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ON TURNING TO THE RIGHT IN WORSHIP. 145 according to the time of the year. This must be well set, measuring (the length of) hours. : : ‘Commencing from the morning, at the first immersion of the bowl, one stroke of a drum is announced, and at the second immersion, two ‘strokes; at the third immersion, three strokes. But, at the fourth im- mersion, besides four strokes of a drum, two blasts of a corich-shell, and one more beat of a drum are added. This is called the first hour, that is when the sun is at the east (between the zenith and the horizon). When the second turn of four immersions of the bowl is done, four strokes (of a drum) are sounded as before, and a conch-shell is also blown, which is followed by two more stgokes (of a drum). This is. called the second hour, that is the exact (beginning of the) horse-hour, (i.e. noon). If the last two strokes are already sounded, priests do not eat, and if any one is found eating, he is to be expelled according to the monastic rites. There are also two hours in the afternoon which are announced in the same way as in the forenoon. There are four hours at night which are similar to those of day. Thus division of one day and one night together makes eight hours. When the first hour at night ends, the sub-director (Karmadana) announces it to all, by striking the drum in a loft of the monastery. - This is the regula- tion of the clepsydra in the Nalanda monastery. At sunset and at dawn, a drum is beaten (‘one round’) at the outside of the gate. These unimportant affairs are done by the servants (‘pure men’)? and porters. After sunset till the dawn, the priests never have the service of striking the Ghav/4, nor is it the business of those servants (‘pure men’) but of the Karmadana. There is a difference of four and five (strokes of © the Ghaw/a), which is fully mentioned elsewhere 2. The regulation of the clepsydra is somewhat different in the monasteries of Mahabodhi and Kusinagara, where a bow! is immersed ‘ sixteen times between morn and midday. In the country of Pulo Condore of the Southern Sea, a large copper vessel (or pot) filled up with water is used. In its bottom a hole is * Those who clean things, see below, p. 154. * Kasyapa suggests that this quotation may be the Vinaya-sangraha, book xi (Nanjio’s Catal., No. 1 127), but nothing more is found in that text, U 146 A RECORD OF BUDDHIST PRACTICES. XXX. opened through which the water is let out. Every time when the vessel becomes empty, 4 drum is beaten once, and when four. strokes are made, it is midday. The same process is made till sunset. There are also eight hours at night as at day-time, so that it makes sixteen hours altogether. This clepsydra is also a gift from the king of that country. Owing to the use of those clepsydrae, even in thick clouds and in a dark day, there is no mistake whatever about the horse-hour (i.e. noon), and even when rainy nights contifue, there is no fear of missing the watches. It is desirable to set such ones (in monasteries in China), asking for the royal help, as it is a very necessary matter among the Brotherhood. In order to set a clepsydra, one has first to calculate (the lengths of) the day and night, and then to divide them into hours. There may be eight immersions of the bowl from morn to midday. If it happens that the immersions are less than eight (when it is midday), the hole of the bowl is to be opened a little wider. To set it right, however, requires a good mechanician. When the day or night becomes gradually shorter, half a ladle (of water) is to be added, and when the day or night grows gradually longer, half a ladle is to be let off. But as its object is an announcement of time, it may be reasonable and also allowable for the Karmadana to use a sinall bowl (for the same purpose) in his own apartment. Though there are five watches (at night) in China, and four hours in * India, there are only three hours, according to the teaching of the Tamer }, i.e. one night is divided into three parts’, The first and the third are occupied by remembrance, mutterings (of prayers), and medi- tation ; and during the middle hour, priests sleep, binding their thoughts (or, with attention). Those who deviate from this, are guilty of violating the law, except in the case of disease, and if they carry it on with reverence, they are, after all, doing good to themselves as well as to others. > 2 One of the epithets of the Buddha; the full Sanskrit is Purusha-damya- sdrathi, i.e. ‘the tamer of the human steed.’ * According to this, night and day make six hours. RULES OF DECORUM. 147 CHAPTER XXXI. RULES OF DECORUM IN CLEANSING THE SACRED OBJECT OF WORSHIP, THERE is no more reverent worship than that of the Three Honour- able Ones (Three Jewels), and there is no higher road (cause) to perfect understanding than meditation on the Four Noble Truths. But the meaning of the Truths is so profound that it is a matter beyond the comprehension of vulgar minds, while the Ablution of the Holy Image is - practicable for all. Though the Great Teacher has entered Nirvaza, yet his image exists, and we should worship it with zeal as though in his very presence. Those who constantly offer incense and flowers to it are enabled to purify their thoughts, and also those who perpetually bathe his image are enabled to evercome their sins that involve them in darkness}, Those who devote themselves to this work _will receive invisible? (Avigdapta) rewards, and those who advise others to perform it are doing good to themselves as well as to others bf the visible?{ Vig#apta) action. Therefore it is desired that those who wish to accumulate religious merit should set their minds on performing these deeds, Int Indian monasteries, when the monastics are going to bathe the image in the forenoon, the priest in charge (Karmadana) strikes a GhansA (a gong) for an annoupcement. After stretching a jewelled canopy over the court of the monastery, and ranging perfumed water-jars in rows at the side of the temple, an image either of gold, silver, copper, or stone is put in a basin of the same material, while a band of girls plays music * Lit. ‘action caused by sloth,’ i.e. FR 1K Zz Be; Sanskrit, Styanakarma, Styana being a technical term used in the Buddhist metaphysics, I-tsing uses it here in a wider sense. * Chinese, fH ZG, i.e. invisible;’ AF ffi, i.e.‘ visible’ ZB and 4§ are both translations of the Sanskrit word ‘Vigfapta,’ the former being adopted by the new translators, the latter by the old (i.e. before Hiuen Thsang). . UZ 148 A RECORD OF BUDDHIST PRACTICES. ~ XXXt. there. The image having been anointed with scent, water with perfume is poured over it. (Note by I-tsing): Sanskrit,‘ Karma-dana, Karma being * action,’ dana, ‘giving, i.e. ‘One who gives others various actions. This term was hitherto translated by ‘Wei-na!, which is not right; Wei is 1 Wei-na (# Hb) is in Sanskrit ‘Karma-dina;’ the sense of Karma- dana is represented by the first word, ‘ Wei,’ i.e. ‘arranging’ or ‘laying down direction’ (ff for B3] AE), while the latter ‘na’ is added to show that the original word had the sound ‘na’ at the end. An analogous case is to be found in Shan-ting (iB 5); Sanskrit, ‘Dhyana,’ ‘ Shan’ represents ‘Dhy4,’ showing that the original had this sound at the beginning, while ‘ting’ is a translation of the word ‘ Dhyéna,’ i.e, ‘ meditation” There are many such words, and they belong to the Sinico-Sanskrit class of Buddhist words CHE HR Wi FF). Karma-dana isa priest whose duty it is to announce the commencement of any service or ceremony, &c., by striking a bell, and to superintend the preparation of food. I-tsing in his Memoirs of Chinese Travellers in India (Nanjio’s Catal., No. 1491, vol. i) says: ‘One who builds a monastery is called the “owner of the monastery, i.¢. Viharasvamin.” The keeper, the warder of the gate, and he who announces the affairs of the Sangha are called Viharap4las, in Chinese, the “ pro- tectors of the, house.” But one who sounds the Ghaw/4 (gong) and superintends food is called Karma-dana, which is in Chinese the “giver of actions” (i.e. manager). The word, Wei-na, is insufficient’ (Chavannes, Memoirs, p. 89). In Hiuen Thsang’s texts we meet once with the term, Wei-na (Julien’s Vie de Hiouen Thsang, vol. i, p. 143; Beal’s Life of -Hiuen Thsang, book iii, p. 106), and the Wei-na sounds the gong when Hiuen Thsang is received at the Nélanda Vihara. Wei-na was correctly commented there by Julien as ‘le Karmadéna— le sous-directeur.’ Julien’s note probably rests on I-tsing’s explanation. Beal, however, took Wei-na as pure Sanskrit, and a far-fetched explanation of the words was made ; he says (book iii, p. 106, note) : ‘In the original, Wei-na, i.e. Vena, the early riser. He is the sub-director of the convent. Vena, in the sense of the rising sun, or the early riser, is found in the Rig-veda, vide Wallis, Cosmology of the Rrg-veda, p. 35. But Vena has also the sense of the “ knower,” and hence the Chinese rendering “ Chi-sse,” “he who knows things, or business.” He is, according to Julien, also called Karmadana, RULES OF DECORUM. ~~ 149 Chinese, meaning ‘ systematising ’ or ‘arranging,’ while ‘na’ is Sanskrit ; and ‘Karmada’ is represented in the Chinese ‘ wei’ The scent is prepared as follows: take any perfume-tree, such as . sandal-wood or aloes-wood, and grind it with water on a flat stone until it becomes muddy, then anoint the image with it and next wash it with water. After having been washed, it is wiped with a clean white cloth; . then it is set up in the temple, where all sorts of beautiful flowers are furnished. This is the ceremony performed by the resident members under the management of the priest in charge (Karmadana).