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) That which relates to those who live in very cold countries and who are of imperfect powers of endurance — to these Tathagata allowed other garments be- sides the three, and other things in strict moderation. With respect to food there are four Rules. (1.) That which relates to the great professors of the higher order, who live in mountain depths remote from men, and feed on vegetables and fruits according to their season. (2.) That The Dhiita rules, known as the " teles-dhiitanga" in the South (from teles, thirteen ; dhiita, destroyed ; and anga, ordinance ; meaning the thirteen ordinances by which the cleaving to existence is destroyed), and in China as the " chi eul theou tho," are given by Spence Hardy, Eastern Jlonachism, p. 9; and by Remusat, Fo-koue-ki, p. 60; vide also Burnouf, Introd., p. 304. ■•^ This is the first of the thirteen Dhiita Rules, and is called " pansu- kulikanga": this precept orders that all cloth for garments for priests should be cither picked up in a cemetery, or polluted in some way, or thrown away and discarded on account of its worthlessness. Vide Eastern Monachism, p. 118. SCRIPTURES FROM THE CTIINESR. 257 which relates to those who continually observe the Dhuta rules in reference to the food they have beggedJ (3.) The food allowed to an Aranyaka (hermit) to be received from his Danapati (patron), (i.) The pure food allowed to the priesthood when living- in community. III. The third external means relates to the possession of a pure place of abode. With reference to the word " hien" as signifying a place of abode (pansala ?), it is a place where no business is transacted, and where there are no contentions or disputes ; so it is called a peaceable place ; there ai-e three descriptions of such places, (1) in some deep mountain ravine, remote from human intercourse; (2), in some forest resort (Aranya)^ where the '^ dhuta'^ rules may be followed; this place must be at least three or four li (half a mile or more) from a village,'^ so as to be removed from any sound of woildly business or contention; (3), in a spot at a distance from a place where laymen live, in the midst of a quiet Sangha- rama; all these places are called peaceable and calm abodes. IV. The fourth external means relates to freedom from all worldly concerns and influences. There are four things to be avoided under this head. (1.) To desist from all shai-e in ruling or governing a people, so as not to incur any responsibility connected with the mode of discharging the trust. (2.) To desist from all worldly friendships, and all social or family connexions. (3.) Not to follow any trade or art, whether of medicine, sorcery, or other persuasion. (4.) 1 For these rules, vide Eastern Monachism^ § ix, passim. 2 The eighth of the thirteen ordinances (teles dhutanga) is called "Aranyakanga." The word "aranya" means a forest. The priest who keeps this ordinance cannot reside near a village, but must remain in the forest. (Vide for other particulars, Eastern Monachism, p. loo.) 3 The constant tise of the word "village," both in the Chinese and Pali canonical books, as denoting "a place of assembly" or "an in- habited place," seems to show that the establishment of Buddhist religious fraternities in India was followed by the formation of a secular society in the same neighbourhood ; just as the " church" or " Llan" amongst ourselves drew to its vicinity the town or village that took its name from the religious foundation. 258 A CATENA OF BUDDHtST To desist from all professional engagements connected witli worldly learning, discussion, instruction, and so on. V. The fifth external means relates to the promotion of all virtuous knowledge, of which there are three divisions. (1.) Taking care of all religious books. (2.) Endeavouring to promote agreement amongst religious persons, so that there shall be no division or confusion. (3 ) Endeavouring to transmit and inculcate, by every expedient of mind and action, the true principles of virtuous knowledge. We have thus briefly glanced at the five sorts of prepara- tory observances requisite for the final acquisition of " Chi- Kwan." 2. ON CHIDING THE EVIL DESIRES. These evil desires are five : every one who enters on the practice of meditation with a view to perfect himself in the system called chi-kwan, must overcome these desires. They are commonly known in the world as the lust after beauty, sound, smell, taste, touch ; by the delusive influences of these passions men (the diff*erent worldly teachers) foster in themselves the growth of concupiscence (trishna), but if they are able to understand thoroughly the folly (sin) of such in- dulgences, so as not to permit their existence in their own case, this is called " chiding the evil desires." The first effort is to be made against the lust after beauty; that is to say, the beautiful form of man or woman: the painted eyes, the graceful neck, the bright-red lips, the pearl-white teeth; and also the various attractive colours of worldly trea- sures, such as blue, and yellow, red and white, etc., all which are the causes of besbtment, and by producing a phrenzy of love result in every kind of evil karma. So it was Bimbasara Eajah was born in his enemy's country as a mistress in the harem of Avambra (ho-fan-po-lo) on account of his lustful propensities ; so also Udayana Eajah, besotted by lust, cut off the hands and feet of the five hundred llishis, and thus incurred evei-y kind of retributive punishment. SCRIPTURES FROM THE CHINESE. 259 The second effort is to be made against the lust of sound, in which is included the love of music, whether of the lute (k'hung how), or guitar, or the musical bamboo pipes, or of golden instruments (gongs or cymbals), or of the musical stone, and of the voice of singing men or singing women ; all these are calculated to produce a clouded and besotted mind in the case of those who hear them, and so result in an evil karma. Thus it was the five hundred Rishis who dwelt in the Snowy mountains, by listening to the singing of the Gandharva nymphs, lost their power of mental abstraction, and their hearts became beclouded and confused. Thus, and in other ways, we may know the evil consequences of fondness for " sound." The third effort is to be made against fondness for perfumes, such as the perfumed persons of men or women, or the smell of food, or the seasonings of food; in short, every kind of pleasant aroma which foolish men delighting in, forth- with are entano^led in the trammels of lust. Thus it was that Bikshu, dwelling beside the Lotus-tank, perceiving the delicious scent of the flowers, his heart was filled with lust, and so he fell in love with the Spirit of the Tank (the Naiad), and incurred the gravest guilt (caused a great scandal). Is it right, then, to be careless about this matter, when by it such consequences may ensue? Surely this consideration should cause those who are indifferent (asleep) to rouse them- selves. By these and other considerations we may learn the evil consequences of fondness for perfumes. The fourth effort is to be made against the lust of taste; that is to say, the taste of bitter, sour, sweet, salt, fresh, and so on; all species of highly flavoured and tasty meats and drinks ; fondness for such things will cause the mind to become cloudy and impure, and so create every kind of evil karma, like the Sramanera (novice), who was so infatuated with the love of cream, that at the end of his hfe he was born again as one of the small insects that live in cream. By these and other considerations we may learn the evil consequences of fond- ness for delicate or tasty food. s2 260 A CATENA or BTTDnnrsT The fiftli effort is to be made against the love of touch ; that is to say, the soft or silky feel of a person's body ; or the love of anything warm in cold weather, or any- thing cold in warm weather; in short, all those pleasant sensations arising from contact which overcome the judg- ment of foolish and ignorant men, and raise up within them, as a result, a karma opposed to religion, as in the case of the Rishi Yih-Koh (Ekasringa), who, by the power of this lust, lost his spiritual capabilities, and became the courtezan Ganika (Ki-king). By this and other considerations we may learn the evil consequences resulting from this love of touch.