhaghosa to quicken the sense of emancipation from morally adverse conditions analogously to that perception of moral beauty which may be felt in the Divine States of the following sections. According to the Patisambhida-magga, here quoted, when, on pervading the whole world with heart of love, pity, etc., all feeling of aversion from living beings is rooted out, the student is struck with the glory of the idea, and works his deliverance. 2 On these four great exercises, see Rhys Davids, SBE. xi, 201, n.; and on their emancipating efficacy, M. i, 38. cultivates the way thereto, and so, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the Buddhaghosa again refers the reader to his Visuddhi Magga for a more detailed commentary (vide chap. ix, and cf. Hardy, Eastern Monachism, p. 243 et seq.). The four are set out here only under the " Suddhika" formulæ that is, under heads (a) and (b). But (c), or the Modes of Progress, as well as (d) and (e), are understood to follow in each case (Asl. 192). The object of thought (ã ra m mana m) in this connexion will be "limited " if the student dwells in love, etc., on but a restricted number of beings; "infinite" if his heart embrace vast numbers. The commentator has not a little to say in the present work, however, on the nature and mutual relations of the states (pp. 193-5), taken more or less verbatim from his (earlier) work, Visuddhi Magga. First, the characteristics of each are fully set forth, together with their false manifestation (vipatti). Clinging (sinehasambhavo) is the vipatti of love, the essential mark of which is the carrying on of beneficent conduct, etc. Tears and the like are less truly characteristic of pity than is the bearing and relieving the woes of others. Laughter and the like are less genuine expressions of sympathy (mudita, which is strictly ovxapoovn, Mitfreude) than is appreciation of what others have achieved. And there is a condition of indifference or equanimity (upekkha) which is prompted by ignorance, and not by that insight into the karma. of mankind which can avail to calm the passions. He next designates the four antisocial attitudes which are to be extirpated by these ethical disciplines, taken in order―illwill (vya pado), cruelty (vihesa), aversion (a rati), and passion (rā go)—and shows how each virtue has also a second vice opposed to it. This he terms its near enemy, as being less directly assailed by it than its ethical opposite, the latter resembling an enemy who has to lurk afar in the jungle and the hills. Love and vengeful conduct cannot coexist. To prevail in this respect, let love be developed fearlessly. But where love and its object have too much in common, love is threatened by lust. On this side let love be guarded well. Again, the near enemy to pity, more insidious than cruelty, is the self-pity pining for what one has not got or has lost a low, profane melancholy. And the corresponding worldly happiness in what one has, or in consequence of obliviousness as to what one has lost, lies in wait to stifle appreciation of the good fortune of others. Lastly, there is the unintelligent indifference of the worldling who has not triumphed over limitations nor mastered cause and effect, being unable to transcend external things. The remainder of his remarks are occupied with the necessary First Jhana (the first rapt meditation), wherein conception works and thought discursive, which is born of solitude, is full of joy and ease, and is accompanied by Love-then the contact, etc. [? continue as in § 1] . . . the balance that arises these are states that are good. [252] Which are the states that are good? When, that he may attain to the heavens of Form, he cultivates the way thereto, suppressing the working of conception and of thought discursive, and so, by earthgazing, enters into and abides in the Second Jhana (the second rapt meditation), which is self-evolved, born of concentration, is full of joy and ease, in that, set free . . . the mind grows calm and sure, dwelling on high-and which is accompanied by Love-then the contact, etc. [Continue as in the foregoing.] [253] Which are the states that are good? When, that he may attain to the heavens of Form, he cultivates the way [thereto], and further, through the waning of all passion for zest, holds himself indifferent, the while ethical sequence in the four states, and the importance of observing method in their cultivation, and finally with their other technical appellation of Appam a ñ ñ ã, or Infinitudes. In this connexion he gives the touching illustration repeated in Hardy (op. cit. 249) of the mother and her four children. Her desire for the growth of the infant is as Metta; for the recovery of the sick child as K a ruņa; for the maintenance of the gifts displayed by the youth as Mudita; while her care not to hinder the career of her grown-up son is as Upekkhā. It may be remarked, by the way, that when Hardy, with a foreigner's want of mudita, calumniates the Buddhist mendicant (p. 250) as one who thinks about the virtues of solidarity without practising them, he quite forgets that these exercises are but preparations of the will for that ministering to the spiritual needs of others to which the recluse's life was largely devoted, and the importance of which the Western, in his zeal for material forms of charity, does not even now appre iate at its real value. And Buddhism did not believe in giving the rein to good impulses unregulated by intellectual control. mindful and self-aware, he experiences in his sense-consciousness that ease whereof the Noble Ones declare: “He that is unbiassed and watchful dwelleth at ease "-and so, by earth-gazing, enters into and abides in the Third Jhāna, which is accompanied by Love 1—then, etc. [Continue as in the foregoing.] (b) Fivefold Jhana. [254-7] Repeat question and answers in §§ 167, 168, 170, 172, adding in each answer, as in the foregoing section, “and which is accompanied by Love." 2. Pity (karuņā). [258, 259] Repeat question and answers in the preceding sections (a) and (b), but substituting in each case "and which is accompanied by Pity " for the clause on Love. 3. Sympathy (muditā). [260, 261] Repeat question and answers in the preceding two sections, but substituting in each case "and which is accompanied by Sympathy" for the clause on Pity. 2 [262] When, that he may attain to the heavens of Form, he cultivates the way thereto, and, by the putting away of ease and by the putting away of ill, by the passing away of the gladness and of the sorrow he was feeling, he thus, by earth-gazing, enters into and abides in the Fourth Jhāna (the fourth rapt meditation) of that utter purity of mindfulness which comes of equanimity, where no ease is felt nor any ill, and which is accompanied by Equanimity 2— then the contact, etc. [Continue as in § 165.] 1 Love necessarily involves gladness (so manassam cetasikam sukham, § 10, n.), hence it cannot be cultivated by way of the Fourth-or, under (b), Fifth—Jhāna. 2 Or indifference. The Four Jhanas of the Divine States may be developed in Sixteen Combinations. [V. The Jhana of Foul Things (a s u bha -j hā na m).] [263] Which are the states that are good? When, that he may attain to the heavens of Form, he cultivates the way thereto, and so, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhana, wherein, etc. . . . and which is accompanied by the idea of a bloated corpse 1 [or] [264] of a discoloured corpse [or] of a corpse with cracked skin . [or] of a corpse mutilated and cut in pieces [or] of a corpse infested with worms [or] of a skeleton . . then the contact . . . the balance which arises-these . are states that are good.2 1 The formula of the First Jhana is understood to be repeated in the case of each of the ten Asubhas, but of the First only. For, in the words of the Cy. (p. 199), " just as on a swiftly flowing river a boat can only be steadied by the power of the rudder, so from the weakness (dubbalatta) of the idea (in this case) the mind can only be steadied in its abstraction by the power of applied thought (vitakko)." And this activity is dispensed with after the First Jhana. 2 For a more detailed account of this peculiar form of moral discipline, the reader is again referred to the Visuddhi Magga (chap. vi). Hardy (East. Mon.), who quotes largely from the Sinhalese commentary on the Visuddhi Magga, may also be consulted (p. 247 et seq.); also Psalms of the Brethren (1913), pp. 123 f. In the Satipaṭṭhāna Sutta (D. 22. Cf. Warren, Buddhism in Translation, p. 353 et seq.; and MI. 58) a system of nine Asubha-meditations is set out in terms somewhat different. In S. v (pp. 129-31) five of the Asubhas, beginning with "the |