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THE INDIAN ANTIQUARY
[DECEMBER, 1911,
Steadily observing the tenfold way of virtuous action in body, speech and thought, and turning away from spirituous liquors, you will feel a sincere joy in this virtuous life.-Suhrillekha, the epistle of Nagarjuna to King Udayana (Journal of the Pali Text Society, 1886).
Since then you must die in this manner (in uncertainty as to your fate) take the lamp of the three merits to give you light, for alone you must enter their endless darkness which is untouched by sun or moon.
Commentary: The three kinds of merits are those of body, speech and thought.-Suhrillekha:
p. 21.
A monk kills a wild goose and is reprimanded with a sermon ending in "A Brother ought to hold himself in control in deed, word and thonght."-Jataka: No. 276.
Le Buddha a enonce comment du corps, de la bouche, et des pensees decoulent les trois sortes de Karmans.-Huber's French translation of the Chinese version of Kumarajiva's Sûtrálaṁkára from the original Sanskrit of Asvaghosha.
Tin-imáni bhikkhave mon-yyani. Katamani tini?
Kaya-moneyyam vachi-moneyyam mano-moneyyam.—
Itivuttaka 64, quoted by Minayeff in his Recherches sur le Buddhisme h. g.; see also his next note from the Abhidharma-kośavyakhyd.
त्रिविधं कायिकं कर्म वचसा च चतुर्विधम् । मनसा त्रिप्रकारेण तत्सर्वेवेशयाम्यहम् || कायकृतं वाचाकृतं मनसा च विचिन्तितम् ॥ कृतं दशविधं कर्म तत्सर्वे देशयाम्यहम् ॥
Sikshasamuchchaya, p. 163.
It is not possible, O Monks, it is without a foundation that one with good thoughts, words and deeds shoul have a fortune undesirable, joyless and cheerless.-Anguttara-Nikdya: Eka Nipata: 20.
Les trois occupations sont celles ducorps (kaya-karma), de la bouche (vag-karma), et de la pensee (citta-karma).-Chavannes: Voyages des pelerins Bouddhistes: p. 171.
Samañña-phala Sutta, etc., translated by Rhys Davids in his "Dialogues of the Buddha," pp. 57-8, 72, 103, 202, 221, 269, 279.
Seydel notes this "astonishing similarity" and refers to Lalita-Vistára, Chap. 5, and to the Chinese Sutra of the 42 Articles.
Seydel: Evangelium von Jesu in seinem verhalt nissen su Buddhasage und Buddha-Lehre: pp. 202, 213.
And I know that those beings possest of good conduct in body, speech and mind, not upbraiding the elect ones, but right believers, incurring the karma of right belief, rise again, upon the dissolution of the body after death-some in the world of weal and paradise, and some among the human; while those beings possest of bad conduct in body, speech and mind, upbraiders of the elect ones, false believers, incurring the karma of false belief, do rise again, upon the dissolution of the body after death, either in the realm of ghosts or in the wombs of brutes, or in the damnation, woe and perdition of hell.
"O soul, through thoughtlessness thou didst not right in body, speech and mind. Verily, O soul, they shall do to thee according to thy thoughtlessness. Moreover, this wickedness was not done by mother or father, brother or sister, friends or companions, relatives or kinsfolk; neither by philosophers, Brahmins or spirits: by thee the wickedness was done, and thou alone shalt feel its consequences."-Majjhima-Nikdya: 130.
