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QOSNOLOGY
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qualities. The inward sense serves the transformation of such evidences into cognition, and this seems to be meant in T. 2, 22.
$ 74. As to the articulated" evidences (akkhara-suya) mentioned above they are formed by written (sann'akkhara-s.) and oral (vanjan'akkh -s ) ones as well as by such consisting in an object conceived by the senses releasing its denomination (laddhz-akkh.-s ).1 We refer to this simply in order to attach the consideration frequently mentioned in the Canon about the expressive content of language. The earliest comments on this subject appear in Āyār 11, 4; they are closely related to Dasav. 7.2 Resting on the monastic discipline they are, to a great extent, based on the primitive distinction between the True (sacca) and the Wrong (mosa); in between we find what is made up of both the True and the Wrong (saccā-mosa), and beyond all three there is what is neither true nor wrong (asacca-mosa) (Ayār. II, 91; Thān. 183 b). They are the four bhāsājāyā 3 Pannav. 11 deals with them, as with speech altogether, more systematically, though, on the whole in a strikingly ill-assorted way on the whole. Of those four contents the first pair is attributed to "distinct” (paggattiya) and the second to “indistinct” (apavi ) speech (Pannav. 255b). From their numerous sub-varieties it follows (a o.) that a mode of speech springing from emotion is by itself understood as mosā Next to true speech a Kevalın ($ 81) avails himself of the asaccāmosa only (Viy 749a). All animals with two to four senses and beings with five senses express themselves in the “neither true nor wrong" way, but the latter will employ the first three modes just as well (Pannav. 260a) provided they have learnt to do so or carry along with them a
I Eg, yac cakşuşa amra-phal'ady-upalabhy' "āmra-phalam" ttyadyaksardnuviddham Sabdartha-payalocan'ātmak am vijnanam tac cakşur-indriya-labdhy -aksaram, Nandivrtti 18ga
2 Dasav is later than Ayār If in its slokas it contains such pādas as ale scattered in the prose of Ayar (Āyar 93, 2f =Dasav 7, 2, 94, 245
Dasav 7, 26) the latter represent an ancient stock, comp LODERS, SPAW 1913, p 1007
3 Frequently written bhasa-jāyā Acc to Vay 622b the four modes also apply to the nāna
4 In their discussion Prajn 257b mentions that in Konkan piccom 13 said for payas and that by the gopala the lotus is called aravinda only Nearly the same is said Praśn 1176
