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' Buddha addressed the Shaman — ' The way of Eeligion (learning) is even so. Keep the mind well adjusted, and you will be able to acquire reason.' 34. Buddha said : The practice of Religion is just like the process followed in an iron foundry. The metal being melted, is gradually separated from the dross and drops down ; so that the vessel made from the metal must needs be good. The way of wisdom is likewise a gradual process ; consisting in the separation of all heart pollution, and so by persever- ance, reason is accomplished. Any other course is but weariness of the flesh, and this results in mental sorrow, and this leads to apostasy, and this leads to hell (Asura). 35. Buddha said : A religious man has his griefs and sorrows the same as the irreligious man ; for from birth to 202 A CATENA OF BUDDHIST old age, and from this through disease to death, how endless are the sorrows to be endured ? But when all these sorrows and accumulated guilt result in endless births and deaths ; this grief is indeed past description. 36. Buddha said : It is difficult for a man to avoid the three evil ways of birth (viz., heart, demon, or in Hell), and to be born as a human being. Having been born as a human creature, it is difficult to be born as a man instead of a woman. This being so, to have every faculty of mind and body complete is difficult. This being so it is difficult to be born in the middle country (India) . This being so, it is difficult to attain knowledge of Buddha's doctrine. This being so, it is difficult to become eminent in -the profession of that doctrine. This being so, it is difficult to be born in the condition of a Bodhisatwa. This being so, it is difficult to be born when there is a living Buddha in the world, and to take final refuge in the three precious objects of worship. 37. Buddha asked the Shamans : ' In what does a man's life consist V One repHed, ' In length of days.' Buddha said : ' Son ! you are not able to obtain supreme wisdom.' Again he asked a Shaman the same question. He replied, ' in eating and drinking.' Buddha answered : ' Son, you are not vet able to attain supreme wisdom.' Again he asked the same question of a Shaman, who replied, ' Man's life is but a breath, a sigh.' Buddha answered : ' Well said ! Son, you are able to speak about the acquirement of supreme reason.' 38. Buddha said : A disciple removed from me by a distance of several thousand li, yet thinking about me and keeping my commandments, must in the end obtain per- fection. Whilst another who dwells with me and yet allows rebellious thoughts, and does wickedly, he shall not attain perfection. Truth of profession results in correct conduct. If a man consorting with me does not conform his life to my commandments, what benefit will ten thousand precepts be to him ? 39. Buddha said : A man in the practice of his rehgious SCRIPTURES PROM THE CHINESE. 203 duties, is like one eating honey, which is sweet throughout. So my doctrines (Sutras) are sweet throughout : the system advocated in them is altogether a source of pleasure. Those who practise them shall attain supreme knowledge. 40. Buddha said : A man in the practice of Religion who is able to destroy the root of lust and desire in himself, may be compared to a person who counts over his beads. One by one he counts them, till the whole be finished. So when there is an end of wickedness, reason is attained. 41. Buddha said: All you Shamans who are walking in the paths, ought to consider yourselves as oxen carrying loads and going through the deep mud. Tired out with their exertions they dare not go to the right or left out of the way ; but they long to get out of the mud, so as to rest themselves and have done with it. So the Shaman, regarding his passions and desires as worse than that mud, bends his whole soul to the pursuit of his path, that he may be able to avoid all sorrow. 42. Buddha said : I regard the dignities of kings and princes as the dust-motes in a sunbeam ; the 7alue of gold and jewels as that of a broken platter ; dresses of the finest silk I regard as the scraps of silk given as presents. I regard the collective chiliocosm as the letter " A^^ (the symbol of the earth) . The four great rivers of the Anavatapta lake I regard as the mire that soils one's feet. The difl'erent expedients in religious practice I regard as a mere raft to carry over the treasure. To wish for the way (or Religion) of Buddha, as the sky-flowers that dance in the sight ; to seek after an inferior kind of Samadhi, I regard as a prop placed under Mount Sumeru. To wish for Nirvana as day and night wakefulness. I regard the accomplishment of the right way (drishti margga) as the dancing of the six dragons, the state of perfect mental equilibrium as the true standing ground, and all the various forms of apparitioual existence as the changes of vegetation during the four seasons. All the great Bikshus having heard the words of Buddha were filled with joy, and respectfully departed. 204 A CATENA OF BUDDHIST THE PEATIMOKSHA. In the previous sections we have observed that the teaching of Buddha iu the first instance concerned itself principally with questions relating to the evils of life, and the mode of escape. His followers consisted of men, whether Brahmans, or fire worshipers, or hermits, who were convinced of the truth of his teaching, and consented to certain simple rules of personal discipline. The Brahmans, we are told, existed at this time merely as a class of learned men, and not as priests, enjoying the respect of the people in consequence of their learning.^ They had perfect liberty to become parti- zans of Buddha, or any other master, and hence iu the celebrated inscriptions of Asoka the Brahmans are associated with the Sravakas, or auditors of Buddha's teaching, and placed in precedence, although the king was a convert to Buddhism. The general agreement in reference to what they should believe (beyond the great questions of Suffering and Deliverance) was " That all which is in concord with good sense, or generally speaking, with the particular circumstances of the case, that that is also in accord with truth, and ought to be taken as a guide, as being the rule of Buddha's teaching" (Wassilief, § 18). From this declara- tion it is plain there was ample room for differences of opinion, and such differences occurred. These differences led to the formation of schools, and to many controversies which occupied the attention of the later converts. The learned writer already quoted has given it as his opinion that the discovery of writing took place in India, many ages after Buddha had died. This fact would still further account for many of the disagreements which actuall}^ occurred. But there was no difference of opinion on one point, viz., the neces- sity of a code of discipline, when once the ascetics gave up their solitary life, and began to assemble in fixed localities. Hitherto there had been a tacit agreement on certain great principles, such as the following. 1 . To reject all garments but ' A\'aissilicf, Lnddhismc. § 27. SCRIPTURES FROM THE CHINESE. 205 those of the meanest description^ and of these only to possess three. 2. To beg the food necessary for life. 3. To remain seated in one place whilst eating. 4. To reside either in the forest, or at the foot of a tree, or at least in an open space.^ But in the season of the heavy rains it is plain such an ascetic mode of life would not be in keeping with good sense, and therefore it became customary for the mendicants at this time to retreat to the shelter of friendly houses, and from this to assemble in fixed localities, and finally to dwell together in community. Dui'ing this season there was established, at a very early period, a form of discipHne approaching to our ideas of public confession and absolution. The custom was for the Brethren (Bhante, or in Chinese, Tai-tih) to assemble twice during the month, viz., on the first and fifteenth, and then to acquit themselves of pertain faults by public examination and formal denial. This rule was such an early one, and the particulars with respect to it so well defined, that we find a marked agreement in the method of its discharge, both in the Northern and Southern schools. The code containing the Rules is called, in Sanscrit, the Pratimokslia. In Ceylon it is known as the Pattimokkhan (translated '^ supreme perfection'^ by Mr.