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That continued sorrow results from a continued attachment to existing objects. 3. That a freedom from this attachment liberates from existence. 4. The path leading to this state, containing eight sections. — Gogerly. The four sublime Truths which Budha apprehended by the light of Budha< gnj&na, when the same had dispelled the darkness of awidja were : — 1. Dukha-satya : the reality of misery, has been explained as inherent in the system of the panchas-khanda. 2. Samudaya-satya : the reality of aggregation, or the progressiye accumu- lations of CTil, by the agency of kima-tanhi, bhdwa-tanhib, and wibhawa- tanh&. K4ma-t>anh& signifies lust, ararice, and love. Bh&wa-tanh& signifies the pertinacious lore of existence induced by the supposition that transmit gratory existence is not only eternal, but felicitous and desirable. Wibhawa- tanh& is the love of the present life, under the notion that existence will cease therewith, and that there is to be no future state. 3. Nirodha-satya, or the reality of destruction, signifies the destroying of the desires above-mentioned, and thereby the causes which perpetuate the misexT of existence ; and this is also the signification of the word nirw&na. 4. M&rga-satya, the reality of means, signifies the efficiency of the exertions and operations whereby those desires are destroyed, and their concomitant miseries extinguished. — Armour. The four excellent Truths : — 1. There is sorrow or misery in life. 2. It will be so with every birth. 3. But it may be stopped. 4. The way or mode of making an end to all miseries. With respect to these four truths little further explanation is afforded. Ignorance is the source of almost every real or fancied misery ; and right knowledge of the nature of things is the true way to emancipation ; therefore, they who deire to be freed iirom the miseries of future transmigrations, must acquire true knowledge of the nature of divine and human things.--Csoma Edrdsi. 2 L 2 516 A MANUAL OP BUDHISM. 1. Sorrow is like a disease. 2. The cleaving to existence is like the cause of that disease. 3. Nirwdna is like the cnring of the disease. 4. The fonr paths are like the medicine that canses the cnre. I. The repetition of existence, or the continuance of birth, may be called dukhi^ sorrow. 2. This sorrow is produced by the cleaving to the three modes of existence. 3. There is no escape from sorrow but by the destruction of the cleaving to existence. 4. The cause of the destruction of sorrow is the gaining of the paths. 10. Chaturwidha-dharnvina-pada, or Four Divisions of the Bharmma. — 1. The sentient being is subject to decay ; he cannot remain long (under one form of existence.) 2. He has within himself no protection ; no adequate defence. 3. He has no real possession : all that he has he must leave. 4. He cannot arrive at perfect satisfaction, or content: he is the slave of evil desire. II. The Thirty-seven Bodhi-pdkshika'dharmmas. — ^They are : — 1. The four satipatthdnas ; the four samyak-pradhanas ; the four irdhip&das ; the five indrayas ; the five balayas ; the seven btfdhyangas ; and the eight drya-marggas. 12. Satara-satijoatthdna, — ^There are four subjects of thought upon which the attention must be fixed, and that must be rightly understood. 1. Kdydrdpapassand, the body is composed of thirty-two impurities. 2. W^dandnupassand, the three modes of sensation are connected with sorrow. 3: GhittdnupassanA, the mental faculties are impermanent. 4. Dharmmdnupassand, the five khandas are unreal, not the self. 13. OhaturwuLha-samyah-pradhdna. — There are four great objects for which exertion must be used : — 1. To obtain freedom from demerit, or the consequences of sins already committed. 2. To prevent the birth of demerit, or of sin not in existence. 3. To cause the birth of merit not in existence. 4. To increase the merit already received. 14. Ohatunvidha-irdhi-pdda. — There are four modes by which the power of irdhi is to be attained : — 1. Ghandidhi-pdda, firm X. THE ETHICS OF BUDHISM. 517 determinaiion. 2. GhittidHi-pdda, thoughtfal meditation. 3. Wiriyidhi-p&da, persevering exertion. 4. Wimansidhi-pdda, close investigation. The priest thinks that bj these exercises he may attain the snpremo Bndhaship, or see nirwdna. The samddhi that is produced by the first exercise is called chanda- samddhi ; the second, chitta-samddhi, &c. By means of samddhi the power of irdhi is received. It is called pada, a foot, on account of the assistance it renders to those who possess it. It was declared by Bndha to Ananda, that whosoever possesses the power of the four irdhi-padas, should he desire it, may live a kalpa, or any part of a kalpa. 15. Panchindra, — The five indrayas, or moral powers are : — 1. SardhAwa, purity. 2. Wiraya, persevering exertion. 3. Sati, or smirti, the ascertainment of truth. 4. Samidhi, tranquillity. 5. Pragnydwa, wisdom. In some instances priti, joy, is inserted instead of the third power, persevering exertion. The ^re balayas are the same as the five indrayas. 16. Satta-hSdhydnga, — The seven sections of wisdom are : — 1. Sihi, or smirti, the ascertainment of truth by mental application. 2. Dharmmawicha, the investigation of causes. 3. Wiraja, persevering exertion. 4. Friti, joy. 5. Passadhi, or prasrabdhi, tranquillity. 6. Samddhi, tranquillity in a higher degree, in- cluding freedom from all that disturbs either body or mind. 7. TTp^kshi, equanimity. • 17. Aryardshidngika-margga, — The eight paths of purity are : — 1. Samyak-drishti, as opposed to mityd-drishti, or correct ideas upon religious subjects, as opposed to those that are erro- neous. 2. Samyak-kalpandwa, correct thoughts. 3. Saihyak- wachana, correct words. 4. Samyak-karmanta, correct works. 5. Samyak-ajiwa, a correct life. 6. Samyak-wydydma, correct energies or endeavours. 7. Samyak-sihi, a correct judgment. 8. Samyak-samddhi, correct tranquillity. 18. Chaturwidho'pratisambhidd ; or four Modes of Perfect Understanding, — The wisdom that enables the priest to under- stand aright the four following sections of knowledge: — 1. Arttha, the meaning of any matter, in its separate divisions. 2. Dharmma, the doctrines of Budha. 3. Nirutti, the power of 518 A MANUAL OP BUDHISM. the Budhas to perceive all truth intuitively, without study, and without the teaching of another. 4. Pratibhana, the power of the rahats to know the roots and the properties of things. The power of pratisambhidi is obtained by the exercise of meditation in former births and the acquirement of great merit in the present birth. This attainment is less than that of widarsana. The priest who is arrayed in the glory of the praiisambhida is utterly fearless when in the presence of others by whom he may be questioned or examined. He reflects thus : — " If I am asked the meaning, arttha of any matter or thing, I will answer according to the proper rules, explaining the whole, meaning by meaning, cause by cause, and point by point, thus removing doubt and producing satisfaction. If I am asked anything rela- tive to the sacred institutions, dharmma, I will explain the whole, institution by institution, eternal by eternal, infinite by infinite, nirwdna by nirwana, void by void, <fcc. If I am asked anything relative to the wisdom of the Budhas, nirutti, I will explain the whole, nirutti by nirutti, the four p4das by the four pddas, letter by letter, section by section, sign by sign, class by class, and accent by accent. If I am asked anything relative to the wisdom of the rahats, pratibhana, I will explain it, figure by figure, sign by sign, and character by character." 19. GJiaturwidha'dhara, or four Kinds of Food. — The word dhdra, food, is from a root that signifies to convey, and it is so called because it brings or conveys to the body strength, beauty, and length of days. There are four kinds : — 1. Kabalinkd. 2. Phassa. 3. Mandsanchetan^. 4. Winy^na. (1.) The first, kabahnka, is the common nourishment of men. It is made into balls, and is mixed with liquid or moisture. It produces that which is connected with rdpa ; and from it comes sorrow, when evil desire exists in him by whom it is taken ; but when he who takes it is free from evil desire, no sorrow ia produced. (2.) Phassd, the second, includes those things that have no rdpa, but are apprehended by the mind ; it produces the three sensations, pleasure, pain, and that which is indifferent, neither the one nor the other, and from it, as from the first, comes sorrow. As it is connected with the body, sorrow is produced by means X. THE ETHICS OF BUDHISM.