1. Kill not any living thing. 2. Steal not. 3. Commit not adultery. 4. Lie not. 5. Drink not strong drink. These five, having reference chiefly to one’s neighbour, were called the fivefold law _for all classes_, including laymen. They were taken from Brāhmanism, but in the vows of the Sannyāsī the fifth was not included. It was Buddhism probably that first interdicted strong drink. It prohibited too what the Brāhmans allowed—killing for sacrificial purposes. Five others of a more trivial character for monks (often given in a different order, p. 78) were added:— 6. Eat no food, except at stated times. 7. Use no wreaths, ornaments, or perfumes. 8. Use no high or broad bed, but only a mat on the ground. 9. Abstain from dancing, singing, music, and worldly spectacles. 10. Own no gold, or silver of any kind, and accept none (Mahā-vagga I. 56). [This Buddhist Decalogue may be contrasted with the Mosaic Decalogue.] All ten were binding on monks only, and for the third was then substituted ‘be absolutely chaste.’ Sometimes not only the first five but the first eight were held to be binding on laymen. Another was added in later times:—Never think or say that your own religion is the best. Never denounce the religion of others (see p. 90). Then, although only the first half of the eightfold path (p. 44) was said to be necessary for lay-brethren, the whole was for monks, who also had to observe the special practices already described (p. 76). All gambling and games of chance were prohibited (Tevijja-Sutta II). Compare Manu IX. 221-228. Sometimes five renunciations are named:—of wife, of children, of money, of life, of craving for existence in future births. Then sometimes three (sometimes four) corrupting influences (āsava = āsrava) are enumerated—of lust (kāma), of life, of ignorance, (of delusion.) Most important to be got rid of are the ten fetters (saṃyojana, p. 45) binding a man to existence:— 1. Belief in the existence of a personal self or Ego (sakkāya-diṭṭhi); 2. Doubt (vićikitsā); 3. Ceremonial practices (sīlabbata = ṡīla-vrata); 4. Lust or sensuality (kāma); 5. Anger (paṭigha); 6. Craving for life in a material form (rūpa-rāga) either on earth or in heaven; 7. Longing for immaterial life (arūpa-rāga) in the higher heavens; 8. Pride (māna); 9. Self-exaltation (auddhatya); 10. Ignorance. Of these, 1, 3, and 4, with diṭṭhi, ‘wrong belief,’ are the four constituents of Upādāna, ‘clinging to existence’ (p. 109). The seven jewels of the law (p. 49) are—1. the five contemplations or reflections; 2. the four right exertions (p. 50); 3. the four paths to supernatural power (p. 50); 4. the five moral forces (p. 50); 5. the right use of the five organs of sense; 6. the seven limbs of knowledge (p. 50); 7. the eightfold path (p. 44).