averse from the four errors of speech,1 to leave them uncommitted and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the causeway leading to them 2-the best speech, a Path-component, contained in the Path-this is the best speech that there then is.

[300] What on that occasion is best action (sammā kammanto)?

To renounce on that occasion, abstain, refrain, and feel averse from the three errors of conduct,3 to leave them uncommitted and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the causeway leading to them 2-best conduct, a Path-component, contained in the Path-this is the best conduct that there then is. [301] What on that occasion is best livelihood (sam mā ājivo)?

To renounce on that occasion, abstain, refrain, and feel averse from the wrong modes of livelihood, to leave them unpractised and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the causeway leading to them-best livelihood, a Path-component, contained in the Path-this is the best livelihood that there then is.

"best

[302-4] "Best endeavour", "best mindfulness", concentration ",4 are described as in §§ 289-91. [305-11] The "powers" of "faith", "energy,' mindfulness," "concentration," and "insight" are described as in

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1 That is, lying, slander, rude speech, and frivolous talk. See the Cula Sila, e.g. in D. i, 4.

2 Setughato, i.e. the cause or condition of evil speakingnamely lust, hate, and dullness (Asl. 219). The metaphor occurs in A. i, 220, 221, 261; ii, 145, 146; cf. setu kāraka, S. i, 33, and KS. i, 46, n. 2.

3 That is, murder (of any living thing), theft, and unchastity. D. i, 4.

4 Samadhi, before s am bojjhango, has dropped out of the printed text.

§§ 288-92; those of "conscientiousness" and "the fear of blame" as in §§ 30, 31.

[312-19] "Disinterestedness" and "the absence of hate " are described as in §§ 32, 33; "the absence of dullness" as in § 309 ("insight"); "the absence of covetousness and "the absence of malice" are described as in §§ 35, 36; conscientiousness and the fear of blame" as in §§ 38, 39; "best views " as in § 292 or 309 (" insight ").

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[320] What on that occasion is serenity of mental factors? The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandhas of feeling, perception, and synergies, the serenity which is a factor of enlightenment-this is the serenity of mental factors that there then is.

[321] What on that occasion is serenity of consciousness? The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandha of consciousness, the serenity which is a factor of enlightenment this is the serenity of consciousness that there then is. [322-31] The remaining five attributes characterizing both mental factors and consciousness "on that occasion": "buoyancy," "plasticity," etc.-are described as in §§ 42–51. [332-7] "Mindfulness ". self-awareness quiet", "insight", "grasp", and "balance balance" are described as in §§ 290, 292 ("wisdom"), 291, 292, 289 ("energy") and 291 respectively.

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

[Summary.]

[337a] Now at that time

the skandhas are four,

the spheres are two,

the elements are two,

the nutriments are three,

consciousness,

the sphere of mind,

the faculty of mind,

the element of intellection,

the sphere of a [purely] mental are each single

state,

the element of a [purely] mental

state,

[factors].

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

[Here the questions and answers concerning the first two of the four skandhas enumerated are to be understood to follow as in §§ 59-61.]

1 The printed text has v e d a n ā instead of cetanā, which

is obviously wrong.

believing "I shall come to know the unknown";

of mental factors and consciousness;

mindfulness and awareness;

quiet and insight;

grasp and balance.

These, or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception, and consciousness these are the skandha of synergies.

[Questions on the remaining items in the "Summary" are understood to follow.]

1 These are set out in the original as in § 277.

1

[340]1 Which are the states that are good?

When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth—and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna . . progress thereto being difficult, but intuition quick . .

[or] [341] . . . progress thereto being easy, but intuition sluggish..

[or] [342]

progress thereto being easy and intuition quick-then the contact . . . the balance that arises-these are states that are good.

...

[343] Repeat the Four Modes in the case of the 2nd to the 4th Jhana on the Fourfold System, and of the 1st to the 5th Jhana on the Fivefold System.

[Here end] the Modes of Progress in Schemata.

[(ii) The Section on Emptiness (suññatam). ]2

(a and b)

[344] Which are the states that are good?

2

When he cultivates the Jhāna of the Higher Ideal (the 1 The answer marked [339] in the text is merely a repetition of lokuttara-jhānam as dukkhapaṭipada m dandhabhiñ ñam, i.e. of the first "Mode of Progress given in [277]. I have therefore omitted it. No repetition is noticed in this connexion by the Cy. K. has no such repetition.

2 Called in the Cy. (221) s uññata-vāro, with the subsections sud dhika-suññatā, or "Emptiness applied to the Jhana-formula", i.e. the group marked (a and b), and suññata-paṭipada, or "the Modes of Progress taken in connexion with Emptiness", i.e. the group marked (c). On suddhika see below, 138, n. 2.

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On the technical term "emptiness", see above, § 121, and Rhys Davids, Yogavacara's Manual, pp. xxvii, xxviii. Of the three riddles there discussed-"the empty, the aimless, and the signless "-only the first two are here prescribed for cultivation (cf. p. 138 f.). Buddhaghosa argues on the subject at some length (Asl. 221-5). He explains that the three terms are