English
Not to let the rice fall out of the mouth from over- filling. 40. Not in eating rice to have a portion left behind." 41. Not to crack the teeth together in eating rice. 42. Not to munch or make a munching noise in eatino- rice. 43. Not to make a grunting noise in^ etc. 44. Not to make a lapping noise with the tongue in eat- ing rice. 45. Not to shake the hand when eating rice.^ 46. Not to scatter the rice about with the hand. 47. Not with defiled hands to take hold of a drinkino- vessel. 48. Not to fling about the water with which the rice- bowl has been rinsed. 49. Not to ease nature over any living herb ; nor to cry or spit over the same (except when ill) . 50. Nor in the middle of clean water, ditto. 51. Not to stand upright in easing nature,, except when ill. 52. Not to repeat the law (preach) on account of a man whose garments are ill arranged, except when he is ill. 53. Not to preach to a man whose robes are neghgently heaped round his neck, except when ill. 54. Not to preach to a man whose head is covered, except, etc. 55. Not to preach to a man whose head is wrapped up, except he is ill. 56. Not to preach to a man with a crooked neck (holdino- his head on one side), except, etc. 57. Not to preach to a man wearing his shoes, except, etc. ' A large mouthful is defined to be one of the size of a peacock's egg. '^ i. e., not to have too much for one mouthful. ^ i.e., to disengage them from particles of food. 236 A CATENA OF BUDDHIST 58. Not to preacli to a man wearing wooden pattens, except, etc. 59. Not to preacli to a man on horseback (or in a palan- quin)— except he be sick (and therefore unable to dismount?) . 60. Not to live within a pagoda (Fuh-Tah), except to guard it. 61. Not to conceal precious articles or money within a pagoda, except to protect them. 62. Not to enter a pagoda with leather shoes. 63. Nor to enter a pagoda carrying leather shoes. 64. Not to go round a pagoda with leather shoes on. 65. Not to enter within a pagoda wearing fu-lo.^ G6. Not to enter a pagoda carrying his fu-lo (boots). 67. Not to eat underneath a pagoda, spreading out on the grass, or defiling the earth. 68. Not to pass under a pagoda in conveying the coffin or bier of a dead man. 69. Not to secrete a coffin or bier under a pagoda. 70. Not to burn a corpse or coffin under a pagoda. 71. Nor to burn one in front of a pagoda. 72. Not to carry a corpse round a pagoda, and burn it at any of the four sides, so that the scent ma}'- enter the building. 73. Not to take the clothes or bed of a dead man under a pagoda, except chey have been washed from all impurity and properly perfumed. 74. Not to ease nature beneath a pagoda. 75. Nor to do so looking towards one. 76. Nor to do so at any of the four sides of a pagoda, so that any bad scent may enter it. 77. Not to enter a place of convenience (cloaca) with a figure of Buddha. 78. Not to clean the teeth under a pagoda. 79. Not to do so in going towards a pagoda. ' The Glossary explains fu-lo as short huutmg boots, i. e., boots witli the tops turning over. SCRIPTURES FROM THE CHINESE. 237 80. Nor to do so in going round at any of the four sides of a pagoda. 81. Not to spit or cry beneath a pagoda. 82. Nor in going toward a pagoda. 83. Nor at either of the four sides in going round a pagoda. 84. Not to squat down on one's heels in the direction of a pagoda. 85. Not to place (a figure of) Buddha in a lower chamber, myself residing in an upper one. 86. Not to preach on behalf of a man who is sitting whilst I stand, unless sick. 87. Nor whilst he is lying and I sitting, except sick. 88. Nor to preach to anyone sitting on a chair whilst I am not seated, except sick. 89. Nor will I preach to anyone sitting in a higher seat than myself, unless sick. 90. Nor will I preach to anyone going before me, except sick. 91. Nor will I preach to anyone going along a higher path than the one I am in, except sick. 92. Nor will I preach to anyone who is going along a good path whilst I am in a bad one. 93. Not to join hands when walking along the road. 94. Not to place or erect (boughs of) trees over men's heads, except on occasion of (severe heat of) weather. 95. Not to wrap up the alms-bowl (patra) in a cotton covering and tie it to the top of the staff, but to carry it fastened over the shoulder in travelling. 96. A man holding a staff ought not to have the Law explained on his account, except sick. 97. Nor when holding a sword. 98. Nor when holding a spear, except sick. 99. Nor when holding a knife, except sick. 100. Nor when holding a covering of any sort,' except sick. ' /. e., au uinlncllu. 238 A CATENA OF BUDDHrST Excellent Sirs ! I have thus recited the chunjy hioh laws (Sekhiya damraa) ; I now ask you all if this assembly is pure [three times.] Great Sirs ! this . assembly is pure ! silently, therefore ! so let it be. Excellent Sirs! these seven ""mieh tsang" laws (laws which destroy litigation. Adhikarana-samata-dhamma), taken from the middle of the Book of Precepts, are to be recited bi-monthly. If a Bikshu be embroiled in a subject or business leading to litigation, he ought to suppress and put an end to it. THE SEVEN " MIEF TSANG" LAWS. 1 . If it bo a case that requires the presence of the parties, let the parties be present.^ 2. If the case requires thought and deliberation, let there be deliberation. 3. If the case require plain and exact sentences, then let there be precision. 4. If the case requires independent decision, then let there be sentence given. 5. If the case may be decided by precedent, then let it be so decided. 6. If the case may be decided by a majority, then lot it be so. 7. And in all cases let it be decided finally.^ Excellent Sirs ! I have thus repeated the seven Mieh- Tsang laws (adhikarana-samata) ; I now demand of you all. Is this assembly pure? [three times]. Brethren! this assembly is pure ; silently, therefore, ye stand. So let it be. Worthy Sirs ! I have thus recited the Preface to the Siitra of Precepts; I have repeated the four Po-lo-i rules (Parajika), the thirteen Saug-ka-hi-shi-sha (Sanghadisesa) laws, the two Puh-tenglaws (Aniyata dhamma), the thirty Ni- sah-che-po-yih-ti laws (nissagiya-pachittiyji-dhamma), the ' The expression pi-ni, in the original, seems to be a derivative of " viniynnajnii," to accuse any one. - Tltis traiiKhition is very uncertain. SCRIPTURES FROM THE CHINEST;. 239 ninety Po-yi-to laws (Pachittiya dhamraa) the four Po-lo-ti- ti-shi-ni laws (Patidesani dhamma),tlieone hundred Hioli laws (sekhiya dhamma), the seven Mieh-tsang laws (adhikarana samata dhamma). These^ all taken from the Sutra of Pre- cepts, are those which Buddha has declared ought to be repeated bi-monthly. If there be any other laws of Buddha not herein contained, — this assembly is well agreed, — they ought to bo ob- served. 7. THE DAILY MANUAL OF THE SHAMAN". The Pratimoksha, as we have stated, embodies a system of rules for the discipline of Buddhist priests living in com- munity. The shaman, i. e. the convert, is also provided with rules for his private or personal life. There are given in a work known as the Daily use of the Shaman, which seems to correspond to the Dina Chariydwa of the Singa- lese.^ The book is divided into five sections : the first, called "chi-sung,^' contains a series of hymus or chants, to be recited by the shaman in the course of the day, whilst discharging his various duties. In the preface to the work it is stated that the hymns or gathas are taken from the sections of the " Tsing-hing,^^ i. e., the Brahmana sections, which occur in many of the Sutras.^ The '' dharani,^^ or " secret words/^ are taken from the "Dharmagupta"^ school; whilst the general instructions are strictly in unison with the spirit of the Vinaya, or earliest code of doctrine and discipline known to the Buddhists. The present section will contain a precis of this work : the section following it v/ill be devoted to a consideration of the actual system, as it is exemplified in one of the principal sects of Buddhism in China. 1 . On awaking in the morning, let the Shaman sit up in ' Vide Spence Hardy, Eastern Monachism^ p. 24. 2 For example, in the Dhammapada and the Maha-pari-Nirvana- Siitra (in the latter called Fan-hing). 2 Mi-pou. I take this to be for Fali-mi-pou.