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THE RULE AS TO HAIR. THROUGHOUT the five divisions of India no one with unshaven head (lit. ‘with long hair’) may take all the final vows (lit. ‘may receive the complete precepts’), nor is there any precedent for this in the Vinaya, nor did such a custom ever exist of old. Forsif a priest conform to the same habits as a layman, he cannot abstain from faults. If one cannot ° carry out the precepts, it is useless to vow to observe them. Therefore if a man’s mind be set on the priesthood, he should demand to be shaved, wear the coloured cloak, purify his thoughts, and. make the ” Cf. Confucius’s saying, if] frail ey 4 c10 Wy R, in the Lun-yii— Legge, Analects, p. 168 (Clarendon Press, 1893). ? An ancient trading-port in E. India, near the mouth of the Hooghly. Be Bak. eek le deo ge ote el 186 A RECORD OF BUDDHIST PRACTICES. XXXV. ‘ Final Liberation ’,his aim. He should observe the five, and then the ten precepts, without fail. He who vowed to observe all the precepts with a perfect mind should practise them in accordance with the Vinaya texts. After having learnt the Yoga#drya-sastra (No, 1170), he ought to study thoroughly Asanga’s eight Sastras. (Note by I-tsing): The eight Sastras are— 1, VidyAmatra-vimsati(-gdtha)-sdstra or Vidyamatrasiddhi (by Vasu- bandhu) (Nanjio’s Catalogue of Chinese Tripitaka, No. 1240). 2. VidyAmatrasiddhi-tridasa-sastra-karika (by Vasubandhu) (Nanjio’s Catal., No. 1215). 3. MahdyAnasamparigraha-sistram(la fey Asanga) (Nanjio’s Catal., Nos, 1183, 1184, 1247). 4. Abhidharma(-sangiti)-sastra (by Asanga) (Nanjio’s Catal. No. 1199; Commentary by Sthitamati, No. 1178). 5. Madhydantavibh4ga-sdstra (by Vasubandhu) (Nanjio’s Catal., Nos. 1244, 1248). 6. Nidana-sdstra (Nos. 1227, 1314 by Ullangha, No. ‘ait by Sud- dhamati). 7. Sdtralankara-aika (by Asanga, No. 1190). 8. Karmasiddha-sdstra (by Vasubandhu, Nos. 1221, 1222). Although there are some works by Vasubandhu among the above- mentioned SAstras, yet the success (ix the Yoga system) is assigned to Asatiga (and thus the books of Vasubandhu are included among Asanga's). When a priest wishes to distinguish himself in the study of Logic he should thoroughly understand Gina’s eight Sastras. (Note by I-tsing) : These are— 1, The SAstra on the meditation on the Three Worlds (not found). 2, Sarvalakshavadhy4na-sdstra (karika) (by Gina) (Nanjio’s Catal., No, 1229). 3. The Sastra on the meditation on the object (by Gina). Probably Alambanapratyayadhyana-sdstra (Nanjio’s Catal., No. 1173). . The Sastra on the Gate of the Cause (Hetudvara) (not found). . The Sastra on the gate of the resembling cause (not found). . The Nydyadvara(taraka)-sastra (by Nagarguna) (Nanjio’s Catal., Nos. 1223, 1224). LO e THE RULE AS TO HAIR. 187 7. Prag#apti-hetu-sangraha(?)-sdstra (by Gina) (Nanjio, No. 1228). 8. The Sastra on the grouped inferences (not found). While studying the Abhidharma (metaphysics) he’ must read through the six Padas}, and while learning the Agamas? he must entirely investigate the principles of the four Classes (Nikaya). When these have all been mastered, the priest will be able successfully to combat heretics and disputants, and by expounding the truths of the religion to save all. He teaches others with such zeal that he is un- conscious of fatigue. He exercises his mind in contemplating the ‘ Two- fold Nothingness.’ He calms his heart by means of the ‘ eight Noble Paths,’ attentively engages himself in the ‘four Meditations,’ and strictly observes the rules of the ‘seven groups’ (Skandhas) *. Those who pass their life in this manner are of high rank, There are those who, though they cannot act as the above, but must remain at home, yet are not bound much by home affairs. They live ? These are six different treatises, on Metaphysics, which all belong to the Sarvastivada School, Nos. 1276, 1277, 1281, 1282, 1296, and 1317- ® These are the Agamas (a division of the Tripifaka) :— (x) Dirghagama (30 Sfitras, cf. Dighanikaya, 34 suttas). (2) Madhyamagama (222 Stitras, cf. Maggimanik., 152 suttas). (3) Samyuktagama (Samyuttanik4ya, 7760 suttantas). (4) Ekottaragama (Anguttaranik4ya, 9557 suttantas). There are five ‘ Nikayas’ in Pali, the fifth being Khuddakanikaya (15 sections). ® The seven Skandhas contain certain priestly offences:— (x) Paragika offence is that which involves expulsion, - (2) Sanghadisesha offences are thirteen in number, and require sare ia + sion and penance, but do not involve expulsion. (3) Sthfilatyaya is a grave offence (Thullazéaya). (4) Prayaséittika offences are ninety-two in number, and require con- fession and absolution (PAsittiya). (3) Naisargika are thirty in number. They are the Prayaséittika sins, accompanied with forfeiture (Nissaggiya). (6) Dushkrsta, ‘sinful acts’ (Dukkata). (7) Durbhashita, ‘ evil speaking’ (DubbhAsita). 188 A RECORD OF BUDDHIST PRACTICES. XXXv. uprightly and are desirous to quit worldly cares. If they are asked for anything, they offer it to the deserving. : They wear very simple dress, only desiring decency. They hold firmly the eight precepts, and remain diligent throughout their lives. (Note by I-tsing): The eight precepts are—(1) not killing, (2) not stealing, (3) not committing adultery, (4) not telling a lie, (5) not drinking an intoxicating beverage, (6) neither taking pleasure in music, nor wearing garlands and anointing with perfumes, (7) not using a high and wide couch, and (8) not taking food at forbidden hours. They trust in, and respect the Three Honourable Ones (i.e. the Three Jewels), and devoting themselves to the attainment of Nirvaza (or aiming at Nirvaza) they concentrate their thoughts on it. These are the persons next in order (to the high classes). There are those who, remaining within the confines (of worldly affairs), support their wives and bring up their children. They honour those superior to themselves most respectfully, and have mercy on those that are lower than themselves. They receive and keep the five precepts, and always observe the four fasting-days (Upavasatha). (Note by I-tsing): The four fasting-days are— (a) In the dark half of the moon (the moonless half, Kalapaksha), the 8th and 14th (in Pali, also ‘ A¢¢kami’ and ‘ Katuddast’ or the 10th and 15th. (4) In the bright half of the moon (the moonlit half, Sukrapaksha), the 8th and 15th (in Pali, also ‘Azésami’ and ‘ Pawkadasi’). On these days one should receive the eight precepts, and the rite is called the ‘ Holy Practice.’ ~If éne receive only the eighth precept with- out the other seven (‘not eating except at a prescribed time’ is the eighth precept, see above), one’s merit (lit. ‘cause of happiness’) is very small, The purpose of the eighth precept is to prevent the other seven precepts’ being transgressed, but not to keep one’s stomach hungry in vain. They behave toward others with sympathy, and carefully restrain themselves. They pursue some faultless occupation, and pay tribute to the authorities. Such are also regarded as good mett. ARRANGEMENT OF AFFAIRS AFTER DEATH. 189 (Note by I-tsing): By faultless occupation is meant trading, because it does not injure life. It is customary at present in India to regard traders as more honourable than farmers ; this is because agriculture injures the life of many insects. In cultivating silkworms or in slaughtering animals one contracts a great cause of suffering. Many millions of lives will be injured during the whole year. If accustomed to such practice for a long time, though without considering it faulty, one will suffer the retribution in numberless ways in future births. He who does not follow such occupation is called the ‘faultless,’ But there are graceless people who, spending their lives in an aim- ‘less manner, do not know the three Refuges (i.e. Refuge to the Buddha, the Dharma and the Priesthood), and do not observe a single precept during the whole of their lives ; how can these men who do not under- stand that Nirvawa is a state of perfect tranquillity be aware that their future births will revolve like a wheel ? Under this misapprehension they commit sin after sin. - Such persons form the lowest class. ‘ : CHAPTER XXXVI. THE ARRANGEMENT OF AFFAIRS AFTER DEATH. THERE is a full description in the Vinaya of the manner of arranging the affairs of a deceased Bhikshu. I shall here briefly cite the most important points. First of all an inquiry should be made as to whether there are any debts, whether the deceased has left a will, and also if any + one nursed him while ill. If chere be such, the property must be distributed in accordance with the law. Any property remaining must be suitably divided. Sad This is 2 verse from the Udana (a division of the Tripitaka)!: ‘Lands, houses, shops, bed-gear, : 3 . Copper, iron, leather, razors, jars, * See Max Miiller, Dhammapada, S. B. E., vol. %, p. ix, and Childers, s. v. Tipitakam. About twenty lines beginning with this Udana are found agreeing verbatim in the Vinaya-sangraha (Nanjio’s Catal., No. 1127), vol. vii, chap. xxix, Dp. 28. in the lananese *ditinn {/Bad] Tan £~\ 190 A RECORD OF BUDDHIST PRACTICES. XXXVI. Clothes, rods, cattle, drink, food, Medicine, couches, the three kinds of Precious things, gold, silver, &c., Various things made or unmade ; These should be classed as divisible or indivisible, according to their character. . This is what was ordained by the World-honoured Buddha.’ The following is the specification:—Lands, houses, shops, bed-gear, woollen seats, and iron or copper implements are not distributable. Among those last named, however, large or small iron bowls, small copper bowls, door-keys, needles, gimlets, razors, knives, iron ladles, braziers, axes, chisels, &c., together with their bags; earthen utensils, i.e.