A General Index to the Names and Subject-Matter of the Sacred Books of the East — SBE Vol. 50 (compiled by M. Winternitz, 1910)

; men abandoning woildly pleasures — as the fish Rohita breaks through a weak net, as the herons fly through the air, 45, 66 ; the frog of the dilapidated well, bragging before the turtle of the Eastern Sea, 39, 388 sq.; gnat and Udumbara tree, 8, 3 7 4, 3 7 9 ; the hen and her chickens, 11, 233, 233 n. ; the hen and the egg — an endless series, 35, 80 ; hens without a cock, 39, 263, 263 n. ; Milinda compares himself to a lion put in a golden cage, 35, 135 ; simile of lion, 36, 338-40; a keeper of monkeys proposes to give them in the morning three and in the evening four measures : they are angry ; he gives them in the morning four and in the evening three : they are satisfied, 39, 185 ; the monkey dressed up as a duke, 39, 354; the monkey happy among the branches of high trees, but distressed among prickly trees and thorns, 40, 36 sq. ; a starved ox might be tied up, an excited ox will escape (the ordinary man, and the Arahat), 36, 76 sq. ; how the clever cook of King Wan-hui cuts up an ox, 39, 130, 19S-200; pigs sucking at their dead mother, 39, 230 ; rams butting together, 35, 92 sq. ; the ram fed with rice to be killed : so the ignorant man sins and enjoys pleasures, to gain hell, 45, 27 sq. ; the snail with two horns on which are the kingdoms called Provocation and Stupidity, 40, 119 sq. ; worldly pleasures abandoned — as a snake casts off the slough, 10 (ii), 1-3 ; 45, 66, 98, 253; the man whom a poisonous snake approaches even for the sake of curing him, is yet afraid of it — so beings in hell are afraid of death, 35, 212; the man who kills a serpent by destroying an anthill, 35, 234 sq. ; the effect of snake poison removed by a snake charmer (comp. premature death), 36, 168 sq. ; as the snake gathers dust (both on and in its body): so the fool accumulates sins by acts and thoughts, 45, 21; the spider's house, 9, 121; the spider with its thread (everything coming from the Self), 15, 105; the Sannyasin draws in his senses, as a tortoise his limbs, 8, 342, 366 ; the purblind tortoise and the attainment of the condition of a human being, 35, 291 sq. ; — the kh^vei desires to be like the millipede, the millipede like the serpent, the

PARABLES

p. 411

serpent like the wind, 39, 148, 384 sq. ; mosquito employed to carry a mountain, a millipede to gallop as fast as the Ho runs, 39, 389; using a carriage and horses to convey a mouse, trying to delight a quail with the music of bells and drums, 40, 26 ; why foxes and leopards are killed, 40, 29. See also Animals {k), (d) The king in p. and similes. Parable of the king who rewards his warriors, bestowing at last his crown jewel on the most deserving — ^just as Buddha rewards those who struggle for him, keeping the crown jewel (omniscience) for the last, 21, XXX, 274-80; the king, his treasurer, and his confidential adviser— to illustrate mindfulness, 35,

59 sq. ; the whole army with the king as its chief — meditation the summit of all good qualities, 35,

; the whole army with the king as its chief — meditation the summit of all good qualities, 35,

60 sq. ; the king and his servant, 35, 76, 93 ; 36, 53 sq. ; the king's treasurer, 35, 94 ; the king who tells his sons they might abandon parts of the empire, in order to test them,

35, 203 ; the criminal sent for by the king to be released is yet in fear of the king — so beings in hell are afraid of death, 35, 212 ; the low man who were to gain a kingdom would soon be deprived of it (xmworthy members of the Order return to the lower state), 36, 69 sq., 262 sq. ; a low man becoming king cannot bear the dignity (layman becoming an Arhat dies), 36, 97 sq. ; a king raises a tax and thereout bestows a gift (comp. Vessantara's gift causing sorrow),

36, 117 sq. ; the bliss of sovranty and the previous sufferings in war (comp. the bliss of Nirvawa and the previous pain incurred by the quest of Nirvawa), 36, 183 sq. ; he who, being worthy, takes the vows, compared to a king, 36, 265 sq. ; a prince who wants to escape is helped by his servant threatening him with a switch, 40, 321 ; the king who lost his kingdom by eating a mango fruit : worldly pleasures and divine life, 45, 28 sq. ; the king's son in the golden dungeon, 49 (ii), 63 sq.

(e) Plants (and trees) in p. and

SIMILES.

Life like the plants that spring up and perish, 9, 19; the minds of men compared with the movements of a giant bamhu^ 35, 155-8; a jasmine bush is not disgraced by the fallen-off flowers (Buddha's religion not by backsliders), 36, 73; water fallen on a lotus flows away, 8, 289, 374) 379 ; S6) 70 ; the beings of this world compared to the different lotuses in a pond, 13, 88; the lotus flower produced in mud and water, but does not resemble the mud or water, 35, 117 ; the world a lotuspool, the people lotuses, 45, 335-8, 355 ; as the soft fibres are extracted from the Muriga grass, so is the devotee's self extracted from the body, 8, 249; sandal ^ood is not disgraced by a portion of it being rotten (Buddha's religion not by backsliders), 36, 74 ; a good word like a good tree whose root is firm and whose branches are in the sky : a bad word like a felled tree, 6, 241 ; worldly hfe represented as a great tree, which is eternal, and the seed of which is the Brahman, 8, 313, 370 sq. ; the Creator compared to an orchard-owner, 24, 134-6; worshippers of Buddha compared with trees, 35, 151; a tree may be in full fruit, yet the fruits cannot be enjoyed until they have fallen (Buddha is omniscient, yet reflects),

35, 161 sq. ; the trunk of a mighty tree is not shaken, though the branches may wave (the body, but not the mind of an Arahat suffers),

36, 77 ; a fruit from a high tree fetched by means of Iddhi (Arhatship attained at once), 36, 93 sq. ; of the large calabash, the salve, and the large Ailantus tree, showing that nothing is really useless, 39, 128, 172-5; the Vanishing Root which makes men invisible (the magic power of love), 35, 281.

; of the large calabash, the salve, and the large Ailantus tree, showing that nothing is really useless, 39, 128, 172-5; the Vanishing Root which makes men invisible (the magic power of love), 35, 281.

(/) Other p. and similes arranged ALPHABETICALLY ACCORD- ING TO CATCHWORDS.

The acrobat first clears the ground before he shows his tricks — so is good conduct the basis of all good

p. 412

PARABLES

qualities, 35, 53 ; sticks, &c., cannot stand in the air (conversion cannot take place without a cause), 36, 79 sq, ; untrained archers miss the mark, so fools cannot realize the religion of Buddha, 36, 71 sq. ; training in archery comp. training for Nirvawa, 36, 253 sq., 369-72 ; the architect of a town begins by clearing the site — the recluse by good conduct, 35, 53 ; Buddha an a., his doctrine a city he has built, 36, 208-43 ; the small army breaking up a large one — perseverance, 35, 57 ; the various parts of an a. working for the same end — so all the five good qualities, 35, 62 ; thinking powers of the Buddhas hke an excellent arro<w, discharged by a powerful man on a fine stuff, 35, 159 ; the a. that does not reach its aim (comp. premature death), 36, 169 ; a man in whose body sticks an a., does not extricate it, and the arrow goes deeper and deeper in the flesh : so the deceitful man who does not confess his sin, 45, 362 ; heretics, blind men led by the blind, 11, 173 sq. and n. ; 15, 8, 52, 343 ; 45, 241 sq., 295 ; the blind-born man who is first cured, then believes he sees and knows everything, but is shown that he knows nothing, finally acquires transcendent knowledge— so the creatures blind with infatuation are led to Nirvawa, 21, xxix, 129-41 ; blind man who had caught hold of the ox's tail, 34, 55 • a blind man, though he have a light, does not see : the heretics, 45, 3 17 ; good deeds are like the boat carrying stones, 35, 124 ; the b. that can bear only one man (the world can bear only one Tathagata), 36, 48 ; pushing along a b. on the dry land, 39) 353 ; a t>. colliding with an empty vessel, 40, 31 ; a blind-born man getting into a leaky b. is drowned — so are heretics whirled round in the Sa;«sara, 45, 243, 314 ; the burglar caught in the breach of the wall by his own work : a man cannot escape the effect of Karman, 45, 18 ; the carpenter, 35, 96 ; one cart following the other (habit), 35, 91 ; two full c, the load of one