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But, in the first section of this work, the existence of the 250 Eules of the Pratimoksha,^ or the Rules of Conventual Discipline, is plainly referred to ; so that we must assume that these Rules were well known and generally accepted at the time of the composition of the ' Spence Hardy speaks of its recent origin. Theories and Legends, p. xl. 2 Prof. Max Miiller has shown also that the Dhamma2:)ada speaks of the Pratimoksha as an okl established code. Dhammapada, § 185, n. ]90 A CATENA OF BUDDHIST Sutra ; and we are thus carried back to a still earlier date for the reduction of these Kules to their present number and form. Without, therefore, having positive evidence as to the age of these works, we are not left Avithout some limits, later than which they cannot be placed. This is so far satisfactory, that it settles the question as to an inter- mixture of doctrine resulting from intercourse with Chris- tian people. There can be little doubt that the morality of Buddhism and its Monastic Rules are of independent origin, and therefore offer a clear field for the investigation of the question as to how far the Human Mind is capable of advancing in the search after Truth and practice of Virtue by its own unaided power. I shall proceed, in pursuance of ray plan, to translate the two works I have named, that is to say, the Sutra of the Forty-two Sections^ and the Pratiraoksha, as bearing on the question of Buddhism as a Religious Belief. " Now it came to pass, when the worshipful Buddha had arrived at the condition of complete enlightenment, he thought thus with himself: ' The perfect Rest, which results from the extinction of Desire, this is the highest conquest of self. To remain fixed in Religious reverie, this is to conquer the Devil. ^ So at once he began to preach in the Deer Park for the salvation of men (all living), and parti- cularly for the sake of Kaundinya and his companions, the five men, he preached on the subject of the four great Truths, and thus brought them deliverance. At this time, moreover, there were certain Bikshus who conversed on various subjects that caused them diflRculty (doubt), and who requested Buddha to explain them with a view to their being set at Rest, on which the Worshipful one began to 1 For an account of the Dream of Ming-Ti , which led to the introduc- tion of Buddhism into China, and the translation of the work named in the text, \\Aq Journal of the R.A.S.^\o\. xix, part 3. I may here add that M. Julien has expressed an opinion as to the origin of the title of this Sutra {Memoires de Hiouen-Thsang, iii, 59, n). SCRIPTURES FROM THE CHINESE. 191 teach tLem and explain their difficulties one by one, and to open their understanding; whilst tbey, with closed hands reverently replied to his questions, and followed their Master^s directions. At this time it was that the Worshipful Buddha himself delivered this exact Sutra of forty-two divisions. 1. Buddha said : The man who leaves his parents and quits his home for the sake of KeKgion ; who understands his own heart, and penetrates to the hidden motive of his life ; and is able to exhibit (in himself) the Law that admits of no selfish consideration^ — this man is rightly called a Shaman. Such an one — continuing in the 250 Rules, and persevering in the four sti^aight paths, aspiring after a con- dition of mental Rest and Purity — he shall attain to the state of a Rahat. 2. Buddha said : The Rahat is able to fly through the air," change his appearance, fix the years of his life, shake heaven and earth. The successive stages towai-ds this con- dition of Being are — The Anagamin, who, at the expiration of his life (years), ascends in a spiritual form to the nineteen heavens, and in one of those completes his destiny, by becoming a Rahat. Next is the condition of a Sakradagamin, in which, after one birth and death, a man becomes a Rahat. Next, the condition of a Srotapanna, in which, after seven births and deaths, a man becomes a Rahat, These are they who, having entirely separated themselves from all ^ The original phrase "won wei " is of very frequent occurrence in Chinese Buddhist books; it is translated by Mr. Edkinsas "non-action" (^Phoenix, No. 2, p. 13) ; and he confirms his view by comparing the expression with the Mongol and Mancliu rendering of the passage ; it seems to me, however, that we must take "wei" as the substantive verb, and regard it as equivalent to the Sanscrit " asmita," " selfishness," or " I-am-ness" (vide Visknic Purana, p. 34, n). It also corresponds to the expression anupadiyano of the Dhammapada, which Prof. Max Muller construes " caring for nothing in this world." Dhammapada, § 20, n. '^ Compare Cudworth's account of the passage in the Gemara of the Sanhedrim. Intellectual System., ii, 797; also F. Spiegel's Kammavakva, p. 39, line 1. 192 A CATENA OP BDDDHIST Desire and Lust, are like branches of a tree cut off and dead. 3. Buddha said : The Shaman who has left his home, banished Desire, expelled Love, fathomed the bottom of his own heart, penetrated the deep principle of Universal Mind (Buddha), understood the principle that there is no subjective personal existence, or objective aim in hfe, or result to be obtained, whose heart is neither hampered by the practice of Eeligion or fettered by the bonds of life, without anxious thought, without active endeavour, without careful preparation, without successful accomplishment, at- taining the highest possible point of true Being, with- out passing through any successive and distinct stages of progress — this is, indeed, 'Ho be Eehgious" (or to attain or practise Bodhi, i. e., Supreme Keason) . 4. Buddha said : He who receives the Tonsure^ and be- comes a Shaman (or in order to be a Shaman), and accepts the Law of Buddha, must forego all worldly wealth, must beg whatever he requires, take one meal in the middle of the day, live under a tree, and be concerned for nothing more. Lust and concupiscence are the sole causes of all the folly and confusion in the world. 5. Buddha said : Living creatures become good by ten things, and by ten things become evil. What are these ten things ? Three of them belong to the body ; four to the speech; three to the thoughts. Murder, theft, lust, are the first three. Equivocation, slandering, lying, and flattery arc the four. Envy, anger, and delusion are the three. Absence of behef in the three objects of worship is the hio-hroad to error. The Upasaka, practising the five Rules,^ aud not drawing back in his aim to observe the ten Rules''^ — this man will obtain Perfection (Bodhi). 1 It would seem from the Sanclii Sculptures (compare e. g. plate xxxi. fig. 2) that the tonsure was not a primitive institution of Buddhism. 2 Not to kill; not to steal; not to commit adultery; not to lie; not to use intoxicating drink. 3 In addition to the above, not to eat after mid-day ; not to attend SCRIPTURES FROM THE CHINESE. 193 6. Buddha said : A. man ^^uilty of every kind of dis- obedience, and not purging himself by repentance, con- firms himself in his wickedness, and must certainly return to life in a bodily shape, even as the water returns to the sea ; but yet, by acting up to his duty, and getting rid of his evil ways, understanding the character of sin, and avoiding disobedience, and so attaining to virtue — this man, when his day of punishment is over, may afterwards attain to supreme Reason (perfection). 7. Buddha said : a man who foolishly does me wrong (or, regards me as being, or doing, wrong), I will return to him the protection of my ungrudging lovcj^ the more evil comes from him, the more good shall go from me ; the fragrance of these good actions, always redounding to me, the harm of the slanderer's words returning to him. There was a foolish man once heard Buddha, whilst preaching, defend this great prin- ciple of returning good for evil, and therefore he came and abused Buddha. Buddha was silent, and would not answer him, pitying his mad folly. The man having finished his abuse, Buddha asked him, saying : " Son, when a man for- gets the rules of politeness in making a present to another, the custom is to say: ' Keep your present'.^ Son ! you have now railed at me ! I decline to entertain your abuse ! and request you to keep it ; a source of misery to yourself. For as sound belongs to the drum, and shadow to the substance, so in the end misery will certainly overtake the evil doer." 8.