T.W. Rhys Davids, The Questions of King Milinda, Part II
BOOK VII.
OPAMMA-KATHĀ-PAÑHO
THE SIMILES (continued)
Chapter 5
41. THE LION
1. 'Venerable Nāgasena, 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 [339] to any man.[1] 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. '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 sinking;[4] just so, O king, should the [340] strenuous Bhikshu, earnest in effort, be not alarmed even if he gets no food, and if he does then should he eat it without craving, without faintness, without sinking, conscious of the danger in the lust of taste, in full knowledge of the right outcome of eating (the maintenance of life for the pursuit of holiness).[5] This, O king, is the seventh quality of the lion he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Samyutta Nikāya, when he was exalting Mahā Kassapa, the Elder:
"This Kassapa, O Bhikshus, is content with such food as he receives, he magnifies the being content with whatever food one gets, he is not guilty of anything improper or unbecoming for the sake of an alms, if he receive none, yet is he not alarmed, and if he does then does he eat it without craving, without faintness, without sinking, conscious of danger, with full knowledge of the right object in taking food."'[6]
§
42. THE KAKRAVĀKA BIRD
8. 'Venerable Nāgasena, those three qualities of the Kakravāka bird you say he ought to take, which are they?'
'Just, O king, as the Kakravāka bird never forsakes his mate even to the close of his life; just so, O king, should the strenuous Bhikshu, never, even [341] to the close of his life, give up the habit of thought. This, O king, is the first quality of the Kakravāka bird he ought to have.
9. 'And again, O king, as the Kakravāka bird feeds on the Sevāla and Paṇaka (water-plants so called), and derives satisfaction therefrom, and being so satisfied, neither his strength nor his beauty grows less; just so, O king, should the strenuous Bhikshu, earnest in effort, find satisfaction in whatever he receives. And if he does so find satisfaction, O king, then does he decrease neither in power of meditation, nor in wisdom, nor in emancipation, nor in the insight that arises from the consciousness of emancipation, nor in any kind of goodness. This, O king, is the second quality of the Kakravāka bird he ought to have.
10. 'And again, O king, as the Kakravāka bird does no harm to living things; just so, O king, should the strenuous Bhikshu, earnest in effort, laying aside the cudgel, laying aside the sword, be full of modesty and pity, compassionate and kind to all creatures that have life.[7] This, O king, is the third quality of the Kakravāka bird he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Kakravāka Gātaka:
"The man who kills not, nor destroys,
Oppresses not, nor causes other men
To take from men that which is rightly theirs[8] --
[342] And this from kindness to all things that live --
No wrath with any man disturbs his peace."'[9]
§
43. THE PENĀHIKĀ[10] BIRD.
11. 'Venerable Nāgasena, those two qualities of the Peṇāhikā bird you say he ought to take, which are they?'
'Just, O king, as the Peṇāhikā bird, through jealousy of her mate, refuses to nourish her young;[11] just so, O king, should the strenuous Bhikshu, earnest in effort, be jealous of any evil dispositions [343] which arise within him, and putting them by his mindfulness into the excellent crevice of self-control, should dwell at the door of his mind in the constant practice of self-possession in all things relating to his body.[12] This, O king, is the first quality of the Peṇāhikā bird he ought to have.
12. 'And again, O king, as the Peṇāhikā bird spends the day in the forest in search of food, but at night time resorts for protection to the flock of birds to which she belongs; just so, O king, should the strenuous Bhikshu, earnest in effort, who has for a time resorted to solitary places for the purpose of emancipation from the ten Fetters, and found no satisfaction therein, repair back to the Order for protection against the danger of blame, and dwell under the shelter of the Order.[13] This, O king, is the second quality of the Peṇāhikā bird he ought to have. For it was said, O king, by the Brahmā Sahampati in the presence of the Blessed One:
"Seek lodgings distant from the haunts of men,
Live there in freedom from the bonds of sin;
But he who finds no peace in solitude
May with the Order dwell, guarded in heart,
Mindful and self-possessed."'[14]
§
44. THE HOUSE-PIGEON
13. 'Venerable Nāgasena, that one quality of the house-pigeon you say he ought to take, which is it?'
'Just, O king, as the house-pigeon, while dwelling in the abode of others, of men, does not become enamoured of anything that belongs to them, but remains neutral, taking notice only of things pertaining to birds; just so, O king, should the strenuous Bhikshu, earnest in effort, while resorting to other people's houses, never become enamoured of women or of men, of beds, or chairs, or garments, or jewelry, or things for use or enjoyment, or various forms of food that are there, but remain neutral always, addicted only to such ideas as become a recluse. This, O king, is the quality of the house-pigeon he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Kulla Nānada Gātaka:
"Frequenting people's homes for food or drink,
In food and drink alike be temperate,
And let not beauty's form attract thy thoughts"'[15]
§
45. THE OWL
14. 'Venerable Nāgasena, those two qualities of the owl you say he ought to take, which are they?'
'Just, O king, as the owl, being at enmity with the crows, goes at night where the flocks of crows are, and kills numbers of them; just so, O king, should the strenuous Bhikshu, earnest in effort, be [345] at enmity with ignorance; seated alone and in secret, he should crush it out of existence, cut it off at the root. This, O king, is the first quality of the owl he ought to have.
15. 'And again, O king, as the owl is a solitary bird; just so, O king, should the strenuous Bhikshu, earnest in effort, be devoted to solitude, take delight in solitude. This, O king, is the second quality of the owl he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Saɱyutta Nikāya:
"Let the Bhikshu, my brethren, be devoted to solitude, take delight in solitude, to the end that he may realize what sorrow really is, and what the origin of sorrow really is, and what the cessation of sorrow really is, and what the path that leads to the cessation of sorrow really is."'[16]
§
46. THE INDIAN CRANE[17]
16. 'Venerable Nāgasena, that one quality of the Indian crane you say he ought to take, which is it?'
'Just, O king, as the Indian crane by its cry makes known to other folk the good fortune or disaster that is about to happen to them; just so, O king, should the strenuous Bhikshu, earnest in effort, make known to others by his preaching of the Dhamma how dreadful a state is purgatory, and how blissful is Nirvāṇa. This, O king, is the quality of the Indian crane he ought to have. For it was said, O king, by Pindola Bhāra-dvāga, the elder:
[346] "Two matters there are that the earnest recluse
Should ever to others be making clear--
How fearful, how terrible, purgatory is;
How great and how deep is Nirvāṇa's bliss."'[18]
§
47. THE BAT
17. 'Venerable Nāgasena, those two qualities of the bat you say he ought to take, which are they?'
'Just, O king, as the bat, though it enters into men's dwelling-places, and flies about in them, soon goes out from them, delays not therein; just so, O king, should the strenuous Bhikshu, earnest in effort, when he has entered the village for alms, and gone on his rounds in regular order, depart quickly with the alms he has received, and delay not therein. This, O king, is the first quality of the bat he ought to have.
18. 'And again, O king, as the bat, while frequenting other folk's houses, does them no harm; just so, O king, should the strenuous Bhikshu, earnest in effort, when visiting the houses of the laity, never give them cause for vexation by persistent requests, or by pointing out what he wants, or by wrong demeanour, or by chattering, or by being indifferent to their prosperity or adversity; he should never take them away from their chief business occupations, but desire their success in all things. This, O king, is the second quality of the bat he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Lakkhana Suttanta:
'"Oh! How may others never suffer loss
Or diminution, whether in their faith,[347]
Or righteousness, or knowledge of the word,
Or understanding, or self-sacrifice,
Or in religion, or in all good things,
Or in their stores of wealth, or corn, or lands,
Or tenements, or in their sons, or wives,
Or in their flocks and herds, or in their friends,
And relatives, and kinsmen, or in strength,
In beauty, and in joy'--'tis thus he thinks --
Longing for other men's advantage and success!"'[19]
§
48. THE LEECH
19. 'Venerable Nāgasena, that one quality of the leech which you say he ought to take, which is it?'
'Just, O king, as the leech, wheresoever it is put on, there does it adhere firmly, drinking the blood; just so, O king, should the strenuous Bhikshu, earnest in effort, on whatsoever subject for meditation he may fix his mind, call that subject firmly up before him in respect of its colour, and shape, and position, and extension, and boundaries, and nature, and characteristic marks, drinking the delicious draught of the ambrosia of emancipation. This, O king, is the quality of the leech he ought to have. For it was said, O king, by Anuruddha, the Elder:
"With heart made pure, in meditation firm,
Drink deep of freedom's never-failing draught."'[20]
§
49. THE SERPENT
20. 'Venerable Nāgasena, those three qualities of the serpent you say he ought to take, which are they?'
'Just, O king, as the serpent progresses by means of its belly; just so, O king, should the strenuous Bhikshu, earnest in effort, progress by means of his knowledge. For the heart of the recluse, O king, who progresses by knowledge, continues in perception (of the four Truths), that which is inconsistent with the characteristics of a recluse[21] does he put away, that which is consistent with them does he develop in himself. This, O king, is the first quality of the serpent he ought to have.
21. 'And again, O king, just as the serpent as it moves avoids drugs;[22] just so, O king, should the strenuous Bhikshu, earnest in effort, go on his way avoiding unrighteousness. This, O king, is the second quality of the serpent he ought to have.
22. 'And again, O king, as the serpent on catching sight of men is anxious, and pained, and seeks a way of escape;[23] just so, O king, should the strenuous Bhikshu, earnest in effort, when he finds himself thinking wrong thoughts, or discontent arising within him, be anxious and pained, and seek a way of escape, saying to himself: "This day must I have spent in carelessness, and never shall I be able to recover it." This, O king, is the third quality of the [349] serpent he ought to have. For it is a saying, O king, of the two fairy birds in the Bhallāṭiya Gātaka:
"'Tis one night only, hunter, that we've spent
Away from home, and that against our will,
And thinking all night through of one another,
Yet that one night is it that we bemoan,
And grieve; for nevermore can it return!"'[24]
§
50. THE ROCK-SNAKE[25]
23. 'Venerable Nāgasena, that one quality of the rock-snake that you say he ought to take, which is it?'
'Just, O king, as the rock-snake, immense as is its length of body, will go many days with empty belly, and, wretched get no food to fill its stomach, yet in spite of that it will just manage to keep itself alive; just so, O king, should the strenuous Bhikshu, earnest in effort, though he be addicted to obtaining his food by alms, dependent on the gifts that others may give, awaiting offers, abstaining from taking anything himself, and find it difficult to get his belly's-full, yet should he, if he seek after the highest good,[26] even though he receive not so much as four or five mouthfuls to eat, fill up the void by water. This, O king, is the quality of the rock-snake he ought to have. For it was said, O king, by Sāriputta, the Elder, the Commander of the Faith:
[350] "Whether it be dry food or wet he eats,
Let him to full repletion never eat.
The good recluse goes forth in emptiness,
And keeps to moderation in his food.
If but four mouthfuls or but five he get,
Let him drink water. For what cares the man
With mind on Arahatship fixed for ease!"'[27]
Here ends the Fifth Chapter
[1] This is. an injunction the Bhikshus still observe. Some of them have been known to attend a levée in Ceylon (improperly, as I venture to think). But as they would bow to no one, not to governor or prince, the levée became, so far as they were concerned, a mere march-past.
[2] This is one of the Dhutaṅgas, 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 Siɱhalese.
[4] Anagghāpanno. The MSS. in parallel passages (Tevigga 1, 27; Aṅguttara II, 5, 7; III, 131; Udāna VII, 3, 10; Magghima I, Sumaṅgala I, 59) have usually agghopanno. The Siɱhalese has āhāra trishṇāwehi no gœlī.
[5] Nissaraṇa-paññena. This Hīnaṭi-kumbure renders nissaraṇākhyātawū brahmakariyānugraha piṇisa yanādiwū pratyawekshā ñāṇayeɱ yuktawū.
[6] Saɱyutta XVI, 1, 3 (vol. ii, p. 194 Of M. Léon Feer's edition for the Pāli Text Society).
[7] This is from the first clause in the Kūla Sīla (translated in 'Buddhist Suttas,' p. 189).
[8] Na gināti na gāpaye. Both these forms are to be derived, I venture to think, from GYĀ (or its more primitive form GÎ), and not from GI. It is true that Childers gives gināti as third person singular of GI, and that (through the influence of the common word Gina) there has really, perhaps, been some confusion in Pāli writers between the two roots, closely allied as they are both in form and meaning. But whether or not that be so elsewhere, we have here at least another instance of the frequent association of a simple verb with its own causal. Gāpeti, which occurs three times in the Milinda, and is always explained by Hīnaṭi-kumbure in the same way (see my notes above on pp. 171, 227 of the Pāli; here he has artha-hāni no karawā da), i neither for ghāpeti (as Dr. Edward Müller suggests in his grammar, p. 37) nor for gāpayati, but for gyāpayati. For the apparent confusion between GI, gayati, 'conquer,' and GYĀ, gināti, (1) 'overcome, bring into subjection,' (2) 'oppress, extort,' see the commentary on gine at Dhammapada, verse 103 (quoted also at Gātaka I, 314), which runs ginitvāna gayaɱ āhareyya; and on gayaɱ at Verse 201 (taken from Samyutta III, 2, 4, 7), which is explained by ginanto, and at verse 104 where gitaɱ is explained by gināti. But in Piṭaka texts I know of no instance where the two roots cannot be kept quite distinct; and it is quite possible that the Dhammapada commentator, while interpreting the one root by the other, is still conscious of the difference between them. Gīna (the p. p. p. of gināti) is not given at all by Childers, but occurs Gātaka III, 153, 223, 335; V, 99.
[9] Gātaka IV, 71. One word differs, and the lines are not spoken by the Buddha, but by the bird.
[10] The Siɱhalese (p. 600) has kœndœttiya, a word not in Clough.
[11] Hīnaṭi-kumbure's translation of this clause shows that he had a different reading in his Pāli text.
[12] 'As the Peṇāhikā, refusing to nourish her young in the nest, puts them into a crevice of a tree, and watches them there,' is the Siɱhalese interpretation. And the word susira would not have been used in the second clause unless something corresponding to it had originally stood also in the first.
[13] Here again it is probable from the Siɱhalese version that Hīnaṭi-kumbure reads rattiɱ for ratiɱ.
[14] The verse occurs in the Thera Gāthā 142, but is here quoted from the Samyutta Nikāya VI, 2, 3, 4, where the readings sake ka ... nādhigakkhaye ... satimā must be corrected according to the readings here.
[15] Gātaka IV, 223. There is a difference of reading, making no difference to the sense; and the words are put into the mouth, not of the Buddha, but of the old ascetic, the Bodisat of the story.
[16] Not traced as yet.
[17] Satapatto, literally the hundred-feathered one,' Siɱhalese kœrœl, quite different from the ordinary crane (bako), This one was a bird of ill omen. See Gātaka II, 153 foll.
[18] Not traced as yet.
[19] This is from the 30th Sutta in the Dīgha Nikāya, where it occurs in the description of the Bodisat.
[20] Not traced as yet. Childers translates asekana by 'charming,' &c., apparently on the authority of Subhūti's English gloss on Abhidhāna Padīpikā 597. But that meaning is rather the point of union between all the synonyms given in the verse, and not the exact meaning of each of them. The word, either in its simple form, or with an added -ka, occurs in Therā Gāthā 55; Magghima Nikāya I, 114.
[21] Vilakkhaṇaɱ, not found elsewhere. Hīnaṭi-kumbure, p. 604, renders it simply 'dullness' (moha).
[22] 'Goes slanting, avoiding medicinal plants, trees, &c.,' says the Siɱhalese.
[23] Kintayati, perhaps 'put out.' Gœlawī yanta sitanneya, says the Siɱhalese, p. 60.
[24] Gātaka IV, 439.
[25] Agagara. Childers renders this 'boa-constrictor.' But Hīnaṭi-kumbure has pimburā, which is a rock-snake, often confounded with the boa-constrictor on account of the size to which it grows.
[26] Atthavasikena, attha being rendered Nirvāṇa by the Siɱhalese.
[27] Thera Gāthā 982, 983. The next verse but one has been already quoted above, p. 366 of the Pāli; and these recur at Gātaka II, 293, 294.
