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THE INDIAN ANTIQUARY
[DECEMBER, 1911.
On the contrary, it is inculcated with almost equal insistence in the younger Vedic literature and the Brahmana scriptures and the Buddhist writings. (A. Weber: Indische Streifen I, 209. Brunnbofer: Urgeschichte der Arier I, 192 seq. Tiele: Geschichte der Religion im Alterthum II, 830).
It seems to me that the frequency with which this triad is alluded to, and the wealth of variety of manner in which it is emphasised in the Baddhist sacred books, deserves to be better studied by those who are misleading the Parsis that their Avestaic humata-hukhta-huvarshta is a spiritual monopoly all their own.
I will only premise that the citations here produced are but a fraction of what can be produced and that they were ticked off in a fresh hurried re-reading of a few Pali and Sanskrit Buddhistie works. I have quoted the setting and the context at certain length so as not to deprive the originnals by truncation of their rogged unconventional attractions. It would be easy to compose quite a charming little anthology of Buddhism merely by stringing together those passages which are instinct with the spirit of thought, speech and act that are good.
Him I callindeed a Brahman who does not offend hy body, word or thought, and is controlled on all these three points.-Dhammapada: 89).
Even if he commit a sinful deed by his body or in word or in thought he is incapable of concealing it; for to conceal is said to be impossible for one that has seen the state of Nirvana. This excellent jewel is found in the Assembly, by this truth may there be salvation. --Suttanipata. Chullavagga: 11.
He wbo is not opposed to any one in word, thonght or deed, who after having understood the Dharms perfectly longs for the state of Nirvana,-such a one will wander rightly in the world. - uttanipdta, Sammaparibbajaniyasutta: 7.
And in which way is it, Siba, that one speaking truly could say of me: “The Samana Gotama denies action; he teaches the doctrine of non-action; and in this doctrine he trains bis disciples ?" I teach, Siba, the not-doing of such actions as are unrighteous either by deed or by word or by thought; I teach the not-bringing about of the manifold conditions of heart which are evil and not good. In this way, Siha, one speaking truly could say of me "The Samaņa Gotama denies action ......." I teach, Sibo, the doing of such actions as are righteous by word or by thought.--Vinaya-Pitaka Mahdoagga : VI, 31, 6.
I deem, Stha, unrighteous actions contemptible whether they be performed by deed or by word or by thought; I proclaim the doctrine of the contemptibleness of falling into the manifoll conditions of the heart which are evil and not good.-Maldvagga : VI, 81, 7.
I teach, Siha, that all the conditions of heart which are evil and not good, unrighteous actions by deed, by word and hy thought must be burnt away.--Mahdvagga : VI, 81, 8.
And what is it that gives rise to legal questions of offence? There are six origins of offence that give rise to legal questions of offence. There is an offence that originates in deed, but not in word, nor in thought and so on till all the possible combinations are exhausted with mathematical precision after the approved Buddhist method).-Chullavagga : 10, 14, 6.
I Vide Koppen: Religion des Buddha : 1,445.
1 I have limited my references to a few Buddhist works with whioh I am more or less familiar, but that the Jaina Soriptures also inculcate the same principle is equally remarkable. See Jacobi's Jaina Sitros: 1, XXVI and p. 230: "Henceforth the Venerable A soetic Mahavira was houselesa, ciroumspect in his walking, cirea mspeot in his speaking, circumspect in his begging, circumspect in bis accepting anything, in the carrying of his outfit and drinking vessel ; circain peot in his thoughts, oironm spect in his worda, oircumspect in bis aots: gurading his thoughts, guarding his words, goarding his acts....."
For the doctrine of the three Gupte, as they are callled by the Jains, see 8. B. E., XLV, 50, 180, 160, 93 and
107.
