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only remarks that, whereas these three are now * included in the Pali ' because the Eightfold Path has Nirvana for its goal, 6—2 84 mindfulness, right concentration; the powers of faith, energy, mindfulness, concentration, wisdom, conscientious- ness, the fear of blame ; the absence of lust, hate, dulness, covetousness and malice, right views, conscientiousness, the fear of blame, serenity, lightness, plasticity, facility, fitness and directness in both sense and thought, mindfulness, intelligence, quiet, insight, grasp and balance. Now these — or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good. [278-282] * Contact,' 'feeling,' 'perception,' 'thinking,' and * thought ' are described as in §§ 2-6. [283] What on that occasion is conception ? The ratiocination, the conception, which on that occasion is the disposition, the fixation, the focussing, the application of the mind, right intention, ' Path-component,' ' contained in the Path ' ^ —this is the conception that there then is. [284] ' Discursive thought ' is described as in § 8. [285] What on that occasion is joy? The joy which on that occasion is gladness, rejoicing at, rejoicing over, mirth, merriment, felicity, exultation, transport of heart, the joy which is a factor in the Great Awakening 2 — this is the joy that there then is. ' pity ' and * sympathy ' are not included because they have living beings for their object, and not Nirvana. 1 The Path being the 'Eightfold Path,' 'conception' (vitakko) is reckoned as included in it, in virtue of its being approximately equivalent to ' intention ' (sankappo). 2 Piti-sambojjhango. The seven Sambojjhangas are enumerated in A. iv. 23 ; S. v. 110, 111 ; and also in Mil. 340, where they are termed ' the jewel of the seven- fold wisdom of the Arahats.' On the state called sam- bodhi, see Pihys Davids, 'Dialogues of the Buddha,' i., pp. 190-192. It is in the Cy. (217) described as the harmony of its seven constituent states, and as forming the opposite to the detrimental compound consisting of the accumula- tions of adhesion (linam) and excitement, indulgence in the pleasures and satiety of sensuality, and addiction to the speculations of Nihilism and Eternalism (below, § 1003). 85 [286] ' Ease ' is described as in § 10. [287] What on that occasion is self-collectedness ? The stability, solidity, absorbed steadfastness of thought which on that occasion is the absence of distraction, balance, imperturbed mental procedure, quiet, the faculty and the power of concentration, right concentration, the concentration which is a factor in the Great Awakening, a * Path-component,' 'contained in the Path' — this is the conception that there then is. [288] ' Faith ' is described as in § 12. [289] What on that occasion is the faculty of energy ? The mental inception of energy which there is on that occasion, the striving and the onward effort, the exertion and endeavour, the zeal and ardour, the vigour and forti- tude, the state of unfaltering effort, the state of sustained desire, the state of unflinching endurance, the solid grip of the burden, energy, energy as faculty and as power, right energy, the energy which is a factor in the Great Awaken- ing, a Path-component, contained in the Path — this is the energy that there then is. [290] What on that occasion is the faculty of mindful- ness ? The mindfulness which on that occasion is recollecting, calling back to mind the mindfulness^ which is remember- ing, bearing in mind, the opposite of superficiality and of obliviousness ; mindfulness, mindfulness as faculty and as power, right mindfulness, the mindfulness which is a factor in the Great Awakening, a Path-component, contained in the Path — this is the mindfulness that there then is. [291] * Concentration ' is described in the same terms as 'self-collectedness,' § 287. The verb bujjhati is thus paraphrased: He arises from the slumber of vice, or discerns the four Noble Truths, or realizes Nirvana. ^ Sati, repeated as in § 14, has dropped out of the printed text. K. repeats it. 86 [292] What on that occasion is the faculty of wisdom ? 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, wisdom as faculty and as power, wisdom as a sword, as a height, as light, as glory, as splendour, as a precious stone; the absence of dulness, searching the Truth, right views, that searching the Truth which is a factor in the Great Awakening,^ a Path- component, contained in the Path — this is the wisdom that there then is. [293-295] The faculties of * ideation,' * happiness,' and * vitality ' are described as in §§ 17-19. [296] What on that occasion is the faculty of be- lieving, *I shall come to know the unknown' (ananna- taniiassamitindriyam)?^ The wisdom that makes for the realization of those Truths^ that are unrealized, uncomprehended, unattained ^ Under the name of Dhammavicayo, searching the truth, or doctrine, or religion. 2 According to Buddhaghosa (216), the inspiring sense of assurance that dawns upon the earnest, uncompromising student that he will come to know the doctrine of the great truths — that Ambrosial Way unknown in the cycle of worldly pursuits and consequences where the goal is not ambrosial — is to him as the upspringing of a new faculty or moral principle. ^ Tesam dhammanam . . . sacchikiriyaya paiina, etc., which may more literally be rendered the wisdom (or understanding, etc.) of, for, or from, the realization of, etc. ' Bringing right opposite the eyes ' is the paraphrase (Asl. 218). The student while 'in the First Path' learns the full import of those concise formulae known as the Four Noble Truths, which the Buddha set forth in his first authoritative utterance. Previously he will have had mere second-hand knowledge of them ; and as one coming to a dwelling out of his usual beat, and receiving fresh garland and raiment and food, realizes that he is encountering new 87 to, undiscerned, unknown — the wisdom that is understand- ing, search, research, searching the Truth, etc. [Continue as in § 292.] [297] What on that occasion are right views ? Anstver as for * wisdom,' § 292. [298] * Eight intention ' is described in the same terms as ' conception,' § 283. [299] What on that occasion is right speech (s a m m a- V a c a) ? To renounce on that occasion, abstain and refrain from, and feel averse to, the four errors of speech,^ 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^ — right speech, a Path-component, contained in the Path — this is the right speech that there then is. [300] What on that occasion is right action (samma- kammanto)? To renounce on that occasion, abstain and refrain from, and feel averse to, the three errors of conduct,^ 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 — right conduct, a Path-component, contained in the Path — this is the right conduct that there then is. [301] What on that occasion is right livelihood (s a m m a- a j i V o) ? To renounce on that occasion, abstain and refrain from, and feel averse to, wrong modes of livelihood, to leave them experiences, so are these truths, not known hitherto by him, spoken of as ' unknown ' (Asl. 218). ^ That is, lying, slander, rude speech and frivolous talk. See the Cula Sila, e.g., in D. i. 4. ^ Setughato, i.e., the cause or condition of evil speak- ing— namely, lust, hate and dulness (Asl. 219). The metaphor occurs in A. i. 220, 221, 261 ; ii. 145, 146. ^ That is, murder (of any living thing), theft and un- chastity. D. i. 4. 88 unpractised and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the cause- way leading to them — right livelihood, a Path-component, contained in the Path — this is the right livelihood that there then is. [302-304] ' Eight endeavour,' ' right mindfulness,' 'right concentration,'^ are described as in §§ 289-291. [305-311] The 'powers' of 'faith,' 'energy,' 'mindful- ness,' ' concentration ' and ' wisdom ' are described as in §§ 288-292; those of 'conscientiousness' and 'the fear of blame' as in §§ 30, 31.