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outside, nor discern which beings are animated with kind feelings and which with hostile feelings; thou canst not distinguish nor hear at the distance of five yoganas the voice of a man or the sound of a drum, conch trumpet, and the like; thou canst not even walk as far as a kos without lifting up thy feet; thou hast been produced and developed in thy mothers womb without remembering the fact; how then wouldst thou be clever, and how canst thou say: I see all? Good man, thou takest[1] darkness for light, and takest light for darkness.

Whereupon the Seers are asked by the man: By what means and by what good work shall I acquire such wisdom and with your favour acquire those good qualities (or virtues)? And the Seers say to that man: If that be thy wish, go and live in the wilderness or take thine abode in mountain caves, to meditate on the law and cast off evil passions. So shalt thou become endowed with the virtues of an ascetic[2] and acquire the transcendent faculties. The man catches their meaning and becomes an ascetic. Living in the wilderness, the mind intent upon one sole object, he shakes off worldly desires, and acquires the five transcendent faculties. After that acquisition he reflects thus: Formerly I did not do the right thing; hence no good accrued to me[3]. Now,

  1. Samgânâsi, var. lect. samgânîshe.
  2. Dhutaguna, Pâli the same, besides dhûtaguna. In Pâli the dhutaṅgas or dhû° denote thirteen ascetic practices; see Childers, Pâli Dict. s. v. The Dhutagunas are, according to the same author's statement, other names for the Dhutaṅgas, but I venture to think that they are the twenty-eight virtues of a Dhutaṅga, as enumerated in Milinda Pañho (ed. Trenckner), p. 351.
  3. Pûrvam anyat karma kritavân, tena me na kaskid guno 'dhigatah.