from that other, which begins by saying, “It is the nonperformance of any wickedness." And it is noble because it entails no remorse or other like evils.

By concentration is indicated its nobleness in the middle. The fact that concentration is the middle of this religion appears from the passage which begins by saying, "It is richness in merit." It is noble because it brings one into the possession of the magical powers and other blessings.

By wisdom is indicated its nobleness at the end. The fact that wisdom is the end of this religion appears from the passage,

"To cleanse and purify the thoughts,
'T is this the holy Buddhas teach,"

and from the fact that there is nothing higher than wisdom. It is noble because it brings about imperturbability whether in respect of things pleasant or unpleasant. As it is said:

"Even as the dense and solid rock
Cannot be stirred by wind and storm;
Even so the wise cannot be moved
By voice of blame or voice of praise."

By conduct, again, is indicated the advent of the threefold knowledge. For by virtuous conduct one acquires the threefold knowledge, but gets no further. By concentration is indicated the advent of the Six High Powers. For by concentration one acquires the Six High Powers, but gets no further. By wisdom is indicated the advent of the four analytical sciences. For by wisdom one acquires the four analytical sciences, and in no other way.

By conduct, again, is indicated the avoidance of the extreme called sensual gratification; by concentration, the avoidance of the extreme called self-torture. By wisdom is indicated the adoption of the middle course of conduct.

By conduct, again, is indicated the means of escape from the lower states of existence; by concentration, the means of escape from the realm of sensual pleasure; by wisdom, the means of escape from every form of existence.

By conduct, again, is indicated the abandonment of the corruption through the cultivation of their opposing vir

tues; by concentration, the abandonment of the corruptions through their avoidance; by wisdom, the abandonment of the corruptions through their extirpation.

By conduct, again, is indicated the hostility to corrupt acts; by concentration, the hostility to corrupt feelings; by wisdom, the hostility to corrupt propensities.

By conduct, again, is indicated the purification from the corruption of bad practices; by concentration, the purification from the corruption of desire; by wisdom, the purification from the corruption of heresy.

And by conduct, again, is indicated the attainment of conversion, and of once returning; by concentration, the attainment of never returning; by wisdom, the attainment of saintship. For the converted are described as "Perfect in the precepts," as likewise the once returning; but the never returning as "Perfect in concentration," and the saint as "Perfect in wisdom."

Thus are indicated the three disciplines, a thrice noble religion, the advent of the threefold knowledge, etc., the avoidance of the two extremes and the adoption of the middle course of conduct, the means of escape from the lower and other states of existence, the threefold abandonment of the corruptions, the three hostilities, the purification from the three corruptions, and the attainment of conversion and of the other degrees of sanctification; and not only these nine triplets, but also other similar ones.

Now although this Way of Purity was thus taught under the heads of conduct, concentration, and wisdom, and of the many good qualities comprised in them, yet this with excessive conciseness; and as, consequently, many would fail to be benefited, we here give its exposition in detail.

CONCENTRATION

1.—Translated from the Visuddhi-Magga (chap. iii.)

W

HAT is concentration? Concentration is manifold and various, and an answer which attempted to be exhaustive would both fail of its purpose and tend to still greater confusion. Therefore we will confine ourselves to the meaning here intended, and say-Concentration is an intentness of meritorious thoughts.

2.-Translated from the Añguttara-Nikāya (iii. 88)

And what, O priests, is the discipline in elevated concentration?

Whenever, O priests, a priest, having isolated himself from sensual pleasures, having isolated himself from demeritorious traits, and still exercising reasoning, still exercising reflection, enters upon the first trance, which is produced by isolation and characterized by joy and happiness; when, through the subsidence of reasoning and reflection, and still retaining joy and happiness, he enters upon the second trance, which is an interior tranquilization and intentness of thoughts, and is produced by concentration; when, through the paling of joy, indifferent, contemplative, conscious, and in the experience of bodily happiness-that state which eminent men describe when they say, “Indifferent, contemplative, and living happily"-he enters upon the third trance; when, through the abandonment of happiness, through the abandonment of misery, through the disappearance of all antecedent gladness and grief, he enters upon the fourth trance, which has neither misery nor happiness, but is contemplation as refined by indifference, this, O priests, is called the discipline in elevated concentration.

3. Translated from the Añguttara-Nikāya (ii. 310)

What advantage, O priests, is gained by training in quiescence? The thoughts are trained. And what advantage is gained by the training of the thoughts? Passion is abandoned.

HC XLV (8)

T

THE CONVERSION

OF ANIMALS

[REFLECTION ON THE BUDDHA]

Translated from the Visuddhi-Magga (chap. vii.)

HE Blessed One, moreover, was The Teacher, because he gave instruction also to animals. These, by listening to the Doctrine of The Blessed One, became destined to conversion, and in the second or third existence would enter the Paths. The frog who became a god is an illustration.

As tradition relates, The Blessed One was teaching the Doctrine to the inhabitants of the town of Campā, on the banks of Lake Gaggarā; and a certain frog, at the sound of The Blessed One's voice, obtained the mental reflex. And a certain cowherd, as he stood leaning on his staff, pinned him down fast by the head. The frog straightway died, and like a person awaking from sleep, he was reborn in the Heaven of the Thirty-three, in a golden palace twelve leagues in length. And when he beheld himself surrounded by throngs of houris, he began to consider: "To think that I should be born here! I wonder what ever I did to bring me here." And he could perceive nothing else than that he had obtained the mental reflex at the sound of the voice of The Blessed One. And straightway he came with his palace, and worshiped at the feet of The Blessed One. And The Blessed One asked him:

"Who is it worships at my feet,

And flames with glorious, magic power,
And in such sweet and winning guise,
Lights up the quarters all around?"