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bowls, smaller bowls, kuzdikas (pitchers) for drinking and for cleansing water, oil-pots and water-basins are distributable; the rest are not. Wooden and bamboo implements, leather bedding, shaving things; male and female servants ; liquor, food, corn; lands and houses, are all to be made the property of the priests assembling from every quarter. Among these, things which are movable are to be kept in storehouses, and to be used by the assembly. Lands, houses, village- gardens, buildings, which are immovable, become also the property of the assembly. If there remain clothes or anything wearable, whether cloaks, bathing-shirts, dyed or undyed, or waterproofs, pots, slippers, or shoes, they are to be distributed on the spot to the priests then assembled. A garment which has one pair of sleeves cannot be divided, but a white garment which is made double may be divided as one likes. Long rods are to be used as banner-staffs before the Gambinada- varva image of the Buddha. Slender ones are to be given to the Bhikshus, to be used as metal staffs. (Note by I-tsing): The origin of the image called ‘GAambanadavarza’ is mentioned in the Vinaya. When the Buddha was not among the assembly, the members of the order were not very reverential; this circumstance caused the rich Anathapivdada to ask the Buddha, saying, ‘I wish to make a GAmbtinadavarna (golden coloured) image of thee, to put in front of the Assembly.’ The Great Master allowed him to make this image. ARRANGEMENT OF AFFAIRS AFTER DEATH. ig1 The metal staff is in Sanskrit ‘ Khakkhara!,’ representing the sound (produced by the staff, when carried in walking). The old translator translated it by ‘metal staff? for the sound is produced by metal; you can call it ‘staff-metal’ if you like. As I myself saw, the staff used in the West (India) has an iron circle fixed on the top of it; the diameter of the circle is two or three inches, and at its centre there stands a tube-like metal butt four or five afigulas in length. The stick itself is made of wood, either rough or smooth, its length reaching to a man’s eyebrows. About two inches down from the top circle there is fastened an iron chain, the rings of which are either round or elliptic, and are made by bending a wire and joining its ends in another ring, each being made as large as you can put your thumb through. Six or eight of these chains are fastened through the top circle. These chains are of iron or copper. The object of (using) such a staff is to keep off cows or dogs while collecting alms in che village. It is not necessary to think of carrying it so as to tire one’s arms, Moreover, some Soolishly make the staff all of iron, and place on the top four iron circles. It is very heavy and difficult for an ordinary person to carry about. This is not in accordance with the original rules. : Quadrupeds, elephants, horses, mules, asses for riding, are to be offered to the Royal Household. Bulls and sheep should not be distri- buted, but belong to the whole assembly. Such goods as helmets, coats of arms, &c., are also to be sent to the Royal Household. Miscellaneous weapons, after having been made into needles, gimlets, knives, or heads for metal staffs, are distributed among the priests then assembled. If not sufficient for all the priests, the elders alone may take them. Things such as nets are made into network for windows. Paints of good quality, such as yellow, vermillion, azure, blue, green, are sent to thé temple to be used for colouring images and the ornaments around. White and red earth and inferior blue substances are distributed to the assembled priests. The wine if it is nearly sour is to be buried . in the ground, and when it has turned into vinegar the priests may use it. * 1 This name seems to have been used as meaning a staff carried by Buddhists, though not a proper Sanskrit word. See Mahavyutpatti, 268; H. Th. ii, goo. Cf. ‘ Kattara-danda,’ Mahavagga V, 6, 2; Xullavagga VIII, 6, 3, and Gataka i, 9: 192 A RECORD OF BUDDHIST PRACTICES. XXXVI. But if it remain sweet it must be thrown away, but it must not be sold. For the Buddha has said: ‘ Ye Bhikshus, who have been ordained by me, must not give wine to others, nor take it yourselves. Do not put wine into your mouths, even so little as a drop fallen from the point of a reed.’ If one eat corn-flour mixed with wine, or soup made from the dregs of wine, one is guilty. One must not be doubtful on this point, for there is a prohibitive rule about this in the Vinaya. I know that the monastery of the Holy Rock! (in China) uses water for mixing corn-flour. The former residents of this monastery had sense enough to avoid using wine for this purpose, thereby incurring no guilt. ‘-* Medical substances are to be kept in a consecrated (lit. ‘ pure’) store, to be supplied to sick persons when needed. Precious stones, gems, and the like are divided into two portions, one being devoted to pious objects (Dhammika), the other to the priests’ own use (Saighika). The former portion is spent in copying the scriptures and in building. or decorating the ‘Lion Seat.’ The other portion is distributed to the priests who are present. Things such as chairs inlaid with jewels are to be sold, and (the receipts) are to be given to those present. Wooden chairs are to be made common property*. But the scriptures and their commentaries should not be parted with, but be kept in a library to be read by the members of the Order®. Non-Buddhistic ‘books are to be sold, and (the money acquired) should be distributed among the priests then resident. If deeds and contracts are payable at once, (the money is) to be realised and to be immediately distributed; if they are not payable at once, the deeds should be,kept in the treasury, and when they fall due, (the money) should be devoted to the use of the Assembly *. ‘Gold, silver, wrought or unwrought goods, shells .(cowrie, Kapardaka), and coins, are divided into three portions, for the Buddha, for Religion (Dharma), and for the priesthood (Sangha). The portion for the Buddha is spent in repairing the temple, stdpas that contain holy hair or nails, and other ruins. The portion belonging to Religion is used for copying the scriptures and building or decorating the ‘ Lion Seat.’ Another portion belonging to the Assembly is distributed to the resident priests. USE OF COMMQN PROPERTY OF THE SANGHA. 193 The six Requisites! of a priest. are to be given to the sick nurse. The fragmentary articles remaining are to be suitably divided. A full account of this subject is found in the larger Vinaya. CHAPTER XXXVI. THE USE OF THE COMMON PROPERTY OF THE SANGHA, IN all the Indian monasteries the clothing of a Bhikshu.is supplied out (of the common funds) of the resident priests. The produce of the farms and gardens, and the profits arising from trees and fruits, are distributed annually in shares to cover the cost of clothing. Here is a question. - Seeing that the rice or any other food in possession of the deceased becomes the property of the church, how can an individual priest obtain his share from what has become church property? We reply thus: the giver presents villages or fields in order to maintain the priests in residence. Is it reasonable then that he who gives food should wish the recipient to live without clothing? Further, if we examine the actual management (of daily affairs), a householder gives clothing to one who serves him. Why should the head of the community refuse a similar gift? Therefore it is lawful to supply clothing as well as food. Such is the general opinion of the priests of India, though the Vinaya rules are sometimes silent, sometimes explicit on this point. The Indian monasteries Possess special allotments of land, from the. produce of which the clothing of the priests is to be supplied. The same is the case in some of the Chinese temples. By virtue of the original intention of the giver of the field, any one (living) in the monas- tery, be he priest or layman, can obtain gifts from the same source, But no one will be at fault if he do not partake of the food. A gift to the church, whether a field, or house, or some insignificant thing, is understood to be given for the clothing and food of the priests. There is*no doubt whatever on this point. If.the original intention of the bene- factor was unreservedly charitable, then the benefits of the gift can be considered as conferred upon all, though presented to the church only. 194 A RECORD OF BUDDHIST PRACTICES. XXXVI. Thus the church can make use of the benefaction as it likes, without any fault, as long as it carries out the original intention of the giver. But in China, an individual generally cannot get clothing from the church property, and is thus obliged to provide for this necessity, thereby neglecting his proper function. Not that one who obtains his food and clothing should live without any bodily or mental labour, but it is a fact that one can be much freer, if one lives in the monastery engaged simply in meditation and worship, without needing to take thought about pro- curing clothes and food. With nothing but the three garments (made of rags) from a Pamsu (dust-heap), begging food from house to house, living under the trees in an Aranya (forest), one may lead the holy life of an ascetic’, Inward meditation and knowledge increase in proportion as oné’s aim is firmly fixed on reaching the Path to Final Liberation (Moksha). Love and compassion being shown outwardly, one’s mind is directed to the Ford of Salvation. A life ended in this way is the highest. The priestly garments must be supplied out of the common property of the resident priests, and anything such as bed-clothes, &c.