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" These Bikshus thus speaking to him, if he still hold by his opinion after three warnings, let him be suspended. Priests ! thus have I repeated the thirteen Sang-ka-hi- shi-sha ordinances : the first nine (to be inflicted) for the first offence, the others after three warnings. If a Bikshu have broken any one of the laws (above named), and wil- fully concealed it, he ought to be placed under compulsory solitary confinement (pravasa), after which he should pass six nights of manatta penance (a penance it would appear consisting in '^thoughtful consideration"). After this he ought to be absolved. Twenty priests in conclave may ab- solve him ; if only one person short of twenty come together, he shall not be absolved ; and in this case all the Bikshus shall be considered blameworthy. This is the law. I now ask all the venerable ones in this assembly, are you pure or not (three times) ? Venerable ones ! this assembly is pure — Silently therefore ye stand! So let it be. Venerable priests ! the following rules relate to faults not capable of exact definition (anitya dharma) ; they are two in number, and are found in the Vinaya, and are ordered to be repeated bi-monthly (requiring suspension or penance according to the case). THE TWO ANITYA RULES. 1 . If a priest (Bikshu) occupy a screened and sheltered place, in common with a woman, and sit in a spot fit for the commission of sin, and at the same time indulge in licentious (unlawful) conversation with her — if, for example, she be a faithful laywoman (upasika) — and they converse together on matters relating to the three laws, viz., parajika, SCRIPTURES FROM THE CHINESE. 215 sangliadisesa, pachittiya (i. e., laws relating to inconti- nence, or personal contact without actual crime, or pri- vate communication with a woman without contact) and if this Bikshu, sitting in the manner mentioned, say of his own accord: "I have broken these laws, and am therefore liable to the several punishments attached to the transgres- sion, whether entire exclusion, or suspension and penance, or pubHc confession," then according to what this faithful laywoman shall report, respecting the crimes which the Bikshu has acknowledged, such shall be his punishment. 2. If a Bikshu consort with a woman in an open place, unfit for the commission of crime, but talk loosely with her, for example with a well-principled laywoman about the two laws, sanghadisesa, and pachittiya, and say respecting each of these of his own accord : '' I have broken these laws and am liable to the punishment attached to such transgression" — this Bikstu shall be punished according to what the faith- ful laywoman reports. This also is a case in point. Venerable priests ! I have thus declared these two rules called anitya (puh teng) (undetermined) . I demand of you all, is this assembiy pure or not (three times). Venerable ones ! this assembly is pure, and therefore you are silent. So let it be. Venerable priests ! I now proceed to declare the thirty Nissaggiya-pacMttiya dhamma, to be recited bi-monthly, as contained in the midst of the Vinaya (or book of precepts), [requiring forfeiture of such things as the priests are per- mitted to possess] . 1. If a Bikshu, having finished a set of robes for himself,^ ' The robes or garaaents allowed to the Buddhist priest are three in number. 1. The antaravasaka or under garment (a sort of kilt worn round the waist, and concealing the body from the navel to the knee). 2. The uttarasanghati, i. e., the upper garment (worn usually over the left shoulder across the breast to the waist [it would seem that on ordinary occasions it vas worn over both shoulders, and only freed from the right side when entering on any religious duty]. 3. The sanghati, i. e., the great garment, worn as a cloak, when engaged in beggiug or iu a layman's house reciting the Law. 216 A CATENA OF BUDDHIST the Katina cloty having been distributed^ be presented with an additional garment, he may retain it ten days without consecration, but if he keep it beyond that time, it is nissaggiya pachittiya. 2. If a Bikshu, having finished a set of robes for himself, the Katina cloth having been distributed, if he be short of either of the three, leaving one here and another there, except by permission of a Sangha-Kamma:^ this is nissaggiya pachittiya. 3. If a Bikshu, after completing his robes, and the dis- tribution of the Katina cloth, be offered a garment out of the regular time, if he desire it he may take it; having received it, let it be quickly made up. If it be enough to make him a robe, well ! but if not, he may keep the piece by him a whole month, in order to obtain a further piece to make up the deficiency; but if he keep it longer than a month, it is nissaggiya pachittiya. 4. If a Bikshu receive a piece of cloth from a Bikshuni, not related to him, except in the way of justifiable exchange, it is nissaggiya pachittiya. 5. If a Bikshu send one of his robes to a Bikshuni, not a relative, to be washed or smoothed after it Las been dyed, it is nissaggiya pachittiya. 6. If a Bikshu ask a robe from a householder (grihapati) not a relative of his, or from the householdoi'^s wife, except on special occasions, it is nissaggiya pachittiva. The special occasions are when his robe has been stdcn, or lost, or burnt, or blown away. 7. If a Bikshu, under such circumstances, shall by any unguarded expression intimate a wish that this householder 1 With respect to the Katina cloth, consult Sjence Hardy, Eastern JUonachism, p. 121. The Chinese equivalent, ka-chi-ua, is explained in the glossary as " (robes or cloth entailing merit)." ^ There are two sorts of assembly of priests for judicial or other purposes. 1. Sangha-kamma, an assembly of more than five priests. 2. Gana kamma, an assembly of less than five, vide Burnouf , Lotus, p. 437. The expression in the Chinese, kie-mo, probably refers to the Sangha-kamma. , SCRIPTURES FROM THE CHINESE. 21 7 or his wife, neither of them being related to him, should give him a robe (or cloth for a robe), this Bikshu may receive a just equivalent (for that which he has lost) ; if he takes more, it is nissaggiya pachittiya. 8. If a householder or his wife shall have collected money in order to provide a robe for a particular priest, and if this priest, before receiving it, and without any invitation, go to the house of the master of the family, and speak thus to him, "Excellent householder! purchase such and such a robe and give it me, because it is good ! ^' If he obtain his request, it is nissaggiya pachittiya. 9. If two householders or their wives shall have collected money to buy a robe to give to a particular priest, and if that priest before receiving it, and at his own invitation, go to the residences of these householders, and speak thus : " Excellent Sirs ! I pray you purchase such and such pieces of cloth for me, because they will together make me one beautiful robe ! " if he obtain his request, it is nissagiya pachittiya. 10. If a king, or chief minister, or a Brahman (or) a householder, or a householder's wife, send to a particular priest a messenger with a present of money for the pur- chase of cloth, and if the messenger come to the priest and say, "Venerable sir, will you receive from me at once the purchase money for a robe, with which I am entrusted for you?" and the priest reply, "It is allowable for me to pro- cure for myself a robe, at the proper time, then we receive consecrated (cloth)," to which the messenger rejoins : "Venerable Sir ! have you any man of business here?" and the priest says: "yes," whether it be somebody belonging to the priest's garden, or a upasaka (layman), who is accus- tomed to look after the secular affairs of the priests ; and in consequence the messenger go to the place where such a person lives, and having entrusted the money to his care, come back to the presence of the priest and say: "Venerable Sir, I have given the money for purchasing a robe into the hands of such and such a person whom you named ; Vcne- 218 A CATENA OF BUDDHIST rable Sir ! at tlie right time go to him, and j^ou shall re- ceive the robe you require." That Bikshu needing a robe may go two or three times to the place of his trustee to remind him of his necessity, and if he procure the robe, well and good ! but if not, he may go a fourth, fifth and sixth time, and stand silently before him, and then go away.