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But high refinement, literary elegance, propriety, moderation, ceremonies of welcoming and parting, the delicious taste of food, and the richness of benevolence and righteousness are found in China only, and no other country can excel her. The points of difference from the West are: . (1) not preserving the purity of food (see chap. iv) ; (2) not washing after having been to the urinal (see chap. xviii below); (3) not chewing the tooth-woods (see chap. viii). There are some also who do not consider it wrong to wear an unlawful garment; they quote a passage from an abridged teaching (Samkshiptavinaya) which reads as follows: ‘If 1 Chavannes, p. 25. * Chavannes, p. 100. 5 Chavannes, pp. 13, 14. * We know very little of the introduction of Buddhism into Tibet. In a.p. 632 the first Buddhist king of Tibet sent an envoy to India to get the Buddhist Scriptures. I-tsing’s date is a. p. 671-695, and says that that country had no Buddhism. We know, however, that some of the P&rasas (Persian settlers) had become ‘Buddhists in Hiuen Thsang’s time (see Hiuen Thsang under Persia), and Tibet too was Buddhistic in his time. NECESSARY FOOD AND CLOTHING. 69 anything which is considered to be impure in one country is considered pure in another, it can be practised there without incurring any guilt.’ But this passage was misunderstood by some translators; the real meaning is not like the above, as I have fully explained elsewhere !. .As to the things that are used by a Bhikshu of China, nothing but the three garments are in accordance with the rules laid down by the Buddha. When we incur guilt by wearing an unlawful garment we must give it up. In a warm country like India one may wear only a single piece of linen through all the seasons, but in the snowy hills or cold villages one cannot subsist (without some more clothes) even if one wish to keep to the rules. Besides, to keep our body in health and our work in progress is the Buddha’s sincere instruction to us ; and self-mortification and toil are the teaching of heretics. Reject our teacher or follow another ; which would you do? The Buddha allowed the use of a garment called ‘Li-pa 2” which can be. worn in any cold regions; this is enough to warm one’s body, and there is no religious blame in using it. Li-pa in Sanskrit can be translated ‘abdomen-covering cloth.’ I shall shortly describe here how it is made. Cut a piece of cloth so as to have no back and to have one shoulder bare. No sleeves are to be attached. Only one single piece is used and made just wide enough to put on. The shoulder part (which may be called a short) sleeve of the cloth is not wide and is on the left-hand side; this must not be wide and large. It is tied on the right-hand side so that - the wind may not touch the body. A great quantity of cotton-wool is put in so as to make it very thick and warm. Or sometimes it is sewn together on the right-hand side, and ribbons are attached at the highest point of one’s side. Such are the original rules for making the cloth °, ) I saw several pieces of this cloth.while in the West ; the priests from / the north (Sali, &c.) generally bring and wear it. In the place near the The Miilasarvastivadaikasatakarman, chap. x. * Skt., Repha, Lepa, or the like ; I have to leave it uncertain at present, ~ It is not clear what sort of cloth I-tsing means, and my translation must be regarded as tentative. One image of the Buddha has a cloth over his chesf, having a very short sleeve on the left-hand side, which may be I-tsing’s ‘ Li-pa’ cloth. 7 Jo A RECORD OF BUDDHIST PRACTICES. xX. Nalanda monastery we do not see it, for the climate is so hot that people do ‘not need such cloth. -The Buddha allowed this for the people of a cold region.) (As to the corresponding Chinese cloth) the back and bare shoulder ar¢ in accordance with the proper rules, but the right-hand side of the cloth has an additional (piece), thus making it illegal. If one acts against the proper rules, one is guilty of an offence. One may (legally) cover one’s abdomen with the ‘ Li-pa’ cloth to protect oneself against severe cold, or one may wear a thick mantle to keep out. the frost. Before the images of the Buddha or other honoured saints it is usual to have one’s shoulder bare, and guilt is incurred by covering it: To become homeless means to become free from troubles. When one lives indoors in winter; one may well use a charcoal fire, and it/is not necessary to have the trouble of wearing many clothes. If one feeds thick clothing owing to an illness, one’ may do temporarily what one likes provided that one does not break the rules. The winter in China, however, is very severe, often piercing our bodies, and without warm clothing our life is in danger. This is a great difficulty in religion, - but salvation must include the people of such a region. Have your sleeves square and your shoulder bare that you may be distinguished from laymen, and wear it in the cold winter instead of the ‘Li-pa” Though not exactly in accordance with the proper rules, it is permissible for a time as it is meant to protect our life. Asa wheel wants oiling (so our life wants warmth). We ought to be much ashamed (when we live in an unlawful manner). If we can pass the winter without wearing (an illegal] garment) it is all the better. Other things, such as robe, trousers, drawers, and shirt, must never be used ; (even if you use these things for a time) you must not wear them when winter is over. Some, again, wear a half shirt, which was never allowed by the Buddha} In fleeing from the busy (world) and pursuing the important (path) we simply look up to, and accord ourselves with, the noble heart (of the Buddha), One may fail oneself (in carrying out the Buddha’s precepts), but one must never mislead others by teaching them or setting a bad example. You may well supplant old practices with new ones; then it may be said that you all, sitting side by side (in the monastery) on the NECESSARY FOOD AND CLOTHING. qi Shao Shih* mount (in China), make yourselves as lofty as (those on) the Vulture Peak (in India), and that you are as if gathering together in the city of Ragagrzha and also rontinanicatiig with all those in the Imperial seat of China. The Large River (Hwang Ho in China) unites its pure stream with the lake of Mufilinda (in Buddhagaya). The Slender Willow (Hsi-lew)? joins in its splendour with the tree of Bodhi which is, and will be, ever flourishing with its shining glory until after the field of mulberry-trees has changed (into the sea), or the Kalpa stone-has been entirely rubbed away %. Praise, then, be to (the Buddha)! Let us make an effort (in following his doctrine)!’ The sunlike Buddha has set, leaving his doctrine behind for the later ages. If we practise his doctrine, it-is just as if we were living in the presence of our great teacher, while if we act against his teaching, many faults will appear in us. It is, therefore, said i Stra : ‘Let my precepts be well practised, then I, (the teacher), exist all the same in this world *’. Some may say: ‘The virtuous men of the former ages did not speak (against Chinese practices); then why should we,-men of the later time, “ alter the rules?’ But it is wrong to say so. For we have to follow the Law (Dharma), and not a man. The Buddha has precisely taught - us about this point. If your practices as regards food and clothing have no failure when compared with the rules prescribed in the Vinaya-pizaka, then you can keep to them. To practise the rules but not to learn them is difficult. When a pupil does not practise after having learnt the rules, the teacher is not blamable. * This is a mountain situated south of Sung mountain in Ho-nan. A famous temple on thesShao Shih was called Shao-lin. ? This is the name of an island where the sun and moon set, in the Shan Hai King ; but I-tsing here uses it as if it were the name of a tree. 5 The field of mulberry-trees becoming the sea’ is a Chinese simile for a long time. A Kalpa is said to be the period during which an angel can rub away a great stone by her wing coming at times. ‘ Probably the Mahfparinirvawa-sfitra is meant here. Cf. Rhys Davids, Buddhism, p. 82: ‘After 1 am dead let the Law and Rules of the Order, which Thave taught, be a Teacher to you’ (Book of the Great Decease, VI, 1). 72 A RECORD OF BUDDHIST PRACTICES. XI. Again, I say in verse : In the life of man, the first and foremost~are food and clothing, To man these two are the fetter and chain Which bind him to the field of rebirth. Let-the Noble Word be followed, Rest and freedom will be his. If selfishness be his guide, Sin and trouble will drag him along. Beware, wise man! Retribution is manifest. When the Eight Airs! retired from your body The Five Fears? will no longer threaten you. Be ever pure as the gem that is pure even in mud ; “As clear as the dews on the lotus leaves. Clothing is enough, if your body is covered. Food is sufficient, if you do not die.of hunger. Seek the Moksha (Liberation) only and not man or Deva, Lead your life practisihg the Dhatangas* Finish your years by protecting the living creatures. Reject the empty birth of the Nine Worlds*. Aspire to the perfect course of the Ten Stages® In receiving gifts may you behave as the §00 Arhats would have behaved. In giving blessings may you expect to give them to the 3,000 worlds. CHAPTER XI. THE MODE OF WEARING GARMENTS. I Now describe, according to the Vinaya, the mode of wearing the. religious garments, and the use of ribbons. , . Take a garment of five cubits long and fold it into three. At the pleated part of the shoulder, at four oy five finger-widths from the collar, 1 The five vital airs in Vedantas4ra V, and ten airs according to the followers of Kapila.