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The Atthasalini solves the problem pre- sented by this term (see Milinda (S.B.E.), vol. i., p. 58, n. 2) by deriving it from pilavati, to float, and interprets: — * not floating on the surface like pumpkins and pots on the water,' sati entering into and plunging down into the object of thought. Cf. § 11, n. 2 ; § 12, n. 2, in which connection the term is again used. The positive form occurs m/m, §1349. P. P.has(a)vilapanata (21,25). (Asl. 147; cf. 405.) I should have rendered the word by * profundity," 17 [15] What on that occasion is the faculty of concentra- tion (s a m a d h i n d r i y a m) ?^ Ansiver as for ' self-collectedness,' § 11. [16] What on that occasion is the faculty of wisdom (p a n n i n d r i y a m) ? 2 had I not preferred to bring out the negative form of the original. ^ Buddhaghosa's etymology — * arammane c it tarn samma adhiyati, thapeti ti' — is no doubt incorrect, sam-a-dha being the sounder analysis; nevertheless, he brings out that voluntary and deliberate adjustment of the attention with a view to sustained mental effort which is connoted by samadhi (Asl. 122). 2 To fit the term pa fin a with its approximate European equivalent is one of the cruces of Buddhist philosophy. I have tried in turn reason, intellect, insight, science, under- standing, and knowledge. All of these have been, and are, used in the literature of philosophy with varying shades of connotation, according as the sense to be conveyed is popular and vague, psychological and precise, or transcen- dental and — passez-moi le mot — having precise vague- ness. And each of them might, with one implication or another, represent paiifia. The main difficulty in choice lay in determining whether, to the Buddhist, paiiiia stood for mental function, or for the aggregate product of certain mental functioning, or for both. When all the allusions to paniia in the Sutta Pitaka have been collated, a final trans- lation may become possible. Here it must suffice to quote two. In M. i. 292, he who has pa fin a (paiinava) is declared in virtue thereof to understand (pajanati) the nature of the phenomenon of pain or ill (the Four Noble Truths). In D. i. 124 Gotama asks : What is this pafiiiri ? and himself sets out its content as consisting in certain intellectual attainments, viz., the Jhanas, insight into the nature of impermanence, the mental image of one's self, the power of Iddhi, the cosmic Ear, insight into other minds, into one's own past lives, the cosmic Eye, and the elimination of all vitiating tendencies. Buddhaghosa also (Vis. M., ch. xiv.) distinguishes paniia from saiiiia and vinnana. He describes it as adequate to discern not only what these can, viz., sense-objects and the Three Marks (impermanence, jpain, and non- substantiality) respectively, but also the 2 18 The wisdom which there is on that occasion is under- standing, search, research, searching the Truth,^ discern- ment, discrimination, differentiation, erudition, proficiency, subtlety, criticism, reflection, analysis, breadth,^ sagacity,^ leading,^ insight, intelligence, incitement f wisdom as faculty, wisdom as power, wisdom as a sword/ wisdom as a height,^ wisdom as light,^ wisdom as glory,^ wisdom as splendour,^^ wisdom as a precious stone ; the absence of dulness, searching the Truth,^^ right views — this is the wisdom that there then is. [17] What on that occasion is the faculty of ideation (representative imagination, manindriyam)? Answer as for 'thought ' (c i 1 1 a m), § 6. Path. For him, then, it might be called intellect * at a higher power.' And in Gotama's reply, all those attain- ments are described in terms of intellectual 'process. Nevertheless, it is clear that the term did not stand for hare mental process of a certain degree of complexityy but that it also implied mental process as cultivated in accordance with a certain system of concepts objectively valid for all Buddhist adepts. Hence, I think it best to reject such terms as reason, intellect, and understanding, and to choose wisdom, or science, or knowledge, or philo- sophy. Only they must be understood in this connexion as implying the body of learning as assimilated and applied by the intellect of a given individual. See further under nan am (Introduction) and vijja (§ 1296). ^'l.e., the doctrines of the ' Four Truths ' (Asl. 147). Cf Mil. 83. 2 Wisdom compared to the breadth and amplitude of the earth (Asl. 147, 148). ^ Medha. The Cy. explains the specific wisdom of this term to lie in ' slaying ' vice, or else in ' grasping and bearing' (148). ^Parinayika. ^ Literally, a goad. ^ * For the slaying of vices ' (Asl. 148 ; cf Jat. iv. 174). ^ * In the sense of something lofty ' {ibid. ; cf Dhp. v. 28 = Mil. 387). 8 Ang. ii. 139. ^ Ibid, ^^ Ibid. ^^ Kepeated by way of antithesis to ' dulness ' (Asl. 148). 19 [18] What on that occasion is the faculty of pleasure (somanassindriyam)? Answer as for 'ease ' (s u k h a m), § 10. [19] What on that occasion is the faculty of vitality (jTvitindriyam)? The persistence of these incorporeal states, their sub- sistence, going on, their being kept going on, their progress, continuance, preservation, life, life as faculty^ — this is the faculty of vitality that there then is.^ [20] What on that occasion are right views (samma- diUhi)?^ Answer as for the ' faculty of wisdom,' § 16. [21] What on that occasion is right intention (s a m m a- sankappo) ?* Answer as for ' conception,' § 7. [22] What on that occasion is right endeavour (s a m m a- v a y a m o) ? Ansiver 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 (sammasamadhi) ? A7isiver as for ' self-collectedness,' § 11. ^ In the text, hoti before id am is probably an error. ^ This answer is exceptional in the omission of tasmim samaye('on that occasion ') at the beginning of the sen- tence. Cf. §§ 82, 295, 441. The reason of its omission is probably that in the presence of life, by which the com- plex 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. ^ For a discussion of the term ditthi, see § 1003. On these five factors of the Path see Introduction. ^ Sankappoisby 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. ■ 2—2 20 [25] What on that occasion is the power of faith <saddhabalam)? Ansicer as for the * faculty of faith/ § 12. [26] What on that occasion is the power of energy (v i r i y a b a 1 a m) ? Answer as for the ' faculty of energy,' § 13. [27] What on that occasion is the power of mindfulness (s a t i b a 1 a m) ? Ansicer as for the * faculty of mindfulness,' § 14. [28] What on that occasion is the power of concentra- tion (samadhibalam)? Ansicer as for * self-collectedness,' § 11. [29] What on that occasion is the power of wisdom (p a ii n a b a 1 a m) ? Answer as for the * faculty of wisdom,' § 16. [30] What on that occasion is the power of conscientious- ness (h i r i b a 1 a m) ?^ ^ Hiri and ottappam, as analyzed by Buddhaghosa, pre- sent 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 in- tellectual side. The former term ' is equivalent to shame (lajja),' the latter to 'anguish (ubbego) over evil-doing.' H i r i has its source within ; ottappam springs from with- out. 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.