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If the cup touches the hand, it is necessary to rub it with the three kinds of cleansing material, i.e. pea-flour, dry earth, and cow- dung!, and to wash it with water to take off the taint. In a secluded place water may be poured right into the mouth from a clean jar, but this is forbidden in a publicspot. After rinsing the mouth two or three times it will generally be cleansed. Before doing this it is not allowed to swallow the mouth-water or spittle. Any one breaking this rule and so lowering his dignity will be considered faulty. The saliva must be spit out before the mouth has been rinsed with pure water ; if noontide be passed without cleansing, the offender will be guilty of failing to observe the prescribed time. Men know little of this point. Even if they know it, it is not easy to observe it rightly. Judging from this strict point of view, it is difficult indeed to keep entirely free from fault even if pea-flour-or ash-water be used, for there may be a taint of food in the teeth or grease on the tongue. The wise should see this and be careful in the matter. It is surely not seemly for any one to spend his time after meals chaffing and chattering, nor is it right to remain impure and guilty all day and night, without preparing waver in a clean jar or without chewing a tooth-wood. If such laziness be indulged in during one’s lifetime, no end of trouble is to be found. It is, be it added, also lawful to let one’s pupils fetch and pour out the clean water from a jar. CHAPTER VI. TWO JUGS FOR KEEPING WATER. THE clean water is kept separately from water for cleansing pur- poses (lit. ‘touched’ water) *, and there are two kinds of jars (i.e. kundi and kalasa) for each. Earthenware or porcelain is used for the clean jar, and the jar for water for cleansing purposes (lit. ‘touched’ water) is made of copper or iron. The clean water is ready for drinking at any time, and the ‘touched’ water for cleansing purposes after having been to the urinal. The clean jar must be carried in a clean hand, and be * K4syapa remarks that the Skt. for the cow-dung is ‘ Gomaya’ or ‘ Gomayi,’ and that Chinese cow-dung is unfit for the purifying purpose, being so dirty. 28 A RECORD OF BUDDHIST, PRACTICES. VIL placed in a clean place, while the jar for the ‘touched’ water should be grasped by the ‘touched’ (or ‘ unclean’) hand and be put in an unclean (or ‘touched’) place. The water in a pure and fresh jar can be drunk at any time; the water in any other -jar is called ‘special water’ (more lit. ‘seasonable water,’ i.e. water to be used at certain prescribed times, probably kalodaka). . To drink from a jar holding it upright in front is no fault; but drink- ing in the afternoon is not permissible. A jar must be made to fit one’s mouth; the top of the cover should be two fingers! high; in it a hole as small as a copper chopstick is made. Fresh water for drinking must be kept in such a jar. At the side of the jar there is another round hole as large as a small coin, two fingers higher than the drinking-mouth. This hole is used for pouring in water ; two or three gallons may be put in it. A small jar is never“used. If one fear that insects or dust may enter in, both the mouth and the hole may be covered by means of bamboo, wood, linen, or leaves. There " are some Indian priests who make jars according to this style. In taking water, the inside of the jar must be first washed in order to get off any dirt or dust, and then fresh water must be poured in. Is it seemly to take water without distinction between the clean and the unclean, or to keep only one small jar made of copper, or even to pour out the remain- ing water while the attached lid is held in the mouth? Such a jar is not fit to be used, for in it pure water cannot be distinguished from impure. Within such a jar there may be dirt or stain; it is unfit to keep fresh water in, and being small, the water is little in quantity, wanting about one gallon or two kilograms every time. As to the construction of a jar-bag, it is made of cotton cloth about two feet long and one foot wide, which is doubled by putting both ends together, and the edges which meet are sewed together. To its two corners cords about seven and a half inches* long are attached; the bag Two finger-widths {ahgulas), not ‘two finger-joints;’ Kdsyapa says ‘it would be about one Chinese inch.’ ? The text has — BE ‘a span’ (vitasti), i.e. ‘the length of thumb and middle finger stretched ;’ this is twelve angulas long, or seven and a half inches, according TWO JUGS. FOR KEEPING WATER. 29 containing a jar-is carried in travelling hung from the shoulder. The shape of the bag of a begging-bowl is similar to the above. It covers the mouth of the bowl in it sufficiently for dust to be kept off. The bottom is made pointed, so that the bowl does not move about. But the bag for the bowl is different from that for the jar, as is explained elsewhere !. : A priest who travels carries his jar, bowl, necessary clothes, by hang- ing them from his shoulders over his cloak, taking an umbrella in his hand. This is the manner of the Buddhist priest in travelling. He takes also, if his hand be not much occupied, a jar for unclean water, leather shoes in a bag, at the same time holding a metal staff obliquely, and going about at ease. . .? At the season of pilgrimage to the Kaityas of Ragagrzha, the Bo-tree, the Vulture-peak, the Deer-park, the holy place where the SAla-trees turned white® like the wings of a crane (in Kusinagara), and the lonely grove that has been dedicated to a squirrel *. * The Mflasarvastivada-samyuktavastu, chap. xxxiii (Nanjio’s Catal. No. 1121). * Here there is a sentence, the meaning of which is not clear to me. The Chinese , ee seems to mean something like this : fe Ft ‘The manner exactly corresponds to what is in the Parable of the Crow—the Stra on the moon’ The commentator says nothing but that the parable of the Bird—the Sftra on the Moon is the name of one Sttra, i.e. Stra on the Parable of the Crow and the Moon, which is, according to him, 23, vol. ii of the Catalogue of the Tripi/aka, published in the Ming Dynasty (Nanjio’s Catal., No. 948, the Kandropam4na-siitra). But this Stra has nothing corresponding to our sentences. The meaning of the context will not have to be altered even if we make out that particular sentence. ° This refers to the story that at the time of the Buddha’s Nirvawa the trees blossomed at once, though not in season (Mah4parinibbina-sutta V, 4, S. B. E., vol. xi, p. 86). * <The grove of the squirrel’ is the Kalantaka-nivapa, otherwise called the ‘Venu-vana.’ Kalantaka or Kalandaka is a bird which resembles the Chinese magpie (KAsyapa, so also I-tsing), but this must be a mistake *. The Sanghabhedakavastu, chap. viii (Nanjio’s Catal., No. 1123), gives an account of the grove as follows :— 30 A RECORD OF BUDDHIST PRACTICES. VIL In these seasons travelling priests assemble by thousands in every one of the above places day after day from every quarter, and all travel in the same manner (as described above). Venerable and learned priests of the Nalanda monastery ride in sedan-chairs, but never on horseback, and those of the Maharaga monastery do the same. In this case neces- sary baggage is carried by other persons or taken by boys ;—such are the customs among the Bhikshus in the West (India). CHAPTER VII. THE MORNING INSPECTION OF WATER AS TO INSECTS. WATER must be examined every morning. According as it is found in different places, i.e. in jars, in a well, in a pond, or in a river, The means also of examining it differ. Early in the morning jar- water is first to be examined. -After pouring about a handful of it, by inclining the jar, into a pure bronze cup, a ladle made of bronze, a conch- shell, or a plate of lacquer-work, pour it slowly on a brick. Or, by means of a wooden instrument’ made for this purpose, observe the water for some moments, shutting the mouth with the hand. It is likewise well to examine it in a basin or in a pot. Insects even as small as a hair-point must be protected. If any insects are found, return the water again into the jar, and wash the vessel with other water twice until no insects was yet prince he used to take pleasure in the grove and wanted the owner to give it to him. This was declined. When the prince succeeded to the throne he took possession of this grove by force. The owner was vexed and died of heart-disease. After death he became a snake to take vengeance on the king. In spting the flowers were beautiful; the king went out to the garden together with many female attendants. He fell asleep after having enjoyed the garden walk. All maids went away from the king, charmed by the flowers; there was only one maid who, was guarding the king with a sword. There appeared a poisonous snake ready to attack the sleeping king. At this very moment the Kalandaka shrieked noisily, and the maid on guard noticed the snake and cut it asunder. As a reward for the good service to thé king, His Majesty dedicated this grove to the memory of the birds and named it “ Kalandaka-vewu-vana.”” For Kalandaka *, see Mahavagga (S. B. E.) III, 1, 1 note; and for the eight Kaitvas in the holy spots, see below, chap. xx, p. 108. MORNING INSPECTION OF WATER AS TO INSECTS, 31 are left in it. If there is a river or a pond in the neighbourhood, take the jar there and throw away the water containing insects; then put in fresh filtered water. If there is a well, use its water, after filtering it, according to the usual manner. -In examining well-water, after some has been drawn, observe it in a water-vessel, taking about a handful of it in a bronze cup, as stated above.