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IN India tite priests wash their hands and feet before meals, and sit on-separate small chairs. The chair is about seven inches high by a foot square, and the seat of it is wicker-work made of rattan cane. The legs are rounded, and, on the whole, the chair is not heavy. But for junior members of the Order blocks of wood .may be used instead. They place their feet on the ground, and trays, (on which food is served), {ou Vinaya’ is the discipline laid down by the Buddha. The whole is called ‘Vinaya pitakam;’ the P4li text was published by Prof. Oldenberg, 1879. 2 The text has ‘pu-ra,’ which is, according to Kasyapa, a kind of shoes in SITTING ON. A SMALL CHAIR AT DINNER. 23 are placed before them. The ground is strewn with cow-dung, and fresh leaves are scattered over. The chairs are ranged at intervals of one cubit, so that the persons sitting on them do not touch one another. I have never seen one sitting at a meal cross-legged on a large couch. The measurement of a couch according to the rule laid down by the Buddha ought to be the width of the Buddha’s eight fingers; as the Buddha’s finger is said to have been three times larger than that of an ordinary individual, the width of his eight fingers is equal to that of our twenty-four fingers. This is one and a half feet in Chinese measurement. In the temples of China (lit. the Eastern Hsia) the height of a couch exceeds two feet ; this of course is not to be used for sitting upon. For he who sits on it incurs the blame of using a high couch (one of the Buddha’s eight silas). Many Bhikshus of the present time break this rule; but how do they mean to exonerate themselves? All those who are guilty of this breach of rule should consult the code of measurement. But couches used in the temples of the Holy Rock and the Four Dhy4nas (i,e. Katurdhydna)? are one foot high ; this height was laid down by the virtuous men of old and is indeed authoritative. To sit cross-legged side by side, and to have meals with knees stretched out, is not a proper way—pray notice this. I have heard that after the introduction of Buddhism into China, the Bhikshus were accustomed to sit on chairs (not cross-legged) at meals. At the time of the Tsin dynasty (A. D. 265-419) the error was introduced, and they began to sit cross- legged at meals. It is nearly 700 years (B.C. 8; 700-692=8)? ago that the noble doctrine of the Buddha first passed into the East (China); the period, of ten dynasties has gone by, each having its able representative. Indian Bhikshus came to China one after another, and the Chinese priésts, of the time being, crowded together before them, and received instruc { tion from them. There were some who went to India themselves and witnessed the Proper practice there. On their return home they pointed out wrong customs, but who of them has ever been followed ? * These are two Chinese temples, being Ling-yen Ex By) and Ssii-shan (py i=) respectively, There seem to have been several so-named temples in Fe: ER, | of ATE eC ROT. Rees at ae PR, pate 24 A RECORD OF BUDDHIST PRACTICES. IV. It is often said in the Sitras?, ‘Wash your feet after a meal ;’ from this. it is clear that they did not sit cross-legged on a couch (for there would be no use in washing feet, if they had not touched the ground). And also it is said: ‘Food is thrown down near to the feet ;’ from this we can see that the priests used to sit with their feet straight on the ground. The disciples of the Buddha ought to have the Buddha’s methods. Even if it be not possible to follow out his rules, it is wrong to ridicule them. Tf one sit cross-legged, and with his garment folded round the knees, it is difficult to keep clean and not to spill food (lit. to ‘protect one’s purity ’), and spilled food and stains easily cling to the garment. To preserve what has been left from the meal, as is done in China, is not at all in accordwmce with Indian rules. By being gathered from the table the food pollutes the trays, and those who serve touch the clean utensils. Thus making the preservation of purity vain, no good result has as;yet been obtained. Pray carefully notice these points, and see the comparative merit of each practice. CHAPTER IV. DISTINCTION BETWEEN PURE AND IMPURE FOOD. (AMONG the priests and laymen in India, it is customary to distinguish between clean and unclean food. If but a mouthful of the food have been eaten, it becomes unclean (lit.‘ touched ’); and the utensils in which food was put are not to be used again. As soon as the meal is finished, the utensils used are removed and piled up in one corner. All the remaining food is given to those who may legally eat such (i.e. the departed spirits, birds, and the like); for it is very improper to keep the food for further use. , : This is the custom among both rich and poor, and is not only a custom observed by us, but even by the Brahmans (Devas, gods). It is said in several SAstras: ‘It is considered to be mean not to-use a tooth-wood, and not to wash the hands after evacuation, and not to * See the Vagrakéfedika, translated by Prof. Max Miller (i), p. 122, vol. xlix, 8. B. E. DISTINCTION BETWEEN PURE AND IMPURE FOOD. 25 distinguish between clean and unclean food.’ How can we consider it seemly to use again the utensils that have already been touched, to preserve food remaining over in the kitchen, to keep ina jar the rice that has been left from a meal, or to put back the remainder of the soup ina pot? Nor is it right to eat next morning the soup and vegetables that have been left, or to partake later of the remaining cake or fruits. Those who observe the Vinaya rules may know something of this distinction, but those who are idle and negligent combine to pursue the wrong course. At a reception or any ordinary meals, no one ought to touch another or taste any fresh food until he has rinsed his mouth with ’ pure water, and after each course, a mouthful of which would defile him, he must repeat the rinsing. If he touch another person before rinsing his mouth, the person touched is defiled and muff rinse his mouth. When a man has touched a dog he has to purify himself. Those who have partaken of a meal’must remain together on one side of the hall, and should wash their hands and rinse their mouths, and also waih the - things used during the meal and the soiled pots. If they neglect these points, any prayers or charms that they may have offered will have no efficacy, and any offerings they may make will not be accepted by the Spirits. Therefore, I say, everything must be clean and pure, if you prepare either food or drink, intending to offer it to the Three Jewels, or to the Spirits, or mean it for an ordinary meal for yourselves, Until the person is purified after a meal or after evacua- tion, he is unfit to sit at table again. Even the world speaks of a fast for the purpose of purification. When people are sacrificing to Confucius in his temple, they ought first to clip their nails, and keep their body under control and free from defilement. Purification is required thug even in the matters concerning Confucius, his disciple Yen Hui, and others, and people do not offer the leavings from a meal. In pre- paring food for a reception or for an ordinary meal of the Bhikshus, there must be a superintendent in the matter. If there be a delay in preparing food at a reception, and if the guests fear that they should be behind the prescribed meal-time in waiting, the invited, be he priest or layman, can partake of a meal separately out of what has been provided, though not yet served. This is allowed by the Buddha, and does not cause guilt. “26 A RECORD OF BUDDHIST PRACTICES. Vv. I have heard that of late meals are often delayed till the afternoon (noon being the prescribed meal-time), while the preparation is being superintended by priests or nuns. This is not right, as one commits a fault in doing good. Now the first and chief difference between India of the five regions and other nations is the peculiar distinction between purity and impurity. Once upon a time when the Mongolians of the North sent men to India, the messengers were despised and ridiculed, as they did not wash themselves after evacuation, and preserved their food in a tray. This was not all; they were scorned and spoken ill of, as they sat together (on the floor) at a meal, with their feet straight out, and touching one another’s, and they did not keep out of the neighbourhood of pigs and dogs, and did not use a tooth-brush. Therefore those who are practising the Law of the Buddha ought to be very careful on these points. But in China the distinction of pure and impure food has never been recognised from ancient time. Although they hear my admonition on this point, they will not adhere to the rules, and will not be awakened until I shall see them and speak to them in person. CHAPTER V. CLEANSING AFTER MEALS. WHEN a meal is finished, do not fail to cleanse the hands. In getting the water, fetch a water-jar yourself or order others to do so, The cleansing may be done with water taken (from a spring) out of a basin ; or it may be done in some secluded place (where water is always at hand) or on a conduit (Prawali) or on the steps-leading down. - Chew tooth-wood in the mouth; let the tongue as well as the teeth be care- fully cleansed and purified. If the (unclean) spittle be yet remaining in the mouth, the religious fast may not be observed, while the lips should be washed either with pea-flour or with mud made by mixing earth with water, so as not to leave any taint of grease. Afterwards the water must be poured (for rinsing) out of the clean jar into a conch-shell cup, which is to be held over fresh leaves or in TWO JUGS FOR KEEPING WATER. 27 the hands.