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

Answer as for ease' (s uk ham), § 10.

[19] What on that occasion is the faculty of vitality (jivitindriya m)?

The persistence of these incorporeal states, their subsistence, going on, their being kept going on, their progress, continuance, preservation, life, life as faculty1-this is the faculty of vitality that there then is.

[20] What on that occasion are right views (sam m āditthi) 23

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

[21] What on that occasion is right intention (s a m m āsankappo) ?4

Answer as for 'conception,' § 7.

[22] What on that occasion is right endeavour (s a m m āvāyāmo)?

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

[23] What

on that occasion is right- mindfulness.

(sammasati)?

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

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

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

1 In the text, hoti before idam is probably an error. 2 This answer is exceptional in the omission of tasmim samaye (on that occasion') at the beginning of the sentence. Cf. §§ 82, 295, 441. The reason of its omission is probably 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 ditthi, see § 1003. On these five factors of the Path see Introduction.

Sankappo is by the Cy. especially identified with the expression cetaso abhiniropana, application of the mind, the disposition or adjustment of attention, that on which the heart is set, hence aspiration, intention, purpose, design.

[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

[27] What on that

(satibalam) ?

faculty of energy,' § 13.

occasion is the power of mindfulness

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

[28] What on that occasion is the power of concentration (s a madhibalam)?

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

[29] What on that occasion is the power of wisdom (paññā ba la m)?

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

[30] What on that occasion is the power of conscientiousness (hiribalam) 21

1 Hiri and ottappam, as analyzed 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 (ubbego) over evil-doing.' Hiri has its source within; ottappam springs from without. Hiri is autonomous (attadhipati); ottappam, heteronomous, influenced by society (lokadhipati). 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

The feeling of conscientious scruple1 which there is on that 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 (ottappabalam)?

2

The sense of guilt, 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 on that occasion is the absence of lust (alobho)?

The absence of lust, of lusting, of lustfulness, which there is on that occasion, the absence of infatuation, the feeling and being infatuated, the absence of covetousness, that absence of lust which is the root of good3-this is the absence of lust that there then is.

[33] What on that occasion is the absence of hate (a do so)?

on the worth of one's birth, one's teacher, one's estate, and one's fellow-students. In ottappam one feels dread at self-reproach, the blame of others, chastisement, and retribution in another life.

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

2 Ottappati, paraphrased by ubbego (Asl. 124).

3 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 convey doubtless as much impressiveness, as much of positive import, as the negative immortality' does to the Christian. Alobho, e.g., involves active altruism; adoso, active sympathy; amoho, a life of culture (see § 34, n.). I do not know any positive terms meet to represent them.

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

The absence of hate, of hating,1 of hatred, which there is on that occasion, the absence of malice, of spleen,2 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 dulness (a moho)?

Answer as for the faculty of wisdom,' § 16.3

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

Answer as for the absence of lust,' § 32.*

[36] What on that occasion is the absence of malice (a vyāpā do) ?5

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

[37] What on that occasion are right views (sam maditthi)?6

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

1 K. reads adūsanā, adūsitattam. The 'mark' of adoso 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).

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

3 Buddhaghosa expatiates at some length on the excellencies of the fundamental trinity of Buddhist virtue. To take a few only: alobho (1) involves health, adoso (2) youth (hate ages quickly), amoho (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 Arahatship. (1) gives insight into impermanence, and, conversely, (2) and (3) into the other two marks ('pain' and 'non-substantiality,' respectively).

4

Abhijjha and lobho are synonymous. See §§ 1059 and 1136, where a bhijjha stands for lobho.

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

6 Cf. § 1 (xxxvi), footnote.

[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. [40] What on that occasion is repose of sense (kayapassad dhi) ?1

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

[41] What on that occasion is serenity of thought (citta passad dhi)?

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

[42] What on that occasion is buoyancy3 of sense (kaya lahutā)?

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 syntheses-this is the buoyancy of sense that there then is.

[43] What on that occasion is buoyancy of thought (cittalahutā)?

1 On the meaning of kayo see Introduction.

2 Passaddhi 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. i. 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 adandhanatā. K. reads adandhata, but adandhanata in § 43 and § 639.