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A full confession is, therefore, not to be made. But negligence has long become a habit; pursuing an easy course people do not trouble /o conform to the Law. If we practise in accordance with the teaching of the Buddha, then the succession of the Law will never be interrupted. If his rules be slighted, what else can there be that is weighty? Thus, it is said in the Vinaya text: ‘Rather be a butcher than be a priest who gives others full ordination and leaves them untaught 1’ The following is also the mannet in which a pupil waits on his teacher in India. He goes to his teacher at the first watch and at the last watch in the night. First the teacher bids him sit down comfortably. (Selecting some passages) from the Tripiakas, he gives a lesson in a way that suits circumstances, and does not pass any fact or theory unex- plained. He inspects his pupil’s moral conduct, and warns him of defects and transgressions. Whenever he finds his pupil faulty, he makes him seek remedies and repent. The pupil rubs the teacher’s body, folds his clothes, or sometimes sweeps the apartment and the yard. Then having examined water to see whether insects be in it, he gives it to the teacher?. Thus if there be anything to be donc, he does all on behalf of his teacher. This is the manner in which one pays respect to one’s superior. On the other hand, in case of a-pupil’s illness, his teacher himself nurses him, supplies all the medicine needed, and pays attention to him as if he were his child. In the fundamental principles.of the Law of the Buddha, teaching and * In the M(lasarvastivadanikaya-vinaya-sahgraha, book xiii, 11 (Nanjio’s Catal, No. 1127). The idea is elsewhere expressed, as quoted by Jiun Kasyapa, as follows: ‘Butchers such as a Kandala will kill many lives but do not destroy the Good Law of the Tathagata, and therefore may not fall into the three lower existences, i.e. Hell, Brute Creation, and Departed Spirits; but he who initiates others and becomes a teacher, and cannot teach properly, causes destruction to the Good Law, and therefore will certainly fall into Hell? BEHAVIOUR BETWEEN TEACHER AND PUPIL. 121 instruction are regarded as the first and foremost, just as: king Kakra- vartin very carefully protects and brings up his eldest son; so carefully zs a pupil instructed in the Law.. There is a distinct injunction of the Buddha’s in the Vinaya; ought we to cast a slight upon this point? : As to Xaityavandana (‘worshipping a Kaitya’) above referred to, when the Great Teacher, the World-honoured, entered into N irvaza, and men and gods assembled together, to burn his remains in the fire, people brought there all kinds of perfumes until they made a great pile, which was called Hiti, meaning‘ piling 4’ Derived from this we have afterwards the name of Xaitya. But there are other explanations of this word: firstly, because it is thought that all the virtues of the World-honoured are deposited together (or collected, Kit) here; secondly, because it is formed by piling up bricks or earth. The meaning of this word has been thus clearly handed down. Another name for it is Stipa, the meaning being the same as Kaitya®. A general name adopted by the old trans- lators is T‘a (Td in Japanese) %, and the special name is Chih-t'i. Both’ are wrong, but both may be used, since people understand by the names what ‘they are, without discussing the meaning of these words. There are two ways of explaining a name in the West (India). Firstly, as a name having a .meaning; secondly, as a name having no meaning. The name having a meaning has a reason in the name, and is to be explained according to the meaning of the word. In this case the name and the thing itself are in conformity with each other. Such names as Shan-ju (i.e. ‘well-entered’ zxto the Mahéyéna) had a meaning in the beginning, and were given on account of virtuous action, but when people become familiar with the name they do not think of its meaning, and simply call the man by the name Shan-ju because the world calls him so. In this way it has become a name * Cf. Mahdparinibbana VI, 35 : Sabbagandhanam itakami karitva Bhagavato sartram kitakam &ropesum. Thus Itsing’s ‘Ziti’ seems to represent ‘ Kitaké,’ a funeral pile. . * For the difference and relation between aitya and Stipa, see Prof. Kern’s Buddhismus, p. 173 seq., where they are minutely dealt with. * T’a stands for T‘a-p‘o, BS es (Japanese, To-ba). Cf. the Pali, ThOpa. R 122 A RECORD OF BUDDHIST PRACTICES. XXV. having no meaning. Vandana means ‘salutation.’ When we are about to go out to worshipa Kaitya, and people have asked where we are going, we answer: ‘ We are going to such and such places to worship Kaityas.’ The meaning of salutation or worship is to respect one’s superiors and to remain humble. When one is about to make a salutation or to announce something, one must first adjust the priestly cloak, and gather ~ it up over the left shoulder, pressing the garment (with the right hand) to one’s left side, so that it may fit tightly to the body. Now stretching down one’s left hand, one should take hold of the left part of the under- garment, while the right hand must follow the grasped part of the skirt and fold (or double) the garment with the lowest part of the skirt so that it well covers the knees; in so doing one should not allow any part of one’s body to be seen. Let the back part of the skirt quickly touch the ~ body. Holding up the upper and under-garments one should not allow them to touch the ground. Both heels must be placed together, the neck and back ona level; with the ten fingers flat on the ground one should now . bow his head. There should be no covering lower down than the knees. Then one should stretch forth one’s folded hands and again touch the ground with one’s head. Thus should one carefully salute three times. But in an ordinary salutation only once will suffice. There is no such custom as standing up in the middle. Indians think it very strange when they see one standing up and making salutation three times. If one fear that there be any dust on the forehead (after the salutation), one should first rub it and again wipe it over. Next, dust on the shins should be wiped off; and with the garments adjusted one should sit down in a corner of the room, or stand awhile. Jn the latter case, the honoured one will offer a seat. When one is being censured for some fault, one may - stand all the time without fail. Such is the traditional custom handed down uninterruptedly from teacher to pupil ever since our Buddha was on earth. It is also found in Sitras and the Vinaya; it is often said that one approaches the Buddha, touches both his feet, and sits down in a corner of the room. But never have we heard of a sitting-mat being used. Having done homage three times, one stands in a corner—such is the Buddha’s teaching. There are many seats in the rooms of the honoured eldere and those who come in should sit down accordinge to the proper BEHAVIOUR BETWEEN TEACHER AND PUPIL. 123 such custom as to sit down at ease}. It is often said in the Vinaya that one should first make ‘Wu-ch‘ii-chu-chia’?; this is translated by ‘squat- ting,’ i.e. having both feet placed on the ground and both knees upright, and the garments tight round the body without letting them down to the ground, and that is an ordinary rule for protecting the garments while speaking of sacred subjects (religious). The same is observed by one who confesses sins before an individual, or by one who does homage to a great assembly, or asks to be forgiven when censured, or salutes the Brotherhood after full ordination. There is another posture to be adopted while looking on and praising - a temple (Gandhakuf}), i.e. bowing and worshipping with one’s folded hands, with both knees resting on the ground. But there is no such custom in any country (but China) as saluting or worshipping while sitting on acouch. Nor do we find such a custom as using a woollen mat (awhile . worshipping). Is it reasonable to assume such a haughty attitude as the above while wishing to pay respect to others? If one be ona couch or on @ mat, one is not paying due respect even in an ordinary social gathering. How much less is this form seemly when worshipping an honoured teacher, or the Great Master! The Indian lecture-halls and dining-rooms are * The text has Ip KR, but according to Kasyapa it ought to be te] IE “to rest one’s knees (on the ground). 2 The Chinese ay pit Wy iin, ‘ Wu-ch'ii-chu-chia ;’ Japanese, U-kut-chik- ka. The word in P4li is Ukkuéikam-nistdati; the corresponding word in Sanskrit is given by Childers as Utka/uka. The Sanskrit Utkafuk4sana is translated by pan in EK BB, ‘sitting cross-legged on the hams ;’ and this posture is quite different from what I-tsing is here mentioning. I-tsing clearly means ‘ squatting,’ but not ‘sitting on the hams cross-legged.’ His description of this posture quite agrees with that given by Professors Rhys Davids and Oldenberg (Zullavagga IV, 4, 10, note): ‘This verb does not mean “to sit on the hams” as rendered by Childers, The exact posture, unknown to Europe, is to crouch down on the feet (keeping both toes and heels on the ground) in such a way that the hams do not touch the ground, but come within an inch or two of it. Itis regarded in the Pisakas aS a posture ofhumilitv? Anrtheas 2.6.00. fe. a Pvt 124 A RECORD OF BUDDHIST PRACTICES. XXVIL. never furnished with large couches, but there are only blocks of wood and small chairs, on which people sit while- hearing a lecture or having meals, Such is the proper manner. It has long been customary in China to sit square-kneed. Though one may sit according to the custom of the time being, yet one should distinguish between what is proper and improper. CHAPTER XXVI.