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CONDUCT TOWARDS STRANGERS OR FRIENDS. In the days when the Great Teacher lived, he himself, being the lord of weligion, used to pronounce a welcome whenever a strange Bhikshu arrived. Though the Indian monks have established several rites (for the reception of their friends), yet it is a general rule that whenever any one perceives a person coming (to the monastery), whether he be a stranger or a friend, a disciple or pupil, or an acquaintance, he instantly proceeds to receive him, and pronounce ‘Svagata, which is translated - by ‘welcome!!’ But if he finds the visitor to be a stranger, he proceeds to pronounce another, ‘Sushvagata,’ which is translated by ‘most welcome!’ If one does not pronounce these, then one has deviated from the monastic rite on the one hand, and is guilty according to the Vinaya on the other. This is invariably done without questioning whether the new-comer be a superior or an inferior (to the host). And it is always . the case that, when a person has arrived, the host takes off the visitor's water-jar and bowl, and hangs them up on pegs on the wall, and bids the new-comer rest, seated comfortably in a private place, if he be a novice; in the front apartment, if he be avenerable guest. If the host | be junior to the visitor, he, in honour of his superior, holds the calves of the visitor's legs, then strokes all parts of his body ; and if the host be the senior, he strokes his back, but not so far down as his waist and his feet, in order to soothe him. But if they be both equal in age, then no difference is made. + Or this may mean, a guest then says “ Sushvagata” (in reply) as soon PIP tea sae ee Ee eer Ue el, ae ee ee ae, ee Uke eee. | Ce eee CONDUCT TOWARDS STRANGERS OR FRIENDS. 125 When (the new-comer) has recovered from his fatigue, having washed his hands and feet, he approaches the place where his superior is, and Pays respect to him by prostrating himself once ; and, while kneeling, holds his superior’s feet. His superior, stretching out his right hand, strokes his inferior’s shoulder and back,—but if it is not long since they have separated, he does not stroke him with. his hand. Now the teacher inquires after his health, and the pupil answers how he is. Then the latter withdraws on one side, and with due respect sits down. They do not stand as the Chinese do. The general rule in India is to sit ona small _ block of wood, and all have the feet bare. There is no such custom in the Eastern Hsia (i.e. China), and therefore the ceremony of holding another’s feet is not carried out. = The It is often said in the Sdtras that men and gods came to the Buddha, bowed their heads down to both feet of the Buddha, then withdrew and sat on one side; and this is such a form as I am now describing. Then the host, considering the season of the year, must offer either hot water or some other drink. . Ghee, honey, sugar, or any other eatables and drink, can be offered : according to one’s desire. Or if it be one of the eight kinds of syrup! allowed by the Buddha, it must be strained and made clear before one offers it. If it be thick with dregs, it is never allowed by the Buddha. The juice of the stewed apricot is, by nature, thick, and we can reasonably consider it as excluded from she legal drinks. It is said in the Vinaya : ‘Syrup must be purely strained until its colour becomes like the yellow leaf of the reed.’ Such are the ceremonies of receiving visitors, whether teachers, pupils, disciples, strangers, or friends. It is not tight for one to perform Ho-nan (see below) in haste as soon as one reaches she house of a man, * For the eight kinds of syrup, see Mahavagga VI, 35, 6, and also the Vinaya- sahgraha, book viii (Nanjio’s Catal., No. 1127), and the Ekasatakarman, book v, P- 57 (Nanjio’s Catal., No. 1131). The eight Panas are, according to I-tsing: mofa, foka, kolaka, asvattha, utpala (or Udumbara), partisaka, mr7dhvika, and khargfra; in Mahavagga VI, 35, 6: amba, gambu, 4ofa, moda, madhu, muddika, sdluka, and pharusaka. See my additional note at the end. : 126 A RECORD OF BUDDHIST PRACTICES. XXVIL without regard to one’s own garments and cap, either braving cold weather or enduring heat, consequently with the hands and feet benumbed or with sweat all over the body. Such a system of haste is very much against rule. The teacher is wrong if he lets the pupil stand instead of sitting on one side while idly talking about anything but religion. Does such a man, indeed, consider the promotion of the Law to be of pressing need? Ho-nan is in Sanskrit Panti (Vande, ‘I salute’) or Vandana, translated by ‘salutation.’ As people failed to transcribe the real sound, they called it Ho-nan (Wa-nan or Wa-dan in Japanese), and as one cannot. change the accustomed sound, Ho-nan is still used. But if we take the original sound, it ought to be Pan-ti (Vande). On the road, or in a crowd, such salutation as above mentioned is not proper. But one ought just to stretch forth the folded hands and say " with the mouth ‘ Pan-ti’ (‘ Vande’) while bowing down the head. There- fore it is said in a Sitra: ‘Or one only stretches one’s folded hands,.... and bows down one’s head a little.’ Such is aso the way of doing honour. A man from the South! questions one whom he meets*; he is thus’ . unconsciously conforming to the proper method. Had he only changed the questioning into the word ‘ Vande’ (‘I salute’), his action would have been entirely the same as that ordained in the Vinaya. CHAPTER XXVIL. ON SYMPTOMS OF BODILY ILLNESS. As I said before (in chap. xxv), one should take a small meal according to one’s appetite (or ‘considering whether one’s own body . is light or heavy’), that is to say, according to the condition of the four great elements, of which one’s body consists. If one’s appetite 1 Men of the South are, according to the commentator Jiun Kasyapa, the Vinaya teachers of Kiang-nan (south of the Yang-tsze-kiang), who adhere to the Vinaya of the Ten Readings. - 2 This would probably be an inquiry after one’s health. 3 Le. earth, water, fire, and air (Mahabhita). ON SYMPTOMS OF BODILY ILLNESS. 127 be good, an ordinary meal should. be taken. If one be indisposed, one should investigate the cause ; and when the cause of ill-health has been discovered, one should take rest. When health is recovered one will feel hungry, and should take food first at the next light meal, Day- break is generally called ‘the time of phlegm,’ when the juice of the night food is still hanging about the chest, being as yet undispersed. Any food taken at this time disagrees, If, for example, one add fuel when the fire is already flaming, the added fuel will be consumed, but if one put grass over a fire which is -hot as yet blazing, the grass will remain as it is, and the fire will not even burn. : Lighter meals are allowed by the Buddha in addition to the ordinary meal; be it rice-water or rice itself, food is to be taken according to one’s appetite. ° Tf one could subsist on rice-water only, while carrying out the Law, then nothing else should be eaten; but if one want rice-cakes, which will nourish the body, one can have them without fault. Not only is it called a disease when one has a headache and lies in bed, but also the cause of a disease is brought about when eating causes discomfort to one. When sickness has not been cured by medicine, one may eat food at any unprescribed hour if this be the physician’s order. ‘In such case,’ the Buddha said, ‘ the food is to be given in a private place.’ Otherwise food is forbidden at an improper time. The medical science, one of the five sciences (vidy4) in India, shows that a physician, having inspected . the voice and countenance of the diseased, prescribes for the latter according to the eight sections of medical science (see below). If he does not understand the secret of this scdence, he will, though desirous of acting properly, fall into mistakes. The following are the cight sections of medical science!, The first treats of all kinds of sores ; the second, of acupuncture for any disease above the neck 3 the third, of the diseases of the body; the fourth, of demoniac disease ; the fifth, of the Agada medicine (ie. antidote) ; the sixth, of the diseases of children 3 the seventh, of the means of lengthening one’s life; the eighth, of the * These perfectly agree with the eight divisions of the Ayur-veda, see my additional note at the end. 128 A RECORD OF BUDDHIST PRACTICES. — XXVU. methods of invigorating the legs and body. ‘Sores’ (1) are of two - kinds, inward and outward. The disease above’the neck (2) is all that is on the head and face; any disease lower downfrom the throat is ‘called a ‘bodily’ disease (3). The ‘Demoniac’ (4) is the attack of evil spirits, and the ‘Agada’ (5, but 6 of Ayur-veda) i is the medicine for counter-. acting poisons. By ‘Children’ (6, but 5 of Ayur-veda) is meant. from the embryo stage until after a boy’s sixteenth -yeag;, ‘lengthening life’ (7) is to maintain the body so as to live long, “while: “invigorat- ing the legs and body’ (8) means to keep the body and’. - feats. strang and healthy. These eight arts formerly existed in eight books but lately a man epitomized them and made them into one bundle. All” physicians in the five parts of India practise according # this book, and any physician who is well versed in it never fails to live by the official pay. Therefore Indians greatly honour physicians and much’ esteem . merchants, for they do not injure life, and they give:relief to others as well as benefit themselves. I made a successful study in medical science, but as it is not my proper vocation I have finally given it up.