Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. * Then before long, forsaking his portion of wealth, be it great or be it small; forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-coloured robes, and he goes forth from the household life into the homeless state. 49. ' When he has thus become a recluse he passes a life self-restrained according to the rules of the Pdtimokkha ; uprightness is his delight, and he sees danger in the least of those things he should avoid ; he adopts and trains himself in the precepts ; he encompasses himself with holiness in word and deed; he sustains his life by means that are quite pure; good is his conduct, guarded the door of his senses ; mindful and self-possessed, he is altogether happy 1 !' 1 The argument is resumed after the Three Silas, or Descrip- tions of Conduct — a text, doubtless older than the Suttas in which it occurs, setting forth the distinguishing moral characteristics of a member of the Order. The FirstSilaisan expansion of the Ten Precepts (' Buddhism/ p. 160), but omitting the fifth, against the use of intoxicating drinks. The Second Stla is a further expansion of the first and then of the last four, and finally of the fourth Precept. The Third Sila is directed against auguries, divinations, prophecies, astrology, quackery, ritualism, and the worship of Gods (including Brahma). These Three Silas may perhaps have been inserted in the Sutta as a kind of counterpoise to the Three Vedas. Our Sutta really reads better without them ; but they are interesting in themselves, and the third is especially valuable as evidence of ancient customs and beliefs. II. TEVIGGA SUTTA. Chapter II. The Short Paragraphs on Conduct. THE ZtfLA SlLA^ 1 . 1. ' Now wherein, Vase//^a, is his conduct good ?' ' Herein, O V£se/Ma, that putting away the mur- der of that which lives, he abstains from destroying life. The cudgel and the sword he lays aside ; and, full of modesty and pity, he is compassionate and kind to all creatures that have life ! ' This is the kind of goodness that he has. 2. ' Putting away the theft of that which is not his, he abstains from taking anything not given. He takes only what is given, therewith is he con- tent, and he passes his life in honesty and in purity of heart ! ' This, too, is the kind of goodness that he has. 3. ' Putting away inchastity, he lives a life of chastity and purity, averse to the low habit of sexual intercourse. ' This, too, (&c, see § II, 2.) 2 1 There is no division into actual chapters in the original, but it is convenient to arrange the following enumeration of moral pre- cepts separately, as they occur in various suttas in the same order; and are always divided into the three divisions of Lower, Medium, and Higher Morality. 2 The clause ' this, too, is the kind of goodness that he has ' is repeated in the text after each section. The clause, which differs I90 ON KNOWLEDGE OF THE VEDAS.. CH, 4.
2various suttas in the same order; and are always divided into the three divisions of Lower, Medium, and Higher Morality. 2 The clause ' this, too, is the kind of goodness that he has ' is repeated in the text after each section. The clause, which differs I90 ON KNOWLEDGE OF THE VEDAS.. CH, 4. ' Putting away lying, he abstains from speaking falsehood; He speaks truth, from the truth he never swerves ; faithful and trustworthy, he injures not his fellow man by deceit. ' This, too, (&c, see § II, 2.) 5. ' Putting away slander, he abstains from ca- lumny. What he hears here he repeats not else- where to raise a quarrel against the people here: what he hears elsewhere he repeats not here to raise a quarrel against the people there. Thus he lives as a binder together of those who are divided, an encourager of those who are friends, a peace- maker, a lover of peace, impassioned for peace, a speaker of words that make for peace. 'This, too, (&c, see § II, 2.) 6. ' Putting away bitterness of speech, he abstains from harsh language. Whatever word is humane, pleasant to the ear, lovely, reaching to the heart, urbane, pleasing to the people, beloved of the people — such are the words he speaks. 'This, too, (&c, see § II, 2.) 7. ' Putting away foolish talk, he abstains from vain conversation. In season he speaks ; he speaks that which is ; he speaks fact ; he utters good doc- trine ; he utters good discipline; he speaks, and at the right time, that which redounds to profit, is well- grounded, is well-defined, and is full of wisdom. 'This, too, (&c, see § II, 2.) 8. ' He refrains from injuring any herb or any creature. He takes but one meal a day ; abstaining in the different suttas in which this enumeration of Buddhist morality is found, is distinct from the enumeration itself, and, like the opening reference to V£se//£a, characteristic only of the par- ticular Sutta. II. TEVIGGA SUTTA. IQI from food at night time, or at the wrong time. He abstains from dancing, singing, music, and theatrical shows. He abstains from wearing, using, or adorning himself with garlands, and scents, and unguents, and he abstains from lofty couches and large beds. 1 This, too, (&c, see § II, 2.) 9. ' He abstains from the getting of silver or gold. He abstains from the getting of grain un- cooked. He abstains from the getting of flesh that is raw. He abstains from the getting of any woman or girl. He abstains from the getting of bondmen or bondwomen. He abstains from the getting of sheep or goats. He abstains from the getting of fowls or swine. He abstains from the getting of elephants, cattle, horses, and mares. He abstains from the getting of fields or lands. 'This, too, (&c, see § II, 2.) 10. ' He refrains from carrying out those com- missions on which messengers can be sent. He refrains from buying and selling. He abstains from tricks with false weights, alloyed metals, or false measures.
3s, and mares. He abstains from the getting of fields or lands. 'This, too, (&c, see § II, 2.) 10. ' He refrains from carrying out those com- missions on which messengers can be sent. He refrains from buying and selling. He abstains from tricks with false weights, alloyed metals, or false measures. He abstains from bribery, cheating, fraud, and crooked ways. 'This, too, (&c, see § II, 2.) 11. 'He refrains from maiming, killing, im- prisoning, highway robbery, plundering villages, or obtaining money by threats of violence. ' This, too, (&c, see § II, 2.) 9 End of the Short Paragraphs on Conduct. 192 ON KNOWLEDGE OF THE VEDAS. CH. The Middle Paragraphs on Conduct. THE MAGG^IMA sIImAM 1. 'Or whereas some Sama#a-Br&hmans, who live on the food provided by the faithful, continue addicted to injuring plants or vegetables : that is to say, the germs arising from roots, the germs arising from trunks of trees, the germs arising from joints, the germs arising from buds, or the germs arising from seeds. He, on the other hand, refrains from injuring such plants or animals. ' This, too, (&c, see § II, 2.) 2. ' Or whereas some Sama^a-Brihmans, who live on the food provided by the faithful, continue addicted to storing up property : that is to say, meat, drink, clothes, equipages, beds, perfumes, and grain. He, on the other hand, refrains from storing up such property. ' This, too, (&c, see § II, 2.) 3. ' Or whereas some Samara- Br&hmans, who live on the food provided by the faithful, continue addicted to witnessing public spectacles : that is to say, dancing, singing, concerts, theatrical representa- tions, recitations, instrumental music, funeral cere- monies, drummings, balls, gymnastics, tumblings, feasts in honour of the dead, combats between elephants, horses, buffaloes, bulls, goats, rams, cocks, and quails, cudgel playing, boxing, wrestling, fencing, musters, marching, and reviews of troops. He, on the other hand, refrains from such public spectacles. II* TEVIGGA SUTTA. 193 ' This, too, (&c, see § II, 2.) 4* 1 Or whereas some Sama#a-Brihmans, who live on the food provided by the faithful, continue addicted to occupying their time with games detri- mental to their progress in virtue : that is to say, with a board of sixty-four squares, or of one hun- dred squares; tossing up; hopping over diagrams formed on the ground ; removing substances from a heap without shaking the remainder ; dicing ; trap- ball ; sketching rude figures ; tossing balls ; blowing trumpets ; ploughing matches ; tumbling ; forming mimic windmills ; guessing at measures ; chariot races ; archery ; shooting marbles from the fingers ; guessing other people's thoughts ; and mimicking other people's acts. He, on the other hand, refrains from such games detrimental to virtue. 'This, too, (&c, see $ II, 2.) 5.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. * Then before long, forsaking his portion of wealth, be it great or be it small; forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-coloured robes, and he goes forth from the household life into the homeless state. 49. ' When he has thus become a recluse he passes a life self-restrained according to the rules of the Pdtimokkha ; uprightness is his delight, and he sees danger in the least of those things he should avoid ; he adopts and trains himself in the precepts ; he encompasses himself with holiness in word and deed; he sustains his life by means that are quite pure; good is his conduct, guarded the door of his senses ; mindful and self-possessed, he is altogether happy 1 !' 1 The argument is resumed after the Three Silas, or Descrip- tions of Conduct — a text, doubtless older than the Suttas in which it occurs, setting forth the distinguishing moral characteristics of a member of the Order. The FirstSilaisan expansion of the Ten Precepts (' Buddhism/ p. 160), but omitting the fifth, against the use of intoxicating drinks. The Second Stla is a further expansion of the first and then of the last four, and finally of the fourth Precept. The Third Sila is directed against auguries, divinations, prophecies, astrology, quackery, ritualism, and the worship of Gods (including Brahma). These Three Silas may perhaps have been inserted in the Sutta as a kind of counterpoise to the Three Vedas. Our Sutta really reads better without them ; but they are interesting in themselves, and the third is especially valuable as evidence of ancient customs and beliefs. II. TEVIGGA SUTTA. Chapter II. The Short Paragraphs on Conduct. THE ZtfLA SlLA^ 1 . 1. ' Now wherein, Vase//^a, is his conduct good ?' ' Herein, O V£se/Ma, that putting away the mur- der of that which lives, he abstains from destroying life. The cudgel and the sword he lays aside ; and, full of modesty and pity, he is compassionate and kind to all creatures that have life ! ' This is the kind of goodness that he has. 2. ' Putting away the theft of that which is not his, he abstains from taking anything not given. He takes only what is given, therewith is he con- tent, and he passes his life in honesty and in purity of heart ! ' This, too, is the kind of goodness that he has. 3. ' Putting away inchastity, he lives a life of chastity and purity, averse to the low habit of sexual intercourse. ' This, too, (&c, see § II, 2.) 2 1 There is no division into actual chapters in the original, but it is convenient to arrange the following enumeration of moral pre- cepts separately, as they occur in various suttas in the same order; and are always divided into the three divisions of Lower, Medium, and Higher Morality. 2 The clause ' this, too, is the kind of goodness that he has ' is repeated in the text after each section. The clause, which differs I90 ON KNOWLEDGE OF THE VEDAS.. CH, 4.
2various suttas in the same order; and are always divided into the three divisions of Lower, Medium, and Higher Morality. 2 The clause ' this, too, is the kind of goodness that he has ' is repeated in the text after each section. The clause, which differs I90 ON KNOWLEDGE OF THE VEDAS.. CH, 4. ' Putting away lying, he abstains from speaking falsehood; He speaks truth, from the truth he never swerves ; faithful and trustworthy, he injures not his fellow man by deceit. ' This, too, (&c, see § II, 2.) 5. ' Putting away slander, he abstains from ca- lumny. What he hears here he repeats not else- where to raise a quarrel against the people here: what he hears elsewhere he repeats not here to raise a quarrel against the people there. Thus he lives as a binder together of those who are divided, an encourager of those who are friends, a peace- maker, a lover of peace, impassioned for peace, a speaker of words that make for peace. 'This, too, (&c, see § II, 2.) 6. ' Putting away bitterness of speech, he abstains from harsh language. Whatever word is humane, pleasant to the ear, lovely, reaching to the heart, urbane, pleasing to the people, beloved of the people — such are the words he speaks. 'This, too, (&c, see § II, 2.) 7. ' Putting away foolish talk, he abstains from vain conversation. In season he speaks ; he speaks that which is ; he speaks fact ; he utters good doc- trine ; he utters good discipline; he speaks, and at the right time, that which redounds to profit, is well- grounded, is well-defined, and is full of wisdom. 'This, too, (&c, see § II, 2.) 8. ' He refrains from injuring any herb or any creature. He takes but one meal a day ; abstaining in the different suttas in which this enumeration of Buddhist morality is found, is distinct from the enumeration itself, and, like the opening reference to V£se//£a, characteristic only of the par- ticular Sutta. II. TEVIGGA SUTTA. IQI from food at night time, or at the wrong time. He abstains from dancing, singing, music, and theatrical shows. He abstains from wearing, using, or adorning himself with garlands, and scents, and unguents, and he abstains from lofty couches and large beds. 1 This, too, (&c, see § II, 2.) 9. ' He abstains from the getting of silver or gold. He abstains from the getting of grain un- cooked. He abstains from the getting of flesh that is raw. He abstains from the getting of any woman or girl. He abstains from the getting of bondmen or bondwomen. He abstains from the getting of sheep or goats. He abstains from the getting of fowls or swine. He abstains from the getting of elephants, cattle, horses, and mares. He abstains from the getting of fields or lands. 'This, too, (&c, see § II, 2.) 10. ' He refrains from carrying out those com- missions on which messengers can be sent. He refrains from buying and selling. He abstains from tricks with false weights, alloyed metals, or false measures.
3s, and mares. He abstains from the getting of fields or lands. 'This, too, (&c, see § II, 2.) 10. ' He refrains from carrying out those com- missions on which messengers can be sent. He refrains from buying and selling. He abstains from tricks with false weights, alloyed metals, or false measures. He abstains from bribery, cheating, fraud, and crooked ways. 'This, too, (&c, see § II, 2.) 11. 'He refrains from maiming, killing, im- prisoning, highway robbery, plundering villages, or obtaining money by threats of violence. ' This, too, (&c, see § II, 2.) 9 End of the Short Paragraphs on Conduct. 192 ON KNOWLEDGE OF THE VEDAS. CH. The Middle Paragraphs on Conduct. THE MAGG^IMA sIImAM 1. 'Or whereas some Sama#a-Br&hmans, who live on the food provided by the faithful, continue addicted to injuring plants or vegetables : that is to say, the germs arising from roots, the germs arising from trunks of trees, the germs arising from joints, the germs arising from buds, or the germs arising from seeds. He, on the other hand, refrains from injuring such plants or animals. ' This, too, (&c, see § II, 2.) 2. ' Or whereas some Sama^a-Brihmans, who live on the food provided by the faithful, continue addicted to storing up property : that is to say, meat, drink, clothes, equipages, beds, perfumes, and grain. He, on the other hand, refrains from storing up such property. ' This, too, (&c, see § II, 2.) 3. ' Or whereas some Samara- Br&hmans, who live on the food provided by the faithful, continue addicted to witnessing public spectacles : that is to say, dancing, singing, concerts, theatrical representa- tions, recitations, instrumental music, funeral cere- monies, drummings, balls, gymnastics, tumblings, feasts in honour of the dead, combats between elephants, horses, buffaloes, bulls, goats, rams, cocks, and quails, cudgel playing, boxing, wrestling, fencing, musters, marching, and reviews of troops. He, on the other hand, refrains from such public spectacles. II* TEVIGGA SUTTA. 193 ' This, too, (&c, see § II, 2.) 4* 1 Or whereas some Sama#a-Brihmans, who live on the food provided by the faithful, continue addicted to occupying their time with games detri- mental to their progress in virtue : that is to say, with a board of sixty-four squares, or of one hun- dred squares; tossing up; hopping over diagrams formed on the ground ; removing substances from a heap without shaking the remainder ; dicing ; trap- ball ; sketching rude figures ; tossing balls ; blowing trumpets ; ploughing matches ; tumbling ; forming mimic windmills ; guessing at measures ; chariot races ; archery ; shooting marbles from the fingers ; guessing other people's thoughts ; and mimicking other people's acts. He, on the other hand, refrains from such games detrimental to virtue. 'This, too, (&c, see $ II, 2.) 5.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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