BOOK VII.

1. [363] 'Venerable Nâgasena, 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:

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.

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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 1.

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.'

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Here ends the Table of Contents.

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2. 'Venerable Nâgasena, 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 1, or at the entrance to a village, or on a heap of straw--[366]--nowhere is he given to resting long; just so, O king, should the strenuous Bhikshu, earnest in effort 2, 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:

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'And this too, O king, was said by Sâriputta, the Elder, the Commander of the Faith:

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3. 'Venerable Nâgasena, 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 Dâgaba, and having got ready 2 the drinking-water for the day's use, and dressed himself 3, and taken his bath, he should bow

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down in reverence before the Dâgaba, 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 Dâgaba, and get ready the drinking-water for the day's use, and dress himself, and pay his daily reverence to the Dâgaba, and enter into the chamber of solitude. This, O king, 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:

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 2. This, O king, is the fourth of the qualities of the cock he ought to have. For it was said, O king, by Mahâ Kakkâyana, the Elder:

7. 'And again, O king, as the cock, even though persecuted 2 with clods and sticks and clubs 3 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."

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'And this too, O king, has been said by Sâriputta, the Elder, the Commander of the Faith:

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8. 'Venerable Nâgasena, 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 Kulla Panthaka, the Elder:

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9. 'Venerable Nâgasena, 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 Nipâta, in the Sutta of Dhaniya the cowherd:

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10. 'Venerable Nâgasena, those two qualities of the panther which you say he ought to take, which are they?'

p. 286

'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:

11. '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

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words (literally by pea-soup-talk), suppressing the truth and suggesting the false 1, or by petting their children 2, 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 Sâriputta, the Elder, the Commander of the Faith:

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12. 'Venerable Nâgasena, 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

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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:

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,

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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 Samanaship. 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 Samyutta Nikâya, in the Sutta of the parable of the tortoise:

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17. [372] 'Venerable Nâgasena, 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 Samanaship itself. This, O king, is the one quality of the bamboo he ought to have. For it was said, O king, by Râhula, the Elder:

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18. 'Venerable Nâgasena, 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 Punnaka Gâtaka:

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19. 'Venerable Nâgasena, 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,

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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 1, 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 Sâriputta, the Elder, the Commander of the Faith:

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21. 'Venerable Nâgasena, 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

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reverence, a speaker of profitable things, meek, clever in admonition, in instruction, and in education, able to arouse, to incite, to gladden 1--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 Sâriputta, the Elder, the Commander of the Faith:

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Here ends the First Chapter 3.

Footnotes

277:1 The published text carries the details of these similes no further than this. See the remarks in the Introduction, pp. xxiv, xxv.

278:1 Gambuka-sigâliyâ. In Gâtaka, No. 294, of Fausböll, the jackal is male. The reference therefore here is to a kind of jackal named after the Gambu fruit.

278:2 Kangavârakassa. See Magghima Nikâya I, 142-4, and Gâtaka, V, 186, in both of which passages the Burmese MSS. read kanka-. The Simhalese, p. 540, has perahan kadê.

279:1 Katukke and singhâtake. I follow Hînati-kumburê in the distinction he makes between the meaning of these terms--satara and tun mam sandhiyehi (p. 540).

279:2 Yogî yogavakaro. The rendering of these words is quite adequate, 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 self-training. But I have found it impossible to put into any English phrase sufficiently short for the constant repetition of the two Pâli words any full and accurate representation of all that they imply. See the note above on p. 43 of the Pâli, and Gâtaka, vol. i, p. 303.

279:3 Not traced as yet. Mr. Trenckner prints the passage as p. 280 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 upadhâna, 'pillow,' and padhâna, 'strenuous fight.' The word etarahi seems to me suspect, and some such reading as kalingaropadhânâ va would restore the metre, and at the same time bring the play on the words more into prominence.

280:1 This verse is found in the Thera Gâthâ, No. 985. Hînati-kumburê 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 Nirvâna, for ease!'--and this is, I think, preferable to Mr. Trenckner's division of the words.

280:2 That is, 'filtered;' perahâ nagâ tabâ, says the Simhalese, p. 541.

280:3 Sarîram patigaggitvâ, 'rested a little to remove the weariness of his body,' says the Simhalese here, but adds below, § 4, siwuru hœnda.

282:1 Not traced as yet. The verse is a riddle based on two parables. Of these the first is already published in the Samyutta Nikâya 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 Samyutta. 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 Tathâgata can only with difficulty be kept a little longer going ('Buddhist Suttas,' p. 37).

As to the last word, I take it, with Hînati-kumburê, p. 542, to be mukkhito, and not amukkhito as is printed in the text. That is also the reading adopted by Fausböll at Gâtaka II, 294, where the verses are quoted.

282:2 Na nimittam gahetabbam nânubyañganam gahetabbam. On these common expressions compare Anguttara I, 2, 6, &c.; Puggala Paññatti II, 17, IV, 24, &c.; Dîgha II, 64, &c.; and Buddhaghosa as quoted in 'Vinaya Texts,' II, 9. Hînati-kumburê only repeats the first, but explains the second by nœwata nœwata wimasîmem.

283:1 From Thera Gâthâ. The Simhalese supports Mr. Trenckner in reading givhâv' in line three, but on the other hand has (twice) mana-sâyikam for mata-sâyikam. For the last line, of which a literal translation is impossible, it says, 'Let him make his couch on, fix his attention on, that Nirvâna which is mana-sâyika-kitta.' I think mata is the right reading, and that very possibly a riddle or pun is intended on the two meanings of that word.

283:2 Paripâtiyanto. See above, p. 279 of the Pâli, and Gâtaka II, 208. The Simhalese, p. 543, has helanu labanneya.

283:3 Lakuta. See above, pp. 255, 301 of the Pâli, and compare the Hindî.

283:4 Hînati-kumburê expands all these details.

283:5 In the Samyutta Nikâya XLVI, 7. See Mr. Trenckner's note.

283:6 The four Satipatthânas. Compare above, p. 343 of the Pâli.

284:1 As he does in war, according to Magghima I, 415.

284:2 Not traced as yet. It is not included in the collection of Sâriputta's verses preserved in the Thera Gâthâ.

284:3 Not in the published texts.

285:1 Dîpinî, perhaps 'leopardess.' The Simhalese has 'tigress,' which is certainly wrong.

285:2 Because it realises the pains and sorrows of cub-bearing, says the Simhalese.

285:3 Sutta Nipâta I, 2, 12.

286:1 That is, of course, Arahatship. The lines are not to be found in the published texts.

286:2 Sinâna-dâneria; omitted by the Sutta Vibhanga and by Hînati-kumburê (who quotes the Pâli of this passage).

287:1 Muggasuppatâ. So Hînati-kumburê, p. 546. The Sutta Vibhanga omits both this word and the next.

287:2 Pâribhattakatâ.

287:3 Gangha-pesaniyena. The Sutta Vibhanga I, 185, on which our whole paragraph here is based, reads -pesanikena. I have differentiated the three sorts of messages according to the Simhalese.

287:4 Hînati-kumburê, both in his transcription of the Pâli (p. 546) and in his translation (p. 547), reads pahîna-gamana.

287:5 Anuppadâna. Compare Gâtaka III, 205. At Sigâlovâda 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.

287:6 Referring to the Sîlas.

288:1 Not traced as yet. Hînati-kumburê gives a long account of the circumstances under which these verses were spoken. Sâriputta was ill. Moggallâna asked him what would be good for him to take. Sâriputta told him. His friend then, by intervention of the king of the gods, procured it. But Sâriputta refused to make use of it.

288:2 The Brahmâ-vihâras (Nos. 1 and 2). See 'Buddhist Suttas,' p. 201.

289:1 Thera Gâthâ 577.

290:1 The parable is in the 46th Samyutta. The verses are already published at vol. i, p. 7 of M. Feer's edition for the Pâli Text Society.

291:1 Not traced as yet. Hînati-kumburê reads samuttarim.

291:2 Gâtaka, No. 545, verse 159.

292:1 So Hînati-kumburê understands this, his version agreeing with the quotation given by Mr. Trenckner from Buddhaghosa.

292:2 Not traced as yet.

293:1 For the last six words, none of which are in Childers, see Magghima Nikâya I, 145, 6, and below, VII, 2, 20.

293:2 Not traced as yet.

293:3 The Kambojan MS., in the library of Trinity College, Cambridge, ends here.