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They are — The eight good thoughts relating to the sensuous universe (§§ 1-159), and the thought concerning intuition (abhinila cittam). The twelve bad thoughts (§§ 365-430). The eight great kiriy a -thoughts, the two limited kiriy a-thoughts, the one kiriy a-thought relating to the universe of form which has attained to intuition, making eleven indeterminate thoughts. Finally he refers us to his theory of 'Doors' (dvara- katha). See my Introduction. (Asl. 323-4.) ^Vacivinnatti is dealt with verbatim as bodily in- timation was, ' vocal noise ' being substituted for ' bodily suffusion.' ' Making noises ' is to be understood as making -a noise in a variety of ways. ' Articulate speech ' [lit., broken-up speech) is no mere jangle (bhango), but is vocal utterance so divided as to serve for communication (Asl. 325). It is interesting to note in connexion with the problem as to whether communication or registration of thought is the historically prior function of language, that Buddha- ghosa, for all his aptness to draw distinctions, does not make any allusion here to intimation by language forming only one of the functions of speech. Still more curious, as being more germane to this specific aspect of language, is it that he does not take into account the oral communication of the registered ideas of the race. 13 194 belongs to sky,^ is vacuum and belongs to vacuum, and is not in contact'^ with the four Great Phenomena — this is that form which is the element of space. [639] What is that form which is lightness of form (r u p a s s a 1 a h u t a) ?^ That lightness of form which is its capacity for changing easily, its freedom from sluggishness and inertia — this is that form which is lightness of form. [640] What is that form which is plasticity of form ? ^ Buddhaghosa's etymology (Asl. 325) derives akaso from ' unploughed' — what may not be ploughed, cut, or broken — which recalls Homer's arpvyeTo<; aWrjp and arpu- yeTT) ddXaaaa as well as the aKapirLo-ra Trehia of Euripides (Asl. 326). 'Sky' he connects with striking — agham, a-ghattaniyam — what is not strikable. Akaso, he continues, is that which delimitates, or sets bounds to forms, environing them and making them mani- fest. Through it, in forms thus bounded, we get the notions — hence above, hence below, hence across. ^ Asamphuttham catuhi mahabhiitehi. Although space is in this work treated of apart from the four elements, and does not, as a rule, count as a fifth element, in the Pitakas, yet, in the Maha Eilhulovada Sutta (M. i. 423), when Gotama is discoursing to his son of the distri- bution of the elements in the composition of the human body, he co-ordinates akasadhatu with the four other dhatus, to all appearance as though it should rank as a fifth element. In the older Upanishads it is usually co- ordinated with the four elements, though not, as such, in a closed list. In the Taittiriya Up., however, it appears as the one immediate derivative from the Atman ; wind, fire, water, earth, plants, etc., proceeding, the first from aka^a^ the rest, taken in order, from each other. The word asamphuttham is paraphrased by nijjata- kam (or nissatam), and may mean that space does not commingle with the four elements as they with each other. ' Belongs to ' is, in the Pali, -gat am. ^ Cf, above, §§ 42-47, with this and the two following answers. Supremely well-dressed hide is given as an illustration of the plasticity of matter (Asl. 326). 196 That plasticity of form which is its softness, smoothness, non-rigidity — this is that form which is plasticity of form. [641] What is that form which is wieldiness of form ? That wieldiness of form which is its serviceableness, its workable condition — this is that form which is wieldiness of form.^ [642] What is that form which is the integration (u p a- c a y o) of form ? That which is accumulation of form is the integration of form^ — this is that form which is the integration of form. [643] What is that form which is the subsistence of form (riipassa santati)? That which is integration of form is the subsistence of form. This is that form which is the subsistence of form. [644] What is that form which is the decay of form (rupassa jarata)? That decay of form which is ageing, decrepitude, hoari- ness, wrinkles, the shrinkage in length of days, the hyper- maturity of faculties — this is that form which is the decay of form.^ ^ Gold which is suddhanta (? sudhanta, well-blown) is given as typically ' wieldy ' material (ihicL). ^ Buddhaghosa evidently reads so rupassa upacayo here (for yo), and in the next section sa rupassa (for ya) (Asl. 827). This is only adopted by the text in §§ 732, 733. K. reads so and sa. This and the following section formularize the cominj:^ into being of things. Integration is paraphrased (Asl. 327) as the cumulative effect of the spheres (ayatananam acayo) as they are reproduced over and over again. The import of the term is v add hi, fulness of growth. Acayo, or nibbatti, is to upacayo or vaddhi as the welling up of water in a reservoir by a river's bank is to the brimming over of the water, while santati or pavatti (subsistence or persistence) is as the overflow and running of the water. All are expressions for the phenomenon of birth and growth (jatirupassa). ^ This is a stock formula, and occurs at M. i. 49 ; S. ii. 2, and 42. The Cy. points out (Asl. 328) that the three terms, 13—2 196 [645] What is that form which is the impermanence of form (rupassa aniccata)? The destruction, disease, breaking-up, dissolution of form, the impermanence which is decline — this is that form which is the impermanence of form.^ [646] What is that form which is bodily (solid) nutriment (kabalinkaro aharo)?^ Boiled rice, sour gruel, flour, fish, flesh, milk, curds, butter, cheese, tila-oil, cane-syrup, or whatever else^ there is in whatever region that by living beings may be eaten, chewed, swallowed, digested into the juice* by which living * decrepitude,' etc., show the phenomena that must take place in the lapse of time ; the last two show the inference that is to be drawn from them. For just as a flood or a forest fire can be traced by the appearance of the grass and trees in its track, so can we infer respecting our life and faculties by the appearance of teeth, hair and skin. ^ This and the preceding section formularize the waning and passing away of things. Birth-and-growth, decay and death are by the Commentator likened to three enemies of mankind, the first of whom leads him astray into a pit, the second of whom throws him down, the third of whom cuts off his head (Asl. 329). 2 Literally, morsel - made food. * Bodily ' (or solid) suffices to distinguish it from the three immaterial nutri- ments. See p. 30. ^ Under these come roots and fruits. Asl. 330. * On this section, where ' form ' is considered under the aspect of sustaining growth, etc., the Commentator gives a brief dissertation where an adumbration of physio- logical truth is humorously illustrated. Whereas, he says (Asl. 330-332), food is here first set out in terms of its embodiment, in o j a we have the evolved essence of it. Now whereas the former removes risk, the latter is a preserva- tive. And the risk is this, that when no food is taken, the karma-born heat within feeds on the walls of the belly, making the owner cry out, * I am hungry ; give me some- thing to eat !' and only setting his intestines free when it can get external food. The internal heat is likened to a shadow-demon who, having got the entry into a man's shadow, bites his head when hungry so that he cries out. 197 beings are kept alive — this is that form which is bodily nutriment. [All] this is form which is derived. [End of] the Section on Derivatives. First Portion for Eecitation in the Division on Form. [' There is form which is not derived ' (no u p a d a)]. [647] What is that form which is not derived ?i The sphere of the tangible, the fluid element — this is that form which is not derived. [648] What is that form which is the sphere of the tangible (photthabbayatanam)? The earthy (solid) element, the lambent (calorific) element, the gaseous (aerial) element'^ ; the hard and the When other men come to help, the demon, quitting his hold, preys on them. In the case of coarse food, e.^., kudrusa grain, oja is said to be weak and sustains but a short time, while if a man drink ghee and the like he wants no other meal the whole day.