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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1mankind exists, beings are bound by w. as the linch-pin of the rolling cart keeps the wheel on, 10 (ii), 117 ; tem- porary effects of k., 11, 16 sq., 84 ; a sufficient cause for the existence of an Opapatika, 11, 214 n.; fire- worshippers and Ga^ilas hold the doctrine that actions have their reward, 13, 190 sq. ; good and evil acts done in one's youth are annulled by living righteously in one's later age, 14, 176; the eternal greatness of the Brahma«a is neither increased nor diminished by k., 14, 261, 274 ; the good deeds of a man lost, if he does not honour his guest, 15, 3 ; tvhat they said was k. (work), what they praised was k., viz. that a man becomes good by good work, and bad by bad work, 15, 127, 176 ; 48, 478 ; is the cause of renewed existence, 15, 176; 22, 29; 34, xxvii ; 38, 105, 121 ; 45, 43, 260, 389 sq., 389 n., 393 sq., 398; 48, 259, 313; 49 (i), 176 sq. ; souls in the bonds of k., k. characteristic of souls, 15, 235 ; 34, 159 sq., 269; 38, 367, 369; 48, 193, 209,215,239,280,306,313,326,378, 428, 459, 756-8 ; caused by desire, 19, 176 ; 25, Ixvii, 29 ; there could be no good and evil works, if there were a God, 19, 208 ; if Self were the cause of the world, there could be no evil k., 19, 212 ; the good or evil deeds follow us as shadows, 19, 234; punishments in future births, 19, 263 ; 33, 262 ; 45, 375 sq. ; he who has destroyed his k. reaches liberation, 19, 293 ; 45, 49, 106, III sq., 119, 141, 159, 161, 166, 289 sq., 297-301, 330-2 ; only wisdom can consume the fuel heaped up by the power of k., 19, 309 ; washing gifts for which the donor expects a particular result in a future birth, 20, 9 n. ; shedding the blood of a Buddha is a k. which will work out its effect in the immediate future, 20, 246 ; five kinds of deeds which bring about their effect in the present life, 20, 246 n. ; the effect of causing a schism in the Sawgha endures for a Kalpa, 20, 254, 267-71 ; 35, 163 ; the cause of diseases, 21, 130 ; 33, 87, 87 n. ; 35, 152 ; accumulations of merits com- pared, 21, 316 sq., 317 n., 320-35 ; Gainas share the theory of k. with Buddhists and Brahmanic philoso- phers, 22, xxxiv ; chief tenets of Gainism with regard to soul and k., 22, 1-3, 3 n. ; knowing that misery results from action a wise man should destroy all k. and enter a KARMAN 311
2with Buddhists and Brahmanic philoso- phers, 22, xxxiv ; chief tenets of Gainism with regard to soul and k., 22, 1-3, 3 n. ; knowing that misery results from action a wise man should destroy all k. and enter a KARMAN 311 religious life, 22, 28-31, 40 sq., 75, 8 1 ; preventing the propensity to sin destroys former actions, 22, 33 sqq. ; Asrava is that by means of which k. takes effect upon the soul, parisrava that by which the influence of k. is counteracted, 22, 37 n. ; those who abstain from cruelty relinquish k. and are flesh-subduing, 22, 39 ; diseases, death, and births, the fruit of former acts, 22, 53 sq. ; a Gaina monk should neither be pleased with nor prohibit the action of another which produces k., 22, 186-8 ; eight kinds of k., 22, 258 ; 45, 165, 165 n., 167, 172, 192-6; Mahavira exerted himself for the suppression of the defilement of k., 22, 262 ; Mahavira recited the fifty- five lectures on k. before he died, 22, 269 ; when their fourfold k. had been exhausted, Mahavira and other saints died, 22, 269, 275, 278, 285; k. alone follows a man to the next world, 25, Ixviii, 166 sq. ; ascetic makes over his gcod actions to his friends, his evil deeds to his enemies, 25, 2 1 2 sq. ; the good k. of an ascetic or an Agnihotrin, if he dies without paying his debts, goes to the creditor, 33, 44 sq. ; meritorious deeds of false witnesses lost, 33, 245 ; the reward of works is not the independent result of k. acting through the apurva, but is allotted by the Lord, 34, Ixv, 357-60 ; 38, 180-3 ; the shaking off of the good and evil k. takes place at the moment of the soul's departure from the body, 34, Ixx sq. ; 38, 225-31 ; even he whose k. is entirely annihilated, is yet connected with some kind of body, 34, Ixxi ; different degrees of pleasure the mere effects of k., 34, 27 ; final release not the effect of k., 34, 27 sq. ; Brahman is not, like the embodied Self, subject to frui- tion of k., 34, II4-I7) "9; i"iot even the embodied soul is really subject to it, 34, 116 ; fruition of k. is the figment of false knowledge, 34, 116 ; Pubba-yoga = k., 35, 4 ; Makkhali Gosala denies the doctrine of k., 35, 9 sq. ; an impulse, the result of a previous k., 35, 18 ; renunciation of the monks, appa-
3is the figment of false knowledge, 34, 116 ; Pubba-yoga = k., 35, 4 ; Makkhali Gosala denies the doctrine of k., 35, 9 sq. ; an impulse, the result of a previous k., 35, 18 ; renunciation of the monks, appa- rently the consequence of k., 35, 32 sq. ; if there is no individuality, there are no results of good and evil k., 35, 4T ; it is one nanie-and-form which has Us end in death, and another name-and'form which is reborn. But the second is the result of the firsts a7id is therefore not set free from its evil deeds J 35, 71-5, 112 sq. ; Sawkharas, sorts of k., 35, 77 n. ; eye, forms, sight, touch, sensation, longing, k., eye : a circle, 35, 80 sq. ; the five Ayatanas caused by different k., 35, 1 00 ; he does not die until that evil k, is exhausted^ 35, 103-6 ; good deeds are like the boat carrying stones, 35, 124 ; worms are born in animals by the power of evil k., 35, 151 ; good and evil k. bear fruit, whether he to whom they are done consents or not, 35, 152 sq. ; problems of k., 35, 164 sq. ; not all pain is caused by k., 35, 19 1-5 ; Pirit is a protec- tion for those who restrain them- selves from the evils of k., 35, 214, 2 18 ; the Bhikkhus who were harmed in consequence of Buddha's preach- ing, suffered, not through Buddha, but through their own deeds, 35, 234-7 ; the thief is not punished on account of some injunction of the Buddhas, but through his own deeds, 35, 256 sq. ; k. more powerful than Iddhi, 35, 262 sq. ; Bhikkhus who are free from evil k. can become Arhats at once, others have to per- form meritorious acts, gifts, &c., 36, 92-6 ; beings exist either through k., or as the result of a cause, or produced by the seasons, 36, 103, 107 sq. ; the k. of evil deeds made known in this life, good deeds generally rewarded in future births, virtue more powerful than vice, 36, 144-51 ; how k. works as a cause of death, 36, 162-6; k., the price offered in the bazaars of Buddha's *City of Righteousness,' 36, 213, 213 sq. n., 216 sq., 220, 222, 229 sq. ; evil, lust, and k. rooted out, 36, 2 19 ; wrong views of k., 36, 362 ; 45, 245 ; there is no confusion of k., because there is no extension of the acting and enjoying Self, 38, 68 ; souls find in the moon complete requital of their k., 38, 115 ; definite fruits 812 KARMAN
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.
1mankind exists, beings are bound by w. as the linch-pin of the rolling cart keeps the wheel on, 10 (ii), 117 ; tem- porary effects of k., 11, 16 sq., 84 ; a sufficient cause for the existence of an Opapatika, 11, 214 n.; fire- worshippers and Ga^ilas hold the doctrine that actions have their reward, 13, 190 sq. ; good and evil acts done in one's youth are annulled by living righteously in one's later age, 14, 176; the eternal greatness of the Brahma«a is neither increased nor diminished by k., 14, 261, 274 ; the good deeds of a man lost, if he does not honour his guest, 15, 3 ; tvhat they said was k. (work), what they praised was k., viz. that a man becomes good by good work, and bad by bad work, 15, 127, 176 ; 48, 478 ; is the cause of renewed existence, 15, 176; 22, 29; 34, xxvii ; 38, 105, 121 ; 45, 43, 260, 389 sq., 389 n., 393 sq., 398; 48, 259, 313; 49 (i), 176 sq. ; souls in the bonds of k., k. characteristic of souls, 15, 235 ; 34, 159 sq., 269; 38, 367, 369; 48, 193, 209,215,239,280,306,313,326,378, 428, 459, 756-8 ; caused by desire, 19, 176 ; 25, Ixvii, 29 ; there could be no good and evil works, if there were a God, 19, 208 ; if Self were the cause of the world, there could be no evil k., 19, 212 ; the good or evil deeds follow us as shadows, 19, 234; punishments in future births, 19, 263 ; 33, 262 ; 45, 375 sq. ; he who has destroyed his k. reaches liberation, 19, 293 ; 45, 49, 106, III sq., 119, 141, 159, 161, 166, 289 sq., 297-301, 330-2 ; only wisdom can consume the fuel heaped up by the power of k., 19, 309 ; washing gifts for which the donor expects a particular result in a future birth, 20, 9 n. ; shedding the blood of a Buddha is a k. which will work out its effect in the immediate future, 20, 246 ; five kinds of deeds which bring about their effect in the present life, 20, 246 n. ; the effect of causing a schism in the Sawgha endures for a Kalpa, 20, 254, 267-71 ; 35, 163 ; the cause of diseases, 21, 130 ; 33, 87, 87 n. ; 35, 152 ; accumulations of merits com- pared, 21, 316 sq., 317 n., 320-35 ; Gainas share the theory of k. with Buddhists and Brahmanic philoso- phers, 22, xxxiv ; chief tenets of Gainism with regard to soul and k., 22, 1-3, 3 n. ; knowing that misery results from action a wise man should destroy all k. and enter a KARMAN 311
2with Buddhists and Brahmanic philoso- phers, 22, xxxiv ; chief tenets of Gainism with regard to soul and k., 22, 1-3, 3 n. ; knowing that misery results from action a wise man should destroy all k. and enter a KARMAN 311 religious life, 22, 28-31, 40 sq., 75, 8 1 ; preventing the propensity to sin destroys former actions, 22, 33 sqq. ; Asrava is that by means of which k. takes effect upon the soul, parisrava that by which the influence of k. is counteracted, 22, 37 n. ; those who abstain from cruelty relinquish k. and are flesh-subduing, 22, 39 ; diseases, death, and births, the fruit of former acts, 22, 53 sq. ; a Gaina monk should neither be pleased with nor prohibit the action of another which produces k., 22, 186-8 ; eight kinds of k., 22, 258 ; 45, 165, 165 n., 167, 172, 192-6; Mahavira exerted himself for the suppression of the defilement of k., 22, 262 ; Mahavira recited the fifty- five lectures on k. before he died, 22, 269 ; when their fourfold k. had been exhausted, Mahavira and other saints died, 22, 269, 275, 278, 285; k. alone follows a man to the next world, 25, Ixviii, 166 sq. ; ascetic makes over his gcod actions to his friends, his evil deeds to his enemies, 25, 2 1 2 sq. ; the good k. of an ascetic or an Agnihotrin, if he dies without paying his debts, goes to the creditor, 33, 44 sq. ; meritorious deeds of false witnesses lost, 33, 245 ; the reward of works is not the independent result of k. acting through the apurva, but is allotted by the Lord, 34, Ixv, 357-60 ; 38, 180-3 ; the shaking off of the good and evil k. takes place at the moment of the soul's departure from the body, 34, Ixx sq. ; 38, 225-31 ; even he whose k. is entirely annihilated, is yet connected with some kind of body, 34, Ixxi ; different degrees of pleasure the mere effects of k., 34, 27 ; final release not the effect of k., 34, 27 sq. ; Brahman is not, like the embodied Self, subject to frui- tion of k., 34, II4-I7) "9; i"iot even the embodied soul is really subject to it, 34, 116 ; fruition of k. is the figment of false knowledge, 34, 116 ; Pubba-yoga = k., 35, 4 ; Makkhali Gosala denies the doctrine of k., 35, 9 sq. ; an impulse, the result of a previous k., 35, 18 ; renunciation of the monks, appa-
3is the figment of false knowledge, 34, 116 ; Pubba-yoga = k., 35, 4 ; Makkhali Gosala denies the doctrine of k., 35, 9 sq. ; an impulse, the result of a previous k., 35, 18 ; renunciation of the monks, appa- rently the consequence of k., 35, 32 sq. ; if there is no individuality, there are no results of good and evil k., 35, 4T ; it is one nanie-and-form which has Us end in death, and another name-and'form which is reborn. But the second is the result of the firsts a7id is therefore not set free from its evil deeds J 35, 71-5, 112 sq. ; Sawkharas, sorts of k., 35, 77 n. ; eye, forms, sight, touch, sensation, longing, k., eye : a circle, 35, 80 sq. ; the five Ayatanas caused by different k., 35, 1 00 ; he does not die until that evil k, is exhausted^ 35, 103-6 ; good deeds are like the boat carrying stones, 35, 124 ; worms are born in animals by the power of evil k., 35, 151 ; good and evil k. bear fruit, whether he to whom they are done consents or not, 35, 152 sq. ; problems of k., 35, 164 sq. ; not all pain is caused by k., 35, 19 1-5 ; Pirit is a protec- tion for those who restrain them- selves from the evils of k., 35, 214, 2 18 ; the Bhikkhus who were harmed in consequence of Buddha's preach- ing, suffered, not through Buddha, but through their own deeds, 35, 234-7 ; the thief is not punished on account of some injunction of the Buddhas, but through his own deeds, 35, 256 sq. ; k. more powerful than Iddhi, 35, 262 sq. ; Bhikkhus who are free from evil k. can become Arhats at once, others have to per- form meritorious acts, gifts, &c., 36, 92-6 ; beings exist either through k., or as the result of a cause, or produced by the seasons, 36, 103, 107 sq. ; the k. of evil deeds made known in this life, good deeds generally rewarded in future births, virtue more powerful than vice, 36, 144-51 ; how k. works as a cause of death, 36, 162-6; k., the price offered in the bazaars of Buddha's *City of Righteousness,' 36, 213, 213 sq. n., 216 sq., 220, 222, 229 sq. ; evil, lust, and k. rooted out, 36, 2 19 ; wrong views of k., 36, 362 ; 45, 245 ; there is no confusion of k., because there is no extension of the acting and enjoying Self, 38, 68 ; souls find in the moon complete requital of their k., 38, 115 ; definite fruits 812 KARMAN
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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