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) not the issue of grasping^ and visible? The sphere of visible form which is not due to karma having been wrought. ^ In the printed text read anupadinnam. 235 (iv.) not the issue of grasping and invisible ? The sphere of sound, bodily and vocal intimation, the lightness, plasticity, wieldiness of form, the decay, or the impermanence of form, or whatever other form exists which is not due to karma having been wrought, whether it be in the spheres of odour, or of taste, or of the tangible, the elements of space, or of fluidity, the integration or sub- sistence of form, or bodily nutriment. [Work of Karma'-^Impact.] [901-904] What is that form which is (i.) the issue of grasping and imping eing ? The spheres of the five senses, or whatever other form exists through karma having been wrought in the spheres of visible form, odour, taste or the tangible. (ii.) tlie issue of grasping and non-imping eing ? Sex or vitality, or whatever other form exists through karma having been wrought in the elements of space or fluidity, in the integration, or subsistence of form, or in bodily nutriment. (iii.) not the issue of grasping and impingeing ? The sphere of sound, or whatever other form exists which is not due to karma having been wrought in the spheres of the other four kinds of sense-objects. (iv.) not the issue of grasping and non-imping eing I Bodily and vocal intimation, the lightness, plasticity, wieldiness, decay, or impermanence of form, or whatever other form exists which is not due to karma having been wrought in the elements of space or fluidity, in the integra- tion or subsistence of form, or in bodily nutriment. [Work of Karma-^Great Phenomena.] [905-908] What is that form which is (i.) the issue of grasping and great phenomenon t The sphere of the tangible and the fluid element which are due to karma having been wrought. 236 (ii.) the issue of grasping and not great phenomenon ? The spheres of the five senses, sex, vitality, or whatever other form exists through karma having been wrought, in the element of space, in the integration or subsistence of form, or in bodily nutriment. (iii.) not the issue of grasping but great phenomenon ? The sphere of the tangible and the fluid element which are not due to karma having been wrought. (iv.) not the issue of grasping nor great phenomenon ? The sphere of sound, bodily and vocal intimation, the lightness, plasticity, wieldiness, decay and impermanence of form, or whatever other form exists which is not due to karma having been wrought, whether it be in the spheres of visible form, odour, or taste, in the element of space, in the integration or subsistence of form, or in bodily nutri- ment. [Work of Karma-^Bulk.] [909-912] What is that form which is (i.) the issue of grasping and gross ? (ii.) the issue of grasping and subtle ? (iii.) not the issue of grasping and gross f (iv.) not the issue of grasping and subtle ?'^ Answers respectively identical with the four in the next preceding group but one (§§ 901-904). [Work of Karma-'-Proximity.] [913-916] What is that form which is (i.) the issue of grasping and remote? (ii.) the issue of grasping and near? (iii.) not the issue of grasping and remote ? (iv.) not the issue of grasping and near? Answers identical with those in the preceding group (i.e., ^vith those in §§ 901-904), but having the order of the first and second answers inverted, as ivell as that of the third and fourth. ^ In the answer to this question the printed text has omitted to insert apodhatu. W §§ 892 and 880. 237 [917-936] In the next five groups of four, form is considered as a combination of (a) * the issue of grasping and favourable to grasping,' and either 'visible,'^ * impingeing,' *a great phenomenon,' * gross ' or * remote,' or the opposites of these five taken successively ; (h) ' not the issue of grasping, but favourable to grasping,' and the five above-named attributes and their opposites taken successively. Thus the questions are analogous to, and the answers identical ivith, those in the pre- ceding five groups (§§ 897-916). [Impact-^Faculty.] [937-940] What is that form which is (i.) impingeing and faculty ? The faculties of the five senses. (ii.) impingeing and not faculty ? The five kinds of sense-objects. (iii.) non-impingeingandfacidty? Sex and vitality. (iv.) no7i-impingeing and not faculty ? Bodily and vocal intimation . . . and bodily nutriment. [Impact-*^Great Phenomenon.] [941-944] What is that form which is (i.) impingeing and a great phenomenon ? The sphere of the tangible. (ii.) impingeing and not a great phenomenon '? The spheres of visible form, sound, odour and taste. (iii.) non-impingeing and a great phenomenon ? The fluid element. (iv.) non-impingeing and not a great phenomenon ? Sex . . . and bodily nutriment. ^ In the answer to the first question, § 917, read na before kammassa. 238 [Faculty (Potentiality)^-Bulk.] [945-948] What is that form which is (i.) faculty and gross .^ The faculties of the five senses. (ii.) faculty and subtle .? Sex and vitality. (iii.) non faculty and gross 1 The spheres of the five kinds, of sense-objects. (iv.) nonfacidty and subtle .^ Intimation . . . and bodily nutriment. [Faculty (Potentiality) ^-Proximity.] [949-952] What is that form which is (i.) facidty and remote t Sex and vitality. (ii.) faculty and near ? The faculties of the five senses. (iii.) nonfacidty and remote t Intimation . . . and bodily nutriment. (iv.) non faculty and near ? The spheres of the five kinds of sense-objects. [Great Phenomenon-^Bulk.] [953-956] What is that form which is (i.) a great phenomenon and gross ? _ The sphere of the tangible. (ii.) a great phenomenon and subtle ? The fluid element. (iii.) not a great phenomenon and gross t The spheres of the five senses and of visible form, sounds odour and taste. (iv.) not a great phenomenon and sid)tle f Sex . . . and bodily nutriment. 239 [Great Phenomenon -^Proximity.] [957-960] What is that form which is (i.) a great phenomenon and remote ? The fluid element. (ii.) a great phenomenon and near? The sphere of the tangible. (iii.) not a great phenomenon and remote ? Sex and vitality. (iv.) not a great p>henomenon and near ? The spheres of the five senses and of visible form, sound, odour and taste. [Form as Seen, Heard, Imagined, Understood.] [961] (i.) The sphere of visible form is Form Seen, (ii.) The sphere of sound is Form Heard, (iii.) The sphere of odour, taste and the tangible is Form Imagined,^ ^ Mutam. I am under the impression that the first three members of this group are survivals of an older tradition, belonging to an age when the five senses had not been co-ordinated by psychological analysis comparable to that effected by the earlier Buddhist school, and when mano and its function, expressed here (in part) by this old past participle, were more vaguely conceived. In the Pra9na Upanishad , e.g., which may or may not be older than the Abhidhamma, either the five senses are grouped as above under man as, eye and ear, or the last two are alone held worthy to rank with the divine elements of life. If it be contended that the former interpretation is not plausible, it should be remembered that, in the far older Brihadaranyaka Upanishad (i., 5, 3), it is said that by man as we know when we are touched from behind. It is as though the tradition were endeavouring to say. Smell, taste, touching, without the aid either of sight or of hearing, require a greater effort of inference, of mental construction, of imagination, to realize the external cause, or potential concrete mental percept, than either sight or hearing. •240 (iv.) All form is Form Cognized by the mind.^ Such are the Categories of Form under Fourfold Aspects. [End of] the Groups of Four. Buddhaghosa, who here resumes his parable (Asl. 338), paraphrases mutam by munitva janitabbatthena, and by phusitva pi nanuppattikaranato. ^Manasa vinnatam, that is, manoviniianena ja- nitabbam. Ibid. [Chaptee v. The Category of Form under a Fivefold Aspect (pancavid- hena rupasangaho).] [962-966] What is that form which is (i.) earth-element (pathavi-dhatu)?^ That which is hard, rough, hardness, rigidity, whether it be of the self,^ or external, or the issue of grasping,^ or not the issue of grasping. ^ The essential mark (lakkhanam) of the earth-element is given as 'hardness ' (kakkhalattam, AsL, 332).