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If a Bikshu use either bone, ivory, or horn, to make a needle-case, and carve it and polish it for the purpose, it is pachittiya. 87. If a Bikshu make himself a mat for sitting on (ni-sse- ' Kung mun generally siguifies a " government office," but Gogerly translates the Pali " sleeping apartments." * /. e., the part fitted into the holes of the chair or bed, to be cut off smooth with the surface. ' The Chinese teon-lo evidently corresj^onds to the Sanscrit Tula ('/ion<.s indicfi). SCRIPTURES FROM THE CHINESE. 231 tan, i. e., Nisadin), it ought to be of the proper dimensions, the following is the medium size: two of Buddha's spans in lengtJi, one and a half in breadth; it may be made half a span longer and wider, but not more ; if it exceed this, it is pachittiya. 88. If a Bikshu make a cloth for covering a wound, the medium size is four spans long, and two wide; if it be made larger, it is pachittiya. 89. If a Bikshu make a rain-washing cloth,^ its medium length is six spans, and its breadth two and a half. If it exceeds this, it is pachittiya. 90. If a Bikshu shall make (a robe) beyond the size of the robes which Buddha used, it is pachittiya. This size is nine spans long, and six in width. Venerable sirs ! I have thus recited the ninety pachittiya laws ; I now ask the entire assembly of pi'iests, are ye pure from violation of these laws or not [three times] . Venerable sirs ! This assembly is pure, and therefore ye are silent. So let it be. Venerable sirs ! The following four rules known as Phati- desani,^ are ordered to be recited bi-monthly, and are taken from the Vinaya, or Book of Precepts. THE POUR PHATIDESANIYA RULES. 1. If a Bikshu, in good health, enter a village and receive with his own hands food to eat from a Bikshuni, not related to liim, and eat it : this Bikshu ought to confess his fault^ in the presence of the other priests, and say: "Venerable sirs ! I have transgressed by bringing contempt on the law ; I ought not to have done so ; I now confess my fault to the venerable priests. This is called phatidesaniya dam ma. ^ A towel? Gogerly translates it " a garment to be used in the rainy season. 2 Sansc. Pratidesaniya, i. e., " sins to be confessed in the presence of the priests," sc. prati, desayami. ' Obs. the Chinese " hwui" corresponds to the Sansc. " desayami." Compare the Maha-Pariuirvana Sutra, Kiouen 7, p. 8. 232 A CATENA OF BUDDHIST 2. If a Bikshu go to a layman^s house to eat, and a Bik- shuni, present in the same house, point out with her finger, and say : " Give this gruel to such and such an one ; ^' or, " Give this rice to such and such an one," the priests gene- rally ought to speak to that Bikshuni, and say: "Worthy sister! be still; wait till the priests have done eating." If there be no priest (who has the courage) to speak thus to that Bikshuni, then the one present (or the priests who are present) ought to confess their fault before the other Bikshus, and say: "Venerable sirs ! I have transgressed and brought contempt on the law; I ought not to have done so; I now confess my fault before the venerable brethren." This is phatidesaniya damma. 3. If certain families have been appointed by the assembly of priests (sangha kamma) to the houses of resort (whether for study or otherwise) for the priests, and if a Bikshu, knowing such a family, go, whilst in good health, and with- out any invitation, and receive in his hand food and eat it, this Bikshu ought to confess his fault in the presence of the others, and say: "Venerable sirs! I have broken the law, and brought it into contempt, which I ought not to have done. I now confess my fault to you, venerable sirs! This is phatidesaniya damma. 4. If a Bikshu reside at a distance in a dangerous place, as a solitary ascetic (aranyaka), and do not previously warn his patrons (danapati), who reside beyond the precincts of his garden (sangharama), that they must not bring him food, and (in the face of the danger) reside within his precinct, and receive food there and eat it, except he is sick, this Bikshu shall confess his fault to the rest, and say : "Venerable sirs ! I have broken the law, and brought it into contempt, I now confess to you my sin." This is phatidesaniya damma. Venerable sirs ! I have now recited the four pratidcsaniya damma, and I ask this venerable assembly if it is free from transgression, or not? [three times] Venerable sirs! this assembly is pure; silently thercforo you stand! Let it be so! Venerable sirs ! I now proceed to recite the Tchong-hioh SCRIPTURES PROM THE CHINESE. 233 laws/ to be repeated bi-monthly, taken from the Book of Precepts : THE ONE HUNDRED SEKKHIYA RULES. 1. To adjust his inner robes properly. ^ 2. To adjust properly the three outward robes.'^ 3. Not to enter a layman's house, with the robes tucked up (fan ch'aou).* 4. Not to sit down in a layman's house with the robes tucked up (or disarranged). 5. Not to enter a layman's house with the robes gathered round the neck.^ 6. Not to sit down in a layman's house in a similar pre- dicament. 7. Not to enter a layman's house with the head covered.^ 8. Not to sit down in a layman's house under the same circumstances. 9. Not to enter a layman's house in a bouncing manner (or with a bouncing gait) . 10. Not to sit down in a layman's house in the same manner. 11. I will not sit upon my heels (t'sun) within a layman's house.''' ' Safigha-saikshya-dliarma ; or, as these Rules are called in the Pali, " Sekkhiya Damma." That is, Rules which the Priests ought to learn. '^ So as to cover the body, from the navel to the knee. — G. ^ That is, as I understand the passage, not the three robes, viz., the antaravasika, the outtarasanghati, and the sanghati, of which the two former were inner robes; but the three kinds of the sanghati, concerning which the Breviary of the Shamans (Sha-mun-yih-yung) has the follow- ing note. " The Sanghati is of three sorts : the first consists of 9 parts, or of 11, or of 13; the second of 15, 17, or 19 parts; the superior of 21, 23, or 25 parts." This cloak or Sanghati was to be worn so as to cover the whole body from the shoulders to the heels.— G. ■• i. e., to be well covered. — G. ^ This must refer to some custom in the country concerned of tucking up the outer garment and letting it hang over the shoulders or round the neck. i. e., with a cloth or other protection from the sun. " This is No. 25 in the Pali ; but in what way ivas the priest required to sit ? Did he sit on a chair ? 234 A CATENA OF BUDDHIST 12. I will not enter a layman^s house with a stooping gait. 13. Nor sit down under the same circumstances. 14. Not to enter a layman's house with the body swaying to and fro (yaou shin)^ 15. Nor to sit down in the same way. 16. Not toenter a layman's house swinging the arms about. 17. Nor to sit down similarly. 18. To have the body well covered on entering a layman's house. 19. And to sit down similarly. 20. Not to move the head this way and that as I enter a layman's house. 21. Nor to sit down similarly. 22. To enter a layman's house silently. 23. To sit down similarly. 24. Not to enter a layman's house joking or laughing. 25. Nor to sit down similarly. 26. To receive food with a mind collected and staid. 27. To receive rice in an equally balanced bowl." 28. To receive rice-gruel in a similar way. 29. To eat the rice and the gruel together. 30. To eat in a regular manner.^ 31. Not to eat from the middle of his alms-bowl^ the rice being heaped up in the centre. 32. When in good health, not to seek for any particular kind of rice or broth. 33. Not to look for more by covering the broth with the rice.'^ 34. Not to feel envy or anger because another priest has more or better food. 35. To hold the bowl and eat thoughtfully (or carefully). ^ Bodily contortions. — G. •i. " Ping." This precept was given in consequence of some priests looking about them at the time of receiving alms, and spilUng the rice over the sides of the bowl. — G. 3 i. e., as the food comes, without picking dainty bits. * So tluxt the Solid food may be eaten first. SCRIPTURES FROM THE CHINESE. 235 36. Not to eat greedily (lit. not taking great handfuls to eat rico)^. 37. Not to open the mouth wide to take in the rice. 38. Not to speak with rice in the mouth. 39.