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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1n., 273 sq.; 8, 240; 15, 272 sq. ; 34, cvii, 108, no, 112, 114, 121-5; 48, 593 ; can a man, after he has been in the m., be born again ? 1, 83 n. ; is the door of heaven, 1, 274 ; 42, 646 ; from the m. the seed was brought, gathered up in an active man, and brought to a mother, 1, 274 sq. ; by the jSTandrayawa penance a Brahmawa goes to the world of the m., 2, 302 ; 14, 326 ; Ya^us guides to the m. world, 8, 20 ; path to the m. from which the souls return, 8, 81 ; the gate of the world of the fathers, 12, 267 n. ; the light of the fathers, 12, 361; the world of the fathers, 15, 209 ; a vision of the m., the beloved of Rohi«i, 22, 234 sq. ; the world of the ra. attained by gifts and penance, 25, 165, 475 ; the heart (of the earth ?) that dwells in heaven, in the m., 30, 212 ; the soul's ascent to, and descent from the m., 38, 101-32; the body of the soul in the m. consists of water, 38, 114, 115, 127 ; one of the six doors to the Brahman, 44, 66 sq. ; evil-doers do not, after death, ascend to the m., 48, 592-6; those who die during the southern progress of the suUj go to the Fathers and the m.,48, 741-3. Morality. (a) In Brahma^ism. (d) In Buddhism and Caina Religion, (c) In Zoroastrianism. {(i) In Chinese ReHgions. (e) In Islam. See also Good Works, Righteousness, Sin, and Virtue. {a) In BRAHMAiVlSM. Neither right nor wrong would be known, if there were no speech, 1, III ; what is right and what is wrong, we understand by under- standing, 1,115; moral laws, common to all castes, 7, 13 ; by forgiveness of injuries the learned are purified, by liberality, those who have done forbidden acts, 7, 97 ; moral pre- cepts, especially for Snatakas, 7, 224-31; 25, 150 sq., 153-8; Lakshmi resides in good and pious men and women, 7, 300 sq. ; moral conduct leads to tranquillity and immortality,
2; moral conduct leads to tranquillity and immortality, 8, loi sq. ; 15, rr ; classification of sins, sinful dispositions, good works, and virtues, 8, 166-70, 18 1-5; one should ever and always be doing good, 8, 19 T ; rules of conduct for the four ajramas, a system of m., 8, 358-68 ; 14, 49 ; sixfold mode of lifeof aBrahmawa, 8, 359 sq., 359 n. ; good conduct more important than study of the Veda and sacred rites, 14, 34 sq. ; rules of conduct for Brahmawas, 14,. 38-40; moral pre- cepts for the householder, 14, 138, 237; cling to the good, do not choose the pleasant, 15, 8 sq. ; moral duties of man, 15, 51-3 ; why spiritual merit should be accumu- lated, 25, Ixviii, 166 sq, ; means of attaining supreme bliss, 25, Ixxiii, 501-9, 511; merit and demerit distinguished at the creation, 25, 13 ; moral conduct of the ascetic, 25, 207 ; the tenfold (moral) law, 25, 215, 2 1 5 n. ; abstention from injuring {creatures), veracity ^ abstention from tmlawfully appropriating {the goods of others), purity, and control of the organs^ Manu has declared to be the summary of the law for the four castes , 25, 416 ; remembering the results of deeds in future life, one should always be good in thoughts, speech, and action, 25, 477, 483-5 ; why people con- found good and bad, 26, 228, 228 n. See also Karman, and Qualities. (b) In Buddhism and Gaina Reli- gion. Moral precepts, especially for Bhikkhus, 10 (i), 3-95; (ii), 24 sq., 28, 54 sq.,65sq., 175-80 ; 11, 6-11, 28, 38 sq., 61 sq., 84, 91, 188, 210, 218, 221-34, 303-6; do to others as you would be done by, 10 (i), 36 sq. ; 22, 50 ; not to commit any sin, to do good, and to purify ones mind, that is the teaching of {all) the Aivakened, 10 (i), 50 ; Buddha's definition of an outcast, 10 (ii), 21-3; the exemplary life led by the ancient Brahmawas, 10 (ii), 48-50 ; great is the fruit, great the advantage of earnest contempla- tion when set round with upright conduct, 11, II, II n., 12, 15, 24, 28, 34, 65 sq., 70; the ^Ola Silaw, the Ma^^y?>ima Silaw, and the Maha Silaw, 11, 189-200, 189 n. ; six Pre- cepts of King Sudassana, 11, 253 ; MORALITY 383
3; six Pre- cepts of King Sudassana, 11, 253 ; MORALITY 383 Buddhist m., and the classification of offences in the Vinaya, 13, xxiv sqq. ; ten precepts for novices, 13, 211 sq. ; the fivefold loss of the wrong-doer, and the fivefold gain of the well-doer, 17, 99 sq. ; Buddha gives an exposition of his moral teaching, 17, 110-16; 19, 234-6; moral conduct, the source of all that is good, 19, 259-65 ; 21, 427 sq. ; 35, 52-4 ; following the moral pre- cepts as taught by Buddha is one way leading to enlightenment, 21, 49 ; the ten (moral) conditions of heart, 35, 173 sq. ; moral conduct, the root and essence of Buddha's teaching, 35, 187-90 ; list of twelve kinds of men who pay no respect, 35, 250 ; good men live for the benefit of gods and men, 35, 274 sq. ; motives for moral conduct, 35, 295 ; difference between breach of moral law and offences against Rules of the Order, 36, 98-100 ; ten sorts of individuals who are despised in the world, 36, 139 sq. ; right conduct (sila) for laymen, Bhikkhus, and Arhats, 36, 220 sq. and n. ; Gaina ethics based on primitive animism, 45, xxxiii ; moral conduct, one of the four roads to final beatitude, 45, 152, 158-61,. 163, 169-72 ; moral conduct produces destruction of Karman, its five subdivisions, 45, 157 ; orthodox Gaina views about m., 45, 406-9 ; the five and eight precepts of Buddha, 49 (ii), 162, 162 n., 192 sq., 196. See also Para- mitas. {c) In Zoroastrianism. Practical m. of Zoroastrianism, 4, Ixii ; the three perfections, good thoughts, good words, good deeds, 4, 197, 199, 246 sq., 287-9, 357 (the best sacrifice), 375 sq. ; 5, 54, 226, 226 n. ; 18, 12, 14, 18, 33 sq., 54-6, 121, 125, 172, 179, 285, 384 sq., 387; 23, 22, 266-8, 312 sq., 316-18, 342-5; 24,20,30,42,78,118,270, 321; 31, 213 sq., 213 n., 223, 243, 247, 265 sq., 282 sq., 285, 321, 342, 359 ; 37, 20, 174, 196 sq., 229, 265, 270, 273, 308, 415 sq., 460 sq. ; 47, i57> 159 > thinkof the hour of death in doing what is good and abstaining from what is bad, 18, 275, 275 n. ;
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.
1n., 273 sq.; 8, 240; 15, 272 sq. ; 34, cvii, 108, no, 112, 114, 121-5; 48, 593 ; can a man, after he has been in the m., be born again ? 1, 83 n. ; is the door of heaven, 1, 274 ; 42, 646 ; from the m. the seed was brought, gathered up in an active man, and brought to a mother, 1, 274 sq. ; by the jSTandrayawa penance a Brahmawa goes to the world of the m., 2, 302 ; 14, 326 ; Ya^us guides to the m. world, 8, 20 ; path to the m. from which the souls return, 8, 81 ; the gate of the world of the fathers, 12, 267 n. ; the light of the fathers, 12, 361; the world of the fathers, 15, 209 ; a vision of the m., the beloved of Rohi«i, 22, 234 sq. ; the world of the ra. attained by gifts and penance, 25, 165, 475 ; the heart (of the earth ?) that dwells in heaven, in the m., 30, 212 ; the soul's ascent to, and descent from the m., 38, 101-32; the body of the soul in the m. consists of water, 38, 114, 115, 127 ; one of the six doors to the Brahman, 44, 66 sq. ; evil-doers do not, after death, ascend to the m., 48, 592-6; those who die during the southern progress of the suUj go to the Fathers and the m.,48, 741-3. Morality. (a) In Brahma^ism. (d) In Buddhism and Caina Religion, (c) In Zoroastrianism. {(i) In Chinese ReHgions. (e) In Islam. See also Good Works, Righteousness, Sin, and Virtue. {a) In BRAHMAiVlSM. Neither right nor wrong would be known, if there were no speech, 1, III ; what is right and what is wrong, we understand by under- standing, 1,115; moral laws, common to all castes, 7, 13 ; by forgiveness of injuries the learned are purified, by liberality, those who have done forbidden acts, 7, 97 ; moral pre- cepts, especially for Snatakas, 7, 224-31; 25, 150 sq., 153-8; Lakshmi resides in good and pious men and women, 7, 300 sq. ; moral conduct leads to tranquillity and immortality,
2; moral conduct leads to tranquillity and immortality, 8, loi sq. ; 15, rr ; classification of sins, sinful dispositions, good works, and virtues, 8, 166-70, 18 1-5; one should ever and always be doing good, 8, 19 T ; rules of conduct for the four ajramas, a system of m., 8, 358-68 ; 14, 49 ; sixfold mode of lifeof aBrahmawa, 8, 359 sq., 359 n. ; good conduct more important than study of the Veda and sacred rites, 14, 34 sq. ; rules of conduct for Brahmawas, 14,. 38-40; moral pre- cepts for the householder, 14, 138, 237; cling to the good, do not choose the pleasant, 15, 8 sq. ; moral duties of man, 15, 51-3 ; why spiritual merit should be accumu- lated, 25, Ixviii, 166 sq, ; means of attaining supreme bliss, 25, Ixxiii, 501-9, 511; merit and demerit distinguished at the creation, 25, 13 ; moral conduct of the ascetic, 25, 207 ; the tenfold (moral) law, 25, 215, 2 1 5 n. ; abstention from injuring {creatures), veracity ^ abstention from tmlawfully appropriating {the goods of others), purity, and control of the organs^ Manu has declared to be the summary of the law for the four castes , 25, 416 ; remembering the results of deeds in future life, one should always be good in thoughts, speech, and action, 25, 477, 483-5 ; why people con- found good and bad, 26, 228, 228 n. See also Karman, and Qualities. (b) In Buddhism and Gaina Reli- gion. Moral precepts, especially for Bhikkhus, 10 (i), 3-95; (ii), 24 sq., 28, 54 sq.,65sq., 175-80 ; 11, 6-11, 28, 38 sq., 61 sq., 84, 91, 188, 210, 218, 221-34, 303-6; do to others as you would be done by, 10 (i), 36 sq. ; 22, 50 ; not to commit any sin, to do good, and to purify ones mind, that is the teaching of {all) the Aivakened, 10 (i), 50 ; Buddha's definition of an outcast, 10 (ii), 21-3; the exemplary life led by the ancient Brahmawas, 10 (ii), 48-50 ; great is the fruit, great the advantage of earnest contempla- tion when set round with upright conduct, 11, II, II n., 12, 15, 24, 28, 34, 65 sq., 70; the ^Ola Silaw, the Ma^^y?>ima Silaw, and the Maha Silaw, 11, 189-200, 189 n. ; six Pre- cepts of King Sudassana, 11, 253 ; MORALITY 383
3; six Pre- cepts of King Sudassana, 11, 253 ; MORALITY 383 Buddhist m., and the classification of offences in the Vinaya, 13, xxiv sqq. ; ten precepts for novices, 13, 211 sq. ; the fivefold loss of the wrong-doer, and the fivefold gain of the well-doer, 17, 99 sq. ; Buddha gives an exposition of his moral teaching, 17, 110-16; 19, 234-6; moral conduct, the source of all that is good, 19, 259-65 ; 21, 427 sq. ; 35, 52-4 ; following the moral pre- cepts as taught by Buddha is one way leading to enlightenment, 21, 49 ; the ten (moral) conditions of heart, 35, 173 sq. ; moral conduct, the root and essence of Buddha's teaching, 35, 187-90 ; list of twelve kinds of men who pay no respect, 35, 250 ; good men live for the benefit of gods and men, 35, 274 sq. ; motives for moral conduct, 35, 295 ; difference between breach of moral law and offences against Rules of the Order, 36, 98-100 ; ten sorts of individuals who are despised in the world, 36, 139 sq. ; right conduct (sila) for laymen, Bhikkhus, and Arhats, 36, 220 sq. and n. ; Gaina ethics based on primitive animism, 45, xxxiii ; moral conduct, one of the four roads to final beatitude, 45, 152, 158-61,. 163, 169-72 ; moral conduct produces destruction of Karman, its five subdivisions, 45, 157 ; orthodox Gaina views about m., 45, 406-9 ; the five and eight precepts of Buddha, 49 (ii), 162, 162 n., 192 sq., 196. See also Para- mitas. {c) In Zoroastrianism. Practical m. of Zoroastrianism, 4, Ixii ; the three perfections, good thoughts, good words, good deeds, 4, 197, 199, 246 sq., 287-9, 357 (the best sacrifice), 375 sq. ; 5, 54, 226, 226 n. ; 18, 12, 14, 18, 33 sq., 54-6, 121, 125, 172, 179, 285, 384 sq., 387; 23, 22, 266-8, 312 sq., 316-18, 342-5; 24,20,30,42,78,118,270, 321; 31, 213 sq., 213 n., 223, 243, 247, 265 sq., 282 sq., 285, 321, 342, 359 ; 37, 20, 174, 196 sq., 229, 265, 270, 273, 308, 415 sq., 460 sq. ; 47, i57> 159 > thinkof the hour of death in doing what is good and abstaining from what is bad, 18, 275, 275 n. ;
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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