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The faculties of faith, energy, mindfulness, concentra- tion, wisdom, ideation, happiness, vitality. [75-82] What on that occasion is the faculty of faith . . . vitality ? Ansivers as in ^^ 12-19 respectively. ' • These on that occasion are the eight faculties. [83] What on that occasion is the fivefold Jhana (p a n c a n g i k a m j h a n a m) ? Conception, discursive thought, joy, ease, self-collected- ness. [84-88] What on that occasion is conception . . . self- collectedness ? Ansivers as in §§ 7-11 respectively. This on that occasion is the fivefold Jhana. [89] What on that occasion is the fivefold Path (p a n - cangiko maggo)? Eight views, right intention, right endeavour, right mindfulness, right concentration. [90-94] What on that occasion are right views ... is . . . right concentration ? Ansivers as in §§ 20-24 respectively. This on that occasion is the fivefold Path. [95] What on that occasion are the seven powers ? 82 The power of faith, energy, mindfulness, concentration, wisdom, conscientiousness, the fear of blame. [96-102] What on that occasion is the power of faith . . . the fear of blame ? Answers as in §§ 25-31 respectively. These on that occasion are the seven powers. [103] What on that occasion are the three causes (t a y o hetu)? The absence of lust, of hate, and of dulness. [104-106] What on that occasion is the absence of lust . . . dulness ? Answers as in §§ 32-34 respectively. These are on that occasion the three causes. [107] What on that occasion is contact . . . [108] feeling . . . [109] perception . . . [110] thinking . . . [Ill] thought . . . [112] the skandha of feeling . . . [113] the skandha of perception . . . [114] the skandha of syntheses . . . [115] the skandha of intellection ... [116] the sphere of ideation . . . [117] the faculty of ideation . . . [118] the element of ideational intellection . . . [119] the sphere of (mental) states . . . [120] the element of (mental) states, regarded as a single factor ? Answers as in s^i< 2-6, 60-63, 65, 65, (S6, ^Q, 66, respec- tively. These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good. [Here ends] the Summary [of the constituents of the First Main Type of Good Thoughts]. 33 [The ' Emptiness ' Section (s u n n a t a v a r o)] .^ [121] Now, at that time there are states (distinguishable constituents of the * thought'), skandhas, powers, spheres, causes, elements, - contact, nutriments, feeling, faculties, perception,. Jhana, thinking, the Path, thought, the skandha of feeling, the skandha of perception, the skandha of syntheses, the skandha of intellect, the sphere of ideation, the faculty of ideation, the element of representative intellection, the sphere of [mental] states, the element of [mental] states. These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good. ^ On the significance of the term * emptiness,' see Introduction ; c/. § 344. The significance of this section in the student's course of study seems to have consisted simply in this : That the interest being withdrawn from the nature and numbers of the particular constituents in each of the species of mental activity to which the thought- complex is reducible, emphasis is laid on the principle that this same thought-complex is an aggregate or combination of such phenomenal factors, and nothing more. ' There are states of consciousness' (dhamma honti); that is (Asl. 155), 'there is no permanent entity or self which acquires the states.' ' The states are to be understood phenomenally. There is no other being or existence or person or individual whatever.' 3 34 [122] What on that occasion are states ? The skandhas of feeling, of perception, of syntheses, of intellection. [123] What on that occasion are skandhas ? Ansiver as in § 59. [124-145] Similar questions are then put respecting * spheres,' * elements,' and so on through the list of con- stituent species. The ansivers are identical with those given to similar questions in the previous ' Summary,' viz., in §§ 64, 67, 70, 74, 83, 89, 95, 103, and 107-120. [Here ends] the * Emptiness ' Section. [Here ends] the First Main Type of Good Thoughts. n. [146] Which are the states that are good ? When a good thought concerning the sensuous universe has arisen by the prompting of a conscious motive,^ a ^ Sasankharena. Buddhaghosa's explanation of the term is 'terse and explicit. Sa = co-, sankharo = com- ]30und, is here used in the sense of concomitant with spring, motive, means, or cause (ussaho, payogo, upayo, paccayo-gahanam). For instance, a bhikshu dwelling in the neighbourhood of a vihara is inclined, when duty calls him to sweep the terrace round the sthupa, wait on the elders, or listen to the Dhamma, to find the way too far, and shirk attendance. Second thoughts, as to the impro- priety of not going, induce him to go. These are prompted either by his own conscience (attano va payogena), or by the exhortation of another who, showing the dis- advantage in shirking, and the profit in attending, says, * Come, do it !' And the * good thought,' i.e., of course, the resolve to go, is said 'to have arisen by way of a concomitant motive, by way of the taking hold of a cause.' Asl. 156. This explanation is not discrepant with that of sasank- hariko, given to Childers by Vijesinha Mudliar. He 35 thought which is accompanied by pleasure, associated with knowledge, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, feeling, etc.^ [here follows the list of ' states ' dealt ivith in §§ 1-145 and constituting the First Thought] — these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good. . . . [Here ends] the Second Thought.^ III. [147] Which are the states that are good ? "When a good thought concerning the sensuous universe has arisen accompanied by pleasure, disconnected with knowledge, and having as its object, a sight, a sound, a was not, I take it, so bad a Buddhist as to mean that an asankharikam cittam was a thought in and for itself spontaneous, i.e., uncaused. He would mean only that the subject of the thought experienced it without being conscious of its mental antecedent as such, without paccaya-gahanam. In a cittam sasankharena, on the other hand, the thought presents itself in consciousness together with its mental conditions. In the Abhidham- mattha-Sangaha the terms used in a similar connexion are asankharikam and sasankharikam. J. P. T. S., 1884, p. 1 et seq. Cf . Warren, ' Buddhism in Translations,' 490. ^ In the text (§ 146), at the omitted repetitions indicated by *. . . pe . . .' reference is made to § 147. More cor- rectly reference should be made to § 1. The second type- thought is in all respects (including Summary and 'Empti- ness ' Section) identical with the first (Asl. 156), with the sole exception of the additional implication ' by the prompt- ing of a conscious motive.' With the same exception the fourth, sixth, and eighth type-thoughts are identical with the third, fifth, and seventh respectively. Hence the reference in § 159 of the text should have been to § 157. ^ K. reads Dutiyam Cittam, and so on for the eight. 3—2 36 smell, a taste, a touch, a [mental] state, or what not, then there is contact, conception, feeling, discursive thought, perception, joy, thinking, ease, thought, self-collectedness ; the faculty of ... faith, concentration, energy, ideation, mindfulness, happiness, vitality ; right intention,^ right mindfulness, right endeavour, right concentration ; the power of faith, concentration, energy, conscientiousness, mindfulness, the fear of blame ; absence of lust, absence of hate, absence of covetousness, absence of malice ; conscientiousness, fear of blame ; serenity, wieldiness, buoyancy, fitness, plasticity, rectitude, both of sense and thought ; mindfulness, grasp, quiet, balance. ^ Sammaditthi should have been here omitted in the text, just as it is rightly omitted at the place of its second mention between avyapado and hiri. Its absence from the third type of thought is involved in the qualifying phrase 'disconnected with knowledge,' just as 'wisdom,' * insight,' etc., are. Cf, K. In 147a the Path is said to be fourfold only.