The Questions of King Milinda 7.4

Chapter 4

‘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. For it was said, O king, by Upasena Vanganta-putta, 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}. 1”?

‘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 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 house, 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.

‘And again, O king, as the cat in pursuing its prey always crouches down; 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, Sa;;- khara), such is their origin, such their end. Such is self-consciousness, such is its origin, such its end,” 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: “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”’

33. THE Rat

‘Venerable Nagasena, that one quality of the rat you say he ought to take, which is it’ ‘Just, O king, as the rat, wandering about backwards and forwards, is always smelling after food; just so, O king, 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.”’ 34. THE Scorpion.

‘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, 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 Vanganta-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 },”’ 35. [The Mungoose.

‘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.

‘Venerable Nagasena, the two qualities of the old male jackal you say he ought to take, which are they’ ‘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.”

“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 he ought to have. For it was said, O king, by Upasena Vanganta-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 Samazaship made perfect '.”’ 1 " ' 2,']. The Deer.

‘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. 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 Ashtaka 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 *.”

‘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.

‘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.”’ 38. The Bull.

‘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'. This, O king, is the first quality of the bull he ought to have.

‘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, 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.

‘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. This, O king, is the third quality of the bull he ought to have.

‘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- 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.”’ 39. THE Boar.

‘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.

‘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 lie down in the midst of contemplation. This, O king, is the second quality of the boar he ought to have. For it was said, O king, by Pindola Bharadvaga, 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) 40, THe Elephant.

‘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, mastering the nature of the body, crush out all evil. This, O king, is the first quality of the elephant he ought to have.

‘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; 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.

‘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 abode; just so, O king, should the 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 ona 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.

‘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, sporting there in the games in which the mighty beast delights; 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 Samkhdaras 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.

‘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 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 self-possessed. 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.”’ Here ends the Fourth Chapter. PUZZLES VII. 5. THE SIMILES (continued). 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, 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, then he eats it without craving, without faintness, without sinking; just so, O king, should the 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). 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 Nikaya, when he was exalting Maha 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 2,”’ [42. the Aakravaka Bird] 8. ‘Venerable Nagasena, those three qualities of the Aakravaka bird you say he ought to take, which are they’ ‘Just, O king, as the A'akravaka bird never forsakes his mate even to the close of his life; just so, O king, should the strenuous Bhikshu, never, even 173; Sumahgala I, have usually agghopanno. The Sinhalese has 4hara tr7shwâwehi no geell. Nissaraza-paffñena. This Hinati-kumbure renders nissaramikhyadtawi brahmaariydnugraha pimisa yanadiwft pratyaweksha #anayem yuktawt. to the close of his life, give up the habit of thought. This, O king, is the first quality of the A'akravaka bird he ought to have. 9. ‘And again, O king, as the A'akravaka bird feeds on the Sevala and Patzaka (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 A'akravaka bird he ought to have. 1o. ‘And again, O king, as the Kakravaka 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. This, O king, is the third quality of the A'akravaka bird he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Kakravaka Gataka: “The man who kills not, nor destroys, Oppresses not, nor causes other men To take from men that which is rightly theirs— And this from kindness to all things that live— No wrath with any man disturbs his peace '.”’ [43. THE PEiVAHIKA? BIRD] 11. ‘Venerable Nagasena, those two qualities of the Pe;ahika bird you say he ought to take, which are they’ ‘Just, O king, as the Pe?ahika bird, through jealousy of her mate, refuses to nourish her young *; just so, O king, should the strenuous Bhikshu, earnest in effort, be jealous of any evil dispositions 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’. This, O king, is the first quality of the Pe?2ahika bird he ought to have. 12, ‘And again, O king, as the Peahika 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. This, O king, is the second quality of the Petzahika bird he ought to have. For it was said, O king, by the Brahma 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,”’ [44. THE House-pigeon] 13. ‘Venerable Nagasena, 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 Abulia Nanada 6ataka: ‘“Frequenting people’s homes for food or drink, In food and drink alike be temperate, And let not beauty’s form attract thy thoughts.”’ [45. THE Owl] 14. ‘Venerable Nagasena, 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 1 Gataka IV, 223. There is a difference 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 Sawyutta Nikaya: " Let the Bhikshu, my: brethren, be devoted to solitude, take delight in solitude, to the end that he may realise 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.”’ [46. the Indian Crane?] 16. ‘Venerable NAgasena, 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 Nirvana. This, O king, is the quality of the Indian crane he ought to have. For it was said, O king, by Pizdola Bhara-dvaga, the elder: “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 Nirvana's bliss.”’ [47. THE Bat] 17. ‘Venerable Nagasena, 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 Lakkha?/a Suttanta: “*Oh! How may others never suffer loss Or diminution, whether in their faith, 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!””’ 48. The Leech. 19. ‘Venerable Nagasena, 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.”’ [49. the Serpent] 20. ‘Venerable Nagasena, 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! 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; 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; 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 serpent he ought tohave. For it is a saying, O king, of the two fairy birds in the Bhallatiya GAtaka: “’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!”’ [50. THE Rock-snake] 23. ‘Venerable Nagasena, 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 3, 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 Sariputta, the Elder, the Commander of the Faith: “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”’ Here ends the Fifth Chapter. 1 Thera Gatha 982, 983. The next verse but one has been already quoted above, p. 366 of the Pali; and these recur at Gataka II, 293, 294. Book VII. Chapter 6. THE SIMILES (continued). 51. THe Road Spider.