VI. MORALITY (ÇÎLA). I. THE sage, for the sake of acquiring the three kinds of happiness, praiseworthiness, treasures,1 and to go to the abode of happiness in the other world, watches well his conduct.2 2. The sage, besides these objects, watches well his conduct for the sake of acquiring saintliness, most perfect sight,3 and worldly peace.1 3. Morality brings happiness; the body is free from pain; at night one's rest is peaceful, and on awakening one is still happy. 4. The wise, who are charitable, and who observe the (other) moral precepts, acquire by the merit of charity endless happiness in this world and in the other. 5. It is well for him who observes, even unto old age, morality and virtue, and who is a believer: wisdom is the greatest treasure of man; 'twould be hard indeed for a robber to steal away the merit (of one's good works). 6-7. The Bhixu who observes the moral laws,1 whose senses are controlled, who is sober in his food, who gives not himself up to sleep; he who is thus diligent, who is never lazy day and night, is so near nirvâņa that he cannot possibly fail (to reach it). 8. Observing the moral laws, his mind and understanding 2 diligent in meditation, by such a life will the Bhixu 3 arrive at the destruction of misery. 9. He consequently who is careful to observe the moral laws and meditation will acquire supernatural sight and discriminate according to knowledge. IO. Then he will, having destroyed all his attachments,1 enfranchised his mind, be separated from all things, and, possessed of knowledge, he goes beyond an incalculable quantity of sorrows.5 1 "The Pratimoxa."— P. 2 Sems dang ye-shes, i.e., "acquiring meditation and wisdom, they destroy kleça by this means as with a thunderbolt (vadjra).”—P. 3 "One who, having put an end to every particle of kleça, attains in the heavens (dlyings) parinirvâņa." -P. 4 Kun-sbyor, i.e., "put an end to the whole body of passions."-P. 5 Bgrang-du-med-pai mya-nganhdas. "I do not say that these perfect Bhixus go to the western region (Sukhavati). Happiness of nirvana is here used to imply that one attains the longed-for goal.”—P. II. He who devotes himself to these three things, morality, meditation, and knowledge, arrives finally at perfect purity, and puts an end to pain and also to existence. 12. He who is released from the bonds of the passions, who has cast away the body and who has wisdom,1 has passed beyond the kingdom of Mâra,2 and shines in splendour as does the sun. 13. A Bhixu who outwardly and inwardly is impure and arrogant will not arrive at the perfection of morality, meditation, and wisdom. 14. The rain falls from a sky covered by clouds, it falls not from a clear sky; remove then that which obscures (the mind) 3 and the rain will not fall. 4 15. He who always sees and keeps the moral laws of the Bhixu does speedily arrive on the road to nirvâņa at perfect purity. 16 (54). The odour of the flower travels not against the wind, nor does that of aloe-wood,5 of incense, or of tchandana. The odour of the holy travels even against the wind; all regions are pervaded by the fragrance of the perfect 17 (55). Incense, tchandana, utpala, and mallika, among these sweet perfumes the sweet odour of morality (or virtue) is unsurpassed. 18 (56). How mean is the sweet odour that comes from incense (tagara) and tchandana; the sweet odour of those who possess morality penetrates even heaven. 19 (57). They therefore who live in thoughtfulness, who are perfectly purified by their moral conduct, and who are emancipated by the perfectness of their knowledge,2 will not meet with the road of Mâra. 3 20. This is the road that leads to happiness; he who has entered on this road of perfect purity will by keeping to it cast off the bonds of Mâra.4 Chapter on Morality, the Sixth. 1 Malika, in the text, or jasmine. See Childers' Pâli Dict. s.v. "Malika is a flower."-P. 2 Who are free from the kleça of the three regions (of desire).-P. 3 Morality, earnestness, &c.-P. 4 The snares of Mâra, such as being subject to death, affliction, slothfulness, &c.-P. VII. VIRTUOUS CONDUCT.1 I. He who casts away wickedness in the body for a virtuous bodily course of life will be secure in his body if he is guarded against the great sins of the body. 2. He who casts away wickedness in speech for virtuous speech will be secure in his speech if he is guarded against the great sins of speech. 3. He who has cast away wickedness in thought for virtuous thoughts will be secure in his thoughts if he is guarded against the great sins of thought. 4. He who has cast away wickedness in the body, who has cast away wickedness in speech, who has cast away wickedness in (his) thoughts, has cast away likewise all other stains. 5. He who does what is virtuous in the body, he who is virtuous in his speech, he who is virtuous in his thoughts, will possess the four immeasurables.2 |