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All the eight are enumerated and discussed in the Brahmajala Sutta. D. i. 13-40. The Cy. itself refers to this Sutta in connexion with the last two theories. See also 'Dialogues of the Buddha,' i. 26, n. 3. 344 [1323] What is conscientiousness ? The feeHng of conscientious scruple when scruples ought to be felt, conscientious scruple at attaining to bad and evil states. [1324] What is the fear of blame? The sense of guilt where a sense of guilt ought to be felt, a sense of guilt at attaining to bad and evil states.^ [1825] What is contumacy ?2 The being surly, refractious, contumacious when that which is in accordance with the Law has been said, con- trariness, captiousness, want of regard, of consideration, of reverence, of deference.^ [1326] What is friendship with evil? To follow after, to frequent the company of, and associate with,* such persons as are unbelievers, immoral, uneducated, mean- spirited^ and witless f to resort to and consort with 1 See §§ 80, 31. ^ Dovacassata. For * surly' the Cy. (p. 398) and K. read dovacassayam. ^ The three first terms in the answer are in the original simply different forms of the same abstract noun, viz. : dovacassayam, dovacassiyam, dovacassata. The fourth term is literally ' taking the opposite side.' The fifth is literally * gratification in antagonism.' The last is described as due to a lack of the habit of placing others before one's self. Asl. 393. The term in question the Cy. finally dismisses with the remark that, if persisted in in the foregoing fashion, it involves the four skandhas, especially that of syntheses. So for the complex generalizations in the following questions. They are not relatively simple states involving one skandha only. (The editing in the Cy. is here again very unfortunate.) * Sevana, nisevana, samsevana. The prefixes, according to the Cy., merely act as augmentatives. ^ Maccharino; addicted to the five sorts of meanness. Asl. 394. See § 1122, n. ^ Duppanna. 345 them, to be devoted to them, enthusiastic about them,^ and entangled with them.^ [1327] What is suavity ? The being gentle, tractable, amenable^ when that which is in accordance with the Law has been said, the refraining from contradiction and from captiousness ; the showing regard and consideration,* reverence and deference. [1328] What is friendship with good ? To follow after, frequent the company of, and associate with, such persons as are believers, virtuous, well educated, generous and intellectual ; to resort to and consort with them, to be devoted to them, enthusiastic about them, mixed up with them. [1329-1332] What is skill in ((a) the Offences? I (h) restoration from the Offences ? (c) the Attainments ? (d) recovery from the Attainments ? That skill which is science, understanding, search, research, etc.,^ when applied to ^ Bhajana, sambhajana, bhatti, sambhatti; all meaning originally ' forming a part of,' ' belonging to.' But the two former are paraphrased by upasankamana. In the sense of devotion bhatti does not, I believe, occur in the Nikayas. Perhaps its oldest appearance with this import is in Jat. v. 340 — where the Cy. gives as equivalent sineho — and in the Svet. Upanishad 6. 23. ^ Tarn sampavankata (so K. and the Cy.), i.e., entanglement ; lit., hooked along with them — with those persons, both in thought and deed. Asl. 394. ^ Sovacassayarn (sic lege), sovacassiyam, sova- c a s s_a t a. * Adariyam, adarata; omitted in the text, but supplied in K. ' Cf. § 1325. ^ The passage elided here and in the following sections is no doubt that in which science (paiina) is described, §16 and passim. On * skill ' or 'proficiency' (kusalata) see Introduction viii., on ' good.' 346 (a) the Offences termed the Five Groups of Offences and the Seven Groups of Offences ;^ (h) restoration from [the effects of] those Offences ;^ (c) a case of Attainment^ where * conception works and thought discursive,' a case of Attainment * wherein is no working of conception, but only of thought discursive,' a case of Attainment 'void of the working of conception and of thought discursive ' ; (d) recovery from those Attainments.* ^ That is, the group of ' Apatti's termed Parajika, Sanghadisesa, Pacittiya, Patidesanlya and Duk- kata offences, and the group which, besides these, includes Thullaccaya and Dubbhasita offences. Asl. 394; cf. Vin. V. 91. The scientific procedure is described in the Cy. as -pariccheda-janana-panna. ^ Apatti-vutthana, or rising up from an offence. Buddhaghosa does not in this connexion explain the term, but in his Cy. on the passage, found in nearly identical words at Vin. iii. 112, and iv. 225 (which Cy. is found in Minayeff, Pat. 69), he uses vutthana as a general term covering all the three methods (parivasa, manatta, abbhana) of expiation of, and release from, an offence committed by a member of the Order. Cf. Childers, s.v, sanghadiseso ; Vin. v. 118. See also infra, § 1332. ^ The Samapattis, or various stages of self-concentra- tion, include the Jhanas — as here — and other forms of s am ad hi, all pre-Buddhistic and all utilized in the body of Buddhist doctrine and culture. It is noteworthy that they are not here referred to as only eight in number — see Childers, s.v. (for that matter, neither do they find a place in the Atthaka-nipata of the Anguttara). Neither is it clear that the three Samapattis quoted in the answer coincide in all respects with the first three stages of five- fold Jhana. If they do, and if we are to assume that the term includes more than those three stages, then, by Subhuti's inclusion of four Vimokhas, this would give us nine samapattis. Again, in M. i. 301, &> fifth Vimokha — the last — is spoken of as a Samapatti, this bringing the number up to ten. Cf. M. i. 398-400. * The kind of ability in emerging from (lit., rising out 347 [1333] What is proficiency in the Elements ?^ That proficiency which is science, understanding, search, research, etc., when applied to the eighteen elements, viz. : sight, visual object and visual cognition, hearing, sound and auditory cognition, smell, odour and olfactory cognition, taste, sapid object and gustatory cognition, body- sensibility, the tangible and tactile cognition, mind, mental object and representative cognition. [1334] What is proficiency in attention 9^ That proficiency in attention which is science, under- standing, etc., when applied to those elements. [1335] What is skill in the spheres ?3 That skill which is science, understanding, etc., when applied to the twelve spheres, namely, sight and visual form, hearing and sound, smell and odorous object, taste and sapid object, body- sensibility and the tangible, mind and mental object.* of -vutthana ; see supra, § 1330) one or another kind of samadhi is, by the Cy., specified as a predetermination of the time when the subject wished to arouse himself, and the carrying out of this act of will — a time stated in terms of the motions of celestial bodies. ' When the moon, sun, constellations have gone to such and such a position I shall awake.' See, on this use of vutthana, M. i. 302; A. iii. 311 ; S. iii. 270. On the modes of Jhana here specified, see supra, § 160 et seq. Skill in the Attainment (samapatti) itself is explained as the science of effecting discernment of the appana or central concept (in Jhana) as well as of the parikamma or preliminaries. 1 Dhatuyo. The skill in this case is said to comprise acquisition, attention, hearing and remembering (instruction being entirely oral) and discrimination. Asl. 395. 2 Seep. 5, n. 1. ^ See § 597 et seq. * In the last three modes of ability six factors common to all are distinguished : acquisition, attention, hearing, comparison (lit., measuring), penetration, contemplation. Of these, all but the fifth are exercised on mundane objects of thought ; penetration is concerned with supramundane matters ; attention and comparison can be exercised about 348 [1336] What is skill in the ' Conditioned Geneses '? Science, understanding, etc.