(iv.) All form is Form Cognized by the mind.1

Such are the Categories of Form under Fourfold Aspects. [End of] the Groups of Four.

Buddhaghosa, who here resumes his parable (Asl. 338), paraphrases mutam by munitvā jānitabbaṭṭhena, and by phusitva pi ñaņuppattikaranato.

1 Manasa viññātam, that is, manoviññāņena jānitabbam. Ibid.

[CHAPTER V.

The Category of Form under a Fivefold Aspect (pañcavidhena rupasangaho).]

[962-966] What is that form which is

(i.) earth-element (paṭhavi-dhātu) ?1

That which is hard, rough, hardness, rigidity, whether it be of the self, or external, or the issue of grasping,3 or not the issue of grasping.

1 The essential mark (lakkhaṇam) of the earth-element is given as hardness' (kakkhalattam, Asl., 332). This may very likely have conveyed to Buddhists what we understand by solid,' when the implication is density as opposed to what is liquid or gaseous, and it was tempting to use solidity in preference to hardness. But the former term is ambiguous, for it may mean the opposite of plane surface, and kakkhalattam cannot be strained to mean that. Again, the opposite of the latter term is neither liquid nor flat, but soft or pliant. Further, compare its use in describing gravel or stone-food in Mil. 67, where we should certainly use 'hard.' The other characteristics of pathavidhātu are said to be establishing a fulcrum or Toû OT, patiṭṭhanam), and accepting (sampaṭicchanam), the import of the latter term not being very clear.

2 Ajjhattam. See § 673, note, and § 742, note. 8 In the Commentary, p. 338, where upadin nam is said to be na kammasamutthanam eva, the negative particle must have crept in by some error, that which is upādiņņam being essentially due to karma. See Dh. S., $$ 653, 654; Asl., pp. 46, 337 (§ 664), etc. Generally, says Buddhaghosa, the bony framework of the body (the most solid part of one's self, sariraṭṭhakam) is here

(ii.) fluid-element (ã pod hå tu)?

That which is fluid, belonging to fluid, viscid, belonging to what is viscid, the cohesiveness of form, whether it be of the self, or external, or the issue of grasping or not the issue of grasping.1

(iii.) flame-element (tejodha tu) ?2

That which is flame, belonging to flame, heat, belonging to heat, hot, belonging to what is hot, whether it be of the self, or, etc. [continue as in preceding].

(iv.) air-element (vayodhātu) ?

That which is air, belongs to air [the fluctuation], the inflation,3 of form, whether it be of the self, or, etc.

referred to. For this, while it may, or may not be upădiņņam, is said to be wholly the issue of grasping when signifying that which is taken, laid hold of, infected.

See $652, note. The essential characteristics of apodhātu are said to be flowing (paggharanam), expansion or spreading (bruhanam, cf. p. 12, note 3, Mil. 317) and congress (sangaho, Asl., ibid.). The last term may possibly be an attempt to express what we term, loosely enough, water always finding its own level.' The internal or personal apo is distributed as bile, phlegm, pus, blood, sweat, serum, tears, and so on. M. i. 42.

2 Never a ggi or fire, in the Buddhist books. The essential characteristics are said to be (Asl., ibid.) heat, ripening, maturing (paripacanam) and softening. By the heat within food and drink are digested. M., loc. cit.

3 The text reads here both chambitattam and thambhitattam, fluctuation (quaking) and inflation. The former term, however, is not elsewhere in the Atthasālinī applied to vayo; the latter, with the intensive vi-, is declared to be the characteristic mark of vayo, other features of the element being onward movement (samudiranam) and downward force (abhinihāram-sic lege. Cf. D. i. 76; M. i. 119; Asl. 332). Now Buddhaghosa passes over chambhitattam in silence, but explains thambhitattam. Again, though this is, of course, not conclusive, only the single term thambhitattam rupassa seems to be called for by the parallel, bandhanattam rupassa (cohesiveness), in the description of fluidity. It is significant also that K. omits chambhitattam. On

Such is the Category of Form under a Fivefold Aspect. [End of] the Group of Five.

these grounds taken together, I should be inclined to doubt the original inclusion of the term. The instance chosen to illustrate the inflating function characteristic of vayo is that of the sheaths or stems of lotuses and reeds which are 'filled with air,' or wind (vätapuṇnāni).

1 Derived' (upada) is the opposite of (i.) to (iv.). See §§ 647, 648.

[CHAPTER VI.

The Category of Form under a Sixfold Aspect.]

[967]

(i.) The sphere of visible forms is form cognizable

by sight.

(ii.) The sphere of sounds is form cognizable by

hearing.

(iii.) The sphere of odours is form cognizable by smell.

(iv.) The sphere of tastes is form cognizable by taste. (v.) The sphere of the tangible is form cognizable

by body-sensibility.

(vi.) All form is form cognizable by the mind.

Such is the Category of Form under a Sixfold Aspect. [End of] the Group of Six.