destroyed, which may manifest  itself  under  suitable

　　   circumstances.   One  can  only   give   up  what  one

　　   possesses.One  cannot  be  indifferent  to or detached

　　   from what is non-existent.All  these  terms  refer  to

　　   feelings associated with the body and possessed by the

　　   atta.It  is, however, possible  to have  full  control

　　   over the moods of happiness and depression  (somanassa

　　   and domanassa), and to cause their  disappearance, for

　　   the  factors   responsible   for  their   origin   are

　　   exclusively mental.According to the Milinda Panha:

　　　　　　 "Since  the  ground  and  condition  for  the

　　　　　　 arising  of the feelings  of bodily  pain are

　　　　　　 not   yet  removed,  therefore   he  may  yet

　　　　　　 experience  the feeling  of bodily pain.Since

　　　　　　 however, the ground  and  condition  for  the

　　　　　　 arising  of the feeling  of mental  pain  are

　　　　　　 removed, therefore he can no longer experience

　　　　　　 the feeling of mental pain."( 注 18)

　　 This  state of things  is indicated  by the use of the

　　   term "atthagama " with reference to somanassa  and

　　   domanassa.( 注 19)

　　　　 They believed that the agreeable  feelings

　　   associated with the body could be made stable through

　　   meditation.This　　 conclusion   is   based   on   the

　　   observation   that   they  criticise   kama  and  the

　　   agreeable  feelings  in different  ways.Kama  or five

　　   objects  of desire are criticised  on the ground that

　　   they are subject  to change and destruction, and thus

　　   cause  grief, depression  etc.Here  the criticism  is

　　   based on the impermanancy  of the outside  objects of

　　   desire.But the internal, agreeable feelings connected

　　   with  the body  are not criticised  on the ground  of

　　   impermanency;  these are criticised because these are

　　   gross.( 注 20) The meditator

　　   ──────────────

　　   (17) Digha Nikaya, Vol.I, p.37; also see pp. 460 ～ 463

　　　　   of the present article.

　　   (18) See p.  463 of the present article;  Dgha Nikaya,

　　　　   I, P.  37

　　   (19) See pp.  460 ～ 463 of the present article;  also

　　　　   note the following  statements  in the text: kama

　　　　   hi bho anicca, or yad eva tattha vitakkitam.

　　　　   vicaritam   etena   etam  olarikam,  or  yad  eva