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From reflection ; Ananda, the upasaka Kbujjutara, and many others, were enabled by this means to know what happened to them in former ages ; not in this birth alone but in previous births. 2. From the instruction of others \ a man forgets something that he has once known, and his neigh- bours say, What, do you not remember such or such a thing P and by this means the thought is again received. 3. From con- sciousness; a man is anointed king, or he enters the paths, after which he is conscious of what has taken place. 4. From satisfaction ; a man has something that he enjoys, and he after- wards remembers that in such a place he received enjoyment or satisfaction. 5. From aversion ; a man meets with something that causes sorrow, and he afterwards remembers that in such a place he received sorrow, by which aversion is produced. 6. From similarity, or resemblance; a man sees another human being, and it reminds him of his father, or his mother, or his brother, or some other relative ; he sees a camel, or a bull, or an ass, and it reminds him of other camels, bulls, and asses. 7. From separation, or analysis; a man sees some one, and he thinks that his name is so and so ; and that his voice, smell, taste, touch, <fec., are so and so. 8. From conversation ; a man entirely forgets some matter, but by conversing with others he is reminded of it again. 9. From signs ; a man sees the signs or attributes of a bull, by which he knows that it is a bull, or he is reminded of a bull. 10. From assistance; a man forgets something, but another person tells him to try and think about it, and he then remembers. 10. From impressions ; a man sees a certain letter in any writing, from which he knows what letters are to come next. 11. From numbers, or computation ; an arithmetician sees a number, by which he is led to calculate other numbers, or is reminded of them. 12. From instruction ; a man is instructed by others concerning that of which he is ignorant. 13. From meditation (bhawana) ; a priest meditates on some former birth, whether it be one, ten, a hundred, or a thousand, previous to the present birth. 14. From books ; a monarch wishes to know what has occurred in former times in his kingdom ; he therefore sends for the chronicles that were then written, and by readmg them he learns it. 15. From proximity; a king sees a vessel that is placed near him, by IX. THE ONTOLOGY OF BUDHISM. 423 wliicb he is reminded of some other vessel. 16. From experi- ence, or habit; when a man sees anything, he thinks of its shape ; when he hears anything, of its sound ; when he smells anything, of its odonr ; when he tastes anything, of its flavour, when he touches anything, of how it feels ; when he is conscious of anything, he reflects on it; and thus thought is produced." 5. Manaskara, reflection, that which exercises the thought, turns it over and over, as a charioteer exercises a high-bred horse. 6. Jiwit^ndriya, that which is the principle of life, sustaining the co-existent incorporeal facidties, ainipa dharmma, as water sustains the lotus. 7. Ghittakdgrat&wa, individuality, that which is the centre of the phass^, and other faculties of discrimination, uniting them together, and causing them to be one, as when a king, sur- rounded by a numerous army, goes to war, he alone is the ruler and guide of the whole host. 8. Witarka, attention, consideration, or impulse towards an object ; that faculty of the mind which is first exercised when thought arises, as the blow that first strikes the bell. It is said in the tikdwa to be the power by which thoughts arise in the mind. There are ten winydnas, and there is wiraya, that may arise in the mind without the intervention of witarka, on coming in contact, or being associated with certain objects, some through meditation, bhawana, and some through habit.* " The property of witarka," said Nagas^na, '^ is that of fixing or establishing. Thus, a carpenter takes a piece of wood, pre- pares it, and puts it in its proper place." 9. Wichilra, investigation, examination, continued impulse or tendency, that which prolongs the witarka that has arisen in the mind, as the sound that continues to proceed from the bell.f " The property of wichara," said N^asena, " is that of in- vestigation. Thus, when a gong is struck by a mallet, it gives forth sound; the stroke is witarka, and the sound is wichdra." Witarka is an enemy to thina and mijja, or sleep and drowsi- * Witarka : reasoning, discussion ; doubt, deliberation ; consideration of probabilities, mental anticipation of alternatives, conjecture ; from the root yriy implying discrimination, and tarka, to reason, or doubt. — Wilson's Sanskrit dictionary. t Wich^ura : the exercise of judgment, or reason, on a present object, inrestigation, consideration, deliberation ; dispute, discussion. — Ibid. 42i A MANUAL OF BUDHISM. ness ; wichira is an enemy to wichikichAwa, or donbt. Witarka precedes wichara ; it is that which caases the rising of the ara- manu, thoughts that proceed from contact with sensible objects, in the mind : wichira is that which lays hold upon these thoughts and examines them. Witarka is the first movement or trembling of the thought ; it is like the bird that is spreading out its wings in order that it may rise into the air, or the bee as it flutters near the flower when about to enter its bell : wichara is like the bird pursuing its course through the air, or the bee walking over the petals of the flower and collecting pollen. Witarka is like the moving of the golden eagle through the air, when the movement of its wings cannot be perceived ; wichara is like the struggles of the smaller eagle to lay hold on the air that it may preserve its elevation. The first is like a man who holds a vessel made of any kind of metal in his hand; the second is like one who holds in his hand the cloth made of goat*s hair, and anointed with oil, for the purpose of shampooing the body. The one is like the clay held in the hand by the potteri ready to be turned upon the wheel and made up into some kind of vessel ; the other is like the kneading of the clay that it may be brought to the proper consistency or shape. Witarka is like the leg of a pair of compasses that is at rest in the centre of the circle ; wichdra is like the leg that traverses the circumference. In this way witarka and wicMra are connected with each other, as the flower and the fruit of the tree. 10. Wiraya, or wirya, persevering exertion, effort, resolution, courage, or determination ; that which prompts to all kinds of exertion, like the powerful man who shrinks at nothing. Its opposite is kusita, indolence. All the other faculties aro assisted by its exercise. The sceptical tirttakas possess it, but it only leads them to more certain destruction. The property of wiraya is to afford support, as by a prop ; it prevents the downfall or destruction of merit. When a house leans to one side a prop is placed against it that it may not fall; in like manner, this principle is, as it were, a prop to prevent the downfall of merit. When a king, with a large army, engages another king, with a small army, he overcomes by the superiority in the number of his men ; and as the victorious king is thus assisted by his army, so is the man who seeks nir- waua assisted by this principle* The same truths have been IX. THE ONTOLOGY OF BUDHISM. 425 declared by Badha : — *' By wiraya, the sniwaka disciple keeps at a distance all aknsala, or demerit, and is enabled to practise all knsala, or merit ; keeps at a distance that which is evil, and receives into the mind, and continually increasea, that which is pnre or good ; thus he possesses a mind which is free from all evil desire." There were three novices who came to the priest Tissa. The first said that he would do whatever was required of him, even though it should be to jump into a pit as deep as one hundred men placed one upon the other. The second said that he would do it, though his body in the effort should be worn away, as by the trituration of a stone. And the third said he would do it so long as he had breath. The priest, seeing the strength of their resolution, assisted them to obtain the object they had in view, which was to acquire a knowledge of the essentialities of abstract meditation. 11.