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385 the act of swimming ; nor does lie throw them back, like the branch of a tree bent in the form of a snare ; nor does he hold them stiffly, like a stake stuck in the soft ground or a person who is afraid of falling when walking in a slippery place ; nor does he throw them hither and thither like the movements of a doll with wires. Only the lower part of his body moves when he walks, so that he appears like a statne in a ship ; the upper part being motionless, those at a distance cannot perceive that he moves. He does not throw his arms about, so as to cause perspiration or produce fatigue. When he wishes to see any- thing that is behind him, he does not turn his head merely, but t once turns round the whole body, like the royal elephant. He does not look upwards, like a man counting the stars, nor does he look downwards, like a man searching for some coin or other thing that he has lost. He does not look about him, like a man staring at horses or elephants, nor does he look before him fur- ther than the distance of a plough or nine spans; anything further than this distance he sees only by his divine power, not with the natural eye. When he enters any place, he does not bend his body, nor carry it stiffly. When about to sit down, moving gracefully, he does not place himself at a greater or less distance from the seat than a footstep ; he does not take hold of the seat with his hand, like a person sick, nor does he go to seat himself like a person who has been fatigued by working, but like a person who suspends something very carefully or who puts down a portion of silk cotton. When seated in any place, he does not remain doing something foolish, like a priest playing with drops of water in the rim of his alms-bowl, or twirling his fan. He does not scrape his foot on the floor, nor does he put one knee above the other. He does not place his chin upon his hand. He never appears as if he was in any way afiraid, or in any trouble. Some teachers, when they see any one coming to them to make enquiries upon religious subjects, are in doubt, not knowing whether they will be able to answer them or not ; others are in perplexity, not knowing whether they will receive the necessary alms or not ; but Budha is subject to none of these trials, as he is ^e from all the doubts and fears to which others are subject. When receiving gruel, or other liquid, he does not hold the alms-bowl too firmly, nor does he place it too high or too low, or shake it; holding it in both hands, he neither 2 0 386 A MANUAL OF BUDHISM. receives too mxicli nor too little, but the proper qoantitj. He does not scrape the bowl when washing it, nor wash the onttiide before the inside. He washes his hands at the same time, and not after he has put down the bowl. He does not throw the water to too great a distance; nor near his feet, so as to wet his robe. When receiving solid food, he holds the bowl in the same manner as when receiving liquids. When eating, three parts are rice, and only a fourth part condiment (curry). Some per- sons, when eating, take more condiment than rice, and others more rice than condiment ; but Budha never exceeds the proper proportion. The food taken into his mouth he turns over two or three times ; not a single grain is allowed to pass into the stomach without being properly masticated, so that it is like flour ground in a mill. No part is retained in his mouth ; nor does he take more until the previous mouthful has been swal- lowed. The d^was always give to his food a divine flavour, and it does not produce the same consequences as in other men. He does not eat to gratify his appetite, like the common people ; nor to increase his size, like kings and other great ones ; nor to render his body beautiful, like those who are licentious ; nor to render his person agreeable, like dancers and others. He merely eats to sustain existence, as a prop is put to a falling house, or oil to the wheel of a wagon, or salve to a wound, or medicine is taken by the sick, or a raft is used to cross the river, or a ship the sea. When he has done eating, he does not put his alms- bowl by as if it were a thing he cared about ; nor does he, like some persons, wash it or dry it or fold it in his robe, to preserve it from dust. His meal being finished, he remains a moment silent ; unless he has to give the benediction in favour of the person who has presented the food. There are some priests who hurry over the bana spoken as a benediction, if there be a child crying, or urgent business, or if they be suffering from hunger. There are some again who talk with the people about sowing and ploughing and such matters, instead of saying bana. But Budha says it deliberately, and on no account omits it. Nor when eating the food given him, does he wish for any other, or ask what kind of rice it is, or disparage it. He does not say bana in such a way as to make it appear as if he wished to be invited again the next day, or the day after ; nor when he sees any one cooking does he begin to say bana with the hope of n Vm. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 387 receiving a portion wlien it is ready. Bndha says bana that he may impart instruction. When passing from one place to another, he does not go too fast, so as to fatigue his attendants, nor too slowly ; but at a becoming pace. He does not let his robe come too high or fall too low. There are some priests who put the robe close to the chin, or let it come so low as to cover the ankles, or put it on awry, or so as not to cover the breast. Budha avoided these extremes ; he does not put on his robe so loosely as to allow it to be ruffled by the wind, nor so tightly as to cause perspiration. After walking, his feet are washed, unless he has walked upon the pavement alone. He then reflects on the inspirated and expirated breath, and practises meditation. When he enters a wihara, he delivers his discourse to the priests in kindness. He does not address the gveAt ones of the earth by high titles, but speaks to them as to other men ; nor does he address any one in jest ; but speaks as if what he says is of importance. His voice is pleasant in its tone, and his manner of speaking is free from hesitation ; his words came forth con- tinuously, and being uttered from the navel they are loud, like the rolling thunder. (Brahindyu-sutrd'Sarm^.) Budha took no thought relative to the retinue of priests by which he was attended ; he did not reflect that it was by his means they had received these privileges ; he did - not think within himself, They are mine. True, upon one occasion he said, that like as he was the means of privilege to a great number of priests, so when Maitri Budha appeared, he would be the same ; but he said this without reflecting on what he said, or thinking for a moment relative to the priests, They are mine ; even as the earth sustains the beings that are upon it, or the shower brings gladness to those who partake of its effects, with- out reflecting in any way that these consequences have taken place. (Milinda Prasna.) In the practice of things difficult to be performed, Budha had no equal. Rejecting all kinds of garments that would be beautiful to look upon, or in their texture pleasant to the body, he wore only the simple robe, made of thirty pieces of cloth ; but he was in this way a myriad times more beautiful than if he had been arrayed in the most costly ornaments. Rejecting all golden vessels, he took his food from a vessel of dark clay. Avoiding palaces, couches, and splendid coverlets, he reposed at 2 c 2 388 A MANUAL OF BUDHISM. the foot of a tree, in the forest, in lonely places. What others could not do he accomplished in a manner the most excellent. ( Sadh armm a lankdre. ) There were eight things required of those who approached Budha : — 1. Not to look at him in a sideway direction. 2. Not to take a more honourable place than that which was occupied by the sage. 3. Not to go so near as that when speaking saUva would fall upon him from the mouth. 4. Not to remain so far off as to oblige him to shout when speaking. 5. Not to stand to wind- ward, 60 that the breeze would strike first upon their bodies, and then upon Budha. 6. Not to stand to leeward, so that the breeze would strike first upon Badha, and then upon them. 7.