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[1300, 1301] Which are the states that are (a) foolish P Unconscientiousness and disregard of blame. Besides, all bad states are foolish. {!)) discreet ?^ Conscientiousness and fear of blame. Besides, all good states are discreet. [1302, 1303] Which are the states that are (a) dark P Unconscientiousness and disregard of blame. Besides, all bad states are dark. {h) bright ? Conscientiousness and fear of blame. Besides, all good states are bright. the Path is revealed ; (4) the Four Truths are made plain. But in the thunderbolt of the might of Arahatship won we get the simile of (a) an all -penetrating power, {b) the mystery of its coming. Cf that of the wind as applied to Eegeneration, John iii. 8. ^ Pa nil a, elsewhere rendered 'wisdom.' See § 17 and cf. n. 3. ' Science ' is here to be understood, not so much in its modern sense of organized knowledge and organized methods of investigation and verification for the attaining and establishing that knowledge, as in the Platonic and Aristotelian sense of iiricrTrj/jbr), or the intellectual anti- thesis to opinion. ^ Bala, its opposite being pandit a, which partakes of paiina. See § 16, where the substantival form, pan- d ice am, is rendered ' erudition,' and paraphrased (Asl. 147) as panditassa bhavo, the state of a icise person, one who has discernment, discretion, one who has ' chosen that good part ' as contrasted with the ' average sensual person ' or foolish youth. With the answers cf. §§ 30, 31. 2 On kanha and sukka, used with ethical significance, see M. i., 389 ; Dhp., ver. 87 ; Mil. 200. {Cf ' Questions of King Milinda,' i. 284, n. 2.) 22—2 340 [1304, 1305] Which are the states that (a) conduce to remorse ?^ Misconduct in act, word and thought. Besides, all bad states conduce to remorse. (/>) do not conduce to remorse ? Good conduct in act, word and thought. Besides, no good states conduce to remorse. [1306] Which are the states that are synonymous ?^ 1 Tapaniya. Whereas we, in 'remorse,' bring into relief the * a,yenbite of inwyt,' the Buddhist term refers to the flush of heat when the deed ill done is realized as such. 2 This and the subjects of the two following questions are adhivacana, nirutti and paniiatti respectively. The three are said (Asl. 51) to * converge in meaning ' (atthato ninnakarana), though their form is diverse. In the phrase ' An increaser of luck is an increaser of wealth ' the terms are mutually delimitated. This is adhivacanarn. . . . In the phrase 'They construct (or combine, abhisankharonti), brethren, and are therefore "syntheses,"' there is a statement of fact together with the cause, as in discourse (abhilapa). . . . In the phrase ' the ratiocination, conception, disposition [of the mind] ' (see above, § 7), something is set out on this wise or that ; and this is pafinatti. It seems inferable from the foregoing that by adhiva- canarn a simple equipollence of terms is to be effected. ' Is ' or ' are,' in translating, must be understood simply as = , and not as implying inclusion under a more general notion. The word occurs at every turn in the Cy., and has usually been rendered, in these footnotes, ' equivalent to.' Cf. a good instance in Jat. i. 117 ; Div. 491. The second example and the comment adumbrate what we mean by explanation. But in the absence of the context it is not easy to gather much respecting pafinatti from the third passage cited. Coming to the answer common to all three questions, the Cy. instances as the things which are classed (sank ha), designated (samanna), expressed, and current (voharo) the names 'I,' ' another,' 341 That which is an enumeration, that which is a designa- tion, an expression, a current term, a name, a denomina- tion, the assigning of a name, an interpretation, a distinc- tive mark of discourse on this or that state. [1306a] All states are processes of synonymous nomen- clature. [1307] Which are the states that are interpretative ? Answer as in § 1306. [1307a] All states are processes of interpretation. [1308] "Which are the states that are expressions ? Answer as in § 1306. [1308a] All states are processes of expression. In this connexion, [1309] What is name ^ *aman,' * cattle,' * Tisso,' 'a bed,' 'a house,' etc. Name is fourfold from the point of view of the grounds on which it is bestowed, viz. : (1) given by general consent on a special occasion (samanfia-namam), e.g., that of the first King Mahasammato ; (2) given because of a personal quality (guna-namam), e.g., versed - in - the - Vinaya ; (3) given because of a private wish or fancy (kittima- namam), e.g., naming of an infant; (4) not given; of primeval origin ; primordially fortuitous (opapatika- namani), e.g., 'moon,' 'earth,' etc. Seefurther § 1309, n. Processes of nomenclature, etc. — adhivacanapatha, etc. There is no being, no compound, concludes the Com- mentator, that is not somehow nameable. The very trees in desert and hill country will be named by country-folk. And if they admit to not knowing the name of any one kind, it will get the name of the 'nameless.' Cf. our OS innominatum, or the Pic Sans-nom, and the like. ' Distinctive mark' is vyafijanam. ^ Here the Cy. makes use of its foregoing classification of name-kinds to show under which head to rank nam a when distinguished from rupa. Nam a must, namely, be understood as opapatika-name, thatis, all its constituents 342 The four skandhas and uncompounded element. [IBIO] What is form? The four great phenomena and the form which is derived from them.^ [1311] What is ignorance ? Ansiver as for ' dulness,' § 390 {omitting * on that occasion ').^ [1312] What is the craving for renewed existence ? Answer as for the * Fetter of the passion for renewed existence,' § 1120. [1313] What is speculative opinion about renewed existence ? Theories that both soul and world will be re-born, etc. [1314] What is speculative opinion about existence not being renewed ? Theories that both soul and world will not be re-born, etc. must be so understood. Feeling, e.g., when it arises, is not named on the grounds on which a new individual, or an ' artificial kind ' — table, etc. — might be named. ' One has not to take a name for it, saying, "Be thou called feeling !" The name has arisen together with it ' (p. 392). ' Uncompounded element ' is here spoken of again a Nirvana. Ihid. See above, p. 166, n. 1. ^ Cf. § 584. The more concise form of question : tattha katamaip ... is now sustained till the end. Hitherto it has only been used to cross-question the student on the details of a given answer, on 'name,' for instance, as part of the contents of the preceding answer. Hence the translation of tattha by 'in this connexion ' (whatever the term in question may mean elsewhere). It is not clear, however, what is the force of tattha in these last fifty- seven questions, the greater part of the subjects not having occurred in the foregoing part of the manual. - This pair of questions ' is included to show ' how the mass of views in the following pairs is ' an upgrowth from the root of the Eound of Ee-birth.' Asl. 392. 343 [1315] What is the sort of speculation known as Eternalism ? That both soul and world are eternal, etc. [1316] What is the sort of speculation known as Annihilation ? That both soul and world will be dissolved, etc. [1317] What is the sort of speculation known as the Finite Theory . . . [1318] the Infinite Theory '? That both soul and world are finite . . . infinite, etc. [1319] What is the sort of speculation known as the Theory of Origins . . . [1320] the Theory of the Here- after ? Theories concerning the ultimate past . . . concerning futurity. All this sort of opinion, walking in opinion, jungle of opinion, wilderness of opinion, puppet-show of opinion, scuffling of opinion, the Fetter of opinion, the grip and tenacity of it, the inclination towards it, the being infected by it, this by-path, wrong road, wrongness, this ' fording- place,' this shiftiness of grasp — this is what is called specula- tive opinion about renewed existence, and the rest.^ [1321] What is unconscientiousness ? . . . [1322] dis- regard of blame ? Answers as for the ninth and tenth 'bases of corruption,' §§ 1238, 1239. 1 This, the Ditthi-formula (see §§ 381, 1099), is appended as well to each of the foregoing answers on speculative opinions. Of these, the first two (bhava and vibhava) are, in the Cy. (p. 392), connected with the next two respectively {cf. § 1099).