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The queen, therefore, asked him what was the matter, as he appeared to be suffering pain ; when he informed her that he was paralysed, and unable even to put the bow down again that he had taken up. The queen said, '* Let your anger pass away, and your arm will be set at liberty ;" and as he took her advice, he was in the same instant released from the spell. Sdmawati said further, " Sire, whenever you wish to overcome the anger of any one, exercise affection towards them, and their anger will pass away.'* The king received this declaration, after- wards reigned righteously, and at his death entered a d6wa-16ka.* * When Sihabahu, the father of Wijayo (the conqueror of the demon race in Cejlon), proceeded to the door of hia father's den, and saw him approach- ing, impelled by his affection for his child, he let fly his arrow at his lion parent, that he might transfix him. On account of the merit of the hon's good intentions, the arrow, ix)coiling in the air, fell on the ground at the feet of the prince. Even until the third effort it was the same. Then the king of animals losing his self-possession (by which the effect of the charm that preserved his life was de9tro3'ed) the impelled arrow, transpiercing his body, jiasaed through him. — Tumour's Mahawanso. X. THE ETHICS OF BUDHISM. 523 It was by the power received from samadhi-wippara that the above-mentioned individuals were prevented from receiving harm in the several dangers to which thej were exposed. (6.) Arya-irdhi. — When the priest who possesses this power sees anything decayed or disagreeable, he thinks that it was once beautiful ; when he sees anything young or immature, he thinks that in time it will decay ; whether the object be pleasant or un- pleasant he regards all with an equal mind ; and as this is the characteristic of the rahats, it is called drya-irdhi. (7.) Karmma-wipdkaja-irdhi. — This power is possessed by all birds and d^was, by some men, and by some yakds. All birds can fly through the air, though they do not enter the paths ; so also all d^was have the same power, though they do not attain to the wisdom of the rahats ; in a former age there were some men who were equally gifted, and there have been certain yakas with the same power. (8.) Punyawato-irdhi. — By this power the Chakrawartti is enabled to convey his army through the air, with its elephants, chariots, &c., and its accompaniment of retainers, herdsmen, artisans, and others. There was a nobleman, Jdtiya, for whom there appeared a cleft in the earth, out of which there sprung a golden palace, and a magical tree, sixty- four cabits high. For the noble Jatika a golden rock was formed, eighty cubits high. The noble Ghosika was seven times saved from the most imminent dan<rers. When the noble M^daka had bathed, he looked towards the sky, and thcro came down a fine kind of rice, which filled 12,500 large grananes. His wife boiled a single measure, and gave a portion to every person in Jambudwipa; but still the measure was not exhausted. His son put a thousand pieces of gold in a bag, and gave one to every person in Jambudwipa; but still his store was not done. When his servant ploughed, fifteen furrows were made at the same time, seven on each side of the furrow along which the plough was carried. All these occurrences resulted from punyawato-irdhi. (9.) WidyAma-irdhi. — They who possess this power can, by means of magic and mantras, cause armies, whether of elephants or horses, to appear in the air, and can themselves pass through the air. (10.) Samyak- praydga- pratya - pratildbharttha - irdhi. — This power is possessed by those who have overcome the cleaving to 524 A MANUAL OF BUDHISM. existence, and have entered the patlis ; and by those who know the three vedas, the three pitakas, and the sixty-foar sciences. Eight years after Bndha-rakkhita had received the npasampada ordination, he went to minister to the priest Maha IU5hana-g^tta, who was sick. In the same place there was a nayd that was ac- customed to assist the priest, bnt one day a gamnda was about to swallow it, when Bndha-rakkhita, by the power of irdhi, caused a rock, to be formed, which prevented it from being destroyed. 21. llpekshd. — This power is so called, because it includes free- dom firom all kinds of desire, as of uppatti, or birth ; also, because it has no paksha, or preference, for one thing more than another. It is opposed to individuality, as it regards all things alike ; and its principal attribute is indiB!erence, or equanimity. There are ten kinds: — (1.) Sadangop6ksha, when there is neither pleasure nor dis- pleasure. (2.) Brahma-wibdrop6ksh^, when the mind is equally affected towards all beings, not loving one more than another, and not disliking one more than another. (3.) B6dhyangop6kshd, when the mind is equally affected to- wards all the thoughts that arise within it, not having more com- placency in one than another. (4.) Wiryop^ksh^ when the mind is always affected by the same force of determination. (5.) Sankharop^kshi, when the mind is equally affected to- wards all the various kinds of wisdom that are necessary for the attainment of the paths. (6.) Wedan6p6ksh^, when the mind is sensible to neither plea- sure nor pain. (7.) Widarsanop6ksh&, when the mind is not affected by that which is seen. (8.) Tatramadyastop6ksh4, when the whole of the ten modes of up^ksha are exercised together. (9.) DhydndpekshiL, when the impermanency of sensible objects is regarded with an even mind. (10.) Farisudhi-up^ksha, when the mind is equally affected to- wards all that is necessary to secure freedom from the cleaving to existence. As the same person may be a prince, yoang man, the first-bom, X. THE ETHICS OF BUDHISM. 525 general, and king, so all the npeksMs may be possessed at the same time ; they have different characteristics, bat all partake of one nature. There may be the first npekshd withonfc the second, bnt the second is never possessed without the first. Our development of this great system is now completed. The present chapter contains the most rational of its phases, and the one in which its greatest superiority is maintained. It discountenances all licentiousness. It inculcates an affec- tion for all orders of being; and shrinks from the inflicting of pain, even as a punishment. Yet from no part of hea- thenism do we see more clearly the necessity of a divine revelation than from the teachings of Budlia. The moral code becomes comparatively powerless for good, as it is desti- tute of all real authority. G6tama taught the propriety of certain observances, because all other Budhas had done the same; but something more is required before man can be restrained from vice and preserved in the path of purity. The words of John Foster might have been written with ex- press reference to this system. " Man," says that profound thinker, " is not a being to be governed by principles, de- tached from an overawing power. Set them in the best array that you can in his mind, to fight the evil powers within and from without, — ^but refuse them w^eapons from the armoury of heaven ; let no lightning of the divine eye, no thunder of the divine voice, come in testimony and in aid of their operation — and how soon they will be overwhelmed and trampled down I " — Broadmead Lectures. There is properly no law. The Budhist can take upon himself certain obligations, or resolve to keep certain pre- cepts ; as many or as few as he pleases ; and for any length of time he pleases. It is his own act that makes them bind- ing ; and not any objective authority. Even when he takes the obligations, there is this convenient clause, in the form that he repeats to the priest. " I embrace the five precepts (or the eight, as the case may be) to obey them severally, as 526 A MANUAL OF BUDHISM. far as I am able, from this time forward." The power of the precepts is further diminished, as they are repeated in Pali, a language seldom understood by the lay devotee. From the absence of a superior motive to obedience, Bud- hism becomes a system of selfishness. The principle set forth in the vicarious endurances of the Bddhisat is forgotten. It is the vast scheme of profits and losses, reduced bo regular order. The acquirement of merit by the Budhist is as mer- cenary an act as the toils of the merchant to secure the pos- session of wealth. Hence, the custom of the Chinese is in entire consistence with the teachings of the bana.