96. That this very natural threefold division, thought, word, and deed, the trividha-dvara or the three doors of the Buddhists (Hardy, Manual, p. 494), was not peculiar to the Buddhists or unknown to the Brahmans, has been proved against Dr. Weber by Professor Koppen in his 'Religion des Buddha,' I, p. 445. He particularly called attention to Manu XII, 4-8; and he might have added Mahabh. XII, 4059, 6512, 6549, 6554; XIII, 5677, &c. Dr. Weber has himself afterwards brought forward a passage from the Atharva-veda, VI, 96, 3 (yak kakshusha manasa yak ka vaka uparima), which, however, has a different meaning. A better one was quoted by him from the Taitt. Ar. X, 1, 12 (yan me manasa, vaka, karmana va dushkritam kritam). Similar expressions have been shown to exist in the Zend-avesta, and among the Manichaeans (Lassen, Indische Alterthumskunde, III, p. 414; see also Boehtlingk's Dictionary, s.v. kaya, and Childers, s.v. kayo). There was no ground, therefore, for supposing that this formula had found its way into the Christian liturgy from Persia, for, as Professor Cowell remarks (Journal of Philology, vol. vii, p. 215), Greek writers, such as Plato, employ very similar expressions, e.g. Protag. p. 348, 30, {Greek: pros apan ergon kai logon kai dianohma}. In fact, the opposition between words and deeds occurs in almost every writer, from Homer downwards; and the further distinction between thoughts and words is clearly implied even in such expressions as, 'they say in their heart.' That the idea of sin committed by thought was not a new idea, even to the Jews, may be seen from , 'the thought of foolishness is sin.' In the Apastamba-sutras, lately edited by Professor Buhler, we find the expression, atho yatkinka manasa vaka kakshusha va sankalpayan dhyayaty ahabhivipasyati va tathaiva tad bhavatityupadisanti, 'they say that whatever a Brahman intending with his mind, voice, or eye, thinks, says, or looks, that will be.' This is clearly a very different division, and it is the same which is intended in the passage from the Atharva-veda, quoted above. In the mischief done by the eye, we have, perhaps, the first indication of the evil eye. (Mahabh. XII, 3417. See Dhammapada, .)

On the technical meaning of tadi, see Childers, s.v. D'Alwis (p. 78) has evidently received the right interpretation, but has not understood it. Madrisa also is used very much like tadrisa, and from it mariso, a venerable person, in Sanskrit marsha.]

p. 29

97. The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.

p. 30

98. In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful.