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The priests may act according to the custom of their time, being self-contented and free from blame ; thus the host’s intention of gifts is by no means incomplete. But if the host (i.e. Danapati) has made up his mind not to gather the food re- maining, and asks the guests to take it away, one may act as best suits the circumstance. seen that it is being killed for oneself; (2) When it is not heard that it has been killed for oneself; (3) When it is not suspected that it may have been killed for oneself. See Mahdvagga VI, 31, 14, 2, S. B. E., vol. xvii, p. 117. Kasyapa says that this is only a HinayAna rule and is mean and low, l ¢ Shino’ here represents the Sanskrit prastha= 22 palas. 48 : A RECORD OF BUDDHIST PRACTICES. IX, After the priests have finished eating, and have washed their hands and mouths, the remaining food is removed, the ground is cleansed, and flowers are scattered on it. There is illumination and burning of incense so that the air is perfumed, and whatever is‘ to be given to the priests is ranged before them. Now perfume paste, about the size of a fruit of the Wu-tree (Dryandra-seeds), is given to each of them, : and they rub their hands with it in order to make them fragrant and clean. Next, some Pin-lang fruit (betel-nuts) and nutmegs, mixed with - cloves and Baros-camphor, are distributed }4n eating these they get the mouth fragrant, the food digested, and the phlegm removed. These fragrant medicinal things and the others are given to the priests, after they have been washed with pure water, and wrapped in leaves. Now the host, approaching the priest first in rank, or standing before the reciter (of the Sitras), pours water from the beaked mouth of a jar (Kunal) into a basin, so that water comes out incessantly like a slender stick of copper. The priest mutters the Danagathas, while taking flowers, and receiving with them the flowing water, First, verses from the words of the Buddha are recited, and then those composed by other persons. The number of the verses may be many or few according to the reciter’s will, and according to circumstances. Then the priest, calling ‘out the host’s name, prays for happiness upon him, and wishes to transfer the happy reward of good actions done at present to those already dead, to the sovereigns, as well as to the snakes (Nagas) and spirits; - and prays, saying, ‘May there be good harvests in the country, happy be the people and other creatures ; may the noble teaching of the Sakya be everlasting.’ I have translated these Gathds as seen elsewhere?, These are the blessing given by the World-honoured himself, who always said the Dakshivagathas? after the meal. This (Dakshiza) means a gift offered, while Dakshiziya is one worthy to be honoured with gifts. The Holy One, therefore, commands us that, after the meal, we should recite one or two DAnagathds in order to reward the host’s hospitality ; and if we neglect it, we are against the holy laws, and are not worthy to con- * See the ‘ Rules of Confession,’ by I-tsing (Nanjio’s Catal., No. 1506). ° For the examples of Benediction, see Mahfparinibbana-sutta I, 31; Mahdvagga VI, 35, 8; GAataka I, 110. ee RULES ABOUT THE UPAVASATHA-DAY. 49 sume the food offered. The rule of begging the remaining food is some- times carried out after the feast. Then gifts are distributed. Sometimes the host provides a ‘ wishing- - tree’ (Kalpa-vriksha), and gives it to the priests ; or, makes golden lotus- flowers, and offers them to the image of the Buddha. Beautiful flowers as high as the knees, and white cloth, are offered in profusion on a couch. In the afternoon, sometimes a lecture is given on a short Stra. Some- times the priests withdraw after passing the night. When they depart, they exclaim ‘Sadhu’ and also ‘Anumata.’ Sadhu means ‘good!’ and Anumata is translated by the word Sui-hsi (or shou ‘art approved’)! Whenever gifts are made to others or to oneself, one should equally express approval (i.e. Anumata) of the action, for, by rejoicing at and praising another's gifts, one can obtain religious merit. The above is the general’. custom of entertainment on an Upavasatha-day in the islands of the Southern Sea. There is another custom followed by the. middle class of the people. - First day, the priests are invited and presented with betel-nuts ; second day, the image of the Buddha is bathed in the forenoon, the meal is taken at noontide, and Sttras are recited in the evening. "There is still another custom practised by the poor class of people. “First day, the host presents tooth-woods to priests and invites them ; on the morrow, he simply prepares a feast. Or sometimes the host goes and salutes priests, and expresses his wish of invitation without giving gifts. The custom of reception on a fast-day differs also in the Turkish and Mongolian countries such as Tukhara (i.e. the Tochari Tartars) and Sali (west of Kashgar, peopled by Mongols or Turks ; sometimes spelt ‘ Suri’). . ‘In these countries the host first presents a flower-canopy and makes offerings to the Kaitya. A great crowd of priests surrounds the Kaitya and selects a precentor-to offer a prayer ina fullform. That done, they begin to take meals. Rules about the flower-canopy are mentioned in the ‘Record of the West ®’ 1 J-tsing here adds a note on the transliteration of Danapati. He, as usual, condemns the older translators. 2 We do not know what this book is. It does not mean Hiuen Thsang’s 50 A RECORD OF BUDDHIST PRACTICES. IX. Although the ceremonies of an Upavasatha-day in different countries vary so much in the general arrangements as well as in the food, yet the regulation of the Brotherhood, the protection of purity, the mode of taking food with fingers, and all other rules are much the same. There are some members of the Order who practise some of the Dhitangas (i.e. special regulations of daily life for Bhikshus), such as living on alms and wearing only the three garments (i.e. paivdapatikaiga and traifivari- kAnga)}, Such a Bhikshu would not accept any invitation, and does not care for the gifts of any precious things such as gold, any more than for mucus or saliva, but lives retired in a lonely forest. If we turn to the East (China) and see the custom of reception on a fast-day, the host sends a note of invitation to the priests; and even on the next day he does not come and ask in person. When compared with the rules set by the Buddha, this practice seems short of due respect. The laymen ought to be taught the regulations. Coming to a reception one should bring a filter, and the water supplied for the use of priests must be carefully examined. After eating, one should chew a tooth-wood ; if any juice be left in the mouth, the religious ceremony of Upavasatha undertaken will not be complete. -In such case the guilt of missing a prescribed time will be incurred, though one should pass the whole night in hunger. It is hoped that one will examine the mode of taking food in India, and discuss the Chinese custom by comparison. The merit of each practice will naturally be clear if one has more suitable points than the other. The wise must judge for themselves, as I have no time to devote to a full discussion here. Some time ago, I tried to argue as follows : the World-honoured One, the highest, the Father of great compassion, exercised mercy over the people who are plunged ia the sea of transmigration, his great exertion being extended over three great kalpas (i.e. long ages). Wishing that people would follow him, he lived for seven dozens of years preaching his doctrine. He thought that as the foundation of. preserving the Laws, the regulations on food and clothing were the first and foremost ; but he was afraid that any earthly troubles might come of them, and he there- fore made strict rules and prohibitions. RULES. ABOUT THE UPAVASATHA-DAY. 5 The regulations are the will of the Master, and one should by all means obey and practise them. But on the contrary there are some who carelessly think themselves gniltless, and who do not know that eating causes impurity. v Some observing one single precept on adultery say that they are free from sin, and do not at all care for the study of the Vinaya rules, They do not mind how they swallow, eat, dress, and undress. _ Simply direct- ing their attention to the Doctrine of Nothingness is regarded by them as the will of the Buddha. Do such men think that all the precepts are not the Buddha’s will? Valuing one and disregarding another results from one’s own judgement. The followers imitate one another and never look at those books of precepts; they copy only two volumes of the ‘Doctrine of Nothingness, and say that the principle contained in it embraces all the three deposits (i.e. Tripi¢aka) of scriptures. But they do not know that every meal, if unlawful, causes the suffer- ing of pouring sweat zz Hell; nor are they aware that every step wrongly taken brings to one misery of living as a rebel. The original intention of a Bodhisattva is to keep the air-bag (which has been given to all beings that are floating in the sea of existence) tight, without leaking. Not overlooking even a small offence of our own, we can also fulfil’the declaration that this life is the very last. We can reasonably practise both the Maha(y4na) and the Hina(ydna) doctrines in obedience to the instruction of the merciful Honoured One, preventing small” offences, and meditating upon the great Doctrine of Nothingness. If affairs have been well administered and our minds tranquillised, what fault is there in us (7x following both doctrines)? Some are afraid of misleading others as well as themselves, and follow only one side of the teaching.