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, when applied to the formula : * The syntheses come to pass because of ignor- ance ; cognition comes to pass because of syntheses ; name and form come to pass because of cognition ; the sixfold sphere comes to pass because of name and form ; contact comes to pass because of the sixfold sphere, feeling because of contact, craving because of feeling, grasping because of craving, renewed existence because of grasping, birth because of renewed existence, old age and death, grief, lamentation, distress, melancholy and despair come to pass because of birth. Such is the uprising of this whole mass of Ill.'i [1337, 1338] What is skill in affirming ... in negating [causal conjuncture]? Science, understanding, etc., when applied to discern- ing that, in a given conjuncture, certain states are . . . are not, the cause and conditions of certain other states.^ [1339] What is upright ? Uprightness, without deflexion, twist, or crookedness. [1340] What is soft ? That which is plasticity, gentleness, smoothness, pliancy, lowliness of heart.^ a mixture of both spheres of thought. Asl. 395. (To get this or any meaning out of the passage in question some emendation of the Cy. as edited has been necessary.) ^ On this famous formula the Cy. merely remarks that * it will appear in the Vibhanga on the Paticcasamuppada.' Asl. 395. 2 This species of skill (thanakusalata, atthana- kusalata) constituted one of the Ten Powers of the Buddha. See M. i. 69. The Cy. (p. 395) takes for illus- tration sense-cognition as a series of specific results from specific processes; also cause and effect in the vegetable kingdom. ^ Ajjavo and maddavo, the terms in this and the foregoing question, are synonymous with uj(j)ukata and 349 [1341] What is patience ? That patience which is long-suffering, compliance, absence of rudeness and abruptness, complacency of heart.^ [1342] What is temperance ? That which is the absence of excess in deed, in word, and in deed and word together.^ Besides, all moral self-restraint is temperance. [1343] What is amity ?^ When all such speech as is insolent,* disagreeable, grating, harsh to others, vituperative to others, bordering muduta, §§ 50, 51, 44, 45. The one additional term — the last — is paraphrased as ' absence of conceit.' Asl. 395. ^ Patience (khanti) is one of the ten Paramitas. Jat. i., pp. 22, 23. See also A. iii. 254, 255. The last three synonyms are the opposites of the last three synonyms of 'hate.' See supra, §§ 418, 1060. Ajjavo, Java no, maddavo, khanti and soraccam are, in A. iii. 248, given as the dhamma of a thoroughbred horse. ^ Temperance (soraccam) is defined as * to be well on the hither side of wickedness,' to avoid transgression in the three kinds in deed, in the four kinds in speech and in one's mode of livelihood. See Khys Davids, ' Manual of Buddhism,' p. 142. The three transgressions of the mind are omitted, hence soraccam applies apparently only to the self-expression of the individual. Asl. 396. ^ Sakhalyam, paraphrased by sammodaka and mudu. Ibid. Cf, the usual formula for the exchange of courtesies on greeting, e.g., M. i. 16. * Andaka. This and the following terms occur in M. i. 286. See Morris's Notes, J. P. T. S., 1884, 1886, 1889. Buddhaghosa's comment obviates the necessity either for Kern's hypothesis that the word, when applied to speech, should be read as kandaka, or for that of Morris, that it should be read as candaka. He says (Asl. 396): Just as in a defective (sadose) tree bosses (andakani; excrescences, warts) protrude, so through faultiness, by words of bragging and insolence, are swellings (andaka) produced. 'Disagreeable' (asata) is omitted in the M. i. 286. 350 upon anger, not conducive to concentration, is put away, and when all such speech as is innocuous,^ pleasant to the ear,2 affectionate, such as goes to the heart, is urbane,^ sweet and acceptable to people generally — when speech of this sort is spoken — polished, friendly and gentle language — this is what is called amity. [1344] What is courtesy ? The two forms of courtesy: hospitality towards bodily needs and considerateness in matters of doctrine. When anyone shows courtesy it is in one or other of these two forms.* [1345] What is it to have the door of the faculties un- guarded?^ * Grating ' = kakkasa=(Asl. ihid.) putika. By a some- what forced figure grating or rasping speech is compared to the disagreeable sensation in the ear (so tarn not kanna!) by the entrance of the crumbling pulverous tissue of a rotten tree. * Vituperative,' etc. (parabhi- sajjani) ; as it were, a lurking branch of barbed thorns wounding the limbs and obstructing passage. Ihid. ^ Innocuous = nel a = nidd OS a. Asl. 397. 2 I.e., by varied sweetness. ^ Pori, i.e., town-conversation, either because it is full of good points (gun a), or used by persons of breeding, or simply urban. For town- dwellers use fitting terms, calling a father a father and a brother a brother. Ihid. * Patisantharo, both amisena and dhammena, is discussed at length by Buddhaghosa (Asl. 397-399). He takes, as usual, the etymology of the term — a spreading out or diffusion — and shows it as a covering or closing, through kindness and generosity, of the gap there may be between the having of the giver and the recipient of his attentions. Both are supposed to be members of the Order, and many of the hospitable and polite ministrations described occur in Vin. ii. 210, 211. See also Mil. 409. ^Aguttadvarata. This and the contrary attitude in § 1347 constitute an important formula in Buddhist doctrine, and occur in D. i. 70, M. i. 180, 269, etc. It is also quoted K.V. 426, 464. 361 When a certain individuaP sees an object with the eye^ he is entranced with the general appearance, or in the details of it.^ He does not set himself to restrain that which might give occasion for wicked states, covetous, de- jected, to flow in over him, were he to dwell unrestrained as to the sense of sight. He keeps no watch over his faculty of sight, nor does he attain to mastery over it. And so in like manner when he hears a sound with the ear . . . smells an odour with the nose . . . tastes a sapid with the tongue . . . feels a tangible with the body . . . recognises a mental object with the mind, he is entranced with the general appearance and in the details of it. He does not set himself to restrain that which might give occasion for wicked states, covetous, dejected, to flow in over him, were he to dwell unrestrained as to the mental faculty. He keeps no watch over the mental faculty, nor does he attain to mastery over it. That these six faculties should be thus ^ K. omits puggalo, given in the printed text. The latter omits it in the corresponding answer, § 1347. 2 This is a passage naturally calling for psychological qualification from the Commentator (Asl. 399, 400). * "Eye " stands here for the total efiicient cause (karana-vasena), namely, for that visual cognition which is the generally accepted form-seeing capacity. As the Ancients have said : The eye does not see form, not being of the nature of intellect (cittam); the intellect, not being of the nature of eye, does not see form (the Cy. has here been wrongly punctuated). One sees with the sense-embodied mind im- pingeing on the * door-object ' (dvararammane sam- ghattanena pasadavatthukena cittena passati), that is, with the aggregate organism, or apparatus, as when we say, " he shoots with the bow." ' ^ On nimittagahl and anuvyaiijanagahi, see notes relating precisely to this passage in D. i. 70, in ' Dialogues of the Buddha,' i. 80. The former term is, in the Attha- salinT, defined as the act of one who, not content with simply beholding what is attractive and so forth, or what is characteristically female or male, grasps at it with passionate desire. 352 unguarded, untended, unwatched over, unrestrained, is what is called having the door of the faculties unguarded. [1346] What is immoderation in diet?^ When anyone, through carelessness and without judg- ment, takes food^ for purposes of sport,^ sensual excess, personal charm and adornment, his insatiableness, im- moderation, and want of judgment are what is called im- moderation in diet. [1347] What is it to have the doors of the faculties guarded ? When a certain individual sees an object with the eye he is not entranced with the general appearance or the details of it.