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1127), where four kinds of those worthy of salutation are enumerated: (1) Tathdgata, to be respected by all; (2) Pravragitas or homeless priests, to be saluted by laymen; (3) Bhikshus who received the Upasampada ordination earlier, to be saluted™by those who received it later; (4) those who received the Upasampada, to be saluted by those who have not yet received it. - Q2 116 A RECORD OF BUDDHIST PRACTICES. XXV. unseemly that the junior should expect the senior to stand when the salutation is about to take place. Nor is it right for the senior to be afraid of offending or displeasing the junior while receiving salutation ; and from this motive some hastily take hold of the junior and do not allow him to bow; sometimes the junior strenuously seeks to be respected, but is unable to rise to a proper position. Yet they often say: ‘If they act otherwise, they are not observing the ceremonies,’ Alas! they make little of the noble teaching and give way to personal feeling, and do not conform to the rules of paying respect or receiving honour. One should indeed pay great attention to this point. Who ought to stop this long- prevailing error? (More literally: ‘Long is the stream overflowing! Who ought to dam it up?’) CHAPTER XXV. BEHAVIOUR BETWEEN TEACHER AND PUPIL, THE instruction of pupils (Saddhivihdrika) is an important matter for the prosperity (of religion). If this is neglected, the extinction of religion is sure to follow. We must perform our duties very diligently, and should not (allow ourselves too great license) like a net that allows water to run through it. It is said in the Vinaya?: ‘ Every morning early a pupi/, having chewed tooth-wood, should come to his teacher and offer him tooth-wood and put a washing-basin and a towel at the side of his seat. Having thus served him, the pupil should go and worship the holy image and walk round the temple. Then returning to his teacher, he makes a salutation, ~ holding up his cloak, and with clasped hands, touching (the ground with his head) three times, remains kneeling on the ground. Then with Bowed head and clasped hands, he inquires of the teacher, saying: “ Let my Upadhyaya be attentive,” or: “ Let my A#arya be attentive ;” I now make inquiries whether my Upadhyaya has been well through the night, whether his body (lit. four great elements) has been in perfect health, whether he is active and at ease, whether he digests his food well, 1 Cf. the MflasarvAstivadanikaya-samyuktavastu, book xxxv (Nanjio’s Catal. No. 1121), and also Mahavagga I, 25, 6 seq. BEHAVIOUR BETWEEN TEACHER AND PUPIL. 117 whether he is ready for his morning meal.’ Inquiries may be short or full according to circumstances. Then the teacher answers these in- quiries concerning his own health. Next, the pupil goes to salute his seniors who are in neighbouring apartments. Afterwards he reads .a portion of the scripture, and reflects on what he has learnt. He acquires new knowledge day by day, and searches into old: subjects month after month, without losing a minute. Waiting till the time for the simpler meal! the pupil should ask to be allowed to partake of a meal, according to his own appetite. What use is there in hurrying to take rice-water before dawn—so hastily that he does not tell even his teacher, nor chew a tooth-wood, nor has he time to inspect water as to insects. He will not even be able to wash and cleanse himself. Is such a man not aware that he transgresses the four points? of the Buddha's teaching? All errors proceed from these. I pray that those who are responsible for the preservation of the Law® may regulate these points properly. (Notes by I-tsing): Note 1. Upadhyaya... Upa=‘near’ When we pronounce pA (long), another a is contained in it, and Adhya&ya means ‘teaching to read. This term was wrongly transcribed by ‘ Ho-shang’ (Fl filJ, O-sh6 and Wa-djo in Japanese). A general name for ‘ learned men’ in the West (India) is Wu-shé‘, but this is not a Buddhistic (or * According to the commentator K4syapa, the first smaller meal-time is just after sunrise. The simpler meal is breakfast. ? The four points of the Buddha’s teaching transgressed are (1) eating before sunrise, (2) not telling the teacher of one’s going to have a meal, (3) not chewing a tooth-wood, and (4) not inspecting water as to insects (KAsyapa). 3 The text has fE ¥# <z Be ; the first two characters are generally trans- lated by ‘resident priest.’ It is true the term became later an appellation for a ‘resident priest,’ but by translating so, we do not do justice to the original idea of the term. Originally it was intended for AE +F = e ‘preserver or main- tainer of the Three Jewels.’ At any rate I-tsing uses it here in this sense. * Here four names of the same or different origin are brought together :— 1, Upadhyaya, a regular name for teacher, used throughout I-tsing’s translations and works, 118 A RECORD OF BUDDHIST PRACTICES. , Xxv. regular) word. In all Sanskrit Sdtras and Vinaya texts the term Upa- . dhyaya is used, which is translated by ‘teacher of personal instruction.’ In the northern countries the teacher is generally called Ho-shé; this caused the translators to adopt the erroneous transcription. : Note 2. Afarya! is translated ‘ teacher of discipline ;’ it means ‘ one who: teaches pupils rules and ceremonies.’ This term was wrongly transcribed ‘ A-shao-li’ (A-jari, in Japanese) by the old translators. Note 3. To tell a teacher of one’s own doings, &c., mentioned above, is the custom which is taught in the Arya-desa ; arya meaning ‘noble,’ + desa ‘ region,’ the Noble Region, a name for the West. It is so called because men of noble character appear there successively, and people all praise the land by that name. It is also called Madhya-desa, i.e. Middle Land, for it is the centre of a hundred myriads of countries. The people are all familiar with this name. The northern tribes (Hu= Mongols or Turks) alone call the Noble Land ‘ Hindu, but this is not at alla common name. It is only a vernacular name, and has no special significance. The people of India do not often know this designation, and the most suitable name for India is the ‘ Noble Land.’ Some say that Indu means the moon, and the Chinese name for India, i.e, Indu, is derived from it ; although it may mean this, it is, nevertheless, not the common name. As to the Indian name for the Great Chou (China), i.e. Kina, it is only a name and has no special meaning. Further we ought to note that the whole country comprising the five parts of India is called the ‘kingdom of the Brahmans’ (BrahmarAshira). 2. Ho-shé (Fa meh), used in the North Countries. This may safely be identified with the Kashgarian vernacular of Sanskrit Upadhyaya, i.e. Hua-hsieh (a8 irk). 3. Ho-shang; O-shd or Wa-djo A fi): a long-used term in China, and said to be derived from the above Kashgarian pronunciation. 4. Wu-shé B qth), a general name for ‘the learned’ in India, but not a regular word. This may be also a corruption of Upadhyaya, and may be the same as the above Kashgarian term. 1 For the relation of Adrya to Upadhy4ya, see Mahfavagga I, 32,1,note, S.B.E., vol. xiii, pp. 178, 179. BEHAVIOUR BETWEEN TEACHER AND PUPIL. 119g S@li on the north is all called the Mongolian Frontier (or Border). One should not confuse them nor call all of them by one name. : When one has shaved the head, worn a Pada (simple garment), and received the Upasampada ordination after having become ‘homeless, one need not tell one’s teachers the five things as is ordained in the Vinaya‘, but must tell’ everything else; if not, one will be faulty. The five things to be confessed are: (1) the chewing of tooth-wood ; (2) drinking water ; (3) going to stool; (4) making water ; (5) Kaitya- vandana, or worshipping of a Kaitya within forty-nine fathoms in the sacred boundary. When, for example, the novice is about to eat, he should go near his teacher, and having saluted according to the rule, announce to him as follows: ‘ Let my Upadhyaya be attentive ; I now announce to you that I wash my hands and utensils, and wish to have a meal.’ The teacher should say, ‘Be careful.’ All other announcements should be made according to thisexample. The teacher will then tell his pupil what to do, concerning the matter and time of announcement. When there are many things to announce the pupil can do so all at once. After the lapse of five summers from the time that the pupil masters the Vinaya, he is allowed to live apart from his ¥ Upadhyaya. He can then go about among the pegple and proceed to : pursue some other aim. Yet he must put himself under the care of some teacher wherever he goes, This will cease after the lapse of ten summers, i.e. after he 7s able to understand the Vinaya. The kind object of the Great Sage is to bring one up to this position. If a priest does not understand the Vinaya, he will have to be under another’s care. during the whole of his lifetime. If there be no great teacher, he must live under the care of a sub-teacher. In this case the pupil should do all but salutation, for he cannot salute his teacher in the morning, or ask his health, since he must always act in accordance with the Vinaya, with which he is unacquainted ; and even if it be necessary to announce any matter, how can he do so when he himself docs not understand the way. Sometimes he receives from the sub-teacher instruction in the morning and in the evening. Even though the sub-teacher instruct such a pupil, the meaning of the Vinaya text may not be understood as it ought to * In the MGlasarvastivadanikaya-vinaya-sangraha, book’ xiii. 120 * A* RECORD OF BUDDHIST PRACTICES. XXV. be., For if. he who confesses (i.e. the pupil) cannot rightly indicate his point, how can he who answers (i,c. the teacher) give a proper command.