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Gogerly), and it comes under the classification of the Rules of the Four Divi- sions in the Chinese. These four divisions are probably the divisions (vastu) of the Vinaya Pitaka, of which the Pratimoksha was the first. The number of the rules varies in different countries ; in Thibet, according to Csoma Corosi, they amount to 253 ; in the Pali version they are 227; and in the Chinese 250. But the division into sections or classes of faults requiring a different degree of penance is the same throughout. These sections are eight in number, and are thus described. 1. Parajika (Ch. Po-lo-i), demanding entire excommunication. This section consists (in the Chinese) of four rules. 2. ^ We shall have occasion to refer to these ordinances in another sec- tion of the present work. They belong to the division called " Teles- dhiitanga." Vide Spence Hardy, Eastern 3Ionachism, p. 9. 20r> A CATENA OF BUDDHIST Samg'liadisesa (Ch. Seng-kia-po-shi-slia), including thirteen rules requiring a distinct confession before an assembly of not less than five Brethren, and the infliction of penance accordin"- to their decision. The third section is called Aniyata Damma or Anitya-dhamma (Ch. wou-teng), consist- ing of two rules, and requiring suspension or exclusion, according to the degree of guilt. 4. Nissaggiya-pachittiya (Ch. Ni-sa-chi-po-yeh-to), requiring forfeiture of goods, consisting of thirty rules. 5. Pachittiya, requiring confes- sion and repentance, (Ch. Po-yeh-to), including 90 rules (the Pali list gives 92). 6. Phatidesani (Ch. Po-lo-ti-ti. che-ni), requiring reprimand, consisting of four rules. 7. Sekkhiya Damma (Ch. Chung-hioh, " requiring study"), to be studied, by way of personal discipHne, consisting of 100 rules, #(the Pali has only 75). 8. Adhikarana-samata (Ch. Mih-tsang, destroying litigation), consisting of seven rules, (and hence sometimes called Sattadhikarana-Samata). INTRODUCTORY GATHAS. [The Chinese version of the Pratimoisha is taken from the school known as that of the Dharmaguptas.] I bend my head in adoration, and worship all the Buddhas, The Holy Law, and the Church. N ow I proclaim the Law of the Vinaya, In order to establish for aye the True Law. These Precepts are like the fathomless ocean. Like gems are they, which one tires not in seeking. Desiring to preserve the treasure of the Holy Law, In the hearing of the assembly I repeat it. Wishful to prevent the prevalence of false vicws,^ I now proclaim these Precepts before the Assembly, Delivered to us from the earliest times. Let the Priests then attend ! Just as if a man destroyed his feet, > I liiivi; liorc only yivon the substance i>f tlu' oii.uiiial. SCEIPTURES FROM THE CHINESE. 207 So that he could no longer walk, So it is to destroy these Precepts, Without which there can be no birth in Heaven. Let all those who desire such birth. Who now are living in the world. Guard and preserve these Precepts, as feet,^ Beware of injuring or mutilating them, For as a chariot which has entered on a narrow and dangerous road. And suddenly breaks its axle, or loses a linch-pin. So is the case of the man who breaks the Precepts. At the time of death what forebodings ! For as a man looking in a mirror. Sees himself graceful or deformed, and so has pleasure or pain. Such is the effect of the Law being declared. Has it been observed ? What joy ! Has it been neglected ? What dismay ! So also as when two hostile armies contend, The brave advance, the cowards retreat. Thus is it with respect to this Law, The pure advance boldly, the transgressors go back. As a king is supreme amongst men. As the ocean is chief of all flowing waters, As the moon is chief among the stars. As Buddha is pre-eminent among Sages, So among all the codes of Rules, (This) Book of Precepts is the best. Tathagata has established that these Laws, Should be declared publicly every half month. Preparatory Questions. Are the Priests assembled ? (They are.) Are all things arranged ? (seats, water, sweeping, &c.) (They are.) Let all depart who are not ordained. (If any, let them go ; if ^ This comparison may perhaps throw some light on such compounds as '•'■ Dhamma Pacla," etc. 208 A CATENA OF BUDDHIST none are present, let them say so.) Does any Biksliu here present ask for absolution ? (Let them answer accordingly.) Exhortation must be given to the priestesses, (but if there are none present let them say so.) Are we agreed what our present business is ? It is to repeat the Precepts in this lawful assembly.^ Venerable brethren (Bhante) attend now ! On this 15th or 14th day of the white- division of the month (or the dark division, as the case may be), let the assembled priests listen attentively and patiently, whilst the Precepts are distinctly recited. Gonimence7nent . Brethren ! I desire to go through the Pratimoksha.^ Bikshus ! assembled thus, let all consider and devoutly reflect on these Precepts. If any have transgressed let them repent ! If none have transgressed then stand silent ! silent ! Thus, brethren, it shall be known that ye are guiltless. Now if a stranger ask one of us a question, we are bound to reply truthfully; so, also, Bikshus, we who reside in community, if we know that we have done wrong and yet decline to acknowledge it, we are guilty of prevarication. But Buddha has declared that prevarication effectually prevents our religious advancement. That brother, there- fore, who is conscious of transgression, and desires absolu- tion, ought at once to declare his fault, and after proper penance he shall have rest and peace. Brethren ! having repeated this preface, I demand of you all — Is this assembly pure or not? (Repeat this three times.) Brethren ! this assembly is pure ; silent ! silent ! ye stand. So let it be ! Brethren, I now proceed to recite the four parajika laws, ordered to be recited twice every month. 1 Sangha-kamma, vide Buruouf, Lotus, 437. 2 The white and dark divisions of the month arc the periods when the moon is visible or invisible. ^ Pratimoksha ; sc. prati, towards, and moksha, deliverance ; irpiis to SCKIPTURES FROM THE CHINESE. 209 THE POUR PARAJIKA RULES. (Excommunication) . 1. If a Bikshu^ holding the precepts and agreeing there- with, without leaving the community, act in opposition to the precepts, and repent not, wickedly practising all sorts of impure conduct, till he come to live in common with the brute beasts, this Bikshu shall be excluded (Po-lo-i) and cut off from the assembly. 2. If a Bikshu living in a village, or an uninhabited place (quiet place), encouraging a thievish disposition, take goods which are not given him, with a thievish intent ; and if a king or his minister take this man and imprison, banish, or kill him (saying), ''You are a thief, or you are a fool, or you are besotted!" This Bikshu shall be excluded, and separated from the community. 3. If a Bikshu cause a man's death, or hold a weapon and give it a man (for the purpose), or if he speak of the advan- tages of death, or if he ceaselessly exhort one to meet death (saying), " Tush ! you are a brave man," or use such wicked speech as this, " It is far better to die and not to live," using such considerations as these, bringing every sort of expedient into use, praising death, exhorting to death. This Bikshu ought to be excluded and cut off. 4. If a Bikshu, having no true knowledge, speak of him- self in these words, '' I have attained perfection (lit. the law above men), I have entered on the most excellent law of holy or sacred wisdom, I know Truth ; I see Truth ; and if that man at another time, whether asked or unasked, desiring absolution, shall speak thus : " Indeed I neither know nor see, and when I said I saw, and when I said I knew, it was but vain, wild and false language, in order to exclude the necessity of further advance, and to encourage my idle disposition." This Bikshu ought to be excluded and cut off. ' A Bikshu is a Buddhist mendicant. The term is applied to monks living in community. P 210 A CATENA OF BUDDHIST Worthy Sirs ! I have thus delivered the 4 Parajika rules. If there be any Bikshu who has transgressed either one or other of them, it is impossible for such a man to live in the community after his sin as he was before. That man has acquired the guilt which demands exclusion, and ought not to live as a member of the priesthood. I demand, therefore. Brethren ! Are ye all in this assembly pure [3 times] .