1. [382] 'Venerable Nâgasena, 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
____________________________ 6. 'Venerable Nâgasena, 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,
"If you would grant a boon to me,
11. 'Venerable Nâgasena, 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 ____________________________ 16. 'Venerable Nâgasena, 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
21. 'Venerable Nâgasena, 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, 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,
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 25. 'And again, O king, just as the rock cannot
____________________________ 26. 'Venerable Nâgasena, 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 Rishis, and ascetics, and gods 1, 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 (Samkhâra) 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.
31. 'Venerable Nâgasena, 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 study 1, 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 lord 2; just so, O king, should the strenuous Bhikshu, earnest in effort, be a mighty lord over his own will.
____________________________ 36. 'Venerable Nâgasena, 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. 37. '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,
____________________________ 43. 'Venerable Nâgasena, 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 king, 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.
____________________________ 46. 'Venerable Nâgasena, 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:
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 Nikâya: "With constant care should the recluse
____________________________ Here ends the Third Chapter.
308:1 This simile has already occurred above, I, 258, 259 (of the translation). 308:2 The Simhalese (pp. 563, 564) gives the whole story. She was the daughter of Anâthapindika (Sudatta), the famous supporter of the Buddha, and builder of the Getavana at Sâvatthi. On her marriage to a rich merchant at Sâketa (Audh) named Kâlaka, he invited the Brahman naked ascetics of his sect, the Âgîvakas, 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 310:1 Rittagghâna, which Hînati-kumburê renders siswa kipîma. 310:2 These words are in the original ascribed, not to the Buddha himself, but to Kanha-kumâro, the then Bodisat. 310:3 Gâtaka IV, 14. Professor Fausböll reads mam kate, but the Simhalese (pp. 566, 567) confirms Mr. Trenckner's reading, mam kâna, mam nissâya, mam anattha-kâmatâya. 312:1 Not traced as yet exactly in these words. But the passage at Magghima Nikâya I, 424, lines 3-6, agrees with it throughout, except that for akusalâ dhammâ here we have there manapâ-manâpa phassâ, which comes to much the same thing. As the words are there addressed to Râhula, and as our passage here is introduced with the same formula as the quotation below (p. 388 of the Pâli) which is certainly taken from the same page of the Magghima, 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. 313:1 Sutta Nipâta I, 12, 1. It has been already quoted above, IV, 5, 1 (p. 211 of the Pâli), where see the note. 314:1 Dhammapada 81. The first line recurs at Mahâvagga V, 1, 27. 314:2 From the Sutta Nipâta III, 9, 35. It is also included in the Dhammapada collection of Scripture verses (No. 404). 315:1 Not traced as yet. 315:2 This verse, not traced elsewhere as yet, is included in the Dhammapada collection as verse 28. 316:1 Bhûta, which the Simhalese, p. 572, renders yaksha. I think it means all kinds of gods (except the highest), demigods, fairies, superhuman beings, &c. 317:1 Magghima Nikâya I, 424. See the note above on VII, 3, 15. 318:1 Âgamâdhigame. These are two, not one. Âgama adhigama dekhi da says the Simhalese, p. 573. 318:2 Ulârâdhipati. Dr. Morris in the 'Journal of the Pâli Text Society' (1880, p. 107) ingeniously proposes to read ulurâgâdhipati, 'king and lord over the ulu's, the lunar mansions! In that case the ulâra in the latter clause of the sentence would be a play upon words. But Mr. Trenckner's reading is confirmed by the Simhalese, which has kandra diwya-râga tema mahatwû sisira-gunayem adhipati wûyeya, '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. 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 so 2. 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 Samyutta, Nikâya: "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
319:1 Kando vimâna-ketu. 'Has his mansion, forty-nine yoganas in extent, as his banner,' says Hînati-kumburê. (A yogana is seven miles.) Vimâna does not mean lunar mansion, but the palace which every deity, and therefore also the moon, is supposed to inhabit. 319:2 The Simhalese, 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 Pâli must be right, as the subsequent quotation shows. 320:1 Samyutta, XVI, 3, 2, 3. The sentence in brackets is added from Hînati-kumburê, who gives here, p. 274, the Pâli text. Apakassa, the gerund of ava-karsh, and naviyâ, 'new-comers,' are only found in this passage. In three cases M. Léon Feer has here gone wrong, as he has so often elsewhere done, by putting the readings of the Simhalese MSS. only in the notes, and adopting the Burmese readings in the text. He should have read, as Hînati-kumburê does, nikkam naviyâ . . . . . . gambhîrûdapânam, . . . . . . nadî-duggam. 322:1 Not traced as yet. 323:1 Not traced as yet. 324:1 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 Hînati-kumburê, is rendered above 'evil thoughts,' and by Professor Max Müller 'doubts,' really means simply 'thoughts,' and is sometimes used without any bad connotation. In the Pâli the word Mâru, which spoils the metre, may possibly be an ancient gloss introduced by mistake into the text. 324:2 Anuyâyati, which is only found here, and which the Simhalese, p. 577, renders anusâsanâ karanneya. But compare ânuyâyin at Sutta Nipâta V, 7, 3-5, and Tela Kataha Gâthâ 25, anuyâyin above, p. 284 of the Pâli, and ânuyâto at Tela Katâha Gâthâ 41. 324:3 Mr. Trenckner points out that this passage is taken from the Anguttara X, 5, 8. Hînati-kumburê, who gives the Pâli, prints it as verse, and translates the context at some length. 325:1 Not traced as yet, but the same phrase from 'puts away evil' to the end occurs at Gâtaka I, 130, 131.THE SIMILES (continued).
21. THE EARTH.
22. WATER.
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 boons 3."'24. WIND.
The state set free from home and friendship's ties--
That, and that only, is the recluse's aim 1."'
Just so the wise man falters not, nor shakes,
At praise or blame 1."
Nor with the homeless, but who wanders lone,
Without a home, and touched by few desires,--
That is the man I call a Brâhmana 2."
Thou who'rt by lust excited, who by things
That give offence, allowest of offence,
Feeling bewildered when strange things 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 1."
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."26. SPACE.
28. THE SUN.
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."'29. SAKKA.
I will not grant that any thought of lust
Or craving care has risen in my breast 1."'30. THE SOVRAN OVERLORD.
Reflects on the impurity of things
The world thinks beautiful, he will remove--
Nay, cleave in twain, the bonds of the Evil One 1."
Himself examine day by day--
'As days and nights pass quickly by
How have they found me? and how left 3?'"
Footnotes
