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Sapariyanta-sila is when no definite period was originally fixed for the observance of the precepts, but afterwards, for some cause or other, the period is limited. 2. A-pariyanta-sila is when the precepts are kept until death, but not from a religious motive, or to receive nirwdna. 1. Lowkika-sila is when the observance is for the purpose of obtaining some reward less than nirwdna. 2. Ldkdttara^sila is when the observance is not to attain anything in any of the three worlds, but to attain nirw^na. There are various silas that are divided into three classes. 1. Hina-sila is when the desire, mind, exertion, and wisdom are in an inferior degree. 2. Madhyama-sila is when they are in a middle degree. 8. Pranita-sila is when they are in a superior degree. When the obligations are kept for praise, fame, or any similar attachment, it is hina ; if for merit, it is madhyama ; if for nirw^oia, it is pranita. Again, when the obligations are kept 512 A MANUAL OF BUDHISM. to gain wealth, it is Una ; when to oyercome the repetition of existence, it is madhyama; and when to obtain a Bndhaship, that all sentient beings may be released from birth, it is pranita. 1. Atm4dhipatejya-sila is when the obligations are kept from the fear of blame, or in order to gain personal praise. 2. Ldkid- hipateyya-sila is when they are kept not from these motives. 3. Dharmm^dhipateyya-sila is when they are kept from affection for the precepts themselves. 1. Pardmarshta-sila is the avoiding of that which prevents an entrance into the paths. 2. Apardmarshta-sila is an approach to the paths. 3. Patippassadha-sila is a more immediate approxi- mation to the paths. 1. Wisndhi-sila is the keeping of the obligations perfectly. 2, Awisndhi-sila is the keeping of them imperfectly. 3. W6matikar sila is the keeping of them withont any fixed intention, like the man who does not know the difference between the flesh of a bear and that of a boar. 1. Sekha-sila is the observance of the precepts in order to enter the paths, or gain the three benefits of the priesthood. 2. As^kha-sila is their observance in order to gain rahatship. 3. N^was^khfikndsekha is their observance from a different motive, in order to gain some worldly advantage. There are various silas that are divided into fonr classes. 1. Parih^ni-sila is when a priest falls into any crime, shnns the company of wiser priests, or gives his mind to wealth. 2. S'thiti-sila is when a priest observes the precepts with the expec- tation of receiving something connected with existence, and not nirwdna. 3. Dhy4na-sila is when the priest practises the dhyinas. 4. Balawa-wipassandwa-sila is when the priest enters upon the course by which he expects to arrive at the attainment of widar- Sana in its most powerful' form. 1. Bhiksu-sila is the observance of all the precepts binding upon a priest. 2. Bhiksuni-sila is the observance of all the pre- cepts binding upon a priestess. 3. Anupasampanna-sila is the observance of the precepts, or the dasa-sil, by the male and female sdman6ras. 4. Gh:uha8ta-8ila is the continued observance of the panchasil, and the occasional observance of the dasa-sil, by the male and female updsakas. X. THE ETHICS OF BUDHISM. 513 There are also yarious other sections of the silas.* Swabhh^wa-sila is the constant observance of the five precepts naturally, by all the inhabitants of ntamkam. Achara-sila is the observance of different silas in various countries. Kula- dharmma-sila is the proscription of intoxicating liquors by the brahmans, an observance belonging to a particular race. D^sa-dharmma-sila is the rule not to slay animals or take life. Pisandha-dharmma-sila is the observance of the precepts of the tirttakas. Bddhisatwam^tu-sila is the continence of the mother of Budha after his conception. Fdrwah^tuka-sila is the con- tinued observance of the precepts during many ages^ as by Mugalan and Bddhisat. The unwise call many other things by the name of sila, as when any being endures sorrow, or is peaceable in his conduct, they call it his sila of sorrow or of quietness. Sila is also some- times divided into that which is merit, or demerit, or neither one nor the other ; but though demerit may thus be connected with sila, it is merely a name, not a thing really belonging to sila. (WisudhiTnargga-sannS.) 23. Terms and Classifications, 1. Triwidhadwdra ; the three Doors, — There are three entrances whence proceed that which is good and that which is evil : — 1. The body. 2. The speech. 3. The mind. 2. Triwidhxisam/patti ; the threefold Adva/ntage : — There are three modes of happiness that will be received by the wise. 1. The benefits of the world of men. 2. The enjoyment of the d^wa and brahma-16kas. 3. Nirwdna. 3. Triwidhdgni; the threefold Fire: — There are three prin- ciples to which all are subject who have not attained to the state of a rahat : — 1. Biga, evil desire. 2. Dw6sa, hatred. 3. M6ha, ignorance. 4. Tilakmta; the three Signs: — There are three subjects upon which the mind of the ascetic ought constantly to dwell: — 1. Anitya, impermanency. 2. Dukha, sorrow. 3. Anatma, * The BubdiyiBions of the bAas are almost limitless ; but the eniuneration is too uninteresting to be further pursued. 2 L 514 A MANUAL OF BUDHISM. unreality. Of all tbat exists these three may be predicated. The right nnderstanding of these three subjects is called triwid- J&Wtk, 5. Tunhhawa, or Tunloha ; the three Worlds: — ^The regions in each sakwala are divided into three sections : — 1 . Kama, the regions in which there is form and sensuous gratification. 2. Riipa, the regions in which there is form, without sensuous gratification. 3. -Ardpa, the regions in which there is neither form nor sensuous gratification, but a state of unconsciousness. 6. Trisndwa; Evil Desire, or the Cleaving to Existence: — Sentient beings are bound about bj evil desire, as by a net. It is like a net that has 138 meshes ; it is like the entanglement of the branches in a forest of bamboos : it continually passes from rdpa to dharmma ; and from dharmma to rdpa. As the branches of the bamboo become interwoven, so that they cannot be sepa- rated ; as the hair of the head becomes matted together, so that it cannot be got loose ; in the same way evil desire seizes upon the objects that are presented to it, and becomes entangled by them to snch a degree that it cannot be loosed therefrom. As the worm becomes entangled by the contortions of its own body, so evil desire becomes more hopelessly entangled by its own motions and passions. As it is exercised to an individual's own possessions or those of another, to his own existence or that of another, it is relatively called anto, inner, or bahira, outward. 7. Sat-charita ; the six Principles, or States of the Mind: — 1. B^ga. 2. Dw^sa. 3. Mdha. 4. Sardhilwa. 5. Budhi. 6. Witarka. By the uniting together of the first three, four more are produced ; and there are fonr more produced by the uniting together of the last three; so that there are in all fourteen charitas. By another mode of union, sixty-three charitas are produced, the nature of which may be learnt from the tik^wa on the Asammdsasi^tra. 8. Chaturwidha-dsrawa : or four Principles by which the Cleaving to Existence is produced, — l.'Kama, evil desire. 2, Bhawa, exist- ence, the being subject to a repetition of birth. 8. Drishti, scepticism. 4. Awidya, ignorance. They are sometimes called chaturwidha-dgha, the four streams. X. THE ETHICS OF BUDHISM. 515 9. ChatttrwidhO'drya'Satya, or fcnur great Truths. — 1. Dukba- satja. — By the cleaviiag to existence or to sensible objects, and the agitation of mind arising therefrom, are produced: — (1.) The sorrow arising fi'om birth, decay, and death. (2.) The coming of that which is not desired. (3.) The absence of that which is desired. (4.) The non-reception of wealth and other things upon which the affections have been placed. (5.) The five khandas, or existence as an organised being. (6.) The misery of hell. 2. Dukha-samudya-satya. — The three modes of existence, in the kama, nipa, and artipa worlds, are produced by the con- tinued cleaving to existence, or to sensible objects. 3. Dukha-nir6dha-satya. — There is no escape from the repeti- tion of existence but by an entrance into the paths, and the reception of nirwana. 4. Dukha-nirddha-gamini-patipada-satya. — There is no recep- tion of nirwdna, but by the destruction of the cleaving to exist- ence.* • The four chief Truths : — That erery existent thing is a source of sorrow. 2.