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While such thoughts as these have been passing through our mind, we have already climbed the long flight of steps and rearch the sand-strewn court whose central figure is a skyward-tapering dG@gasa the dome- shaped relic shrine, whose blue-white graceful cupola pierces the dark green of the surrounding jak trees, and the sacred bo-tree, where already the squirrels are busy at their morning meal. Here, awaiting the coming of the officiating monk, stand in little groups some fifty men and women, white-robed and silent, each carrying on his arm a white cloth or towel, which will be used to spread upon the sandy ground during the act of worship. A subdued but joyous crowd. Glancing over the faces, one finds no trace of that pessimistic resignation which the ignorant always attribute to the followers of the Buddha. Sorrow there may be in the world. True, this is the note of all religions; but to meet it with joyful hearts, with confidence of ultimate success, because the lives are many, to be as merry as one may, that is the key-note of the Buddhist life. Here is not ignorant idolatry, but devotion to One who has attained; A BUDDHIST BABBATH IN SEYLON 89 and on this day we mean to tune up the strings of our whole being, if only for this single day, and we purpose to be Buddha-puttd, sons of the Buddha, and like unto Him and His perfected monks. That is enough, not to fail or come short for this brief space, from now till to- morrow’s dawn; this brings peace for the now, and merit, we think, which shall support our footsteps in troublous times, and lead us along the Path of Him who hath thus come and gone, Tathigato, to the lotus-feet of the Lord Metteyya, who is yet to come. First we must take si. This means asking the monk, who has just come out of his whd@ra, or dwelling in the temple-court, to say for us the Pali ritual, which we repeat after him, phrase by phrase. We gather round the big e@gaba or relic-chamber, against which stands the monk, facing outwards; spread our cloths and kneel thrice bowing with the fivefold prostration of head and folded hands, body, knees and feet. There is a moment’s silence. Then all repeat the triple invocation, words of power, the zamaskdra to the Buddha: Glory to Him, the Blessed Saint, the All-enlightened One, Now the clear tones of the monk sound forth the Tisaranam, the Threefold Refuge, which is repeated by the prostrate throng. To the Buddha for refuge I go, To the Law for refuge I go. To the Brotherfood for refuge I go. 90 BUDDHISM IN ENGLISH This three times, Then follow the vows, repeated as before alternately. From kil’ing to abstain—the vow I take. From ‘stealing to abstain—the vow I take. From lustful deeds to abstain—the vow I take. From lying to abstain—the vow I take. From drink and sloth-producing drugs to abstain—the vow I take. From food at times unseasonable to abstain —the vow I take. From dancing, singing, music, worldly shows, From flowers, scents and unguents, and from wearing Adornments and from beautifying this body, From all these to abstain—the vow I take. From couches high and broad to abstain—the vow I take. Then follows silence. The devotees remain prostrate, meditating on the vows and repeating in a low voice certain stanzas composed by the Buddha Himself, in praise of the Triple Gem—the Master, the Teaching, and the Brethren. After some moments, one by one we rise and turn to the huge stone slab, now a mass of flowers. We fill our hands with these, first holding them out while a brother pours water, first on them, then on the flowers. Then with folded palms containing the flowers we offer some at each of the four little shrines surrounding the dagaba, walking clockwise, till the circuit is complete. ‘Then to the Buddha-ge or image-house, where the huge stone uz @ sits crosslegged in the silence, with downcast meditative eyes and lips of com- A BUDDHIST BABBATH IN SEYLON 91 passion, A flower or two yet remains, and these we offer to the bo-tree, in honour of the sacred tree sitting under which the Lord attained enlightenment. And now that we have retired, other relays of aspirants are arriv- ing, and the same ceremony is gone through, and conti- nues at intervals throughout the early morning. —F.L. Woodward, “ Picture of Buddhist Ceylon” — CHAPTER XXIll A BUDDHIST SABBATH IN SEYLON (II) It is now past six o'clock, and we proceed to the great hall close by, where the early morning meal is served to the devotees, who, for this one day, be it remembered, are as d/zkkhus and are venerated by the other laymen who have taken only the five ordinary vows, and by them waited on with great respect. Mats and cushions are spread all along three sides of the hall, and the preaching platform occupies the upper end. Here we sit while the attendants bring up cups of tea or coffee, rice-cakes and plantains. This done we sit cross-legged upon the floor and meditate upon the vows and duties of the day, or on the Dhamma; no 92 BUDDHISM IN ENGLISH thought of business or the outside world should intrude. Some chant stanzas quietly, others read the sacred books, and this goes on till perhaps eight o’clock, when a monk arrives and silently takes his place upon the preaching chair. He delivers us a sermon on the merits to be acquired by this day’s devotion. This is done in the Sinhalese tongue, the points of doctrine being driven home by quotations from the Pali canon.’ From time to time a layman puts a question on some knotty point, to which the monk replies by quoting the Buddha's words. There is no speculation. The canon is final. It is enough. You must not venture to add your aitht (view), to swell the sacred texts. This preaching and discussion may continue till about eleven o'clock. Meanwhile the women and boys are bringing in the single meal, Each one is given a plate, as he sits upon the floor, and on it are heaped rice and curries of different sorts, and then sweetmeats and fruit. All this must be finished before the hour of noon, for to eat after the shadow has moved beyond the dial-plate’s centre is a breach of the sixth precept. There will be no more solid food after this till to-morrow’s breakfast. Now all is cleared away and baskets of betel-leaves and areca-nut and condiments are brought for the customa- ry chew so dear to the Sinhalese. Meanwhile an elder delivers a short speech on behalf of the rest, returning A BUDDHIST BABBATH IN SEYLON 93 thanks to those who have supplied the food and mainte- nance this day, and waited on us so carefully, for we are this day as beggars, and dependent on other's help, even for a glass of water. All must be given. After this comes the slack hour of the day. Some take a turn up and down the hall or corridor, others peacefully ruminate or snatch forty winks, nature and age com- pelling. Then, as the afternoon draws on, someone will read aloud an article on Dhamma, or a passage from the sacred books, or discuss with the rest some point of difficulty. And so through the long afternoon till tea is served, tea without milk, for milk is animal food, or coriander water. So to our reading and thinking or dis- cussion again, while some few meditate, and “so fleet the time as in the golden age.” Now it is drawing towards sunset, and, as the sun drops behind the tree, we are again to gather at the temple for the evening offerings of flowers, and to renew our morning’s vows. Sometimes it is customary to visit a neighbouring temple, if not too far away, and swell the crowd already gathering there. So off we go, each one carrying a lighted candle in his hand, and, as the long procession winds along the village path, lighting up the trees with flickering points of fire, at intervals we raise the cry of, “ Sahdu! Sahdu! Buddha-prathiira |” “Glory! Glory! a Buddha-procession !” 94 BUDDHISM IN ENGLISH The whole temple is lit up with tiny lamps, oil-bowls with floating wicks, outlining the dome of the digada, while paper lanterns cast a subdued glow upon the walls and trees. Circling thrice clockwise round the s¢pa, we finally fix our candles on the cornice, and await the monk who will administer once more the eightfold vow, after which the “fivefold” devotees in relays take their vows as in the morning; such are the labours of the day. So numerous are those requiring the help of the monks, that the youthful novices take their place, and their shrill voices ring out in the still air, followed by the bass rumble of the men, and women’s high-pitched tones. After once more offering flowers and countless sticks of incense, till the whole court and shrine-room smoke again, we gather in a body and sit cross-legged while the aged high priest comes forth to give usa special address on this solemn occasion. He unfolds the course of life leading to the Noble Eightfold Path, and points out how the keeping of these vows now will be to us as stepping-stones across samsdira’s stream, on the other side of which is the amatapadam, the immortal state of Vdddana. It is a beautiful scene that meets the eye, The ancient trees, hung with coloured lamps, the soft outline of the dome thrown against the velvet blackness of the star-spangled sky, the wreathing incense-smoke, the flickering candles, the hushed silence of the pauses in THE CEREMONY OF CHANTING 95 the monk’s address, and, now and again, a quick patter of bo-leaves overhead, as a breeze arises and dies away again, the white-robed crowd covering the sandy court; while on the ear falls the ceaseless trill of crickets from all sides—all makes an impression of peace and beauty that will never fade from the memory. —£.L.