English
The man was willing, and took him by his legs to carry him ont of the city ; bnt the jackal said, *' Is this a proper manner in which to carry me, when so much gold is to be your reward P '' Then he wrapped the animal np in his outer garment, and threw it across his shoulder. When they had passed the gate, the man afiked if he should put him down there ; but the jeudkaA said it was too public a place in which to expose so much money; he must take him a little further. Then the jackal told him to wait a little, and he would go and fetch the money, as he had an immense store, and it was not right that the brahman should know where he kept it. Until sunset did he wait, but the jackal did not return. The d^wa of a tree, who had watched the proceedings, then reproached him for his folly; and asked him how he could suppose that the jackal could give him two hundred pieces of gold, when he had not as many coppers? Thus will it be with those who listen to the teachings of Siva or Vishnu ; they will be deceived, and the object at which they aim will not be attained. (Pujdwcdiya.) There are four kinds of questions that belong to the clasfl called wydkarana : — 1. Ekansa : — The qnestions belonging to this division do not admit of doubt ; they are asked with a certainty of the result ; as when any one enquires if the five khandas are impermanent, it is known that they are so. 2. Wibhajja. — The questions belonging to this division are the same as those belonging to the first, but they are asked with some doubt as to the result. 3. Pratipachh&. — ^When it is asked. Is the knowledge of all things received by the eye? the question belongs to this class. The questions in any of these three classes may be asked without any impropriety, but those belonging to the next divi- sion are to be passed by, they are not to be regarded. 4. Th&pani. — The questions belonging to this division are numerous. When it is concluded that the world is permanent, this is s^swata-drishti. To conclude that the world is imperma- nent, bnt that after death there is no other existence, is uchh^dadrishti. To conclude that the life and the body are the same thing, is uchh^da-drishtirwida. To conclude that the life X. THE ETHICS OF BUDHISM. 491 and the body are separate and distinot existences, is s^swata- drishti-w^da. To conclade tliat the same individnal being will exist after death, or that he will not exist after death, or that he will neither exist after death nor not exist after death, or that he will exist after death and will not exist after death, is amardwiksh^pika-drishti. All these questions are to be pat on one side, and avoided.* {Wievdhimargga-saTmS,) 9. Intooneating Liquors, When any intoxicating liquor has been taken with the inten- tion that it shall be drunk, and something is actually done to procure the liquor, and it has passed down the throat, the precept is broken that forbids the use of toddy, and other in- toxicating drinks. When intoxicating drink is taken that robbery may be com- mitted, whether on the highway or in the village, the crime is presented in its worst form. When only so much toddy is drunk as can be held in the palm of the hand, it is a minor offence ; it is a greater when as much is drunk as can be held in both hands; and a greater still when so much is drunk that all things appear to be turning round. Of the five crimes, the taking of life, theft, adultery, lying, and drinking, the last is the worst. Though a man be ever so wise, when he drinks he becomes foolish, and like an idiot ; and it is the cause of aU other sins. For this reason it is the greater crime. (Pujdwaliya.) To Constitute the crime of drinking, four things are noces- saiy : — 1. There must be intoxicating liquor, made from flour, bread, other kinds of food, or a collection of different ingre dients. 2. There must be actual intoxication produced by these liquors. 3. They must be taken with the intention of producing this effect. 4. They must be taken of free will, and not by com- pulsion. (^Sadharmma/iratiiakdrS.) There are six evil consequences from the continued use of in- toxicating liquors: — 1. The loss of wealth. 2. The arising of disputes, that lead to blows and battles. 3. The production of various diseases, as soreness of the eyes, &c, 4. The bringing * Under this head are also enumerated the erron inserted at page 10. 492 A MANUAL OF BUDHISM. of disgrace, from the rebuke of parents and snperiors. 5. The exposure to shame, from going hither and thither unclothed. 6. The loss of the judgment required for the carrying on of the affairs of the world. If a man has a friend in the tavern, he is only a liquor friend : before the face he says, My friend, my friend, but behind the back he seeks some hole by which he may do an injury ; he is friend without friendship, a mere image or picture; he is a friend where there is gold and wealth. The man who frequents the tavern, and drinks, will be like water falling upon a rock ; his desire of liquor will only become the more powerful, and he will lose his respectability. (Singdld' wddorSutra-sannS.) He who observes this precept will in future ages have an intelligent mind and a sound judgment; he will not lose his senses ; he will not be an idle man, nor mean, nor addicted to liquor ; he will not stray from the right path, nor will he be envious ; he will be prompt in the giving of an answer, and know what is profitable and what is dangerous. (Pvjdwaliya.) 10. GamhUng. There are six evil consequences that result from frequenting places of gambling : — 1. The man who loses is angry with h\m who wins. 2. He is sorrowful, because another has seized his substance. 3. His poverty is wasted. 4. When the gambler gives evidence in a court of justice his testimony is not beUeved, even though he should speak the truth. 5. He is not trusted either by his friends or superiors. 6. He cannot procure a wife, from being unable to provide the proper ornaments and jewels. The gambler first loses his child, then his wife, and afterwards all his substance ; he is left in perfect solitude (literally not- twoness) ; but this is a minor affliction ; he will be bom in hell. {Singdlowdda'SutrorsannS,) 11. Idleness. He who says it is too hot, or too cold, or too early, and on this account refuses to work, is an idle man, and will be deprived of the means of existence ; but he who is neither afraid of the X. THE ETHICS OF BUDHISM. 493 heat nor of the cold, nor of the grass,* will possess continned prosperity. There are six evil coBseqnences that arise &t>m idleness : — 1. The idle man thinks in the morning that the cold is enongh to break his bones, so he does not set abont any work, bnt lights a fire ; thns his business suffers, whether it be merchandise or hus- bandry. 2. If any one at a later hour calls him to work, he says it is too hot, and so does nothing. 3. At night he says it is too late ; his flocks are not folded, his cattle are neglected. 4. In the morning he says it is too early ; so his work remains undone. 5. At another time he says he is too hungry, he must eat; so he is again prevented from attending to his duty. 6. When he has eaten, he says that his stomach is too full ; so his labour comes to nothing. In this way, that which he requires is not obtained, and the wealth he has previously gained is wasted away. {8ingdUwdda^8vir(i-8annS, ) 12. Improper Associates, The man who has sinful friends, unwise associates, and fre- quents the company of those who follow evil practices, will come to destruction, both in this world and the next. There are six evil consequences that result from associating with improper companions: — 1. The man who frequents the company of gamblers will become a gambler. 2. If he associates with those who are attached to women, he will become licentious. 3. If with those who are addicted to the use of intoxicating liquors, he will become a drunkard. 4. If with those who speak evil behind the back, he will become a slanderer. 5. If with those who flatter, he will learn to practise deception. 6. If with those who commit sin, he will become a transgressor.