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This is what makes one a dutiful child, and how one requites the benefits conferred by the departed while alive. Three years’ mourning or seven days’ fasting are not the only ways in which a benevolent person is served after death. (As these practices! confer no benefits), the dead may again be tied to the earthly troubles (ie. reborn as a living creature) and suffer the chain and fetters (of sins). Thus the dead may pass from darkness to darkness, ever ignorant of the three divisions of the chain of causality (twelve Nidanas), and from death to death, never witnessing the ten stages of perfection *. According to the Buddha's teaching, when a priest is dead, after one- has recognised him to be really dead, on the same day his corpse is sent on a bier to a cremation-place, and is there burnt. While the corpse is burning, all his friends assemble and sit on one side. They sit either on grass bound together, or on elevations of earth, or on * Te. three years’ mourning and seven days’ fasting. * The ten stages through which a Bodhisattva goes, M 82 A RECORD OF BUDDHIST PRACTICES. i XUL bricks or stones, The ‘Stra on Impermanence’ (‘ Anitya-sitra’)? is recited by a skilled man, as short as a page or a leaf, so that it may not become tiresome. (Note by I-tsing): I am sending home this Satra together with the Record. Then they all meditate on the impermanency (of all conditions). On returning to their residence they bathe together, in their clothes, in the pond outside the monastery. If there is no pond, they go to a well and wash themselves. They wear old clothes, so that they may not injure new ones. Then they put on dry clothes. On returning to their apartments, they cleanse the floor with powdered cow- -dung. All other things remain as usual, There is no custom as to putting on a mourning-dress. They sometimes build a thing like a stdpa for the dead, to contain his Sarira (or relics). It is called a ‘Kula,’ which is like a small st(ipa, but without the cupola on it. But there is some difference between the st(pas of an ordinary man and an exalted person, as is minutely described in the Vinaya text ®, It is not right for a priest to lay aside the noble teaching of the Sakya the Father, and follow the common usage handed down by the duke of Chou, crying and weeping many a month, or wearing a mourning-dress for three years. There was a priest named Lin-yu (in the Sui dynasty, 4.D. 605- 618), who never cried or wept according to the Chinese custom or put on a mourning-dress. He thought much of the dead, and for the latter’s sake he practised meritorious actions. Many teachers living near the capital followed his example. Some think that he is not filial. But they do not know that his action is in accordance with the Vinaya. CHAPTER XIII. CONSECRATED GROUNDS. eae are five kinds of consecrated grounds :— . Ki-sin-tso, the ground consecrated by an individual’s vow of . building a monastery on the spot. if 1 Nanjio’s Catalogue, No. 727. 2 The Samyuktavastu, chap. xviii. y' oe CONSECRATED GRQUNDS. - 83 2. Kung-in-ch'ih, the ground set apart by means of a proclamation by more than two Bhikshus for building a monastery. 3. Ju-niu-wo, the ground where a building, in shape like a cow lying down, stands. ' 4. Ku-fei-ch‘u, a ruin of a temple or other sacred buildings. 5. Ping-fa-tso!, the ground chosen and consecrated with a sacred rite (Karma) by Bhikshus. As to the Ki-sin-tso (1), when a monastery is about to be built and the foundation-stone has been laid, a Bhikshu superintending the work should express his intention as follows: ‘On this spot of the monastery or of the house let us build a pure kitchen for the Sangha.’ As to the Kung-in-ch‘th (2), when the foundation-stone has been laid, if there be three Bhikshus in charge, one should say to the others: ‘Venerable sirs, be attentive, we have marked out and selected this place, and on this very spot of the monastery or of the house we shall build a monastic kitchen for the Sangha.’ The second and the third Bhikshus should also pronounce the same. The Ju-niu-wo (3) are monasteries, the buildings of which are like a cow lying down, the gates to the apartments being scattered here and there. Such a building, though it has never been consecrated by a rite, is considered pure (sacred). The Ku-fei-ch'u (4) is a place which has long been abandoned by the Sangha. If the Sangha comes there again, the very spot that had anciently been used becomes pure, but they must not pass a night without performing a rite (Karma). The Ping-fa-tso (5) is the consecrated ground both by rite (Karma) and declara- tion. This is explained in the Malasarvastivadanikayaikasatakarman. * All these names are Chinese, and it is difficult to see what are the originals. In Mahavagga VI, 34, 4-5, a Kappiya-bhfimi of four kinds is allowed to be used: (1) one that becomes ‘Kappiya’ by means of a proclamation (I-tsing’s rand 2); (2) an ox-stall (Gonisddika, cf. I-tsing’s 3); (3) a building belonging to laymen; and (4) a duly chosen one (Ltsing’s 5). That L-tsing’s Ju-niu-wo, a ‘building like a lying cow,’ represents the original ‘ Gonis&dika’ (ox-stall) is almost certain, but how it has come abott to be understood so is difficult to see. In chap. x above (p. 61), Tsing says that the Sangha gives out bulls, and so a Vihara may have been in possession of an ox-stall in his time as well as in Buddhaghosa’s time. S. B, E,, vol. xvii, pp. 120, 121, M2 84 A RECORD OF BUDDHIST PRACTICES. XIIL When one of these five sacred rules has been carried out, the Buddha says, all Bhikshus can obtain the twofold enjoyments in it: (1) Cooking . within and storing without: (2) Storing within and cooking without, both being free from guilt. Rules of consecrating a ground are much the same ‘when we com- pare’ the ceremonies of the Sanghas of the four Nikayas, witness the practices of the present time, and carefully examine the purport of the Vinaya. If the ground be not yet consecrated, drinking, eating, or lodg- ing on the spot involves guilt; if the rite be performed there is no fault in cooking and lodging thereon. What we call a monastery is a gencral designation for the place of residence (for the Sangha), the whole of which may be regarded as a monastic kitchen. In every apartment, raw and cooked food may be kept. If sleeping in the monastery is not allowed, all the priests then residing must go out and lodge somewhere. There is, then, the fault of not protecting the sleeping-place (against any evils); and moreover the keeping of provisions in the monastery is allowable (according to the Vinaya). The traditional custom of India is to consecrate the whole monastery as a ‘kitchen,’ but to take a part of it to be used as a kitchen is also allowed by the Buddha. ‘These points are not the same as those which the Vinaya teachers of China profess to teach. If orfe sleeps out of the monastery without consecrating the place to protect the purity of one’s garments, one is blamable. If the consecra- tion be duly carried out, the one who sleeps there incurs no guilt. The monastic kitchen wants a consecration. Such is the Buddha’s privilege to us, and our own inclination must not be regarded. In the lawful spots for protecting the purity of garments there are differences between the places under trees (or in a village), &c. The protection of a spot is not intended simply to guard against women; as a (female) servant sometimes enter¥ the kitchen, and yet the (consecrated) kitchen is not to be considered a village, (so a place is sacred when consecrated apart from women). When one enters a village, _ one’s carrying the three garments (Trifivara) does not mean to guard oneself against women. Then the Karmadana’s (subdirector of the monastery) superintending the monastic works with his three garments, especially when a female comes in, is too strict a custom. THE SUMMER-RETREAT OF THE FIVE PARISHADS. 85 CHAPTER XIV. THE SUMMER-RETREAT OF THE FIVE PARISHADS. THE first summer-ietreat is on the first day of the dark half of the fifth moon, and the second summer-retreat is on the first day of the dark half of the sixth moon ; only on these two days should the summer- retreat be entered upon. No other commencement of the summer-retreat between the two is allowed in the text}. The first summer-retreat ends in the middle of the eighth moon, while the second ends in the middle of the ninth moon. On the day on which the summer-retreat closes, priests and laymen perform a great ceremony of offerings (Pia). After the middle of the eighth moon, the month is called Karttika ; a meeting is held on the ‘ Ka-ti’ (K4rttika ?) in Kiang-nan (in China), that is, at the time when the first summer ends. The sixteenth day of the eighth moon is the day on which the Kaz/ina robas are spread out? (as a present to the Sangha), which is an ancient custom. It is said in the Vinaya (chap. vii, the Vinaya-sangraha): ‘If there be a proper opportunity (for going out) one should receive permission for a day’s absence’ This passage means that as one has so many opportunities (i.e. invitations or any other business) one should receive permission for,so many days’ absence, that is to say, for a matter /o be done in one night, one should receive a day’s permission, and thus even to seven days®, but one can go to different persons only. If there be an . occasion (to meet one and the same man) for a second time, the Vinaya ordains that one should apply again and go off. When the period of absence exceeds seven days, say eight days, or even to forty nights, one should receive permission during the ceremony that is going on. But it is not permissible for one to stay out for the half of the summer- retreat; therefore onlyeforty nights are allowed as the maximum.