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As when the Brahmans have scented the sacrifice, they hasten towards it that they may par- take of it, so when these have scented the filth, they fly towards the spot that they may enjoy the feast; they are fowls and swine, dogs and jackals. This also is the consequence of crimes committed in previous births. There are living things that are bom in darkness, and in the same darkness they live and die ; they are grubs and worms. This also is the consequence of previous karma. There are living things that exist in water, in which element they decay and die; tbey are fish, turtle, and alligators. This also is the consequence of previous karma. There are living things that are bom in dunghills and filthy places ; and others in putrid flesh, the corpses of animals, stalo food, in cesspools, and places that receive the refase of cities ; tiye, or germinating. — Colebrooke's Miscellaneous Essays, i. 270- The ftceptics taught that some living things are generated from fii, as the cricket of the hearth ; some from stagnant water, as gnats ; some from sour wine, as Bcnipes ; some from slime, as frogs ; some from mould, as worms ; some from ashes, as beetles ; some from plants, as caterpillars ; some from fruits, as maggots ; and some from putrined flesh, as bees from cattle and wasps f^m horses. IX. THE ONTOLOGY OF BUDHI5M. 459 bnt to give a perfect description of all that is suffered by tlie beings that are bom as animals, even an age, or a hundred thonsand ages, wonld not suffice. 7. A man throws a perforated yoke into the sea. The east wind sends it in a westerly direction, and the west wind sends it in an easterly direction ; the north wind sends it in a southern direction, and the south wind sends it in a northern direction. In the same sea there is a blind tortoise, which after the lapse of a hundred, a thousand, or a hundred thousand years, rises to the surface of the water. Will the time ever come, when that tortoise will so rise up that its neck shall enter the hole of the yoke ? It may ; bnt the time that would be required for the happening of this chance cannot be told; and it is equally difficult for the unwise being that has once entered any of the great hells to obtain birth as man. 8. When the power to receive birth as man has been obtained, conception takes place in variouB ways. Not long after Ananda began to say bana in the palace of the king of K(5sala, his 500 queens each brought forth a son, and the whole of the 500 princes bore a striking resemblance to the priest. The tirttakas insi- nuated that Ananda had been acting improperly ; but Budha, in order to remove the doubts of the king, repeated a g4ta, to this effect : — " There are nine ways in which conception may be pro- duced.* 1. In the usual manner. 2. By the simple attrition of two bodies of different sexes. 3. By umbilical attrition. 4. By looking steadfastly in the face of a man. 5. By the use of flowers or perfumes that have previously been in the possession of a man. 6. By eating the food left by a man. 7. By putting on, or using the garments that have been worn by a man. 8. By the season, or time, as in periods of great heat living beings are rapidly produced. 9. By listening wantonly to the sweet voice of a man." 9. The ascetic Dukula, and his sister Parik4, were bom in Benares, of most respectable parents, who were of the brahmanical caste. Their previous birth had been in a d6wa-16ka. Though they were so nearly related, yet as it was the custom of their family, and they were very like each other, both being ezceed- * Before the time of the patriarch Daksha, liying creatures were TariouBlv propa^ted by the will, b^ sight, by touch, and by the influence of religious austerities. — rrofessor Wilson. 460 A MANUAL OF BUDHISM. ingly beautiful, they were married to each other by their relatives, notwithstanding their repugnance, as they were free from aU evil desire. After living together some time in the city, they retired to a forest, where they began to practise the necessary discipline, in order that they might attain nirw4na. But the d6was were jealous on account of the great merit they acquired ; in consequence of which Sekra went to them, and told them it would be of great advantage if they had a son, as they were living alone in the forest ; but they resolutly rejected his advice. The d^wa, however, told them that it might be done without trans- gressing the rules of asceticism, merely by umbilical attrition ; and upon hearing this, they took his advice, by means of which a son waa conceived and bom, who was called Sdma. ThuB there was conception without personal union, as fire imparts warmth to the substance with which it is not in actual contact.* 10. In that which is said of sentient beings, trees are not in- cluded, as they do not possess a mind. In a former age when Bddhisat was the d6wa of a tree, he said to a brahman who every morning asked the protection of the tree, and made ofEerings to it continually, " The tree is not sentient ; it hears nothing, it knows nothing ; then why do you address it, or ask from it assistance ?" At another time he said that a tree called out to the carpenter, a brahman, who was about to cut it down, " I have a word to say ; hear my word." But when he said that the tree called out, it was a figurative expression, as it was not the tree that spoke, but a d6wa who resided in the tree ; just as we say of a cart laden with grain, that it is a grain-cart, though in reality it is not a grain- cart, but a cart laden with grain ; or a man says that he will churn cream, when in reality it is not cream that he chums but butter ; or a man says that he will make such a thing, though the thing of which he speaks is not in existence ; he regards a non. entity as if it were an entity." 11. The king of SdgaJ said to Nagas6na, *' When water is boiled, it makes a noise, as if it said chichita, or chitichita ; is this on account of the sufEerings endured by living beings who are in the water, or from what cause does it proceed P" N^gas^na re- plied, " The water is not alive ; nor in the water is there anything that has life." Milinda : " But the sceptics say that there is life * NumerouB instanoes are giTen of similar modes of oonceptioiii but they are boo gross for publication. IX. THE ONTOLOGY OF BUDHISM. 461 in the water ; they therefore forego the use of cold water, and use it only when it is warm ; and they speak against the priests of this religion, saying that by the use of cold water they take life, and thereby transgress the precept. It would be well if this objection were removed." Ndgas^na : '* It is on account of the fierceness of the fire alone that these noises are heard. When the ponds and other places dry up on account of the drought are there any noises ? If there were life in the water, they would be heard then, as well as in the other case. Again, when water and rice are put into a vessel and covered over, they remain still ; when put upon the fire they make these noises ; the water trembles, runs here and there, boils over, and makes a -regular commotion. When water that has been received by the priest in his alms-bowl in going from house to house is put into a vessel, and covered over, it remains still ; there is no noise, no commotion ; but it is not so with the water of the sea ; you know how that rolls and roars." Milinda : '* Yes ; I have heard the waves of the sea and seen them rising to the height of a hundred or two hundred cubits." N4ga- B^na : '' It is the wind that causes this difference. Again, when the drum is struck it gives forth a sound ; but there is no life in it; when it is not struck it is silent. It is thus evident that though the water makes a noise when it is boiled, this is no proof that there is life in it, or any living existence." 9. Kamia, I. E^arma includes both kusala and akusala, or merit and de- merit ; it is that which controls the destiny of all sentient beings. There are three principal meanings of the word kusala, viz., freedom from sickness, exemption from blame, and reward ; but as used by Budha its primary idea is that of cutting, or excision. It has a cognate use in the word kusa, the sacrificial grass that cuts with both its edges the hand of him who lays hold of it care- lessly. That which is cut by kusala is kl6sha, evil desii'e, or the cleaving to existence.