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Madhyastatd, impartiality, that which is equally disposed to whatever may be the subject of thought, referring all things to their own proper cause. 22. Kaya-prasrabdhi, the repose or tranquillity of the body, that which prevents udacha, disquietude, and other consequences arising from w6danl 23. Chitta-prasrabdhi, the repose or tranquillity of the mind, that which prevents disquietude, and other consequences arising from winyAna. 24. Oya-lahut^, body-lightness, that which allays the desire of sensual g^tification. 25. Chitta-lahntd, mind-lightness, that which prevents sleep and drowsiness. 26. Kaya-mirdutwa, body-softness, that which prevents scep- ticism and deception. 27. Chitta-mirdutwa (is explained in the same way as No. 26.) 28. E^ya-karmmanyatd, body-adaptation, the power of caus- ing the body to be in any state that is desired, so as to be free from all uneasiness, a power which aids in restraining the desire of sensuous gratification. 29. Chitta-karmmanyatd, mind-adaptation, (is explained in tho same way as No. 28, but must be considered in its application to the mind). 30. E^ya-prdgunyat^ body-practice or experience, that which prevents impurity. 31. Chitta-prdgunyat^ mind-practice or experience (is explained in the same way as No. 30) . 32. Eldya-irjutwa, body-uprightness or rectitude, that which prevents the deception arising from w^dani, &c. 33. Chittairjutwa, mind-uprightness or rectitude (is explained in the same way as No. 32). 34. Karnnd, kindly regard, favour, pitifulness, that which desires the destruction of the sorrow of the afflicted. IX. THE ONTOLOGY OF BUDHISM. 433 35. Madita, benevolence, that which rejoices in the success of the prosperous. 36. Samya^-wachana, tmthf ulness of speech, that which avoids the utterance of that which is nntrae, and seeks to ntter the tmth, like the hnsbandman who, by the act of winnowing, drives away the chaff whilst he retains the grain. 37. Samyak-karmmdnta, tmthfulness or propriety of action, that which performs whatever is fit or proper, like the wise man, and not like the child that defiles itself in various ways. 38. Samyak-ajiwa, truthfulness of life or conduct, that which purifies the life, like the goldsmith who refines the precious metals. 39. L6bha, covetousness, that which cleaves to sensible objects. 40. Dw^sa, anger, that which is wrathful, like a serpent struck by a staff. 41. Moya, mdha, ignorance, that which knows not the four great truths. 42. Mityi-drishti, scepticism, that which teaches there is no present world, no future world ; it is the principal root of all akusala, or demerit. 43. U dacha, disquietude, that which keeps the mind in con- tinual agitation, like the wind that moves the flag or pennant. 44. Ahiriki, shamelessness, that which is not ashamed to do that which it is improper to do, like the hog that openly wallows in the mire. 45. Annottappa, recklessness, that which does not fear to commit evil deeds, like the moth that fearlessly casts itself into the flame of the lamp. 46. Wichikichd, doubt, that which questions the existence of Budha, his discourses, and the priesthood ; previous birth, future birth ; the consequences resulting from moral action, and the en- trance into the dhy&nas by means of the exercise of kasina. He who is under the influence of this principle is like a man held by a serpent ; he trembles from the doubts that agitate him ; he does not continue in one mind, and is perpetually led hither and thither, without any abiding place of rest ; and when he sees any object, he is unable to tell whether it be a pillar or a man. 47. Milnya, self-conceit, that which indulges the thought that I am above all other persons, superior to all. 2 F 434 A MANUAL OF BUDHI8M. 48. IrsyA, envy, that which cannot bear the prosperity of others. 49. Mdtsaryya, selfishness, that which leads me to wish that the prosperity which has come to me may not come to another. If any one nnder the influence of this principle sees even in a dream that the advantages he enjoys are imparted to others, he is unable to bear it ; his mind thereby becomes debased, and the features of his countenance are changed, so that it becomes pain- ful to look at him ; he wishes not the prosperity of another, and loves only his own. 50. Kukhucha, moroseness, or the disposition to find &alt, querulousness, that which is equally dissatisfied with what has been done and what has not been done, and can never be pleased. He who is under the influence of this principle is like the slave who is subject to the caprice of an imperious master. 51. Thina, sleep, that which refreshes, or calms the mind. 52. Mijja, drowsiness, that which prevents the body from per- forming any work. It is sometimes said that thina has the same efEect upon the body that mijja has upon.the mind. The body is supposed to be asleep when the mind is awake, and the mind to be active when the body is in unconscious repose. The fifty-two modes of sankhiro here enumerated, together with w^dani, sanny^, and winy&na complete the category of discrimination. 6. GonsoUmsfiess, The Winy4na-khando, or faculties of consciouaness, are eighty- nine in number, viz. : 1. Chaksu-winyana, eye-consciousness, in the eye, about the size of a louse's head, is that which perceives, or is conscious of, the sensible object, whether it be blue, golden, or any other colour. It receives its birth from the eye and the outward form. It was possessed by Q6tama before his birth, whilst he was yet in his mother's womb ; all other beings, in the same situation, possess only k^yawinydna. The eye of the body is surmounted by the eye-brow, and has within it a circle of a black colour, and another that is white ; thus it is beautified, as the water-lily by its petals. As a drop of oil poured upon the uppermost ball of cotton, when there are IX. THE ONTOLOGY OF BUDHISM. 435 seven balls snspended from eacli other, or poured upon the outermost when there are seven balls one within the other, soon makes its way through the whole of the seven balls ; so the light entering into the eye by one of its folds or concentric layers, passes from that fold to the next, and so on in succession through the whole of the seven folds of the natural (as dis- tinguished from the divine) eye. The four elements enter into the composition of the eye, but the winydna is ifcs principal faculty, as the prince is the chief of his followers or retainers. It is not the eye that sees the image, because it has got no mind, chitta. If it were the eye that sees the image, it would see also by the other winy4nas. Nor is it the mind that sees the image, because it has got no eye. If it were the winydna that sees the image, it would see the image within the wall ; it would penetrate into the inside of the solid opaque substance, as there would be nothing to prevent it : but it does not thus happen. When the eye and the image communicate with each other, or come into contact, then there is sight. It is necessary that there be the coming of light from the object to the eye. As the light does not come from within the wall, that which is within the wall cannot be seen. From within such substances as crystals and gems the light proceeds, so that that which is within them can be seen. When any object is seen it is not seen by the eye alone, nor by the winydua alone. It is the chaksu- winy4na that sees it, though we say, in common language, that it is the eye. When the winyana that is united to the eye, com* municatee, by the assistance of light, with any object that is presented before it, we say that the man who possesses that winyw&na sees that object. Thus we say that such an object is shot with the bow ; but in reality it is not with the bow, but with the arrow, that it is shot ; in like manner, it is not the eye that sees the image, but the winyana ; or rather, not the eye alone, nor the winyana alone, but both united. 2. Sr6ta-winy4na, ear-consciousness, in shape like a thin copper ring, or like a lock of copper-coloured curled hair, or a finger covered with rings, is that which perceives the various sounds. 3. Ghrana- winyana, nose-consciousness, in the nose, like the footstep of a goat in shape, is that which perceives smell, whether it be agreeable or disagreeable. 2 F 2 436 A MANUAL OF BUDHISM. 4. JiwM-wmydna, tongne-consciousness, in the tongue, like the petal of a water-lily in appearance, is that which perceives the different flavonrs. 5.