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81°3), and Hiuen Thsang’s identification with the lake Sirikol (lat. 38° 20 N.) on the plateau of Pamir may be altogether wrong (see Eitel’s Handbook, s. v. Anavatapta). So we should take the Gandha- médana as the high plateau north of the Him@laya, on which the lake Anavatapta lies. I-tsing mentions this mountain again in chap. xxxiv, Pp. 169. ° The Indians seem to have had some impression of Mafigusri’s dwelling in China in I-tsing’s time. We meet with this statement again in chap. xxxiv, p. 169. * The reader is reminded that the Chinese Empero¥ is still called the ‘Son of Heaven,’ an old term used by Confucius or his direct disciples (Bc. 551-479). Deva-putra is a literal translation of ‘Son of Heaven’ (Tien-tze). The name, Aina, which I-tsing is using, is taken from Sanskrit, and probably is the same as Kina of Indian literature. But how long this name had been used in India or from which name of China it had been taken is uncertain. It was once supposed to have been taken from the Ch'in dynasty (Bc, 222), forming a landmark in Indian chronology, but this supposition was given up RULES ON GIVING MEDICINE. 137 see that the herbs and stones are indeed excellent and of rare quality, but the tending and protection of the body, and the inspection of the causes of disease are very much neglected. Therefore I have here described the general methods of medical treatment in order to meet the -wants of the time. When fasting does not hurt at all, one should begin medical treatment according to the proper method. The medical decoction prepared from the bitter ginseng specially serves to remove a fever. Ghee, oil, honey, or syrups relieve one from cold, In the country of Laza! in W. India, those who are taken ill abstain from food, sometimes half a month, sometimes a full month. They never eat until the illness from which they are suffering is entirely cured. In Central India the longest period of fasting is a week, whereas in the islands of the Southern Sea two or three days is the limit. This is due to the differences of territory, custom, and the constitution of the body. I donot know whether or no fasting for curing a disease should be practised in China. But if abstaining from food for a week prove to be | fatal, it is because disease does not remain in the body, for while a~~ disease is in the body, fasting even for more days does not cause death. I witnessed some time ago a man who abstained from food for thirty days and recovered again. Why then should we doubt the efficacy of _long fasting? © . Nor is it good to force a sick person when attacked by a violent fever to drink hot rice-water or to take food, simply noticing that he is ill but not inspecting the cause of his illness. Nay, it is a dangerous thing! There may be a case of recovery by such treatment, yet it is not after all worth teaching people to follow. Such is strictly prohibited in the science of medicine. Further, in China, people of the present time eat ‘ fish and vegetables mostly uncooked ; no Indians do this. All vegetables are to be well cooked and to be eaten after mixing with the assafoetida, clarified butter, oil, or any spice. People (in India} do not eat any kind of onions. I was tempted and ate them sometimes, but they cause pain while taking a religious fast by several scholars. Nothing is certain but that Aina was used as denoting the Chinese in Hiuen Thsang’s and I-tsing’s time. 1 In the Brehat-samhita LXIX, 11, MAlava, Bharoach, Surat (Surashéra), Lava, and Sindhu are mentioned in one group ; compare p. 9, note 1, above. r 138 A RECORD OF BUDDHIST PRACTICES. .XXIX. and injure the de//y, besides spoiling the eyesight and inereasing disease, and causing the body to become more and more weak. This is why Indians do not eat them. Let the wise be attentive to my statement, and practise what is useful while giving up what is objectionable; for if one do not act according to what a physician has prescribed there is no fault on the part of the latter. If practised accordingly, the method above mentioned will bring ease to the body, and perfection to religious work, thus completing benefits both to others and to oneself. If the method be rejected, the result will be a feeble body and narrow knowledge, and the success of others as well as of oneself will be altogether destroyed. CHAPTER XXIX. HURTFUL MEDICAL TREATMENT MUST NOT BE PRACTISED. THERE are some places where a low custom’ has Jong been prevalent, i,e. whenever a sickness arises people use the urine and feces as medi- caments, sometimes the dung of pigs or cats, which is put on a plate or kept in a jar. People call it the ‘Dragon Decoction, which, though beautifully named, is the worst of impure filth. Even in eating onions which are allowed (by the Buddha), one keeps oneself in a separate room of one’s own accord, and purifies oneself by washing and bathing for seven days before one comes among the Brotherhood. While one’s body is as yet impure one never enters an assembly, one is not fit to walk round a Stfipa (tope), and must not salute or worship. As onions have a foul smell and are impure they are not permitted to be eaten except in case of illness’. The healing by a ‘putrid rejected substance ’—one of the four Refuges ? of a Bhikshu—consists in the using of a putrid and old thing which has been thrown away; the object being to economise things to such an extent that only enough is left for ? So Kullavagga V, 34, 1 and 2 (S. B.E., vol. xx, p. 154). * The four Refuges by which a Bhikshu has to live are explained in the atur- varga-vinaya, chap. xxxv (Nanjio’s Catal., No. 1117); these are the four Nissdyas * of Mahavagga I, 30, 4, (1) Pindiyilopabhoganam; (2) Pamsuk@lativaram; (3) Rukkhamillasendsanam; (4) Pftimuttabhesaggam. Cf. p. 56, note 1, above, and see below. HURTFUL MEDICAL TREATMENT. 139 bare subsistence. A valuable medicine is, of course, open to any, and it is never wrong to take it. Sanskrit words for ‘ putrid-rejected-medicine’ are Pati-mukta (or -mukti)-bhaishagya} which are to be translated by the words ‘ putrid or .old-rejected-medicine.’ Feces and urine are permitted to be used as medicine in the Vinaya, but these are the dung of a calf and urine of a cow®, In India, those who have been condemned as lowest criminals have their body besmeared with dung and are forcibly driven out to a wilderness, being excluded from the society of men. Those who carry off feces and clear away filth have . to distinguish themselves by striking sticks * while going about ; when one has by mistake touched any of. them, one thoroughly washes oneself and one’s garments. Our Great Master was in the habit of avoiding, first of all, people’s murmurs and slander while managing affairs according to circumstances. Would He then allow the use of such foul things as filth assuredly in opposition to the wish of the people of His time? The reasons why He would not do so are fully explained in the Vinaya. It is, indeed, There is much controversy about the meaning of these words among the Chinese interpreters. Some would have Pfti-mftra-bhaishagya, i.e. ‘having urine as medicine;’ this is no doubt correct. I-tsing and others, on the other hand, would have Pati-mukta-bhaishagya, and hold that it means the old medicine which was once used and thrown away, and that it is not the same as.urine or feces. I fancy that as the original P4li words, ‘ Pfiti-mutta-bhesagga’ (Mahdvagga I, 30, 4), may stand for either ‘Pfti-mftra-bhaishagya’ or ‘ Pfti-mukta-bhaishagya,’ thus a difference of opinion may have arisen. Pati-muttaz means ‘decomposing urine’ (of a cow, Mahavagga VI, 14, 7), which is also mentioned below. Cf. the translation of Mahdvagga 1, 30, 4, ‘ The religious life has decomposing urine as medicine for its resource.’ The Vinaya text, part i, S.B.E., vol. xiii. ? So Buddhaghosa in Mahavagga VI, 14, 7: Mutta-harftakan ti gomutta pari- bhavitam harttakam. * This statement is confirmed by F4-hien. He says in chap. xvi of his narra- tive: ‘ Kandla is the name for those who are held to be wicked men, and live apart from others, When they enter r the gate ofa city ora market-place, they strike Ree SS ee Oe eee 140 A RECORD OF BUDDHIST PRACTICES. XXX. mean to give others as medicine such a foul substance as urine or feces. One should not let people follow such a practice and make it a con- stant custom. If this be heard of by foreigners, the transforming influence of our country will be lessened. And again, why shall we not use all those fragrant herbs that exist in abundance? Foul substances are what we dislike, how can we bear to give them away? And as an antidote for snake-bites we have the ‘stones’ of sulphur, flowers of sulphur, and gamboge, and it is not very difficult to keep a piece by one. When infected by fever or malaria we have the decoctions of liquorice root, héng-shan', and bitter ginseng, which are not very difficult to keep prepared. Cold can always be removed by taking some ginger, pepper, - and the fruit of Piper longum. Solid and dry sugar can satiate hunger and thirst when eaten. If there be nothing laid by to meet the cost of medicine, want of money is certain at the time of need. Are we free from fault if we disregard the teaching and do not practise it as we ought? People use money lavishly and neglect to provide for imminent need ; if I did not notify them, who would understand the points clearly ? Alas! People would not take good.medicine, and, seeking the least expense, would use the ‘Dragon Decoction.’ Though their motive may be to get some benefits from such medicine, yet they are not aware of their grave offence to the noble teaching.