Questions of King Milinda (Milindapañha)

11. 'And there is no perception of the truth to those who are not purified by the virtues that depend on the keeping of the vows. Just as without water no seed will grow, so can there be no perception of the truth to those not purified by the practice of the vows. Just as there is no rebirth in bliss to those who have done no meritorious actions, no beautiful deeds, so is there no perception of the truth for those not purified by the practice of the vows. 12. ' Like the broad earth, O king, is the character resulting from the keeping of the vows, to serve as a basis to those who desire to be pure \ Like water is it, O king, to wash away the stain of all things 1 V i s u d d h i - k a m a n a m, which Hina/i-kumbure characteristically renders, 'who desire to attain to Nirvawa' (p. 516). evil in those who desire to be pure. Like the fire is it, O king, to burn out the lust of all evil in those who desire to be pure [354]. Like the wrind is it, O king, to carry away the dust of all evil in those desiring to be pure. Like medicine is it, O king, to allay the disease of evil in those desiring to be pure. Like ambrosia is it, O king, to act as an antidote to the poison of evil in those desiring to be pure. Like arable land is it, O king, on which to grow the crop of all the virtues of renunciation to those desiring to be pure. Like a wishing-gem l is it, O king, for conferring all the high attainments they long and crave for upon those who desire to be pure. Like a boat is it, O king, for carrying to the further shore of the mighty ocean of transmigration all those who desire to be pure. Like a place of refuge is it, O king, where those who desire to be pure can be safe from the fear of old age and death. Like a mother is it, O king, to comfort those who desire to be pure when afflicted with the sorrows of sin. Like a father is it, O king, to raise up in those who desire to be pure and to increase in goodness all the good qualities of those who have renounced the world. Like a friend is it, O king, in not disappointing those who desire to be pure in their search after the good qualities of those who have renounced the world. Like a lotus flower, O king, is it, in not being tarnished by the stain of evil. Like costly perfume (of saffron and of jasmine and the Turkish incense and the Greek)2

1 Manoharo. Childers does not give this meaning to the word, but it is confirmed by the passages above and below, pp. 1 1 8, 358 of the Pali, and by the Sinhalese. 2 iTatu-^atiya-gandho. The two last are Yavana and Tarukkha. Bohtlingk-Roth explain both as Olibanum. Our is it, O king, for counteracting the bad odour of evil for those who desire to be pure. Like a lofty mountain range is it, O king, for protecting those who desire to be pure from the onslaught of the winds of the eight conditions to which men are subject in this world (gain and loss, and fame and dishonour, and praise and blame, and happiness and woe) l. Like the space of heaven is it, O king, in the freedom from all obstruction, in the magnitude, in the great expanse and breadth it gives to those who desire to be pure. Like a stream is it, O king, in washing away for those who desire to be pure the stain of all evil. Like a guide is it, O king, in bringing safe out of the desert of rebirths, out of the jungle of lusts and sins, those who desire to be pure. Like a mighty caravan is it, O king, for bringing those who desire to be pure safe into that most blessed city of Nirvana, peaceful and calm, where no fear dwells. [355] Like a well-polished spotless mirror is it, O king, for showing to those who desire to be pure the true nature of the constituent elements of all beings. Like a shield is it, O kino- for warding- off from those who desire to be pure the clubs and the arrows and the swords of evil dispositions. Like a sunshade is it, O king, for warding off from those who desire to be pure the scorching heat of the threefold fire2. Like

author does not give the details, but it is unlikely that he meant other perfumes than those usually comprised in the term ' perfume of four kinds/ The expression is not found in the Pi/akas, though it occurs in Buddhaghosa; and its use by our author may help to settle his date when we know its history, and the exact composition of the two foreign perfumes it includes. 1 The eight Loka-dhammas. 2 That is, of lust, malice, and dullness — that fire the ' going out ' of which (in one's heart) is Nirva«a. the moon is it, O king, as being longed and hoped for by those who desire to be pure. Like the sun is it, O king, as dispelling the blackness of the darkness of ignorance for those who desire to be pure. Like the ocean is it, O king, as causing to arise in those desiring to be pure the costly treasures of the virtues of those who have renounced the world, and by reason too of its immensity, of its being beyond measure and beyond count. 13. ' Thus is it, O king, of great service to those desiring to be pure, a remover of all sorrow and lamentation, an antidote to discontent ; it puts an end to fear, and individuality, and imperviousness of mind ; to evil, and to grief, and to pain, and to lust, and to malice, and to dullness, and to pride, and to heresy, and to all wrong dispositions ; it brings with it honour and advantage and bliss ; it fills them with ease and with love and with peace of mind ; it is free from blame ; it has happiness here as its fruit ; it is a mine and treasure of goodness that is beyond measure and beyond count, costly above all things, and precious.

14. 'Just, O king, as men for nourishment seek after food, for health medicine, for assistance a friend, for crossing water a boat, for pleasant odours a perfume, for security a place of refuge, for support the earth, for instruction a teacher, for honours a king, and for whatever they desire a wishing-gem — just so, O king, do the Arahats seek after the virtues of the keeping of the vows for the attainment of all the advantages of renunciation of the world. 15. 'And what water is for the growth of seeds, [356] what fire is for burning, what food is for giving strength, what a creeper is for tying things up, what VI, ig. OF MILINDA THE KING. 259 a sword is for cutting, what water is for allaying thirst, what a treasure is for giving confidence, what a boat is for crossing to the further shore, what medicine is for allaying disease, what a carriage is for journeying at ease, what a place of refuge is for appeasing fear, what a king is for protection, what a shield is for warding off the blows of sticks and stakes, of clubs, of arrows, and of darts, what a teacher is for instruction, what a mother is for nourishing, what a mirror is for seeing, what a jewel is for ornament, what a dress is for clothing, what a ladder is for mounting up, what a pair of scales is for comparison \ what a charm is for repetition, what a weapon is for warding off scorn, what a lamp is for dissipating darkness, what a breeze is for allaying fever, what knowledge of an art is for the accomplishment of business, what medicinal drugs are for the preservation of life, what a mine is for the production of jewels, what a gem is for ornament, what a command is for preventing transgression, what sovranty is for dominion — all that, O king, is the character-that-comes-of-keeping-the-vows for the good growth of the seed of renunciation, for the burning out of the stains of evil, forgiving the strength of Iddhi, for tying up one's self in self-control and presence _ of mind, for the complete cutting off of doubt and mistrust, for allaying the thirst of craving, for giving confidence as to perception of the truth, for crossing to the further shore of the fourfold stream (of sensuality, individuality, delusion, and ignorance), for allaying the disease of evil dis-

1 Nikkhepana; not in Childers, but compare Sawyutta Nikaya XX, 22, 6. 26o THE QUESTIONS AND PUZZLES VI, 15. positions, for attaining to the bliss of Nirvana, for appeasing the fears that arise from birth, old age, decay and death, grief, pain, lamentation, woe, and despair, for being protected in the possession of the advantages of renunciation, for warding off discontent and evil thoughts, for instruction in all the good involved in the life of those who have renounced the world, for nourishment therein, for explaining to men quietude and insight, and the path and the fruits thereof and Nirvana, for bestowing upon men a costly ornament high in the praise and admiration of the world, for closing the doors of all evil states, for mounting up to the peaks of the mountain heights of renunciation, for distinguishing crooked and cunning and evil intentions in others, for the proper recitation of those qualities which ought to be practised and those which ought not, for warding off as one's enemies all evil dispositions, for dissipating the darkness of ignorance, for allaying the fever arisine from the scorching of the threefold fire, for the accomplishment of the attainment of the Condition of Peace — so gentle and so subtle, — for the protection of the virtues of the life of a recluse, for the production of the precious jewels of the sevenfold wisdom — self-possession, investigation of the truth, energy, joy, calm contemplation, and serenity, — for the adornment of the recluses, for the prevention of any transgression against that blameless, abstruse, delicate bliss [357] that comes of peace, for dominion over all the qualities that recluses and Arahats affect. Thus, O king, is it that keeping the vows is one and the same thing as attaining to all these qualities. And the advantage thereof, O king, cannot be weighed, neither measured ; it has no equal, no rival, no

superior, great is it and glorious, extensive and abundant, deep and broad, and large and wide, full of weight and worth and might. 1 6. ' And whosoever, O king, having evil cravings in his heart, being hypocritical, greedy, a slave to his stomach l, seeking after material gain or worldly fame and glory, unfit (for the outward signs of Arahatship), not having reached the attainments, whose conduct is inconsistent (with membership in the Order), unworthy of it, inappropriate to it — whosoever being such shall take upon himself the vows, he shall incur a twofold punishment, suffering the loss of the good that may be in him. For in this world he shall receive disgrace, and scorn 2, and blame, and ridicule, and suspension, and excommunication 3, and expulsion, and he shall be outcast, rejected, dismissed ; and in his next life he shall suffer torment in the great Avi/H purgatory that is a hundred leagues in depth, and covered, as with a garland, with hot and scorching, fierce and fiery blazing flames ; therein shall he rise and fall for myriads of years, upwards and downwards and across, — a foam-bubble, as it were, cast up and thrown from side to side in a boiling sea 4. And, when released from thence, then as a mighty Preta (ghost), in the outward form of a monk, but with

1 Odarika; not in Childers, and only found as yet at this passage and at the Thera Gatha, verse ioi. It is the Sanskrit audarika. 'Who enters the Order for the sake of his stomach' says the Sinhalese, p. 521. 2 Khi/ana7#. Compare khi/ito above, pp. 229, 288 of the Pali. 3 Compare the rules at A'ullavagga I, 25, 1, &c. 4 On Phe«-uddehaka7« compare Gataka III, 46; on samparivattakaw above, p. 253 of the Pali. body and limbs lean and rugged and dark, with head swollen \ bloated, and full of holes, hungry and thirsty, odd and dreadful in colour and form, his ears all torn, and his eyes ever winking, his limbs a mass of mortifying sores 2, his whole body the prey of maggots, his stomach all scorching and hot like a fiery furnace blazing in the breeze, yet with a mouth no larger than a needle so that his thirst can never cease, with no place of refuge to fly to, no protector to help him, groaning and weeping and crying out for mercy, shall he wander wailing o'er the earth ! 17. 'Just, O king, as whosoever, being unfit for royalty, without having properly attained to it, being inappropriate to it, unworthy of it, unsuitable for it, a low-born man and base in lineage, should receive the consecration of a king, he would suffer mutilation, having his hands or his feet, or his hands and feet cut off, or his ears or his nose, or his ears and nose cut off, [358] or he would be tortured, being subjected to the Gruel Pot, or to the Chank Crown, or to the Rahu's Mouth, or to the Fire Garland, or to the Hand Torch, or to the Snake Strips, or to the Bark Dress, or to the Spotted Antelope, or to the Flesh Hooks, or to the Pennies, or to the Brine Slits, or to the Bar Turn, or to the Straw Seat 3, or he would be anointed with boiling oil, or be eaten by dogs, or be impaled alive, or be beheaded, or be subjected to punishments of various kinds. And why ? Because he being unfit for it, without having properly attained to it, being inappropriate to it, unworthy of it, unsuitable for it, a low-born man

1 Siina (for juna). See A'ullavagga X, i, 2, 3. 2 Aru-gatto pakka-gatto. See Magg^ima Nikaya I, 506. 3 On all these see the notes above, I, 276, 277. VI, i-r OF MILINDA THE KING. 26 and base in lineage, he had placed himself in the seat of sovranty, and thus transgressed beyond his right limits. Just so, O king, whosoever having evil cravings in his heart, being hypocritical, greedy, a slave to his stomach, seeking after material gain or worldly fame and glory, unfit (for the outward signs of Arahatship), not having reached the attainments, whose conduct is inconsistent (with membership in the Order), unworthy of it, inappropriate to it — whosoever being such shall take upon himself the vows, he shall incur a twofold punishment, suffering the loss of the good that may be in him. For in this world he shall receive disgrace, and scorn, and blame, and ridicule, and suspension, and excommunication, and expulsion, and he shall be outcast, rejected, dismissed ; and in his next life he shall suffer torment in the great Kviki purgatory that is a hundred leagues in depth, and covered, as with a garland, with hot and scorching, fierce and fiery blazing flames ; therein shall he rise and fall for myriads of years, upwards and downwards and across, — a foam-bubble, as it were, cast up and thrown from side to side in a boiling sea. And, when released from thence, then as a mighty Preta (ghost), in the outward form of a monk, but with body and limbs lean and rugged and dark, with head swollen, bloated, and full of holes, hungry and thirsty, odd and dreadful in colour and form, his ears all torn, and his eyes ever winking, his limbs a mass of mortifying sores, his whole body the prey of maggots, his stomach all scorching and hot like a fiery furnace blazing in the breeze, yet with a mouth no larger than a needle so that his thirst can never cease, with no place of refuge to fly

to, no protector to help him, groaning and weeping and crying out for mercy, shall he wander wailing o'er the earth ! 18. ' But whosoever, O king, is fit, who has reached the attainments, whose conduct is consistent with membership in the Order, who is worthy of it, appropriate to it, who desires little and is content, given to seclusion, not fond of society, alert in zeal, resolute of heart, without guile, without deceit, not a slave to his stomach, seeking neither material gain nor worldly fame or glory, full of faith, who has entered the Order from belief (in the doctrine, and not from worldly motives), and is full of desire for release from old age and death — whosoever being such shall take upon himself the vows with the idea of upholding the faith, he is deserving of twofold honour. For he is near and dear to, loved and longed for by both gods and men, dear as rare jasmine flowers to the man bathed and anointed, as sweet food to the hungry, as cool, clear, fragrant water to the thirsty, as a healing drug to a poisoned man, as a costly chariot drawn by high-bred steeds to the hurrying traveller, as a wishing-gem to the greedy for gain, as the pure white sunshade of sovranty to one ambitious for a throne, as the blessed attainment of the fruits of Arahatship to the seeker after holiness. It is he who attains to the fullest mastery over the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Saintship, the five Organs of the moral sense, the five moral Powers, the seven forms of Wisdom, and the Noble Eightfold Path x, quietude and insight reign in his heart, attainment

1 For the details of these constituent elements of Arahatship, see my note in ' Buddhist Suttas/ pp. 60-63. through study becomes easy to him, and the four fruits of the life of a recluse', [359] the four kinds of Discrimination 2, the threefold Knowledge 3, the sixfold higher Wisdom 4, in a word, the whole religion of the recluses becomes his very own, an anointed king is he, and over him is borne the pure white sunshade of emancipation ! 19. ' Just, O king, as all the citizens and country folk in the land, the soldiers and the peons (royal messengers), wait in service upon a Kshatriya king, born to the purple, and on both sides of lineage high, when he has been consecrated with the inauguration ceremonies of the Kshatriyas5; the thirty-eight divisions of the royal retinue, and the dancing men, and acrobats, and the soothsayers 6, 1 These are the four stages of the path to Arahalship. 2 Pa/isambhida — in worldly things, and in religion, in intuitive knowledge, and in exposition. 3 Tisso Yigga. One explanation of this term is the knowledge of the three limitations of individuality, — its impermanence, the pain involved in the struggle to maintain it, and the absence of any permanent principle (any soul) in any individual. But it is also explained in the Ahguttara Nikaya III, 58, as meaning the knowledge firstly of one's own former births, secondly of other people's former births, and thirdly of the nature, the origin, and the right method of subduing sorrow and the asavas (that is, lust, individuality, delusion, and ignorance). The first triplet is identical with the three lakkharcas, the second with the last three of the Dasabalas, the ten powers of a Buddha. So in the Sutta Vibhahga (Parao-ika I, 1-8) the last of these three is called tatiya vigga. Compare also 'Buddhist Suttas,' p. 162.

5 Some details of this are given in the Sinhalese, p. 524. 6 Mukha-mahgalika, which the Sinhalese repeats, and which apparently means 'panegyrists.' The exact connotation of both these terms has yet to be settled. So///;i vahka may correspond with the people who throw rice after a departing wedding pair; and the heralds \ and Samaras and Brahmans, and the followers of every sect, frequent his court, and he becomes the lord of every seaport, and treasure-mine, and town, and custom-house2 — giving instructions as to the fate of every foreigner and criminal 3 — just so, O king, whoever is fit, who has reached the attainments, whose conduct is consistent with membership in the Order, who is worthy of it, appropriate to it, who desires little and is content, given to seclusion, not fond of society, alert in zeal, resolute of heart, without guile, without deceit, not a slave to his stomach, seeking neither material gain nor worldly fame or glory, full of faith, who has entered the Order from belief (in the doctrine, and not from worldly motives), and is full of desire for release from old aee and and Mukha-mahgalika may be those who prophesy the lucky days on which a thing is to be commenced. But this is the only passage in which the phrases occur in Pali, and in Sanskrit we have only much later authorities. See the Commentary on .Sakuntala, quoted in the note on p. 152 of Sir M. Monier- Williams's edition, and Wilson's explanation in his Sanskrit Dictionary of swasti-va^ana.

1 So//7n-va£aka, ' utterers of blessing.' The Sinhalese has sobhana-va/C'anikayo (perhaps ' augurs'). 2 Suhka///;ana, 'taxing-place.' But the Sinhalese, p. 524, has only samasthana. 3 I can only guess at the meaning of this enigmatical phrase, which the Sinhalese again merely repeats, but a precisely similar passage occurs in the Sumahgala Vilasini, p. 246 ; and though the exact course of proceedings in the ancient law courts of India is still, in many details, uncertain, it is yet clear that the actual apportionment of punishment (as well as the execution of it) was always held to be the sole prerogative of the king. This was more especially the case where mutilation or a death sentence was concerned. Minor punishments the judges could, no doubt, order without reference to the king. See Jolly, ' Beitrage zur indischen Rechts-geschichte,' in the ' Zeitschrift der deutschen morg. Gesellschaft,' 1890, pp. 344 foil. death — whosoever being such shall take upon himself the vows with the idea of upholding the faith, he is deservine of twofold honour. For he is near and dear to, loved and longed for by both gods and men, dear as rare jasmine flowers to the man bathed and anointed, as sweet food to the hungry, as cool, clear, fragrant water to the thirsty, as a healing drug to a poisoned man, as a costly chariot drawn by high-bred steeds to the hurrying traveller, as a wishing-gem to the greedy for gain, as the pure white sunshade of sovranty to one ambitious for a throne, as the blessed attainment of the fruits of Arahatship to the seeker after holiness. It is he who attains to the fullest mastery over the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Saintship, the five Organs of the moral sense, the five moral Powers, the seven forms of Wisdom, and the Noble Eightfold Path, quietude and insight reign in his heart, attainment through study becomes easy to him, and the four fruits of the life of a recluse, the four kinds of Discrimination, the threefold Knowledge, the sixfold higher Wisdom, in a word, the whole religion of the recluses becomes his very own, an anointed king is he, and over him is borne the pure white sunshade of emancipation !

20. ' Such, O king, are the thirteen vows purified by which a man shall bathe in the mighty waters of Nirvana, and there indulge himself, as one sporting in the waves, with the manifold delights of religion, he shall addict himself to the eight modes of transcendental ecstacy, he shall acquire the powers of Iddhi, distant sounds, human and divine, shall greet his ear, he shall divine the thoughts of others, he shall be able to call to mind his own previous births, and to watch the rise and fall from birth to birth of others, and he shall perceive the real nature and the origin of, he shall perceive the means of escape from sorrow, and from lust, individuality, delusion, and ignorance, the stains of life ! ' And what are these thirteen ? Wearing raiment made up of pieces taken from a dust-heap — Wearing three robes, and three robes only — Living on food received by begging — Begging straight on from house to house — Eating only once a day, at one sitting — Eating from one vessel only — Refusing food in excess of the regulations — Dwelling in the woods — Dwelling at the root of a tree — Dwelling in the open air — Dwelling in or near a cemetery — Not altering the mat or bed when it has once been spread out to sleep on — and sleeping in a sitting posture. It is he, O king, who, in former births, has undertaken and practised, followed and carried out, observed, framed his conduct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own \

1 The Sinhalese, pp. 525-531, goes at great length into the details of all these vows, each of which it divides into stages of greater or less severity, specifying the practice to be followed in each stage. As a matter of fact the members of the Buddhist Order have not observed them in any completeness. Like the Buddha himself, the majority have undertaken only the second of the thirteen — the wearing of three robes ; and the others have only been occasionally practised, and then usually only one or more at a time, by isolated members. It is true that the Cataka Commentary (Fausboll, vol. ii, p. 449) says that Upasena Vangantaputta kept the whole thirteen of the Dhutahgas. But this is at variance with the older text (in the Vinaya, Nissaggiya, No. XV) giving that account of the same episode on which the story in the 21. 'Just, O king, as a shipowner who has become wealthy by constantly levying freight in some seaport town, will be able to traverse the high seas, and go to Vanga, or Takkola, or China, or Sovira, or Surat, or Alexandria, or the Koromandel coast, or Further India, or any other place where ships do congregate — just so, O king, [360] it is he who in former births has undertaken and practised, followed and carried out, observed, framed his conduct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own.

22. 'And just, O king, as a husbandman will first remove the defects in the soil — weeds, and thorns, and stones — and then by ploughing, and sowing, Cataka Commentary is based. The thirteen vows are not referred to at all in the rules of the Order, as translated in the three volumes of the Vinaya Texts, nor are they mentioned as a whole in any Pi/aka text yet published. But the thirteen names are given together in a different order in a passage twice repeated in the Parivara, a late book, probably written in Ceylon (pp. 131, 193). It is there declared of each of the thirteen vows that five sorts of people undertake them — those who do so from stupidity, those who do so from vain desire, those who are mad, those who do so because the vows have been exalted by the Buddhas and their followers, those who do so from high motives. It is clear therefore that our author's doctrine of the thirteen Dhutahgas is at variance with primitive Buddhism. It would require, however, a separate note on each of the thirteen to show the exact degree of this variance. The basis on which each of these observances rests can be found in the older teaching, and nearly all of them have been praised or followed, in a greater or less degree, from very early times, — not indeed as general rules binding on all members of the Order, but as supplementary or extra vows, conducive, but subsidiary to the ethical self-culture of the Arahat.

and irrigating, and fencing, and watching, and reaping, and grinding, will become the owner of much flour, and so the lord of whosoever are poor and needy, reduced to beggary and misery — just so, O king, it is he who in former births has undertaken and practised, followed and carried out, observed, framed his conduct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own. 23. ' And again, O king, just as an anointed monarch is master over the treatment of outlaws, is an independent ruler and lord, and does whatsoever he desires, and all the broad earth is subject to him — just so, O king, is he who has undertaken, practised, and fulfilled in former births these vows, master, ruler, and lord in the religion of the Conquerors, and all the virtues of the Samaras are his. 24. 'And was not Upasena, the Elder, he of the sons of the Vangantas 1f from his having thoroughly practised all the purifying merits of the vows, able to neglect the agreement arrived at by the members of the Order resident at Savatthi, and to visit with his attendant brethren the Subduer of men, then retired into solitude, and when he had bowed down before him, to take his seat respectfully aside ? And when the Blessed One saw how well trained his retinue was, then, delighted and glad and exalted in heart, he greeted them with courteous words, and said in his unbroken beautiful voice :

" Most pleasant, Upasena, is the deportment of 1 According to the Sinhalese this was a Brahman clan. But the derivation suggests the borders of Bengal, where it is somewhat strange to find Brahmans so early. VI, 2,-r OF MILINDA THE KING. 271 these brethren waiting upon you. How have you managed thus to train your followers ? " 'And he, when so questioned by the omniscient Buddha, the god over all gods, spake thus to the Blessed One as to the real reason for the eoodness of their nature : " Whosoever, Lord, may come to me to ask for admission to the Order or to become my disciple, to him do I say [361] : ' I, Sir, am a frequenter of the woods, who gain my food by begging, and wear but this robe pieced together from cast-off rags. If you will be the same, I can admit you to the Order and make you my disciple.' Then, if he agree thereto with joy, and abase himself1, I thereupon admit him to the Order and to the company of my pupils. But if not, then neither do I admit him to the one nor to the other. Thus is it, Lord, that I train them2." And thus is it, O king, that he who has taken upon himself the vows becomes master, ruler, and lord in the religion of the Conquerors ; and all its ecstacy of peace and bliss becomes his very own.

25. 'Just, O king, as a lotus flower of glorious, pure, and high descent and origin is glossy, soft, desirable, sweet-smelling, longed for, loved, and praised, untarnished by the water or the mud, graced with tiny petals and filaments and pericarps, the resort of many bees, a child of the clear cold 1 Oramati. See Gataka I, 492, where it is also used intransitively in the sense of ' abase oneself; ' and Cataka I, 498, where it is transitive, 'to lower' (the water in the ocean). But Hina/ikumbure, p. 533, has simply celeda, 'and adheres thereto.' 2 As remarked in the note, p. 268, this episode is taken from the introduction to the 15th Nissaggiya. stream — just so is that disciple of the Noble Ones who in former births has undertaken and practised, followed and carried out, observed and framed his conduct according to, and fulfilled these thirteen vows, endowed with the thirty graces. And what are the thirty? His heart is full of affectionate, soft, and tender love, evil is killed, destroyed, cast out from within him, pride and self-righteousness are put an end to and cast down, stable and strong and established and undeviatine is his faith, he enters into the enjoyment of the heart's refreshment, the highly praised and desirable peace and bliss of the ecstacies of contemplation fully felt, he exhales the most excellent and unequalled sweet savour of righteousness of life, near is he and dear to gfods and men alike, exalted by the best of beings the Arahat Noble Ones themselves, gods and men delight to honour him, the enlightened, wise, and learned approve, esteem, appreciate, and praise him, untarnished is he by the love either of this world or the next \ he sees the danger in the smallest tiniest offence, rich is he in the best of wealth — the wealth that is the fruit of the Path, the wealth of those who are seeking the highest of the attainments, — he is partaker of the best of the four requisites of a recluse that may be obtained by asking, he lives without a home addicted to that best austerity that is dependent on the meditation of the Guanas, [362] he has unravelled the whole net of evil, he has broken and burst through, doubled up and utterly destroyed both the possibility of rebirth in any of the five future states, and the five obstacles to the

1 Compare 'Buddhist Suttas/ p. 10, and the note there. higher life in this one (lust, malice, sloth, pride, and doubt), unalterable in character, excellent in conduct \ transgressing none of the rules as to the four requisites of a recluse, he is set free from rebirths, he has passed beyond all perplexity, his mind is set upon complete emancipation, he has seen the truth 2, the sure and stedfast place of refuge from all fear has he gained, the seven evil inclinations (to lust, and malice, and heresy, and doubt, and pride, and desire for future life, and ignorance) are rooted out in him, he has reached the end of the Great Evils (lust, individuality, delusion, and ignorance), he abounds in the peace and the bliss of the ecstacies of contemplation, he is endowed with all the virtues a recluse should have. These, O king, are the thirty graces he is adorned withal. 26. 'And was not Sariputta, the Elder, O king, the best man in the whole ten thousand world systems, the Teacher of the world himself alone excepted ? And he who through endless ages had heaped up merit, and had been reborn in a Brahman family, relinquished all the delights of the pleasures of sense, and gave up boundless wealth 3, to enter the Order according to the teaching of the Conqueror, and having restrained his actions, words, and thoughts by these thirteen vows, became in this life of such exalted virtue that he was the one who, after the Master, set rolling on the royal chariot-

1 Abhinita-vaso, 'having the ten ariya-vasas,' says the Sinhalese. 2 Di///za-dhammo, 'seen the Four Truths,' says the Sinhalese, s For sahkha Hina/i-kumbure has sahassa. wheel of the kingdom of righteousness in the religion of Gotama, the Blessed One. So that this was said, O king, by the Blessed One, the god over all gods, in that most excellent collection, the Aiiguttara Nikaya1: " I know, O brethren, of no other man who in succession to me sets rolling on the glorious chariotwheel of the kingdom of righteousness so well as Sariputta. Sariputta, O brethren, sets rolling that wheel the best of all." ' ' Most excellent, Nagasena ! The whole ninefold word of the Buddha, the most exalted conduct, the highest and best of the attainments to be gained in the world, — all these are wrapped up together in the virtues that result from the keeping of the vows.' Here ends the Ninth Chapter2. Here ends the Solving of Puzzles. 1 Ahguttara I, 13, 7. 2 The ninth, because the numbering of the Vaggas is carried on from the last book. But according to the divisions enumerated at the beginning of the work (translated at p. 4 of the previous volume) it is one of the principal divisions of the book that is here closed, and the chapters ought not to run on.

1. [363] 'Venerable Nagasena, with how many qualities must a member of the Order (a Bhikshu) be endowed to realise Arahatship ?' ' The brother, O king, who wishes to attain Arahatship must take : — 1. One quality of the ass . . . VII, 1, 2 2. And five of the cock .... 3 3. And one of the squirrel .... 8 4. And one of the female panther . . 9 5. And two of the male panther . . .10 6. And five of the tortoise . . .12 7. And one of the bamboo . . 1 7 8. And one of the bow . . . .18 9. And two of the crow . . . -19 [O. And two of the monkey. . . .21 1. And one of the gourd . . . VII, 2, 1 2. And three of the lotus .... 2 . And two of seed ..... 5 4. And one of the Sal-tree .... 7 5. And three of a ship .... 8 6. And two of the anchor . . . .11 7. And one of the mast . . . 13 8. And three of the pilot . . . .14

9. And one of the sailor . . . 17 20. And five of the ocean . . . .18 21. And five of the earth . . . VII, 3, 1 And five of water . . . . VII, 3, 6 And five of fire . . . . .11 And five of wind . . . . .16 And five of rock . . . . .21 And five of space . . . . .26 And five of the moon . . . . 31 And seven of the sun . . -36 And three of Sakka . . . -43 And four of a sovran overlord . . 46 And one of the white ant . . VII, 4, 1 And two of the cat .... 2 And one of the rat .... 4 And one of the scorpion ... 5 And one of the mungoose ... 6 [364] And two of the old jackal . . 7 And three of the deer .... 9 And four of the bull . . . .12 And two of the boar . . . .16 And five of the elephant . . .18 And seven of the lion . . . VII, 5, 1 And three of the Aakravaka bird . . 8 And two of the Pewahika bird . .11

And one of the house-pigeon . . 13 And two of the owl . . . .14 And one of the crane . . . .16 And two of the bat . . . 17 And one of the leech . . . 19 And three of the serpent . . .20 And one of the rock-snake . . -23 And one of the road spider . . VII, 6, 1 And one of the child at the breast . . 2 And one of the land tortoise ... 3 And five of the mountain height . . 4 And three of the tree .... 9 56. And five of the rain-cloud 57. And three of the jewel . 58. And four of the hunter . 59. And two of the fisherman 60. And two of the carpenter 61. And one of the waterpot 62. And two of iron 63. And three of a sunshade 64. And three of a rice field . 65. And two of medicine 66. And three of food . 67. And four of the archer ' . And four of the king. And two of the doorkeeper. And one of a grindstone. And two of a lamp.

And two of the peacock. And two of the steed. And two of the publican. And two of a threshold. And one of a balance. And two of a sword. And two of a fish. [365] And one of a borrower. And two of a sick man. And two of a corpse. And two of a river. And one of a buffalo. And two of a road. And one of a tax-gatherer. And three of a thief. 1 The published text carries the details of these similes no further than this. See the remarks in the Introduction, pp. xxiv, xxv. And one of the hawk. And one of the dog. And three of the physician. And two of a woman with child. And one of the yak cow. And two of the hen. And three of the dove. And two of the one-eyed man. And three of the husbandman. And one of the female jackal l. And two of the dyers' straining-cloth 2. And one of a spoon. And one of the negociator of a loan. And one of a collector. And two of a charioteer. And two of a village headman. And one of a tailor. And one of a helmsman.

And two of a bee.' Here ends the Table of Contents. 1 Gambuka-sigaliya. In Gataka, No. 294, of Fausboll, the jackal is male. The reference therefore here is to a kind of jackal named after the Gambu fruit. 2 jTahgavarakassa. See Maxima Nikaya I, 142-4, and Cataka V, 186, in both of which passages the Burmese MSS. read £ahka-. The Sinhalese, p. 540, has perahan ka</6. VII, i, 2. OF MILINDA THE KING. 279 2. ' Venerable Nagasena, that one quality of the harsh-voiced ass which you say he ought to take, which is that ? ' ' Just, O king, as the ass, wheresoever he may lie down — whether on a dust heap, or in the open space where four roads meet, or three \ or at the entrance to a village, or on a heap of straw — [866]— nowhere is he given to resting long ; just so, O king, should the strenuous Bhikshu, earnest in effort2, wheresoever he may spread out his mat for repose — whether on strewed grass, or leaves, or on a bed of thorns, or on the bare earth — nowhere should he be given to sloth. This is the one quality of the ass he ought to have. For this has been said, O king, by the Blessed One, the god over all gods : " Sleeping on pillows of chaff, my disciples, O brethren,

Keep themselves earnest and ardent in strenuous fight 3." 1 .ffatukke and singha/ake. I follow Hina/i-kumbure in the distinction he makes between the meaning of these terms — satara and tun ma/« sandhiyehi (p. 540). 2 Yogi yogavaX-aro. The rendering of these words is quite inadequate, and has given me much trouble. Neither ' yogee ' nor ' devotee ' can be used, for they both have acquired connotations contradictory to what was in our author's mind. He means the Buddhist Bhikshu belonging to that class among the Bhikshus (by no means the majority) who had devoted themselves to a life of systematic effort according to the Buddhist scheme of selftraining. But I have found it impossible to put into any English phrase sufficiently short for the constant repetition of the two Pali words any full and accurate representation of all that they imply. See the note above on p. 43 of the Pali, and Gataka, vol. i, p. 303. 3 Not traced as yet. Mr. Trenckner prints the passage as ' And this too, O king, was said by Sariputta, the Elder, the Commander of the Faith : " If it but raineth not knee-deep on him When sitting in high meditations plunged — ■ What cares the man on Arahatship intent for ease * !

3. ' Venerable Nagasena, those five qualities of the cock which you say he ought to take, what are they ? ' ' Just, O king, as a cock goes early and betimes to roost ; so, O king, should the strenuous Bhikshu, earnest in effort, early and betimes sweep out the open space around the Dagaba, and having got ready 2 the drinking-water for the day's use, and dressed himself3, and taken his bath, he should bow prose, but it is clearly two verses with a slight corruption in the first line. The point of the verses lies in the untranslateable pun of the words upadhana, 'pillow,' and padhana, 'strenuous fight.' The word etarahi seems to me suspect, and some such reading as ka/ihgaropadhana va would restore the metre, and at the same time bring the play on the words more into prominence. 1 This verse is found in the Thera Gatha, No. 985. Hina/ikumbure takes the na in the first line as a negative to abhivassati, and translates, ' So long as it does not rain knee-deep on him, when sitting in meditation, what cares the Bhikshu, who is bent on attaining Nirvawa, for ease !' — and this is, I think, preferable to Mr. Trenckner's division of the words.

2 That is, 'filtered;' peraha naga taba, says the Sinhalese, p. 541. 3 Sariraw pa/i^aggitva, 'rested a little to remove the weariness of his body,' says the Sinhalese here, but adds below, § 4, siwuru hcenda. VII, i,S. OF MILINDA THE KING. 28 I down in reverence before the Dagaba, and then pay visits to the senior Bhikshus, and, on his return, enter in due time into the chamber of solitude. This, O king, is the first of the qualities of the cock he ought to have. 4. ' And again, O king, as a cock rises early and betimes ; so, O king, should the strenuous Bhikshu, earnest in effort, rise early and betimes to sweep out the open space around the Dagaba, and get ready the drinking-water for the day's use, and dress himself, and pay his daily reverence to the Dagaba, and enter into the chamber of solitude. This, O kingf is the second of the qualities of the cock he ought to have. 5. ' And again, O king, as the cock is unremitting in scratching the earth to pick up what he can find to eat ; so, O king, should the strenuous Bhikshu, earnest in effort, practise continual self-examination and circumspection in taking any nourishment he may find to eat, reminding himself: [367] " I eat this, seeking not after pleasure, nor after excitement, nor after beauty of body, nor after elegance of form, but merely for the preservation of my body, to keep myself alive, as a means of appeasing the pain of hunger, and of assisting me in the practice of the higher life. Thus shall I put an end to all former sorrow, and give no cause for future sorrow to arise ; therein shall I be free from blame, and dwell at ease." This, O king, is the third of the qualities of the cock he ought to have. For it has been said, O king, by the Blessed One, the god over all gods :

" Like child's flesh in the desert wild, Or smearing grease upon the wheel, Solely to keep himself alive, Does he, when feeling faint, take food 1." 6. ' And again, O king, as the cock, though it has eyes, is blind by night ; so, O king, should the strenuous Bhikshu, earnest in effort, though he is not blind, be as one blind. Whether in the woods, or on his daily walk for alms in search of food, blind should he be and deaf and dumb to all delights of form, or sound, or taste, or smell, or touch, should not make them the objects of his thought, should pay no special, detailed, attention to them \ This, O king, is the fourth of the qualities of the cock he ought to have. For it was said, O king, by Maha Ka/7/£ayana, the Elder : " Let him with eyes be as one blind, And he who hears be as the deaf, 1 Not traced as yet. The verse is a riddle based on two parables. Of these the first is already published in the Sawyutta Nikaya XII, 63, 5-8. It tells of a father and mother who in the desert (and of course only with the object of keeping themselves alive) ate their only child. The other is not yet published, but Mr. Trenckner points out that it occurs in the 34th Sawyutta. Oiling wheels is done solely to keep the cart going. Compare the dying Buddha's comparison of himself to a worn-out cart, which can only with difficulty be made to move along. Like that, the body of the Tathagata can only with difficulty be kept a little longer going ('Buddhist Suttas,' p. 37).

As to the last word, I take it, with Hina/i-kumbure, p. 542, to be mu/c/J/iito, and not amu/c/17/.ito as is printed in the text. That is also the reading adopted by Fausboll at Gataka II, 294, where the verses are quoted. 2 Na nimittaw gahetabbasw nanubya#§-ana77z gahetabba7«. On these common expressions compare Anguttara I, 2, 6, &c. ; Puggala Pawzatti II, 17, IV, 24, &c. ; Digha II, 64, &c. ; and Buddhaghosa as quoted in ' Vinaya Texts,' II, 9. Hina/i-kumbure only repeats the first, but explains the second by ncewata ncewata wimasimeztf. He who can speak be as the dumb, The man of strength as were he weak. As each new object rises to his ken, On the sweet couch of blest Nirvana's peace Let him lie clown and rest1." 7. ' And again, O king, as the cock, even though persecuted 2 with clods and sticks and clubs3 and cudgels, will not desert his home ; just so, O king, should the strenuous Bhikshu, earnest in effort, — whether he be engaged in robemaking or in building-work, or in any of his daily duties, or in teaching, or in receiving instruction 4 — never give up his presence of mind. For that, O king — his presence of mind — is the home in which he dwells. This, O king, is the fifth of the qualities of the cock he ought to have. [368] And this, O king, has been said by the Blessed One, the god over all gods 5 :

" And which, O Bhikshus, is the Bhikshu's resort, the realm which is his own by right ? — it is this, the four modes of being mindful and thoughtful 6." 1 From Thera Gatha 501. The Siz/malese supports Mr. Trenckner in reading ^-ivhav' in line three, but on the other hand has (twice) mana-sayika?;/ for mata-sayikaw. For the last line, of which a literal translation is impossible, it says, ' Let him make his couch on, fix his attention on, that Nirvawa which is mana-sayika-^itta.' I think mata is the right reading, and that very possibly a riddle or pun is intended on the two meanings of that word. 2 Paripatiyanto. See above, p. 279 of the Pali, and C7ataka II, 208. The Sinhalese, p. 543, has he/anu labanneya. 3 Laku/a. See above, pp. 255, 301 of the Pali, and compare the Hindi. 4 Hina/i-kumbure expands all these details. 5 In the Sarayutta Nikaya XLVI, 7. See Mr. Trenckner's note. 6 The four Sa tip a//// anas. Compare above, p. 343 of the Pali. 284 THE QUESTIONS AND PUZZLES VII, r, 8. ' And this too, O king, has been said by Sariputta, the Elder, the Commander of the Faith :

" The elephant distinguishes good food From bad, he knows what gives him sustenance, And even when asleep he guards his trunk l — So let each Buddha's son, earnest in zeal, Never do violence to the Conqueror's word, Nor injury to his self-possession, best of gifts2.'" 8. ! Venerable Nagasena, that one quality of the squirrel which you say he ought to take, which is that ? ' 'Just as the squirrel, O king, when an enemy falls upon him, beats his tail on the ground till it swells, and then with his own tail as a cudgel drives off the foe ; just so, O king, should the strenuous Bhikshu, earnest in effort, when his enemy, sin, falls upon him, beat the cudgel of his self-possession till it swells, and then by the cudgel of self-possession drive all evil inclinations off. This, O king, is the one quality of the squirrel which he ought to have. For it was said, O king, by Aulla Panthaka, the Elder: ' When sins, those fell destroyers of the gains Gained by the life of recluse, fall on us, They should be slain, again and yet again, By resolute self-possession as a club 3." '

1 As he does in war, according to Ma&§^ima I, 415. 2 Not traced as yet. It is not included in the collection of Sariputta's verses preserved in the Thera Gatha. 3 Not in the published texts. VII, i, io. OF MILINDA THE KING. 285 4. The Panther (female) \ 9. ' Venerable Nagasena, that one quality of the female of the panther which you say he ought to take, which is that ? ' ' Just, O king, as the female of the panther conceives only once, and does not resort again and again to the male 2 ; just so, O king, should the strenuous Bhikshu, earnest in effort, — seeing how future conceptions and births involve a period of gestation and a fall from each state as it is reached, and dissolution and death and destruction, seeing- the horrors of transmigration and of rebirths in evil states, the annoyance of them, the torment of them, — he should stedfastly resolve never to enter upon any future life. [369] This, O king, is the one quality of the female panther which he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutta Nipata, in the Sutta of Dhaniya the cowherd :

" Like a strong bull who's burst the bonds that bound him, Or elephant who's forced his way through jungle, Thus shall I never more enter the womb — And now, if it so please you, god, rain on 3 ! " ' 5. The Panther (male). 10. 'Venerable Nagasena, those two qualities of the panther which you say he ought to take, which are they ? ' 1 D i pi ni, perhaps 'leopardess.' The Sinhalese has 'tigress,' which is certainly wrong. 2 Because it realises the pains and sorrows of cub-bearing, says the Si7«halese. 3 Sutta Nipata I, 2, 12. 286 THE QUESTIONS AND PUZZLES VII, I, ir. 4 Just, O king, as the panther, lying in ambush in wild places, behind a thicket of long grass or brushwood, or among the rocks, catches the deer ; so, O king, should the strenuous Bhikshu, earnest in effort, resort to solitary places in the woods, at the foot of a tree, on mountain heights, in caves and grottoes, in cemeteries, in forests, under the open sky, on beds of straw, in quiet, noiseless spots, free from strong winds, and hid from the haunts of men. For the strenuous Bhikshu, O king, earnest in effort, who frequents such solitudes, will soon become master of the six forms of transcendent insight. This, O king, is the first of the qualities of the panther he ought to have. For it was said, O king, by the Elders who collected the scriptures :

" As the panther by lying in ambush catches the deer, So the sons of the Buddha, with insight and earnestness armed, By resorting to solitudes gain that Fruit which is II. ' And again, O king, as the panther, whatever may be the beast he has killed, will never eat it if it has fallen on the left side ; just so, O king, should the strenuous Bhikshu, earnest in effort, not partake of any food that has been procured by gifts of bamboos, or palms' leaves, or flowers, or fruits, or baths 2, or chunam, or tooth-sticks, [370] or water for washing ; or by flattery, or by gaining the laity over by sugared 1 That is, of course, Arahatship. The lines are not to be found in the published texts. 2 Sinana-danena; omitted by the Sutta Vibhahga and by Hina/i-kumbure (who quotes the Pali of this passage). VII, i, ii. OF MILINDA THE KING. 287 words (literally by pea-soup-talk), suppressing the truth and suggesting the false 1, or by petting their children2, or by taking messages as he walks from house to house 3, or by doctoring them, or by acting as a go-between, or as a messenger on matters of business or ceremony 4, or by exchanging with them things he has received as alms, or by giving back again to them as bribes robes or food once given to him 5, or by giving them hints as to lucky sites, or lucky days, or lucky signs (on their children's bodies at birth), or by any other of those wrong modes of obtaining a livelihood that have been condemned by the Buddha 6 — no food so procured should he eat, as the panther will not eat any prey that has fallen on its left side. This is the second of the qualities of the panther he ought to have. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith :

" This food, so sweet, has been procured Through intimation given by speech. Were I, then, to partake thereof, My mode of livelihood would be blamed. 1 Muggasuppata. So Hina/i-kumbure, p. 546. The Sutta Vibhahga omits both this word and the next. 3 Gahgha-pesaniyena. The Sutta Vibhahga I, 185, on which our whole paragraph here is based, reads -pesanikena. I have differentiated the three sorts of messages according to the Sinhalese. 4 Hina/i-kumbure, both in his transcription of the Pali (p. 546) and in his translation (p. 547), reads pahina-gamana. 5 Anuppadana. Compare Gataka III, 205. At Sigalovada Sutta, p. 307, and Milinda, p. 315, it means simply providing a person with things he wants. Childers's rendering, ' giving,' is inadequate in all the passages. 6 Referring to the Silas. 288 THE QUESTIONS AND PUZZLES VII, i, 12. Now though by hunger dire oppressed My stomach seem to rise, to go, Ne'er will I break my rule of life, Not though my life I sacrifice V ' 12. 'Venerable Nagasena, those five qualities of the tortoise which you say he ought to take, what are they ? ' ' Just, O king, as the tortoise, which is a water animal, keeps to the water ; just so, O king, should the strenuous Bhikshu, earnest in effort, let his heart go out over the whole wide world with pity and with love — mighty, abounding, beyond measure, free from every feeling of hatred or of malice — towards all creatures that have life 2. This, O king, is the first of the qualities of the tortoise he ought to have.

13. ' And again, O king, just as the tortoise, when, as he swims on the water and raises his head, he catches sight of any one, that moment sinks, and dives into the depths, lest they should see him again ; just so, O king, should the strenuous Bhikshu, earnest in effort, when evil inclinations fall upon him, sink into the waters of meditation, dive down into the deeps thereof, lest those evil inclinations should catch sight of him again. This, O king, is the 1 Not traced as yet. Hina/i-kumbure gives a long account of the circumstances under which these verses were spoken. Saiiputta was ill. Moggallana asked him what would be good for him to take. Sariputta told him. His friend then, by intervention of the king of the gods, procured it. But Sariputta refused to make use of it. 2 The Brahma-viharas (Nos. 1 and 2). See ' Buddhist Suttas,' p. 201. VII, i, 16. OF MILINDA THE KING. 2&9 second of the qualities of the tortoise he ought to have. 14. [371] ' And again, O king, just as the tortoise gets up out of the water, and suns himself; just so, O king, should the strenuous Bhikshu, earnest in effort, when he rouses himself (withdraws his mind) out of meditation, — whether taken sitting, or lying down, or standing, or walking up and down, — sun his mind in the Great Struggle against evil dispositions. This, O king, is the third of the qualities of the tortoise he ought to have.

15. 'And again, O king, just as the tortoise, digging a hole in the ground, dwells alone ; just so, O king, should the strenuous Bhikshu, earnest in effort, giving up worldly gain and honour and praise, take up his abode alone, plunging into the solitudes of empty lonely places in the groves and woods and hills, in caves and grottoes, noiseless and quiet. This, O king, is the fourth of the qualities of the tortoise he ought to have. For it was said, O king, by Upasena, the Elder, of the sons of the Vangantas: " Lonely and quiet places, haunts Of the deer, and of wild beasts, Should the Bhikshu seek as his abode, For solitude's sweet sake V 16. 'And again, O king, as the tortoise, when on his rounds he sees any one, draws in at once all his head and limbs into his shell, and hiding them there, keeps still in silence to save himself; just so, O king, should the strenuous Bhikshu, earnest in effort, wheresoever forms, or sounds, or odours, or tastes, 1 Thera Gdtha 577. [36] U 2QO THE QUESTIONS AND PUZZLES VII, i, 17. or feelings strike upon him, shut to the gate of self-restraint at the six doors of his senses, cover up his mind in self-control, and continue constant in mindfulness and thoughtfulness to save his Samaraship. This, O king, is the fifth of the qualities of the tortoise he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sarayutta Nikaya, in the Sutta of the parable of the tortoise :

" As the tortoise withdraws his limbs in his shell, Let the Bhikshu bury the thoughts of his mind, Himself Independent, injuring none, Set free himself, speaking evil of none 1." 17. [372] 'Venerable Nagasena, that one quality of the bamboo which you say he ought to take, which is it ? * 'Just, O king, as the bamboo, whithersoever the gale blows, to that quarter does it bend accordingly, pursuing no other way of its own ; just so, O king, should the strenuous Bhikshu, earnest in effort, conduct himself in accordance with the ninefold teaching of the Master, the word of the Buddha, the Blessed One, and stedfastly keeping to all things lawful and blameless, he should seek after the qualities of the Sama^aship itself. This, O king, is the one quality of the bamboo he ought to have. For it was said, O king, by Rahula, the Elder : 1 The parable is in the 46th Saw/yutta. The verses are alreadypublished at vol. i, p. 7 of M. Feer's edition for the Pali Text Society. "In accord alway with Buddha's ninefold word And stedfast in all lawful, blameless acts, I have passed beyond rebirth in evil states V

18. ' Venerable Nagasena, that one quality of the bow which you say he ought to have, which is it ? ' ' Just, O king, as a well-made and balanced bow bends equally from end to end, and does not resist stiffly, like a post; just so, O king, should the strenuous Bhikshu, earnest in effort, bend easily in accord with all his brethren — whether elders, juniors, of medium seniority, or of like standing with himself — and not repel them. This, O king, is the one quality of the bow he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Vidhura Pu^aka Cataka : " Let the wise bend as the bow, yield as the reed, Not be contrary. He shall dwell in the home of kings 2." ' 19. 'Venerable Nagasena, those two qualities of the crow that you say he ought to take, which are they ? ' 'Just, O king, as the crow goes about full of apprehension and suspicion, [373] always on watch and guard ; just so, O king, should the strenuous Bhikshu, earnest in effort, go about full of apprehension and suspicion, always on watch and guard,

1 Not traced as yet. Hma/i-kumbure reads samuttarim. 2 Gataka, No. 545, verse 159. in full self-possession, with his senses under control. This, O king, is the first of the qualities of the crow he ought to have. 20. ' And again, O king, as the crow, whatever food he catches sight of, eats it, sharing with his kind ; just so, O king, should the strenuous Bhikshu, earnest in effort, never omit to share with virtuous co-religionists, and that without distinction of person or deliberation as to quantity x, whatever lawful gifts he may have lawfully received, down even to the contents of his begging-bowl. This, O king, is the second of the qualities of the crow he ought to have. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith : " Whate'er they may present to me, austere in life, All that, just as it comes, do I divide With all, and I myself then take my food 2." 21. 'Venerable Nagasena, those two qualities of the monkey which you say he ought to have, which are they ? ' 'Just, O king, as the monkey, when about to take up his abode does so in some such place as a mighty tree, in a lonely place covered all over with branches, a sure place of refuge ; just so, O king, should the strenuous Bhikshu, earnest in effort, choose as the teacher under whom to live a man modest, amiable, righteous, of beauty of character, learned in tradition and in the scriptures, lovable, venerable, worthy of

1 So Hina/i-kumbure understands this, his version agreeing with the quotation given by Mr. Trenckner from Buddhaghosa. 2 Not traced as yet. reverence, a speaker of profitable things, meek, clever in admonition, in instruction, and in education, able to arouse, to incite, to gladden * — such a friend should he choose as teacher. This, O king, is the first of the qualities of the monkey he ought to have. 22. ' And again, O king, as the monkey wanders about, and stands and sits, always on trees, and, if he goes to sleep, spends the night on them ; just so, O king, should the strenuous Bhikshu, earnest in effort, stand and walk up and down thinking, [374] and lie down, and sleep, in the forest, and there enjoy the sense of self-possession. This, O king, is the second of the qualities of the monkey he ought to have. For it has been said, O king, by Sariputta, the Elder, the Commander of the Faith ; " Walking, or standing, sitting, lying down, 'Tis in the forest that the Bhikshu shines. To dwell in wildernesses far remote Has been exalted by the Buddhas all 2." Here ends the First Chapter

1 For the last six words, none of which are in Childers, see Ma^/zima Nikaya I, 145, 6, and below, VII, 2, 20. 2 Not traced as yet. 3 The Kambojan MS., in the library of Trinity College, Cambridge, ends here. Book VII. Chapter 2. the similes (continued). i. 'Venerable Nagasena, that one quality of the gourd which you say he ought to take, which is it ? ' 'Just, O king, as the gourd, climbing up with its tendrils x on to some other plant — whether a grass, or a thorn, or a creeper — grows all over it; just so, O king, should the strenuous Bhikshu, earnest in effort, who desires to grow up into Arahatship, do so by climbing up with his mind over the ideas that present themselves (as subjects for the Kamma/- ///ana meditations). This, O king, is the one quality of the gourd which he ought to have. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith : " As the gourd, clambering up with its tendrils, grows O'er the grass, or the thorn-bush, or creeper widespread, So the son of the Buddha on Ar'hatship bent, Climbs up o'er ideas, to perfection and peace 2."

1 Sow^ikahi, which must mean here the tentacles or feelers of the gourd-creeper. The Sinhalese has simply So nd'xm. I have only found the word elsewhere in the connection Sow^/ika kila»g"a at Nagg/iima. I, 228 and Sa/wyutta IV, 1, 6, 4. 2 Not traced as yet. The last line is literally, ' By climbing up on the aramma«as should grow in the Fruit of those who have nothing left to learn ' (that is, in Arahatship). vii, 2,4- of milinda the king. 295 2. ' Venerable Nagasena, those three qualities of the lotus which you say he ought to take, which are they ? ' [375] ' Just, O king, as the lotus, though it is born in the water, and grows up in the water, yet remains unclenled by the water (for no water adheres to it) ; just so, O king, should the strenuous Bhikshu, earnest; in effort, remain undefiled by the support that he receives, or by the following of disciples that he obtains, or by fame, or by honour, or by veneration, or by the abundance of the requisites that he enjoys. This, O king, is the first of the qualities of the lotus that he ought to have.

3. ' And again, O king, as the lotus remains lifted up far above the water ; just so, O king, should the strenuous Bhikshu, earnest in effort, remain far above all worldly things. This, O king, is the second of the qualities of the lotus that he ought to have. 4. ■ And again, O king, as the lotus trembles when blown upon by the slightest breeze ; just so, O king, should the strenuous Bhikshu, earnest in effort, exercise self-control in respect of the least of the evil dispositions, perceiving the danger (in the least offence). This, O king, is the third of the qualities of the lotus he ought to have. For it was said, O king, by the Blessed One, the god over all gods : " Seeing danger in the least offence, he takes upon himself, trains himself in, the precepts V 1 See Maxima Nikaya I, 33; Digha II, 42, &c. 296 the questions and puzzles vii, 2, 5. 5. 'Venerable Nagasena, those two qualities of seed which you say he ought to have, which are they?' ' Just, O king, as seed, tiny though it be, yet if sown in good soil, and if the god rains aright, will give abundant fruit ; just so, O king, should the strenuous Bhikshu, earnest in effort, so conduct himself aright that the righteousness of his life may give abundantly of the fruits of Sama^aship. This, O king, is the first quality of seed which he ought to have.

6. ' And again, O king, as seed planted in wellweeded soil comes quickly to maturity ; just so, O king, will his mind, when well-mastered 1, and wellpurified in solitude, if it be cast by the strenuous Bhikshu, earnest in effort, into the excellent field of self-possession, come quickly to maturity. This, O king, is the second quality of seed which he ought to have. [376] For it was said, O king, by Anuruddha, the Elder : " If seed be sown on a well-weeded field, Its fruit, abounding, will rejoice the sower. So the recluse's heart, in solitude made pure, Matures full fast in self-possession's field 2. " 7. ' Venerable Nagasena, that one quality of the Sal-tree which you say he ought to take, which is it?' 1 Supariggahitaw, which the Sinhalese, p. 553, omiis. 2 Not in the published texts. Til, 2, 8. OF MILINDA THE KING. 297 'Just, O king, as the Sal-tree grows within the ground to the depth of a hundred cubits or more ; just so, O king, should the strenuous Bhikshu, earnest in effort, perfect in solitude the four Fruits of Samawaship, the four Discriminations, the six forms of transcendental Insight, and all the qualities befitting a recluse. This, O king, is the one quality of the Sal-tree he ou^ht to have. For it was said, O king, by Rahula, the Elder :

' The tree that's called the Sal-tree grows above the earth, And shoots beneath, a hundred cubits deep. As in the fullness of time, and at its highest growth That tree shoots in one day l a. hundred cubits high, Just so do I, O Buddha, like the Sal, Increase, in solitude, in inward good." 8. ' Venerable Nagasena, those three qualities of the ship that you say he ought to take, which are they ? ' 'Just, O king, as a ship, by the combination of the quantity of the different kinds of timber of which it is composed, conveys many folk across ; just so, O king, should the strenuous Bhikshu, earnest in effort, cross the whole world of existence, whether in heaven, or on earth, by the combination of a number of qualities arising out of good conduct, righteousness, virtue, and the performance of duty. 1 Ekaha7/2. I follow the Sinhalese (eka divasiz«), but confess myself very doubtful as to this being the meaning intended by the author. This, O king, is the first of the qualities of a ship he ought to have. 9. ' And again, O king, just as a ship [377] can bear the onslaught of various thundering waves and of far-reaching whirlpools ; so, O king, should the strenuous Bhikshu, earnest in effort, be able to bear the onslaught of the waves of various evil inclinations, and the onslaught of the waves of varied evils — veneration and contempt, support and honour, praise and exaltation, offerings and homage, blame and commendation in families not his own. This, O king, is the second of the qualities of the ship he ought to have.

10. ' And again, O king, as the ship journeys over the great ocean, immeasurable and infinite though it be, without a further shore, unshaken in its depths, roaring with a mighty noise, and filled with crowds of fish and monsters and dragons of all sorts ; just so, O king, should the strenuous Bhikshu, earnest in effort, make his mind journey through to penetration into the four Truths in their triple order, in their twelvefold form \ This, O king, is the third of the qualities of the ship he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sawsyutta Nikaya, in the Sawyutta on the Truths 2 : " Whenever you are thinking, O Bhikkhus, you should think : ' Such is sorrow,' — you should think : ' Such is the origin of sorrow,' — you should think : ' Such is the end of sorrow,' — you should think : ' Such is the path that leads to the end of sorrow.' : 1 See 'Buddhist Suttas/ pp. 150-152, and especially § 21, from which the expressions here used are taken. 2 This is the 55th Sarayutta.

vii, 2, 12. of milinda the king. 299 11. 'Venerable Nagasena, those two qualities of the anchor which you say he ought to take, which are they ? ' ' Just, O king, as the anchor, even in the mighty sea, in the expanse of waters agitated by the crowding of ever-varying waves, will fasten the ship, and keep it still, not letting the sea take it in one direction or another; just so, O king, should the strenuous Bhikshu, earnest in effort, keep his mind stedfast in the mighty struggle of thoughts, in the waters of the waves of lust and malice and dullness, not letting them divert it in one direction or another. This, O king, is the first quality of the anchor he ought to have. 12. 'And again, O king, as the anchor floats not, but sinks down, and even in water a hundred cubits deep holds the ship fast, brings it to rest; just so, O king, should the strenuous Bhikshu, earnest in effort, when he receives support, and fame, and honour, and veneration, and reverence, and offerings, and praise, [378] be not lifted up on the summit of the support or the fame, but keep his mind fixed on the idea of merely keeping his body alive. This, O king, is the second quality of the anchor he ought to have. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith :

"As the anchor floats not, but sinks down beneath the waves, So be abased, not lifted up, by praise or gifts1." 1 Not traced as yet. 300 the questions and puzzles vii, 2, 13. 1 3. ' Venerable Nagasena, that one quality of the mast which you say he ought to take, which is it ? ' 'Just, O king, as the mast carries ropes and braces and sails1; just so should the strenuous Bhikshu, earnest in effort, always have mindfulness and self-possession — when going out or coming back, when looking ahead or looking round, when stretching forth his arm or bending it back, when wearing clothes or carrying his bowl, when eating or drinking or swallowing or tasting, when easing himself or walking or standing or sitting, when asleep or awake, when talking and when silent, never should he lose his mindfulness and self-possession. This, O king, is the one quality of the mast he ought to have 2. For it was said, O king, by the Blessed One, the god over all gods : " Mindful, my brethren, should the Bhikshu remain, and self-possessed. This is my instruction to you . 14. 'Venerable Nagasena, those three qualities of the pilot which you say he ought to take, which are they?'

'Just, O king, as the pilot, day and night, with 1 Lakara. Childers says ' a part of a ship,' Dr. Morris (' Journal of the Pali Text Society,' 1884, p. 101, note) says ' a chain attached to a well.' I follow the Sinhalese, p. 556, which has ruwala. See Gataka II, 112, and compare IV, 21. 2 The Sinhalese has here a page of matter not found in the Pali. 3 Digha Nikaya XVI, 2, 12. VII, 2, i6. OF MILINDA THE KING. ^OI continuous and unceasing zeal and effort, navigates1 his ship ; just so, O king, does the strenuous Bhikshu, earnest in effort, when regulating his mind, continue night and day unceasingly zealous and earnest in regulating his mind by careful thought. This, O king, is the one quality of the pilot he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Dhammapada (the Collection of scripture verses) : " Be full of zeal, watch over your own thoughts ; Raise yourselves up out of the slough of endless births, As the strong elephant engulphed in depths of mud 2." [379] 15. 'And again, O king, as the pilot knows all that is in the sea, whether good or bad ; just so, O king, should the strenuous Bhikshu, earnest in effort, know good from evil, and what is an offence from what is not, and what is mean from what is exalted, and what is dark from what is light. This, O king, is the second quality of the pilot he ought to have.

16. 'And again, O king, as the pilot puts a seal on the steering apparatus 3 lest any one should touch it ; so, O king, should the strenuous Bhikshu, earnest in effort, put the seal of self-control on his heart, lest any evil or wrong thoughts should arise within it. This is the third quality of the pilot he ought to have. For it was said, O king, by the 1 Sareti, 'makes go.' Not in Childers, but see Ahguttara Nikaya III, 35, 4, and compare ^ullavagga V, n, 2. 2 Dhammapada, verse 327. 3 Yanta, which the Sinhalese renders y antra (p. 559). Blessed One, the god over all gods, in the most excellent Samyutta Nikaya : " Think, O Bhikshus, no evil or wrong thoughts, such as thoughts of lust, or of malice, or of delusion1.'" 17. 'Venerable Nagasena, that one quality of the sailor which you say he ought to take, which is it ? ' 'Just as the sailor on board ship, O king, thinks thus : " I am a hireling, and am working for my wage on board this ship. By means of this ship is it that I get food and clothing. I must not be lazy, but zealously navigate the ship ; " just so, O king, should the strenuous Bhikshu, earnest in effort, think thus : " Gaining a thorough knowledge of this body of mine, put together of the four elements, continuously and unceasingly will I be self-possessed in mindfulness and thoughtfulness, and tranquil and peaceful will exert myself to be set free from births, old age, disease, and death, grief, lamentation, sorrow, suffering, and despair." This, O king, is the one quality of the sailor he ought to have. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith :

" Understand what the body is, realise that again and again, Seeing the nature of the body, put an end to 1 Sawyutta LV, 7. 2 Kammakaro. Hina/i-kumbure translates this 'handyman, artisan, ship's carpenter.' 3 Not traced as yet. vii, 2, 19- of milinda the king. 303 iS. [380] 'Venerable Nagasena, those five qualities of the sea you say he ought to take, which are they ? ' ' Just, O king, as the sea brooks no contact with a corpse ! ; just so, O king, should the strenuous Bhikshu, earnest in effort, brook no association with the stains of evil — lust and malice and dullness and pride and delusion, concealing the faults one has and claiming virtues one has not2, envy and avarice, deceit and treachery and trickiness, wickedness and sinfulness of life. This, O king, is the first quality of the sea he ought to have. 19. 'And again, O king, just as the sea carries within it stores of all kinds of gems — pearls and diamonds and cat's-eyes, and chank shells, and quartz 3, and coral, and crystal, but conceals them all ; just so, O king, should the strenuous Bhikshu, earnest in effort, though he have attained to the various gems of character — the Path, and the Fruits

1 This curious belief has been made use of above, I, 259 of the translation. See also Divyavadana, p. 234. 2 Makkho and pa /a so, 'hypocrisy and conceit' See the notes above on IV, 8, 23. 3 Sila. Mr. Trenckner prints the passage as if sahkhasila were to be taken together. But the use of the nominatives sahkho sila in the corresponding list at Alillavagga IX, i, 3, 4 shows that by sila, 'rock,' some kind of gem is meant. And that our author does not intend to deviate from the earlier authority is clear from his own work (above, p. 267 of the Pali), where he also gives the two nominatives in a similar, though longer, list of gems. What may be the particular gem referred to under the name 'rock' is doubtful. Hina/i-kumbure, p. 561, merely repeats the word sila; and Clough, besides 'rock,' gives as special meaning only ' arsenic' At A'ullavagga (' Vinaya Texts,' III, 304) I have rendered it 'rock,' but 'quartz' now seems to me preferable. thereof, and the four Guanas, and the eight Vimokkhas, and Samadhi, and the five Attainments (forms of ecstatic contemplation and Insight), and the six forms of Transcendental Knowledge1 — conceal them and not bring them to the light. This, O king, is the second quality of the sea he ought to have.

20. 'And again, O king, just as the sea associates with mighty creatures; just so, O king, should the strenuous Bhikshu, earnest in effort, associate himself with a fellow-disciple who desires little and is contented, who is pure in speech 2, whose conduct is directed to the eradication of evil, who is given to righteousness, modest, amiable, dignified, venerable, a speaker of profitable words, meek, one who will point out his associate's faults, and blame him when he does wrong, clever in admonition, in instruction, and in education, able to arouse, to incite, and to gladden — with such a man as a friend, in righteousness should he dwell. This, O king, is the third quality of the sea he ought to have. 21. 'And again, O king, as the sea, though filled with the fresh water brought down by the Ganges, and the Jumna, and the A/£iravati, and the Sarabhu, and the Mahi, and by other rivers a hundred thousand in number, and by the rains of heaven, yet 1 It is very characteristic of our author that his interpretation of the gems into ethical conceptions is quite different from that of the Aullavagga, and much more mystic. In the older passage they are translated into the seven constituent characteristics of Arahatship. (See ' Vinaya Texts,' loc. cit., p. 305.) Compare also Divyavadana, pp. 115, 229.

2 Dhuta-vado, not in Childers, and only found here. Perhaps 'who inculcates the keeping of the extra vows.' Dhutahgawadiwu, says Hina/i-kumbure, p. 561. never overflows its shore ; just so, O king, should the strenuous Bhikshu; earnest in effort, never consciously transgress the precepts for the sake of support, or fame, or praise, or salutations, or reverence, or honour — no ! not even for his life. This, O king, is the fourth of the qualities of the sea he ought to have. [381] For it was said, O king, by the Blessed One, the god over all gods x : "Just, O king, as the great ocean has fixity as its characteristic, and never overflows its shores ; just so, O king, should my disciples never overstep the regulations I have laid down for them — no ! not even to save themselves alive 2." 22. 'And again, O king, as the sea is not filled even by all the rivers — the Ganges, and the Jumna, and the A/'iravatl, and the Sarabhu, and the Mahi — nor by the rains from heaven ; just so, O king, should 1 Devatidevena. It is not known when this epithet, which our author so constantly applies to the Buddha, first came into use. It is not found in the Pi/akas, and the Milinda is the oldest book in which it has been traced. It is given in the Mahavyutpatti, page i, as a recognised epithet, but not in the corresponding Pali list of epithets in the Abhidhana Padipika. (though deva-deva occurs there). The origin of the appellation is solemnly explained in the Divyavadana, p. 391. It is there said to have been first bestowed on the Buddha (when, as a child, he was presented in the temple), because all the gods bowed down before him. There is nothing about this in the corresponding passage of the Lalita Vistara, pp. 136-138. The epithet is used of the Buddha in an inscription of Toramana Shahi (' Epigraphia Indica ' for October, 1889). It occurs also in a verse preserved in the commentaries on the Dhammapada and the Gataka (Gataka IV, 158= Dhammapada 148) — a verse not found in the Pi/aka versions of the same episode — and is used in a kind of pun in the Mahavaw/sa, chap, i, verse 56. But these three passages are all of the fifth century a.d.

2 Not traced as yet. A similar parable is used at the passage already quoted from the -ATullavagga IX, 1, 3, 4. the strenuous Bhikshu, earnest in effort, never be satisfied with receiving instruction, with asking and answering questions, with listening to the word, and learning it by heart, and examining into it, with hearing the Abhidhamma and the Vinaya, and the deep sayings of the Suttas, with analysis of forms, with learning the rules of right composition, conjunction, and grammatical construction1, with listening to the ninefold teaching of the Conqueror. This, O king, is the fifth quality of the sea he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutasoma Cataka2: " Just as the fire, in burning grass and sticks, Is never satisfied, nor the great sea Filled with the waters of all streams that flow — So are these students wise, O king of kings, Listening, ne'er sated with the words of truth3." Here ends the Second Chapter. 1 The translation is here doubtful. The Sinhalese apparently takes viggaha as qualifying pada, though it renders the whole by ' learning the rules of resolving words into their elements, and of building them up into compounds, and of Sandhi, and of conjugation, and of declension.'

2 Not reached as yet in Professor Fausboll's edition. Mr. Trenckner says the verse quoted is No. 47 in the 537th Gataka. 3 The Siw/halese reads Evaw hi me for Evaw h' ime, and renders ' listening to me.' Mr. Trenckner points out that the Gataka MSS. read Evam pi te. Book VII. Chapter 3. the similes (continued). i. [382] ' Venerable Nagasena, those five qualities of the earth which you say he ought to take, which are they ? ' 'Just, O king, as the earth remains just the same whether one scatter upon it desirable things or the reverse — whether camphor and aloes and jasmine and sandal-wood and saffron, or whether bile and phlegm and pus and blood and sweat and fat and saliva and mucus and the fluid which lubricates the joints and urine and faeces — still it is the same ; just so, O king, should the strenuous Bhikshu, earnest in effort, remain the same, unmoved at support or neglect, at fame or dishonour, at blame or praise, in happiness or in woe. This, O king, is the first of the qualities of the earth he ought to have. 2. ' And again, O king, as the earth has no adornment, no garlands, but is suffused with the odour of itself; just so, O king, should the strenuous Bhikshu, earnest in effort, wear no finery, but rather be set round with the sweet savour of his own righteousness of life. This, O king, is the second quality of the earth he ought to have.

3. 'And again, O king, as the earth is solid, without holes or interstices, thick, dense, and spreads itself out on every side ; just so, O king, should the strenuous Bhikshu, earnest in effort, be endowed with an unbroken righteousness of life with no gaps or cracks in it, thick, dense, and spreading itself out on every side. This, O king, is the third quality of the earth he ought to have. 4. ' And again, O king, as the earth is never weary, though it bears up the villages and towns and cities and countries, the trees and hills and rivers and ponds and lakes, the wild creatures and birds and men, multitudes of men and women ; just so, O king, should the strenuous Bhikshu, earnest in effort, be never weary in giving exhortation and admonition and instruction and education, in rousing and inciting and gladdening, and at the expositions of the faith. This, O king, is the fourth quality of the earth he ought to have. 5. ' And again, O king, as the earth is free alike from fawning and from ill-will * ; just so, O king, should the strenuous Bhikshu, earnest in effort, continue in spirit, like the earth, free alike from fawning upon any man, from ill-will to any man. This is the fifth quality of the earth he ought to have. [383] For it was said, O king, by the devoted woman, Abulia Subhadda, when she was exalting the recluses of her own sect 2 :

1 This simile has already occurred above, I, 258, 259 (of the translation). 2 The Sinhalese (pp. 563, 564) gives the whole story. She was the daughter of Anathapi«</ika (Sudatta), the famous supporter of the Buddha, and builder of the Getavana at Savatthi. On her marriage to a rich merchant at Saketa (Audh) named Kalaka, he invited the Brahman naked ascetics of his sect, the A^-ivakas, and asked her to go and entertain ' the Arahats.' Hearing the word Arahat she went quickly and full of delight to do so ; and was shocked beyond measure to find a number of disorderly fakirs, with neither modesty in their hearts, nor decency in their outward behaviour. So she fled from the hall, and on her husband remonstrating, was indignant. He then asked her what the recluses " Were one, enraged, to cut their one arm with an axe, Another, pleased, to anoint the other with sweet scent, No ill-will would they bear the one, nor love the other. Their hearts are like the earth, unmoved are my 6. ' Venerable Nagasena, the five qualities of water which you say he ought to take, which are they?' 'Just, O king, as water is firmly fixed (in pools, wells, &c), shakes not, and (in its ordinary state) is not disturbed, and is pure by nature ; just so, O king, should the strenuous Bhikshu, earnest in effort, putting away hypocrisy, and whining, and intimating their wants, and improper influences of all sorts, be fixed, unshaken, undisturbed, and pure in nature. This, O king, is the first quality of water he ought to have.

7. ' And again, O king, as water is always of a refreshing nature ; just so, O king, should the strenuous Bhikshu, earnest in effort, be full of pity, and love, and kindness to all beings, seeking the good of all, in mercy to all. This, O king, is the second quality of water he ought to have. 8. ' And again, O king, as water makes the dirty clean ; just so, O king, should the strenuous Bhikshu, of her sect were like, and she told him. Another verse from her description is quoted below, p. 387 of the Pali. The above story has been often repeated. 1 Not traced. Hina/i-kumbure reads ekaw ke baha;« (twice) and manaso, pamodito; and he is no doubt right. earnest in effort, be in all places, whether in the village or in the forest, free from disputes with, free from offence against his teachers, his masters, or those standing towards him like a teacher. This, O king, is the third quality of water he ought to have. 9. ' And again, O king, as water is desired of all men ; just so, O king, should the strenuous Bhikshu, earnest in effort, wishing for little, content, given to solitude and retirement, be always an object of desire to all the world. This, O king, is the fourth quality of water he ought to have.

10. 'And again, O king, as water works no harm to any man ; just so, O king, should the strenuous Bhikshu, earnest in effort, never do any wrong, whether in deed or word or thought, which would produce in others either strife, or quarrel, or contention, or dispute, or a feeling of emptiness, or anger 1, or discontent. [384] This, O king, is the fifth quality of water he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Ka/^ha Cataka2 : "If you would grant a boon to me, O Sakka, lord of every creature, — Let none, Sakka, on my account, Be harmed, whether in mind or body, At any time or place. This, Sakka, This would I choose as boon of boons3." 1 Rittagg/iana, which Hina/i-kumbure renders siswa kipima. 2 These words are in the original ascribed, not to the Buddha himself, but to Ka«ha-kumaro, the then Bodisat. 3 Gataka IV, 14. Professor Fausboll reads ma»; kate, but the Sinhalese (pp. 566, 567) confirms Mr. Trenckner's reading, ma7« kana, maw nissaya, ma;« anattha-kamataya. vii, 3, i5- 0f milinda the king. 311 11. 'Venerable Nagasena, those five qualities of fire which you say he ought to take, which are they ? '

'Just, O king, as fire burns grass, and sticks, and branches, and leaves ; just so, O king, should the strenuous Bhikshu, earnest in effort, burn out in the fire of wisdom all evil dispositions which feed on objects of thought, whether subjective or objective, whether desirable or the reverse. This, O king, is the first quality of fire he ought to have. 12. 'And again, O king, as fire has no pity, neither mercy ; just so, O king, should the strenuous Bhikshu, earnest in effort, show no pity, neither mercy, to any evil dispositions. This, O king, is the second quality of fire he ought to have. 13. 'And again, O king, as fire destroys cold; just so, O king, should the strenuous Bhikshu, earnest in effort, lighting up in his heart the burning fire of zeal, destroy all evil dispositions therein. This, O king, is the third quality of fire he ought to have. 14. ' And again, O king, as fire, seeking no favour of any man, bearing no ill-will to any man, makes heat for all ; just so, O king, should the strenuous Bhikshu, earnest in effort, dwell in spirit like the fire, fawning on none, bearing ill-will to none. This, O king, is the fourth quality of fire he ought to have.

15. 'And again, O king, as fire dispels darkness, and makes the light appear; just so, O king, should the strenuous Bhikshu, earnest in effort, dispel the darkness of ignorance, and make the light of knowledge to appear. This is the fifth quality of fire he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in his exhortation to Rahula, his son : [385] " Practise thyself, Rahula, in that meditation which acts like fire. Thereby shall no wrong dispositions, which have not yet arisen, arise within thee, nor shall they that have arisen bear sway over thy heart V ' 16. 'Venerable Nagasena, those five qualities of wind which you say he ought to take, which are they ? ' 'Just, O king, as wind pervades the spaces in the woods and groves in flowering time ; so, O king, should the strenuous Bhikshu, earnest in effort, rejoice in the groves of meditation that are all in blossom with the sweet flowers of emancipation. This, O king, is the first quality of wind he ought to have. 17. ' And again, O king, as wind sets all the trees that grow upon the earth in agitation, bends them

1 Not traced as yet exactly in these words. But the passage at Magg/iima. Nikaya I, 424, lines 3-6, agrees with it throughout, except that for akusala dhamma here we have there manapamanapa ph as sa, which comes to much the same thing. As the words are there addressed to Rahula, and as our passage here is introduced with the same formula as the quotation below (p. 388 of the Pali) which is certainly taken from the same page of the Maxima, I think the above (M. I, 424, lines 3-6) is most probably the passage our author now intended to quote. If so, we have here a real case of difference in reading. down ; just so, O king, should the strenuous Bhikshu, earnest in effort, retiring into the midst of the woods, there examining into the true nature of all existing things (all phenomena, Sa;;zkharas), beat down all evil dispositions. This, O king, is the second quality of wind he ought to have. 18. 'And again, O king, as the wind wanders through the sky; just so, O king, should the strenuous Bhikshu, earnest in effort, accustom his mind to wander among transcendental things. This is the third quality of wind he ought to have.

19. 'And again, O king, as wind carries perfume along ; just so, O king, should the strenuous Bhikshu, earnest in effort, carry along with him alway the fragrant perfume of his own righteousness of life. This, O king, is the fourth quality of wind he ought to have. 20. ' And again, O king, as wind has no house, no home to dwell in ; just so, O king, should the strenuous Bhikshu, earnest in effort, remain alway without a house, without a home to dwell in, not addicted to society, set free in mind. This, O king, is the fifth quality of wind he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutta Nipata : "In friendship of the world anxiety is born, In household life distraction's dust lies thick ; The state set free from home and friendship's ties — That, and that only, is the recluse's aim1." 1 Sutta Nipata I, 12, 1. It has been already quoted above, IV, 5, 1 (p. 211 of the Pali), where see the note. 21. 'Venerable Nagasena, the five qualities of the rock that you say he ought to have, which are they ? '

[386] 'Just, O king, as rock is firm, unshaken, immoveable; just so, O king, should the strenuous Bhikshu, earnest in effort, never be excited by alluring things — forms, or sounds, or scents, or tastes, or touch — by veneration or contempt, by support or by neglect, by reverence or its absence, by honour or dishonour, by praise or blame, nor should he be offended by things that give offence, nor bewildered on occasions of bewilderment, neither should he quake nor tremble, but like a rock should he be firm. This, O king, is the first quality of the rock he ought to have. For it was said, O king, by the Blessed One, the god over all gods : ' The solid rock 's not shaken by the wind, Just so the wise man falters not, nor shakes, At praise or blame V 22. 'And again, O king, as a rock is firm, unmixed with extraneous things ; just so, O king, should the strenuous Bhikshu, earnest in effort, be firm and independent, given to association with none. This, O king, is the second quality of the rock he ought to have. For it was said, O king, by the Blessed One, the god over all gods :

The man who mixes not with householders, Nor with the homeless, but who wanders lone, Without a home, and touched by few desires, — That is the man I call a Brahma^a2." 1 Dhammapada 81. The first line recurs at Mahavagga V, 1, 27. 2 From the Sutta Nipata III, 9, 35. It is also included in the Dhammapada collection of Scripture verses (No. 404). VII, 3, 25. OF MILINDA THE KING. 3 I 5 23. 'And again, O king, as on the rock no seed will take root ; just so, O king, should the strenuous Bhikshu, earnest in effort, never permit evil dispositions to take root in his mind. This, O king, is the third quality of rock that he ought to have. For it was said, O king, by Subhuti, the Elder : " When lustful thoughts arise within my heart, Examining myself, alone I beat them down. Thou who'rt by lust excited, who by things That give offence, allowest of offence, Feelina- bewildered when strange thiny-s occur, Thou shouldst retire far from the lonely woods. For they're the dwelling-place of men made pure, Austere in life, free from the stains of sin. Defile not that pure place. Leave thou the woods V

24. [387] 'And again, just as the rock rises aloft, just so should the strenuous Bhikshu, earnest in effort, rise aloft through knowledge. This is the fourth quality of the rock he ought to have. For it was said, O king, by the Blessed One, the god over all gods : ' When the wise man by earnestness has driven Vanity far away, the terraced heights Of wisdom doth he climb, and, free from care, Looks over the vain world, the careworn crowd — As he who standing on the mountain top Can watch his fellow-men still toiling; on the plain 2." 25. 'And again, O king, just as the rock cannot 1 Not traced as yet. 2 This verse, not traced elsewhere as yet, is included in the Dhammapada collection as verse 28. 3 16 THE QUESTIONS AND PUZZLES VII, 3, 26. be lifted up nor bent down ; just so, O king, should the strenuous Bhikshu, earnest in effort, be neither lifted up nor depressed. This, O king, is the fifth quality of the rock he ought to have. For it was said, O king, by the devout woman, Abulia Subhadda, when she was exalting the recluses of her own sect :

" The world is lifted up by gain, depressed by loss. My Sama;/as remain alike in gain or loss." 26. ' Venerable Nagasena, those five qualities of space which you say he ought to have, which are they ? ' 'Just, O king, as space is everywhere impossible to grasp ; just so, O king, should it be impossible for the strenuous Bhikshu, earnest in effort, to be anywhere taken hold of by evil dispositions. This, O king, is the first quality of space he ought to have. 27. 'And again, O king, as space is the familiar resort of i?/shis, and ascetics, and gods1, and flocks of birds ; just so, O king, should the strenuous Bhikshu, earnest in effort, make his mind wander easily over all things with the knowledge that each individual (Sa;;/khara) is impermanent, born to sorrow, and without any abiding principle (any soul). This, O king, is the second quality of space he ought to have. 1 Bhuta, which the Sinhalese, p. 572, renders yaks ha. I think it means all kinds of gods (except the highest), demigods, fairies, superhuman beings, &c. 28. 'And again, O king, as space inspires terror ; just so, O king [388], should the strenuous Bhikshu, earnest in effort, train his mind to be in terror of rebirths in any kind of existence. To seek no happiness therein. This, O king, is the third quality of space he ought to have.

29. ' And again, O king, as space is infinite, boundless, immeasurable ; just so, O king, should the righteousness of the strenuous Bhikshu, earnest in effort, know no limit, and his knowledge be beyond measure. This, O king, is the fourth quality of space he ought to have. 30. i And again, O king, as space does not hang on to anything, does not cling to anything, does not rest on anything, is not stopped by anything ; just so, O king, should the strenuous Bhikshu, earnest in effort, neither in any way depend on, nor cling to, nor rest on, nor be hindered by either the families that minister to him, or the pupils who resort to him, or the support he receives, or the dwelling he occupies, or any obstacles to the religious life, or any requisites that he may want, or any kind of evil inclination. This, O king, is the fifth quality of space he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in his exhortation to Rahula, his son : " Just, Rahula, as space rests nowhere on anything, so shouldst thou practise thyself in that meditation which is like space. Thereby shall neither pleasant nor unpleasant sensations, as they severally arise, bear sway over thy heart1."

1 Magghimz. Nikaya I, 424. See the note above on VII, 3, 15. 318 the questions and puzzles vii, 3,31. 31. 'Venerable Nagasena, those five qualities of the moon which you say he ought to have, which are they ? ' 'Just, O king, as the moon, rising in the bright fortnight, waxes more and more ; just so, O king, should the strenuous Bhikshu, earnest in effort, grow more and more in good conduct and righteousness and virtue and the constant performance of duty, and in knowledge of the scriptures and study1, and in the habit of retirement, and in self-possession, and in keeping the doors of his senses guarded, and in moderation in food, and in the practice of vigils. This, O king, is the first quality of the moon he ought to have. 32. ' And again, O king, as the moon is a mighty lord2 ;just so, O king, should the strenuous Bhikshu, earnest in effort, be a mighty lord over his own will. 1 Agamadhigame. These are two, not one. Agaraa adhigama dekhi da says the Sinhalese, p. 573. 2 U/aradhipati. Dr. Morris in the 'Journal of the Pali Text Society' (1880, p. 107) ingeniously proposes to read u/ura^-adhipati, 'king and lord over the u/u's, the lunar mansions.' In that case the u/ara in the latter clause of the sentence would be a play upon words. But Mr. Trenckner's reading is confirmed by the Sinhalese, which has Sandra diwya-ra^a tema mahatwu sisiragunayem adhipati wuyeya, 'the moon, that heavenly king, is a lord by reason of his great coldness.' And the reading may well stand, for the mention, in the latter part of the clause, of the thing over which the Bhikshu is to be lord does not necessarily require a corresponding word in the first part. We have numerous instances in these similes of the ethical interpretation of the physical simile being an addition, with nothing corresponding to it in the type discussed. The moon was a god, lord over other things besides the lunar mansions.

This, O king, is the second quality of the moon he ought to have. 33. 'And again, O king, as the moon wanders at night ; just so, O king, should the strenuous Bhikshu, earnest in effort, be given to solitude. [389] This, O king, is the third quality of the moon he ought to have. 34. ' And again, O king, as the moon hoists a standard over his mansion1 ; just so, O king, should the strenuous Bhikshu, earnest in effort, hoist the standard of righteousness. This, O king, is the fourth quality of the moon he ought to have. 35. 'And again, O king, as the moon rises when begged and prayed to do so ; just so, O king, should the strenuous Bhikshu, earnest in effort, frequent for alms those families who have asked and invited him to do so2. This, O king, is the fifth quality of the moon he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sawyutta Nikaya : " Like the moon, O brethren, let your visits be paid to the laity. Drawing back alike in outward demeanour and in inward spirit, be ye always, as strangers on their first visit, retiring in the presence of the laity. [As the man who looks down a deep

A'ando vimana-ketu. ' Has his mansion, forty-nine yo- ^anas in extent, as his banner/ says Hina/i-kumbure. (A yo^ana is seven miles.) Vimawa does not mean lunar mansion, but the palace which every deity, and therefore also the moon, is supposed to inhabit. 2 The Sinhalese, p. 573, has the exact opposite. 'As the moon rises whether begged to do so or not, so should the Bhikshu visit the laity whether invited to do so or not.' But the Pali must be right, as the subsequent quotation shows. well, or a mountain precipice, or a river in flood, would be abashed alike in body and in mind ; so be ye, O brethren, as the moon in your visits to the laity. Holding alike in your outward demeanour and your inward spirit, be ye alway, as strangers on their first visit, retiring in the presence of the laity]1.'" 36. 'Venerable Nagasena, the seven qualities of the sun you say he ought to have, which are they?' 'Just, O king, as the sun evaporates all water; just so, O king, should the strenuous Bhikshu, earnest in effort, cause all evil inclinations, without any exception, to dry up within him. This, O king, is the first quality of the sun he ought to have.

3 j. 'And again, O king, as the sun dispels the darkness ; just so, O king, should the strenuous Bhikshu, earnest in effort, dispel all the darkness of lust, and of anger, and of dullness, and of pride, and of heresy, and of evil, and of all unrighteousness. This, O king, is the second quality of the sun he ought to have. 38. 'And again, O king, as the sun is always in motion ; just so, O king, should the strenuous Bhikshu, earnest in effort, be ever thoughtful. This, 1 Sa;;?yutta XVI, 3, 2, 3. The sentence in brackets is added from Hina/i-kumbure, who gives here, p. 274, the Pali text. Apakassa, the gerund of ava-karsh, and naviya, 'new-comers,' are only found in this passage. In three cases M. Ldon Feer has here gone wrong, as he has so often elsewhere done, by putting the readings of the Sinhalese MSS. only in the notes, and adopting the Burmese readings in the text. He should have read, as Hina/ikumbure does, niAkam naviya gambhirudapanazrc, O king, is the third quality of the sun he ought to have. 39. 'And again, O king, as the sun has a halo of rays ; just so, O king, should the strenuous Bhikshu, earnest in effort, have a halo of meditation. This, O king, is the fourth quality of the sun he ought to have.

40. 'And again, O king, as the sun continually warms multitudes of people ; just so, O king, should the strenuous Bhikshu, earnest in effort, rejoice the whole world of gods and men with good conduct, and righteousness, and virtue [390], and the performance of duty, and with the 67^anas, and the Vimokkhas, and Samadhi, and the Samapattis (various modes of transcendental meditation or ecstacy), and with the five moral powers, and the seven kinds of wisdom, and the four modes of being mindful and self-possessed, and the fourfold great struggle against evil, and the pursuit of the four roads to saintship. This, O king, is the fifth quality of the sun he ought to have. 41. 'And again, O king, as the sun is terrified with the fear of Rahu (the demon of eclipses) ; just so, O king, should the strenuous Bhikshu, earnest in effort, seeing how beings are entangled in the waste wildernesses of evil life and rebirth in states of woe, caught in the net of the mournful results here of evil done in former births, or of punishment in purgatory, or of evil inclinations, terrify his mind with a great anxiety and fear. This, O king, is the sixth quality of the sun he ought to have.

42. ' And again, O king, as the sun makes manifest the evil and the good ; just so, O king, should the strenuous Bhikshu, earnest in effort, make mani- 32 2 THE QUESTIONS AND PUZZLES VII, 3, 43- fest the moral powers, and the kinds of wisdom, and the modes of being mindful and self-possessed, and the struggle against evil, and the paths to saintship, and all qualities temporal and spiritual. This, O king, is the seventh quality of the sun he ought to have. For it was said, O king, by Vangtsa, the Elder : " As the rising sun makes plain to all that live Forms pure and impure, forms both good and bad, So should the Bhikshu, like the rising orb, Bearing the scriptures ever in his mind, Make manifest to men, in ignorance blind, The many-sided Noble Path of bliss 1." 43. 'Venerable Nagasena, the three qualities of Sakka (the king of the gods) which you say he ought to take, which are they ? ' ' Just, O king, as Sakka enjoys perfect bliss ; just so, O kingf, should the strenuous Bhikshu, earnest in effort, rejoice in the perfect bliss of retirement. This, O king, is the first quality of Sakka he ought to have.

44. 'And again, O king, as when Sakka when he sees his gods around him keeps them in his favour, fills them with joy; just so, O king, should the strenuous Bhikshu, earnest in effort, keep his mind detached, alert, and tranquil, should make joy spring up within him, should rouse himself, exert himself, be full of zeal. [391] This, O king, is the second quality of Sakka he ought to have. 1 Not traced as yet. 45. 'And again, O king, as Sakka feels no discontent; just so, O king, should the strenuous Bhikshu, earnest in effort, never allow himself to become discontented with solitude. This, O king, is the third quality of Sakka he ought to have. For it was said, O king, by Subhuti, the Elder : "Since I, great hero, have renounced the world, According to the doctrine that you teach, I will not grant that any thought of lust Or craving care has risen in my breast V 30. The Sovran Overlord. 46. ' Venerable Nagasena, the four qualities of the sovran overlord which you say he ought to take, which are they ? ' 'Just, O king, as the sovran overlord gains the favour of the people by the four elements of popularity (liberality, affability, justice, and impartiality) ; just so, O king, should the strenuous Bhikshu, earnest in effort, find favour with, please, and gladden the hearts of the brethren and rulers of the Order and the laity of either sex. This, O king, is the quality of the sovran overlord he ought to have.

47. 'And again, O king, as the sovran overlord allows no robber bands to form in his realm; just so, O king, should the strenuous Bhikshu, earnest in effort, never allow lustful or angry or cruel ideas to arise within him. This, O king, is the second quality of the sovran overlord he ought to have. For it was said, O king, by the Blessed One, the god over all gods : 1 Not traced as yet. Y 2 " The man who takes delight in the suppression Of evil thoughts, and alway self-possessed, Reflects on the impurity of things The world thinks beautiful, he will remove — Nay, cleave in twain, the bonds of the Evil One V 48. ' And again, O king, as the sovran overlord travels through 2 the whole world even to its ocean boundary, examining into the evil and the good ; just so, O king, should the strenuous Bhikshu, earnest in effort, examine himself day by day as to his acts and words and thoughts, saying to himself : " How may I pass the day blameless in these three directions ? " This, O king, [392] is the third quality of the sovran overlord he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Ekuttara Nikaya :

"With constant care should the recluse Himself examine day by day — ' As days and nights pass quickly by How have they found me ? and how left3?' " 1 This verse has not been elsewhere traced as yet, but is included in the Dhammapada collection, verse 350. Vitakka, which, in accord with the context and with Hina/i-kumbure, is rendered above ' evil thoughts,' and by Professor Max Muller ' doubts/ really means simply ' thoughts,' and is sometimes used without any bad connotation. In the Pali the word Maru, which spoils the metre, may possibly be an ancient gloss introduced by mistake into the text. 2 Anuyayati, which is only found here, and which the Sinhalese, p. 577, renders anujasana karanneya. But compare anuyayin at Sutta Nipata V, 7, 3-5, and Tela Ka/aha Gatha 25, anuyayin above, p. 284 of the Pali, and anuyato at Tela Ka/aha Gatha 41. 3 Mr. Trenckner points out that this passage is taken from the Ahguttara X, 5, 8. Hina/i-kumbure, who gives the Pali, prints it as verse, and translates the context at some length. 49. 'And again, O king, as the sovran overlord is completely provided with protection, both within and without ; just so, O king, should the strenuous Bhikshu, earnest in effort, keep self-possession as his door-keeper for a protection against all evil, subjective and objective. This, O king, is the fourth quality of the sovran overlord he ought to have. For it was said, O king, by the Blessed One, the god over all gods :

" With self-possession as his door-keeper, O brethren, the disciple of the noble ones puts away evil and devotes himself to goodness, puts away what is matter of offence and devotes himself to blamelessness, preserves himself in purity of life V Here ends the Third Chapter. 1 Not traced as yet, but the same phrase from ' puts away evil ' to the end occurs at Gatakz I, 130, 131. Book VII. Chapter 4. 31. The White Ant. 1. ' Venerable Nagasena, that quality of the white ant which you say he ought to have, which is it ? ' 'Just, O king, as the white ant goes on with his work only when he has made a roof over himself, and covered himself up ; just so, O king, should the strenuous Bhikshu, earnest in effort, on his- round for alms, cover up his mind with righteousness and self-restraint as a roof. For in so doing, O king, will he have passed beyond all fear. This, O king, is the one quality of the white ant he ought to have. [393] For it was said, O king, by Upasena Vangantaputta, the Elder : ' The devotee who covers up his mind, Under the sheltering roof of righteousness And self-control, untarnished by the world Remains, and is set free from every fear x

2. 'Venerable Nagasena, those two qualities of the cat you say he ought to have, which are they ? ' ' Just, O king, as the cat, in frequenting caves and holes and the interiors of storied dwellings, does so only in the search after rats ; just so, O king, should 1 Not traced as yet. But as it is doubtless an old verse it is interesting that it contains the word yogi. the strenuous Bhikshu, earnest in effort, whether he have gone to the village or to the woods or to the foot of trees or into an empty house1, be continually and always zealous in the search after that which is his food, namely self-possession. This is the first quality of the cat he ought to have. 3. ' And again, O king, as the cat in pursuing its prey always crouches down 2 ; just so, O king, should the strenuous Bhikshu, earnest in effort, continue conscious of the origin and end 3 of those five groups of the characteristic marks of individuality which arise out of clinging to existence, thinking to himself: " Such is form, such is its origin, such its end. Such is sensation, such is its origin, such its end. Such are ideas, such is their origin, such their end. Such are the mental potentialities (the Confections, Sannkhara), such is their origin, such their end. Such is self-consciousness, such is its origin, such its end 4." This, O king, is the second quality of the cat he ought to have. For it was said, O king, by the Blessed One, the god over all gods :

1 Hammiyantara. The Sinhalese has Pi/a baranda ceti udn mahal prasada oetula/a giye da. 'Baranda,' which is not in Clough, I take to be simply ' verandah/ and the whole to mean : ' or goes into the interior of a mansion with an upper story to it on which is a verandah.' Buddhaghosa on Aullavagga VI, 1, 2, (putting only ku/agara, 'peaked chamber,' for baranda,) has the same explanation. Ten or twelve years is allowed in Aullavagga VI, 17, 1, for the building of such a prasada. See also Mahavagga I, 30, 4, and VI, 33, 2. 2 Asanne is Mr. Trenckner's reading. But Hina/i-kumbure, who translates deyat taba hindimezw ma, ' sitting with its forepaws stretched out,' evidently read as an en a. 3 Abbaya, not in Childers. is of course avyaya. 4 The Si/whalese expands this speech over ten. pages, 580-589, and then omits the verse at the end. " Seek not rebirths afar in future states. Pray, what could heaven itself advantage you ! Now, in this present world, and in the state In which you find yourselves, be conquerors ! " 4. ' Venerable Nagasena, that one quality of the rat you say he ought to take, which is it ? '

1 Just, O king, as the rat, wandering about backwards and forwards, is always smelling after food ! ; just so, O king, [394] should the strenuous Bhikshu, earnest in effort, be ever in his wanderings to and fro, bent upon thought. This is the quality of the rat he ought to have. For it was said, O king, by Upasena Vaiiganta-putta, the Elder : " Ever alert and calm, the man of insight, Esteeming wisdom as the best of all things, Keeps himself independent of all wants and cares 2." 5. ' Venerable Nagasena, that one quality of the scorpion you say he ought to take, which is it ? ' ' Just, O king, as the scorpion, whose tail is its weapon, keeps its tail erect as it wanders about ; just so, O king, should the strenuous Bhikshu, earnest in effort, have knowledge as his weapon, 1 Upasizrcsako. Dr. Morris, in the 'Journal of the Pali Text Society' (1884, p. 75), suggests upasihghako. But the Sinhalese in the first clause (p. 589, last line) has patamira ma, ' hoping for, seeking for,' and in the second (p. 590, line 2) pcetime?« ma, which is the same thing (from prarthana, which confirms Mr. Trenckner's reading).

2 Not traced as yet. and dwell with his weapon, knowledge, always drawn. This, O king, is the quality of the scorpion he ought to have. For it was said, O king, by Upasena Variganta-putta, the Elder : ' With his sword of knowledge drawn, the man of insight Should ever be unconquerable in the fight, Set free from every fear 1." ' 6. ' Venerable Nagasena, that one quality of the mungoose you say he ought to take, which is it ? ' 'Just, O king, as the mungoose, when attacking a snake, only does so when he has covered his body with an antidote ; just so, O king, should the strenuous Bhikshu, earnest in effort, when going into the world where anger and hatred are rife, which is under the sway of quarrels, strife, disputes, and enmities, ever keep his mind anointed with the antidote of love. This, O king, is the quality of the mungoose he ought to have. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith : " Therefore should love be felt for one's own kin, And so for strangers too, and the whole wide world Should be pervaded with a heart of love — This is the doctrine of the Buddhas all." '

36. The Old Male Jackal. 7. [395] ' Venerable Nagasena, the two qualities of the old male jackal you say he ought to take, which are they ? ' 1 Not traced as yet. 'Just, O king, as the old male jackal, whatever kind of food he finds, feels no disgust, but eats of it as much as he requires ; just so, O king, should the strenuous Bhikshu, earnest in effort, eat without disgust such food as he receives with the sole object of keeping himself alive. This, O king, is the first quality of the old male jackal he ought to have. For it was said, O king, by Maha Kassapa, the Elder : " Leaving my dwelling-place, I entered once Upon my round for alms, the village street. A leper there I saw eating his meal, And, as was meet, deliberately, in turn, I stood beside him too that he might give a gift. He, with his hand all leprous and diseased, Put in my bowl — 'twas all he had to give — A ball of rice ; and as he placed it there A finger, mortifying, broke and fell. Seated behind a wall, that ball of food I ate, and neither when I ate it, nay, Nor afterwards, did any loathing thought Arise within my breast 1."

8. ' And again, O king, as the old male jackal, when he gets any food, does not stop to examine it; just so, O king, should the strenuous Bhikshu, earnest in effort, never stop to find out whether food given to him is bitter or sweet, well-flavoured or ill — just as it is should he be satisfied with it. This, O king, is the second quality of the old male jackal 1 Thera GatM 1054-1056. The reading pakkena hatthena seems to me to be quite correct. Compare pakka-gatto, also of a leper, at M. I, 506 ; and above, p. 357 of the Pali. he ought to have. For it was said, O king, by Upasena Variganta-putta, the Elder : " Bitter food too should he enjoy, Nor long for what is sweet to taste. The mind disturbed by lust of taste Can ne'er enjoy the ecstacies Of meditations high. The man content With anything that's given — in him alone Is Sama^aship made perfect1.'" 9. ' Venerable Nagasena, those three qualities of the deer you say he ought to take, which are they ? ' 'Just, O king, as the deer frequents the forest by day, and spends the night in the open air ; just so, O king, should the strenuous Bhikshu, earnest in effort, pass the day in the forest, and the night under the open sky. This, O king, is the first quality of the deer he ought to have. [396] For it was said, O king, by the Blessed One, the god over all gods, in the exposition called the Lomahawsana Pariyaya:

" And I, Sariputta, when the nights are cold and wintry, at the time of the eights (the Ash/aka festivals 2), when the snow is falling, at such times did I pass the night under the open sky, and the day in the woods. And in the last month of the hot season I spent the day under the open sky, and the night in the woods 3." 1 Thera Gatha 580. 2 So called because they were held on the 8th day after the full moon in the two winter months. See the notes in ' Vinaya Texts,' I, p. 130, and in the Maxima, p. 536. 3 Ma^g^ima Nikaya I, p. 79. To quote this passage here as an authority the Bhikshu ought still to follow, is a striking instance of 10. ' And again, O king, as the deer, when a javelin or an arrow is falling upon him, dodges it and escapes, not allowing his body to remain in its way ; just so, O king, should the strenuous Bhikshu, earnest in effort, when evil inclinations fall upon him, dodge them, and escape, placing not his mind in their way. This, O king, is the second quality of the deer he ought to have.

11. 'And again, O king, as the deer on catching sight of men escapes this way or that, that they may not see him ; just so, O king, should the strenuous Bhikshu, earnest in effort, when he sees men of quarrelsome habits, given to contentions and strife and disputes, wicked men and inert, fond of society — ■ then should he escape hither or thither that neither should they see him, nor he them \ This, O king, is the third quality of the deer he ought to have. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith : " Let not the man with evil in his heart, Inert, bereft of zeal, of wicked life, Knowing but little of the sacred words — Let not that man, at any time or place, Be my companion, or associate with me 2." the fatal habit of quoting texts of Scripture apart from their context. As it stands, it seems as if it supported the proposition of our author. But it is really just the contrary. For it occurs in the description given by Gotama of what he had done before he arrived at insight, when he was carrying out that system of penance which he afterwards abandoned as useless, and indeed worse than useless.

1 See MaggMma, Nikaya I, 79, where the closing words are the same. 2 Thera Gatha. 987 (but the last words differ). 12. 'Venerable Nagasena, those four qualities of the bull you say he ought to take, which are they ? ' ' Just, O king, as the bull never forsakes its own stall ; just so, O king, should the strenuous Bhikshu, earnest in effort, never abandon his own body on the ground that its nature is only the decomposition, the wearing away, the dissolution, the destruction of that which is impermanent l. This, O king, is the first quality of the bull he ought to have. 13. ' And again, O king, as the bull, when he has once taken the yoke upon him, bears that yoke through all conditions of ease or of pain ; just so, O king, should the strenuous Bhikshu, earnest in effort, [397] when he has once taken upon himself the life of a recluse, keep to it, in happiness or in woe, to the end of his life, to his latest breath. This, O king, is the second quality of the bull he ought to have. 14. 'And again, O king, as the bull drinks water with never satiated desire; just so, O king, should the strenuous Bhikshu, earnest in effort, receive the instruction of his teachers and masters with a desire, love, and pleasure that is never satiated 2. This, O king, is the third quality of the bull he ought to have.

15. 'And again, O king, as the bull equally bears the yoke whoever puts it on him ; just so, O king, should the strenuous Bhikshu, earnest in effort, accept with bowed head the admonitions and ex- 1 See Digha Nikaya II, 83 ; Gataka I, 146. 2 Ghayamanena, atrz'ptikawa aghrawayew in the Sinhalese. 334 THE QUESTIONS AND PUZZLES VII, 4, 1 6. hortations of the elders, of the brethren of junior or of middle standing, and of the believing laity alike. This, O king, is the fourth quality of the bull he ought to have. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith : " A novice, seven years of age, a boy Only to-day received into our ranks, He too may teach me, and with bended head, His admonitions will I gladly bear. Time after time, where'er I meet him, still My strong approval, and my love, will I Lavish upon him — if he be but good, — And yield the honoured place of teacher to him 1." 16. 'Venerable Nagasena, those two qualities of the boar you say he ought to take, which are they ? ' 'Just, O king, as the boar, in the sultry and scorching- weather of the hot season, resorts to the water ; just so, O king, should the strenuous Bhikshu, earnest in effort, when his heart is distracted and ready to fall, all in a whirl, inflamed by anger, resort to the cool, ambrosial, sweet water of the meditation on love. This, O king, is the first quality of the boar he ought to have.

1 7. ' And again, O king, as the boar, resorting to muddy water, digs into the swamp with his snout, and making a trough for himself, lies down therein ; just so, O king, should the strenuous Bhikshu, earnest in effort, put his body away in his mind, and 1 Not traced as yet. Hina/i-kumbure, p. 594, takes santo in the sense of sat purusha guwayezrc yukta wu. lie down in the midst of contemplation. [398] This, O king, is the second quality of the boar he ought to have. For it was said, O king, by Piz/^ola Bharadva^a, the Elder: ;' Alone, with no one near, the man of insight, Searching into and finding out the nature Of this body, can lay him down to rest On the sweet bed of contemplations deep V 18. 'Venerable Nagasena, the five qualities of the elephant he ought to take, which are they ? ' ' Just, O king, as the elephant, as he walks about, crushes the earth ; just so, O king, should the strenuous Bhikshu, earnest in effort, masterino; the nature of the body, crush out all evil. This, O king, is the first quality of the elephant he ought to have.

19. 'And again, O king, as the elephant turns his whole body when he looks, always looking straight before him, not glancing round this way and that 2 ; just so, O king, should the strenuous Bhikshu, earnest in effort, turn his whole body when he looks, always looking straight before, not glancing round this way and that, not looking aloft, not looking at his feet, but keeping his eyes fixed about a yoke's length in front of him. This, O king, is the second quality of the elephant he ought to have. 20. ' And again, O king, as the elephant has no permanent lair, even in seeking his food does not always frequent the same spot, has no fixed place of 1 Not traced as yet. 2 On this curious belief, see 'Buddhist Suttas,' p. 64. abode ; just so, O king, should die strenuous Bhikshu, earnest in effort, have no permanent resting-place, but without a home should go his rounds for alms. Full of insight, wherever he sees a pleasant suitable agreeable place \ whether in a hut or at the foot of a tree, or in a cave, or on a mountain side, there should he dwell, not taking up a fixed abode. This, O king, is the third quality of the elephant he ought to have.

21. ' And again, O king, as the elephant revels in the water, plunging into glorious lotus ponds full of clear pure cool water, and covered over with lotuses yellow, and blue, and red, and white, sportingthere in the games in which the mighty beast delights ; [399] just so, O king, should the strenuous Bhikshu, earnest in effort, plunge into the glorious pond of self-possession, covered with the flowers of emancipation, filled with the delicious waters of the pure and stainless clear and limpid Truth ; there should he by knowledge shake off and drive away the Sarakharas 2, there should he revel in the sport that is the delight of the recluse. This, O king, is the fourth quality of the elephant he ought to have. 22. ' And again, O king, as the elephant lifts up his foot with care, and puts it down with care ; just so, O king, should the strenuous Bhikshu, earnest in effort, be mindful and self-possessed in lifting 1 For dese bhavawz the Sinhalese reads desa-bhaga. 2 Sa;«khara is here used in die sense in which they are said at Dhammapada, verse 203, to be parama dukkha. The word is there explained by the commentator (wrongly, I think) as the five Skandhas. The Sinhalese, p. 596, simply has sarva sawskara dharmayam,

up his feet and in putting them down, in going or returning", in stretching his arm or drawing it back, — wherever he is he should be mindful and selfpossessed. This, O king, is the fifth quality of the elephant he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sawyutta Nikaya : " Good is restraint in action, And good restraint in speech, Good is restraint in mind, Restraint throughout is good. Well guarded is he said to be Who is ashamed of sin, in all things self-controlled 1." Here ends the Fourth Chapter. 1 From the Sa/wyutta III, i, 5, 6. The first four lines are also included in the Dhammapada collection, verse 361. Book VII. Chapter 5. the similes (continued). [400] 41. The Lion. 1. ' Venerable Nagasena, those seven qualities of the lion you say he ought to have, which are they ? ' ' Just, O king, as the lion is of a clear, stainless, and pure light yellow colour ; just so, O king, should the strenuous Bhikshu, earnest in effort, be clear, stainless, and pure light in mind, free from anger and moroseness. This, O king, is the first quality of the lion he ought to have.

2. ' And again, O king, as the lion has four paws as his means of travelling, and is rapid in his gait ; just so, O king, should the strenuous Bhikshu, earnest in effort, move along the four paths of saintship. This, O king, is the second quality of the lion he ought to have. 3. ' And again, O king, as the lion has a beautiful coat of hair, pleasant to behold ; just so, O king, should the strenuous Bhikshu, earnest in effort, have a beautiful coat of righteousness, pleasant to behold. This, O king, is the third quality of the lion he ought to have. 4. ' And again, O king, as the lion, even were his life to cease, bows down before no man ; just so, O king, should the strenuous Bhikshu, earnest in effort, even though he should cease to obtain all the requisites of a recluse — food and clothing and lodging and medicine for the sick — never bow down to any man \ This is the fourth quality of the lion he ought to have. 5. ' And again, O king, as the lion eats regularly on, wheresoever his prey falls there does he eat whatever he requires, and seeks not out the best morsels of flesh ; just so, O king, should the strenuous Bhikshu, earnest in effort, stand for alms at each hut in regular order, not seeking out the families where he would be given better food, not missing out any house upon his rounds 2, he should not pick and choose in eating, wheresoever he may have received a mouthful of rice there should he eat it, seeking not for the best morsels. This, O king, is the fifth quality of the lion he ought to have.

6. ' And again, O king, as the lion is not a storer up of what he eats, and when he has once eaten of his prey returns not again to it ; just so, O king, should the strenuous Bhikshu, earnest in effort, never be a storer up of food. This is the sixth quality of the lion he ought to have. 7. [401] ' And again, O king, as the lion, even if he gets no food, is not alarmed, and if he does 3, then he eats it without craving, without faintness, without sinking4; just so, O king, should the 1 This is an injunction the Bhikshus still observe. Some of them have been known to attend a leve'e in Ceylon (improperly, as I venture to think). But as they would bow to no one, not to governor or prince, the leve'e became, so far as they were concerned, a mere march-past. 2 This is one of the Dhutahgas, and is in the Sekhiyas (No. 33). Most Bhikshus never ' stand for alms ' at all. But if they do, they observe this rule. 3 ' If he does not/ says the Sinhalese. 4 Anag-g-Mpanno. The MSS. in parallel passages (Tevi^a I, 27 ; Ahguttara II, 5, 7 ; III, 131 ; Udana VII, 3, 10 ; Maxima I,