the body from the leeward, provided he cover his nostrils with the corner of his robe. In fixing his eyes on the body he must look athwart the course of the wind; he must not stand near the head or the feet, but opposite the abdomen; not too near, or he may be afraid, nor too far off, or the offensive properties will not rightly appear. He must meditate on the colour of the body: its sex, age, and different members, joints, and properties; that this is the head, this the abdomen, and that these are the feet; and he must pass in order to the different parts of the body, and number every joint, from the foot to the head. Thus, in relation to the hair of the head, the following reflections must be made :-"It is different to all other parts of the body, even to the hair that grows in other places; it is in every respect impure; when not regularly cleaned, it becomes offensive; and when thrown into the fire it sends forth a disagreeable smell." Fixing his eyes on the body, he must think a hundred and a thousand times on its offensiveness; that it is like a bag filled with wind, a mass of impurity; and that none of its excretions can be taken in the hand. And at times he must shut his eyes and think inwardly and intensely on the same subjects. All dead bodies are alike; the body of the king cannot be distinguished from that of the outcaste, nor the body of the outcaste from that of the king.

5. Upekshá-bháwand.-In the exercise of this mode of bhawaná all sentient beings are regarded alike, one is not loved more than another nor hated more than another; towards all there is indifference. This exercise is superior to all the others, and is practised by the This is upekshá-bháwaná, or the meditation of equa

rahats.

nimity.

The four modes of meditation, maitrí, karuná, mudita, and upékshá, are called Brahma-wihara-bháwaná, on account of their superiority. They are practised by Maha Brahma.

The difference in these four modes is thus illustrated. There is a mother who has four sons, all of whom she regards, but in a different manner. The first is a child, the second sick, the third a youth, and the fourth a grown-up man. The mother loves the first because he is the little one; she pities the second, and administers to him medicine; and she rejoices in the promise and circumstances of the third; but about the fourth she cares comparatively little, as he is able to provide for his own wants.

In these exercises of meditation, taken from the Sáleyya Sútra Sanné and the Wisudhi Margga Sanné, there are many sentiments

that are worthy of praise; but the wishes of the recluse are of no real value, as they lead to no practical effort of humanity. They remind us of what has been said by St. James. "If a brother or sister be naked, and destitute of daily food; and one of you say unto them, depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body, what doth it profit?" Yet the priests of Ceylon pride themselves upon the exercise of karuná-bháwaná, and suppose that it gives them a superiority of excellence to the messengers of the cross; but the Christian does what the Budhist only wishes to be done.

The loathsomeness of the body is a common topic of illustration among the sages of India. They present it under the most disgusting associations, in an imagery as varied as it is extensive. "The body," says Gótama, "is covered with skin, humid and filthy; from its nine apertures, the secretions are continually exuded; because its offensiveness cannot be taken away, it is like an incurable wound; the wise regard it as a lump of excrement; it sends forth continually a disagrecable odour; and at last it turns into a mass of putridity and corruption." * The sage had two sisters who were vain of their beauty; but he caused the image of a most beautiful maiden to appear to them, which excited their envy. Then he caused her in an instant to become wrinkled, her teeth to fall out and hair to become grey, on seeing which their vanity passed away. Upon another occasion, when a priest had formed a criminal passion for a woman, who soon afterwards died, Gótama caused the body to be kept until it became putrid. He then said to his followers:- 66 Man, when he is alive, can move himself and pass from one place to another; but when he is dead he is nothing but a motionless trunk. This body, which is composed of 360 bones, of 900 veins, and as many muscles, is full of intestines, phlegm, and mucus; from nine different apertures disgusting matter is discharged; a stinking perspiration exudes from all its pores, and yet there are people so foolish, as not merely to cherish their own bodies, but also to fall in love with those of other persons. This body, which even when alive is so disgusting, when it is dead becomes a carcass, which its own relations cannot look upon without horror. After two days it begins to smell, on the third it becomes green and black; worms come from it in every part; and, when in the grave, *Milinda Prasna.

it is gnawed by the most despicable insects. Whoever considers these things will be convinced that in the body there is nothing but decay and misery; and therefore he will cast off all affection for it, and turn all his desires to nirwana, where these things do not exist."*

There are many advantages to be derived from meditating upon the attributes of the body. The merit of presenting an offering to a supreme Budha, it is said, is exceedingly great; but the merit of him who trusts in the whole of the three gems with a right mind is greater; and still greater is the merit of him who loves all sentient beings for so smail a space as is occupied by the falling of the milk from the udder of a cow to the vessel placed to receive it. Superior to this, however, is the merit of him who keeps the five precepts; yet greater than all is the merit of him who for the space of a fingersnapping meditates on the three signs connected with existence, sorrow, impermanence, and unreality. In a former age there were fifty friends, who, having found the dead body of a woman, collected wood and made a funeral pile, upon which they burnt it. When they saw the blisters rising upon the body from the action of the fire, they reflected upon the position in which all must be placed, and then meditated upon the three gems. They were, in consequence, ever afterwards born either as déwas or men, never receiving any inferior existence; and in the time of Gótama they became rahats. The same Budha had a disciple called Chullapanta, who in a former age was a king. One day, when he had ascended his chariot, and the horse had run some distance, the whole body of the animal was covered with sweat, by the sprinkling of which his robe was soiled. The king, on seeing what had occurred, reflected that the impurity proceeding from the body stains even the most beautiful apparel; and through the merit of this reflection he was ever afterwards born in a superior state of existence.t

The moralist, when he would persuade mankind to thoughtfulness, has ever dwelt upon the ravages of disease, and the offensive accompaniments of death; but the life of the ascetic is in many instances a perpetual comment upon the declaration of God, "dying thou shalt die.' When Socrates was about to drink the hemlock, he declared that to think about death is the chief office of the philosopher. The earlier recluses retired to the tombs, as did Anthony, * Sangermano's Burmese Empire. + Sáleyya Sútra Sanné.

who was left alone in the house of death, and when his friends had closed the door was afterwards seen only at intervals. At the consecration of a nun of St. Bridget four sisters brought her coffin, which, during mass, remained in the gate through which the nun was introduced, with earth sprinkled upon it. In the monasteries of this order there was a grave constantly open, at which the abbess and convent daily attended and performed divine service, that they might be reminded of the short and uncertain duration of human life. In the infirmary of some of the monastic establishments there was a stone upon which the dying monks were washed and received extreme unction; and upon this stone the brethren were directed to sit and meditate, as a kind of penance.

Yet these very associations have sometimes been made use of as incentives to merriment and revelry. At the entertainments given by the ancient Egyptians, just as the company was about to rise from the repast, a small coffin was carried round, containing a perfect representation of a dead body. This was shown to the guests in rotation, the bearer exclaiming, "Look at this figure; after death you will resemble it; drink then, and be happy."-Herod. ii. 78.

XXI. ASCETIC RITES AND SUPERNATURAL POWERS.

The Budhists believe that it is possible, by the performance of certain ceremonies, and the observance of a prescribed course of moral action, to arrive at the possession of supernatural powers. The subject is one of almost limitless extent; but our notice of it must be principally confined to the rite called Kasina, a description of which will be given at length; and we shall afterwards allude to other methods, by which it is supposed that a miraculous energy may be received. A few remarks upon the general question will be inserted at the end of the 22nd chapter.

There are ten descriptions of kasina:-1. Pathawi, earth. 2. Apo, water. 3. Téjo, fire. 4. Wáyo, wind. 5. Níla, blue. 6. Píta, golden. 7. Lóhita, blood-red. 8. Odáta, white. 9. Alóka, light. 10. Akása, space.

1. Pathawi Kasina.-The priest who exercises pathawi-kasina

must take earth, in the way appointed, and must exercise meditation, looking for the nimitta illumination, like the man who sees himself in a mirror. Though the word pathawi is used, which is a feminine noun, it must be regarded as of the neuter gender. The sign may be either a place made by himself for the occasion, or he may take the circular threshing-floor in a field, or any other place that, in a similar manner, has a limit; but it is forbidden to take for the purpose a place that has no limit. The kasina-mandala, or circle, must be of the size of a winnowing fan, or the brazen porringer called a teti, which, being small, the priest can easily fix his eye upon it, as it must be of such a kind that, whether the eye be shut or open, the circle may be present to the mind. The mind must be firm, pondering over the sign again and again. The priest must reflect on the benefit to be derived from the exercise, regarding it with joy, as if it were a great treasure; and he must not allow his mind to wander off after any other object whatever. Not thinking about anything else, he must resolve that, by this means, he will obtain relief from decay and death. Thus, being freed from evil desire, he will enter upon the first dhyána.

When any one has enjoyed the benefits to be derived from the teachings of the Budhas in a former birth, or attained to the state of a rishi, and thereby been enabled to enter upon the fourth and fifth dhyanas, it will not be necessary for him to make a circle of earth, as a ploughed field or a threshing-floor will serve the same purpose. Thus, when men pass through a desert with which they are not acquainted, and meet with water, they put something as a mark, that they may know the place again, and they are guided by this mark the next time they pass along the same road; but when they have become well acquainted with the spot, from frequently passing and repassing, they do not require any mark to guide them to the water, as they can find it without this assistance. So the priest who has been accustomed to perform kasina in former births, does not require the same sign as others to assist his meditations. It was by this means that the priest Mallaka, by looking at a ploughed field, was enabled to enter the fifth dhyana, then to attain widarsana, and become a rahat. When the priest has not practised these things in a former birth, he must learn the course of discipline from a competent teacher, that he may know also the faults that are to be avoided in the exercise.

* For an explanation of the terms used in this chapter, consult the Index.