Note 10 — Chapter II
Reading edition
The Buddhists of these parts, following the track of their ancestors, or rather copying their writings, are fond of arbitrary divisions in all that concerns the different parts of their metaphysics. Buddha, on this occasion, alludes to thirty-seven articles, which may be considered as the foundation whereon rests philosophical and moral wisdom. They are called Bodi-pek-kera; meaning, I believe, points or articles of wisdom. They are subdivided into seven classes. In the first are enumerated the four subjects most deserving of attention, viz., the body, the heart, the sensations, and the law. In the second are described four objects extremely worthy of our efforts, viz., preventing the law of demerits to come into existence; preventing its developments, when it exists; causing the law of merits to come into existence, and furthering its progress when it is already existing. In the third are found likewise four points meriting control, viz., one’s will, one’s heart, one’s efforts, and one’s exertions. In the fourth class we find enumerated five pre-eminently necessary dispositions or inclinations; that is to say, disposition to benevolence, to diligence, to attention, to steady direction towards what is excellent, and to considerate wisdom.
The fifth class comprises the pola, or rewards or good effects resulting from the above inclination, viz., perfect benevolence, diligence, attention, steadiness in what is excellent, and considerate wisdom.
The sixth class comprehends the seven following virtues, which enable man to raise himself very high in the scale of perfection:—Attention, consideration of the law, diligence, equanimity of the soul, constancy in good, fixity, and delight.
The seventh class comprises the ways that lead to good and perfection. They are eight in number:—Perfect doctrine, intention, language, actions, regular mode of life, diligence, attention, and fixity in good.
A volume might be written upon these thirty-seven principles or points of moral philosophy, by way of comment and explanation; but we think it better to leave the reader to make his own reflections, and run at liberty over this broad field of metaphysics.