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[312-319] 'The absence of lust' and 'the absence of ,hate ' are described as in §§ 32, 33 ; * the absence of dulness ' as in § 309 (' wisdom ') ; ' the absence of covetousness ' and 'the absence of malice' are described as in §§ 35, 36; 'conscientiousness' and 'the fear of blame 'as in §§ 38, 39 ; * right views ' as in § 292 or 309 (' wisdom '). [320] What on that occasion is serenity of sense ? The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandhas of feeling, perception and syntheses, the serenity which is a factor in the Great Awakening — this is the serenity of sense that there then is. [321] What on that occasion is serenity of thought ? The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandha of intellect, the serenity which is a factor in the Great Awakening — this is the serenity of thought that there then is. [322-331] The remaining five attributes characterizing both sense and thought ' on that occasion ' : — ' buoyancy,' 'plas- ticity,' etc. — are described as in §§ 42-51. [332-337] 'Mindfulness,' 'intelligence," quiet,' 'insight,' ' grasp ' and ' balance ' are described as in § § 290, 292 (' wisdom '), 291, 292, 289 (' energy ') and 291 respectively. ^ Samadhi, before samboj jhango, has dropped out of the printed text. 89 These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good. [Summary.] [SSla] Now at that time the skandhas are four, the spheres are two, the elements are two, the nutriments are three, the faculties are nine, the Jhana is fivefold, the Path is eightfold, the powers are seven, the causes are three, contact, \ feeling, perception, thinking, thought, the skandhas of feeling, perception, syntheses, intellect, the sphere of ideation, the faculty of ideation, the element of representative in- tellection, the sphere of a [representative] state, the element of a [representative] state. These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are good. are each single [factors] ' are each single [factors] ; are each single [factors]. 90 [Here the questions and answers concerning the first two, of the four skandhas enumc^'ated are to he understood to follow as in §§ 59-61.] [338] What on that occasion is the skandha of syn- theses ? Contact, thinking,^ conception, discursive thought, joy, self-collectedness, the faculties of faith, concentration, energy, wisdom, mindfulness, vitality, believing * I shall come to know the unknown ;' right views, right livelihood, right intention, right endeavour, right speech, right mindfulness, right action, right concentration ; the seven powers f the absence of lust, hate and dulness ; the absence of covetousness and malice, right views ; conscientiousness, the fear of blame ; serenity, wieldiness, buoyancy, fitness, plasticity, directness of sense and thought ; mindfulness and intelligence ; quiet and insight ; grasp and balance. ^ The printed text has vedana instead of ce tan a, which is obviously wrong. ^ These are set out in the original as in § 277. 91 These, or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses. * -if- -x- -x- * * [Questions on the remaining items in the * Summary ' ar^ understood to follow,] [340]^ Which are the states that are good ? When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth — and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress thereto being difficult, but intuition quick . . . [or] [341] . . . progress thereto being easy, but intuition sluggish . . . [or] [342] . . . progress thereto being easy and intuition quick — then the contact . . . the balance that arises — these . . . are states that are good. [343] Repeat the Four Modes in the case of the 2nd to the 4th Jhana on the Fourfold System, and of the \st to the 5th Jhana on the Fivefold System, [Here end] the Modes of Progress in Purification. [(ii.) The Section on Emptiness (s u n ii a t a m).^] (a and h,) [344] Which are the states that are good ? When he cultivates the Jhana of the Higher Ideal (the ^ The answer marked [339] in the text is merely a repeti- tion of lokuttara-jhanam as dukkhapatipadam dan- dhabhifinam, i.e., of the first ' Mode of Progress ' given in [277]. I have therefore omitted it. No repetition is noticed in this connexion by the Cy. K. has no such repetition. ^ Called in the Cy. (221) sunfiata-varo, with the sub- sections suddhika-sunnata, or * Emptiness applied to 92 rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth — and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana, wherein conception works and thought discursive, which is born of solitude, is full of joy and ease, and which is Empty — then the contact . . . the balance that arises — these . . . are states that are good. [345] liepeat the 2nd to the 4th Jhanas on the Fourfold System, and the 1st to the 5th on the Fivefold System, ivith the addition in each case of the phrase * and which is Empty.' [Here ends] the * Emptiness ' Section. the purijfication-formula,' i.e., the group marked (a and h), and suiinata-patipada, or 'the Modes of Progress taken in connexion with Emptiness,' i.e., the group marked (c). On the technical term ' emptiness,' see above, § 121, and Khys Davids, * Yogavacara's Manual,' pp. xxvii, xxviii. Of the three ' riddles ' there discussed — ' the empty, the aimless and the signless' — only the first two are here prescribed for cultivation. Buddhaghosa argues on the subject at some length (Asl. 221-225). He explains that the three terms are so many names for the way to the Ideal (lokuttara-maggo), each throwing a special aspect of it into greater relief than the other two, while yet no advance can be made without all three concepts. The advent of the Path as a conscious ideal is especially char- acterized by insight into the fact that the sanskaras are void of a permanent soul, and of all that conduces to happi- ness. The virtue or quality of the Path, again, is wholly emjity of lust, hate and dulness. So also is its object, namely, Nirvana. But the chief import of * empty ' is said to relate to the fact first named — the nonentity of any substratum or soul in anything. The * aimless ' applies chiefly to the insight into dukkham, or the nature of pain or ill. All aspiration or hankering after sanskaras withers up under the penetration of such insight. By it, too, the path of the Ideal becomes revealed. The third 'riddle,' the * signless ' — i.e., the path conceived as free from the three signs or false tenets of Permanence, Sorrow and Soul — comes up for meditation later (§§ 506, 511, etc.). 93 [(c) The Modes of Progress, with * Emptiness ' as the Basis (s u n ii a t a-m u 1 a k a-p a t i p a d a).] [346] Which are the states that are good ? When he cultivates the Jhana of the Higher Ideal . . . and when, that he may attain to the First Stage, he . . . enters into and abides in the First Jhana . . . progress thereto being difficult and intuition sluggish, the method being the concept of Emptiness — then the contact . . . the balance that arises — these . . . are states that are good. [347-349] Repeat the same formula^ substituting in suc- cession the three remaining Modes of Progress (§§ 176-179), with the addition in each case of the plirase * the method being the concept of Emptiness.' [350] Repeat the same formula, substituting in succession the remaining Jhdnas on the Fourfold System and those on the Fivefold System, and applying in each case the Four Modes of Progress, ivith the additional phrase on * Empti- ness.' [(ii.) The Aimless (appanihitam). (a and b)].^ [351] Which are the states that are good ? When he cultivates the Jhana of the Higher Ideal . . . and when, that he may attain to the First Stage, he .