No. 28. — 1884.] fiest fifty jAtakas. 



181 



will a monk do when the good reject ? Thus ottappam is excited 

 from without. 



(2) Hiri rests on self-authority : a well-born man puts himself 

 under his own authority and superiority, and abstains from sin on 

 the ground that it does not become one so religious, so learned, so 

 ascetic (?) to commit sin ; and thus Buddha said " Whoso puts him- 

 self under his own authority, and rejects demerit and practices 

 merit, and rejects faults and practices what is faultless, he keeps 

 himself pure." 



Ottappam, on the other hand, rests on world-authority. 



A well-born man puts himself under the world's authority and 

 superiority, and so abstains from sin. " Great is this world 

 assemblage, and therein are ascetics and monks of supernatural 

 powers and divine insight who know the minds of others. They 

 see from afar, they see close at hand; with their mind they 

 discern minds ; they will know me ; look, they will say, at that 

 well-born man ; he left home and made a sincere profession of the 

 monastic life, but he is living abandoned in sinful and demeritorious 

 ways : there are deities (of similar powers and insight), &c, they 

 will say, &c. (the same) ; thus he makes the world his authority 

 and superior, and puts away demerit and (so on). Hence Ottap- 

 pam is said to rest on world- authority. 



(3) Hiri is of the nature of modesty, that is, modest shame; 

 and Ottappam of the nature of fear, that is, fear of hell. These 

 are both shown in the avoiding of sin, J ust as a well-born man, 

 performing any of the offices of nature, if he sees a person towards 

 whom modesty is due, feels ashamed and confused ; exactly in the 

 same way one man abstains from sin from a sense of modesty 

 towards himself. Another well-born man abstains from sin from 

 fear of hell. This is to be illustrated thus. Suppose there are 

 two balls of iron, one of which is cold and smeared with filth, the 

 other hot and fiery. In that case a wise man will decline to take 

 up the one from disgust at the filth, and the other from fear of 

 being burnt. Here, it is to be understood that the declining to 

 take up the cold but filthy ball is like abstaining from sin from 

 sense of modesty towards one's self ; declining the hot ball from 

 fear of being burnt is like abstaining from sin from fear of hell. 



Hiri marks sense of propriety, Ottappam quickness to see the 

 danger of sin. Both these also are displayed in the avoiding sin. 

 One man, by the four considerations of greatness of rank, greatness 

 of learning, greatness of inheritance, greatness of religious 

 character, excites within himself the inward sense of propriety 

 and abstains from sin. The other, by the four fears, of his own 



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