Text of Confucianism Part 02

Author(s): James Legge
Publisher: Oxford
Catalog link: https://jainqq.org/explore/007676/1

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UC-NRLF B 3 021 317

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,REESE LIBRARY ortne UNIVERSITY OF CALIFORNIA. Received mber 1882 Accessions No. 21408 Shelf No. GSS MOLA

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THE SACRED BOOKS OF THE EAST [16] a Digitized by Google

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London HENRY FROWDE DOM MINA INUSITIO ILLV MEA OXFORD UNIVERSITY PRESS WAREHOUSE 7 PATERNOSTER ROW Digitized by Google

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THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XVI Orford AT THE CLARENDON PRESS 1882 ( All rights reserved] Digitized by Google

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THE SACRED BOOKS OF CHINA THE TEXTS OF CONFUCIANISM TRANSLATED BY JAMES LEGGE PART II THE YI KING TEESE LIBRARD DIVERSITY Orford AT THE CLARENDON PRESS 1882 [ All rights reserved ] Digitized by Google

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685 M946 Volo CONTENTS. PAGE PREFACE . . . . . . . . xiil I INTRODUCTION. CHAP. I. THE YI KING FROM THE TWELFTH CENTURY B.C. TO THE COMMENCEMENT OF THE CHRISTIAN ERA . . There was a Yi in the time of Confucius. The Yi is now made up of the Text which Confucius saw, and the Appendixes ascribed to him. The Yi escaped the fires of Shin. The Yi before Confucius, and when it was made :-mentioned in the Official Book of Kau ; in the 3o Khwan; testimony of the Appendixes. Not the most ancient of the Chinese books. The Text much older than the Appendixes. Labours of native scholars on the Yi imperfectly described. Erroneous account of the labours of sinologists. 9 II. THE SUBJECT-MATTER OF THE TEXT. THE LINEAL FIGURES AND THE EXPLANATION OF THEM . . . The Yi consists of essays based on lineal figures. Origin of the lineal figures. Who first multiplied them to sixty-four ? Why they were not continued after sixty-four. The form of the River Map. State of the country in the time of king Wan. Character of the last king of Shang. The lords of Kau; and especially king Wan. Wan in prison occupied with the lineal figures. The seventh hexagram. 26 III. THE APPENDIXES . . . . . . Subjects of the chapter. Number and nature of the Appendixes. Their authorship. No superscription of Confucius on any of them. The third and fourth evidently not from him. Bearing of this conclusion on the others. The first Appendix. Fa-hsi's trigrams. King Wan's. The name Kwei-shan. The second Appendix. The Great Symbolism. The third Appendix. Harmony between the lines of the figures ever changing, and the changes in external phenomena. Divination; ancient, and its object. Formation of 217:5 Digitized by Google

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viii CONTENTS. the lineal figures by the divining stalks. The names Yin and Yang. The name Kwei-shan. Shan alone. The fourth Appendix. The fifth. First paragraph. Mythology of the Yi. Operation of God in nature throughout the year. Concluding paragraphs. The sixth Appendix. The seventh. Plates I, II, III, exhibiting the hexagrams and trigrams. THE TEXT. SECTION I. PAGE . . . . . . . . . . . . . . . . . . . . . 62 . 64 . 67 . . REXAGRAM I. Khien . II. Khwan . III. Kun . IV. Mang . V. Hsu . VI. Sung VII. Sze. : VIII. Pi . . IX. Hsiao Khu X. Li . XI. Thai XII. Phi . XIII. Thung Zan XIV. TA YG . XV. Khien . XVI. Yu . . XVII. Sui . . XVIII. KQ. XIX. Lin. . XX. Kwan XXI. Shih Ho. XXII. Pi . . XXIII. Po, . XXIV. Fa. . XXV. Wu Wang XXVI. Ta Kha. XXVII. 1 . . XXVIII. Ta Kwo. . . . . . . . . 103 105 107 109 . . . 112 . . . . 114 116 Digitized by Google

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CONTENTS. HEXAGRAM PAGE XXIX. Khan XXX. Li . . . . . . . . . . . . . . . . . . 118 . 120 SECTION II. . . . . 125 * 127 * 129 . 131 . 134 136 * 139 * 141 . . 144 * 146 * 149 . 151 . . . . . . 154 . . . . . . * 156 * 159 XXXI. Hsien . XXXII. Hang XXXIII. Thun XXXIV. Ta Kwang XXXV. Sin. . XXXVI. Ming 1. XXXVII. Kia Zan. XXXVIII. Khwei XXXIX. Kien XL Kieh XLI. Sun. XLII. Yi XLIII. Kwai . XLIV. Kau. XLV. Shui . XLVI. Shang XLVII. Khan XLVIII. sing. XLIX. Ko. L. Ting LI. Kan. LII. Kan. . LIII. Kien LIV. Kwei Mei LV. Fang LVI. Lu. . LVII. Sun. LVIII. Tui. LIX. Hwan LX. Kieh . LXI. Kung Fa. LXII. Hsiao Kwo LXIII. Ki zi . LXIV. Wei 31. 161 164 167 * 169 172 175 . 178 . 180 183 * 187 * 189 * 192 194 197 199 . 201 wan . . . . . 204 . . 207 V . V N . . Digitized by Google

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CONTENTS. THE APPENDIXES. I. TREATISE ON THE THWAN, THAT IS, ON KING WXN'S EXPLANATIONS OF THE ENTIRE HEXAGRAMS. PAGE Khien to LY . SECTION 1. . * * . * * * * 213-237 SECTION II. . . Hsien to Wei 3i . . . . . 238-266 II. TREATISE ON THE SYMBOLISM OF THE HEXAGRAMS, AND OF THE DUKE OF KAU'S EXPLANATIONS OF THE SEVERAL LINES. Khien to Li . . SECTION I. . . . . . . . 267-305 Hsien to Wei 3i . SECTION II. . . . . . . 305-347 III. THE GREAT APPENDIX. Chapters I-XII . SECTION I. . . . . . . . 348 SECTION II. . . . Chapters I-XII . . . .. 379 IV. SUPPLEMENTARY TO THE THWAN AND YO ON THE FIRST AND SECOND HEXAGRAMS, AND SHOWING HOW THEY MAY BE INTERPRETED OF MAN'S NATURE AND DOINGS. SECTION I. * * * On Klien * * * * * * 408 SECTION II. * * * On Khan * * * * * * 418 V. TREATISE OF REMARKS ON THE TRIGRAMS. Chapters I-XI . . . . . . . . 422 Digitized by Google

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CONTENTS. VI. THE ORDERLY SEQUENCE OF THE HEXAGRAMS. PAGB SECTION 1. * * * Klien to LY * * * * * * 433 SECTION II. . . . Hsien to Wei 36. . . . . 435 VII. TREATISE ON THE HEXAGRAMS TAKEN PROMIS CUOUSLY, ACCORDING TO THE OPPOSITION OR DIVERSITY OF THEIR MEANING 441 Transliteration of Oriental Alphabets adopted for the Trans lations of the Sacred Books of the East . . . 445 Digitized by Google

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PREFACE. I wrote out a translation of the Yi King, embracing both the Text and the Appendixes, in 1854 and 1855; and have to acknowledge that when the manuscript was completed, I knew very little about the scope and method of the book. I laid the volumes containing the result of my labour aside, and hoped, believed indeed, that the light would by and by dawn, and that I should one day get hold of a clue that would guide me to a knowledge of the mysterious classic. Before that day came, the translation was soaked, in 1870, for more than a month in water of the Red Sea. By dint of careful manipulation it was recovered so as to be still legible; but it was not till 1874 that I began to be able to give to the book the prolonged attention necessary to make it reveal its secrets. Then for the first time I got hold, as I believe, of the clue, and found that my toil of twenty years before was of no service at all. What had tended more than anything else to hide the nature of the book from my earlier studies was the way in which, with the Text, ordinarily and, as I think, correctly ascribed to king Wan and his son Tan, there are interspersed, under each hexagram, the portions of the Appendixes I, II, and IV relating to it. The student at first thinks this an advantage. He believes that all the Appendixes were written by Confucius, and combine with the text to form one harmonious work; and he is glad to have the sentiments of the three sages ' brought together. But I now perceived that the composition of the Text and of the Appendixes, allowing the Confucian authorship of the latter, was separated by about 700 years, and that their subject-matter was often incongruous. My first step towards a right understanding of the Yi was to study the Text by itself and as complete in itself. It was easy to Diglized by Google Digitized by

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xiv PREFACE. do this because the imperial edition of 1715, with all its critical apparatus, keeps the Text and the Appendixes separate. The wisdom of the course thus adopted became more apparent by the formation of eight different concordances, one for the Text, and one for each of the Appendixes. They showed that many characters in the Appendixes, and those especially which most readily occur to sinologists as characteristic of the Yi, are not to be found in the Text at all. A fuller acquaintance, moreover, with the tone and style of the Appendixes satisfied me that while we had sufficient evidence that the greater part of them was not from Confucius, we had no evidence that any part was his, unless it might be the paragraphs introduced by the compiler or compilers as sayings of the Master.' Studying the Text in the manner thus described, I soon arrived at the view of the meaning and object of the Yi, which I have described in the second chapter of the Introduction; and I was delighted to find that there was a substantial agreement between my interpretations of the hexagrams and their several lines and those given by the most noted commentators from the Han dynasty down to the present. They have not formulated the scheme so concisely as I have done, and they were fettered by their belief in the Confucian authorship of the Appendixes; but they held the same general opinion, and were similarly controlled by it in construing the Text. Any sinologist who will examine the Yu Kih Zah Kiang Yi King Kieh 1, prepared by one of the departments of the Han Lin college, and published in 1682, and which I have called the 'Daily Lessons,' or 'Lectures,' will see the agreement between my views and those underlying its paraphrase. After the clue to the meaning of the Yi was discovered, there remained the difficulty of translating. The peculiarity of its style makes it the most difficult of all the Confucian classics to present in an intelligible version. I suppose that there are sinologists who will continue, for a time at least, to maintain that it was intended by its Diglized by Google

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PREFACE. XV author or authors, whoever they were, merely as a book of divination; and of course the oracles of divination were designedly wrapped up in mysterious phraseology. But notwithstanding the account of the origin of the book and its composition by king Wan and his son, which I have seen reason to adopt, they, its authors, had to write after the manner of diviners. There is hardly another work in the ancient literature of China that presents the same difficulties to the translator. When I made my first translation of it in 1854, I endeavoured to be as concise in my English as the original Chinese was. Much of what I wrote was made up, in consequence, of so many English words, with little or no mark of syntactical connexion. I followed in this the example of P. Regis and his coadjutors (Introduction, page 9) in their Latin version. But their version is all but unintelligible, and mine was not less so. How to surmount this difficulty occurred to me after I had found the clue to the interpretation ;-in a fact which I had unconsciously acted on in all my translations of other classics, namely, that the written characters of the Chinese are not representations of words, but symbols of ideas, and that the combination of them in composition is not a representation of what the writer would say, but of what he thinks. It is vain therefore for a translator to attempt a literal version. When the symbolic characters have brought his mind en rapport with that of his author, he is free to render the ideas in his own or any other speech in the best manner that he can attain to. This is the rule which Mencius followed in interpreting the old poems of his country :'We must try with our thoughts to meet the scope of a sentence, and then we shall apprehend it.' In the study of a Chinese classical book there is not so much an interpretation of the characters employed by the writer as a participation of his thoughts;--there is the seeing of mind to mind. The canon hence derived for a translator is not one of license. It will be his object to express the meaning of the original as exactly and concisely as possible. But it will be necessary for him to introduce a word or two Digitized by Google

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xvi PREFACE. now and then to indicate what the mind of the writer supplied for itself. What I have done in this way will generally be seen enclosed in parentheses, though I queried whether I might not dispense with them, as there is nothing in the English version which was not, I believe, present in the writer's thought. I hope, however, that I have been able in this way to make the translation intelligible to readers. If, after all, they shall conclude that in what is said on the hexagrams there is often 'much ado about nothing,' it is not the translator who should be deemed accountable for that, but his original. I had intended to append to the volume translations of certain chapters from Ku Hsi and other writers of the Sung dynasty; but this purpose could not be carried into effect for want of space. It was found necessary to accompany the version with a running commentary, illustrating the way in which the teachings of king Wan and his son are supposed to be drawn from the figures and their several lines; and my difficulty was to keep the single Yi within the limits of one volume. Those intended translations therefore are reserved for another opportunity; and indeed, the Sung philosophy did not grow out of the Yi proper, but from the Appendixes to it, and especially from the third of them. It is more Taoistic than Confucian. When I first took the Yi in hand, there existed no translation of it in any western language but that of P. Regis and his coadjutors, which I have mentioned above and in various places of the Introduction. The authors were all sinologists of great attainments; and their view of the Text as relating to the transactions between the founders of the Kau dynasty and the last sovereign of the Shang or Yin, and capable of being illustrated historically, though too narrow, was an approximation to the truth. The late M. Mohl, who had edited the work in 1834, said to me once, 'I like it; for I come to it out of a sea of mist, and find solid ground. No sufficient distinction was made in it, however, between the Text and the Appendixes; and in discussing the third and following Appendixes the translators Digitized by Google

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PREFACE. xvii were haunted by the name and shade of Confucius. To the excessive literalness of the version I have referred above. In 1876 the Rev. Canon McClatchie, M.A., published a version at Shanghai with the title, ' A Translation of the Confucian Yi King, or the "Classic of Changes," with Notes and Appendix.' . This embraces both the Text and the Appendixes, the first, second, and fourth of the latter being interspersed along with the Text, as in the ordinary school editions of the classic. So far as I can judge from his language, he does not appear to be aware that the first and second Appendixes were not the work of king Wan and the duke of Kau, but of a subsequent writer-he would say of Confucius-explaining their explanations of the entire hexagrams and their several lines. His own special object was 'to open the mysteries of the Yi by applying to it the key of Comparative Mythology.' Such a key was not necessary; and the author, by the application of it, has found sundry things to which I have occasionally referred in my notes. They are not pleasant to look at or dwell upon; and happily it has never entered into the minds of Chinese scholars to conceive of them. I have followed Canon McClatchie's translation from paragraph to paragraph and from sentence to sentence, but found nothing which I could employ with advantage in my own. Long after my translation had been completed, and that of the Text indeed was printed, I received from Shanghai the third volume of P. Angelo Zottoli's Cursus Litteraturae Sinicae,' which had appeared in 1880. About 100 pages of it are occupied with the Yi. The Latin version is a great improvement on that in the work of Regis; but P.Zottoli translates only the Text of the first two hexagrams, with the portions of the first second, and fourth Appendixes relating to them; and other six hexagrams with the explanations of king Wan's Thwan and of the Great Symbolism. of the remaining fifty-six hexagrams only the briefest summary is given ; and then follow the Appendixes III, V, VI, and VII at length. The author has done his work well. [16] . b Digitized by Google

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xviii PREFACE. His general view of the Yi is stated in the following sentences :-'Ex FQ-hsi figuris, Wan regis definitionibus, Kau ducis symbolis, et Confucii commentariis, Liber conficitur, qui a mutationibus, quas duo elementa in hexagrammatum compositione inducunt, Yi (Mutator) vel Yi King (Mutationum Liber) appellatur. Quid igitur tandem famosus iste Yi King ? Paucis accipe : .ex linearum qualitate continua vel intercisa ; earumque situ, imo, medio, vel supremo; mutuaque ipsarum relatione, occursu, dissidio, convenientia ; ex ipso scilicet trigrammatum corpore seu forma, tum ex trigrammatum symbolo seu imagine, tum ex trigrammatum proprietate seu virtute, tum etiam aliquando ex unius ad alterum hexagramma varietate, eruitur aliqua imago, deducitur aliqua sententia, quoddam veluti ora. culum continens, quod sorte etiam consulere possis ad documentum obtinendum, moderandae vitae solvendove dubio consentaneum. Ita liber juxta Confucii explicationem in scholis tradi solitam. Nil igitur sublime aut mysteriosum, nil foedum aut vile hic quaeras; argutulum potius lusum ibi video ad instructiones morales politicasque eliciendas, ut ad satietatem usque in Sinicis passim classicis, obvias, planas, naturales; tantum, cum liber iste, ut integrum legenti textum facile patebit, ad sortilegii usum deductus fuerit, per ipsum jam summum homo obtinebit vitae beneficium, arcanam cum spiritibus communicationem secretamque futurorum eventuum cognitionem; theurgus igitur visus est iste liber, totus lux, totus spiritus, hominisque vitae accommodatissimus; indeque laudes a Confucio ei tributas, prorsus exaggeratas, in hujus libri praesertim appendice videre erit, si vere tamen, ut communis fert opinio, ipse sit hujus appendicis auctor.' There has been a report for two or three years of a new translation of the Yi, or at least of a part of it, as being in preparation by M. Terrien de Lacouperie, and Professor R. K. Douglas of the British Museum and King's College, London. I have alluded on pages 8, 9 of the Introduction to some inaccurate statements about native commentaries on the Yi and translations of it by foreigners, made in connexion with this contemplated version. But I did not know Digitized by Google

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PREFACE. xix what the projected undertaking really was, till I read a letter from M. Terrien in the 'Athenaeum' of the 21st January of this year. He there says that the joint translation 'deals only with the oldest part of the book, the short lists of characters which follow each of the sixty-four headings, and leaves entirely aside the explanations and commentaries attributed to Wen Wang, Kau Kung, Confucius, and others, from 1200 B. C. downwards, which are commonly embodied as an integral part of the classic;' adding, "The proportion of the primitive text to these additions is about one-sixth of the whole.' But if we take away these expla. nations and commentaries attributed to king Wan, the duke of Kau, and Confucius, we take away the whole Yi. There remain only the linear figures attributed to FQ-hsi, without any lists of characters, long or short, without a single written character of any kind whatever. The projectors have been misled somehow about the contents of the Yi; and unless they can overthrow all the traditions and beliefs about them, whether Chinese or foreign, their undertaking is more hopeless than the task laid on the children of Israel by Pharaoh, that they should make bricks without straw. * I do not express myself thus in any spirit of hostility. If, by discoveries in Accadian or any other long-buried and forgotten language, M. Terrien de Lacouperie can throw new light on the written characters of China or on its speech, no one will rejoice more than myself ; but his ignorance of how the contents of the classic are made up does not give much prospect of success in his promised translation. In the preface to the third volume of these Sacred Books of the East,' containing the Sha King, Shih King, and Hsiao King, I have spoken of the Chinese terms Ti and Shang Ti, and shown how I felt it necessary to continue to render them by our word God, as I had done in all my translations of the Chinese classics since 1861. My doing so gave offence to some of the missionaries in China and others; and in June, 1880, twenty-three gentlemen addressed a letter to Professor F. Max Muller, complaining b 2 Digitized by Google

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xx PREFACE. that, in such a work edited by him, he should allow me to give my own private interpretation of the name or names in question instead of translating them or transferring them. Professor Muller published the letter which he had received, with his reply to it, in the 'Times' newspaper of Dec. 30, 1880. Since then the matter has rested, and I introduce it again here in this preface, because, though we do not meet with the name in the Yi so frequently as in the Sha and Shih, I have, as before, wherever it does occur, translated it by God. Those who object to that term say that Shang Ti might be rendered by Supreme Ruler' or Supreme Emperor,' or by 'Ruler (or Emperor) on high ;' but when I examined the question, more than thirty years ago, with all possible interest and all the resources at my command, I came to the conclusions that Ti, on its first employment by the Chinese fathers, was intended to express the same concept which our fathers expressed by God, and that such has been its highest and proper application ever since. There would be little if any difference in the meaning conveyed to readers by 'Supreme Ruler' and God;' but when I render Ti by God and Shang Ti by the Supreme God, or, for the sake of brevity, simply by God, I am translating, and not giving a private interpretation of my own. I do it not in the interests of controversy, but as the simple expression of what to me is truth; and I am glad to know that a great majority of the Protestant missionaries in China use Ti and Shang Ti as the nearest analogue for God. It would be tedious to mention the many critical editions and commentaries that I have used in preparing the translation. I have not had the help of able native scholars, which saved time and was otherwise valuable when I was working in the East on other classics. The want of this, however, has been more than compensated in some respects by my copy of the 'Daily Lectures on the Yi,' the full title of which is given on page xiv. The friend who purchased it for me five years ago in Canton was obliged to content himself with a second-hand copy; but I found that the Digitized by Google

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PREFACE. xxi previous owner had been a ripe scholar who freely used his pencil in pursuing his studies. It was possible, from his punctuation, interlineations, and many marginal notes, to follow the exercises of his mind, patiently pursuing his search for the meaning of the most difficult passages. I am under great obligations to him; and also to the Kau Yi Keh Kung, the great imperial edition of the present dynasty, first published in 1715. I have generally spoken of its authors as the Khang-hsi editors. Their numerous discussions of the meaning, and ingenious decisions, go far to raise the interpretation of the Yi to a science. J. L. OXFORD, 16th March, 1882. Digitized by Google

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THE YI KING OR BOOK OF CHANGES. Digitized by Google

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THE YI KING OR BOOK OF CHANGES. INTRODUCTION. CHAPTER I. The YN KING FROM THE TWELFTH CENTURY B.C. TO THE COMMENCEMENT OF THE CHRISTIAN ERA. 1. Confucius is reported to have said on one occasion, 'If : some years were added to my life, I would give fifty to the study of the Yi, and might then escape falling There was a Yt in the time into great errors?' The utterance is re of Confucius. ferred by the best critics to the closing period of Confucius' life, when he had returned from his long and painful wanderings among the States, and was settled again in his native Lu. By this time he was nearly seventy, and it seems strange, if he spoke seriously, that he should have thought it possible for his life to be prolonged other fifty years. So far as that specification is concerned, a corruption of the text is generally admitted. My reason for adducing the passage has simply been to prove from it the existence of a Yi King in the time of Confucius. In the history of him by Sze-ma Khien it is stated that, in the closing years of his life, he became fond of the Yi, and wrote various appendixes to it, that he read his copy of it so much that the leathern thongs (by which the tablets containing it were bound together) were thrice worn out, and that he said, 'Give me several years (more), and I should be master of the YA?! The ancient books on which Confucius had delighted Confucian Analects, VII, xvi. * The Historical Records ; Life of Confucius, p. 13. [16] Digitized by Google

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THE YI KING. CH. 1. to discourse with his disciples were those of History, Poetry, and Rites and Ceremonies ?; but ere he passed away from among them, his attention was much occupied also by the Yi as a monument of antiquity, which in the prime of his days he had too much neglected. 2. K'hien says that Confucius wrote various appendixes to the Yi, specifying all but two of the treatises, which go The Yi is now by the name of the Ten Appendixes,' and made up of are, with hardly a dissentient voice, attributed the Text which to the sage. They are published along with Confucius saw and the Ap- the older Text, which is based on still older pendixes ascribed to him. lineal figures, and are received by most Chinese readers, as well as by foreign Chinese scholars, as an integral portion of the Yi King. The two portions should, however, be carefully distinguished. I will speak of them as the Text and the Appendixes. 3. The Yi happily escaped the fires of Zhin, which proved so disastrous to most of the ancient literature of China in B.C. 213. In the memorial which the premier The Yi escaped the fires Li Sze addressed to his sovereign, advising of Zhin. that the old books should be consigned to the flames, an exception was made of those which treated of 'medicine, divination, and husbandry?' The Yi was held to be a book of divination, and so was preserved. In the catalogue of works in the imperial library, prepared by Lid Hin about the beginning of our era, there is an enumeration of those on the Yi and its Appendixes,the books of thirteen different authors or schools, comprehended in 294 portions of larger or smaller dimensions. I need not follow the history and study of the Yi into the line of the centuries since the time of Lid Hin. The imperial Khang-hsi edition of it, which appeared in 1715, contains quotations from the commentaries of 218 scholars, covering, more or less closely, the time from the second century B.C. to our seventeenth century. I may venture to say that Analects, VII, xvii. * Legge's Chinese Classics, I, prolegomena, pp. 6-9. Books of the Earlier Han; History of Literature, pp. 1, 2. Digitized by Google

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CH. 1. INTRODUCTION. those 218 are hardly a tenth of the men who have tried to interpret the remarkable book, and solve the many problems to which it gives rise. 4. It may be assumed then that the Yi King, properly so called, existed before Confucius, and has The Yt before Confucius, come down to us as correctly as any other and when it of the ancient books of China ; and it might was made. * also be said, as correctly as any of the old monuments of Hebrew, Sanskrit, Greek, or Latin literature. The question arises of how far before Confucius we can trace its existence. Of course an inquiry into this point will not include the portions or appendixes attributed to the sage himself. Attention will be called to them by and by, when I shall consider how far we are entitled, or whether we are at all entitled, to ascribe them to him. I do not doubt, however, that they belong to what may be called the Confucian period, and were produced some time after his death, probably between B.C. 450 and 350. By whom. soever they were written, they may be legitimately employed in illustration of what were the prevailing views in that age on various points connected with the Yi. Indeed, but for the guidance and hints derived from them as to the meaning of the text, and the relation between its statements and the linear figures, there would be great difficulty in making out any consistent interpretation of it. (i) The earliest mention of the classic is found in the The Yf men- Official Book of the Kau dynasty, where it tioned in the is said that, among the duties of the Grand Official Book of Kau. Diviner,' he had charge of the rules for the three Yi (systems of Changes), called the Lien-shan, the Kwei-zhang, and the Yi of Kau; that in each of them the regular (or primary) lineal figures were 8, which were multiplied, in each, till they amounted to 64. The date of the Official Book has not been exactly ascertained. The above passage can hardly be reconciled with the opinion of the majority of Chinese critics that it was the work of the duke of Kau, the consolidator and legislator of the dynasty so called; but I think there must have been the groundwork of it at a very early date. When that was composed or compiled, there B 2 Digitized by Google

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THE YI KING. CH. 1. was existing, among the archives of the kingdom, under the charge of a high officer, 'the Yi of Kau,'-- what constitutes the Text of the present Yi; the Text, that is, as distinguished from the Appendixes. There were two other Yi, known as the Lien-shan and the Kwei-ghang. It would be a waste of time to try to discover the meaning of these designations. They are found in this and another passage of the Official Book; and nowhere else. Not a single trace of what they denoted remains, while we possess 'the Yi of Kau' completel. (ii) In the Supplement of 30 Khid-ming to the Spring The Vs men. and Autumn,' there is abundant evidence that tioned in the divination by the Yi was frequent, throughout sanad the states of China, before the time of Confucius. There are at least eight narratives of such a practice, between the years B.C. 672 and 564, before he was born; and five times during his life-time the divining stalks and the book were had recourse to on occasions with which he had nothing to do. In all these cases the text of the Yi, as we have it now, is freely quoted. The 'Spring and Autumn' commences in B.C. 722. If it extended back to the rise of the Kau dynasty, we should, no doubt, find See the Rau Kwan (or Lf), Book XXIV, part. 3, 4, and 27. Biot (Le Tcheou Li, vol. ii, pp. 70, 71) translates the former two paragraphs thus :* Il (Le Grand Augure) est prepose aux trois methodes pour les changements (des lignes divinatoires). La premiere est appelee Liaison des montagnes (Lien-shan); la seconde, Retour et Conservation (Kwei-zhang); la troisieme, Changements des Kau. Pour toutes il y a huit lignes symboliques sacrees, et soixante-quatre combinaisons de ces lignes.' Some tell us that by Lien-shan was intended Fa-hsf, and by Kwei-zhang Hwang Tir; others, that the former was the Yi of the Hsia dynasty, and the latter that of Shang or Yin. A third set will have it that Lien-shan was a designation of Shan Nang, between Fa-hsi and Hwang TY. I should say myself, as many Chinese critics do say, that Lien-shan was an arrangement of the lineal symbols in which the first figure was the present and hexagram, Kan= consisting of the trigram representing mountains doubled; and that Kwei. ghang was an arrangement where the first figure was the present and hexagram, E , consisting of the trigram representing the earth doubled, with reference to the disappearance and safe keeping of plants in the bosom of the earth in winter. All this, however, is only conjecture. S Khoan Digitized by Google

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CH. 1. INTRODUCTION. accounts of divination by the Yi interspersed over the long intervening period. For centuries before Confucius appeared on the stage of his country, the Yi was well known among the various feudal states, which then constituted the Middle Kingdom? (iii) We may now look into one of the Appendixes for its testimony to the age and authorship of the Text. The third Appendix is the longest, and the most important?. In the 49th paragraph of the second Section of it it is said: Was it not in the middle period of antiquity that the Yi began to flourish? Was not he who made it (or were not they who made it) familiar with anxiety and calamity?' The highest antiquity commences, according to Chinese writers, with FQ-hsi, B.C. 3322; and the lowest with Confucius in the middle of the sixth century B.C. Between these is the period of middle antiquity, extending a comparatively short time, from the rise of the K'au dynasty, towards the close of the twelfth century B.C., to the Confucian era. According to this paragraph it was in this period that our Yi was made. The 69th paragraph is still more definite in its testimony: Was it not in the last age of the Yin (dynasty), when the virtue of Kau had reached its highest point, and during the troubles between king Wan and (the tyrant) Kau, that the study of the Yi began to flourish? On this account the explanations in the book) express (a feeling of) anxious apprehension, (and teach) how peril may be turned into security, and easy carelessness is sure to meet with overthrow.' The dynasty of Yin was superseded by that of Kau in B.C. 1122. The founder of Kau was he whom we call king Wan, though he himself never occupied the throne. The See in the 30 Khwan, under the aand year of duke Kwang (B.c. 672); the Ist year of Min (661); and in his 2nd year (660); twice in the 15th year of Hsi (645); his 25th year (635); the 12th year of Hsuan (597); the 16th year of Khang (575); the 9th year of Hsiang (564); his agth year (548): the 5th year of Khao (537); bis 7th year (535); his 12th year (530); and the 9th year of Ai (486). . That is, the third as it appears farther on in this volume in two Sections. With the Chinese critics it forms the fifth and sixth Appendixes, or Wings,' as they are termed. Digitized by Google

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THE YI KING. CH. 1. troubles between him and the last sovereign of Yin reached their height in B. C. 1143, when the tyrant threw him into prison in a place called Yu-li, identified as having been in the present district of Thang-yin, department of Kang-teh, province of Ho-nan. Wan was not kept long in confinement. His friends succeeded in appeasing the jealousy of his enemy, and securing his liberation in the following year. It follows that the Yi, so far as we owe it to king Wan, was made in the year B.C. 1143 or 1142, or perhaps that it was begun in the former year and finished in the latter But the part which is thus ascribed to king Wan is only a small portion of the Yl. A larger share is attributed to his son Tan, known as the duke of Kau, and in it we have allusions to king Wa, who succeeded his father Wan, and was really the first sovereign of the dynasty of Kau. There are passages, moreover, which must be understood of events in the early years of the next reign. But the duke of Kau died in the year B. C. 1105, the uth of king Khang. A few years then before that time, in the last decade of the twelfth century B.C., the Yi King, as it has come down to us, was complete 5. We have thus traced the text of the Yi to its authors, the famous king Wan in the year 1143 B. C., and his equally famous son, the duke of Kau, in between thirty and The Yi is not forty years later. It can thus boast of a the most great antiquity; but a general opinion has ancient of the Chinese prevailed that it belonged to a period still books. more distant. Only two translations of it have been made by European scholars. The first was executed by Regis and other Roman Catholic missionaries in the beginning of last century, though it was given to the public only * Sze-ma Khien (History of the Kau Dynasty, p. 3) relates that, when he was confined in YU-11, Wan increased the 8 trigrams to 64 hexagrams.' IE. g., hexagrams XVII, 1.6; XLVI, 1. 4. Tan's authorship of the symbolism is recognised in the 30 Khwan, B.C. 540. : P. Regis (vol. ii, p. 379) says: Vel nihil vel parum errabit qui dicet opus Yi King fuisse perfectum anno quinto Khang Wang, seu anno 1109 aut non ultra annum 1108, ante aerae Christianae initium ; quod satis in rebus non omnino certis.' But the fifth year of king Khang was B.C. IIII. Digitized by Google

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CH. 1. INTRODUCTION. in 1834 by the late Jules Mohl, with a title commencing "YKing, antiquissimus Sinarum liber!' The language of the other European translator of it, the Rev. Canon McClatchie of Shanghai, whose work appeared in 1876, is still more decided. The first sentence of his Introduction contains two very serious misstatements, but I have at present to do only with the former of them ;--that 'the Yi King is regarded by the Chinese with peculiar veneration, .... as being the most ancient of their classical writings.' The Shu is the oldest of the Chinese classics, and contains documents more than a thousand years earlier than king Wan. Several pieces of the Shih King are also older than anything in the Yi; to which there can thus be assigned only the third place in point of age among the monuments of Chinese literature. Existing, however, about 3000 years ago, it cannot be called modern. Unless it be the books of the Pentateuch, Joshua, and Judges, an equal antiquity cannot be claimed for any portion of our Sacred Scriptures. It will be well to observe here also how much older the The Text Text is than the Appendixes. Supposing much older them to be the work of Confucius, though than the Appendixes. it will appear by and by that this assumption * It has been suggested that 'Antiquissimus Sinarum liber' may mean only A very ancient book of the Chinese,' but the first sentence of the Preface to the work commences - Inter omnes constat librorum Sinicorum, quos classicos vocant, primum et antiquissimum esse Y-King.' At the end of M. De Guignes' edition of P. Gaubil's translation of the ShQ, there is a notice of the YI King sent in 1738 to the Cardinals of the Congregation de Propaganda Fide by M. Claude Visdelou, Bishop of Claudiopolis. M. De Guignes says himself, 'L' Y-King est le premier des Livres Canoniques des Chinois.' But P. Visdelou writes more guardedly and correctly - Pour son anciennete, s'il en faut croire les Annales des Chinois, il a ete commence quarante-six siecles avant celui-ci. Si cela est vrai, comme toute la nation l'avoue unanimement, on peut a juste titre l'appeler le plus ancien des livres.' But he adds, 'Ce n'etoit pas proprement un livre, ni quelque chose d'approchant; c'etoit une enigme tres obscure, et plus difficile cent fois a expliquer que celle du sphinx.' P. Couplet expresses himself much to the same effect in the prolegomena (p. xviii) to the work called 'Confucius Simarum Philosophus,' published at Paris in 1687 by himself and three other fathers of the Society of Jesus (Intorcetta, Herdritch, and Rougemont). Both they and P. Visdelou give an example of a portion of the text and its interpretation, having singularly selected the same hexagram,--the 15th, on Humility. Digitized by Google

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THE YI KING. CH, I. can be received as only partially correct, if indeed it be received at all, the sage could not have entered on their composition earlier than B.C. 483, 660 years later than the portion of the text that came from king Wan, and nearly 630 later than what we owe to the duke of Kau. But during that long period of between six and seven centuries changes may have arisen in the views taken by thinking men of the method and manner of the Yi; and I cannot accept the Text and the Appendixes as forming one work in any proper sense of the term. Nothing has prevented the full understanding of both, so far as parts of the latter can be understood, so much as the blending of them together, which originated with Pi Kih of the first Han dynasty. The common editions of the book have five of the Appendixes (as they are ordinarily reckoned) broken up and printed side by side with the Text; and the confusion thence arising has made it difficult, through the intermixture of incongruous ideas, for foreign students to lay hold of the meaning. 6. Native scholars have of course been well aware of the difference in time between the appearance of the Text and Labours of the Appendixes; and in the Khang-hsi edition native scholars on on of them the two are printed separately. the Yt. Only now and then, however, has any critic ventured to doubt that the two parts formed one homogeneous whole, or that all the appendixes were from the style or pencil of Confucius. Hundreds of them have brought a wonderful and consistent meaning out of the Text; but to find in it or in the Appendixes what is unreasonable, or any inconsistency between them, would be to impeach the infallibility of Confucius, and stamp on themselves the brand of heterodoxy. At the same time it is an unfair description of what An imperfect they have accomplished to say, as has description of been done lately, that since the fires of their labours. Zhin, the foremost scholars of each generation have edited the Text (meaning both the Text and the Appendixes), and heaped commentary after commentary upon it; and one and all have arrived at the somewhat Digitized by Google

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CH. 11. INTRODUCTION. lame conclusion that its full significance is past finding out?.' A multitude of the native commentaries are of the highest value, and have left little to be done for the elucidation of the Text; and if they say that a passage in an Appendix is 'unfathomable' or 'incalculable,' it is because their authors shrink from allowing, even to themselves, that the ancient sages intermeddled, and intermeddled unwisely, with things too high for them. When the same writer who thus speaks of native scholars goes on to say that 'in the same way a host Erroneous of European Chinese scholars have made account of the labours of translations of the Yi, and have, if possible, European made confusion worse confounded,' he only Chinese Scholars. shows how imperfectly he had made himself acquainted with the subject. The host of European Chinese scholars who have made translations of the Yi' amount to two,- the same two mentioned by me above on pp. 6, 7. The translation of Regis and his coadjutors 2 is indeed capable of improvement; but their work as a whole, and especially the prolegomena, dissertations, and notes, supply a mass of correct and valuable information. They had nearly succeeded in unravelling the confusion, and solving the enigma of the Yi. CHAPTER II. THE SUBJECT-MATTER OF THE TEXT. THE LINEAL FIGURES AND THE EXPLANATION OF THEM. 1. Having described the Yi King as consisting of a text in explanation of certain lineal figures, and of appendixes to it, and having traced the composition of the former to 1 See a communication on certain new views about the Yt in the 'Times' of April 20, 1880; reprinted in Trubner's American, European, and Oriental Literary Record, New Series, vol. i, pp. 125-127. * Regis' coadjutors in the work were the Fathers Joseph de Mailla, who tumed the Chinese into Latin word for word, and compared the result with the Mankau version of the Y1; and Peter du Tartre, whose principal business was to supply the historical illustrations. Regis himself revised all their work and enlarged it, adding his own dissertations and notes. See Prospectus Operis, immediately after M. Mohl's Preface. Digitized by Google

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1o THE YI KING CH. II. its authors in the twelfth century. B.C., and that of the latter to between six and seven centuries later at least, I proceed to give an account of what we find in the Text, and how it is deduced from the figures. The subject-matter of the Text may be briefly repre sented as consisting of sixty-four short essays, The Yt consists of essays enigmatically and symbolically expressed, on based on lineal important themes, mostly of a moral, social, figures. and political character, and based on the same number of lineal figures, each made up of six lines, some of which are whole and the others divided. The first two and the last two may serve for the present as a specimen of those figures: ; and SS! The Text says nothing about their origin and formation. There they are. King Wan takes them up, one after another, in the order that suits himself, determined, evidently, by the contrast in the lines of each successive pair of hexagrams, and gives their significance, as a whole, with some indication, perhaps, of the action to be taken in the circumstances which he supposes them to symbolise, and whether that action will be lucky or unlucky. Then the duke of Kau, beginning with the first or bottom line, expresses, by means of a symbolical or emblematical illustration, the significance of each line, with a similar indication of the good or bad fortune of action taken in connexion with it. The king's interpretation of the whole hexagram will be found to be in harmony with the combined significance of the six lines as interpreted by his son. Both of them, no doubt, were familiar with the practice of divination which had prevailed in China for more than a thousand years, and would copy closely its methods and style. They were not divining themselves, but their words became oracles to subsequent ages, when men divined by the hexagrams, and sought by means of what was said under them to ascertain how it would be with them in the See Plate I at the end of the Introduction. Digitized by Google

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CH. II. INTRODUCTION. future, and learn whether they should persevere in or withdraw from the courses they were intending to pursue. 2. I will give an instance of the lessons which the lineal figures are made to teach, but before I do so, it will be The origin of necessary to relate what is said of their origin, the lineal and of the rules observed in studying and figures. interpreting them. For information on these points we must have recourse to the Appendixes; and in reply to the question by whom and in what way the figures were formed, the third, of which we made use in the last chapter, supplies us with three different answers. (i) The 11th paragraph of Section ii says : 'Anciently, when the rule of all under heaven was in the hands of Pao-hsi, looking up, he contemplated the brilliant forms exhibited in the sky; and looking down, he surveyed the patterns shown on the earth. He marked the ornamental appearances on birds and beasts, and the different suitabilities of the soil. Near at hand, in his own person, he found things for consideration, and the same at a distance, in things in general. On this he devised the eight lineal figures of three lines each, to exhibit fully the spirit-like and intelligent operations (in nature), and to classify the qualities of the myriads of things.'. Pao-hsi is another name for Fu-hsi, the most ancient personage who is mentioned with any definiteness in Chinese history, while much that is fabulous is current about him. His place in chronology begins in B.C.. 3322, 5203 years ago. He appears in this paragraph as the deviser of the eight kwa or trigrams. The processes by which he was led to form them, and the purposes which he intended them to serve, are described, but in vague and general terms that do not satisfy our curiosity. The eight figures however, were = = = = = = = =,= =, and s: called khien, tui, r, ban, san, khan, kin, and khuan; and representing heaven or the sky; water, especially a collection of water as in a marsh or lake; fire, the sun, lightning ; thunder ; wind and wood; water, especially as in rain, the clouds, springs, streams in defiles, and the moon; a hill or mountain ; and the earth. To each of these figures is assigned a certain attribute or quality which should be suggested by the Digitized by Google

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12 THE YI KING. CH. 11. natural object it symbolises; but on those attributes we need not enter at present. (ii) The 70th and 71st paragraphs of Section i give another account of the origin of the trigrams : 'In (the system of) the Yi there is the Great Extreme, which produced the two I (Elementary Forms). These two Forms produced the four Hsiang (Emblematic Symbols); which again produced the eight Kwa (or Trigrams). The eight Kwa served to determine the good and evil (issues of events), and from this determination there ensued the (prosecution of the) great business of life.' The two elementary Forms, the four emblematic Symbols, and the eight Trigrams can all be exhibited with what may be deemed certainty. A whole line ( ) and a divided (- -) were the two i. These two lines placed over themselves, and each of them over the other, formed the four H siang: = ; -;= =;= =. The same two lines placed successively over these Hsiang, formed the eight Kwa, exhibited above. Who will undertake to say what is meant by 'the Great Extreme' which produced the two elementary Forms? Nowhere else does the name occur in the old Confucian literature. I have no doubt myself that it found its way into this Appendix in the fifth (or fourth) century B.C. from a Taoist source. Ka Hsi, in his 'Lessons on the Yi for the Young,' gives for it the figure of a circle,-thus, O; observing that he does so from the philosopher Kau (A.D. 1017-1073)', and cautioning his readers against thinking that such a representation came from Fu-hsi himself. To me the circular symbol appears very unsuccessful. 'The Great Extreme, it is said, 'divided and produced two lines,-a whole line and a divided line.' But I do not understand how this could be. Suppose it possible for the circle to unroll itself; Rau-zze, called Rau Tun-i and Kau Mau-shub, and, still more commonly, from the rivulet near which was his favourite residence, Kau Lien-kki. Mayers (Chinese Reader's Manual, p. 23) says :--He held various offices of state, and was for many years at the head of a galaxy of scholars who sought for instruction in matters of philosophy and research :-second only to Ka Hsi in literary repute.' Digitized by Google

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CH. II. INTRODUCTION. 13 - we shall have one long line, If this divide itself, we have two whole lines; and another division of one of them is necessary to give us the whole and the divided lines of the lineal figures. The attempt to fashion the Great Extreme as a circle must be pronounced a failure. But when we start from the two lines as bases, the formation of all the diagrams by a repetition of the process indicated above is easy. The addition to each of the trigrams of each of the two fundamental lines produces 16 figures of four lines; dealt with in the same way. these produce 32 figures of five lines; and a similar operation with these produces the 64 hexagrams, each of which forms the subject of an essay in the text of the Yi. The lines increase in an arithmetical progression whose common difference is I, and the figures in a geometrical v progression whose common ratio is 2. This is all the mystery in the formation of the lineal figures; this, I believe, v was the process by which they were first formed; and it is hardly necessary to imagine them to have come from a sage like Fu-hsi. The endowments of an ordinary man were sufficient for such a work. It was possible even to shorten the operation by proceeding at once from the trigrams to the hexagrams, according to what we find in Section i, paragraph 2: "A strong and a weak line were manipulated together (till there were the 8 trigrams), and those 8 trigrams were added each to itself and to all the others (till the 64 hexagrams were formed).' It is a moot question who first multiplied the figures Who first from the trigrams universally ascribed to multiplied the figures FQ-hsi to the 64 hexagrams of the Yi. The to 64? more common view is that it was king Wan; but Ka Hsi, when he was questioned on the subject, rather inclined to hold that Fa-hsi had multiplied them himself, but declined to say whether he thought that their names were as old as the figures themselves, or only dated from the twelfth century B.C. I will not venture to controvert R1-gze Khwan shu, or Digest of Works of K4-zze, chap. 36 (the first chapter on the Yi), art. 16. Digitized by Digitized by Google

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14 THE YI KING. CH, II. v his opinion about the multiplication of the figures, but I must think that the names, as we have them now, were from king Wan. No Chinese writer has tried to explain why the framers stopped with the 64 hexagrams, instead of going on to Why the 128 figures of 7 lines, 256 of 8, 512 of 9, and figures were so on indefinitely. No reason can be given after 64. for it, but the cumbrousness of the result, and the impossibility of dealing, after the manner of king Wan, with such a mass of figures. (iii) The 73rd paragraph of Section i, with but one paragraph between it and the two others which we have been considering, gives what may be considered a third account of the origin of the lineal figures : Heaven produced the spirit-like things (the tortoise and the divining plant), and the sages took advantage of them. (The operations of) heaven and earth are marked by so many changes and transformations, and the sages imitated them (by means of the Y1). Heaven hangs out its (brilliant) figures, from which are seen good fortune and bad, and the sages made their emblematic interpretations accordingly. The Ho gave forth the scheme or map, and the Lo gave forth the writing, of (both of) which the sages took advantage.' The words with which we have at present to do are"The Ho (that is, the Yellow River) gave forth the Map.' This map, according to tradition and popular belief, contained a scheme which served as a model to Fa-hsi in making his 8 trigrams. Apart from this passage in the Yi King, we know that Confucius believed in such a map, or spoke at least as if he did. In the 'Record of Rites' it is said that the map was borne by a horse? ;' and the thing, whatever it was, is mentioned in the Shu as still preserved at court, among other curiosities, in B.C. 10793 - The story of it, as now current, is this, that 'a dragon horse' issued from the Yellow River, bearing on its back ! an arrangement of marks, from which Fd-hsi got the idea of the trigrams. Analects IX, viii. ? Li Ki VIII, iv, 16. Shu V, xxii, 19. Digitized by Google

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CH, II. INTRODUCTION. 15 All this is so evidently fabulous that it seems a waste of time to enter into any details about it. My reason for doing so is a wish to take advantage of the map in giving such a statement of the rules observed in interpreting the figures as is necessary in this Introduction. The map that was preserved, it has been seen, in the eleventh century B.C., afterwards perished, and though there The form of was much speculation about its form from the the River Map. time that the restoration of the ancient classics was undertaken in the Han dynasty, the first delineation of it given to the public was in the reign of Hui Zung of the Sung dynasty (A.D. 1101-1125)? The most approved scheme of it is the following: Ooooooo OOS ooooooooo It will be observed that the markings in this scheme are small circles, pretty nearly equally divided into dark and light. All of them whose numbers are odd are light circles,1, 3, 5, 7,9; and all of them whose numbers are even are dark, -2, 4, 6, 8, 10. This is given as the origin of what is said in paragraphs 49 and 50 of Section i about the numbers of heaven and earth. The difference in the colour of the circles occasioned the distinction of them and of what they * See Mayers' Chinese Reader's Manual, pp. 56, 57. Digitized by Google -

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16 THE YI KING. CH. II. signify into Yin and Yang, the dark and the bright, the moon-like and the sun-like; for the sun is called the Great Brightness (Thai Yang), and the moon the Great Obscurity (Thai Yin). I shall have more to say in the next chapter on the application of these names. Fu-hsi in making the trigrams, and king Wan, if it was he who first multiplied them to the 64 hexagrams, found it convenient to use lines instead of the circles :- the whole line (- ) for the bright circle (O), and the divided line (- -) for the dark (O). The first, the third, and the fifth lines in a hexagram, if they are 'correct' as it is called, should all be whole, and the second, fourth, and sixth lines should all be divided. Yang lines are strong (or hard), and Yin lines are weak (or soft). The former indicate vigour and authority; the latter, feebleness and submission. It is the part of the former to command; of the latter to obey. The lines, moreover, in the two trigrams that make up the hexagrams, and characterise the subjects which they represent, are related to one another by their position, and have their significance modified accordingly. The first line and the fourth, the second and the fifth, the third and the sixth are all correlates; and to make the correlation perfect the two members of it should be lines of different qualities, one whole and the other divided. And, finally, the middle lines of the trigrams, the second and fifth, that is, of the hexagrams, have a peculiar value and force. If we have a whole line (- ) in the fifth place, and a divided line (- -) in the second, or vice versa, the correlation is complete. Let the subject of the fifth be the sovereign or a commander-in-chief, according to the name and meaning of the hexagram, then the subject of the second will be an able minister or a skilful officer, and the result of their mutual action will be most beneficial and successful. It is specially important to have a clear idea of the name of the hexagram, and of the subject or state which it is intended to denote. The significance of all the lines comes thus to be of various application, and will differ in different hexagrams. Digitized by Google

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CH. 11. INTRODUCTION. 17 I have thus endeavoured to indicate how the lineal figures were formed, and the principal rules laid down for the interpretation of them. The details are wearying, but my position is like that of one who is called on to explain an important monument of architecture, very bizarre in its conception and execution. A plainer, simpler structure might have answered the purpose better, but the architect had his reasons for the plan and style which he adopted. If the result of his labours be worth expounding, we must not grudge the study necessary to detect his processes of thought, nor the effort and time required to bring the minds of others into sympathy with his. My own opinion, as I have intimated, is, that the second account of the origin of the trigrams and hexagrams is the true one. However the idea of the whole and divided lines arose in the mind of the first framer, we must start from them; and then, manipulating them in the manner described, we arrive, very easily, at all the lineal figures, and might proceed to multiply them to billions. We cannot tell who devised the third account of their formation from the map or scheme on the dragon-horse of the Yellow River! Its object, no doubt, was to impart a supernatural character to the trigrams and produce a religious veneration for them. It may be doubted whether the scheme as it is now fashioned be the correct one,--such as it was in the Kau dynasty. The paragraph where it is mentioned, goes on to say-- The Lo produced the writing. This writing was a scheme of the same character as the Ho map, but on the back of a tortoise, which emerged from the river Lo, and showed it to the Great Yu, when he was engaged in his celebrated work of draining off the waters of the flood, as related in the Shu. To the hero sage it suggested 'the Great Plan,' an interesting but mystical document of the same classic, 'a Treatise,' according to Gaubil, 'of Physics, Astrology, Divination, Morals, Politics, and Religion,' the great model for the government of the Certainly it was not Confucius. See on the authorship of the Appendixes, and especially of Appendix III, in the next chapter. [16] Digitized by Google

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18 THE YI KING. CH. II. kingdom. The accepted representation of this writing is the following: *'000000000 o 0 0 0 0 0000000 o 0 0 But substituting numbers for the number of marks, we have 4 9 2 3 5 7 8 1 6 This is nothing but the arithmetical puzzle, in which the numbers from 1 to 9 are arranged so as to make 15 in whatever way we add them! If we had the original form of the River Map,' we should probably find it a numerical trifle, not more difficult, not more supernatural, than this magic square. 3. Let us return to the Yi of Kau, which, as I have said above on p. 10, contains, under each of the 64 hexagrams, a brief essay of a moral, social, or political character, symbolically expressed. 'For this dissection, which may also be called reductio ad absurdum, of the Lo writing, I was indebted first to P. Regis. See his Y-King I, p. 60. But Ka Hsi also has got it in the Appendix to his 'Lessons on the Yt for the Young.' Digitized by Google

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CH. II. INTRODUCTION. 19 Wan. To understand it, it will be necessary to keep in mind the circumstances in which king Wan addressed himself to the study of the lineal figures. The kingdom, under the sovereigns of the Yin or Shang dynasty, State of the country in was utterly disorganised and demoralised. time of king A brother of the reigning king thus described its condition : The house of Yin can no longer exercise rule over the land. The great deeds of our founder were displayed in a former age, but through mad addiction to drink we have destroyed the effects of his virtue. The people, small and great, are given to highway robberies, villainies, and treachery. The nobles and officers imitate one another in violating the laws. There is no certainty that criminals will be apprehended. The lesser people rise up and commit violent outrages on one another. The dynasty of Yin is sinking in ruin; its condition is like that of one crossing a large stream, who can find neither ford nor bank 1.' This miserable state of the nation was due very much to The character the character and tyranny of the monarch. of the When the son of Wan took the field against de him, he thus denounced him in 'a Solemn Declaration' addressed to all the states : Shau, the king of Shang, treats all virtue with contemptuous slight, and abandons himself to wild idleness and irreverence. He has cut himself off from Heaven, and brought enmity between himself and the people. He cut through the leg-bones of those who were wading in a (winter-)morning; he cut out the heart of the good man". His power has been shown in killing and murdering. His honours and confidence are given to the villainous and bad. He has driven from him his instructors and guardians. He has thrown to the winds the statutes and penal laws. He neglects the sacrifices to Heaven and Earth. He has discontinued the offerings 1 The Sha IV, xi, 1, a. * These were well-known instances of Shau's wanton cruelty. Observing some people one winter's day wading through a stream, he ordered their legs to be cut through at the shank-bone, that he might see the marrow which could so endure the cold. The good man' was a relative of his own, called Pi-kan. Having enraged Shau by the sternness of his rebukes, the tyrant ordered his heart to be cut out, that he might see the structure of a sage's beart. C 2 Digitized by Google

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20 THE YI KING. CH. II. in the ancestral temple. He makes (cruel) contrivances of wonderful device and extraordinary ingenuity to please his wife .God will no longer bear with him, but with a curse is sending down his ruin' Such was the condition of the nation, such the character of the sovereign. Meanwhile in the west of the kingdom, The lords of in a part of what is now the province of ShenKau; and ecially hsi, lay the principality of Kau, the lords of king Wan. which had long been distinguished for their ability and virtue. Its present chief, now known to us as king Wan, was Khang, who had succeeded to his father in B.C. 1185. He was not only lord of Kau, but had come to be a sort of viceroy over a great part of the kingdom. Equally distinguished in peace and war, a model of all that was good and attractive, he conducted himself with remarkable wisdom and self-restraint. Princes and people would have rejoiced to follow him to attack the tyrant, but he shrank from exposing himself to the charge of being disloyal. At last the jealous suspicion of Shau was aroused. Wan, as has been already stated, was thrown into prison in B.C. 1143, and the order for his death might arrive at any moment. Then it was that he occupied himself with the lineal figures. The use of those figures--of the trigrams at least-had long been practised for the purposes of divination. The employment of the divining stalks is indicated in the Counsels of the Great Yu,' one of the earliest Books of the Sha", and a whole section in the Great Plan,' also a Book of the Sha, and referred to the times of the Hsia dynasty, describes how 'doubts were to be examined' by means of the tortoise-shell and the stalks. Wan could not but be familiar with divination as an institution of his 1 We do not know what these contrivances were. But to please his wife, the infamous Ta-ki, Shau had made the Heater' and 'the Roaster,' two instruments of torture. The latter was a copper pillar laid above a pit of burning charcoal, and made slippery; culprits were forced to walk along it. * The Shu V, i, Sect. iii, 2, 3. * Sha II, u, 18. * Sha v, iv, 20-31. Digitized by Google

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CH. II. INTRODUCTION. 21 country'. Possibly it occurred to him that nothing was King Wan more likely to lull the suspicions of his in prison, dangerous enemy than the study of the occupied with the lineal figures; and if his keepers took notice of what figures. he was doing, they would smile at his lines, and the sentences which he appended to them. I like to think of the lord of Kau, when incarcerated in Ya-li, with the 64 figures arranged before him. Each hexagram assumed a mystic meaning, and glowed with a deep significance. He made it tell him of the qualities of various objects of nature, or of the principles of human society, or of the condition, actual and possible, of the kingdom. He named the figures, each by a term descriptive of the idea with which he had connected it in his mind, and then he proceeded to set that idea forth, now with a note of exhortation, now with a note of warning. It was an attempt to restrict the follies of divination within the bounds of reason. The last but one of the Appendixes bears the name of Sequence of the Diagrams.' I shall have to speak of it more at length in the next chapter. I only remark at present that it deals, feebly indeed, with the names of the hexagrams in harmony with what I have said about them, and tries to account for the order in which they follow one another. It does all this, not critically as if it needed to be established, but in the way of expository statement, relating that about which there was no doubt in the mind of the author. But all the work of prince Khang or king Wan in the Yi thus amounts to no more than 64 short paragraphs. Work of the We do not know what led his son Tan to duke of Kau. enter into his work and complete it as he on the separate lines. did. Tan was a patriot, a hero, a legislator, and a philosopher. Perhaps he took the lineal figures in hand as a tribute of filial duty. What had been done for the whole hexagram he would do for each line, and make it clear that all the six lines 'bent one way their precious influence,' and blended their rays in the globe of light which his father had made each figure give forth. * In the Book of Poetry we have Wan's grandfather (Than-ra, III, i, ode 3. 3) divining, and his son (king Wa, 111, i, ode 10. 7) doing the same. Digitized by Google

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22 THE YT KING. CH. II. But his method strikes us as singular. Each line seemed to become living, and suggested some phenomenon in nature for some case of human experience, from which the wisdom or folly, the luckiness or unluckiness, indicated by it could be inferred. It cannot be said that the duke carried out his plan in a way likely to interest any one but a hsien shang who is a votary of divination, and admires the style of its oracles. According to our notions, a framer of emblems should be a good deal of a poet, but those of the Yi only make us think of a dryasdust. Out of more than 350, the greater number are only grotesque. We do not recover from the feeling of disappointment till we remember that both father and son had to write according to the trick,' after the manner of diviners, as if this lineal augury had been their profession. 4. At length I come to illustrate what I have said on the subject-matter of the Yi by an example. It shall be the The seventh treatment of the seventh hexagram hexagram. which king Wan named Sze, meaning Hosts. The character is also explained as meaning 'multitudes;' and in fact, in a feudal kingdom, the multitudes of the people were all liable to become its army, when occasion required, and the 'host' and the 'population' might be interchangeable terms. As Froude expresses it in the introductory chapter to his History of England, 'Every man was regimented somewhere.' The hexagram Sze is composed of the two trigrams Khan E =) and Khwan (E =), exhibiting waters collected on the earth; and in other symbolisms besides that of the Yi, waters indicate assembled multitudes of men. The waters on which the mystical Babylon sits in the Apocalypse are explained as 'peoples and multitudes and nations and tongues. I do not positively affirm that it was by this interpretation of the trigrams that king Wan saw in the feudal hosts of his country collected, for neither from him nor his son do we learn, by their direct affirmation, that they had any acquaintance with the trigrams of Fu-hsi. The name which he gave Digitized by Google

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CH. II. INTRODUCTION. 23 the figure shows, however, that he saw in it the feudal hosts in the field. How shall their expedition be conducted that it may come to a successful issue? Looking again at the figure, we see that it is made up of five divided lines, and of one undivided. The undivided line occupies the central place in the lower trigram,--the most important place, next to the fifth, in the whole hexagram. It will represent, in the language of the commentators, 'the lord of the whole figure;' and the parties represented by the other lines may be expected to be of one mind with him or obedient to him. He must be the leader of the hosts. If he were on high, in the fifth place, he would be the sovereign of the kingdom. This is what king Wan says: Sze indicates how (in the case which it supposes), with firmness and correctness, and (a leader of) age and experience, there will be good fortune and no error.' This is a good auspice. Let us see how the duke of Kau expands it. He says :'The first line, divided, shows the host going forth according to the rules (for such a movement). If those (rules) be not good, there will be evil.' We are not told what the rules for a military expedition were. Some commentators understand them of the reasons justifying the movement,--that it should be to repress and punish disorder and rebellion. Others, with more likelihood, take them to be the discipline or rules laid down to be observed by the troops. The line is divided, a weak line in a strong place, 'not correct :' this justifies the caution given in the duke's second sentence. The Text goes on :*The second line, undivided, shows the leader) in the midst of the hosts. There will be good fortune and no error. The king has thrice conveyed to him his charge.' This does not need any amplification. The duke saw in the strong line the symbol of the leader, who enjoyed Digitized by Google

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24 THE YI KING. CH. 11. the full confidence of his sovereign, and whose authority admitted of no opposition. On the third line it is said : The third line, divided, shows how the hosts may possibly have many commanders :-(in such a case) there will be evil.' The third place is odd, and should be occupied by a strong line, instead of which we have a weak line in it. But it is at the top of the lower trigram, and its subject should be in office or activity. There is suggested the idea that its subject has vaulted over the second line, and wishes to share in the command and honour of him who has been appointed sole commander-in-chief. The lesson in the previous line is made of none effect. We have a divided authority in the expedition. The result can only be evil. On the fourth line the duke wrote: The fourth line, divided, shows the hosts in retreat : there is no error. The line is also weak, and victory cannot be expected; but in the fourth place a weak line is in its correct position, and its subject will do what is right in his circumstances. He will retreat, and a retreat is for him the part of wisdom. When safely affected, where advance would be disastrous, a retreat is as glorious as victory. Under the fifth line we read : The fifth line, divided, shows birds in the fields which it is advantageous to seize (and destroy). There will be no error. If the oldest son lead the host, and younger men be (also) in command, however firm and correct he may be, there will be evil.' We have an intimation in this passage that only defensive war, or war waged by the rightful authority to put down rebellion and lawlessness, is right. The 'birds in the fields' are emblematic of plunderers and invaders, whom it will be well to destroy. The fifth line symbolises the chief authority, but here he is weak or humble, and has given all power and authority to execute judgment into the hands of the commander-in-chief, who is the oldest son; and in the subject of line 3 we have an example of the younger men who would cause evil if allowed to share his power. Digitized by Google

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CH, II. INTRODUCTION. 25 Finally, on the sixth line the duke wrote: "The topmost line, divided, shows the great ruler delivering his charges to the men who have distinguished themselves), appointing some to be rulers of states, and others to be chiefs of clans. But small men should not be employed in such positions).' The action of the hexagram has been gone through. The expedition has been conducted to a successful end. The enemy has been subdued. His territories are at the disposal of the conqueror. The commander-in-chief has done his part well. His sovereign, the great ruler,' comes upon the scene, and rewards the officers who have been conspicuous by their bravery and skill, conferring on them rank and lands. But he is warned to have respect in doing so to their moral character. Small men, of ordinary or less than ordinary character, may be rewarded with riches and certain honours; but land and the welfare of its population should not be given into the hands of any who are not equal to the responsibility of such a trust. The above is a specimen of what I have called the essays that make up the Yi of Kau. So would king Wan and his son have had all military expeditions conducted in their country 3000 years ago. It seems to me that the principles which they lay down might find a suitable application in the modern warfare of our civilised and Christian Europe. The inculcation of such lessons cannot have been without good effect in China during the long course of its history. Sze is a fair specimen of its class. From the other 63 hexagrams lessons are deduced, for the most part equally good and striking. But why, it may be asked, why should they be conveyed to us by such an array of lineal figures, and in such a farrago of emblematic representations? It is not for the foreigner to insist on such a question. The Chinese have not valued them the less because of the antiquated dress in which their lessons are arrayed. Hundreds of their commentators have evolved and developed their meaning with a minuteness of detail and felicity of illustration that leave nothing to be desired. It is for foreign students of Chinese to gird up their loins for the Digitized by Google

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26 THE YI KING. CH. III. mastery of the book instead of talking about it as mysterious and all but inexplicable. Granting, however, that the subject-matter of the Yi is what has been described, very valuable for its practical wisdom, but not drawn up from an abysmal deep of philosophical speculation, it may still be urged, 'But in all this we find nothing to justify the name of the book as Yi King, the "Classic of Changes." Is there not something more, higher or deeper, in the Appendixes that have been ascribed to Confucius, whose authority is certainly not inferior to that of king Wan, or the duke of Kau?' To reply fully to this question will require another chapter. CHAPTER III. THE APPENDIXES. 1. Two things have to be considered in this chapter :the authorship of the Appendixes, and their contents. The Subjects of Text is ascribed, without dissentient voice, to the chapter. king Wan, the founder of the Kau dynasty, and his son Tan, better known as the duke of Kau; and I have, in the preceding chapters, given reasons for accepting that view. As regards the portion ascribed to king Wan, the evidence of the third of the Appendixes and the statement of Sze-ma Khien are as positive as could be desired: and as regards that ascribed to his son, there is no ground for calling in question the received tradition. The Appendixes have all been ascribed to Confucius, though not with entirely the same unanimity. Perhaps I have rather intimated my own opinion that this view cannot be sustained. I have pointed out that, even if it be true, between six and seven centuries elapsed after the Text of the classic appeared before the Appendixcs were written ; and I have said that, considering this fact, I cannot regard its two parts as a homogeneous whole, or as constituting one book in the ordinary acceptation of that name. Before entering on the question of the authorship, a very brief statement of the nature and number of the Appendixes will be advantageous. Digitized by Google

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CH. III. INTRODUCTION. 27 2. They are reckoned to be ten, and called the Shih Y? or 'Ten Wings. They are in reality not so many; but the Nomber and Text is divided into two sections, called the nature of the Upper and Lower, or, as we should say, the Appendixes. e first and second, and then the commentary on each section is made to form a separate Appendix. I have found it more convenient in the translation which follows to adopt a somewhat different arrangement. My first Appendix, in two sections, embraces the first and second 'wings,' consisting of remarks on the paragraphs by king Wan in the two parts of the Text. My second Appendix, in two sections, embraces the third and fourth 'wings,' consisting of remarks on the symbolism of the duke of Kau in his explanation of the individual lines of the hexagrams. My third Appendix, in two sections, embraces the fifth and sixth 'wings,' which bear the name in Chinese of Appended Sentences,' and constitute what is called by many 'the Great Treatise.' Each wing has been divided into twelve chapters of very different length, and I have followed this arrangement in my sections. This is the most important Appendix. It has less of the nature of commentary than the previous four wings. While explaining much of what is found in the Text, it diverges to the origin of the trigrams, the methods pursued in the practice of divination, the rise of many arts in the progress of civilisation, and other subjects. My fourth Appendix, also in two sections, forms the seventh wing. It is confined to an amplification of the expositions of the first and second hexagrams by king Wan and his son, purporting to show how they may be interpreted of man's nature and doings. My fifth Appendix is the eighth 'wing,' called 'Discourses on the Trigrams.' It treats of the different arrangement of these in respect of the seasons of the year and the cardinal points by FQ-hsi and king Wan. It contains also one paragraph, which might seem to justify the view that there is a mythology in the Yi. My sixth Appendix, in two sections, is the ninth'wing,' Digitized by Google

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28 THE YI KING. CH. III. 'a Treatise on the Sequence of the Hexagrams,' intended to trace the connexion of meaning between them in the order in which they follow one another in the Text of king Wan. My seventh Appendix is the tenth wing,' an exhibition of the meaning of the 64 hexagrams, not taken in succession, but promiscuously and at random, as they approximate to or are opposed to one another in meaning. 3. Such are the Appendixes of the Yi King. We have The author- to enquire next who wrote them, and espeship of the cially whether it be possible to accept the Appendixes. met dictum that they were all written by confucius. If they have come down to us, bearing unmistakeably the stamp of the mind and pencil of the great sage, we cannot but receive them with deference, not to say with reverence. If, on the contrary, it shall appear that with great part of them he had nothing to do, and that it is not certain that any part of them is from him, we shall feel entirely at liberty to exercise our own judgment on their contents, and weigh them in the balances of our reason. None of the Appendixes, it is to be observed, bear the There is no superscription of Confucius. There is not a superscription single sentence in any one of them ascribing of Confucius on any of the it to him. I gave in the first chapter, on Appendixes. p. 2, the earliest testimony that these treatises were produced by him. It is that of Sze-ma Khien, whose Historical Records' must have appeared about the year 100 before our era. He ascribes all the Appendixes, except the last two of them, which he does not mention at all, expressly to Confucius; and this, no doubt, was the common belief in the fourth century after the sage's death. But when we look for ourselves into the third and fourth Appendixes -- the fifth, sixth, and seventh 'wings'- both The third of which are specified by Khien, we find and fourth it impossible to receive his statement about Appendixes evidently S them. What is remarkable in both parts not from of the third is, the frequent occurrence of Confucius. the formula, 'The Master said,' familiar to all readers of the Confucian Analects. Of course, the Digitized by Google

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CH. III. INTRODUCTION. 29 sentence following that formula, or the paragraph covered by it, was, in the judgment of the writer, in the language of Confucius; but what shall we say of the portions preceding and following? If he were the author of them, he would not thus be distinguishing himself from himself. The formula occurs in the third Appendix at least twenty-three times. Where we first meet with it, Ka Hsi has a note to the effect that 'the Appendixes having been all made by Confucius, he ought not to be himself introducing the formula, "The Master said ;" and that it may be presumed, wherever it occurs, that it is a subsequent addition to the Master's text.' One instance will show the futility of this attempt to solve the difficulty. The tenth chapter of Section i commences with the 59th paragraph : 'In the Yi there are four things characteristic of the way of the sages. We should set the highest value on its explanations, to guide us in speaking ; on its changes, for the initiation of our movements; on its emblematic figures, for definite action, as in the construction of implements; and on its prognostications, for our practice of divination.' This is followed by seven paragraphs expanding its statements, and we come to the last one of the chapter which says,--'The Master said, "Such is the import of the statement that there are four things in the Yi, characteristic of the way of the sages."' I cannot understand how it could be more fully conveyed to us that the compiler or compilers of this Appendix were distinct from the Master whose words they quoted, as it suited them, to confirm or illustrate their views. In the fourth Appendix, again, we find a similar occurrence of the formula of quotation. It is much shorter than the third, and the phrase, 'The Master said,' does not come before us so frequently; but in the thirty-six paragraphs that compose the first section we meet with it six times. Moreover, the first three paragraphs of this Appendix are older than its compilation, which could not have taken place till after the death of Confucius, seeing it professes to quote his words. They are taken in fact from a narrative of the Zo Kwan, as having been spoken by a marchioness Digitized by Google

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30 THE YI KING. CH. III. dowager of La fourteen years before Confucius was born. To account for this is a difficult task for the orthodox critics among the Chinese literati. KO Hsi attempts to perform it in this way:--that anciently there was the explanation given in these paragraphs of the four adjectives employed by king Wan to give the significance of the first hexagram ; that it was employed by Ma Kiang of La; and that Confucius also availed himself of it, while the chronicler used, as he does below, the phraseology of The Master said,' to distinguish the real words of the sage from such ancient sayings. But who was the chronicler?' No one can tell. The legitimate conclusion from Ku's criticism is, that so much of the Appendix as is preceded by 'The Master said' is from Confucius,--so much and no more. , I am thus obliged to come to the conclusion that Confucius had nothing to do with the composition of these two Appendixes, and that they were not put together till after his death. I have no pleasure in differing from the all but unanimous opinion of Chinese critics and commentators. What is called the destructive criticism'has no attractions for me; but when an opinion depends on the argument adduced to support it, and that argument turns out to be of no weight, you can no longer set your seal to this, that the opinion is true. This is the position in which an examination of the internal evidence as to the authorship of the third and fourth Appendixes has placed me. Confucius could not be their author. This conclusion weakens the confidence which we have been accustomed Bearing of the conclusion to place in the view that the ten wings' were as to the third to be ascribed to him unhesitatingly. and fourth on The the other view has broken down in the case of three Appendixes. endise of them ;- possibly there is no sound reason for holding the Confucian origin of the other seven. I cannot henceforth maintain that origin save with bated breath. This, however, can be said for the first two Appendixes in my arrangement, that there is no evidence against their being Confucian like the fatal formula, 'The Master said.' So it is with a good part of my fifth Appendix; but the concluding paragraphs of it, as well as the seventh Digitized by Google

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CH. III. INTRODUCTION. 31 Appendix, and the sixth also in a less degree, seem too trivial to be the production of the great man. As a translator of every sentence both in the Text and the Appendixes, I confess my sympathy with P. Regis, when he condenses the fifth Appendix into small space, holding that the 8th and following paragraphs are not worthy to be translated. They contain,' he says, 'nothing but the mere enumeration of things, some of which may be called Yang, and others Yin, without any other cause for so thinking being given. Such a method of procedure would be unbecoming any philosopher, and it cannot be denied to be unworthy of Confucius, the chief of philosophers 1.' I could not characterise Confucius as 'the chief of philosophers,' though he was a great moral philosopher, and has been since he went out and in among his disciples, the best teacher of the Chinese nation. But from the first time my attention was directed to the Yi, I regretted that he had stooped to write the parts of the Appendixes now under remark. It is a relief not to be obliged to receive them as his. Even the better treatises have no other claim to that character besides the voice of tradition, first heard nearly 400 years after his death. 4. I return to the Appendixes, and will endeavour to give a brief, but sufficient, account of their contents. The first bears in Chinese the name of Thwan Kwan, "Treatise on the Thwan,' thwan being the name given The first to the paragraphs in which Wan expresses Appendix. his sense of the significance of the hexagrams. He does not tell us why he attaches to each hexagram such and such a meaning, nor why he predicates good fortune or bad fortune in connexion with it, for he speaks oracularly, after the manner of a diviner. It is the object of the writer of this Appendix to show the processes of king Wan's thoughts in these operations, how he looked at the component trigrams with their symbolic intimations, their attributes and qualities, and their linear composition, till he could not think otherwise of the figures than he did. All these considerations are sometimes taken into account, * Regis' Y-King, vol. ii, p. 576. Digitized by Google Digitized by

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32 THE Y KING. CH, III. and sometimes even one of them is deemed sufficient. In this way some technical characters appear which are not found in the Text. The lines, for instance, and even whole trigrams are distinguished as kang and za u,'hard or strong' and 'weak or soft. The phrase Kwei-shan, 'spirits,' or spiritual beings,'occurs, but has not its physical signification of the contracting and expanding energies or operations of nature.' The names Yin and Yang, mentioned above on pp. 15, 16, do not present themselves. I delineated, on p. 11, the eight trigrams of Fa-hsi, and gave their names, with the natural objects they are said to represent, but did not mention the attributes, the virtutes, ascribed to them. Let me submit here a table of them, with those qualities, and the points of the compass to which they are referred. I must do this because king Wan made a change in the geographical arrangement of them, to which reference is made perhaps in his text and certainly in this treatise. He also is said to have formed an entirely different theory as to the things represented by the trigrams, which it will be well to give now, though it belongs properly to the fifth Appendix. FU-Hsi's TRIGRAMS. 6 khien tui kan sun khan k@n khoan Heaven, the sky. Water, collected as in a marsh or lake. Fire, as in lightning; the sun. Thunder. The wind; wood. Water, as in rain, clouds, springs, streams, and defiles. The moon. Hills, or mountains. The earth. S.E. E. N.E. S.W. N.W. Untiring strength; power. Pleasure; complacent satisfaction. Brightness; elegance. Moving, exciting power. Flexibility; penetration. Peril; difficulty. Resting; the act of arresting. Capaciousness; submission. Digitized by Google

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CH. III. INTRODUCTION. The natural objects and phenomena thus represented are found up and down in the Appendixes. It is impossible to believe that the several objects were assigned to the several figures on any principles of science, for there is no indication of science in the matter : it is difficult even, to suppose that they were assigned on any comprehensive scheme of thought. Why are tui and khan used to represent water in different conditions, while khan, moreover, represents the moon? How is sun set apart to represent things so different as wind and wood? At a very early time the Chinese spoke of 'the five elements,' meaning water, fire, wood, metal, and earth; but the trigrams were not made to indicate them, and it is the general opinion that there is no reference to them in the Yi'. Again, the attributes assigned to the trigrams are learned mainly from this Appendix and the fifth. We do not readily get familiar with them, nor easily accept them all. It is impossible for us to tell whether they were a part of the jargon of divination before king Wan, or had grown up between his time and that of the author of the Appendixes. King Wan altered the arrangement of the trigrams so that not one of them should stand at the same point of the compass as in the ancient plan. He made them also representative of certain relations among themselves, as if they composed a family of parents and children. It will be sufficient at present to give a table of his scheme. KING WAN'S TRIGRAMS. 5 SUD kin kan khan | | kien khan Second daughter. Oldest daughter. Oldest son. Youngest son. Second son. Father Youngest daughter. Mother. Iz S.E. N.E. N.W. S.W. ' See Kao Vs Hai Yu Bhung Khao, Book I, art, 3(179). [16] Digitized by Google

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34 THE YI KING. CH. III. There is thus before us the apparatus with which the writer of the Appendix accomplishes his task. Let me select one of the shortest instances of his work. The fourteenth hexagram is called Ta YQ, and meaning 'Possessing in great abundance.' King Wan saw in it the symbol of a government prosperous and realising all its proper objects; but all that he wrote on it was 'Ta Ya (indicates) great progress and success. Unfolding that view of its significance, the Appendix says: 'In Ta Yu the weak (line) has the place of honour, is grandly central, and the strong lines) above and below respond to it. Hence comes its name of "Possession of what is great." The attributes (of its constituent trigrams, khien and 11) are strength and vigour, elegance and brightness. (The ruling line in it) responds to the ruling line in the symbol of heaven, and its actings are (consequently all) at the proper times. Thus it is that it is said to indicate great progress and success. In a similar way the paragraphs on all the other 63 hexagrams are gone through; and, for the most part, with success. The conviction grows upon the student that the writer has on the whole apprehended the mind of king Wan. I stated, on p. 32, that the name kwei-shan occurs The name in this Appendix. It has not yet, however, Kwei-shan. received the semi-physical, semi-metaphysical signification which the comparatively modern scholars of the Sung dynasty give to it. There are two passages where it is found ;-the second paragraph on Khien, the fifteenth hexagram, and the third on Fang, the fifty-fifth. By consulting them the reader will be able to form an opinion for himself. The term kwei denotes specially the human spirit disembodied, and shan is used for spirits whose seat is in heaven. I do not see my way to translate them, when used binomially together, otherwise than by spiritual beings or spiritual agents. KO Hsi once had the following question suggested by the second of these passages put to him :- Kwei-shan is a name for the traces of making and transformation ; but when it is said that (the interaction of) heaven and earth Digitized by Google

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CH. III. INTRODUCTION. 35 is now vigorous and abundant, and now dull and void, growing and diminishing according to the seasons, that constitutes the traces of making and transformation; why should the writer further speak of the Kwei-shan?' He replied, 'When he uses the style of "heaven and earth," he is speaking of the result generally; but in ascribing it to the Kwei-shan, he is representing the traces of their effective interaction, as if there were men (that is, some personal agency) bringing it about.' This solution merely explains the language away. When we come to the fifth Appendix, we shall understand better the views of the period when these treatises were produced. The single character shan is used in explaining the thwan on Kwan, the twentieth hexagram, where we read : 'In Kwan we see the spirit-like way of heaven, through which the four seasons proceed without error. The sages, in accordance with (this) spirit-like way, laid down their instructions, and all under heaven yield submission to them.' The author of the Appendix delights to dwell on the changing phenomena taking place between heaven and earth, and which he attributes to their interaction; and he was penetrated evidently with a sense of the harmony between the natural and spiritual worlds. It is this sense, indeed, which vivifies both the thwan and the explanation of them. 5. We proceed to the second Appendix, which professes to do for the duke of Kau's symbolical exposition of the several lines what the Thwan Kwan does for the entire The second figures. The work here, however, is accom Appendix. plished with less trouble and more briefly. The whole bears the name of Hsiang Kwan, 'Treatise on the Symbols' or 'Treatise on the Symbolism (of the Yi).' * See the Collected Comments' on hexagram 55 in the Khang-hst edition of the Yi (App. I). The traces of making and transformation' mean the everchanging phenomena of growth and decay. Our phrase "Vestiges of Creation might be used to translate the Chinese characters. See the remarks of the late Dr. Medharst on the hexagrams 15 and 55 in his Dissertation on the Theology of the Chinese,' pp. 107-112. In hexagram 15. Canon McClatchie for kwei. shan gives gods and demons;' in hexagram 55,' the Demon-gods.' D2 Digitized by Google

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36 THE YI KING. CH. III. If there were reason to think that it came in any way from Confucius, I should fancy that I saw him sitting with a select class of his disciples around him. They read the duke's Text column after column, and the master drops now a word or two, and now a sentence or two, that illuminate the meaning. The disciples take notes on their tablets, or store his remarks in their memories, and by and by they write them out with the whole of the Text or only so much of it as is necessary. Whoever was the original lecturer, the Appendix, I think, must have grown up in this way. It would not be necessary to speak of it at greater length, if it were not that the six paragraphs on the symbols of the duke of Kau are always preceded by one which is called 'the Great Symbolism,' and treats of the trigrams composing the hexagram, how they go together to form the six-lined figure, and how their blended meaning appears in the institutions and proceedings of the great men and kings of former days, and of the superior men of all time. The paragraph is for the most part, but by no means always, in harmony with the explanation of the hexagram by king Wan, and a place in the Thwan Kwan would be more appropriate to it. I suppose that, because it always begins with the mention of the two symbolical trigrams, it is made, for the sake of the symmetry, to form a part of the treatise on the Symbolism of the Yi. I will give a few examples of the paragraphs of the Great Symbolism. The first hexagram B is formed The Great by a repetition of the trigram Khien 3 , Symbolism. representing heaven, and it is said on it: * Heaven in its motion (gives) the idea of strength. The superior man, in accordance with this, nerves himself to ceaseless activity.' The second hexagram is formed by a repetition of the trigram Khwan = =, representing the earth, and it is said on it :-'The capacious receptivity of the earth is what is denoted by Khwan. The superior man, in accordance with this, with his large virtue, supports men and things.' Digitized by Google

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CH. III. INTRODUCTION. 37 The forty-fourth hexagram, called Kau , is formed by the trigrams Sun B , representing wind, and Khien 3 , representing heaven or the sky, and it is said on it :-'(The symbol of) wind, beneath that of the sky, forms Kau. In accordance with this, the sovereign distributes his charges, and promulgates his announcements throughout the four quarters (of the kingdom).' The fifty-ninth hexagram, called Hwan SE, is formed by the trigrams Khan = =, representing water, and Sun = =, representing wind, and it is said on it :'(The symbol of) water and that of wind) above it form Hwan. The ancient kings, in accordance with this, presented offerings to God, and established the ancestral temple.' The union of the two trigrams suggested to king Wan the idea of dissipation in the alienation of men from the Supreme Power, and of the minds of parents from their children; a condition which the wisdom of the ancient kings saw could best be met by the influences of religion. . One more example. The twenty-sixth hexagram, called Ta Kho SE, is formed of the trigrams Khien, representing heaven or the sky, and Kan = =, representing a mountain, and it is said on it :-(The symbol of) heaven in the midst of a mountain forms Ta Kha. The superior man, in accordance with this, stores largely in his memory the words of former men and their conduct, to subserve the accumulation of his virtue.' We are ready to exclaim and ask, 'Heaven, the sky, in the midst of a mountain! Can there be such a thing ?' and KQ Hsi will tell us in reply, 'No, there cannot be such a thing in reality ; but you can conceive it for the purpose of the symbolism.' From this and the other examples adduced from the Great Symbolism, it is clear that, so far as its testimony bears on the subject, the trigrams of FQ-hsi did not receive their form and meaning with a deep intention that they should serve as the basis of a philosophical scheme concerning the constitution of heaven and earth and all that Digitized by Google

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THE YI KING. CH. III. is in them. In this Appendix they are used popularly, just as one Finds tongues in trees, books in the running brooks, Sermons in stones, and good in everything.' The writer moralises from them in an edifying manner. There is ingenuity, and sometimes instruction also, in what he says, but there is no mystery. Chinese scholars and gentlemen, however, who have got some little acquaintance with western science, are fond of saying that all the truths of electricity, heat, light, and other branches of European physics, are in the eight trigrams. When asked how then they and their countrymen have been and are ignorant of those truths, they say that they have to learn them first from western books, and then, looking into the Yi, they see that they were all known to Confucius more than 2000 years ago. The vain assumption thus manifested is childish; and until the Chinese drop their hallucination about the YI as containing all things that have ever been dreamt of in all philosophies, it will prove a stumbling-block to them, and keep them from entering on the true path of science. 6. We go on to the third Appendix in two sections, being the fifth and sixth wings,' and forming what is called 'The The third Great Treatise.' It will appear singular to the Appendix. reader, as it has always done to myself, that neither in the Text, nor in the first two Appendixes, does the character called Yi, which gives its name to the classic, once appear. It is the symbol of change,' and is formed from the character for the sun' placed over that for the moon 1. As the sun gives place to the moon, and the moon to the sun, so is change always proceeding in the phenomena of nature and the experiences of society. We meet with the character nearly fifty times in this Appendix; --applied most commonly to the Text of our classic, so that Yi King or Yi Shd is 'the Classic or Book of Changes.' It is also applied often to the changes in the lines of the = , the sun, placed over 7), a form of the old D = ), the moon. Digitized by Google

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CH. III. INTRODUCTION. 39 figures, made by the manipulations of divination, apart from any sentence or pracle concerning them delivered by king Wan or his son. There is therefore the system of the Yi as well as the book of the Yi. The definition of the name which is given in one paragraph will suit them both :- Production and reproduction is what is called (the process of) change?' In nature there is no vacuum. When anything is displaced, what displaces it takes the empty room. And in the lineal figures, the strong and the weak lines push each other out. Now the remarkable thing asserted is, that the Harmony be changes in the lines of the figures and tween the lines ever changing the changes of external phenomena show and the changes a wonderful harmony and concurrence. We in external phenomena. read :* The Yt was made on a principle of accordance with heaven and earth, and shows us therefore, without rent or confusion, the course (of things) in heaven and earth!' There is a similarity between the sage and heaven and earth; and hence there is no contrariety in him to them. His knowledge embraces all things, and his course is intended to be helpful to all under the sky; and therefore he falls into no error. He acts according to the exigency of circumstances, without being carried away by their current; he rejoices in Heaven, and knows its ordinations; and hence he has no anxieties. He rests in his own (present) position, and cherishes the spirit of generous benevolence; and hence he can love (without reserve) (Through the Y1) he embraces, as in a mould or enclosure, the transformations of heaven and earth without any error; by an evervarying adaptation he completes (the nature of all things without exception; he penetrates to a knowledge of the course of day and night (and all other correlated phenomena). It is thus that his operation is spirit-like, unconditioned by place, while the changes (which he produces) are not restricted to any form.' One more quotation : The sage was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be * III, i, 29 (chap. 5.6). III, i, 20 (chap. 4. 1). III, i, 12. Digitized by Google

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40 THE YE KING. CH. III. figured, and (by means of the diagrams) represented their material forms and their character.' All that is thus predicated of the sage, or ancient sages, though the writer probably had Fa-hsi in his mind, is more than sufficiently extravagant, and reminds us of the language in the Doctrine of the Mean,' that the sage, able to assist the transforming and nourishing powers of heaven and earth, may with heaven and earth form a ternion?' I quoted largely, in the second chapter, from this Appendix the accounts which it gives of the formation of the lineal figures. There is no occasion to return to that subject. Let us suppose the figures formed. They seem to have icance, when looked at from certain Divination. de points of view, which have been determined for us by king Wan and the duke of Kau. But this does not amount to divination. How can the lines be made to serve this purpose? The Appendix professes to tell us. Before touching on the method which it describes, let me observe that divination was practised in China from a very early time. I will not say 5,200 years Ancient divination. ago, in the days of Fu-hsi, for I cannot repress doubts of his historical personality; but as soon as we tread the borders of something like credible history, we find it existing. In the Sha King, in a document that purports to be of the twenty-third century B.C., divination by means of the tortoise-shell is mentioned; and somewhat later we find that method continuing, and also divination by the lineal figures, manipulated by means of the stalks of a plant", the Ptarmica Sibirica', which is still cultivated on and about the grave of Confucius, where I have myself seen it growing. The object of the divination, it should be acknowledged, Object of the was not to discover future events absolutely, divination. as if they could be known beforehando, but " III, i, 38 (chap. 8. 1). * Doctrine of the Mean, chap. xxii. * The Sha II, ii, 18. * The Sha V, iv, 20, 31. .See Williams' Syllabic Dictionary on the character * Canon McClatchie (first paragraph of his Introduction) says The Yt is Sarded by the Chinese with peculiar veneration .... as containing a mine of Digitized by Google

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CH. III. INTRODUCTION. to ascertain whether certain schemes, and conditions of events contemplated by the consulter, would turn out luckily or unluckily. But for the actual practice the stalks of the plant were necessary; and I am almost afraid to write that this Appendix teaches that they were produced by Heaven of such a nature as to be fit for the purpose. 'Heaven,' it says, in the 73rd paragraph of Section i, quoted above on p. 14, 'Heaven produced the spirit-like things.' The things were the tortoise and the plant, and in paragraph 68, the same quality of being shan, or spirit-like,' is ascribed to them. Occasionally, in the field of Chinese literature, we meet with doubts as to the efficacy of divination, and the folly of expecting any revelation of the character of the future from an old tortoise-shell and a handful of withered twigs '; but when this Appendix was made, the writer had not attained to so much common sense. The stalks were to him 'spirit-like,' possessed of knowledge, which, if it were possible to fathom it thoroughly, would, in their estimation, enable the fortunate possessor to foretell all future events. This misstatement does not surprise me so much as that Morrison, generally accurate on such points, should say (Dictionary, Part II, i, p. 1020, on the characte of the odd and even numbers, the kwa or lines of Fa-hst are the visible signs; and it being assumed that these signs answer to the things signified, and from a knowledge of all the various combinations of numbers, a knowledge of all possible occurrences in nature may be previously known.' The whole article from which I take this sentence is inaccurately written. The language of the Appendix on the knowledge of the future given by the use of the Yt is often incautious, and a cursory reader may be misled; to a careful student, however, the meaning is plain. The second passage of the Sha, referred to above, treats of the Examination of Doubts,' and concludes thus:- When the tortoise-shell and the stalks are both opposed to the views of men, there will be good fortune in stillness, and active operations will be unlucky. A remarkable instance is given by Lill K1 (of the Ming dynasty, in the fifteenth century) in a story about Shao Phing, who had been marquis of Tungling in the time of Shin, but was degraded under Han. Having gone once to Sze-ma Ki-4d, one of the most skilsul diviners of the country, and wishing to know whether there would be a brighter future for him, Sze-ma said, 'Ah! is it the way of Heaven to love any (partially)? Heaven loves only the virtuous. What intelligence is possessed by spirits? They are intelligent (only) by their connexion with men. The divining stalks are so much withered i grass; the tortoise-shell is a withered bone. They are but things, and man is more intelligent than things. Why not listen to yourself instead of seeking (to learn) from things?' The whole piece is in many of the collections of KO Wan, or Elegant Writing. Digitized by Google

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42 THE YI KING. CH. III. a subtle and invisible virtue that fitted them for use in divining Given the stalks with such virtue, the process of maniFormation pulating them so as to form the lineal figures of the lineal is described (Section i, chap. 9, parr. 49-58), figures by the divining but it will take the student much time and stalks. thought to master the various operations. Forty-nine stalks were employed, which were thrice manipulated for each line, so that it took eighteen manipulations to form a hexagram. The lines were determined by means of the numbers derived from the River Map or scheme. Odd numbers gave strong or undivided lines, and even numbers gave the weak or divided. An important part was played in combining the lines, and forming the hexagrams by the four emblematic symbols, to which the numbers 9, 8, 7, 6 were appropriated? The figures having been formed, recourse was had for their interpretation to the thwan of king Wan, and the emblematic sentences of the duke of Kau. This was all the part which numbers played in the divination by the Yi, helping the operator to make up his lineal figure. An analogy has often been asserted between the numbers of the Yi and the numbers of Pythagoras; and certainly we might make ten, and more than ten, antinomies from these Appendixes in startling agreement with the ten principia of the Pythagoreans. But if Aristotle was correct in holding that Pythagoras regarded numbers as entities, and maintained that Number was the Beginning (Principle, apxn) of things, the cause of their material existence, and of their 1 These numbers are commonly derived from the River Scheme, in the outer sides of which are the corresponding marks ......, opposite to ..; 0000000, opposite to o; .. ...., opposite to ....; and o00000000, opposite to ooo. Hence the number 6 is assigned to = = , 7 to 5 , 8 to = =.and 9 to : - Hence also, in connexion with the formation of the figures by manipulation of the stalks, 9 becomes the number symbolical of the undivided line, as representing Khien 5 and 6 of the divided line, as representing Khwan = = But the late delineation of the map, as given on p. 15, renders all this uncertain, so far as the scheme is concerned. The numbers of the bsiang, however, may have been fixed, must have been fixed indeed, at an early period. Digitized by Google

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CH. III. INTRODUCTION. modifications and different states, then the doctrine of the philosopher of Samos was different from that of the Yil, in which numbers come in only as aids in divining to form the hexagrams. Of course all divination is vain, nor is the method of the Yi less absurd than any other. The Chinese themselves have given it up in all circles above those of the professional quacks, and yet their scholars continue to maintain the unfathomable science and wisdom of these appended treatises ! It is in this Appendix that we first meet with the The names names yin and yang?, of which I have Yin and spoken briefly on pp. 15, 16. Up to this point, Yang. instead of them, the names for the two elementary forms of the lines have been kang and cau, which I have translated by strong and weak,' and which also occur here ten times. The following attempt to explain these different names appears in the fifth Appendix, paragraph 4: Anciently when the sages made the Yi, it was with the design that its figures should be in conformity with the principles under-, lying the natures (of men and things), and the ordinances appointed (for them by Heaven). With this view they exhibited in them the way of heaven, calling (the lines) yin and yang; the way of earth, calling them the strong (or hard) and the weak (or soft); and the way of man, under the names of benevolence and righteous- ness. Each (trigram) embraced those three Powers, and being repeated, its full form consisted of six lines.' However difficult it may be to make what is said here intelligible, it confirms what I have affirmed of the significance of the names yin and yang, as meaning bright and dark, derived from the properties of the sun and moon. We may use for these adjectives a variety of others, such as active and inactive, masculine and feminine, hot and cold, more or less analogous to them; but there arise the important questions,-Do we find yang and yin not merely used to indicate the quality of what they are applied i See the account of Pythagoras and his philosophy in Lewes' History of Philosophy, pp. 18-38 (1871). * See Section i, 24, 32, 35; Section ii, 28, 29, 30, 35. Digitized by Google

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44 THE YI KING. CH. III. to, but at the same time with substantival force, denoting what has the quality which the name denotes? Had the doctrine of a primary matter of an ethereal nature, now expanding and showing itself full of activity and power as yang, now contracting and becoming weak and inactive as yin :-had this doctrine become matter of speculation when this Appendix was written? The Chinese critics and commentators for the most part assume that it had. P. Regis, Dr. Medhurst, and other foreign Chinese scholars repeat their statements without question. I have sought in vain for proof of what is asserted. It took more than a thousand years after the closing of the Yi to fashion in the Confucian school the doctrine of a primary matter. We do not find it fully developed till the era of the Sung dynasty, and in our eleventh and twelfth centuries. To find it in the Yi is the logical, or rather illogical, error of putting the last first. Neither creation nor cosmogony was before the mind of the author whose work I am analysing. His theme is the Yi,- the ever-changing phenomena of nature and experience. There is nothing but this in the 'Great Treatise' to task our powers ;- nothing deeper or more abstruse. As a specimen of what the ablest Sung scholars teach, I may give the remarks (from the Collected Comments) of KQ Kan (of the same century as KI Hsi, rather earlier) on the 4th paragraph of Appendix V :- In the Yi there is the Great Extreme. When we speak of the yin and yang, we mean the air (or ether) collected in the Great Void. When we speak of the Hard and Soft, we mean that ether collected, and formed into substance. Benevolence and righteousness have their origin in the great void, are seen in the ether substantiated, and move under the influence of conscious intelligence. Looking at the one origin of all things we speak of their nature; looking at the endowments given to them, we speak of the ordinations appointed (for them). Looking at them as (divided into) heaven, earth, and men, we speak of their principle. The three are one and the same. The sages wishing that (their figures) should be in conformity with the principles underlying the natures (of men and things) and the ordinances appointed (for them), called them (now) yin and yang, (now) the hard and the soft, (now) benevolence and righteousness, in order thereby to exhibit the ways of heaven, earth, and men; it is a view of them as related together. The trigrams of the YI contain the three Powers; and when they are doubled into hexagrams, there the three Powers unite and are one. But there are the changes and movements of their (several) ways, and therefore there are separate places for the yin and yang, and reciprocal uses of the hard and the soft.' Digitized by Google

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CH, III. INTRODUCTION. 45 As in the first Appendix, so in this, the name kwei-shan occurs twice; in paragraghs 21 and 50 of Section i. In the The name former instance, each part of the name has Kwei-shan. its significance. Kwei denotes the animal soul or nature, and Shan, the intellectual soul, the union of which constitutes the living rational man. I have translated them, it will be seen, by the anima and the animus.' Canon McClatchie gives for them'demons and gods;' and Dr. Medhurst said on the passage, The kwei-shans are evidently the expanding and contracting principles of human life. .... The kwei-shans are brought about by the dissolution of the human frame, and consist of the expanding and ascending shan, which rambles about in space, and of the contracted and shrivelled kwei, which reverts to earth and nonentity?' This is pretty much the same view as my own, though I would not here use the phraseology of 'expanding and contracting.' Canon McClatchie is consistent with himself, and renders the characters by 'demons and gods. In the latter passage it is more difficult to determine the exact meaning. The writer says, that 'by the odd numbers assigned to heaven and the even numbers assigned to earth, the changes and transformations are effected, and the spirit-like agencies kept in movement;' meaning that by means of the numbers the spirit-like lines might be formed on a scale sufficient to give a picture of all the changing phenomena, taking place, as if by a spiritual agency, in nature. Medhurst contents himself on it with giving the explanation of KO Hsi, that 'the kwei-shans refer to the contractions and expandings, the recedings and approachings of the productive and completing powers of the even and odd numbers. Canon McClatchie does not follow his translation of the former passage and give here demons and gods,' but we have the Demon-god (i.e. Shang Ti)' I shall refer to this version when considering the fifth Appendix. Dissertation on the Theology of the Chinese, pp. 111, 112. * Theology of the Chinese, p. 127 * Translation of the Yi King, p. 312. Digitized by Google

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46 THE YI KING. CH. III. Shan alone. The single character shan occurs more than twenty times ;-used now as a substantive, now as an adjective, and again as a verb. I must refer the reader to the translation and notes for its various significance, subjoining in a note a list of the places where it occurs 1. Much more might be said on the third Appendix, for the writer touches on many other topics, antiquarian and speculative, but a review of them would help us little in the study of the leading subject of the Yi. In passing on to the next treatise, I would only further say that the style of this and the author's manner of presenting his thoughts often remind the reader of the Doctrine of the Mean.' I am surprised that 'the Great Treatise' has never been ascribed to the author of that Doctrine, Zzesze, the grandson of Confucius, whose death must have taken place between B.C. 400 and 450. 7. The fourth Appendix, the seventh wing' of the Yi, need not detain us long. As I stated on p. 27, it is con The fourth fined to an exposition of the Text on the first Appendix. and second hexagrams, being an attempt to show that what is there affirmed of heaven and earth may also be applied to man, and that there is an essential agreement between the qualities ascribed to them, and the benevolence, righteousness, propriety, and wisdom, which are the four constituents of his moral and intellectual nature. It is said by some of the critics that Confucius would have treated all the other hexagrams in a similar way, if his life had been prolonged, but we found special grounds for denying that Confucius had anything to do with the composition of this Appendix; and, moreover, I cannot think of any other figure that would have afforded to the author the same opportunity of discoursing about man. The style and method are after the manner of the Doctrine of the Mean' quite as much as those of 'the Great Treatise.' Several paragraphs, moreover, suggest to us the magniloquence of Mencius. It is said, for instance, by Zze-sze, of 1 Section i, 23, 32, 57, 58, 62, 64, 67, 68, 69, 73, 76, 81; Section ii, 11, 15, 33, 34, 41, 45. Digitized by Google

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CH. III. INTRODUCTION, 47 the sage, that he is the equal or correlate of Heaven',' and in this Appendix we have the sentiment expanded into the following: The great man is he who is in harmony in his attributes with heaten and earth; in his brightness with the sun and moon; in his orderly procedure with the four seasons; and in his relation to what is fortunate and what is calamitous with the spiritual agents. He may precede Heaven, and Heaven will not act in opposition to him; he may follow Heaven, but will act only as Heaven at the time would do. If Heaven will not act in opposition to him, how much less will man ! how much less will the spiritual agents'l' One other passage may receive our consideration : The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery The language makes us think of the retribution of good and evil as taking place in the family, and not in the individual; the judgment is long deferred, but it is inflicted at last, lighting, however, not on the head or heads that most deserved it. Confucianism never falters in its affirmation of the difference between good and evil, and that each shall have its appropriate recompense; but it has little to say of the where and when and how that recompense will be given. The old classics are silent on the subject of any other retribution besides what takes place in time. About the era of Confucius the view took definite shape that, if the issues of good and evil, virtue and vice, did not take effect in the experience of the individual, they would certainly do so in that of his posterity. This is the prevailing doctrine among the Chinese at the present day; and one of the earliest expressions, perhaps the earliest expression, of it was in the sentence under our notice that has been copied from this Appendix into almost every moral treatise that circulates in China. A wholesome and an important truth it is, that 'the sins of parents are visited Kung-yung xxxi, 4. Section i, 34. This is the only paragraph where kwei-shan occurs. * Section ii, 5. Digitized by Google

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48 THE YI KING. CH. III. on their children ;' but do the parents themselves escape the curse? It is to be regretted that this short treatise, the only 'wing' of the Yi professing to set forth its teachings concerning man as man, does not attempt any definite reply to this question. I leave it, merely observing that it has always struck me as the result of an after-thought, and a wish to give to man, as the last of the Three Powers,' a suitable place in connexion with the Yi. The doctrine of 'the Three Powers' is as much out of place in Confucianism as that of the Great Extreme.' The treatise contains several paragraphs interesting in themselves, but it adds nothing to our understanding of the Text, or even of the object of the appended treatises, when we try to look at them as a whole. 8. It is very different with the fifth of the Appendixes, The fifth which is made up of 'Remarks on the Appendix. Trigrams. It is shorter than the fourth, consisting of only 22 paragraphs, in some of which the author rises to a height of thought reached nowhere else in these treatises, while several of the others are so silly and trivial, that it is difficult, not to say impossible, to believe that they are the production of the same man. We find in it the earlier and later arrangement of the trigrams,- the former, that of Fu-hsi, and the latter, that of king Wan; their names and attributes; the work of God in nature, described as a progress through the trigrams; and finally a distinctive, but by no means exhaustive, list of the natural objects, symbolised by them. It commences with the enigmatic declaration that 'Anciently, when the sages made the Yi,'(that is, the lineal First figures, and the system of divination by paragraph. them), in order to give mysterious assistance to the spiritual Intelligences, they produced (the rules for the use of) the divining plant.' Perhaps this means no more than that the lineal figures were made to hold the mirror up to nature,' so that men by the study of them would understand more of the unseen and spiritual operations, to which the phenomena around them were owing, than they could otherwise do. Digitized by Google

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CH. III. INTRODUCTION. 49 The author goes on to speak of the FQ-hsi trigrams, and passes from them to those of king Wan in paragraph 8. That and the following two are very remarkable; but before saying anything of them, I will go on to the 14th, which is the only passage that affords any ground for saying that there is a mythology in the Yi. It says :Rhien is (the symbol of) heaven, and hence is styled father. Khwan is (the symbol of) earth, and hence is Mythology of styled mother. Kan (shows) the first application the Yi. (of khwan to khien), resulting in getting (the first of) its male (or undivided lines), and hence we call it the oldest son. Sun (shows) a first application (of khien to khwan), resulting in getting the first of) its female (or divided lines), and hence we call it the oldest daughter. Khan (shows) a second application (of thean to khien), and Li a second (of khien to khwan), resulting in the second son and second daughter. In Ran and Tui we have a third application (of khwan to khien and of khien to khwan), resulting in the youngest son and youngest daughter.' From this language has come the fable of a marriage between Khien and Khwan, from which resulted the six other trigrams, considered as their three sons and three daughters; and it is not to be wondered at, if some men of active and ill-regulated imaginations should see Noah and his wife in those two primary trigrams, and in the others their three sons and the three sons' wives. Have we not in both cases an ogdoad? But I have looked in the paragraph in vain for the notion of a marriage-union between heaven and earth. It does not treat of the genesis of the other six trigrams by the union of the two, but is a rude attempt to explain their forms when they were once existing? According to the idea of changes, Khien and Khwan are continually varying their forms by their interaction. As here represented, the This view seems to be in accordance with that of Wa Khang (of the Yuan dynasty), as given in the Collected Comments' of the Khang-hsi edition. The editors express their approval of it in preference to the interpretation of Ku Hsi, who understood the whole to refer to the formation of the lineal figures, the application' being the manipulation of the stalks to find the proper line.' [16] E Digitized by Google

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50 THE YI KING. CH. III. other trigrams are not produced ' by a marriage-union, but from the application, literally the seeking, of one of themof Khwan as much as of Khien-addressed to the other This way of speaking of the trigrams, moreover, as father and mother, sons and daughters, is not so old as Fa-hsi ; nor have we any real proof that it originated with king Wan. It is not of the highest antiquity.' It arose some time in 'middle antiquity, and was known in the era of the Appendixes; but it had not prevailed then, nor has it prevailed since, to discredit and supersede the older nomenclature. We are startled when we come on it in the place which it occupies. And there it stands alone. It is not entitled to more attention than the two paragraphs that precede it, or the eight that follow it, none of which were thought by P. Regis worthy to be translated. I have just said that it stands 'alone.' Its existence, however, seems to me to be supposed in the fourth chapter, paragraphs 28-30, of the third Appendix, Section ii; but there only the trigrams of the six children are mentioned, and nothing is said of 'the parents.' Kan, khan, and kan are referred to as being yang, and sun, li, and tui as being yin. What is said about them is trilling and fanciful. Leaving the question of the mythology of the Yi, of which I am myself unable to discover a trace, I now call attention to paragraphs 8-10, where the author speaks of the work of God in nature in all the year as a progress through the trigrams, and as being effected Operation of God in nature by His Spirit. The description assumes the throughout peculiar arrangement of the trigrams, ascribed to king Wan, and which I have exhibited above, on page 33. Father Regis adopts the general view 1 But the Chinese term Shang often rendered produced,' must not be pressed, so as to determine the method of production, or the way in which one thing comes from another. The significance of the mythological paragraph is altogether lost in Canon McClatchie's version :- Khien is Heaven, and hence he is called Father'; Khwan is Earth, and hence she is called Mother; Kan is the first male, and hence he is called the eldest son,' &c. &c. * The reader will understand the difference in the two arrangements better by a reference to the circular representations of them on Plate III. Digitized by Google

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CH. III. INTRODUCTION. 51 of Chinese critics that Wan purposely altered the earlier and established arrangement, as a symbol of the disorganisation and disorder into which the kingdom had fallen!. But it is hard to say why a man did something more than 3000 years ago, when he has not himself said anything about it. So far as we can judge from this Appendix, the author thought that king Wan altered the existing order and position of the trigrams with regard to the cardinal points, simply for the occasion,--that he might set forth vividly his ideas about the springing, growth, and maturity in the vegetable kingdom from the labours of spring to the cessation from toil in winter. The marvel is that in doing this he brings God upon the scene, and makes Him in the various processes of nature the all and in all.' The 8th paragraph says :"God comes forth in Ran (to his producing work); He brings (His processes) into full and equal action in Sun; they are manifested to one another in Li; the greatest service is done for Him in Khwan; He rejoices in Tui; He struggles in Khien; He is comforted and enters into rest in Khan; and he completes (the work of the year in Kan.' God is here named Ti, for which P. Regis gives the Latin Supremus Imperator,' and Canon McClatchie, after him, the Supreme Emperor.' I contend that God' is really the correct translation in English of Ti; but to render it here by 'Emperor' would not affect the meaning of the paragraph. KU Hsi says that 'by Ti is intended the Lord and Governor of heaven;' and Khung Ying-ta, about five centuries earlier than Ka, quotes Wang Pi, who died A.D. 'E.g. I, 23, 24:- Observant etiam philosophi (lib. 15 Sinicae philosophiae Sing-li) principem Wan-wang antiquuin octo symbolorum, unde aliae figurae omnes perdent, ordinem invertisse ; quo ipsa imperii suis temporibus subversio graphice exprimi poterat, mutatis e naturali loco, quem genesis dederat, iis quatuor figuris, quae rerum naturalium pugnis ac dissociationibus, quas posterior labentis anni pars afferre solet, velut in antecessum, repraesentandis idoneae videbantur; v. g. si symbolum = = Li, ignis, supponatur loco symboli = = Khan, a quae, utriusque elementi inordinatio principi visa est non minus apta ad significandas ruinas et clades reipublicae male ordinatae, quam naturales ab hieme aut imminente aut saeviente rerum generatarum corruptiones.' See also pp. 67, 68, E 2 Digitized by Google

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52 THE YI KING CH. III. 249, to the effect that 'Ti is the lord who produces (all) things, the author of prosperity and increase.' I must refer the reader to the translation in the body of the volume for the 9th paragraph, which is too long to be introduced here. As the 8th speaks directly of God, the 9th, we are told,' speaks of all things following Him, from spring to winter, from the east to the north, in His progress throughout the year. In words strikingly like those of the apostle Paul, when writing his Epistle to the Romans, Wan Khung-gung (of the Khang-hsi period) and his son, in their admirable work called, 'A New Digest of Collected Explanations of the Yi King,' say :-'God (Himself) cannot be seen; we see Him in the things (which He produces).' The first time I read these paragraphs with some understanding, I thought of Thomson's Hymn on the Seasons, and I have thought of it in connexion with them a hundred times since. Our English poet wrote: *These, as they change, Almighty Father, these Are but the varied God. The rolling year Is full of Thee. Forth in the pleasing spring Thy beauty walks, Thy tenderness and love. Then comes Thy glory in the summer months, With light and heat refulgent. Then Thy sun Shoots full perfection through the swelling year. Thy bounty shines in autumn unconfined, And spreads a common feast for all that lives. In winter awful Thou!' Prudish readers have found fault with some of Thomson's expressions, as if they savoured of pantheism. The language of the Chinese writer is not open to the same captious objection. Without poetic ornament, or swelling phrase of any kind, he gives emphatic testimony to God as renewing the face of the earth in spring, and not resting till He has crowned the year with His goodness. And there is in the passage another thing equally wonderful. The 10th paragraph commences :-- When we speak of Spirit, we mean the subtle presence (and operation of God) with all things ;' and the writer goes on to illustrate this sentiment from the action and influences symbolised Digitized by Google

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CH. III. INTRODUCTION. 53 by the six children,' or minor trigrams,-- water and fire, thunder and wind, mountains and collections of water. Ka Hsi says, that there is that in the paragraph which he does not understand. Some Chinese scholars, however, have not been far from descrying the light that is in it. Let Liang Yin, of our fourteenth century, be adduced as an example of them. He says :--The spirit here simply means God. God is the personality (literally, the body or substantiality) of the Spirit; the Spirit is God in operation. He who is lord over and rules all things is God; the subtle presence and operation of God with all things is by His Spirit.' The language is in fine accord with the definition of shan or spirit, given in the 3rd Appendix, Section i, 32. I wish that the Treatise on the Trigrams had ended with the 10th paragraph. The writer had gradually risen to a noble Concluding elevation of thought from which he plunges paragraphs. into a slough of nonsensical remarks which it would be difficult elsewhere to parallel. I have referred on p. 31 to the judgment of P. Regis about them. He could not receive them as from Confucius, and did not take the trouble to translate them, and transfer them to his own pages. My plan required me to translate everything published in China as a part of the Yi King ; but I have given my reasons for doubting whether any portion of these Appendixes be really from Confucius. There is nothing that could better justify the supercilious disregard with which the classical literature of China is frequently treated than to insist on the concluding portion of this treatise as being from the pencil of its greatest sage. I have dwelt at some length on the 14th paragraph, because of its mythological semblance; but among the eight paragraphs that follow it, it would be difficult to award the palm for silliness. They are descriptive of the eight trigrams, and each one enumerates a dozen or more objects of which its subject is symbolical. The writer must have been fond of and familiar with horses. Khien, the symbol properly of heaven, suggests to him the idea of a good horse ; an old horse ; a lean horse; and a piebald. Kan, the symbol of thunder, suggests the Digitized by Google

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54 THE YI KING. CH. III. idea of a good neigher; of the horse with white hind-legs; of the prancing horse; and of one with a white star in his forehead. Khan, the symbol of water, suggests the idea of the horse with an elegant spine; of one with a high spirit; of one with a drooping head; and of one with a shambling step. The reader will think he has had enough of these symbolisings of the trigrams. I cannot believe that the earlier portions and this concluding portion of the treatise were by the same author. If there were any evidence that paragraphs 8 to 10 were by Confucius, I should say that they were worthy, even more than worthy, of him; what follows is mere drivel. Horace's picture faintly pourtrays the inconsistency between the parts : 'Desinit in piscem mulier formosa superne.' In reviewing the second of these Appendixes, I was led to speak of the original significance of the trigrams, in opposition to the views of some Chinese who pretend that they can find in them the physical truths discovered by the researches of western science. May I not say now, after viewing the phase of them presented in these paragraphs, that they were devised simply as aids to divination, and partook of the unreasonableness and uncertainty belonging to that? 9. The sixth Appendix is the Treatise on the Sequence of the Hexagrams, to which allusion has been made more The sixth than once. It is not necessary to dwell on Appendix. it at length. King Wan, it has been seen, gave a name to each hexagram, expressive of the ideasome moral, social, or political truth - which he wished to set forth by means of it; and this name enters very closely into its interpretation. The author of this treatise endeavours to explain the meaning of the name, and also the sequence of the figures, or how it is that the idea of the one leads on to that of the next. Yet the reader must not expect to find in the 64 a chain 'of linked sweetness long drawn out.' The connexion between any two is generally sufficiently close; but on the whole the essays, which I have said they form, resemble 'a heap of orient pearls at random strung.' The changeableness of human Digitized by Google

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CH. III. INTRODUCTION. 55 affairs is a topic never long absent from the writer's mind. He is firmly persuaded that 'the fashion of the world passeth away.' Union is sure to give place to separation, and by and by that separation will issue in re-union. There is nothing in the treatise to suggest anything about its authorship; and as the reader will see from the notes, we are perplexed occasionally by meanings given to the names that differ from the meanings in the Text. 10. The last and least Appendix is the seventh, called The seventh 38 Kwa Kwan, or 'Treatise on the Lineal Appendix. Figures taken promiscuously,'-- not with regard to any sequence, but as they approximate, or are opposed, to one another in meaning. It is in rhyme, moreover, and this, as much as the meaning, determined, no doubt, the grouping of the hexagrams. The student will learn nothing of value from it; it is more a 'jeu d'esprit' than anything else. Digitized by Google

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THE YI KING. TEXT. SECTION I. I. THE KHIEN HEXAGRAM. Explanation of the entire figure by king Wan. Khien (represents) what is great and originating, penetrating, advantageous, correct and firm. Explanation of the separate lines by the duke of Rau. 1. In the first (or lowest) line, undivided, (we see its subject as) the dragon lying hid (in the deep). It is not the time for active doing. 2. In the second line, undivided, (we see its subject as) the dragon appearing in the field. It will be advantageous to meet with the great man. 3. In the third line, undivided, (we see its subject as) the superior man active and vigilant all the day, and in the evening still careful and apprehensive. (The position is) dangerous, but there will be no mistake. 4. In the fourth line, undivided, (we see its subject as the dragon looking) as if he were leaping up, but still in the deep. There will be no mistake. 5. In the fifth line, undivided, (we see its subject as) the dragon on the wing in the sky. It will be advantageous to meet with the great man. Digitized by Google

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0.267 esh sharinmrral linamallachadhrach, the aupy in man THE YI KING. TEXT. ml mn mqTwthmlm ime cowornje. redure ..6. In the sixth (or topmost) line, undivided, (we see its subject as) the dragon exceeding the proper limits. There will be occasion for repentance. 7. (The lines of this hexagram are all strong and undivided, as appears from) the use of the number nine. If the host of dragons (thus) appearing were to divest themselves of their heads, there would be good fortune. The Text under each hexagram consists of one paragraph by king Wan, explaining the figure as a whole, and of six (in the case of hexagrams 1 and 2, of seven) paragraphs by the duke of Kau, explaining the individual lines. The explanatory notices introduced above to this effect will not be repeated. A double space will be used to mark off the portion of king Wan from that of his son. Each hexagram consists of two of the trigrams of F0-hsi, the lower being called 'the inner,' and the one above the outer. The lines, however, are numbered from one to six, commencing with the lowest. To denote the number of it and of the sixth line, the terms for commencing' and 'topmost' are used. The intermediate lines are simply 'second,''third,' &c. As the lines must be either whole or divided, technically called strong and weak, yang and yin, this distinction is indicated by the application to them of the numbers nine and six. All whole lines are nine, all divided lines, six. Two explanations have been proposed of this application of these numbers. The Khien trigram, it is said, contains 3 strokes (F ), and the Khwan 6 (E =). But the yang contains the yin in itself, and its representative number will be 3 +6=9, while the yin, not containing the yang, will only have its own number or 6. This explanation, entirely arbitrary, is now deservedly abandoned. The other is based on the use of the 'four Hsiang; or emblematic figures (= the great or old yang, = the young yang, = = the old yin, and the young yin). To these are assigned (by what process is unimportant for our present purpose) the numbers 9, 8, 7, 6. They were the old yang,' represented by 9, and 'the old yin,' represented by 6, that, in the manipulation of the stalks to form new diagrams, determined the changes of figure; and so 9 and 6 came to be used as the Digitized by Google

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SECT. I. THE KHWXN HEXAGRAM. 59 II. THE KHwAN HEXAGRAM. Khwan (represents) what is great and originating, penetrating, advantageous, correct and having the firmness of a mare. When the superior man (here names of a yang line and a yin line respectively. This explanation is now universally acquiesced in. The nomenclature of first nine, nine two, &c., or first six, six two, &c., however, is merely a jargon; and I have preferred to use, instead of it, in the translation, in order to describe the lines, the names 'undivided' and divided.' I. Does king Wan ascribe four attributes here to Khien, or only two? According to Appendix IV, always by Chinese writers assigned to Confucius, he assigns four, corresponding to the principles of benevolence, righteousness, propriety, and knowledge in man's nature. Ka Hsi held that he assigned only two, and that we should translate, greatly penetrating,' and 'requires to be correct and firm,' two responses in divination. Up and down throughout the Text of the 64 hexagrams, we often find the characters thus coupled together. Both interpretations are possible. I have followed what is accepted as the view of Confucius. It would take pages to give a tithe of what has been written in justification of it, and to reconcile it with the other. The dragon' is the symbol employed by the duke of Kau to represent 'the superior man' and especially the great man,' exhibiting the virtues or attributes characteristic of heaven. The creature's proper home is in the water, but it can disport itself on the land, and also fly and soar aloft. It has been from the earliest time the emblem with the Chinese of the highest dignity and wisdom, of sovereignty, and sagehood, the combination of which constitutes the great man.' One emblem runs through the lines of many of the hexagrams as here. But the dragon appears in the sixth line as going beyond the proper limits. The ruling-sage has gone through all the sphere in which he is called on to display his attributes; it is time for him to relax. The line should not be always pulled tight; the . bow should not be always kept drawn. The unchanging use Digitized by Google

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60 THE YI KING. TEXT. intended) has to make any movement, if he take the initiative, he will go astray; if he follow, he will find his (proper) lord. The advantageousness will be seen in his getting friends in the south-west, and losing friends in the north-east. If he rest in correctness and firmness, there will be good fortune. 1. In the first line, divided, (we see its subject) treading on hoarfrost. The strong ice will come (by and by). 2. The second line, divided, (shows the attribute of) being straight, square, and great. (Its operation), without repeated efforts, will be in every respect advantageous. 3. The third line, divided, (shows its subject) keeping his excellence under restraint, but firmly maintaining it. If he should have occasion to engage in the king's service, though he will not claim the success (for himself), he will bring affairs to a good issue. 4. The fourth line, divided, (shows the symbol of) a sack tied up. There will be no ground for blame or for praise. 5. The fifth line, divided, (shows) the yellow lower garment. There will be great good fortune. of force will give occasion for repentance. The moral meaning found in the line is that the high shall be abased.' The meaning given to the supernumerary paragraph is the opposite of that of paragraph 6. The host of dragons without their heads' would give us the next hexagram, or Khwan, made up of six divided lines. Force would have given place to submission, and haughtiness to humility; and the result would be good fortune. Such at least is the interpretation of the paragraph given in a narrative of the * 30-Kwan under B.C. 513. For further explanation of the duke of Kau's meaning, see Appendixes II and IV. Diglized by Google

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SECT. I. .THE KHWXN HEXAGRAM. 61 6. The sixth line, divided, (shows) dragons fighting in the wild. Their blood is purple and yellow. 7. (The lines of this hexagram are all weak and divided, as appears from) the use of the number six. If those (who are thus represented) be perpetually correct and firm, advantage will arise. II. The same attributes are here ascribed to Khwan, as in the former hexagram to Rhien ;- but with a difference. The figuren made up of six divided lines, expresses the ideal of subordination and docility. The superior man, represented by it, must not take the initiative; and by following he will find his lord, the subject that is of Khien. Again, the correctness and firmness is defined to be that of a mare,' docile and strong,' but a creature for the service of man. That it is not the sex of the animal which the writer has chiefly in mind is plain from the immediate mention of the superior man, and his lord. That superior man will seek to bring his friends along with himself to serve his ruler. But according to the arrangement of the trigrams by king Wan, the place of Khwan is in the south-west, while the opposite quarter is occupied by the yang trigram Kan, as in Figure 2, Plate III. All that this portion of the Thwan says is an instruction to the subject of the hexagram to seek for others of the same principles and tendencies with himself to serve their common lord. But in quietness and firmness will be his strength. The symbolism of the lines is various. Paragraph a presents to us the earth itself, according to the Chinese conception of it, as a great cube. To keep his excellence under restraint, as in paragraph 3, is the part of a minister or officer, seeking not his own glory, but that of his ruler. Paragraph 4 shows its subject exercising a still greater restraint on himself than in paragraph 3. There is an interpretation of the symbolism of paragraph 5 in a narrative of the 30 Rwan, under the 12th year of duke Khao, B.C. 530. Yellow' is one of the five "correct' colours, and the colour of the earth. The lower garment' is a symbol of humility. The fifth line is the seat of honour. If its occupant possess the qualities indicated, he will be greatly fortunate. See the note on the sixth line of hexagram 1. What is there said to be beyond the proper limits' takes place here 'in the wild.' The humble subject of the divided line is transformed into a Digitized by Google

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62 THE YI KING. TEXT. III. THE Kun HEXAGRAM. Kun (indicates that in the case which it presupposes) there will be great progress and success, and the advantage will come from being correct and firm. (But) any movement in advance should not be (lightly) undertaken. There will be advantage in appointing feudal princes. 1. The first line, undivided, shows the difficulty (its subject has) in advancing. It will be advantageous for him to abide correct and firm; advantageous (also) to be made a feudal ruler. 2. The second line, divided, shows (its subject) distressed and obliged to return; (even) the horses of her chariot (also) seem to be retreating. (But) not by a spoiler is she assailed), but by one who seeks her to be his wife. The young lady maintains her firm correctness, and declines a union. After ten years she will be united, and have children. 3. The third line, divided, shows one following the deer without the guidance of) the forester, and only finding himself in the midst of the forest. The superior man, acquainted with the secret risks, thinks it better to give up the chase. If he went forward, he would regret it. dragon, and fights with the true dragon, the subject of the undivided line. They fight and bleed, and their blood is of the colour proper to heaven or the sky, and the colour proper to the earth. Paragraph 7 supposes that the hexagram Khwan should become changed into Khien ;-the result of which would be good. Digitized by Google

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SECT. 1. THE KUN HEXAGRAM. 63 4. The fourth line, divided, shows (its subject as a lady), the horses of whose chariot appear in retreat. She seeks, however, (the help of) him who seeks her to be his wife. Advance will be fortunate; all will turn out advantageously. 5. The fifth line, undivided, shows the difficulties in the way of its subject's) dispensing the rich favours that might be expected from him. With firmness and correctness there will be good fortune in small things; (even) with them in great things there will be evil. 6. The topmost line, divided, shows (its subject) with the horses of his chariot obliged to retreat, and weeping tears of blood in streams. III. The character called Kun is pictorial, and was intended to show us how a plant struggles with difficulty out of the earth, rising gradually above the surface. This difficulty, marking the first stages in the growth of a plant, is used to symbolise the struggles that mark the rise of a state out of a condition of disorder, consequent on a great revolution. The same thing is denoted by the combination of the trigrams that form the figure ;-as will be seen in the notes on it under Appendix II. I have introduced within parentheses, in the translation, the words in the case which the hexagram presupposes. It is necessary to introduce them. King Wan and his son wrote, as they did in every hexagram, with reference to a particular state of affairs which they had in mind. This was the unspoken text which controlled and directed all their writing; and the student must try to get hold of this, if he would make his way with comfort and success through the Yi. Wan saw the social and political world around him in great disorder, hard to be remedied. But he had faith in himself and the destinies of his House. Let there be prudence and caution, with unswerving adherence to the right; let the government of the different states be entrusted to good and able men :-then all would be well. The first line is undivided, showing the strength of its subject. He will be capable of action, and his place in the trigram of mobility will the more dispose him to it. But above him is the Digitized by Google

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THE VI KING. TEXT. Text. IV. THE MANG HEXAGRAM. Mang (indicates that in the case which it presupposes) there will be progress and success. I do not (go and) seek the youthful and inexperienced, trigram of peril; and the lowest line of that, to which especially he must look for response and co-operation, is divided and weak. Hence arise the ideas of difficulty in advancing, the necessity of caution, and the advantage of his being clothed with authority. To the subject of the second line, divided, advance is still more difficult. He is weak in himself; he is pressed by the subject of the strong line below him. But happily that subject, though strong, is correct; and above in the fifth line, in the place of authority, is the strong one, union with whom and the service of whom should be the objects pursued. All these circumstances suggested to the duke of Kau the idea of a young lady, sought in marriage by a strong wooer, when marriage was unsuitable, rejecting him, and 'finally, after ten years, marrying a more suitable, the only suitable, * match for her. The third line is divided, not central, and the number of its place is appropriate to the occupancy of a strong line. All these things should affect the symbolism of the line. But the outcome of the whole hexagram being good, the superior man sees the immediate danger and avoids it. The subject of the fourth line, the first of the upper trigram, has recourse to the strong suitor of line 1, the first of the lower trigram; and with his help is able to cope with the difficulties of the position, and go forward. The subject of the fifth line is in the place of authority, and should show himself a ruler, dispensing benefits on a great scale. But he is in the very centre of the trigram denoting perilousness, and line 2, which responds to 5, is weak. Hence arises the symbolism, and great things should not be attempted. The sixth line is weak; the third responding to it is also weak; it is at the extremity of peril; the game is up. What can remain for its subject in such a case but terror and abject weeping? Digitized by Google

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SECT. 1. THE MANG HEXAGRAM. but he comes and seeks me. When he shows (the sincerity that marks) the first recourse to divination, I instruct him. If he apply a second and third time, that is troublesome; and I do not instruct the troublesome. There will be advantage in being firm and correct. 1. The first line, divided, (has respect to) the dispelling of ignorance. It will be advantageous to use punishment (for that purpose), and to remove the shackles (from the mind). But going on in that way (of punishment) will give occasion for regret. 2. The second line, undivided, (shows its subject) exercising forbearance with the ignorant, in which there will be good fortune; and admitting (even the goodness of women, which will also be fortunate. (He may be described also as) a son able to (sustain the burden of) his family. 3. The third line, divided, (seems to say) that one should not marry a woman whose emblem it might be, for that, when she sees a man of wealth, she will not keep her person from him, and in no wise will advantage come from her. 4. The fourth line, divided, (shows its subject as if) bound in chains of ignorance. There will be occasion for regret. 5. The fifth line, divided, shows its subject as a simple lad without experience. There will be good fortune. 6. In the topmost line, undivided, we see one smiting the ignorant (youth). But no advantage [16] Digitized by Google

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66 THE YI KING. TEXT. will come from doing him an injury. Advantage would come from warding off injury from him. IV. As Kun shows us plants struggling from beneath the surface, Mang suggests to us the small and undeveloped appearance which they then present; and hence it came to be the symbol of youthful inexperience and ignorance. The object of the hexagram is to show how such a condition should be dealt with by the parent and ruler, whose authority and duty are represented by the second and sixth, the two undivided lines. All between the first and last sentences of the Thwan must be taken as an oracular response received by the party divining on the subject of enlightening the youthfal ignorant. This accounts for its being more than usually enigmatical, and for its being partly rhythmical. See Appendix I, in loc. The subject of the first line, weak, and at the bottom of the figure, is in the grossest ignorance. Let him be punished. If punishment avail to loosen the shackles and manacles from the mind, well; if not, and punishment be persevered with, the effect will be bad. On the subject of the second line, strong, and in the central place, devolves the task of enlightening the ignorant; and we have him discharging it with forbearance and humility. In proof of his generosity, it is said that he receives,' or learns from, even weak and ignorant women. He appears also as 'a son' taking the place of his father. The third line is weak, and occupies an odd place belonging properly to an undivided line; nor is its place in the centre. All these things give the subject of it so bad a character. The fourth line is far from both the second and sixth, and can get no help from its correlate,--the first line, weak as itself. What good can be done with or by the subject of it? The fifth line is in the place of honour, and has for its correlate the strong line in the second place. Being weak in itself, it is taken as the symbol of a simple lad, willing to be taught. The topmost line is strong, and in the highest place. It is natural, but unwise, in him to use violence in carrying on his educational measures. A better course is suggested to him. Digitized by Google

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SECT. I. THE HSU HEXAGRAM. 67 V. THE Hsu Hexagram. Hsu intimates that, with the sincerity which is declared in it, there will be brilliant success. With firmness there will be good fortune; and it will be advantageous to cross the great stream. 1. The first line, undivided, shows its subject waiting in the distant border. It will be well for him constantly to maintain (the purpose thus shown), in which case there will be no error. 2. The second line, undivided, shows its subject waiting on the sand (of the mountain stream). He will (suffer) the small (injury of) being spoken (against), but in the end there will be good fortune. 3. The third line, undivided, shows its subject in the mud (close by the stream). He thereby invites the approach of injury. 4. The fourth line, divided, shows its subject waiting in the place of) blood. But he will get out of the cavern. 5. The fifth line, undivided, shows its subject waiting amidst the appliances of a feast. Through his firmness and correctness there will be good fortune. 6. The topmost line, divided, shows its subject entered into the cavern. (But) there are three guests coming, without being urged, (to his help). F 2 Digitized by Google

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THE YI KING. TEXT. If he receive them respectfully, there will be good fortune in the end. Rubicon V. Hsu means waiting. Strength confronted by peril might be i expected to advance boldly and at once to struggle with it; but it takes the wiser plan of waiting till success is sure. This is the lesson of the hexagram. That 'sincerity is declared in it' is proved from the fifth line in the position of honour and authority, central, itself undivided and in an odd place. In such a case, nothing but firm correctness is necessary to great success. 'Going through a great stream,' an expression frequent in the Yi, may mean undertaking hazardous enterprises, or encountering great difficulties, without any special reference; but more natural is it to understand by the great stream' the Yellow river, which the lords of Kau must cross in a revolutionary movement against the dynasty of Yin and its tyrant. The passage of it by king Wa, the son of Wan in B.C. 1122, was certainly one of the greatest deeds in the history of China. It was preceded also by long waiting,' till the time of assured success came. The border' under line i means the frontier territory of the state. There seems no necessity for such a symbolism. "The sand' and the mud' are appropriate with reference to the watery defile; but it is different with the border.' The subject of the line appears at work in his distant fields, not thinking of anything but his daily work; and he is advised to abide in that state and mind. The sand' of paragraph 2 suggests a nearer approach to the defile, but its subject is still self-restrained and waiting. I do not see what suggests the idea of his suffering from the strife of tongues.' In paragraph 3 the subject is on the brink of the stream. His advance to that position has provoked resistance, which may result in his injury. Line 4 has passed from the inner to the upper trigram, and entered on the scene of danger and strife ;-'into the place of blood.' Its subject is 'weak and in the correct place for him;' he therefore retreats and escapes from the cavern, where he was engaged with his enemy. Line 5 is strong and central, and in its correct place, being that of honour. All good qualities therefore belong to the subject of it, who has triumphed, and with firmness will triumph still more. Line 6 is weak, and has entered deeply into the defile and its caverns. What will become of its subject? His correlate is the Digitized by Google

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SECT. I. THE SUNG HEXAGRAM. 69 VI. THE SUNG HEXAGRAM. Sung intimates how, though there is sincerity in one's contention, he will yet meet with opposition and obstruction; but if he cherish an apprehensive caution, there will be good fortune, while, if he must prosecute the contention to the (bitter) end, there will be evil. It will be advantageous to see the great man; it will not be advantageous to cross the great stream. 1. The first line, divided, shows its subject not perpetuating the matter about which (the contention is). He will suffer the small (injury) of being spoken against, but the end will be fortunate. 2. The second line, undivided, shows its subject unequal to the contention. If he retire and keep concealed (where) the inhabitants of his city are (only) three hundred families, he will fall into no mistake. 3. The third line, divided, shows its subject keeping in the old place assigned for his support, and firmly correct. Perilous as the position is, there will be good fortune in the end. Should he per strong line 3 below, which comes with its two companions to his help. If they are respectfully received, that help will prove effectual. P. Regis tries to find out a reference in these three guests' to three princes who distinguished themselves by taking part with Kau in its struggle with Yin or Shang; see vol. I, pp. 279-282. I dare not be so confident of any historical reference. Digitized by Google

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70 THE Y KING. TEXT. chance engage in the king's business, he will not (claim the merit of) achievement. 4. The fourth line, undivided, shows its subject unequal to the contention. He returns to the study of Heaven's) ordinances, changes (his wish to contend), and rests in being firm and correct. There will be good fortune. 5. The fifth line, undivided, shows its subject contending ;---and with great good fortune. 6. The topmost line, undivided, shows how its subject may have the leathern belt conferred on him (by the sovereign), and thrice it shall be taken from him in a morning. VI. We have strength in the upper trigram, as if to regulate and control the lower, and peril in that lower as if looking out for an opportunity to assail the upper; or, as it may be represented, we have one's self in a state of peril matched against strength from without. All this is supposed to give the idea of contention or strife. But the undivided line in the centre of Khan is emblematic of sincerity, and gives a character to the whole figure. An individual, so represented, will be very wary, and have good fortune ; but strife is bad, and if persevered in even by such a one, the effect will be evil. The fifth line, undivided, in an odd place, and central, serves as a representative of the great man,' whose agency is sure to be good; but the topmost line being also strong, and with its two companions, riding as it were, on the trigram of peril, its action is likely to be too rash for a great enterprise. See the treatise on the Thwan, in loc. The subject of line 1 is weak and at the bottom of the figure. He may suffer a little in the nascent strife, but will let it drop; and the effect will be good. Line 2 represents one who is strong, and has the rule of the lower trigram; he has the mind for strife, and might be expected to engage in it. But his strength is weakened by being in an even place, and he is no match for his correlate in line 5, and therefore retreats. A town or city with only three hundred families is said Digitized by Google

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SECT. 1. THE SZE HEXAGRAM. VII. The Sze HEXAGRAM. Sze indicates how, in the case which it supposes, with firmness and correctness, and (a leader of) age to be very small. That the subject of the line should retire to so insignificant a place is further proof of his humility. Line 3 is weak and in an odd place. Its subject therefore is not equal to strive, but withdraws from the arena. Even if forced into it, he will keep himself in the background;--and be safe. He keeps in the old place assigned for his support' is, literally, "He eats his old virtue;' meaning that he lives in and on the appanage assigned to him for his services. Line 4 is strong, and not in the centre; so that we are to conceive of its subject as having a mind to strive. But immediately above it is line 5, the symbol of the ruler, and with him it is hopeless to strive; immediately below is 3, weak, and out of its proper place, incapable of maintaining a contention. Its proper correlate is the lowest line, weak, and out of its proper place, from whom little help can come. Hence its subject takes the course indicated, which leads to good fortune. Line 5 has every circumstance in favour of its subject. Line 6 is strong and able to contend successfully; but is there to be no end of striving? Persistence in it is sure to end in defeat and disgrace. The contender here might receive a reward from the king for his success; but if he received it thrice in a morning, thrice it would be taken from him again. As to the nature of the reward here given, see on the Li Ki, X, ii, 32. P. Regis explains several of the expressions in the Text, both in the Thwan and the Hsiang, from the history of king Wan and his son king W0. Possibly his own circumstances may have suggested to Wan some of the Thwan; and his course in avoiding a direct collision with the tyrant Shau, and Wa's subsequent exploits may have been in the mind of the duke of Kau. Some of the sentiments, however, cannot be historically explained. They are general protests against all contention and strife. Digitized by Google

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72 THE YI KING. TEXT. and experience, there will be good fortune and no error. 1. The first line, divided, shows the host going forth according to the rules (for such a movement). If these be not good, there will be evil. 2. The second line, undivided, shows (the leader) in the midst of the host. There will be good fortune and no error. The king has thrice conveyed to him the orders (of his favour). 3. The third line, divided, shows how the host may, possibly, have many inefficient leaders. There will be evil. 4. The fourth line, divided, shows the host in retreat. There is no error. 5. The fifth line, divided, shows birds in the fields, which it will be advantageous to seize (and destroy). In that case there will be no error. If the oldest son leads the host, and younger men (idly occupy offices assigned to them), however firm and correct he may be, there will be evil. 6. The topmost line, divided, shows the great ruler delivering his charges, (appointing some) to be rulers of states, and others to undertake the headship of clans; but small men should not be employed (in such positions). VII. The conduct of military expeditions in a feudal kingdom, and we may say, generally, is denoted by the hexagram Sze. Referring to Appendixes I and II for an explanation of the way in which the combination of lines in it is made out to suggest the idea of an army, and that idea being assumed, it is easy to see how the undivided line in the second place should be interpreted of the general, who is responded to by the divided line in the fifth and royal place. Thus entire trust is reposed in him. He is strong Digitized by Google

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SECT. I. THE PI HEXAGRAM. 73 VIII. THE Pi HEXAGRAM. Pi indicates that (under the conditions which it supposes) there is good fortune. But let the principal party intended in it) re-examine himself, (as if) and correct, and his enterprises will be successful. He is denominated kang xan, an old, experienced man.' The rules,' it is said, are twofold ;-first, that the war be for a v righteous end; and second, that the manner of conducting it, especially at the outset, be right.' But how this and the warning in the conclusion should both follow from the divided line being in the first place, has not been sufficiently explained. How line 2 comes to be the symbol of the general in command of the army has been shown above on the Thwan. The orders of the king thrice conveyed to him are to be understood of his appointment to the command, and not of any rewards conferred on him as a tribute to his merit. Nor is stress to be laid on the thrice.' It does not mean that the appointment came to him three times; but that it was to him exclusively, and with the entire confidence of the king: The symbolism of line 3 is very perplexing. P. Regis translates it:- Milites videntur deponere sarcinas in curribus. Male.' Canon McClatchie has:- Third-six represents soldiers as it were lying dead in their baggage carts, and is unlucky.' To the same effect was my own translation of the paragraph, nearly thirty years ago. But the third line, divided, cannot be forced to have such an indication. The meaning I have now given is more legitimate, taken character by character, and more in harmony with the scope of the hexagram. The subject of line 2 is the one proper leader of the host. But line 3 is divided and weak, and occupies the place of a strong line, as if its subject had perversely jumped over two, and perched himself above it to take the command. This interpretation also suits better in the 5th paragraph. Line 4 is weak and not central; and therefore 'to retreat' is Digitized by Google

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THE YI KING. TEXT. by divination, whether his virtue be great, unintermitting, and firm. If it be so, there will be no error. Those who have not rest will then come to him; and with those who are (too) late in coming it will be ill. 1. The first line, divided, shows its subject seeking by his sincerity to win the attachment of his object. There will be no error. Let (the breast) be full of sincerity as an earthenware vessel is of its contents, and it will in the end bring other advantages. 2. In the second line, divided, we see the movement towards union and attachment proceeding from the inward (mind). With firm correctness there will be good fortune. 3. In the third line, divided, we see its subject seeking for union with such as ought not to be associated with 4. In the fourth line, divided, we see its subject natural for its subject. But its place is even, and proper for a divided line; and the retreat will be right in the circumstances. In line 5 we seem to have an intimation of the important truth that only defensive war, or war waged by the rightful authority to put down rebellion and lawlessness, is right. "The birds in the fields' symbolise parties attacking for plunder. The fifth line symbolises the chief authority, the king, who is weak, or humble, and in the centre, and cedes the use of all his power to the general symbolised by line 2. The subject of 2 is the oldest son. Those of three and four are supposed to be the younger brother and son,' that is, the younger men, who would cause evil if admitted to share the command. The lesson on the topmost line is true and important, but the critics seem unable to deduce it from the nature of the line, as divided and in the sixth place. Digitized by Google

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Sect. I. THE PI HEXAGRAM. 75 seeking for union with the one beyond himself. With firm correctness there will be good fortune. 5. The fifth line, undivided, affords the most illustrious instance of seeking union and attachment. (We seem to see in it) the king urging his pursuit of the game (only) in three directions, and allowing the escape of all the animals before him, while the people of his towns do not warn one another (to prevent it). There will be good fortune. 6. In the topmost line, divided, we see one seeking union and attachment without having taken the first step (to such an end). There will be evil. VIII. The idea of union between the different members and classes of a state, and how it can be secured, is the subject of the hexagram Pi. The whole line occupying the fifth place, or that of authority, in the hexagram, represents the ruler to whom the subjects of all the other lines offer a ready submission. According to the general rules for the symbolism of the lines, the second line is the correlate of the fifth; but all the other lines are here made subject to that fifth ;-which is also a law of the Yi, according to the 'Daily Lecture. To me it has the suspicious look of being made for the occasion. The harmony of union, therefore, is to be secured by the sovereign authority of one; but he is warned to see to it that his virtue be what will beseem his place, and subjects are warned not to delay to submit to him. Where does the sincerity' predicated of the subject of line 1 come from? The earthenware vessel' is supposed to indicate its plain, unadorned character ; but there is nothing in the position and nature of the line, beyond the general idea in the figure, to suggest the attribute. Line 2 is the proper correlate of 5. Its position in the centre of the inner or lower trigram agrees with the movement of its subject as proceeding from the inward mind. Line 3 is weak, not in the centre, nor in its correct place. The lines above and below it are both weak. All these things are supposed to account for what is said on it. "The one beyond himself' in line 4 is the ruler or king, who is Digitized by Google

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THE YN KING. TEXT. | IX. THE HSIAO KHO HEXAGRAM. Hsiao Khu indicates that (under its conditions) there will be progress and success. (We see) dense clouds, but no rain coming from our borders in the west. 1. The first line, undivided, shows its subject returning and pursuing his own course. What mistake should he fall into ? There will be good fortune. 2. The second line, undivided, shows its subject, by the attraction (of the former line), returning (to the proper course). There will be good fortune. the subject of 5, and with whom union ought to be sought. The divided line, moreover, is in a place proper to it. If its subject be firm and correct, there will be good fortune. The subject of line 5 is the king, who must be the centre of union. The ancient kings had their great hunting expeditions in the different seasons; and that of each season had its peculiar rules. But what is stated here was common to all. When the beating was completed, and the shooting was ready to commence, one side of the enclosure into which the game had been driven was left open and unguarded;-a proof of the royal benevolence, which did not want to make an end of all the game. So well known and understood is this benevolence of the model king of the hexagram, that all his people try to give it effect. Thus the union contemplated is shown to be characterised by mutual confidence and appreciation in virtue and benevolence. A weak line being in the 6th place, which is appropriate to it, its subject is supposed to be trying to promote union among and with the subjects of the lines below. It is too late. The time is past. Hence it is symbolised as without a head,' that is, as not having taken the first step, from which its action should begin, and go on to the end. Digitized by Google

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SECT, I. THE HSIAO KHO HEXAGRAM. 77 3. The third line, undivided, suggests the idea of a carriage, the strap beneath which has been removed, or of a husband and wife looking on each other with averted eyes. 4. The fourth line, divided, shows its subject possessed of sincerity. The danger of bloodshed is thereby averted, and his (ground for) apprehension dismissed. There will be no mistake. 5. The fifth line, undivided, shows its subject possessed of sincerity, and drawing others to unite with him. Rich in resources, he employs his neighbours (in the same cause with himself). 6. The topmost line, undivided, shows how the rain has fallen, and the (onward progress) is stayed; -(so) must we value the full accumulation of the virtue (represented by the upper trigram). But a wife (exercising restraint), however firm and correct she may be, is in a position of peril, (and like) the moon approaching to the full. If the superior man prosecute his measures (in such circumstances), there will be evil. IX. The name Hsiao Khu is interpreted as meaning small restraint. The idea of 'restraint' having once been determined on as that to be conveyed by the figure, it is easily made out that the restraint must be small, for its representative is the divided line in the fourth place; and the check given by that to all the undivided lines cannot be great. Even if we suppose, as many critics do, that all the virtue of that upper trigram Sun is concentrated in its first line, the attribute ascribed to Sun is that of docile flexibility, which cannot long be successful against the strength emblemed by the lower trigram Khien. The restraint therefore is small, and in the end there will be 'progress and success.' The second sentence of the Thwan contains indications of the place, time, and personality of the writer which it seems possible to ascertain. The fief of Kau was the western portion of the Digitized by Google

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THE YI KING. TEXT. X. THE LI HEXAGRAM. (Li suggests the idea of) one treading on the tail of a tiger, which does not bite him. There will be progress and success. kingdom of Yin or Shang, the China of the twelfth century B.C., the era of king Wan. Rain coming and moistening the ground is the cause of the beauty and luxuriance of the vegetable world, and the emblem of the blessings flowing from good training and good government. Here therefore in the west, the hereditary territory of the house of Kau, are blessings which might enrich the whole kingdom; but they are somehow restrained. The dense clouds do not empty their stores. P. Regis says: To declare openly that no rain fell from the heavens long covered with dense clouds over the great tract of country, which stretched from the western border to the court and on to the eastern sea, was nothing else but leaving it to all thoughtful minds to draw the conclusion that the family of Wan was as worthy of the supreme seat as that of Shau, the tyrant, however ancient, was unworthy of it (vol. I, p. 356).' The intimation is not put in the Text, however, so clearly as by P. Regis. Line 1 is undivided, the first line of Khien, occupying its proper place. Its subject, therefore, notwithstanding the check of line 4, resumes his movement, and will act according to his strong nature, and go forward. Line a is also strong, and though an even place is not appropriate to it, that place being central, its subject will make common cause with the subject of line 1; and there will be good fortune. Line 3, though strong, and in a proper place, yet not being in the centre, is supposed to be less able to resist the restraint of line 4; and hence it has the ill omens that are given. The subject of line 4, one weak line against all the strong lines of the hexagram, might well expect wounds, and feel apprehension in trying to restrain the others; but it is in its proper place; it is the first line also of Sun, whose attribute is docile flexibility. ad. Digitized by Google

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SECT. I. THE LI HEXAGRAM. 79 : 1. The first line, undivided, shows its subject treading his accustomed path. If he go forward, there will be no error. 2. The second line, undivided, shows its subject treading the path that is level and easy ;-a quiet and solitary man, to whom, if he be firm and correct, there will be good fortune. 3. The third line, divided, shows a one-eyed man (who thinks he can see; a lame man (who thinks he) can walk well; one who treads on the tail of a tiger and is bitten. (All this indicates) ill fortune. We have a (mere) bravo acting the part of a great ruler. 4. The fourth line, undivided, shows its subject treading on the tail of a tiger. He becomes full of apprehensive caution, and in the end there will be good fortune. 5. The fifth line, undivided, shows the resolute tread of its subject. Though he be firm and correct, there will be peril. 6. The sixth line, undivided, tells us to look at (the whole course) that is trodden, and examine the The strong lines are moved to sympathy and help, and there is no mistake. Line 5 occupies the central place of Sun, and converts, by the sincerity of its subject, 4 and 6 into its neighbours, who suffer themselves to be used by it, and effect their common object. In line 6, the idea of the hexagram has run its course. The harmony of nature is restored. The rain falls, and the onward march of the strong lines should now stop. But weakness that has achieved such a result, if it plume itself on it, will be in a position of peril; and like the full moon, which must henceforth wane. Let the superior man, when he has attained his end, remain in quiet. Digitized by Google

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THE YI KING. TEXT. presage which that gives. If it be complete and without failure, there will be great good fortune. X. The character giving its name to the hexagram plays an important part also in the symbolism; and this may be the reason why it does not, as the name, occupy the first place in the Thwan. Looking at the figure; we see it is made up of the trigrams Tui, representing a marsh, and Khien, representing the sky. Tui is a yin trigram, and its top line is divided. Below Khien, the great symbol of strength, it may readily suggest the idea of treading on a tiger's tail, which was an old way of expressing what was hazardous (Shu V, xxv, 2). But what suggests the statement that the tiger does not bite the treader?' The attribute of Tui is pleased satisfaction. Of course such an attribute could not be predicated of one who was in the fangs of a tiger. The coming scatheless out of such danger further suggests the idea of progress and success' in the course which king Wan had in his mind. And according to Appendix VI, that course was propriety,' the observance of all the rules of courtesy. On these, as so many stepping-stones, one may tread safely amid scenes of disorder and peril. Line I is an undivided line in an odd place; giving us the ideas of activity, firmness, and correctness. One 80 characterised will act rightly. Line 2 occupies the middle place of the trigram, which is supposed to symbolise a path cut straight and level along the hill-side, or over difficult ground. Line 5 is not a proper correlate, and hence the idea of the subject of 2 being a quiet and solitary man.' Line 3 is neither central nor in an even place, which would be proper to it. But with the strength of will which the occupant of an odd place should possess, he goes forward with the evil results so variously emblemed. The editors of the imperial edition, in illustration of the closing sentence, refer to Analects VII, X. Line 4 is in contiguity with 5, whose subject is in the place of authority; but he occupies the place proper to a weak or divided line, and hence he bethinks himself, and goes softly. Beneath the symbolism under line 5, lies the principle that the most excellent thing in propriety' is humility. And the subject of the line, which is strong and central, will not be lacking in this, but bear in mind that the higher he is exalted, the greater may be his fall. Digitized by Google

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SECT. I. THE THAI HEXAGRAM. XI. THE THAI HEXAGRAM. In Thai (we see) the little gone and the great come. (It indicates that) there will be good fortune, with progress and success. 1. The first line, undivided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. Advance (on the part of its subject) will be fortunate. 2. The second line, undivided, shows one who can bear with the uncultivated, will cross the Ho without a boat, does not forget the distant, and has no (selfish) friendships. Thus does he prove himself acting in accordance with the course of the due Mean. 3. The third line, undivided, shows that, while there is no state of peace that is not liable to be disturbed, and no departure (of evil men) so that they shall not return, yet when one is firm and correct, as he realises the distresses that may arise, he will commit no error. There is no occasion for sadness at the certainty (of such recurring changes); and in this mood the happiness (of the present) may be (long) enjoyed. 4. The fourth line, divided, shows its subject fluttering (down);--not relying on his own rich What is said on line 6 is good, but is only a truism. The whole course has been shown; if every step has been right and appropriate, the issue will be very good. [16] Digitized by Google

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82 THE YI KING. TEXT. resources, but calling in his neighbours. (They all come) not as having received warning, but in the sincerity (of their hearts). 5. The fifth line, divided, reminds us of (king) Ti-yi's (rule about the) marriage of his younger sister. By such a course there is happiness and there will be great good fortune. 6. The sixth line, divided, shows us the city wall returned into the moat. It is not the time to use the army. (The subject of the line) may, indeed, announce his orders to the people of his own city; but however correct and firm he may be, he will have cause for regret. XI. The language of the Thwan has reference to the form of Thai, with the three strong lines of Khien below, and the three weak lines of Khwan above. The former are 'the great,' active and vigorous; the latter are the small,' inactive and submissive. But where have the former come from, and whither are the latter gone?' In many editions of the Yi beneath the hexagram of Thai here, there appears that of Kwei Mei, the 54th in order ( E E ). which becomes Thai, if the third and fourth lines exchange places. But in the notes on the Thwan, in the first Appendix, on hexagram 6, I have spoken of the doctrine of changing figures,' and intimated my disbelief of it. The different hexagrams arose necessarily by the continued manipulation of the undivided and divided lines, and placing them each over itself and over the other. When king Wan wrote these Thwan, he was taking the 64 hexagrams, as they were ready to his hand, and not forming one from another by any process of divination. The 'gone' and 'come' are merely equivalent to 'below' and 'above,' in the lower trigram or in the upper. A course in which the motive forces are represented by the three strong, and the opposing by the three weak lines, must be progressive and successful. Thai is called the hexagram of the first month of the year, the first month of the natural spring, when for six months, through the fostering sun and genial skies, the processes of growth will be going on. Digitized by Google

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SECT. I. THE PHI HEXAGRAM. XII. THE Phi HEXAGRAM. In Pht there is the want of good understanding between the (different classes of) men, and its indication is unfavourable to the firm and correct The symbolism of paragraph 1 is suggested by the three strong lines of Khien all together, and all possessed by the same instinct to advance. The movement of the first will be supported by that of the others, and be fortunate. The second line is strong, but in an even place. This is supposed to temper the strength of its subject; which is expressed by the first of his characteristics. But the even place is the central; and it is responded to by a proper correlate in the fifth line above. Hence come all the symbolism of the paragraph and the auspice of good fortune implied in it. Beneath the symbolism in paragraph 3 there lies the persuasion of the constant change that is taking place in nature and in human affairs. As night succeeds to day, and winter to summer, so calamity may be expected to follow prosperity, and decay the flourishing of a state. The third is the last of the lines of Khien, by whose strength and activity the happy state of Thai has been produced. Another aspect of things may be looked for; but by firmness and correctness the good estate of the present may be long continued. According to the treatise on the Thwan, the subjects of the fourth and other upper lines are not the small returning' as opponents of the strong lines below, as is generally supposed; but as the correlates of those lines, of one heart and mind with them to maintain the state of Thai, and giving them, humbly but readily, all the help in their power. Ti-yi, the last sovereign but one of the Yin dynasty, reigned from B.C. 1191 to 1155; but what was the history of him and his sister here referred to we do not know. P. Regis assumes that he gave his sister in marriage to the lord of Kau, known in subse G2 Digitized by Google

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84 THE VI KING. TEXT. course of the superior man. We see in it the great gone and the little come. 1. The first line, divided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. With firm correctness (on the part of its subject), there will be good fortune and progress. 2. The second line, divided, shows its subject patient and obedient. To the small man (comporting himself so) there will be good fortune. If the great man (comport himself) as the distress and obstruction require, he will have success. 3. The third line, divided, shows its subject ashamed of the purpose folded in his breast). 4. The fourth line, undivided, shows its subject acting in accordance with the ordination (of Heaven), and committing no error. His companions will come and share in his happiness. 5. In the fifth line, undivided, we see him who quent time as king Wan, and that she was the famous Thai-sze ;contrary to all the evidence I have been able to find on the subject. According to Khang-zze, Ti-yi was the first to enact a law that daughters of the royal house, in marrying princes of the states, should be in subjection to them, as if they were not superior to them in rank. Here line 5, while occupying the place of dignity and authority in the hexagram, is yet a weak line in the place of a strong one; and its subject, accordingly, humbly condescends to his strong and proper correlate in line 2. The course denoted by Thai has been run; and will be followed by one of a different and unhappy character. The earth dug from the moat had been built up to form a protecting wall; but it is now again fallen into the ditch. War will only aggravate the evil; and however the ruler may address good proclamations to himself and the people of his capital, the coming evil cannot be altogether averted. Digitized by Google

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SECT. I. THE PHI HEXAGRAM. brings the distress and obstruction to a close,--the great man and fortunate. (But let him say), We may perish! We may perish !' (so shall the state of things become firm, as if) bound to a clump of bushy mulberry trees. 6. The sixth line, undivided, shows the overthrow (and removal of) the condition of distress and obstruction. Before this there was that condition. Hereafter there will be joy. XII. The form of Phi, it will be seen, is exactly the opposite of that of Thai. Much of what has been said on the interpretation of that will apply to this, or at least assist the student in making out the meaning of its symbolism. Phi is the hexagram of the seventh month. Genial influences have done their work, the processes of growth are at an end. Henceforth increasing decay must be looked for. Naturally we should expect the advance of the subject of the first of the three weak lines to lead to evil; but if he set himself to be firm and correct, he will bring about a different issue. Patience and obedience are proper for the small man in all circumstances. If the great man in difficulty yet cherish these attributes, he will soon have a happy issue out of the distress. The third line is weak. Its place is odd, and therefore for it incorrect. Its subject would vent his evil purpose, but has not strength to do so. He is left therefore to the shame which he ought to feel without a word of warning. Does the ming of the fourth line mean the ordination of Heaven,' as Rd Hss thinks; or the orders of the ruler, as Khang-zze says? Whichever interpretation be taken (and some critics unite the two), the action of the subject of the line, whose strength is tempered by the even position, will be good and correct, and issue in success and happiness. The strong line in the fifth, (its correct), place, brings the distress and obstruction to a close. Yet its subject--the ruler in the hexagram--is warned to continue to be cautious in two lines of rhyme: And let him say, "I die! I die" So to a bushy clump his fortune he shall tie." There is an end of the condition of distress. It was necessary that condition should give place to its opposite ; and the strong line in the topmost place fitly represents the consequent joy. Digitized by Google

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86 THE YI KING. TEXT. XIII. THE THUNG ZXN HEXAGRAM. Thung Zan (or 'Union of men') appears here (as we find it) in the (remote districts of the) country, indicating progress and success. It will be advantageous to cross the great stream. It will be advantageous to maintain the firm correctness of the superior man. 1. The first line, undivided, (shows the representative of the union of men just issuing from his gate. There will be no error. 2. The second line, divided, (shows the representative of) the union of men in relation with his kindred. There will be occasion for regret. 3. The third line, undivided, (shows its subject) with his arms hidden in the thick grass, and at the top of a high mound. (But) for three years he makes no demonstration. 4. The fourth line, undivided, (shows its subject) mounted on the city wall; but he does not proceed to make the attack (he contemplates). There will be good fortune. 5. In the fifth lime, undivided, (the representative of) the union of men first wails and cries out, and then laughs. His great host conquers, and he (and the subject of the second line) meet together. 6. The topmost line, undivided, (shows the repre Digitized by Google

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SECT. I. THE THUNG zAN HEXAGRAM. 87 sentative of) the union of men in the suburbs. There will be no occasion for repentance. XIII. Thung Zan describes a condition of nature and of the state opposite to that of Phi. There was distress and obstruction; here is union. But the union must be based entirely on public considerations, without taint of selfishness. The strong line in the fifth, its correct, place, occupies the most important position, and has for its correlate the weak second line, also in its correct place. The one divided line is naturally sought after by all the strong lines. The upper trigram is that of heaven, which is above; the lower is that of fire, whose tendency is to mount upwards. All these things are in harmony with the idea of union. But the union must be free from all selfish motives, and this is indicated by its being in the remote districts of the country, where people are unsophisticated, and free from the depraving effects incident to large societies. A union from such motives will cope with the greatest difficulties; and yet a word of caution is added. Line I emblems the first attempts at union. It is strong, but in the lowest place; and it has no proper correlate above. There is, however, no intermixture of selfishness in it. Lines 2 and 5 are proper correlates, which fact suggests in this hexagram the idea of their union being limited and partial, and such as may afford ground for blame. Line 3 is strong, and in an odd place; but it has not a proper correlate in 6. This makes its subject more anxious to unite with 2; but 2 is devoted to its proper correlate in 5, of whose strength 3 is afraid, and takes the measures described. His abstaining so long. however, from any active attempt, will save him from misfortune. Line 4 is strong, but in an even place, which weakens its subject. He also would fain make an attempt on 2; but he is afraid, and does not carry his purpose into effect. Line 5 is strong, in an odd, and the central place; and would fain unite with 2, which indeed is the proper correlate of its subject. But 3 and 4 are powerful foes that oppose the union. Their opposition makes him weep; but he collects his forces, defeats them, and effects his purpose. The union reaches to all within the suburbs, and is not yet universal; but still there is no cause for repentance. Digitized by Google

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88 THE YI KING. TEXT. XIV. THE TA YO HEXAGRAM. Ta Ya indicates that, (under the circumstances which it implies), there will be great progress and success. 1. In the first line, undivided, there is no approach to what is injurious, and there is no error. Let there be a realisation of the difficulty (and danger of the position), and there will be no error (to the end). 2. In the second line, undivided, we have a large waggon with its load. In whatever direction advance is made, there will be no error. 3. The third line, undivided, shows us a feudal prince presenting his offerings to the Son of Heaven. A small man would be unequal (to such a duty). 4. The fourth line, undivided, shows its subject keeping his great resources under restraint. There will be no error. 5. The fifth line, divided, shows the sincerity of its subject reciprocated by that of all the others (represented in the hexagram). Let him display a proper majesty, and there will be good fortune. 6. The topmost line, undivided, shows its subject with help accorded to him from Heaven. There will be good fortune, advantage in every respect. XIV. Ta Ya means 'Great Havings;' denoting in a kingdom a state of prosperity and abundance, and in a family or individual, a Digitized by Google

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SECT. I. THE KHIEN HEXAGRAM. XV. THE KHIEN HEXAGRAM. Khien indicates progress and success. The superior man, (being humble as it implies), will have a (good) issue (to his undertakings). 1. The first line, divided, shows us the superior man who adds humility to humility. (Even) the great state of opulence. The danger threatening such a condition arises from the pride wbich it is likely to engender. But everything here is against that issue. Apart from the symbolism of the trigrams, we have the place of honour occupied by a weak line, so that its subject will be humble; and all the other lines, strong as they are will act in obedient sympathy. There will be great progress and success. Line 1, though strong, is at the lowest part of the figure, and has no correlate above. No external influences have as yet acted injuriously on its subject. Let him do as directed, and no hurtful influence will ever affect him. The strong line 2 has its proper correlate in line 5, the ruler of the figure, and will use its strength in subordination to his humility. Hence the symbolism. Line 3 is strong, and in the right (an odd) place. The topmost line of the lower trigram is the proper place for a feudal lord. The subject of this will humbly serve the condescending ruler in line 5. A small man, having the place without the virtue, would give himself airs. Line 4 is strong, but the strength is tempered by the position, which is that of a weak line. Hence he will do no injury to the mild ruler, to whom he is so near. Line 5 symbolises the ruler. Mild sincerity is good in him, and affects his ministers and others. But a ruler must not be without an awe-inspiring majesty. Even the topmost line takes its character from 5. The strength of its subject is still tempered, and Heaven gives its approval. Digitized by Google

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90 THE YI KING. TEXT. stream may be crossed with this, and there will be good fortune. 2. The second line, divided, shows us humility that has made itself recognised. With firm correctness there will be good fortune. 3. The third line, undivided, shows the superior man of (acknowledged) merit. He will maintain his success to the end, and have good fortune. 4. The fourth line, divided, shows one, whose action would be in every way advantageous, stirring up (the more) his humility. 5. The fifth line, divided, shows one who, without being rich, is able to employ his neighbours. He may advantageously use the force of arms. All his movements will be advantageous. 6. The sixth line, divided, shows us humility that has made itself recognised. The subject of it will with advantage put his hosts in motion; but (he will only) punish his own towns and state. XV. An essay on humility rightly follows that on abundant possessions. The third line, which is a whole line amid five others divided, occupying the topmost place in the lower trigram, is held by the Khang-hsi editors and many others to be the lord of the hexagram,' the representative of humility, strong, but abasing itself. There is nothing here in the text to make us enter farther on the symbolism of the figure. Humility is the way to permanent success. A weak line, at the lowest place of the figure, is the fitting symbol of the superior man adding humility to humility. Line 2 is weak, central, and in its proper place, representing a humility that has 'crowed;' that is, has proclaimed itself. Line 3 is strong, and occupies an odd (its proper) place. It is the lord of the hexagram,' to whom all represented by the lines above and below turn. Line 4 is weak and in its proper position. Its subject is sure to Digitized by Google

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SECT. I. THE YU HEXAGRAM. 91 XVI. THE Yu HEXAGRAMCEESE 113RD CHIVERSITY) CALIFORNIA Yu indicates that, (in the state which it implies), feudal princes may be set up, and the hosts put in motion, with advantage. 1. The first line, divided, shows its subject proclaiming his pleasure and satisfaction. There will be evil. 2. The second line, divided, shows one who is firm as a rock. (He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune. 3. The third line, divided, shows one looking up (for favours), while he indulges the feeling of pleasure and satisfaction. If he would understand !-- If he be late in doing so, there will indeed be occasion for repentance. 4. The fourth line, undivided, shows him from whom the harmony and satisfaction come. Great be successful and prosperous, but being so near the fifth line, he should still use the greatest precaution. All men love and honour humility, in itself and without the adjuncts which usually command obedience and respect. Hence his neighbours follow the ruler in the fifth line, though he may not be very rich or powerful. His humility need not keep him from asserting the right, even by force of arms. The subject of the sixth line, which is weak, is outside the game, so to speak, that has been played out. He will use force, but only within his own sphere and to assert what is right. He will not be aggressive. Digitized by Google

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92 THE YI KING. TEXT. is the success which he obtains. Let him not allow suspicions to enter his mind, and thus friends will gather around him. - 5. The fifth line, divided, shows one with a chronic complaint, but who lives on without dying. 6. The topmost line, divided, shows its subject with darkened mind devoted to the pleasure and satisfaction (of the time); but if he change his course even when it may be considered as) completed, there will be no error. XVI. The Yu hexagram denoted to king Wan a condition of harmony and happy contentment throughout the kingdom, when the people rejoiced in and readily obeyed their sovereign. At such a time his appointments and any military undertakings would be hailed and supported. The fourth line, undivided, is the lord of the figure, and being close to the fifth or place of dignity, is to be looked on as the minister or chief officer of the ruler. The ruler gives to him his confidence; and all represented by the other lines yield their obedience. Line 1 is weak, and has for its correlate the strong 4. Its subject may well enjoy the happiness of the time. But he cannot contain himself, and proclaims, or boasts of, his satisfaction; which is evil. Line 2, though weak, is in its correct position, the centre, moreover, of the lower trigram. Quietly and firmly its subject is able to abide in his place, and exercise a far-seeing discrimination. All is indicative of good fortune. Line 3 is weak, and in an odd place. Immediately below line 4, its subject keeps looking up to the lord of the figure, and depends on him, thinking of doing nothing, but how to enjoy himself. The consequence will be as described, unless he speedily change. The strong subject of line 4 is the agent to whom the happy condition is owing; and it is only necessary to caution him to maintain his confidence in himself and his purpose, and his adherents and success will continue. Line 5 is in the ruler's place; but it is weak, and he is in danger of being carried away by the lust of pleasure. Moreover, proximity to the powerful minister represented by 4 is a source of danger. Digitized by Google

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SECT. I. THE SUI HEXAGRAM. XVII. THE Sui HEXAGRAM. Sui indicates that (under its conditions) there will be great progress and success. But it will be advantageous to be firm and correct. There will (then) be no error. 1. The first line, undivided, shows us one changing the object of his pursuit ; but if he be firm and correct, there will be good fortune. Going beyond (his own) gate to find associates, he will achieve merit. 2. The second line, divided, shows us one who cleaves to the little boy, and lets go the man of age and experience. 3. The third line, divided, shows us one who cleaves to the man of age and experience, and lets go the little boy. Such following will get what it seeks ; but it will be advantageous to adhere to what is firm and correct. 4. The fourth line, undivided, shows us one followed and obtaining (adherents). Though he be firm and correct, there will be evil. If he be sincere (however) in his course, and make that evident, into what error will he fall ? Hence he is represented as suffering from a chronic complaint, but nevertheless he does not die. See Appendix II on the line. Line 6, at the very top or end of the hexagram, is weak, and its subject is all but lost. Still even for him there is a chance of safety, if he will but change. Digitized by Google

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94 The YI KING. TEXT. 5. The fifth line, undivided, shows us (the ruler) sincere in (fostering all) that is excellent. There will be good fortune. 6. The topmost line, divided, shows us (that sincerity) firmly held and clung to, yea, and bound fast. (We see) the king with it presenting his offerings on the western mountain. XVII. Sui symbolises the idea of following. It is said to follow Yu, the symbol of harmony and satisfaction. Where there are these conditions men are sure to follow; nor will they follow those in whom they have no complacency. The hexagram includes the cases where one follows others, and where others follow him; and the auspice of great progress and success is due to this flexibility and applicability of it. But in both cases the following must be guided by a reference to what is proper and correct. See the notes on the Thwan and the Great Symbolism. Line 1 is strong, and lord of the lower trigram. The weak lines ought to follow it; but here it is below them, in the lowest place of the figure. This gives rise to the representation of one changing his pursuit. Still through the native vigour indicated by the line being strong, and in its correct place, its subject will be fortunate. Going beyond his gate to find associates indicates his public spirit, and superiority to selfish considerations. Line 2 is weak. Its proper correlate is the strong 5; but it prefers to cleave to the line below, instead of waiting to follow 5. Hence the symbolism of the text, the bad omen of which needs not to be mentioned. Line 3 is also weak, but it follows the strong line above it and leaves line 1, reversing the course of 2 ; --with a different issue. It is weak, however, and 4 is not its proper correlate; hence the conclusion of the paragraph is equivalent to a caution. Line 4 is strong, and in the place of a great minister next the ruler in 5. But his having adherents may be injurious to the supreme and sole authority of that ruler, and only a sincere loyalty will save him from error and misfortune. Line 5 is strong, and in its correct place, with 2 as its proper correlate ; thus producing the auspicious symbolism. The issue of the hexagram is seen in line 6; which represents the ideal of following, directed by the most sincere adherence to Digitized by Google

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SECT. I. THE KU HEXAGRAM. 95 XVIII. THE KO HEXAGRAM. Ka indicates great progress and success (to him who deals properly with the condition represented by it). There will be advantage in (efforts like that of) crossing the great stream. (He should weigh well, however, the events of) three days before the turning point, and those (to be done) three days after it. 1. The first line, divided, shows (a son) dealing with the troubles caused by his father. If he be an (able) son, the father will escape the blame of having erred. The position is perilous, but there will be good fortune in the end. 2. The second line, undivided, shows (a son) dealing with the troubles caused by his mother. He should not (carry) his firm correctness (to the utmost). 3. The third line, undivided, shows (a son) dealing with the troubles caused by his father. There may be some small occasion for repentance, but there will not be any great error. 4. The fourth line, divided, shows (a son) viewing what is right. This influence not only extends to men, but also to spiritual beings. The western hill' is mount Khi, at the foot of which was the original settlement of the house of Kau, in B.C. 1325. The use of the name 'king' here brings us down from Wan into the time of king Wu at least. Digitized by Google

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96 THE YI KING. TEXT. indulgently the troubles caused by his father. If he go forward, he will find cause to regret it. 5. The fifth line, divided, shows (a son) dealing with the troubles caused by his father. He obtains the praise of using (the fit instrument for his work). 6. The sixth line, undivided, shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to his own affairs. XVIII. In the 6th Appendix it is said, 'They who follow another are sure to have services (to perform), and hence Sui'is followed by Ku.' But Ku means the having painful or troublesome services to do. It denotes here a state in which things are going to ruin, as if through poison or venomous worms; and the figure is supposed to describe the arrest of the decay and the restoration to soundness and vigour, so as to justify its auspice of great progress and success. To realise such a result, however, great efforts will be required, as in crossing the great stream; and a careful consideration of the events that have brought on the state of decay, and the measures to be taken to remedy it is also necessary. See Appendix I on the three days.' The subject of line 1, and of all the other lines, excepting perhaps 6, appears as a son. Yet the line itself is of the yin nature, and the trigram in which it plays the principal part is also yin. Line 2 is strong, and of the yang nature, with the yin line 5 as its proper correlate. In line 2, 5 appears as the mother; but its subject there is again a son, and the upper trigram altogether is yang. I am unable to account for these things. As is said in the note of Regis on line 2: Haec matris filiique denominatio ad has lineas mere translatitia est, et, ut ait commentarius vulgaris, ad explicationem sententiarum eas pro matre et filio supponere dicendum est. Nec ratio reddetur si quis in utroque hoc nomine mysterium quaerat. Cur enim aliis in figuris lineae nunc regem, nunc vasallum, jam imperii administrum, mox summum armorum praefectum referre dicantur? Accommodantur scilicet lineae ad verba sententiae et verba sententiae ad sensum, quemadmodum faciendum de methodis libri Shih King docet Mencius, V, i, ode 4. 2.' We must leave this difficulty. Line 1 is weak, and its correlate 4 is also weak. What can its subject do to remedy the state of decay? But the line is the first of the figure, and the decay is not Digitized by Google

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SECT. I. THE LIN HEXAGRAM. 97 XIX. THE LIN HEXAGRAM. Lin (indicates that under the conditions supposed in it) there will be great progress and success, while it will be advantageous to be firmly correct. In the eighth month there will be evil. 1. The first line, undivided, shows its subject advancing in company (with the subject of the yet great. By giving heed to the cautions in the Text, he will accomplish what is promised. The ruler in line 5 is represented by a weak line, while ? is strong. Thus the symbolism takes the form of a son dealing with the prevailing decay induced somehow by his mother. But a son must be very gentle in all his intercourse with his mother, and especially so, when constrained by a sense of duty to oppose her course. I do not think there is anything more or better to be said here. The historical interpretation adopted by Regis and his friends, that the father here is king Wan, the mother Thai-sze, and the son king Wa, cannot be maintained. I have searched, but in vain, for the slightest Chinese sanction of it, and it would give to KQ the meaning of misfortunes endured, instead of troubles caused. Line 3 is strong, and not central, so that its subject might well go to excess in his efforts. But this tendency is counteracted by the line's place in the trigram Sun, often denoting lowly submission. Line 4 is weak, and in an even place, which intensifies that weakness. Hence comes the caution against going forward. The weak line 5, as has been said, is the seat of the ruler; but its proper correlate is the strong 2, the strong siding champion minister, to whom the work of the hexagram is delegated. Line 6 is strong, and has no proper correlate below. Hence it suggests the idea of one outside the sphere of action, and taking no part in public affairs, but occupied with the culture of himself. (16] H Digitized by Google

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98 THE YI KING. TEXT. second line). Through his firm correctness there will be good fortune. 2. The second line, undivided, shows its subject advancing in company (with the subject of the first line). There will be good fortune; (advancing) will be in every way advantageous. 3. The third line, divided, shows one well pleased (indeed) to advance, (but whose action) will be in no way advantageous. If he become anxious about it (however), there will be no error. 4. The fourth line, divided, shows one advancing in the highest mode. There will be no error. 5. The fifth line, divided, shows the advance of wisdom, such as befits the great ruler. There will be good fortune. 6. The sixth line, divided, shows the advance of honesty and generosity. There will be good fortune, and no error. XIX. In Appendix VI Lin is explained as meaning 'great.' The writer, having misunderstood the meaning of the previous KQ, subjoins--He who performs such services may become "great."' But Lin denotes the approach of authority,--to inspect, to comfort, or to rule. When we look at the figure, we see two strong undivided lines advancing on the four weak lines above them, and thence follows the assurance that their action will be powerful and successful. That action must be governed by rectitude, however, and by caution grounded on the changing character of all conditions and events. The meaning of the concluding sentence is given in Appendix I as simply being-that, the advancing power will decay in no long time.' LQ Kan-khi (Ming dynasty) says: The sun (or the day) is the symbol of what is Yang; and the moon is the symbol of what is Yin. Eight is the number of the second of the four emblematic figures (the smaller Yin), and seven is the number of the third of them (the smaller Yang). Hence to indicate the period of the coming of what is Yin, we use the phrase, "the eighth month;" and to indicate the period of the coming of what is Digitized by Google

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SECT. I. THE KWAN HEXAGRAM. 99 XX. THE KwAN HEXAGRAM. Kwan shows (how he whom it represents should be like) the worshipper who has washed his hands, but not (yet) presented his offerings ;-with sincerity Yang, we use the phrase, "the seventh day."' The Khang-hsi editors say that this is the best explanation of the language of the Text that can be given : -'The Yang numbers culminate in 9, the influence then receding and producing the 8 of the smaller Yin. The Yin numbers culminate in 6, and the next advance produces the 7 of the smaller Yang; so that 7 and 8 are the numbers indicating the first birth of what is Yin and what is Yang.' If we go to seek,' they add, 'any other explanation of the phraseology of the Text, and such expressions as " 3 days," " 3 years," " 10 years," &c., we make them unintelligible.' Lin is the hexagram of the twelfth month. Line 1 is a strong line in its proper place. The danger is that its subject may be more strong than prudent, hence the caution in requiring firm correctness. Line 2, as strong, should be in an odd place; but this is more than counterbalanced by the central position, and its correlate in line 5. Line 3 is weak, and neither central, nor in its correct position. Hence its action will not be advantageous; but being at the top of the trigram Tui, which means being pleased, its subject is represented as well pleased to advance.' Anxious reflection will save him from error. Line 4, though weak, is in its proper place, and has for its correlate the strong 1. Hence its advance is in the highest style.' Line 5 is the position of the ruler. It is weak, but being central, and having for its correlate the strong and central 2, we have in it a symbol of authority distrustful of itself, and employing fit agents; characteristic of the wise ruler. Line 6 is the last of the trigram Khwan, the height therefore of docility. Line 2 is not its correlate, but it belongs to the Yin to seek for the Yang; and it is so emphatically in this case. Hence the characteristic and issue as assigned. H 2 Digitized by Google

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100 THE YI KING. TEXT. and an appearance of dignity (commanding reverent regard). 1. The first line, divided, shows the looking of a lad ;-not blamable in men of inferior rank, but matter for regret in superior men. 2. The second line, divided, shows one peeping out from a door. It would be advantageous if it were (merely) the firm correctness of a female. 3. The third line, divided, shows one looking at (the course of) his own life, to advance or recede (accordingly). 4. The fourth line, divided, shows one contemplating the glory of the kingdom. It will be advantageous for him, being such as he is, (to seek) to be a guest of the king. 5. The fifth line, undivided, shows its subject contemplating his own life(-course). A superior man, he will (thus) fall into no error. 6. The sixth line, undivided, shows its subject contemplating his character to see if it be indeed that of a superior man. He will not fall into error. XX. The Chinese character Kwan, from which this hexagram is named, is used in it in two senses. In the Thwan, the first paragraph of the treatise on the Thwan, and the paragraph on the Great Symbolism, it denotes showing, manifesting; in all other places it denotes contemplating, looking at. The subject of the hexagram is the sovereign and his subjects, how he manifests himself to them, and how they contemplate him. The two upper, undivided, lines belong to the sovereign; the four weak tines below them are his subjects,-ministers and others who look up at him. Kwan is the hexagram of the eighth month. In the Thwan king Wan symbolises the sovereign by a wor. shipper when he is most solemn in his religious service, at the commencement of it, full of sincerity and with a dignified carriage. Line 1 is weak, and in the lowest place, improper also for it; Diglized by Google

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SECT. I. THE SHIH HO HEXAGRAM. IOI XXI. THE SHIH HO HEXAGRAM. Shih Ho indicates successful progress in the condition of things which it supposes). It will be advantageous to use legal constraints. 1. The first line, undivided, shows one with his feet in the stocks and deprived of his toes. There will be no error. 2. The second line, divided, shows one biting through the soft flesh, and (going on to) bite off the nose. There will be no error. the symbol of a thoughtless lad, who cannot see far, and takes only superficial views. Line 2 is also weak, but in its proper place, showing a woman, living retired, and only able to peep as from her door at the subject of the fifth line. But ignorance and retirement are proper in a woman. Line 3, at the top of the lower trigram Khwan, and weak, must belong to a subject of the utmost docility, and will wish to act only according to the exigency of time and circumstances. Line 4, in the place proper to its weakness, is yet in immediate proximity to 5, representing the sovereign. Its subject is moved accordingly, and stirred to ambition. Line 5 is strong, and in the place of the ruler. He is a superior man, but this does not relieve him from the duty of self-contemplation or examination. There is a slight difference in the 6th paragraph from the 5th, which can hardly be expressed in a translation. By making a change in the punctuation, however, the different significance may be brought out. Line 6 is strong, and should be considered out of the work of the hexagram, but its subject is still possessed by the spirit of its idea, and is led to self-examination. Digitized by Google

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102 THE YI KING. TEXT. 3. The third line, divided, shows one gnawing dried flesh, and meeting with what is disagreeable. There will be occasion for some small regret, but no (great) error. 4. The fourth line, undivided, shows one gnawing the flesh dried on the bone, and getting the pledges of money and arrows. It will be advantageous to him to realise the difficulty of his task and be firm,in which case there will be good fortune. 5. The fifth line, divided, shows one gnawing at dried flesh, and finding the yellow gold. Let him be firm and correct, realising the peril (of his position). There will be no error. 6. The sixth line, undivided, shows one wearing the cangue, and deprived of his ears. There will be evil. XXI. Shih Ho means literally Union by gnawing.' We see in the figure two strong lines in the first and last places, while all the others, with the exception of the fourth, are divided. This suggests the idea of the jaws and the mouth between them kept open by something in it. Let that be gnawed through and the mouth will close and the jaws come together. So in the body politic. Remove the obstacles to union, and high and low will come together with a good understanding. And how are those obstacles to be removed? By force, emblemed by the grawing; that is, by legal constraints. And these are sure to be successful. The auspice of the figure is favourable. There will be success. Lines I and 6 are much out of the game or action described in the figure. Hence they are held to represent parties receiving punishment, while the other lines represent parties inflicting it. The punishment in line 1 is that of the stocks, administered for a small offence, and before crime has made much way. But if the 'depriving' of the toes is not merely keeping them in restraint, but cutting them off, as the Chinese character suggests, the punishment appears to a western reader too severe. Line 2 is weak, appropriately therefore in an even place, and it is central besides. The action therefore of its subject should Digitized by Google

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SECT. I. THE PI HEXAGRAM. IO3 103 XXII. THE PI HEXAGRAM. Pi indicates that there should be free course (in what it denotes). There will be little advantage (however) if it be allowed to advance (and take the lead). be effective; and this is shown by the "biting through the soft flesh,' an easy thing. Immediately below, however, is a strong offender represented by the strong line, and before he will submit it is necessary to 'bite off his nose;' for punishment is the rule ;it must be continued and increased till the end is secured. Line 3 is weak, and in an even place. The action of its subject will be ineffective; and is emblemed by the hard task of gnawing through dried flesh, and encountering, besides, what is distasteful and injurious in it. But again comes in the consideration that here punishment is the rule, and the auspice is not all bad. Of old, in a civil case, both parties, before they were heard, brought to the court an arrow (or a bundle of arrows), in testimony of their rectitude, after which they were heard ; in a criminal case, they in the same way deposited each thirty pounds of gold, or some other metal. See the Official Book of Kau, 27. 14, 15. The subject of the fourth line's getting those pledges indicates his exercising his judicial functions; and what he gnaws through indicates their difficulty. Moreover, though the line is strong, it is in an even place; and hence comes the lesson of caution. The fifth line represents the lord of judgment. As it is a weak line, he will be disposed to leniency; and his judgments will be correct. This is declared by his finding the yellow metal;' for yellow is one of the five 'correct' colours. The position is in the centre and that of rule ; but the line being weak, a caution is given, as under the previous line. The action of the figure has passed, and still we have, in the subject of line 6, one persisting in wrong, a strong criminal, wearing the cangue, and deaf to counsel. Of course the auspice is evil. Digitized by Google

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104 THE YI KING. TEXT. 1. The first line, undivided, shows one adorning (the way of his feet. He can discard a carriage and walk on foot. 2. The second line, divided, shows one adorning his beard. 3. The third line, undivided, shows its subject with the appearance of being adorned and bedewed (with rich favours). But let him ever maintain his firm correctness, and there will be good fortune. 4. The fourth line, divided, shows one looking as if adorned, but only in white. As if (mounted on) a white horse, and furnished with wings, (he seeks union with the subject of the first line), while (the intervening third pursues), not as a robber, but intent on a matrimonial alliance. 5. The fifth line, divided, shows its subject adorned by (the occupants of) the heights and gardens. He bears his roll of silk, small and slight. He may appear stingy; but there will be good fortune in the end. 6. The sixth line, undivided, shows one with white as his (only) ornament. There will be no error. XXII. The character Pi is the symbol of what is ornamental and of the act of adorning. As there is ornament in nature, so should there be in society; but its place is secondary to that of what is substantial. This is the view of king Wan in his Thwan. The symbolism of the separate lines is sometimes fantastic. Line 1 is strong, and in an odd place. It is at the very bottom of the hexagram, and is the first line of Li, the trigram for fire or light, and suggesting what is elegant and bright. Its subject has nothing to do but to attend to himself. Thus he cultivates-- adoms-himself in his humble position; but if need be, righteousness requiring it, he can give up every luxury and indulgence. Digitized by Google

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SECT. I. THE PO HEXAGRAM. 105 XXIII. THE PO HEXAGRAM. Po indicates that in the state which it symbolises) it will not be advantageous to make a movement in any direction whatever. Line 2 is weak and in its proper place, but with no proper correlate above. The strong line 3 is similarly situated. These two lines therefore keep together, and are as the beard and the chin. Line I follows 2. What is substantial commands and rules what is merely ornamental. Line 3 is strong, and between two weak lines, which adorn it, and bestow their favours on it. But this happy condition is from the accident of place. The subject of the line must be always correct and firm to ensure its continuance. Line 4 has its proper correlate in 1, from whose strength it should receive ornament, but 2 and the strong 3 intervene and keep them apart, so that the ornament is only white, and of no bright colour. Line 4, however, is faithful to 1, and earnest for their union. And finally line 3 appears in a good character, and not with the purpose to injure, so that the union of 1 and 4 takes place. All this is intended to indicate how ornament recognises the superiority of solidity. Compare the symbolism of the second line of Kun (3), and that of the topmost line of Khwei (38). Line 5 is in the place of honour, and has no proper correlate in 2. It therefore associates with the strong 6, which is symbolised by the heights and gardens round a city, and serving both to protect and to beautify it. Thus the subject of the line receives adorning from without, and does not of itself try to manifest it. Moreover, in his weakness, his offerings of ceremony are poor and mean. But, as Confucius said, 'In ceremonies it is better to be sparing than extravagant. Hence that stinginess does not prevent a good auspice. Line 6 is at the top of the hexagram. Ornament has had its course, and here there is a return to pure, white,' simplicity. Substantiality is better than ornament. Digitized by Google

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106 THE YI KING. TEXT. 1. The first line, divided, shows one overturning the couch by injuring its legs. (The injury will go on to) the destruction of (all) firm correctness, and there will be evil. 2. The second line, divided, shows one overthrowing the couch by injuring its frame. (The injury will go on to) the destruction of (all) firm correctness, and there will be evil. 3. The third line, divided, shows its subject among the overthrowers; but there will be no error. 4. The fourth line, divided, shows its subject having overthrown the couch, and (going to injure) the skin (of him who lies on it). There will be evil. 5. The fifth line, divided, shows (its subject leading on the others like) a string of fishes, and (obtaining for them) the favour that lights on the inmates of the palace. There will be advantage in every way. 6. The topmost line, undivided, shows its subject (as) a great fruit which has not been eaten. The superior man finds (the people again) as a chariot carrying him. The small men (by their course) overthrow their own dwellings. XXIII. Po is the symbol of falling or of causing to fall, and may be applied, both in the natural and political world, to the process of decay, or that of overthrow. The figure consists of five divided lines, and one undivided, which last thus becomes the prominent and principal line in the figure. Decay or overthrow has begun at the bottom of it, and crept up to the top. The hexagram is that of the ninth month, when the beauty and glory of summer have disappeared, and the year is ready to fall into the arms of sterile winter. In the political world, small men have gradually displaced good men and great, till but one remains; and the lesson for him is to wait. The power operating against him is Digitized by Google

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SECT. I. THE FO HEXAGRAM. 107 XXIV. THE FO HEXAGRAM. Fa indicates that there will be free course and progress (in what it denotes). (The subject of it) finds no one to distress him in his exits and too strong; but the fashion of political life passes away. If he wait, a change for the better will shortly appear. The lesser symbolism is chiefly that of a bed or couch with its occupant. The idea of the hexagram requires this occupant to be overthrown, or at least that an attempt be made to overthrow him. Accordingly the attempt in line 1 is made by commencing with the legs of the couch. The symbolism goes on to explain itself. The object of the evil worker is the overthrow of all firm correctness. Of course there will be evil. Line 2 is to the same effect as 1; only the foe has advanced from the legs to the frame of the couch. Line 3 also represents an overthrower; but it differs from the others in being the correlate of 6. The subject of it will take part with him. His association is with the subject of 6, and not, as in the other weak lines, with one of its own kind. From line 4 the danger is imminent. The couch has been overthrown. The person of the occupant is at the mercy of the destroyers. With line 5 the symbolism changes. The subject of 5 is 'lord of all the other weak lines,' and their subjects are at his disposal. He and they are represented as fishes, following one another as if strung together. All fishes come under the category of yin. Then the symbolism changes again. The subject of 5, representing and controlling all the yin lines, is loyal to the subject of the yang sixth line. He is the rightful sovereign in his palace, and 5 leads all the others there to enjoy the sovereign's favours. We have still different symbolism under line 6. Its strong subject, notwithstanding the attempts against him, survives, and acquires fresh vigour. The people again cherish their sovereign, and the plotters have wrought to their own overthrow. d. Digitized by Google

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108 THE YT KING. TEXT. entrances; friends come to him, and no error is committed. He will return and repeat his (proper) course. In seven days comes his return. There will be advantage in whatever direction movement is made. 1. The first line, undivided, shows its subject returning (from an error) of no great extent, which would not proceed to anything requiring repentance. There will be great good fortune. 2. The second line, divided, shows the admirable return (of its subject). There will be good fortune. 3. The third line, divided, shows one who has made repeated returns. The position is perilous, but there will be no error. 4. The fourth line, divided, shows its subject moving right in the centre (among those represented by the other divided lines), and yet returning alone (to his proper path). 5. The fifth line, divided, shows the noble return of its subject. There will be no ground for repentance. 6. The topmost line, divided, shows its subject all astray on the subject of returning. There will be evil. There will be calamities and errors. If with his views he put the hosts in motion, the end will be a great defeat, whose issues will extend to the ruler of the state. Even in ten years he will not be able to repair the disaster. XXIV. Fa symbolises the idea of returning, coming back or over again. The last hexagram showed us inferior prevailing over superior men, all that is good in nature and society yielding before what is bad. But change is the law of nature and society. When decay has reached its climax, recovery will begin to take place. In Po we had one strong topmost line, and five weak lines below Digitized by Google

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SECT. 1. THE WO WANG HEXAGRAM. 109 XXV. THE WO WANG HEXAGRAM. Wa Wang indicates great progress and success, while there will be advantage in being firm and it; here we have one strong line, and five weak lines above it. To illustrate the subject from what we see in nature,-Po is the hexagram of the ninth month, in which the triumph of cold and decay in the year is nearly complete. It is complete in the tenth month, whose hexagram is Khwan = 3; then follows our hexagram Fa, belonging to the eleventh month, in which was the winter solstice when the sun turned back in his course, and moved with a constant regular progress towards the summer solstice. In harmony with these changes of nature are the changes in the political and social state of a nation. There is nothing in the Yi to suggest the hope of a perfect society or kingdom that cannot be moved. The strong bottom line is the first of Kan, the trigram of movement, and the upper trigram is Khwan, denoting, docility and capacity. The strong returning line will meet with no distressing obstacle, and the weak lines will change before it into strong, and be as friends. The bright quality will be developed brighter and brighter from day to day, and month to month. The sentence, 'In seven days comes his return,' occasions some perplexity. If the reader will refer to hexagrams 44, 33, 12, 20, 23, and 2, he will see that during the months denoted by those figures, the 5th, 6th, 7th, 8th, 9th, and noth, the yin lines have gradually been prevailing over the yang, until in Khwan (2) they have extruded them entirely from the lineal figure. Then comes our Fa, as a seventh figure, in which the yang line begins to reassert itself, and from which it goes on to extrude the yin lines in their turn. Explained therefore of the months of the year, we have to take a day for a month. And something analogous--we cannot say exactly what-must have place in society and the state. Digitized by Google

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IIO THE Y KING. TEXT. correct. If its subject and his action) be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction. 1. The first line, undivided, shows its subject free from all insincerity. His advance will be accompanied with good fortune. 2. The second line, divided, shows one who reaps without having ploughed (that he might reap), and gathers the produce of his third year's fields without having cultivated them the first year for that end. To such a one there will be advantage in whatever direction he may move. 3. The third line, divided, shows calamity happening to one who is free from insincerity ;-as in The concluding auspice or oracle to him who finds this Fa by divination is what we might expect. The subject of line 1 is of course the undivided line, meaning here, says Khang-xze, the way of the superior man. There must have been some deviation from that, or returning' could not be spoken of. Line 2 is in its proper place, and central; but it is weak. This is more than compensated for, however, by its adherence to line 1, the fifth line not being a proper correlate. Hence the return of its subject is called excellent or admirable. Line 3 is weak, and in the uneven place of a strong line. It is the top line, moreover, of the trigram whose attribute is movement. Hence the symbolism; but any evil issue may be prevented by a realisation of danger and by caution. Line 4 has its proper correlate in 1; different from all the other weak lines; and its course is different accordingly. Line 5 is in the central place of honour, and the middle line of Khwan, denoting docility. Hence its auspice. Line 6 is weak; and being at the top of the hexagram, when its action of returning is all concluded, action on the part of its subject will lead to evils such as are mentioned. *Ten years' seems to be a round number, signifying a long time, as in hexagram 3. 2. Digitized by Google

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SECT. I. THE WO WANG HEXAGRAM. III the case of an ox that has been tied up. A passer by finds it (and carries it off), while the people in the neighbourhood have the calamity (of being accused and apprehended). 4. The fourth line, undivided, shows (a case) in which, if its subject can remain firm and correct, . there will be no error. 5. The fifth line, undivided, shows one who is free from insincerity, and yet has fallen ill. Let him not use medicine, and he will have occasion for joy in his recovery). 6. The topmost line, undivided, shows its subject free from insincerity, yet sure to fall into error, if he take action. (His action) will not be advantageous in any way. XXV. Wang is the symbol of being reckless, and often of being insincere; Wa Wang is descriptive of a state of entire freedom from such a condition; its subject is one who is entirely simple and sincere. The quality is characteristic of the action of Heaven, and of the highest style of humanity. In this hexagram we have an essay on this noble attribute. An absolute rectitude is essential to it. The nearer one comes to the ideal of the quality, the more powerful will be his influence, the greater his success. But let him see to it that he never swerve from being correct. The first line is strong; at the commencement of the inner trigram denoting movement, the action of its subject will very much characterise all the action set forth, and will itself be fortunate. Line 2 is weak, central, and in its correct place. The quality may be predicated of it in its highest degree. There is an entire freedom in its subject from selfish or mercenary motive. He is good simply for goodness' sake. And things are so constituted that his action will be successful. But calamity may also sometimes befal the best, and where there is this freedom from insincerity; and line 3 being weak, and in the place of an even line, lays its subject open to this misfortune. "The people of the neighbourhood' are of course entirely innocent. Line 4 is the lowest in the trigram of strength, and 1 is not a Digitized by Digitized by Google

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II2 THE YI KING. TEXT. XXVI. THE TA KHO HEXAGRAM. Under the conditions of Ta Kho it will be advantageous to be firm and correct. (If its subject do not seek to) enjoy his revenues in his own family (without taking service at court), there will be good fortune. It will be advantageous for him to cross the great stream. 1. The first line, undivided, shows its subject in a position of peril. It will be advantageous for him to stop his advance. 2. The second line, undivided, shows a carriage with the strap under it removed. 3. The third line, undivided, shows its subject urging his way with good horses. It will be advantageous for him to realise the difficulty (of his course), and to be firm and correct, exercising himself daily in his charioteering and methods of defence; proper correlate, nor is the fourth the place for a strong line. Hence the paragraph must be understood as a caution. Line 5 is strong, in the central place of honour, and has its proper correlate in 2. Hence its subject must possess the quality of the hexagram in perfection. And yet he shall be sick or in distress. But he need not be anxious. Without his efforts a way of escape for him will be opened. Line 6 is at the top of the hexagram, and comes into the field when the action has run its course. He should be still, and not initiate any fresh movement. Digitized by Google

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SECT. I. THE TA KHO HEXAGRAM. 113 then there will be advantage in whatever direction he may advance. 4. The fourth line, divided, shows the young bull, (and yet) having the piece of wood over his horns. There will be great good fortune. 5. The fifth line, divided, shows the teeth of a castrated hog. There will be good fortune. 6. The sixth line, undivided, shows its subject (as) in command of the firmament of heaven. There will be progress. XXVI. Kho has two meanings. It is the symbol of restraint, and of accumulation. What is repressed and restrained accumulates its strength and increases its volume. Both these meanings are found in the treatise on the Thwan; the exposition of the Great Symbolism has for its subject the accumulation of virtue. The different lines are occupied with the repression or restraint of movement. The first three lines receive that repression, the upper three exercise it. The accumulation to which all tends is that of virtue; and hence the name of Ta Khu, the Great Accumulation.' What the Thwan teaches, is that he who goes about to accumulate his virtue must be firm and correct, and may then, engaging in the public service, enjoy the king's grace, and undertake the most difficult enterprises. Line 1 is subject to the repression of 4, which will be increased if he try to advance. It is better for him to halt. Line 2 is liable to the repression of 5, and stops its advance of itself, its subject having the wisdom to do so through its position in the central place. The strap below, when attached to the axle, made the carriage stop; he himself acts that part. Line 3 is the last of Khien, and responds to the sixth line, the last of Kan, above. But as they are both strong, the latter does not exert its repressive force. They advance rapidly together; but the position is perilous for 3. By firmness and caution, however, its subject will escape the peril, and the issue will be good. The young bull in line 4 has not yet got horns. The attaching to their rudiments the piece of wood to prevent him from goring is an instance of extraordinary precaution; and precaution is always good. [16] Digitized by Google

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114 THE YI KING. TEXT. XXVII. THE I HEXAGRAM. I indicates that with firm correctness there will be good fortune (in what is denoted by it). We must look at what we are seeking to nourish, and by the exercise of our thoughts seek for the proper aliment. 1. The first line, undivided, (seems to be thus addressed), You leave your efficacious tortoise, and look at me till your lower jaw hangs down. There will be evil. 2. The second line, divided, shows one looking downwards for nourishment, which is contrary to what is proper; or seeking it from the height (above), advance towards which will lead to evil. 3. The third line, divided, shows one acting contrary to the method of nourishing. However firm he may be, there will be evil. For ten years let him not take any action, (for) it will not be in any way advantageous. A boar is a powerful and dangerous animal. Let him be castrated, and though his tusks remain, he cares little to use them. Here line 5 represents the ruler in the hexagram, whose work is to repress the advance of evil. A conflict with the subject of the strong second line in its advance would be perilous; but 5, taking early precaution, reduces it to the condition of the castrated pig. Not only is there no evil, but there is good fortune. The work of repression is over, and the strong subject of line 6 has now the amplest scope to carry out the idea of the hexagram in the accumulation of virtue. Digitized by Google

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SECT. I. THE I HEXAGRAM. 115 4. The fourth line, divided, shows one looking downwards for (the power to) nourish. There will be good fortune. Looking with a tiger's downward unwavering glare, and with his desire that impels him to spring after spring, he will fall into no error. 5. The fifth line, divided, shows one acting contrary to what is regular and proper; but if he abide in firmness, there will be good fortune. He should not, (however, try to) cross the great stream. 6. The sixth line, undivided, shows him from whom comes the nourishing. His position is perilous, but there will be good fortune. It will be advantageous to cross the great stream. XXVII. I is the symbol of the upper jaw, and gives name to the hexagram; but the whole figure suggests the appearance of the mouth. There are the two undivided lines at the bottom and top, and the four divided lines between them. The first line is the first in the trigram Kan, denoting movement; and the sixth is the third in Kan, denoting what is solid. The former is the lower jaw, part of the mobile chin; and the other the more fixed upper jaw. The open lines are the cavity of the mouth. As the name of the hexagram, I denotes nourishing,-one's body or mind, one's self or others. The nourishment in both the matter and method will differ according to the object of it; and every one must determine what to employ and do in every case by exercising his own thoughts, only one thing being premised, -that in both respects the nourishing must be correct, and in harmony with what is right. The auspice of the whole hexagram is good. The first line is strong, and in its proper place; its subject might suffice for the nourishing of himself, like a tortoise, which is supposed to live on air, without more solid nourishment. But he is drawn out of himself by desire for the weak 4, his proper correlate, at whom he looks till his jaw hangs down, or, as we say, his mouth waters. Hence the auspice is bad. The symbolism takes the form of an expostulation addressed, we must suppose, by the fourth line to the first. The weak 2, insufficient for itself, seeks nourishment first from I 2 Digitized by Google

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116 THE YI KING. TEXT. XXVIII. THE TA Kwo HEXAGRAM. Ta Kwo suggests to us a beam that is weak. There will be advantage in moving (under its conditions) in any direction whatever; there will be success. 1. The first line, divided, shows one placing mats of the white mao grass under things set on the ground. There will be no error. 2. The second line, undivided, shows a decayed the strong line below, which is not proper, and then from the strong 6, not its proper correlate, and too far removed. In either case the thing is evil. Line 3 is weak, in an odd place; and as it occupies the last place in the trigram of movement, all that quality culminates in its subject. Hence he considers himself sufficient for himself, without any help from without, and the issue is bad. With line 4 we pass into the upper trigram. It is next to the ruler's place in 5 moreover, and bent on nourishing and training all below. Its proper correlate is the strong 1 ; and though weak in himself, its subject looks with intense desire to the subject of that for help; and there is no error. The subject of line 5 is not equal to the requirements of his position; but with a firm reliance on the strong 6, there will be good fortune. Let him not, however, engage in the most difficult undertakings. The topmost line is strong, and 5 relies on its subject; but being penetrated with the idea of the hexagram, he feels himself in the position of master or tutor to all under heaven. The task is hard and the responsibility great; but realising these things, he will prove himself equal to them. Digitized by Google

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sect. 1. THE TA KWO HEXAGRAM. 117 willow producing shoots, or an old husband in possession of his young wife. There will be advantage in every way. 3. The third line, undivided, shows a beam that is weak. There will be evil. 4. The fourth line, undivided, shows a beam curving upwards. There will be good fortune. If (the subject of it) looks for other (help but that of line one), there will be cause for regret. 5. The fifth line, undivided, shows a decayed willow producing flowers, or an old wife in possession of her young husband. There will be occasion neither for blame nor for praise. 6. The topmost line, divided, shows its subject with extraordinary (boldness) wading through a stream, till the water hides the crown of his head. There will be evil, but no ground for blame. XXVIII. Very extraordinary times require very extraordinary gifts in the conduct of affairs in them. This is the text on which king Wan and his son discourse after their fashion in this hexagram. What goes, in their view, to constitute anything extraordinary is its greatness and difficulty. There need not be about it what is not right. Looking at the figure we see two weak lines at the top and bottom, and four strong lines between them, giving us the idea of a great beam unable to sustain its own weight. But the second and fifth lines are both strong and in the centre; and from this and the attributes of the component trigrams a good auspice is obtained. Line 1 being weak, and at the bottom of the figure, and of the trigram Sun, which denotes flexibility and humility, its subject is distinguished by his carefulness, as in the matter mentioned ; and there is a good auspice. Line 2 has no proper correlate above. Hence he inclines to the weak 1 below him; and we have the syinbolism of the line. An Digitized by Google

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118 118 THE YI KING. The yl King. TEXT. XXIX. THE Khan HEXAGRAM. Khan, here repeated, shows the possession of sincerity, through which the mind is penetrating. Action in accordance with this) will be of high value. 1. The first line, divided, shows its subject in the double defile, and (yet) entering a cavern within it. There will be evil. 2. The second line, undivided, shows its subject old husband with a young wife will yet have children; the action of the subject of 2 will be successful. Line 3 is strong, and in an odd place. Its subject is confident in his own strength, but his correlate in 6 is weak. Alone, he is unequal to the extraordinary strain on him, and has for his symbol the weak beam. Line 4 is near 5, the ruler's place. On its subject devolves the duty of meeting the extraordinary exigency of the time; but he is strong; and, the line being in an even place, his strength is tempered. He will be equal to his task. Should he look out for the help of the subject of 1, that would affect him with another element of weakness; and his action would give cause for regret. Line 5 is strong and central. Its subject should be equal to achieve extraordinary merit. But he has no proper correlate below, and as a inclined to i, so does this to 6. But here the willow only produces flowers, not shoots;--its decay will soon reappear. An old wife will have no children. If the subject of the line is not to be condemned as that of 3, his action does not deserve praise. The subject of 6 pursues his daring course, with a view to satisfy the extraordinary exigency of the time, and benefit all under the sky. He is unequal to the task, and sinks beneath it ; bu: his motive modifies the judgment on his conduct. Digitized by Google

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SECT. I. THE KHAN HEXAGRAM. 119 in all the peril of the defile. He will, however, get a little (of the deliverance) that he seeks. 3. The third line, divided, shows its subject, whether he comes or goes (= descends or ascends), confronted by a defile. All is peril to him and unrest. (His endeavours) will lead him into the cavern of the pit. There should be no action (in such a case). 4. The fourth line, divided, shows its subject (at a feast), with (simply) a bottle of spirits, and a subsidiary basket of rice, while (the cups and bowls) are (only) of earthenware. He introduces his important lessons (as his ruler's) intelligence admits. There will in the end be no error. 5. The fifth line, undivided, shows the water of the defile not yet full, (so that it might flow away); but order will (soon) be brought about. There will be no error. 6. The topmost line, divided, shows its subject bound with cords of three strands or two strands, and placed in the thicket of thorns. But in three years he does not learn the course for him to pursue. There will be evil. XXIX. The trigram Khan, which is doubled to form this hexagram, is the lineal symbol of water. Its meaning, as a character, is 'a pit,' 'a perilous cavity, or defile;' and here and elsewhere in the Yi it leads the reader to think of a dangerous defile, with water flowing through it. It becomes symbolic of danger, and what the authors of the Text had in mind was to show how danger should be encountered, its effect on the mind, and how to get out of it. The trigram exhibits a strong central line, between two divided lines. The central represented to king Wan the sincere honesty and goodness of the subject of the hexagram, whose mind was sharpened and made penetrating by contact with danger, and who Digitized by Google

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I 20 THE YI KING. TEXT. xxx. THE LI HEXAGRAM. Li indicates that, (in regard to what it denotes), it will be advantageous to be firm and correct, and that thus there will be free course and success. acted in a manner worthy of his character. It is implied, though the Thwan does not say it, that he would get out of the danger. Line 1 is weak, at the bottom of the figure, and has no correlate above, no helper, that is, beyond itself. All these things render the case of its subject hopeless. He will by his efforts only involve himself more deeply in danger. Line 2 is strong, and in the centre. Its subject is unable, indeed, to escape altogether from the danger ; but he does not involve himself more deeply in it like the subject of 1, and obtains some ease. Line 3 is weak, and occupies the place of a strong line. Its subject is in an evil case. Line 4 is weak, and will get no help from its correlate in 1. Its subject is not one who can avert the danger threatening himself and others. But his position is close to that of the ruler in 5, whose intimacy he cultivates with an unostentatious sincerity, symbolled by the appointments of the simple feast, and whose intelligence he cautiously enlightens. In consequence, there will be no error. The subject of line 5 is on the eve of extrication and deliverance. The waters of the defile will ere long have free vent and disappear, and the ground will be levelled and made smooth. The line is strong, in a proper place, and in the place of honour. The case of the subject of line 6 is hopeless. When danger has reached its highest point, there he is, represented by a weak line, and with no proper correlate below. The thicket of thorns' is taken as a metaphor for a prison; but if the expression has a history, I have been unable to find it. Digitized by Google

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SECT. I. THE LI HEXAGRAM. I 21 Let (its subject) also nourish (a docility like that of) the cow, and there will be good fortune. 1. The first line, undivided, shows one ready to move with confused steps. But he treads at the same time reverently, and there will be no mistake. 2. The second line, divided, shows its subject in his place in yellow. There will be great good fortune. 3. The third line, undivided, shows its subject in a position like that of the declining sun. Instead of playing on his instrument of earthenware, and singing to it, he utters the groans of an old man of eighty. There will be evil. 4. The fourth line, undivided, shows the manner of its subject's coming. How abrupt it is, as with fire, with death, to be rejected (by all)! 5. The fifth line, divided, shows its subject as one with tears flowing in torrents, and groaning in sorrow. There will be good fortune. XXX. Li is the name of the trigram representing fire and light, and the sun as the source of both of these. Its virtue or attribute is brightness, and by a natural metaphor intelligence. But Li has also the meaning of inhering in, or adhering to, being attached to. Both these significations occur in connexion with the hexagram, and make it difficult to determine what was the subject of it in the minds of the authors. If we take the whole figure as expressing the subject, we have, as in the treatise on the Thwan,'a double brightness,' a phrase which is understood to denominate the ruler. If we take the two central lines as indicating the subject, we have weakness, dwelling with strength above and below. In either case there are required from the subject a strict adherence to what is correct, and a docile humility. On the second member of the Thwan Khangze says: The nature of the ox is docile, and that of the cow is much more so. The subject of the hexagram adhering closely lo Digitized by Google

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122 THE YI KING. TEXT. 6. The topmost line, undivided, shows the king employing its subject in his punitive expeditions. Achieving admirable (merit), he breaks (only) the chiefs (of the rebels). Where his prisoners were not their associates, he does not punish. will be no error. There what is correct, he must be able to act in obedience to it, as docile as a cow, and then there will be good fortune.' Line 1 is strong, and at the bottom of the trigram for fire, the nature of which is to ascend. Its subject therefore will move upwards, and is in danger of doing so coarsely and vehemently. But the lowest line has hardly entered into the action of the figure, and this consideration operates to make him reverently careful of his movements; and there is no error. Line 2 is weak, and occupies the centre. Yellow is one of the five correct colours, and here symbolises the correct course to which the subject of the line adheres. Line 3 is at the top of the lower trigram, whose light may be considered exhausted, and suggests the symbol of the declining sun. The subject of the line should accept the position, and resign himself to the ordinary amusements which are mentioned, but he groans and mourns instead. His strength interferes with the lowly contentment which he should cherish. The strength of line 4, and its being in an even place, make its subject appear in this unseemly manner, disastrous to himself. Line 5 is in the place of honour, and central. But it is weak, as is its correlate. Its position between the strong 4 and 6 fills its subject with anxiety and apprehension, that express themselves as is described. But such demonstrations are a proof of his inward adherence to right and his humility. There will be good fortune. Line 6, strong and at the top of the figure, has the intelligence denoted by its trigrams in the highest degree, and his own proper vigour. Through these his achievements are great, but his generous consideration is equally conspicuous, and he falls into no error. Digitized by Google

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SECT. II. THE HSIEN HEXAGRAM. 123 TEXT. SECTION II. XXXI. The Hsien Hexagram. Hsien indicates that, (on the fulfilment of the conditions implied in it), there will be free course and success. Its advantageousness will depend on the being firm and correct, (as) in marrying a young lady. There will be good fortune. 1. The first line, divided, shows one moving his great toes. 2. The second line, divided, shows one moving the calves of his leg. There will be evil. If he abide (quiet in his place), there will be good fortune. 3. The third line, undivided, shows one moving his thighs, and keeping close hold of those whom he follows. Going forward in this way) will cause regret. 4. The fourth line, undivided, shows that firm correctness which will lead to good fortune, and prevent all occasion for repentance. If its subject be unsettled in his movements, (only) his friends will follow his purpose. 5. The fifth line, undivided, shows one moving the flesh along the spine above the heart. There will be no occasion for repentance. Digitized by Google

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1 24 THE YI KING. TEXT. 6. The sixth line, divided, shows one moving his jaws and tongue. XXXI. With the 31st hexagram commences the Second Section of the Text. It is difficult to say why any division of the hexagrams should be made here, for the student tries in vain to discover any continuity in the thoughts of the author that is now broken. The First Section does not contain a class of subjects different from those which we find in the Second. That the division was made, however, at a very early time, appears from the sixth Appendix on the Sequence of the Hexagrams, where the writer sets forth an analogy between the first and second figures, representing heaven and earth, as the originators of all things, and this figure and the next, representing (each of them) husband and wife, as the originators of all the social relations. This, however, is far from carrying conviction to my mind. The division of the Text of the Yi into two sections is a fact of which I am unable to give a satisfactory account. Hsien, as explained in the treatise on the Thwan, has here the meaning of mutual influence, and the duke of Kau, on the various lines, always uses Kan for it in the sense of moving' or 'influencing to movement or action. This is to my mind the subject of the hexagram considered as an essay, Influence; the different ways of bringing it to bear, and their issues.' The Chinese character called hsien is it, the graphic symbol for all, together, jointly.' Kan, the symbol for 'influencing,' has hsien in it as its phonetic constituent (though the changes in pronunciation make it hard for an English reader to appreciate this), with the addition of hsin, the symbol for the heart.' Thus Rex kan, to affect or influence,' = + ; and it may have been that while the name or word was used with the significance of 'influencing,' the was purposely dropt from it, to indicate the most important element in the thing,--the absence of all purpose or motive. I venture to think that this would have been a device worthy of a diviner. With regard to the idea of husband and wife being in the teaching of the hexagram, it is derived from the more recent symbolism of the eight trigrams ascribed to king Wan, and exhibited on p. 33 and plate III. The more ancient usage of them is given in the paragraph on the Great Symbolism of Appendix II. The figure consists of Kan ( E E ), 'the youngest son,' and over it Tui (E ), the youngest daughter.' These are in 'happy union.' Digitized by Google

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SECT. II. THE HANG HEXAGRAM. 125 XXXII. THE HANG HEXAGRAM. Hang indicates successful progress and no error (in what it denotes). But the advantage will come from being firm and correct; and movement in any direction whatever will be advantageous. 1. The first line, divided, shows its subject deeply (desirous) of long continuance. Even with firm No influence, it is said, is so powerful and constant as that between husband and wife; and where these are young, it is especially active. Hence it is that Hsien is made up of Kan and Tui. All this is to me very doubtful. I can dimly apprehend why the whole line ( ) was assumed as the symbol of strength and authority, and the broken line as that of weakness and submission. Beyond this I cannot follow F0-hsi in his formation of the trigrams; and still less can I assent to the more recent symbolism of them ascribed to king Wan. Coming now to the figure, and its lines, the subject is that of mutual influence; and the author teaches that that influence, correct in itself, and for correct ends, is sure to be effective. He gives an instance, the case of a man marrying a young lady, the regulations for which have been laid down in China from the earliest times with great strictness and particularity. Such influence will be effective and fortunate. Line is weak, and at the bottom of the hexagram. Though 4 be a proper correlate, yet the influence indicated by it must be ineffective. However much a man's great toes may be moved, that will not enable him to walk. The calves cannot move of themselves. They follow the moving of the feet. The moving of them indicates too much anxiety to move. Line 2, moreover, is weak. But it is also the central line, and if its subject abide quiet, till he is acted on from above, there will be good fortune. Neither can the thighs move of themselves. The attempt to Digitized by Google

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THE YI KING. correctness there will be evil; there will be no advantage in any way. 2. The second line, undivided, shows all occasion for repentance disappearing. 126 TEXT. The third line, undivided, shows one who does not continuously maintain his virtue. There are those who will impute this to him as a disgrace. However firm he may be, there will be ground for regret. 4. The fourth line, undivided, shows a field where there is no game. 5. The fifth line, divided, shows its subject continuously maintaining the virtue indicated by it. In a wife this will be fortunate; in a husband, evil. 6. The topmost line, divided, shows its subject exciting himself to long continuance. There will be evil. move them is inauspicious. Its subject, however, the line being strong, and in an odd place, will wish to move, and follows the subject of 4, which is understood to be the seat of the mind. He exercises his influence therefore with a mind and purpose, which is not good. Line 4 is strong, but in an even place. It is the seat of the mind. Its subject therefore is warned to be firm and correct in order to a good issue. If he be wavering and uncertain, his influence will not extend beyond the circle of his friends. The symbolism of line 5 refers to a part of the body behind the heart, and is supposed therefore to indicate an influence, ineffective indeed, but free from selfish motive, and not needing to be repented of. Line 6 is weak, and in an even place. It is the topmost line also of the trigram of satisfaction. Its influence by means of speech will only be that of loquacity and flattery, the evil of which needs not to be pointed out. XXXII. The subject of this hexagram may be given as perseverance in well doing, or in continuously acting out the law of one's Digitized by Google

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SECT. II. THE THUN HEXAGRAM. XXXIII. THE THUN HEXAGRAM. 127 Thun indicates successful progress (in its circumstances). To a small extent it will (still) be advantageous to be firm and correct. 1. The first line, divided, shows a retiring tail. The position is perilous. No movement in any direction should be made. being. The sixth Appendix makes it a sequel of the previous figure. As that treats, it is said, of the relation between husband and wife, so this treats of the continuous observance of their respective duties. Hsien, we saw, is made up of Kan, the symbol of the youngest son, and Tui, the symbol of the youngest daughter, attraction and influence between the sexes being strongest in youth. Hang consists of Sun, 'the oldest daughter,' and Kan, the oldest son. The couple are more staid. The wife occupies the lower place; and the relation between them is marked by her submission. This is sound doctrine, especially from a Chinese point of view; but I doubt whether such application of his teaching was in the mind of king Wan. Given two parties, an inferior and superior in correlation. If both be continuously observant of what is correct, the inferior being also submissive, and the superior firm, good fortune and progress may be predicated of their course. Line I has a proper correlate in 4; but between them are two strong lines; and it is itself weak. These two conditions are against its subject receiving much help from the subject of 4. He should be quiet, and not forward for action. Line 2 is strong, but in the place of a weak line. Its position, however, being central, and its subject holding fast to the due mean, the unfavourable condition of an even place is more than counteracted. Line 3 is strong, and in its proper place; but being beyond the centre of the trigram, its subject is too strong, and coming under Digitized by Google

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128 THE YI KING. TEXT. 2. The second line, divided, shows its subject holding (his purpose) fast as if by a (thong made from the) hide of a yellow ox, which cannot be broken. 3. The third line, undivided, shows one retiring but bound, -to his distress and peril. (If he were to deal with his binders as in) nourishing a servant or concubine, it would be fortunate for him. 4. The fourth line, undivided, shows its subject retiring notwithstanding his likings. In a superior man this will lead to good fortune; a small man cannot attain to this. 5. The fifth line, undivided, shows its subject retiring in an admirable way. With firm correctness there will be good fortune. 6. The sixth line, undivided, shows its subject retiring in a noble way. It will be advantageous in every respect. the attraction of his correlate in 6, he is supposed to be ready to abandon his place and virtue. He may try to be firm and correct, but circumstances are adverse to him. Line 4 is strong in the place of a weak line, and suggests the symbolism of the duke of Kau. The weak 5th line responds to the strong and, and may be supposed to represent a wife conscious of her weakness, and docilely submissive; which is good. A husband, however, and a man generally, has to assert himself, and lay down the rule of what is right. In line 6 the principle of perseverance has run its course; the motive power of Kan is exhausted. The line itself is weak. The violent efforts of its subject can only lead to evil. XXXIII. Thun is the hexagram of the sixth month; the yin influence is represented by two weak lines, and has made good its footing in the year. The figure thus suggested to king Wan the growth of small and unprincipled men in the state, before whose advance superior men were obliged to retire. This is the theme of his essay,-how,' when small men multiply and increase in power, Digitized by Google

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SECT. II. THE TA KWANG HEXAGRAM. 129 XXXIV. THE TA KWANG HEXAGRAM. Ta Kwang indicates that (under the conditions which it symbolises) it will be advantageous to be firm and correct. the necessity of the time requires superior men to withdraw before them. Yet the auspice of Thun is not all bad. By firm correctness the threatened evil may be arrested to a small extent. A retiring tail' seems to suggest the idea of the subject of the lines hurrying away, which would only aggravate the evil and danger of the time. His purpose' in line 2 is the purpose to withdraw. The weak 2 responds correctly to the strong 5, and both are central. The purpose therefore is symbolled as in the text. The yellow' colour of the ox is introduced because of its being correct,' and of a piece with the central place of the line. Line 3 has no proper correlate in 6; and its subject allows himself to be entangled and impeded by the subjects of 1 and 2. He is too familiar with them, and they presume, and fetter his movements ;-compare Analects, 17. 25. He should keep them at a distance. Line 4 has a correlate in I, and is free to exercise the decision belonging to its subject. The line is the first in Khien, symbolic of strength. In the Sha IV, V, Section 3. 9, the worthy I Yin is made to say, The minister will not for favour or gain continue in an office whose work is done;' and the Khang-hsi editors refer to his words as an illustration of what is said on line 5. It has its correlate in 2, and its subject carries out the purpose to retire 'in an admirable way.' Line 6 is strong, and with no correlate to detain it in 3. Its subject vigorously and happily carries out the idea of the hexagram. [16] K Digitized by Google

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130 THE YT KING. TEXT. 1. The first line, undivided, shows its subject manifesting his strength in his toes. But advance will lead to evil, -most certainly. 2. The second line, undivided, shows that with firm correctness there will be good fortune. 3. The third line, undivided, shows, in the case of a small man, one using all his strength; and in the case of a superior man, one whose rule is not to do so. Even with firm correctness the position would be perilous. (The exercise of strength in it might be compared to the case of) a ram butting against a fence, and getting his horns entangled. 4. The fourth line, undivided, shows (a case in which) firm correctness leads to good fortune, and occasion for repentance disappears. (We see) the fence opened without the horns being entangled. The strength is like that in the wheel-spokes of a large waggon. 5. The fifth line, divided, shows one who loses his ram(-like strength) in the ease of his position. (But) there will be no occasion for repentance. 6. The sixth line, divided, shows (one who may be compared to the ram butting against the fence, and unable either to retreat, or to advance as he would fain do. There will not be advantage in any respect; but if he realise the difficulty (of his position), there will be good fortune. XXXIV. The strong lines predominate in Ta Kwang. It suggested to king Wan a state or condition of things in which there was abundance of strength and vigour. Was strength alone enough for the conduct of affairs? No. He saw also in the figure that which suggested to him that strength should be held in subordination to the idea of right, and exerted only in harmony with it. Digitized by Google

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SECT. II. THE ZIN HEXAGRAM. 131 XXXV. THE ZIN Hexagram. In Zin we see a prince who secures the tranquillity (of the people) presented on that account with numerous horses (by the king), and three times in a day received at interviews. This is the lesson of the hexagram, as sententiously expressed in the Thwan. Line 1 is strong, in its correct place, and also the first line in Khien, the hexagram of strength, and the first line in Ta Kwang. The idea of the figure might seem to be concentrated in it; and hence we have it symbolised by strength in the toes,' or 'advancing.' But such a measure is too bold to be undertaken by one in the lowest place, and moreover there is no proper correlate in 4. Hence comes the evil auspice. Line 2 is strong, but the strength is tempered by its being in an even place, instead of being excited by it, as might be feared. Then the place is that in the centre. With firm correctness there will be good fortune. Line 3 is strong, and in its proper place. It is at the top moreover of Khien. A small man so symbolled will use his strength to the utmost; but not so the superior man. For him the position is beyond the safe middle, and he will be cautious; and not injure himself, like the ram, by exerting his strength. Line 4 is still strong, but in the place of a weak line; and this gives occasion to the cautions with which the symbolism commences. The subject of the line going forward thus cautiously, his strength will produce good effects, such as are described. Line 5 is weak, and occupies a central place. Its subject will cease therefore to exert his strength; but this hexagram does not forbid the employment of strength, but would only control and K2 Digitized by Google

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132 THE YI KING. TEXT. 1. The first line, divided, shows one wishing to advance, and (at the same time) kept back. Let him be firm and correct, and there will be good fortune. If trust be not reposed in him, let him maintain a large and generous mind, and there will be no error. 2. The second line, divided, shows its subject with the appearance of advancing, and yet of being sorrowful. If he be firm and correct, there will be good fortune. He will receive this great blessing from his grandmother. 3. The third line, divided, shows its subject trusted by all around him). All occasion for repentance will disappear. 4. The fourth line, undivided, shows its subject with the appearance of advancing, but like a marmot. However firm and correct he may be, the position is one of peril. 5. The fifth line, divided, shows how all occasion for repentance disappears (from its subject). (But) let him not concern himself about whether he shall fail or succeed. To advance will be fortunate, and in every way advantageous. 6. The topmost line, undivided, shows one advancing his horns. But he only uses them to punish the (rebellious people of his own) city. The position . direct it. All that is said about him is that he will give no occasion for repentance. Line 6 being at the top of Kan, the symbol of movement, and at the top of Ta Kwang, its subject may be expected to be active in exerting his strength; and through his weakness, the result would be as described. But he becomes conscious of his weakness, reflects and rests, and good fortune results, as he desists from the prosecution of his unwise efforts. Digitized by Google

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SECT. II. THE ZIN IIEXAGRAM. 133 is perilous, but there will be good fortune. (Yet) however firm and correct he may be, there will be occasion for regret. XXXV. The Thwan of this hexagram expresses its subject more fully and plainly than that of any of the previous thirty-four. It is about a feudal prince whose services to the country have made him acceptable to his king. The king's favour has been shown to him by gifts and personal attentions such as form the theme of more than one ode in the Shih; see especially III, iii, 7. The symbolism of the lines dimly indicates the qualities of such a prince. Sin means 'to advance.' Hexagrams 46 and 53 agree with this in being called by names that indicate progress and advance. The advance in Sin is like that of the sun, 'the shining light, shining more and more to the perfect day.' Line 1 is weak, and in the lowest place, and its correlate in 4 is neither central nor in its correct position. This indicates the small and obstructed beginnings of his subject. But by his firm correctness he pursues the way to good fortune; and though the king does not yet believe in him, he the more pursues his noble course. Line 2 is weak, and its correlate in 5 is also weak. Its subject therefore has still to mourn in obscurity. But his position is central and correct, and he holds on his way, till success comes ere long. The symbolism says he receives it from his grandmother;' and readers will be startled by the extraordinary statement, as I was when I first read it. Literally the Text says the king's mother,' as P. Regis rendered it,-- Istam magnam felicitatem a matre regis recipit.' He also tries to give the name a historical reference ;--to Thai-Kiang, the grandmother of king Wan; ThaiZan, his mother; or to Thai-sze, his wife, and the mother of king Wa and the duke of Kau, all famous in Chinese history, and celebrated in the Shih. But 'king's father' and 'king's mother' are well-known Chinese appellations for 'grandfather' and 'grandmother.' This is the view given on the passage, by Khang-gze, KQ Hsi, and the Khang-hsi editors, the latter of whom, indeed, account for the use of the name, instead of deceased mother,' which we find in hexagram 62, by the regulations observed in the ancestral temple. These authorities, moreover, all agree in saying that the name points us to line 5, the correlate of 2, and 'the lord of the hexagram.' Now the subject of line 5 is the sovereign, who at length acknowledges the worth of the feudal lord, and gives him Digitized by Google

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134 THE YI KING. TEXT. XXXVI. THE Ming I HEXAGRAM. Ming i indicates that in the circumstances which it denotes) it will be advantageous to realise the the great blessing. The New Digest of Comments on the Yi (1686),' in its paraphrase of the line, has, . He receives at last this great blessing from the mild and compliant ruler.' I am not sure that motherly king' would not be the best and fairest translation of the phrase. Canon McClatchie has a very astonishing note on the name, which he renders Imperial Mother' (p. 164): That is, the wife of Imperial Heaven (Juno), who occupies the "throne of the diagram," viz. the fifth stroke, which is soft and therefore feminine. She is the Great Ancestress of the human race. See Imp. Ed. vol. iv, Sect. v, p. 25, Com.' Why such additions to the written word ? Line 3 is weak, and in an odd place; but the subjects of 1 and 2 are possessed by the same desire to advance as the subject of this. A common trust and aim possess them; and hence the not unfavourable auspice. Line 4 is strong, but it is in an even place, nor is it central. It suggests the idea of a marmot (? or rat), stealthily advancing. Nothing could be more opposed to the ideal of the feudal lord in the hexagram. In line 5 that lord and his intelligent sovereign meet happily. He holds on his right course, indifferent as to results, but things are so ordered that he is, and will continue to be, crowned with success. Line 6 is strong, and suggests the idea of its subject to the last continuing his advance, and that not only with firm correctness, but with strong force. The horns' are an emblem of threatening strength, and though he uses them only in his own state, and against the rebellious there, that such a prince should have any occasion to use force is matter for regret. Digitized by Google

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sect. 11. THE MING I HEXAGRAM. 135 difficulty (of the position), and maintain firm correctness. 1. The first line, undivided, shows its subject, (in the condition indicated by) Ming i, Aying, but with drooping wings. When the superior man (is revolving) his going away, he may be for three days without eating. Wherever he goes, the people there may speak (derisively of him). 2. The second line, divided, shows its subject, (in the condition indicated by) Ming I, wounded in the left thigh. He saves himself by the strength of a (swift) horse; and is fortunate. 3. The third line, undivided, shows its subject, (in the condition indicated by) Ming i, hunting in the south, and taking the great chief (of the darkness). He should not be eager to make (all) correct (at once). 4. The fourth line, divided, shows its subject (just) entered into the left side of the belly (of the dark land). (But he is able to carry out the mind appropriate (in the condition indicated by) Ming i, quitting the gate and courtyard (of the lord of darkness). 5. The fifth line, divided, shows how the count of K' fulfilled the condition indicated by Ming i. It will be advantageous to be firm and correct. 6. The sixth line, divided, shows the case where there is no light, but (only) obscurity. (Its subject) had at first ascended to (the top of) the sky; his future shall be to go into the earth. XXXVI. In this hexagram we have the representation of a good and intelligent minister or officer going forward in the service of his country, notwithstanding the occupancy of the throne by a weak Digitized by Google

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136 THE YI KING. TEXT. Text. XXXVII. THE KIA ZAN HEXAGRAM. For (the realisation of what is taught in) Kia Zan, (or for the regulation of the family), what is and unsympathising sovereign. Hence comes its name of Ming I, or Intelligence Wounded,' that is, injured and repressed. The treatment of the subject shows how such an officer will conduct himself, and maintain his purpose. The symbolism of the figure is treated of in the same way in the first and second Appendixes. Appendix VI merely says that the advance set forth in 35 is sure to meet with wounding, and hence Zin is followed by Ming I. Line 1 is strong, and in its right place;- its subject should be going forward. But the general signification of the hexagram supposes him to be wounded. The wound, however, being received at the very commencement of its action, is but slight. And hence comes the emblem of a bird hurt so as to be obliged to droop its wings. The subject then appears directly as the superior man.' He sees it to be his course to desist from the struggle for a time, and is so rapt in the thought that he can fast for three days and not think of it. When he does withdraw, opposition follows him ; but it is implied that he holds on to his own good purpose. Line 2 is weak, but also in its right place, and central; giving us the idea of an officer, obedient to duty and the right. His wound in the left thigh may impede his movements, but does not disable him. He finds ineans to save himself, and maintains his good purpose. Line 3, strong and in a strong place, is the topmost line of the lower trigram. It responds also to line 6, in which the idea of the sovereign, emblemed by the upper trigram, is concentrated. The lower trigram is the emblem of light or brightness, the idea of which again is expressed by the south, to which we turn when we look at the sun in its meridian height. Hence the subject of the Digitized by Google

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SECT. II. THE KIA ZAN HEXAGRAM. 137 most advantageous is that the wife be firm and correct. 1. The first line, undivided, shows its subject establishing restrictive regulations in his household. Occasion for repentance will disappear. 2. The second line, divided, shows its subject taking nothing on herself, but in her central place attending to the preparation of the food. Through her firm correctness there will be good fortune. 3. The third line, undivided, shows its subject (treating) the members of the household with stern severity. There will be occasion for repentance, there will be peril, (but) there will (also) be good fortune. If the wife and children were to be smirking and chattering, in the end there would be occasion for regret. 4. The fourth line, divided, shows its subject line becomes a hunter pursuing his game, and successfully. The good officer will be successful in his struggle; but let him not be over eager to put all things right at once. Line 4 is weak, but in its right place. K'Hsi says he does not understand the symbolism, as given in the Text. The translation indicates the view of it commonly accepted. The subject of the line evidently escapes from his position of danger with little damage. Line 5 should be the place of the ruler or sovereign in the hexagram; but 6 is assigned as that place in Ming I. The officer occupying 5, the centre of the upper trigram, and near to the sovereign, has his ideal in the count of Ki, whose action appears in the Shu, III, pp. 123, 127, 128. He is a historical personage. Line 6 sets forth the fate of the ruler, who opposes himself to the officer who would do him good and intelligent service. Instead of becoming as the sun, enlightening all from the height of the sky, he is as the sun hidden below the earth. I can well believe that the writer had the last king of Shang in his mind. Digitized by Google

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138 enriching the family. There will be great good fortune. THE YI KING. TEXT. 5. The fifth line, undivided, shows the influence of the king extending to his family. There need be no anxiety; there will be good fortune. 6. The topmost line, undivided, shows its subject possessed of sincerity and arrayed in majesty. In the end there will be good fortune. XXXVII. Kia Zan, the name of the hexagram, simply means 'a household,' or 'the members of a family.' The subject of the essay based on the figure, however, is the regulation of the family, effected mainly by the co-operation of husband and wife in their several spheres, and only needing to become universal to secure the good order of the kingdom. The important place occupied by the wife in the family is seen in the short sentence of the Thwan. That she be firm and correct, and do her part well, is the first thing necessary to its regulation. Line I is strong, and in a strong place. It suggests the necessity of strict rule in governing the family. Regulations must be established, and their observance strictly insisted on. Line 2 is weak, and in the proper place for it,-the centre, moreover, of the lower trigram. It fitly represents the wife, and what is said on it tells us of her special sphere and duty; and that she should be unassuming in regard to all beyond her sphere; always being firm and correct. See the Shih, III, 350. Line 3 is strong, and in an odd place. If the place were central, the strength would be tempered; but the subject of the line, in the topmost place of the trigram, may be expected to exceed in severity. But severity is not a bad thing in regulating a family;-it is better than laxity and indulgence. Line 4 is weak, and in its proper place. The wife is again suggested to us, and we are told, that notwithstanding her being confined to the internal affairs of the household, she can do much to enrich the family. The subject of the strong fifth line appears as the king. This may be the husband spoken of as also a king; or the real king whose merit is revealed first in his family, as often in the Shih, where king Wan is the theme. The central place here tempers the display of the strength and power. Digitized by Google

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SECT. II. THE KHWEI HEXAGRAM. 139 XXXVIII. The Kuwei Hexagram. Khwei indicates that, (notwithstanding the condition of things which it denotes), in small matters there will (still) be good success. 1. The first line, undivided, shows that (to its subject) occasion for repentance will disappear. He has lost his horses, but let him not seek for them; -they will return of themselves. Should he meet with bad men, he will not err in communicating with them). 2. The second line, undivided, shows its subject happening to meet with his lord in a bye-passage. There will be no error. 3. In the third line, divided, we see one whose carriage is dragged back, while the oxen in it are pushed back, and he is himself subjected to the shaving of his head and the cutting off of his nose. There is no good beginning, but there will be a good end. 4. The fourth line, undivided, shows its subject solitary amidst the (prevailing) disunion. (But) he meets with the good man (represented by the first Line 6 is also strong, and being in an even place, the subject of it might degenerate into stern severity, but he is supposed to be sincere, complete in his personal character and self-culture, and hence his action will only lead to good fortune. Digitized by Google Digitized by

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140 THE YI KING. TEXT. line), and they blend their sincere desires together. The position is one of peril, but there will be no mistake. 5. The fifth line, divided, shows that (to its subject) occasion for repentance will disappear. With his relative (and minister he unites closely and readily) as if he were biting through a piece of skin. When he goes forward (with this help), what error can there be ? 6. The topmost line, undivided, shows its subject solitary amidst the (prevailing) disunion. (In the subject of the third line, he seems to) see a pig bearing on its back a load of mud, (or fancies) there is a carriage full of ghosts. He first bends his bow against him, and afterwards unbends it, (for he discovers) that he is not an assailant to injure, but a near relative. Going forward, he shall meet with (genial) rain, and there will be good fortune. XXXVIII. Khwei denotes a social state in which division and mutual alienation prevail, and the hexagram teaches how in small matters this condition may be healed, and the way prepared for the cure of the whole system. The writer or writers of Appendixes I and II point out the indication in the figure of division and disunion according to their views. In Appendix VI those things appear as a necessary sequel to the regulation of the family; while it is impossible to discover any allusion to the family in the Text. Line I is strong, and in an odd place. A successful course might be auspiced for its subject; but the correlate in line 4 is also strong; and therefore disappointment and repentance are likely to ensue. In the condition, however, indicated by Khwei, where people have a common virtue, they will help one another. Through the good services of 4, the other will not have to repent. His condition may be emblemed by a traveller's loss of his horses, which return to him of themselves. Should he meet with bad men, however, let him not shrink from them. Communication with them will be of benefit. His good Digitized by Google

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SECT. II. THE KIEN HEXAGRAM. XXXIX. THE KIEN HEXAGRAM. 14I In (the state indicated by) Kien advantage will be found in the south-west, and the contrary in the north-east. It will be advantageous (also) to meet may overcome their evil, and at least it will help to silence their slanderous tongues. Line 5 is weak, and its subject is the proper correlate of the strong 2. They might meet openly; but for the separation and disunion that mark the time. A casual, as it were a stolen, interview, as in a bye-lane or passage, however will be useful, and may lead on to a better understanding. Line 3 is weak, where it ought to be strong. Its correlate, however, in 6 is strong, and the relation between them might seem what it ought to be. But the weak 3 is between the strong lines in 2 and 4; and in a time of disunion there ensue the checking and repulsion emblemed in the Text. At the same time the subject of line 6 inflicts on that of 3 the punishments which are mentioned. It is thus bad for 3 at first, but we are told that in the end it will be well with him; and this will be due to the strength of the sixth line. The conclusion grows out of a conviction in the mind of the author that what is right and good is destined to triumph over what is wrong and bad. Disorder shall in the long run give place to order, and disunion to union. Line 4 has no proper correlate, and might seem to be solitary. But, as we saw on line 1, in this hexagram, correlates of the same class help each other. Hence the subjects of 4 and 1, meeting together, work with good will and success. The place of 5 is odd, but the line itself is weak, so that there might arise occasion for repentance. But the strong 2 is a proper correlate to the weak 5. Five being the sovereign's place, the subject of a is styled the sovereign's relative, of the same surname Digitized by Google

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142 THE YI KING. TEXT. with the great man. (In these circumstances), with firmness and correctness, there will be good fortune. 1. From the first line, divided, we learn that advance (on the part of its subject) will lead to (greater) difficulties, while remaining stationary will afford ground for praise. 2. The second line, divided, shows the minister of the king struggling with difficulty on difficulty, and not with a view to his own advantage. 3. The third line, undivided, shows its subject advancing, (but only) to (greater) difficulties. He remains stationary, and returns (to his former associates). 4. The fourth line, divided, shows its subject advancing, (but only) to (greater) difficulties. He remains stationary, and unites (with the subject of the line above). 5. The fifth line, undivided, shows its subject struggling with the greatest difficulties, while friends are coming to help him. 6. The topmost line, divided, shows its subject going forward, (only to increase) the difficulties, with him, and head of some branch of the descendants of the royal house. It is as easy for 5, so supported, to deal with the disunion of the time, as to bite through a piece of skin. Line 6 is an even place, and yet the line is strong;--what can its subject effect? He looks at 3, which, as weak, is a proper correlate; but he looks with the evil eye of disunion. The subject of 3 appears no better than a filthy pig, nor more real than an impossible carriage-load of ghosts. He bends his bow against him, but he unbends it, discovering a friend in 3, as I did in 4, and 5 in 2. He acts and with good luck, comparable to the falling rain, which results from the happy union of the yang and yin in nature. Digitized by Google

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SECT. II. TIIE KIEN HEXAGRAM. 143 while his remaining stationary will be (productive of) great (merit). There will be good fortune, and it will be advantageous to meet with the great man. XXXIX. Kien is the symbol for incompetency in the feet and legs, involving difficulty in walking; hence it is used in this hexagram to indicate a state of the kingdoin which makes the government of it an arduous task. How this task may be successfully performed, now by activity on the part of the ruler, and now by a discreet inactivity this is what the figure teaches, or at least gives hints about. For the development of the meaning of the symbolic character from the structure of the lineal figure, see Appendixes I and II. The Thwan seems to require three things-attention to place, the presence of the great man, and the firm observance of correctness--in order to cope successfully with the difficulties of the situation. The first thing is enigmatically expressed, and the language should be compared with what we find in the Thwan of hexagrams 2 and 40. Referring to Figure 2, in Plate III, we find that, according to Wan's arrangement of the trigrams, the southwest is occupied by Khwan (E ), and the north-east by Kan ( E E ). The former represents the champaign country; the latter, the mountainous region. The former is easily traversed and held; the latter, with difficulty. The attention to place thus becomes transformed into a calculation of circumstances; those that promise success in an enterprise, which should be taken advantage of, and those that threaten difficulty and failure, which should be shunned. This is the generally accepted view of this difficult passage. The Khang-hsi editors have a view of their own. I have been myself inclined to find less symbolism in it, and to take the southwest as the regions in the south and west of the kingdom, which we know from the Shih were more especially devoted to Wan and his house, while the strength of the kings of Shang lay in the north and east. The idea of the great man," Mencius's "minister of Heaven," ' is illustrated by the strong line in the fifth place, having for its correlate the weak line in 2. But favourableness of circumstances and place, and the presence of the great man do not dispense from the observance of firm correctness. Throughout these essays of the Yi this is always insisted on. Digitized by Google Digitized by

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144 THE YI KING. TEXT. XL. THE Kieh Hexagram. In (the state indicated by) Kieh advantage will be found in the south-west. If no (further) operations be called for, there will be good fortune in coming back (to the old conditions). If some operations be called for, there will be good fortune in the early conducting of them. 1. The first line, divided, shows that its subject will commit no error. Line 1 is weak, whereas it ought to be strong as being in an odd place. If its subject advance, he will not be able to cope with the difficulties of the situation, but be overwhelmed by them. Let him wait for a more favourable time. Line 2 is weak, but in its proper place. Its correlation with the strong 5, and consequent significance, are well set forth. Line 3 is strong, and in a place of strength; but its correlate in 6 is weak, so that the advance of its subject would be unsupported. He waits therefore for a better time, and cherishes the subjects of the two lines below, who naturally cling to him. Line 4 is weak, and, though in its proper place, its subject could do little of himself. He is immediately below the king or great man, however, and cultivates his loyal attachment to him, waiting for the time when he shall be required to act. Line 5 is the king, the man great and strong. He can cope with the difficulties, and the subjects of 2 and the other lines of the lower trigram give their help. The action of the hexagram is over; where can the weak 6 go forward to? Let him abide where he is, and serve the great man immediately below him. So shall he also be great ; in meritorious action at least. Digitized by Google

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SECT. II. THE KIEH HEXAGRAM. 145 2. The second line, undivided, shows its subject catch, in hunting, three foxes, and obtain the yellow (=golden) arrows. With firm correctness there will be good fortune. 3. The third line, divided, shows a porter with his burden, (yet) riding in a carriage. He will (only) tempt robbers to attack him. However firm and correct he may (try to be, there will be cause for regret. 4. (To the subject of) the fourth line, undivided, (it is said), 'Remove your toes. Friends will (then) come, between you and whom there will be mutual confidence. 5. The fifth line, divided, shows its subject), the superior man (=the ruler), executing his function of removing (whatever is injurious to the idea of the hexagram), in which case there will be good fortune, and confidence in him will be shown even by the small men. 6. In the sixth line, divided, we see a feudal prince (with his bow) shooting at a falcon on the top of a high wall, and hitting it. (The effect of his action) will be in every way advantageous. XL. Kieh is the symbol of loosing -untying a knot or unravelling a complication; and as the name of this hexagram, it denotes a condition in which the obstruction and difficulty indicated by the preceding Kien have been removed. The object of the author is to show, as if from the lines of the figure, how this new and better state of the kingdom is to be dealt with. See what is said on the Thwan of Kien for the advantage to be found in the south-west.' If further active operations be not necessary to complete the subjugation of the country, the sooner things fall into their old channels the better. The new masters of the kingdom should not be anxious to change all the old manners and ways. Let them do, as the duke of Kau actually did do with the subjugated people of Shang. If [16] Digitized by Google .

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146 THE YI KING. XLI. THE SUN HEXAGRAM. TEXT. In (what is denoted by) Sun, if there be sincerity (in him who employs it), there will be great good fortune-freedom from error; firmness and correctness that can be maintained; and advantage in every further operations be necessary, let them be carried through without delay. Nothing is said in the Thwan about the discountenancing and removal of small men,-unworthy ministers or officers; but that subject appears in more than one of the lines. There is a weak line, instead of a strong, in the first place; but this is compensated for by its strong correlate in 4. Ku Hsi says he does not understand the symbolism under line 2. The place is even, but the line itself is strong; the strength therefore is modified or tempered. And 2 is the correlate of the ruler in 5. We are to look to its subject therefore for a minister striving to realise the idea of the hexagram, and pacify the subdued kingdom. He becomes a hunter, and disposes of unworthy men, represented by the three foxes.' He also gets the yellow arrows,the instruments used in war or in hunting, whose colour is 'correct,' and whose form is 'straight.' His firm correctness will be good. Line 3 is weak, when it should be strong; and occupying, as it does, the topmost place of the lower trigram, it suggests the symbolism of a porter in a carriage. People will say, 'How did he get there? The things cannot be his own.' And robbers will attack and plunder him. The subject of the line cannot protect himself, nor accomplish anything good. What is said on the fourth line appears in the form of an address to its subject. The line is strong in an even place, and 1, its correlate, is weak in an odd place. Such a union will not be productive of good. In the symbolism I becomes the toe of the subject of 4. How the friend or friends, who are to come to him on the removal of this toe, are represented, I do not perceive. Line 5 is weak in an odd place; but the place is that of the ruler, to whom it belongs to perfect the idea of the hexagram by Digitized by Google

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SECT. II. THE SUN HEXAGRAM. 147 movement that shall be made. In what shall this (sincerity in the exercise of Sun) be employed ? (Even) in sacrifice two baskets of grain, (though there be nothing else), may be presented. 1. The first line, undivided, shows its subject suspending his own affairs, and hurrying away (to help the subject of the fourth line). He will commit no error, but let him consider how far he should contribute of what is his (for the other). 2. The second line, undivided, shows that it will be advantageous for its subject to maintain a firm correctness, and that action on his part will be evil. He can give increase (to his correlate) without taking from himself. 3. The third line, divided, shows how of three men walking together, the number is diminished by one; and how one, walking, finds his friend. 4. The fourth line, divided, shows its subject diminishing the ailment under which he labours by making the subject of the first line) hasten (to his help), and make him glad. There will be no error. 5. The fifth line, divided, shows parties adding to (the stores of) its subject ten pairs of tortoise shells, and accepting no refusal. There will be great good fortune. removing all that is contrary to the peace and good order of the kingdom. It will be his duty to remove especially all the small men represented by the divided lines, which he can do with the help of his strong correlate in 2. Then even the small men will change their.ways, and repair to him. Line 6 is the highest line in the figure, but not the place of the ruler. Hence it appears as occupied by a feudal duke, who carries out the idea of the figure against small men, according to the symbolism employed, L 2 Digitized by Google

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148 THE YI KING. Text. 6. The topmost line, undivided, shows its subject giving increase to others without taking from himself. There will be no error. With firm correctness there will be good fortune. There will be advantage in every movement that shall be made. He will find ministers more than can be counted by their clans. XLI. The interpretation of this hexagram is encompassed with great difficulties. Sun is the symbol for the idea of diminishing or diminution; and what is said in Appendix I has made it to be accepted as teaching the duty of the subject to take of what is his and contribute to his ruler, or the expenses of the government under which he lives; in other words, readily and cheerfully to pay his taxes. P. Regis says, "Sun seu (vectigalis causa) minuere.... est valde utile;' and Canon McClatchie in translating Appendix I has :- Diminishing (by taxation for instance) .... is very lucky. Possibly, king Wan may have seen in the figures the subject of taxation; but the symbolism of his son takes a much wider range. My own reading of the figure and Text comes near to the view of Khang-zze, that every diminution and repression of what we have in excess to bring it into accordance with right and reason is comprehended under Sun.' Let there be sincerity in doing this, and it will lead to the happiest results. It will lead to great success in great things; and if the correction, or it may be a contribution towards it, appear to be very small, yet it will be accepted ;- as in the most solemn religious service. This is substantially the view of the hexagram approved by the Khang-hsi editors. Line I is strong, and its correlate in 4 is weak. Its subject will wish to help the subject of 4; but will not leave anything of his own undone in doing so. Nor will he diminish of his own for the other without due deliberation. Line 2 is strong, and in the central place. But it is in the place of a weak line, and its subject should maintain his position without moving to help his correlate in 5. Maintaining his own firm corTectness is the best way to help him. Paragraph 3 is to my mind full of obscurity. KQ Hsi, adopting the view in Appendix I, says that the lower trigram was originally Khien, three undivided lines, like 'three men walking together,' Digitized by Google

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SECT. II. THE YT TEXAGRAM. 149 XLII. THE YI HEXAGRAM. Yi indicates that (in the state which it denotes) there will be advantage in every movement which shall be undertaken, that it will be advantageous (even) to cross the great stream. 1. The first line, undivided, shows that it will be advantageous for its subject in his position to make and that the third line, taken away and made to be the topmost line, or the third, in what was originally Khwan, three divided lines, was 'the putting away of one man;' and that then the change of place by 3 and 6, while they continued their proper correlation, was, one going away, and finding his friend. I cannot lay hold of any thread of reason in this. Line 4 is weak, and in an even place; like an individual ailing and unable to perform his proper work. But the correlate in i is strong; and is made to hasten to its relief. The 'joy' of the line shows the desire of its subject to do his part in the work of the hexagram. Line 5 is the seat of the ruler, who is here humble, and welcomes the assistance of his correlate, the subject of 2. He is a ruler whom all his subjects of ability will rejoice to serve in every possible way; and the result will be great good fortune. Line 6 has been changed from a weak into a strong line from line 3; has received therefore the greatest increase, and will carry out the idea of the hexagram in the highest degree and style. But he can give increase to others without diminishing his own resources, and of course the benefit he will confer will be incalculable. Ministers will come to serve him; and not one from each clan merely, but many. Such is the substance of what is said on this last paragraph. I confess that I only discern the meaning darkly. Digitized by Google

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150 THE YI KING. TEXT. a great movement. If it be greatly fortunate, no blame will be imputed to him. 2. The second line, divided, shows parties adding to the stores of its subject ten pairs of tortoise shells whose oracles cannot be opposed. Let him persevere in being firm and correct, and there will be good fortune. Let the king, (having the virtues thus distinguished), employ them in presenting his offerings to God, and there will be good fortune. 3. The third line, divided, shows increase given to its subject by means of what is evil, so that he shall (be led to good), and be without blame. Let him be sincere and pursue the path of the Mean, (so shall he secure the recognition of the ruler, like) an officer who announces himself to his prince by the symbol of his rank. 4. The fourth line, divided, shows its subject pursuing the due course. His advice to his prince is followed. He can with advantage be relied on in such a movement as that of removing the capital. 5. The fifth line, undivided, shows its subject with sincere heart seeking to benefit (all below). There need be no question about it; the result will be great good fortune. (All below) will with sincere heart acknowledge his goodness. 6. In the sixth line, undivided, we see one to whose increase none will contribute, while many will seek to assail him. He observes no regular rule in the ordering of his heart. There will be evil. XLII. Yi has the opposite meaning to Sun, and is the symbol of addition or increasing. What king Wan had in his mind, in connexion with the hexagram, was a ruler or a government operating Digitized by Digitized by Google

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SECT. II. THE KWAI HEXAGRAM. 151 XLIII. THE KwAI HEXAGRAM. Kwai requires (in him who would fulfil its meaning) the exhibition (of the culprit's guilt) in the royal court, and a sincere and earnest appeal (for sym so as to dispense benefits to, and increase the resources of all the people. Two indications are evident in the lines ;-the strong line in the ruler's seat, or the fifth line, and the weak line in the correlative place of 2. Whether there be other indications in the figure or its component trigrams will be considered in dealing with the Appendixes. The writer might well say, on general grounds, of the ruler whom he had in mind, that he would be successful in his enterprises and overcome the greatest difficulties. Line I is strong, but its low position might seem to debar its subject from any great enterprise. Favoured as he is, however, according to the general idea of the hexagram, and specially responding to the proper correlate in 4, it is natural that he should make a movement; and great success will make his rashness be forgotten. With paragraph 2 compare paragraph 5 of the preceding hexagram. Line 2 is weak, but in the centre, and is the correlate of 5. Friends give its subject the valuable gifts mentioned; that is,' says Kwo Yung (Sung dynasty), men benefit him; the oracles of the divination are in his favour,--spirits, that is, benefit him; and finally, when the king sacrifices to God, He accepts. Heaven confers benefit from above.' Line 3 is weak, neither central, nor in its correct position. It would seem therefore that its subject should have no increase given to him. But it is the time for giving increase, and the idea of his receiving it by means of evil things is put into the line. That such things serve for reproof and correction is well known to Chinese moralists. But the paragraph goes on also to caution and admonish. Line 4 is the place for a minister, near to that of the ruler. Its subject is weak, but his place is appropriate, and as he follows the Diglized by Google

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152 THE YI KING. TEXT. pathy and support), with a consciousness of the peril (involved in cutting off the criminal). He should (also) make announcement in his own city, and show that it will not be well to have recourse at once to arms. (In this way) there will be advantage in whatever he shall go forward to. 1. The first line, undivided, shows its subject in (the pride of) strength advancing with his toes. He goes forward, but will not succeed. There will be ground for blame. 2. The second line, undivided, shows its subject full of apprehension and appealing (for sympathy and help). Late at night hostile measures may be (taken against him), but he need not be anxious about them. 3. The third line, undivided, shows its subject (about to advance) with strong (and determined) looks. There will be evil. (But) the superior man, bent on cutting off the criminal), will walk alone and encounter the rain, (till he be hated by his proper associates) as if he were contaminated (by the others). (In the end) there will be no blame against him. due course, his ruler will listen to him, and he will be a support in the most critical movements. Changing the capital from place to place was frequent in the feudal times of China. That of Shang, which preceded Kau, was changed five times. Line 5 is strong, in its fitting position, and central. It is the seat of the ruler, who has his proper correlate in 2. Everything good, according to the conditions of the hexagram, therefore, may be said of him ;-as is done. Line 6 is also strong ; but it should be weak. Occupying the topmost place of the figure, its subject will concentrate his powers in the increase of himself, and not think of benefiting those below him; and the consequence will be as described. Digitized by Google

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SECT. II. THE KWAI HEXAGRAM. 153 4. The fourth line, undivided, shows one from whose buttocks the skin has been stripped, and who walks slowly and with difficulty. (If he could act) like a sheep led (after its companions), occasion for repentance would disappear. But though he hear these words, he will not believe them. 5. The fifth line, undivided, shows the small men like) a bed of purslain, which ought to be uprooted with the utmost determination. (The subject of the line having such determination), his action, in harmony with his central position, will lead to no error or blame. 6. The sixth line, divided, shows its subject without any (helpers) on whom to call. His end will be evil. XLIII. In Kwai we have the hexagram of the third month, when the last remnant, cold and dark, of winter, represented by the sixth line, is about to disappear before the advance of the warm and bright days of the approaching summer. In the yin line at the top king Wan saw the symbol of a small or bad man, a feudal prince or high minister, lending his power to maintain a corrupt government, or, it might be, a dynasty that was waxen old and ready to vanish away; and in the five undivided lines he saw the representatives of good order, or, it might be, the dynasty which was to supersede the other. This then is the subject of the hexagran,-how bad men, statesmen corrupt and yet powerful, are to be put out of the way. And he who would accomplish the task must do so by the force of his character more than by force of arms, and by producing a general sympathy on his side. The Thwan says that he must openly denounce the criminal in the court, seek to awaken general sympathy, and at the same time go about his enterprise, conscious of its difficulty and danger. Among his own adherents, moreover, as if it were in his own city, he must make it understood how unwillingly he takes up arms. Then let him go forward, and success will attend him. Line 1 is strong, the first line of that trigram, which expresses the idea of strength. But it is in the lowest place. The stage of Digitized by Google

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154 THE YI KING. TEXT. XLIV.' THE KAU Hexagram. Kau shows a female who is bold and strong. It will not be good to marry (such) a female. the enterprise is too early, and the preparation too small to make victory certain. Its subject had better not take the field. Line 2 is strong, and central, and its subject is possessed with the determination to do his part in the work of removal. But his eagerness is tempered by his occupancy of an even place; and he is cautious, and no attempts, however artful, to harm him will take effect. Line 3 is strong, and its subject displays his purpose too eagerly. Being beyond the central position, moreover, gives an indication of evil. Lines 3 and 6 are also proper correlates; and, as elsewhere in the Yi, the meeting of yin and yang lines is associated with falling rain. The subject of 3, therefore, communicates with 6, in a way that annoys his associates; but nevertheless he commits no error, and, in the end, incurs no blame. Line 4 is not in the centre, nor in an odd place, appropriate to it as undivided. Its subject therefore will not be at rest, nor able to do anything to accomplish the idea of the hexagram. He is symbolised by a culprit, who, according to the ancient and modern custom of Chinese courts, has been bastinadoed till he presents the appearance in the Text. Alone he can do nothing; if he could follow others, like a sheep led along, he might accomplish something, but he will not listen to advice. Purslain grows in shady places, and hence we find it here in close contiguity to the topmost line, which is yin. As 5 is the ruler's seat, evil may come to him from such contiguity, and strenuous efforts must be made to prevent such an evil. The subject of the line, the ruler in the central place, will commit no error. It must be allowed that the symbolism in this line is not easily managed. The subject of the 6th line, standing alone, may be easily disposed of. Digitized by Google

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SECT. II. THE KAU HEXAGRAM. 155 1. The first line, divided, shows how its subject should be kept (like a carriage) tied and fastened to a metal drag, in which case with firm correctness there will be good fortune. (But) if he move in any direction, evil will appear. He will be (like) a lean pig, which is sure to keep jumping about. 2. The second line, undivided, shows its subject with a wallet of fish. There will be no error. But it will not be well to let (the subject of the first line) go forward to the guests. 3. The third line, undivided, shows one from whose buttocks the skin has been stripped so that he walks with difficulty. The position is perilous, but there will be no great error. 4. The fourth line, undivided, shows its subject with his wallet, but no fish in it. This will give rise to evil. 5. The fifth line, undivided, (shows its subject as) a medlar tree overspreading the gourd (beneath it). If he keep his brilliant qualities concealed, (a good issue) will descend (as) from Heaven. 6. The sixth line, undivided, shows its subject receiving others on his horns. There will be occasion for regret, but there will be no error. XLIV. The single, divided, line at the top of Kwai, the hexagram of the third month, has been displaced, and Khien has ruled over the fourth month of the year. But the innings of the divided line commence again; and here we have in Kau the hexagram of the fifth month, when light and heat are supposed both to begin to be less. In that divided line Wan saw the symbol of the small or unworthy man, beginning to insinuate himself into the government Digitized by Google

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156 THE YI KING. TEXT. XLV. The Zhvi HEXAGRAM. In (the state denoted by) 3hui, the king will repair to his ancestral temple. It will be advan of the country. His influence, if unchecked, would go on to grow, and he would displace one good man after another, and fill the vacant seats with others like-minded with himself. The object of Wan in his Thwan, therefore, was to enjoin resistance to the encroachment of this bad man. Kau is defined as giving the idea of suddenly and casually encountering or meeting with. So does the divided line appear all at once in the figure. And this significance of the name rules in the interpretation of the lines, so as to set on one side the more common interpretation of them according to the correlation; showing how the meaning of the figures was put into them from the minds of Wan and Tan in the first place. The sentiments of the Text are not learned from them; but they are forced and twisted, often fantastically, and made to appear to give those sentiments forth of themselves. Here the first line, divided, where it ought to be the contrary, becomes the symbol of a bold, bad woman, who appears unexpectedly on the scene, and wishes to subdue or win all the five strong lines to herself. No one would contract a marriage with such a female ; and every good servant of his country will try to repel the entrance into the government of every officer who can be so symbolised. Line i represents the bete noire of the figure. If its subject can be kept back, the method of firm government and order will proceed. If he cannot be restrained, he will become disgusting and dangerous. It is not enough for the carriage to be stopt by the metal drag; it is also tied or bound to some steadfast object. Internal and external restraints should be opposed to the bad man. The 'wallet of fish' under line 2 is supposed to symbolise the Digitized by Google

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SECT. II. THE ZHUI HEXAGRAM. 157 tageous (also) to meet with the great man; and then there will be progress and success, though the advantage must come through firm correctness. The use of great victims will conduce to good fortune; and in whatever direction movement is made, it will be advantageous. 1. The first line, divided, shows its subject with a sincere desire (for union), but unable to carry it out, so that disorder is brought into the sphere of his union. If he cry out (for help to his proper correlate), all at once (his tears) will give place subject of line 1. It has come into the possession of the subject of 2, by virtue of the meaning of the name Kau, which I have pointed out. With his strength therefore he can repress the advance of 1, He becomes in fact 'the lord of the hexagram,' and all the other strong lines are merely guests; and especially is it important that he should prevent 1 from approaching them. This is a common explanation of what is said under this second line. It seems farfetched; but I can neither find nor devise anything better. With what is said on line 3, compare the fourth paragraph of the duke's Text on the preceding hexagram. Line 3 is strong, but has gone beyond the central place; has no correlate above; and is cut off from 1 by the intervening 2. It cannot do much therefore against 1; but its aim being to repress that, there will be no great error. Line 1 is the proper correlate of 4; but it has already met and associated with 2. The subject of 4 therefore stands alone; and evil to him may be looked for. Line 5 is strong, and in the ruler's place. Its relation to i is like that of a forest tree to the spreading gourd. But let not its t use force to destroy or repress the growth of 1; but let him restrain himself and keep his excellence concealed, and Heaven will set its seal to his virtue. The symbolism of line 6 is difficult to understand, though the meaning of what is said is pretty clear. The Khang-hsi editors observe: The subject of this line is like an officer who has withdrawn from the world. He can accomplish no service for the time; but his person is removed from the workers of disorder.' Digitized by Google

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158 to smiles. He need not mind (the temporary difficulty); as he goes forward, there will be no error. THE YI KING. TEXT. 2. The second line, divided, shows its subject led forward (by his correlate). There will be good fortune, and freedom from error. There is entire sincerity, and in that case (even the small offerings of) the vernal sacrifice are acceptable. 3. The third line, divided, shows its subject striving after union and seeming to sigh, yet nowhere finding any advantage. If he go forward, he will not err, though there may be some small cause for regret. 4. The fourth line, undivided, shows its subject in such a state that, if he be greatly fortunate, he will receive no blame. 5. The fifth line, undivided, shows the union (of all) under its subject in the place of dignity. There will be no error. If any do not have confidence in him, let him see to it that (his virtue) be great, longcontinued, and firmly correct, and all occasion for repentance will disappear. 6. The topmost line, divided, shows its subject sighing and weeping; but there will be no error. XLV. 3 hui denotes collecting together, or things so collected; and hence this hexagram concerns the state of the kingdom when a happy union prevails between the sovereign and his ministers, between high and low; and replies in a vague way to the question how this state is to be preserved; by the influence of religion, and the great man, who is a sage upon the throne. He, the king,' will repair to his ancestral temple, and meet in spirit there with the spirits of his ancestors. Whatever he does, being correct and right, will succeed. His religious services will be distinguished by their dignity and splendour. His victims will Digitized by Google

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SECT. II. THE SHANG HEXAGRAM. 159 XLVI. THE SHANG Hexagram. Shang indicates that (under its conditions) there will be great progress and success. Seeking by be the best that can be obtained, and other things will be in harmony with them. Line 1 is weak, and in the place of a strong line. It has a proper correlate in 4, but is separated from him by the intervention of two weak lines. The consequence of these things is supposed to be expressed in the first part of the symbolism ; but the subject of the line is possessed by the desire for union, which is the theme of the hexagram. Calling out to his correlate for help, he obtains it, and his sorrow is turned into joy. Line 2 is in its proper place, and responds to the strong ruler in 5, who encourages and helps the advance of its subject. He possesses also the sincerity, proper to him in his central position; and though he were able to offer only the sacrifice of the spring, small compared with the fulness of the sacrifices in summer and autumn, it would be accepted. Line 3 is weak, in the place of a strong line, and advanced from the central place. The topmost line, moreover, is no proper correlate. But its subject is possessed by the desire for union; and though 2 and 4 decline to associate with him, he presses on to 6, which is also desirous of union. That common desire brings them together, notwithstanding 3 and 6 are both divided lines; and with difficulty the subject of 3 accomplishes his object. (But that an ordinary rule for interpreting the lineal indications may be thus overruled by extraordinary considerations shows how much of fancy there is in the symbolism or in the commentaries on it.] Line 4 has its correlate in 1, and is near to the ruling line in 5. We may expect a good auspice for it; but its being strong in an odd place, calls for the caution which is insinuated. Line 5 is strong, central, and in its correct position. Through Digitized by Google

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160 THE YI KING. TEXT. (the qualities implied in it) to meet with the great man, its subject need have no anxiety. Advance to the south will be fortunate. 1. The first line, divided, shows its subject advancing upwards with the welcome (of those above him). There will be great good fortune. 2. The second line, undivided, shows its subject with that sincerity which will make even the (small) offerings of the vernal sacrifice acceptable. There will be no error. 3. The third line, undivided, shows its subject ascending upwards (as into) an empty city. 4. The fourth line, divided, shows its subject employed by the king to present his offerings on mount Khi. There will be good fortune; there will be no mistake. 5. The fifth line, divided, shows its subject firmly correct, and therefore enjoying good fortune. He ascends the stairs (with all due ceremony). 6. The sixth line, divided, shows its subject advancing upwards blindly. Advantage will be found in a ceaseless maintenance of firm correctness. its subject there may be expected the full realisation of the idea of the hexagram. Line 6, weak, and at the extremity of the figure, is still anxious for union; but he has no proper correlate, and all below are united in 5. Its subject mourns his solitary condition; and his good feeling will preserve him from error and blame. XLVI. The character Shang is used of advancing in an upward direction, 'advancing and ascending. And here, as the name of the hexagram, it denotes the advance of a good officer to the highest pinnacle of distinction. The second line, in the centre of the lower trigram, is strong, but the strength is tempered by its being in an even place. As the representative of the subject of the Digitized by Google

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SECT. II. THE KHWAN HEXAGRAM. 16 XLVII. The Khwan HEXAGRAM. In (the condition denoted by) Khwan there may (yet be) progress and success. For the firm and hexagram, it shows him to be possessed of modesty and force. Then the ruler's seat, the fifth place, is occupied by a divided line, indicating that he will welcome the advance of 2. The officer therefore both has the qualities that fit him to advance, and a favourable opportunity to do so. The result of his advance will be fortunate. It is said that after he has met with the ruler, the great man in 5, 'advance to the south will be fortunate.' Ka Hsi and other critics say that 'advancing to the south' is equivalent simply to 'advancing forwards.' The south is the region of brightness and warmth; advance towards it will be a joyful progress. As P. Regis explains the phrase, the traveller will proceed via recta simillima illi qua itur ad austrates felicesque plagas.' Line 1 is weak, where it should be strong; its subject, that is, is humble and docile. Those above him, therefore, welcome his advance. Another interpretation of the line is suggested by Appendix I; which deserves consideration. As the first line of Sun, moreover, it may be supposed to concentrate in itself its attribute of docility, and be the lord of the trigram. See on the second line of Zhui. Line 2 is strong, and the weak 5 is its proper correlate. We have a strong officer serving a weak ruler; he could not do so unless he were penetrated with a sincere and devoted loyalty. Paragraph 3 describes the boldness and fearlessness of the advance of the third line. According to the Khang-hsi editors, who, I think, are right, there is a shade of condemnation in the line. Its subject is too bold. Line 4 occupies the place of a great minister, in immediate contiguity to his ruler, who confides in him, and raises him to the highest distinction as a feudal prince. The mention of mount [16] Digitized by Google

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162 THE YI KING. TEXT. correct, the (really) great man, there will be good fortune. He will fall into no error. If he make speeches, his words cannot be made good. 1. The first line, divided, shows its subject with bare buttocks straitened under the stump of a tree. He enters a dark valley, and for three years has no prospect (of deliverance). 2. The second line, undivided, shows its subject straitened amidst his wine and viands. There come to him anon the red knee-covers (of the ruler). It will be well for him (to maintain his sincerity as) in sacrificing. Active operations (on his part) will lead to evil, but he will be free from blame. 3. The third line, divided, shows its subject straitened before a (frowning) rock. He lays hold of thorns. He enters his palace, and does not see his wife. There will be evil. 4. The fourth line, undivided, shows its subject proceeding very slowly (to help the subject of the first line), who is straitened by the carriage adorned with metal in front of him. There will be occasion for regret, but the end will be good. Khi, at the foot of which was the capital of the lords of Kau, seems to take the paragraph out of the sphere of symbolism into that of history. The king' in it is the last sovereign of Shang; the feudal prince in it is Wan. In line 5 the advance has reached the highest point of dignity, and firm correctness is specially called for. 'Ascending the steps of a stair' may intimate, as Ku Hsi says, the ease of the advance; or according to others (the Khang-hsi editors among them), its ceremonious manner. What can the subject of the hexagram want more? He has gained all his wishes, and still he is for going onwards. His advance is blind and foolish; and only the most exact correctness will save him from the consequences. Digitized by Google

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SECT. II. THE KHWAN HEXAGRAM. 163 5. The fifth line, undivided, shows its subject with his nose and feet cut off. He is straitened by (his ministers in their) scarlet aprons. He is leisurely in his movements, however, and is satisfied. It will be well for him to be (as sincere) as in sacrificing (to spiritual beings). 6. The sixth line, divided, shows its subject straitened, as if bound with creepers; or in a high and dangerous position, and saying (to himself), 'If I move, I shall repent it. If he do repent of former errors, there will be good fortune in his going forward. XLVII. The character Khwan presents us with the picture of a tree within an enclosure; 'a plant,' according to Williams, fading for want of room;' 'a tree,' according to Tai Tung, 'not allowed to spread its branches. However this be, the term conveys the idea of being straitened and distressed; and this hexagram indicates a state of things in which the order and government that would conduce to the well-being of the country can hardly get the development, which, by skilful inanagement on the part of the great man' and others, is finally secured for them. Looking at the figure we see that the two central places are occupied by strong lines; but 2 is confined between 1 and 3, both of which are weak, and 5 (the ruler), as well as 4 (his minister), is covered by the weak 6; all which peculiarities are held to indicate the repression or straitening of good men by bad. For the way in which the same view is derived from the great symbolism, see Appendix II, in loc. The concluding sentence of the Thwan is literally, 'If he speak, he will not be believed ;' but the Khang-hsi editors give sufficient reasons for changing one character so as to give the meaning in the translation. Actions,' not words, are what are required in the case. The symbolism of buttocks' is rather a favourite with the duke of Kau;- chacun a son gout.' The poor subject of line i sitting on a mere stump, which affords him no shelter, is indeed badly off. The line is at the bottom of the trigram indicating peril, and 4, which is its proper correlate, is so circumstanced as not to be able M 2 Digitized by Google

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164 THE YI KING. TEXT. XLVIII. The ZING HEXAGRAM. (Looking at) Zing, (we think of) how (the site of) a town may be changed, while (the fashion of its to render it help; hence comes the unfavourable auspice. "Three years' is used, as often, for a long time. The three strong lines in the figure (2, 4, and 5) are all held to represent 'superior men ;' and their being straitened is not in their persons or estates, but in their principles which are denied development. Hence the subject of 2 is straitened while he fares sumptuously. His correlate in 5, though not quite proper, occupies the ruler's place, and comes to his help. That it is the ruler who comes appears from his red or vermillion knee-covers, different from the scarlet knee-covers worn by nobles, as in paragraph. 5. Let 2 cultivate his sincerity and do the work of the hexagram as if he were sacrificing to spiritual beings; and then, if he keep quiet, all will be well. For a full explanation' of paragraph 3 KU Hsi refers his readers to what Confucius is made to say on it in Appendix III, ii, 35. The reader, however, will probably not find much light in that passage. The Khang-hsi editors say here :-'The subjects of the three divided lines (1, 3, and 6) are all unable to deal aright with the straitened state indicated by the figure. The first is at the bottom, sitting and distressed. The second, occupies the third place, where he may either advance or retreat; and he advances and is distressed. Wounded abroad, he returns to his family, and finds none to receive him ; so graphically is there set forth the distress which reckless action brings.' Line 4 is the proper correlate of 1, but it is a strong line in an even place, and its assistance is given dilatorily. Then I is overridden by 2, which is represented by 'a chariot of metal. It is difficult for the subjects of 1 and 4 to come together, and effect much; but 4 is near 5, which is also a strong line. Through a Digitized by Google

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sect. 11. THE BING HEXAGRAM. 165 wells undergoes no change. (The water of a well) never disappears and never receives (any great) increase, and those who come and those who go can draw and enjoy the benefit. If (the drawing) have nearly been accomplished, but, before the rope has quite reached the water, the bucket is broken, this is evil. 1. The first line, divided, shows a well so muddy that men will not drink of it; or an old well to which neither birds (nor other creatures) resort. 2. The second line, undivided, shows a well from which by a hole the water escapes and flows away to the shrimps (and such small creatures among the grass), or one the water of which leaks away from a broken basket. 3. The third line, undivided, shows a well, which has been cleared out, but is not used. Our hearts are sorry for this, for the water might be drawn out and used. If the king were (only) intelligent, both he and we might receive the benefit of it. common sympathy, the subject of 5 will have a measure of success. So the symbolism of this line has been explained, -not very satisfactorily. Line 5 is repressed by 6, and pressed on by 4. Above and below its subject is wounded. Especially is he straitened by the minister in 4, with his scarlet knee-covers. But the upper trigram is Tui, with the quality of complacent satisfaction. And this indicates, it is said, that the subject of 5 gets on notwithstanding his straits, especially by his sincerity. This explanation is not more satisfactory than the last. Line 6 is at the top of the figure, where the distress may be supposed to reach its height. Its subject appears bound and on a perilous summit. But his extremity is also his opportunity. He is moved to think of repenting; and if he do repent, and go forward, his doing so will be fortunate. Digitized by Google

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166 THE YI KING. TEXT. 4. The fourth line, divided, shows a well, the lining of which is well laid. There will be no error. 5. The fifth line, undivided, shows a clear, limpid well, (the waters from) whose cold spring are (freely) drunk. 6. The topmost line, divided, shows the water from) the well brought to the top, which is not allowed to be covered. This suggests the idea of sincerity. There will be great good fortune. XLVIII. Zing, which gives its name to this hexagram, is the symbol of a well. The character originally was pictorial (), intended to represent a portion of land, divided into nine parts, the central portion belonging to the government, and being cultivated by the joint labour of the eight families settled on the other divisions. In the centre of it, moreover, was a well, which was the joint property of all the occupants. What is said on Zing might be styled 'Moralisings on a well,' or Lessons to be learned from a well for the good order and government of a country.' What a well is to those in its neighbourhood, and indeed to men in general, that is government to a people. If rulers would only rightly appreciate the principles of government handed down from the good ages of the past, and faithfully apply them to the regulation of the present, they would be blessed themselves and their people with them. In the Thwan we have the well, substantially the same through many changes of society; a sure source of dependance to men, for their refreshment and for use in their cultivation of the ground. Its form is what I have seen in the plains of northern China; what may be seen among ourselves in many places in Europe. It is deep, and the water is drawn up by a vessel let down from the top; and the value of the well depends on the water being actually raised. And so the principles of government must be actually carried out. Line 1, being weak, and at the very bottom of the figure, suggests, or is made to suggest, the symbolism of it. Many men in authority are like such a well; corrupt, useless, unregarded. Line 2 is strong, and might very well symbolise an active spring, ever feeding the well and, through it, the ground and its cultivators; but it is in an inappropriate place, and has no proper correlate. Digitized by Google

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SECT. II. THE KO HEXAGRAM. XLIX. THE KO HEXAGRAM. 167 (What takes place as indicated by) Ko is believed in only after it has been accomplished. There will be great progress and success. Advantage will come from being firm and correct. (In that case) occasion for repentance will disappear. 1. The first line, undivided, shows its subject (as if he were) bound with the skin of a yellow ox. Its cool waters cannot be brought to the top. So important is it that the ministers of a country should be able and willing rightly to administer its government. In the account of the ancient Shun it is stated that he once saved his life by an opening in the lining of a well. Line 3 is a strong line, in its proper place; and must represent an able minister or officer. But though the well is clear, no use is made of it. I do not find anything in the figure that can be connected with this fact. The author was wise beyond his lines. After the first sentence of the paragraph, the duke of Kau ceases from his function of making emblems; reflects and moralises. Line is weak, but in its proper place. Its subject is not to be condemned, but neither is he to be praised. He takes care of himself, but does nothing for others. Line 5 is strong, and in its right place. The place is that of the ruler, and suggests the well, full of clear water, which is drawn up, and performs its useful work. Such is the good Head of government to his people. Line 6 is in its proper place, but weak. If the general idea of the figure was different, a bad auspice might be drawn from it. But here we see in it the symbol of the water drawn up, and the top uncovered so that the use of the well is free to all. Then the mention of 'sincerity' suggests the inexhaustibleness of the elemental supply. Digitized by Google

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168 THE YI KING. TEXT. 2. The second line, divided, shows its subject making his changes after some time has passed. Action taken will be fortunate. There will be no error. 3. The third line, undivided, shows that action taken by its subject will be evil. Though he be firm and correct, his position is perilous. If the change (he contemplates) have been three times fully discussed, he will be believed in. 4. The fourth line, undivided, shows occasion for repentance disappearing (from its subject). Let him be believed in; and though he change (existing) ordinances, there will be good fortune. 5. The fifth line, undivided, shows the great man (producing his changes) as the tiger (does when he) changes (his stripes). Before he divines (and proceeds to action), faith has been reposed in him. 6. The sixth line, divided, shows the superior man producing his changes as the leopard (does when he) changes (his spots), while small men change their faces (and show their obedience). To go forward (now) would lead to evil, but there will be good fortune in abiding firm and correct. XLIX. The character called Ko or Keh is used here in the sense of changing. Originally used for the skin of an animal or bird, alive or dead, it received the significance of changing at a very early time. Its earliest appearance, indeed, in the first Book of the Shu, is in that sense. How the transition was made from the idea of a skin or hide to that of change is a subject that need not be entered on here. The author has before him the subject of changes occurring ---called for-in the state of the country; it may be on the greatest scale. The necessity of them is recognised, and hints are Digitized by Google

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SECT. II. THE TING HEXAGRAM. 169 L. THE TING HEXAGRAM. Ting gives the intimation of great progress and success. 1. The first line, divided, shows the caldron overthrown and its feet turned up. (But) there will be given as to the spirit and manner in which they should be brought about. For the way in which the notion of change is brought out of the trigrams of the figure, see Appendixes I and II. It is assumed in the Thwan that change is viewed by people generally with suspicion and dislike, and should not be made hastily. When made as a necessity, and its good effects appear, the issues will be great and good. A proved necessity for them beforehand; and a firm correctness in the conduct of them :-these are the conditions by which changes should be regulated. Line 1, at the bottom of the figure, may be taken as denoting change made at too early a period. It has no proper correlate or helper, moreover, above. Hence its subject is represented as tied up, unable to take any action. Line 2, though weak, is in its correct place. It is in the centre also of the trigram Li, signifying brightness and intelligence, and has a proper correlate in the strong 5. Let its subject take action in the way of change. The symbolism of paragraph 3 is twofold. The line is strong, and in the correct position, but it has passed the centre of Sun and is on its outward verge. These conditions may dispose its 'subject to reckless and violent changing which would be bad. But if he act cautiously and with due deliberation, he may take action, and he will be believed in. Line 4 is strong, but in the place of a weak line. This might vitiate any action of its subject in the way of change, and give occasion for repentance. But other conditions are intimated that Digitized by Google

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170 THE YI KING. TEXT. advantage in its getting rid of what was bad in it. (Or it shows us) the concubine (whose position is improved) by means of her son. There will be no error. 2. The second line, undivided, shows the caldron with the things (to be cooked) in it. (If its subject can say), 'My enemy dislikes me, but he cannot approach me,' there will be good fortune. 3. The third line, undivided, shows the caldron with (the places of) its ears changed. The progress (of its subject) is (thus) stopped. The fat flesh of the pheasant (which is in the caldron) will not be eaten. But the (genial) rain will come, and the grounds for repentance will disappear. There will be good fortune in the end. 4. The fourth line, undivided, shows the caldron with its feet broken; and its contents, designed for the ruler's use, overturned and spilt. Its subject will be made to blush for shame. There will be evil. will have a contrary effect; and if he have further secured general confidence, he may proceed to the greatest changes, even to change the dynasty,' with good fortune.' The conditions favourable to his action are said to be such as these:-The line has passed from the lower trigram into the upper; water and fire come in it into contact; the fourth place is that of the minister immediately below the ruler's seat. All these considerations demand action from the subject of 4 in harmony with the idea of the hexagram. Line 5 has every quality proper to 'the lord of the hexagram,' and his action will be in every way beneficial. He is symbolled by the tiger; and the changes which he makes by the bright stripes of the tiger when he has changed his coat. Line 6 is weak, but its subject is penetrated with the spirit of the hexagram. If its subject be a superior man, only inferior to 'the great man,' immediately below, the changes he makes will be inferior only to his. If he be a small man, he will be compliant and submissive. The lesson for him, however, is to abide firm and correct without taking any action of his own. Digitized by Google

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SECT. II. THE TING HEXAGRAM. 171 5. The fifth line, divided, shows the caldron with yellow ears and rings of metal in them. There will be advantage through being firm and correct. 6. The sixth line, undivided, shows the caldron with rings of jade. There will be great good fortune, and all action taken will be in every way advantageous. L. Ting was originally a pictorial character, representing a caldron with three feet and two ears, used for cooking and preparing food for the table (the mat in old times) and the altar. The picture has disappeared from the character, but it is said that in the hexagram we have an outline from which fancy may construct the vessel. The lower line, divided, represents its feet; lines 2, 3, 4, all undivided, represent the body of it; line 5, divided, represents its two ears, and line 6, undivided, the handle by which it was carried, or suspended from a hook. Appendix VI makes Ting follow Ko in the order of the hexagrams, because there is no changer of the appearance and character of things equal to the furnace and caldron ! Ting and Zing (48) are the only two hexagrams named from things in ordinary use with men; and they are both descriptive of the government's work of nourishing. There are three hexagrams of which that is the theme, I (27), under which we are told in Appendix I that 'the sages nourished men of worth, by means of them to reach to the myriads of the people.' Zing treats of the nourishment of the people generally by the government through its agricultural and other methods; Ting treats of the nourishment of men of talents and virtue; and that being understood, it is said, without more ado, that it'intimates great progress and success.' The Text that follows, however, is more difficult to interpret than that of Zing. Line 1 is weak, and little or nothing can be expected from its subject. But it has a proper correlate in the strong 4; and the disastrous overthrow, causing the feet to be directed towards 4, is understood to be lucky, as accelerating the co-operation of their two lines! The overturned caldron is thereby emptied of bad stuff that had accumulated in it!! The writer uses another illustration, which comes to the same thing. A concubine is less honourable than a wife, like the overthrown caldron. But if she have a son, Digitized by Google

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172 THE YI KING. TEXT. LI. THE KAN HEXAGRAM. Kan gives the intimation of ease and development. When the time of) movement (which it indicates) comes, (the subject of the hexagram) will be found looking out with apprehension, and yet while the proper wife has none, he will be his father's heir, and the mother, the concubine, will share in the honour of his position. Thus the issue of what was so unpromising is good. At least there is no mistake. The above is what is found in the best commentaries on the paragraph. I give it, but am myself dissatisfied with it. Line 2 is strong. The enemy' is the first line, which solicits 1. One, however, is able to resist the solicitation; and the whole paragraph gives a good auspice. The personal pronoun seems to show that the whole was, or was intended to be, understood as an oracular response in divination. This paragraph is rhymed, moreover, as are also 1, 3, and 4 : In the caldron is good fare, See my foe with angry glare; But touch me he does not dare.' Line 3 is also strong, and in the proper place; and if its correlate were the divided 5, its auspice would be entirely good. But instead of 5, its correlate is the strong 6. The place of the ears at 5 has been changed. Things promise badly. The advance of 3 is stopped. The good meat in the caldron which it symbolises will not be eaten. But 3 keeping firm 5 will by and by seek its society! The yin and the yang will mingle, and their union will be followed by genial rain. The issue will be good. Line 4 is in the place of a great minister, who is charged with the most difficult duties, which no single man can sustain. Then the strength of 4 is weakened by being in an even place, and its correlate is the weak 1 in the lowest place. Its subject is insufficient of Digitized by Google

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sect. II. THE NAN HEXAGRAM. 173 smiling and talking cheerfully. When the movement (like a crash of thunder) terrifies all within a hundred li, he will be (like the sincere worshipper) who is not (startled into) letting go his ladle and (cup of) sacrificial spirits. 1. The first line, undivided, shows its subject, when the movement approaches, looking out and around with apprehension, and afterwards smiling and talking cheerfully. There will be good fortune. 2. The second line, divided, shows its subject, when the movement approaches, in a position of peril. He judges it better to let go the articles (in his possession), and to ascend a very lofty height. There is no occasion for him to pursue after (the things he has let go); in seven days he will find them. 3. The third line, divided, shows its subject distraught amid the startling movements going on. If those movements excite him to (right) action, there will be no mistake. himself for his work, and he has no sufficient help; and the result will be evil. Paragraph 5,' says the Daily Lecture, 'praises the ruler as condescending to the worthy with his humble virtue.' Yellow' has occurred repeatedly as a correct colour;' and here the yellow ears and strong rings of metal' are intended to intensify our appreciation of the occupant of 5. As the line is divided, a caution is added about being firm and correct. Line 6 is strong, but the strength is tempered by its being in an even place. It is this which makes the handle to be of jade, which, though very hard, is supposed to have a peculiar and rich softness of its own. The auspice of the line is very good. The great minister,' it is said, the subject of 6,' performs for the ruler, the subject of 5, in helping his government and nourishing the worthy, the part which the handle does for the caldron. Digitized by Google

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174 THE YI KING. TEXT. 4. The fourth line, undivided, shows its subject, amid the startling movements, supinely sinking (deeper) in the mud. 5. The fifth line, divided, shows its subject going and coming amidst the startling movements (of the time), and always in peril; but perhaps he will not incur loss, and find business (which he can accomplish). 6. The topmost line, divided, shows its subject, amidst the startling movements (of the time), in breathless dismay and looking round him with trembling apprehension. If he take action, there will be evil. If, while the startling movements have not reached his own person and his neighbourhood, (he were to take precautions), there would be no error, though his relatives might (still) speak against him. LI. Kan among the trigrams represents thunder, and, according to Wan's arrangement and significance of them, the oldest son.' It is a phonetic character in which the significant constituent is Yu, meaning rain, and with which are formed most characters that denote atmospherical phenomena. The hexagram is formed of the trigram Kan redoubled, and may be taken as representing the crash or peal of thunder ; but we have seen that the attribute or virtue of the trigram is moving, exciting power;' and thence, symbolically, the character is indicative of movement taking place in society or in the kingdom. This is the meaning of the hexagram; and the subject is the conduct to be pursued in a time of movement-such as insurrection or revolution -by the party promoting, and most interested in, the situation. It is shown how he ought to be aware of the dangers of the time, and how by precaution and the regulation of himself he may overcome them. The indication of a successful issue given by the figure is supposed to be given by the undivided line at the bottom of the trigram. The subject of it must be superior to the subjects of the two divided lines above. It is in the idea of the hexagram that he should be moving and advancing ;-and what can his movement be but successful? El. Digitized by Google

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SECT. II. THE KAN HEXAGRAM. LII. THE KAN HEXAGRAM. 175 / When one's resting is like that of the back and he loses all consciousness of self; when he walks The next sentence shows him sensible of the danger of the occasion, but confident and self-possessed. The concluding sentence shows him rapt in his own important affairs, like a sincere worshipper, thinking only of the service in which he is engaged. Such a symbol is said to be suggested by Wan's significance of Kan as 'the oldest son (page 33).' It is his to succeed to his father, and the hexagram, as following Ting, shows him presiding over the sacrifices that have been prepared in the caldron. This is too fanciful. What is said on line 1 is little more than a repetition of the principal part of the Thwan. The line is undivided, and gives the auspice of good fortune. The position of peril' to the subject of line 2 is suggested, as Appendix II says, by its position, immediately above 1. But the rest of the symbolism is obscure, and Ku Hsi says he does not understand it. The common interpretation appears in the version. The subject of the line does what he can to get out of danger; and finally, as is signified by the central position of the line, the issue is better than could have been expected. On the specification of 'seven days,' see what is said in the treatise on the Thwan of hexagram 24. On its use here Khang-zze says:-'The places of a diagram amount to 6. The number 7 is the first of another. When the movement symbolised by Kan is gone by, things will be as they were before.' Line 3 is divided, and where an undivided line should be; but if its subject move on to the fourth place, which would be right for him, the issue will not be bad. The 4th line, however, has a bad auspice of its own. It is undivided in an even place, and it is pressed by the divided line on Digitized by Google

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176 THE VI KING. TEXT. in his courtyard, and does not see any (of the persons) in it,--there will be no error.' 1. The first line, divided, shows its subject keeping his toes at rest. There will be no error ; but it will be advantageous for him to be persistently firm and correct. 2. The second line, divided, shows its subject keeping the calves of his legs at rest. He cannot help (the subject of the line above) whom he follows, and is dissatisfied in his mind. 3. The third line, undivided, shows its subject keeping his loins at rest, and separating the ribs (from the body below). The situation is perilous, and the heart glows with suppressed excitement. 4. The fourth line, divided, shows its subject keeping his trunk at rest. There will be no error. 5. The fifth line, divided, shows its subject keeping his jawbones at rest, so that his words are (all) orderly. Occasion for repentance will disappear. 6. The sixth line, undivided, shows its subject either side, hence its subject is represented as supinely sinking in the mud. Line 5 is divided, in an odd place, and that in which the action of the hexagram may be supposed to be concentrated. Hence its subject is always in peril; but his central position indicates safety in the end. Line 6 is weak, and has to abide the concluding terrors of the movement. Action on the part of its subject is sure to be evil. If, however, he were to take precautions, he might escape with only the censures of his relatives. But I do not see anything in the figure to indicate this final symbolism. The writer, probably, had a case in his mind, which it suited; but what that was we do not know. Digitized by Google

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SECT. II. THE KAN HEXAGRAM. 177 There will devotedly maintaining his restfulness. be good fortune. LII. The trigram Kan represents a mountain. Mountains rise up grandly from the surface of the earth, and their masses rest on it in quiet and solemn majesty; and they serve also to arrest the onward progress of the traveller. Hence the attribute ascribed to Kan is twofold; it is both active and passive-resting and arresting. The character is used in this hexagram with both of those significations. As the name of the figure, it denotes the mental characteristic of resting in what is right; especially resting, as it is expressed by Chinese critics, 'in principle,'--that which is right, on the widest scale, and in the absolute conception of the mind; and that which is right in every different position in which a man can be placed. We find this treated of in the Great Learning (Commentary, chapter 3), and in the Doctrine of the Mean, chapter 14, and other places. This is the theme of the hexagram; and the symbolism of it is all taken from different parts of the human body, as in hexagram 31, and the way in which they are dealt with. Several of the paragraphs are certainly not easy to translate and interpret. The other parts of the body, such as the mouth, eyes, and ears, have their appetencies, which lead them to what is without themselves. The back alone has nothing to do with anything beyond itself-hardly with itself even; all that it has to do is to stand straight and strong. So should it be with us, resting in principle, free from the intrusion of selfish though s and external objects. Amidst society, he who realises the idea of the hexagram is still alone, and does not allow himself to be distracted from the contemplation and following of principle. He is not a recluse, however, who keeps aloof from social life; but his distinction is that he maintains a supreme regard to principle, when alone, and when mingling with others. In the symbolism the author rises from one part of the body to the other. The first line at the bottom of the figure fitly suggests the toes.' The lesson is that from the first men should rest in, and be anxious to do, what is right in all their affairs. The weakness of the line and its being in an odd place give occasion for the caution, with which the paragraph concludes. Above the toes are the calves, represented by the second line, weak, but in its proper place. Above this, again, are the loins, represented by 3, strong, and in danger of being violent. Line 2 [16] N Digitized by Google

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178 THE YI KING. TEXT TEXT. LIII. The KIEN HEXAGRAM.. Kien suggests to us the marriage of a young lady, and the good fortune (attending it). There will be advantage in being firm and correct. 1. The first line, divided, shows the wild geese gradually approaching the shore. A young officer (in similar circumstances) will be in a position of danger, and be spoken against; but there will be no error. follows 3, and should help it; but is unable to do so; and there results dissatisfaction. When the calves are kept at rest, advance is stopped, but no other harm ensues. Not so when the loins are kept at rest, and unable to bend, for the connexion between the upper and lower parts of the body is then broken. The dissatisfaction increases to an angry heat. Paragraph 3 is unusually difficult. For loins' P. Regis has scapulae, and for ribs renes; Canon McClatchie says :- Third Nine is stopping at a limit, and separating what is in continued succession (i. e. the backbone); thus the mind,' &c. Line 4 is a weak line resting in a proper place; hence it gives a good auspice. The Khang-hsi editors, however, call attention to the resting of the trunk as being inferior to the resting of the back in the Thwan. The place of the weak fifth line is not proper for it; and this accounts for the mention of its subject repenting, for which, however, there is not occasion. The third line of the trigrams, and the sixth of the hexagram, is what makes Kan what it is the symbol of a mountain. The subject of it therefore will carry out the resting required by the whole figure in the highest style. Digitized by Google

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179 2. The second line, divided, shows the geese gradually approaching the large rocks, where they eat and drink joyfully and at ease. There will be good fortune. SECT. II. THE KIEN HEXAGRAM. 3. The third line, undivided, shows them gradually advanced to the dry plains. (It suggests also the idea of) a husband who goes on an expedition from which he does not return, and of a wife who is pregnant, but will not nourish her child. There will be evil. (The case symbolised) might be advantageous in resisting plunderers. 4. The fourth line, divided, shows the geese gradually advanced to the trees. They may light on the flat branches. There will be no error. 5. The fifth line, undivided, shows the geese gradually advanced to the high mound. (It suggests the idea of) a wife who for three years does not become pregnant; but in the end the natural issue cannot be prevented. There will be good fortune. 6. The sixth line, undivided, shows the geese gradually advanced to the large heights (beyond). Their feathers can be used as ornaments. There will be good fortune. LIII. Kien is ordinarily used in the sense of gradually; but there is connected with that the idea also of progress or advance. The element of meaning in the character is the symbol of water; and the whole of it denotes gradual advance, like the soaking in of water. Three hexagrams contain in them the idea of advance,3in (35), Shang (46), and this Kien; but each has its peculiarity of meaning, and that of Kien is the gradual manner in which the advance takes place. The subject then of the hexagram is the advance of men to offices in the state, how it shoul take place gradually and by successive steps, as well as on certain other N 2 Digitized by Google

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180 THE YI KING. LIV. THE KWEI MEI HEXAGRAM. TEXT. Kwei Mei indicates that (under the conditions which it denotes) action will be evil, and in no wise advantageous. conditions that may be gathered from the Text. P. Regis gives this exposition of the subject, as taken by him from the symbolism, which he ascribes to Confucius :-'Viri probi, seu republica digni, in virtutis soliditate instituendi sunt a sapiente, bonisque regulis ut altis radicibus firmandi, nec alii ad rempublicam tractandam promovendi, nisi qui paulatim per varios minoresque gradus ad magnum hoc regimen periculo facto ascendere digni sint.' He then illustrates this sentiment by the words of Pliny:-'Eligetur multis experimentis eruditus, et qui futura possit ex praeteritis praevidere.' But how does the lineal figure give the idea of a gradual advance? We shall see how it is attempted in the Great Symbolism to get this from the component trigrams. The account there is not satisfactory; and still less so is what else I have been able to find on the subject. E. g., the trigrams were originally Khwan and Khien; but the third line of Khwan and the first of Khien have changed places; and the trigrams now denote 'the youngest son,' and 'the eldest daughter.' If all this, which is a mere farrago, were admitted, it would not help us to the idea of an advance. Again, the lines 2, 3, 4, 5 are all in the places proper to them as strong or weak; we ascend by them as by regular steps to the top of the hexagram; and this, it is said, gives the notion of the gradual steps of the advance. But neither does this carry conviction with it to the mind. We must leave the question. King Wan, for reasons which we cannot discover, or without such reasons, determined that the hexagram Kien should denote the gradual advance of men to positions of influence and office. The marriage of a young lady is mentioned in the Thwan as an illustration of an important event taking place with various Digitized by Google

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SECT. II. THE KWEI MEI HEXAGRAM. 181 1. The first line, undivided, shows the younger sister married off in a position ancillary to the real wife. (It suggests the idea of) a person lame on preliminary steps, continued from its initiation to its consummation. But all must be done in an orderly and correct manner. And so must it be with the rise of a man in the service of the state. The goose from the most ancient times played an important part in the marriage ceremonies of the Chinese; and this may have suggested the use of it in the symbolism of the different lines. Its habits as a bird of passage, and flying in processional order, admirably suited the writer's purpose. In paragraph 1 it appears for the first time in the season approaching the shore. Then comes the real subject of the line; and the facts of its being weak, and without a proper correlate, agree with, if they do not suggest, what is said about him, and the caution added. The geese have advanced in line 2, though he is not mentioned. The line central, and has a proper correlate in 5. auspice. and so has the officer, is weak or humble, and Hence comes the good Line 3 is strong, and has passed the central place, to the top of the lower trigram, and has not a proper correlate in 6. Its subject is likely to be violent and at the same time unsuccessful in his movements. He is like a husband who does not care for his wife, or a wife who does not care for her child. But in the case supposed, his strength in the end would be useful. taking hold on the The web-footed goose is not suited for branches; but on flat branches it can rest. Line 4, weak, but in an even place, does not promise a good auspice for its subject; but it is the first line in the trigram of humility, and it is concluded that he will not fall into error. appears Line 5 is a strong line in the ruler's seat; and yet it here as the symbol of a wife. Somehow its subject has been at variance with, and kept in disgrace by, calumniating enemies such as the plunderers of paragraph 3; but things come right in the end. The wife, childless for three years, becomes at last a mother; and there is good fortune. The subject of line 6 has reached the top of the hexagram. There is no more advance for him; and he has no correlate. But he may still do some good work for the state, and verify the auspice derived from the ornamental plumes of the geese. Digitized by Google

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182 THE YI KING. TEXT. one leg who yet manages to tramp along. Going forward will be fortunate. 2. The second line, undivided, shows her blind of one eye, and yet able to see. There will be advantage in her maintaining the firm correctness of a solitary widow. 3. The third line, divided, shows the younger sister who was to be married off in a mean position. She returns and accepts an ancillary position. 4. The fourth line, undivided, shows the younger sister who is to be married off protracting the time. She may be late in being married, but the time will come. 5. The fifth line, divided, reminds us of the marrying of the younger sister of (king) Ti-yi, when the sleeves of her the princess were not equal to those of the (still) younger sister who accompanied her in an inferior capacity. (The case suggests the thought of) the moon almost full. There will be good fortune. 6. The sixth line, divided, shows the young lady bearing the basket, but without anything in it, and the gentleman slaughtering the sheep, but without blood flowing from it. There will be no advantage in any way. LIV. Mei Kwei is a common way of saying that a young lady is married, or, literally, is going home. If the order of the characters be reversed, the verb kwei will be transitive, and the phrase will signify the marrying away of a daughter,' or 'the giving the young lady in marriage. In the name of this hexagram, Kwei is used with this transitive force. But Mei means a younger sister,' and not merely a young lady or a daughter. Kwei Mei might be equivalent to our 'giving in marriage ;' but we shall find Digitized by Google

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SECT. II. THE FANG HEXAGRAM. 183 LV. THE FANG Hexagram. Fang intimates progress and development. When a king has reached the point (which the name denotes) that the special term has a special appropriateness. The Thwan makes the hexagram give a bad auspice concerning its subject; and for this the following reasons are given :-According to Wan's symbolism of the trigrams, Tui, the lower trigram here, denotes the youngest daughter, and Kan, the upper trigram, the oldest son. And as the action of the hexagram begins with that of the lower trigram, we have in the figure two violations of propriety, First, the marriage represented is initiated by the lady and her friends. She goes to her future home instead of the bridegroom coming to fetch her. Second, the parties are unequally matched. There ought not to be such disparity of age between them. Another reason assigned for the bad auspice is that lines 2, 3, 4, and 5 are all in places not suited to them, quite different from the corresponding lines in the preceding hexagram. Is then such a marriage as the above, or marriage in general, the theme of the hexagram? I think not. The marriage comes in, as in the preceding essay, by way of illustration. With all the abuses belonging to it as an institution of his country, as will immediately appear, the writer acknowledged it without saying a word in deprecation or correction of those abuses; but from the case he selected he wanted to set forth some principles which should obtain in the relation between a ruler and his ministers. This view is insisted on in Wan King's New Collection of Comments on the Yi (A. D. 1686).' A feudal prince was said to marry nine ladies at once. The principal of them was the bride who was to be the proper wife, and she was attended by two others, virgins from her father's barem ; a cousin, and a half-sister, a daughter of her father by another mother of inferior rank. Under line 1 the younger sister Digitized by Google

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184 THE YI KING. TEXT. there is no occasion to be anxious (through fear of a change). Let him be as the sun at noon. of the hexagram appears in the inferior position of this half-sister. But the line is strong, indicative in a female of firm virtue. The mean condition and its duties are to be deplored, and give the auspice of lameness; but notwithstanding, the secondary wife will in a measure discharge her service. There will be good fortune. Notwithstanding apparent disadvantages, an able officer may do his ruler good service. Line 2 is strong, and in the centre. The proper correlate is 5, which, however, is weak, and in the place of a strong line. With such a correlate, the able lady in 2 cannot do much in the discharge of her proper work. But if she think only of her husband, like the widow who will die rather than marry again, such devotion will have its effect and its reward. Though blind of one eye, she yet manages to see. And so devoted loyalty in an officer will compensate for many disadvantages. Line 3 is weak, where it should be strong; and the attribute of pleased satisfaction belonging to Tui culminates in its subject. She turns out to be of so mean a character and such a slave of passion that no one will marry her. She returns and accepts the position of a concubine. Line 4 is strong, where it should be weak; but in the case of a female the indication is not bad. The subject of the line, however, is in no haste. She waits, and the good time will come. King Ti-yi has been already mentioned under the fifth line of hexagram 11, and in connexion with some regulation which he made about the marriage of daughters of the royal house. His sister here is honourably mentioned, so as to suggest that the adorning which she preferred was the ornament of the hidden man of the heart. The comparison of her to the moon almost full' I am ready to hail as an instance where the duke of Kau is for once poetical. Khang-zze, however, did not see poetry, but a symbol in it. "The moon is not full,' he says, 'but only nearly full. A wife ought not to eclipse her husband !' However, the sister of Ti-yi gets happily married, as she deserved to do, being represented by the line in the place of honour, having its proper correlate in 2. Line 6 is weak, at the top of the hexagram, and without a proper correlate. Hence its auspice is evil. The marriage-contract is broken, according to Ka Hss, and does not take effect. The Digitized by Google

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SECT. II. THE FANG HEXAGRAM. 185 1. The first line, undivided, shows its subject meeting with his mate. Though they are both of the same character, there will be no error. Advance will call forth approval. 2. The second line, divided, shows its subject surrounded by screens so large and thick that at midday he can see from them the constellation of the Bushel. If he go (and try to enlighten his ruler who is thus emblemed), he will make himself to be viewed with suspicion and dislike. Let him cherish his feeling of sincere devotion that he may thereby move (his ruler's mind), and there will be good fortune. 3. The third line, undivided, shows its subject with an additional) screen of a large and thick banner, through which at midday he can see (the small) Mei star. (In the darkness) he breaks his right arm; but there will be no error. 4. The fourth line, undivided, shows its subject in a tent so large and thick that at midday he can see from it the constellation of the Bushel. But he meets with the subject of the (first) line, undivided like himself. There will be good fortune. 5. The fifth line, divided, shows its subject bringing around him the men of brilliant ability. There will be occasion for congratulation and praise. There will be good fortune. 6. The topmost line, divided, shows its subject parties mentioned in the paragraph appear engaged in the temple, offering or sacrificing to the spirits of their ancestors. But the woman's basket which should contain her offerings (The Shih, I, ii, ode 4) is empty, and the man attempts to perform his part in slaying the victim (The Shih, II, vi, ode 6. 5) without effect. Digitized by Google

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186 THE YI KING. TEXT. with his house made large, but only serving as a screen to his household. When he looks at his door, it is still, and there is nobody about it. For three years no one is to be seen. There will be evil. LV. The character Fang is the symbol of being large and abundant, and, as the name of this hexagram, denotes a condition of abundant prosperity. In the changes of human affairs a condition of prosperity has often given place to one of an opposite character. The lesson of the hexagram is to show to rulers how they may preserve the prosperity of their state and people. The component trigrams have the attributes of intelligence and of motive force, and the second is under the direction of the first. A ruler with these attributes is not likely to fail in maintaining his crown and prosperity, and it may well be said that the figure intimates progress and development. The king is told not to be anxious, but to study how he may always be like the sun in his meridian height, cheering and enlightening all. The explanation of the Thwan is thus natural and easy. It will be found that a change is introduced in explaining the symbolism of the lines, which it is as well to point out here. Thus far we have found that to constitute a proper correlation between two lines, one of them must be whole, and the other divided. Here two undivided lines make a correlation. The law, evidently made for the occasion, goes far to upset altogether the doctrine of correlated lines. I have been surprised that the rules about the lines stated in the Introduction, pp. 15, 16, have held good so often. There have been various deviations from them, but none so gross as that in this hexagram. Line 1 is strong, and in an odd place. Its correlate is 4, which would in other figures be deemed unfortunate. But here even the Text calls 4 (for the reference must be to it) the mate of 1, and makes their belonging to different categories of no account. The lesson taught is that mutual helpfulness is the great instrument for the maintenance of prosperity. The subject of line 1 is encouraged to go forward. Line 2 is divided, and in its proper place. Occupying the centre of the trigram of brightness, the intelligence of it should be concentrated in its subject; but his correlate is the weak 5, weak and in an improper place, so that he becomes the benighted ruler, and darkness is shed from him down on 2, which is strangely symbolised. Digitized by Google

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SECT. II. THE LU HEXAGRAM. O2 LVI. THE Lu HEXAGRAM. Lu intimates that in the condition which it denotes) there may be some little attainment and progress. If the stranger or traveller be firm and correct as he ought to be, there will be good fortune. 1. The first line, divided, shows the stranger mean and meanly occupied. It is thus that he brings on himself (further) calamity. The subject of a therefore, if he advance, will not be acceptable to his ruler, and will not be employed. The only way in which he can be useful by developing the light that is in him is pointed out in the conclusion. The constellation of the Bushel corresponds to our Ursa Major, or perhaps part of Sagittarius. Line 3 is strong, in its proper place. It is the last line moreover of the trigram of Brightness. All these conditions are favourable to the employment of its subject; but its correlate is the weak 6, which is at the extremity of the trigram of movement. There is no more power therefore in 6, and the subject of 3 has no one to co-operate with him. His symbolism and auspice are worse than those of 2; but his own proper goodness and capacity will save him from error. Mei is a small star in or near the Bushel. The symbolism of line 4 is the same as that of 2, till we come to the last sentence. Then there is the strange correlation of the two strong lines in 4 and r; and the issue is good. The subject of line 5 is in the ruler's place, himself weak, but the lord' of the trigram of movement. He can do little unhelped, but if he can bring into the work and employ in his service the talents of 1, 3, and 4, and even of 2, his correlate, the results will be admirable. Nothing consolidates the prosperity of a country so much as the co-operation of the ruler and able ministers. All the conditions of line 6 are unfavourable, and its subject is left to himself without any helpers. He is isolated for long, and undone. The issue is only evil. Digitized by Google

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188 THE YI KING. TEXT. 2. The second line, divided, shows the stranger, occupying his lodging-house, carrying with him his means of livelihood, and provided with good and trusty servants. 3. The third line, undivided, shows the stranger, burning his lodging-house, and having lost his servants. However firm and correct he (try to) be, he will be in peril. 4. The fourth line, undivided, shows the traveller in a resting-place, having (also) the means of livelihood and the axe, (but still saying), 'I am not at ease in my mind.' 5. The fifth line, divided, shows its subject shooting a pheasant. He will lose his arrow, but in the end he will obtain praise and a (high) charge. 6. The sixth line, undivided, suggests the idea of a bird burning its nest. The stranger, (thus represented), first laughs and then cries out. He has lost his ox(-like docility) too readily and easily. There will be evil. LVI. The name Lu denotes people travelling abroad, and is often translated by strangers.' As early as the time was a class of men who went about from one state to another, pursuing their business as pedlars or travelling merchants; but in Mencius II, i, chap. 5. 3, it is used for travellers generally, whatever it was that took them out of their own states. Confucius himself is adduced as a travelling stranger; and in this hexagram king Wan is supposed to have addressed himself to the class of such men, and told them how they ought to comport themselves. They ought to cultivate two qualities,--those of humility and integrity (firm correctness). By means of these they would escape harm, and would make some little attainment and progress. Their rank was too low to speak of great things in connexion with them. It is interesting to find travellers, strangers in a strange land, having thus a place in the Yi. For the manner in which the component trigrams are supposed Digitized by Google

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SECT. 11. THE SUN HEXAGRAM. 189 LVII. The Sun HEXAGRAM. Sun intimates that (under the conditions which it denotes) there will be some little attainment and progress. There will be advantage in movement to give the idea that is in Lu, see Appendix II. In Appendix I there is an endeavour to explain the Thwan by means of the lines and their relation to one another. Line 1 is weak, in an odd place, and at the very bottom or commencement of the hexagram, These conditions are supposed to account for the unfavourable symbolism and auspice. Line 2 is weak, but in its proper place. That place, moreover, is the central. Hence the traveller--and he might here very well be a travelling merchant-is represented in the symbolism as provided with everything he can require ; and though the auspice is not mentioned, we must understand it as being good. Line 3 is strong, and in an even place. But it occupies the topmost place in the lower trigram; and its strength may be expected to appear as violence. So it does in the symbolism, and extraordinary violence as well. It seems unreasonable to suppose, as in the conclusion, that one so described could be in any way correct. The Khang-hsi editors remark that the subjects of 2 and 3 are represented as having lodging-houses,' and not any of those of the other lines, because these are the only two lines in the places proper to them! Line 4 is strong, but in an even place. Hence its subject has not 'a lodging-house ;' but has found a situation where he has shelter, though he is exposed to perils. Hence he is represented as having an axe, which may be available for defence. Still he is not at peace in his mind. The Khang-hsi editors observe well that the mention of an axe makes us think of caution as a quality desirable in a traveller. Line 5, though weak, is in the centre of the upper trigram, which Digitized by Google

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190 THE YI KING. TEXT. onward in whatever direction. It will be advantageous (also) to see the great man. 1. The first line, divided, shows its subject (now) advancing, (now) receding. It would be advantageous for him to have the firm correctness of a brave soldier. 2. The second line, undivided, shows the representative of Sun beneath a couch, and employing diviners and exorcists in a way bordering on confusion. There will be good fortune and no error. 3. The third line, undivided, shows its subject penetrating (only) by violent and repeated efforts. There will be occasion for regret. 4. The fourth line, divided, shows all occasion for repentance (in its subject) passed away. He takes game for its threefold use in his hunting. 5. The fifth line, undivided, shows that with firm correctness there will be good fortune (to its has the quality of brightness and elegance. It is held to be the lord of the trigram Li; and lines 4 and 6 are on either side in loyal duty to defend and help. Then the shooting a pheasant is supposed to be suggested ; an elegant bird, -- by the trigram of elegance. When an officer was travelling abroad in ancient times, his gift of introduction at any feudal court was a pheasant. The traveller here emblemed is praised by his attached friends, and exalted to a place of dignity by the ruler to whom he is acceptable. It will be seen how the idea of the fifth line being the ruler's seat is dropt here as being alien from the idea of the hexagram, so arbitrary is the interpretation of the symbolism. Line 6 is strong, in an even place, at the extremity of Li and of the whole hexagram. Its subject will be arrogant and violent; the opposite of what a traveller should be ; and the issue will be evil. The symbolism must be allowed to be extravagant. What bird ever burned its nest? And the character for 'ox' is strangely used for ox-like docility.' Digitized by Google

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SECT. II. THE SUN HEXAGRAM. 191 subject). All occasion for repentance will disappear, and all his movements will be advantageous. There may have been no (good) beginning, but there will be a (good) end. Three days before making any changes, (let him give notice of them); and three days after, (let him reconsider them). There will (thus) be good fortune. 6. The sixth line, undivided, shows the representative of penetration beneath a couch, and having lost the axe with which he executed his decisions. However firm and correct he may (try to) be, there will be evil. LVII. With Sun as the fifth of the Fu-hsi trigrams we have become familiar. It symbolises both wind and wood; and has the attributes of flexibility (nearly allied to docility) and penetration. In this hexagram we are to think of it as representing wind with its penetrating power, finding its way into every corner and cranny. Confucius once said (Analects 12. 19):- The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend when the wind blows upon it.' In accordance with this, the subject of the hexagram must be understood as the influence and orders of government designed to remedy what is wrong in the people. The 'Daily Lecture' says that the upper trigram denotes the orders issuing from the ruler, and the lower the obedience rendered to them by the people; but this view is hardly borne out by the Text. But how is it that the figure represents merely 'some little attainment?' This is generally explained by taking the first line of the trigram as indicating what the subject of it can do. But over the weak first line are two strong lines, so that its subject can accomplish but little. The Khang-hsi editors, rejecting this view, contend that, the idea of the whole figure being penetration, line 1, the symbol of weakness and what is bad, will not be able to offer much resistance to the subjects of the other lines, which will enter and dispel its influence. They illustrate this from processes of nature, education, and politics; the effect they say is described as small, because the process is not to revolutionise or renew, but only to Digitized by Google

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192 THE YI KING. TEXT. LVIII. THE Tui HEXAGRAM. Tui intimates that (under its conditions) there will be progress and attainment. (But) it will be advantageous to be firm and correct. correct and improve. Such as it is, however, it requires the operation of the strong and virtuous, 'the great man.' Even all this criticism is not entirely satisfactory. Line I is weak, where it should be strong. The movements of its subject are expressive of perplexity. He wants vigour and decision. Line 2 is strong, and in the right place, and has a good auspice. Things are placed or hidden beneath a couch or bed; and the subject of the line appears as searching for them. He calls in divination to assist his judgment, and exorcists to expel for him what is bad. The work is great and difficult, so that he appears almost distracted by it; but the issue is good. For this successful explanation of the line, I am indebted to the Khang-hsi editors. The writer of the Text believed of course in divination and exorcism; which was his misfortune rather than his fault or folly. Line 3 is in the right place for a strong line. But its position at the top of the lower trigram is supposed to indicate the restlessness, and here the vehemence, of its subject. And 6 is no proper correlate. All the striving is ineffective, and there is occasion for regret. Line 4 is weak, as is its correlate in I. But 4 is a proper place for a weak line, and it rests under the shadow of the strong and central 5. Hence the omens of evil are counteracted; and a good auspice is obtained. The game caught in hunting was divided into three portions: the first for use in sacrifices; the second for the entertainment of visitors; and the third for the kitchen generally. A hunt which yielded enough for all these purposes was deemed very successful. On line 5 Khang-xze says: It is the seat of honour, and the Digitized by Google

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SECT. II. THE TUI HEXAGRAM. 193 1. The first line, undivided, shows the pleasure of (inward) harmony. There will be good fortune. 2. The second line, undivided, shows the pleasure arising from (inward) sincerity. There will be good fortune. Occasion for repentance will disappear. 3. The third line, divided, shows its subject bringing round himself whatever can give pleasure. There will be evil. 4. The fourth line, undivided, shows its subject deliberating about what to seek his pleasure in, and not at rest. He borders on what would be injurious, but there will be cause for joy. 5. The fifth line, undivided, shows its subject trusting in one who would injure him. The situation is perilous. 6. The topmost line, divided, shows the pleasure of its subject in leading and attracting others. place for the lord of Sun, from whom there issue all charges and commands. It is central and correct; we must find in its subject the qualities denoted by Sun in their greatest excellence. But those qualities are docility and accordance with what is right; and the advantage of firm correctness is insisted on. With this all will be right. With the concluding sentence compare the conclusion of the Thwan of hexagram 18. The evil that paragraph 6 concludes with would arise from the quality of Sun being carried to excess. I have followed the Khang-hs? editors in adopting a change of one character in the received Text. LVIII. The trigram Tui symbolises water as collected in a marsh or lake; and its attribute or virtus is pleasure or complacent satisfaction. It is a matter of some difficulty to determine in one's mind how this attribute came to be connected with the trigram. The Khang-hst editors say:-'When the airs of spring begin to blow, from the collections of water on the earth the moistening vapours rise up (and descend again); so, when the breath of health is vigorous in a man's person, the hue of it is [16] O Digitized by Google

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194 THE YI KING. TEXT. LIX. THE HwAN HEXAGRAM. Hwan intimates that (under its conditions) there will be progress and success. The king goes to his ancestral temple; and it will be advantageous to displayed in his complexion. Akin to this is the significance of the hexagram Tui representing a marsh, as denoting pleasure. Although the yin lines give it its special character they owe their power and effect to the yang; so when the qualities of mildness and harmony prevail in a man, without true-heartedness and integrity to control and direct them, they will fail to be correct, and may degenerate into what is evil. Hence it is said that it will be advantageous to be firm and correct ! The feeling then of pleasure is the subject of this hexagram. The above quotation sufficiently explains the concluding characters of the Thwan; but where is the intimation in Tui of progress and attainments? It is supposed to be in the one weak line surmounting each trigram and supported by the two strong lines. Fancy sees in that mildness and benignity energised by a double portion of strength. Line 1, strong in the place of strength, with no proper correlate above, is thus confined to itself. But its subject is sufficient for himself. There will be good fortune. Line 2, by the rule of place, should be weak, but it is strong. Without any proper correlate, and contiguous to the weak 3, the subject of it might be injuriously affected, and there would be cause for repentance. But the sincerity natural in his central position counteracts all this. The view of the third paragraph that appears in the translation is derived from the Khang-hsi editors. The evil threatened in it would be a consequence of the excessive devotion of its subject to pleasure. The bordering on what is injurious' in paragraph 4 has reference to the contiguity of line 4 to the weak 3. That might have Digitized by Google

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SECT. II. THE HWAN HEXAGRAM. 195 cross the great stream. It will be advantageous to be firm and correct. 1. The first line, divided, shows its subject engaged in rescuing (from the impending evil) and having (the assistance of) a strong horse. There will be good fortune. 2. The second line, undivided, shows its subject, amid the dispersion, hurrying to his contrivance (for security). All occasion for repentance will disappear. 3. The third line, divided, shows its subject discarding any regard to his own person. There will be no occasion for repentance. 4. The fourth line, divided, shows its subject scattering the (different) parties in the state); which leads to great good fortune. From the dispersion (he collects again good men standing out, a crowd) like a mound, which is what ordinary men would not have thought of. 5. The fifth line, undivided, shows its subject amidst the dispersion issuing his great announcements as the perspiration (flows from his body). an injurious effect; but the subject of 4 reflects and deliberates before he will yield to the seduction of pleasure, and there is cause for joy. The danger to the subject of line 5 is from the weak 6 above, in whom he is represented as 'trusting.' Possibly his own strength and sincerity of mind may be perverted into instruments of evil; but possibly, they may operate beneficially. The symbolism of paragraph 6 is akin to that of 3, though no positive auspice is expressed. The subject of line 3 attracts others round itself for the sake of pleasure; the subject of this leads them to follow himself in quest of it. 02 Digitized by Google

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196 THE YI KING TEXT. He scatters abroad (also) the accumulations in the royal granaries. There will be no error. 6. The topmost line, undivided, shows its subject disposing of (what may be called) its bloody wounds, and going and separating himself from its anxious scars. There will be no error.. LIX. Hwan, the name of this hexagram, denotes a state of dissipation or dispersion. It is descriptive primarily of men's minds alienated from what is right and good. This alienation is sure to go on to disorder in the commonwealth; and an attempt is made to show how it should be dealt with and remedied. The figure is made up of one of the trigrams for water and over it that for wind. Wind moving over water seems to disperse it, and awakes naturally in the beholder the idea of dissipation. The intimation of progress and success is supposed to be given by the strong lines occupying the central places. The king goes to the ancestral temple, there to meet with the spirits of his ancestors. His filial piety moves them by the sincerity of its manifestation. Those spirits come and are present. Let filial piety- in our language, let sincere religion-rule in men's minds, and there will be no alienation in them from what is right and good or from one another. And if the state of the country demand a great or hazardous enterprise, let it be undertaken. But whatever is done, must be done with due attention to what is right, firmly and correctly. Line 1, at the commencement of the hexagram, tells us that the evil has not yet made great progress, and that dealing with it will be easy. But the subject of the line is weak, and in an odd place. He cannot cope with the evil himself. He must have help, and he finds that in a strong horse, which description is understood to be symbolical of the subject of the strong second line. Line 2 is strong, but in an even place. That place is, indeed, the central, but the attribute of the lower trigram Khan is peril. These conditions indicate evil, and action will be dangerous; but the subject of a looks to i below him, and takes shelter in union with its subject. Since the commentary of Khang-gze, this has been the interpretation of the line. Line 3 is weak, and in an odd place. A regard for himself that would unfit its subject for contributing any service to the work of Digitized by Google

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SECT. II. THE KIEH HEXAGRAM. 197 LX. THE Kieh Hexagram. Kieh intimates that (under its conditions) there will be progress and attainment. (But) if the regulations (which it prescribes) be severe and difficult, they cannot be permanent. 1. The first line, undivided, shows its subject not the hexagram might be feared; but he discards that regard, and will do nothing to be repented of. There is a change of style in the Chinese text at this point. As Wang Shan-zze (Yuan dynasty) says : Here and henceforth the scattering is of what should be scattered, that what should not be scattered may be collected.' Line 4, though weak, is in its correct place, and adjoins the strong 5, which is in the ruler's seat. The subject of 4, therefore, will fitly represent the minister, to whom it belongs to do a great part in remedying the evil of dispersion. And this he does. He brings dissentient partizanship to an end; and not satisfied with that, he collects multitudes of those who had been divided into a great body so that they stand out conspicuous like a hill. Line 5 gives us the action of the ruler himself;-by his proclamations, and by his benevolence. Ka Hsf and other critics enlarge on the symbolism of the perspiration, which they think much to the point. P. Regis avoids it, translating -- Ille, magnas leges dissipans, facit ut penetrent(ur?).' Canon McClatchie has an ingenious and original, so far as my Chinese reading goes, note upon it :-'As sweat cures fevers, so do proclamations cure rebellions. Both of these translators miss the meaning of the other instance of the king's work. Line 6 is occupied by a strong line, which has a proper correlate in 3; but 3 is at the top of the trigram of peril. The subject of 6 hurries away from association with the subject of it, but does so in the spirit of the hexagram, so that there is no error or blame attaching to him. Digitized by Google

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198 THE YI KING. TEXT. quitting the courtyard outside his door. There will be no error. 2. The second line, undivided, shows its subject not quitting the courtyard inside his gate. There will be evil. 3. The third line, divided, shows its subject with no appearance of observing the (proper) regulations, in which case we shall see him lamenting. But there will be no one to blame (but himself). 4. The fourth line, divided, shows its subject quietly and naturally (attentive to all) regulations. There will be progress and success. 5. The fifth line, undivided, shows its subject sweetly and acceptably enacting his regulations. There will be good fortune. The onward progress with them will afford ground for admiration. 6. The topmost line, divided, shows its subject enacting regulations severe and difficult. Even with firmness and correctness there will be evil. But though there will be cause for repentance, it will (by and by) disappear. LX. The primary application of the character Kieh was to denote the joints of the bamboo; it is used also for the joints of the human frame; and for the solar and other terms of the year. Whatever makes regular division may be denominated a Kieh; there enter into it the ideas of regulating and restraining; and the subject of this hexagram is the regulations of government enacted for the guidance and control of the people. How the constituent trigrams are supposed to suggest or indicate this meaning will be seen in Appendix II. KQ Hsi anticipates that symbolism in trying to account for the statement that the figure gives the promise of success and attainment; but the ground of this is generally made out by referring to the equal division of the undivided and divided lines and our having in 2 and 5, the central places, two undivided lines. An Digitized by Google

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SECT. II. THE KUNG FU HEXAGRAM. 199 LXI. THE Kung FU Hexagram. Kung Fa (moves even) pigs and fish, and leads to good fortune. There will be advantage in cross important point concerning regulations' is brought out in the conclusion of the Thwan,--that they must be adapted to circumstances, and not made too strict and severe. Line 1 is strong, and in its correct place. Its subject therefore would not be wanting in power to make his way. But he is supposed to be kept in check by the strong 2, and the correlate 4 is the first line in the trigram of peril. The course of wisdom therefore is to keep still. The character here rendered door is that belonging to the inner apartments, leading from the hall into which entrance is found by the outer gate, mentioned under line 2. The courtyard outside the door and that inside the gate is one and the same. The Daily Lecture' says that the paragraph tells an officer not to take office rashly, but to exercise a cautious judgment in his measures. Line 2 is strong, in the wrong place; nor has it a proper correlate. Its subject keeps still, when he ought to be up and doing. There will be evil. Line 3 should be strong, but it is weak. It is neither central nor correct. It has no proper correlate, and it is the topmost line in the trigram of complacent satisfaction. Its subject will not receive the yoke of regulations; and he will find out his mistake, when it is too late. Line 4 is weak, as it ought to be, and its subject has respect to the authority of the strong ruler in 5. Hence its good symbolism and auspice. Line 5 is strong, and in its correct place. Its subject regulates himself, having no correlate; but he is lord of the hexagram, and his influence is everywhere beneficially felt. Digitized by Google Digitized by

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200 THE YI KING. TEXT. ing the great stream. There will be advantage in being firm and correct. 1. The first line, undivided, shows its subject resting (in himself). There will be good fortune. If he sought to any other, he would not find rest. 2. The second line, undivided, shows its subject (like) the crane crying out in her hidden retirement, and her young ones responding to her. (It is as if it were said), 'I have a cup of good spirits,' (and the response were), 'I will partake of it with you.' 3. The third line, divided, shows its subject having met with his mate. Now he beats his drum, and now he leaves off. Now he weeps, and now he sings. 4. The fourth line, divided, shows its subject (like) the moon nearly full, and (like) a horse (in a chariot) whose fellow disappears. There will be no error. 5. The fifth line, undivided, shows its subject perfectly sincere, and linking (others) to him in closest union. There will be no error. 6. The topmost line, undivided, shows its subject in chanticleer (trying to) mount to heaven. Even with firm correctness there will be evil. Line 6 is weak, in its proper place. The subject of the topmost line must be supposed to possess an exaggerated desire for enacting regulations. They will be too severe, and the effect will be evil. But as Confucius (Analects 3. 3) says, that is not so great a fault as to be easy and remiss. It may be remedied, and cause for repentance will disappear. LXI. Kung Fu, the name of this hexagram, may be represented in English by 'Inmost Sincerity.' It denotes the highest quality of man, and gives its possessor power so that he prevails with spiritual beings, with other men, and with the lower creatures. It is the Digitized by Google

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SECT. II. THE MSIAO KWO HEXAGRAM. 201 LXII. The HsIAo Kwo Hexagram. Hsiao Kwo indicates that (in the circumstances which it implies) there will be progress and attain subject of the Doctrine of the Mean' from the 21st chapter onwards, where Remusat rendered it by 'la perfection,' la perfection morale,' and Intorcetta and his coadjutors by vera solida que perfectio.' The lineal figure has suggested to the Chinese commentators, from the author of the first Appendix, two ideas in it which deserve to be pointed out. There are two divided lines in the centre and two undivided below them and above them. The divided lines in the centre are held to represent the heart or mind free from all pre-occupation, without any consciousness of self; and the undivided lines, on each side of it, in the centre of the constituent trigrams are held to denote the solidity of the virtue of one so free from selfishness. There is no unreality in it, not a single flaw. The Daily Lecture' at the conclusion of its paraphrase of the Thwan refers to the history of the ancient Shun, and the wonderful achievements of his virtue. The authors give no instance of the affecting of pigs and fishes' by sincerity, and say that these names are symbolical of men, the rudest and most unsusceptible of being acted on. The Text says that the man thus gifted with sincerity will succeed in the most difficult enterprises. Remarkable is the concluding sentence that he must be firm and correct. Here, as elsewhere throughout the Yi, there comes out the practical character which has distinguished the Chinese people and their best teaching all along the line of history. The translation of paragraph 1 is according to the view approved by the Khang-hsi editors. The ordinary view makes the other to whom the subject of line 1 looks or might look to be the subject of 4; but they contend that, excepting in the case of 3 and 6, the force of correlation should be discarded from the study of this Digitized by Google

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202 THE YI KING. TEXT. ment. But it will be advantageous to be firm and correct. (What the name denotes) may be done in small affairs, but not in great affairs. (It is like) the notes that come down from a bird on the wing ;--to descend is better than to ascend. There will in this way) be great good fortune. 1. The first line, divided, suggests (the idea of) a bird Aying, (and ascending) till the issue is evil. 2. The second line, divided, shows its subject passing by his grandfather, and meeting with his hexagram; for the virtue of sincerity is all centred in itself, thence derived and thereby powerful. For paragraph 2, see Appendix III, Section i, 42. It is in rhyme, and I have there rendered it in rhyme. The young ones of the crane' are represented by line 1. In the third and fourth sentences we have the symbolism of two men brought together by their sympathy in virtue. The subject of the paragraph is the effect of sincerity. The 'mate' of line 3 is 6. The principle of correlation comes in. Sincerity, not left to itself, is influenced from without, and hence come the changes and uncertainty in the state and moods of the subject of the line. Line 4 is weak, and in its correct place. The subject of it has discarded the correlate in 1, and hastens on to the confidence of the ruler in 5, being symbolised as the moon nearly full. The other symbol of the horse whose fellow has disappeared has reference to the discarding of the subject of 1. Anciently chariots and carriages were drawn by four horses, two outsides and two insides. Lines I and 4 were a pair of these; but i disappears here from the team, and 4 goes on and joins 5. Line 5 is strong and central, in the ruler's place. Its subject must be the sage on the throne, whose sincerity will go forth and bind all in union with himself. Line 6 should be divided, but is undivided ; and coming after 5, what can the subject of it do? His efforts will be ineffectual, and injurious to himself. He is symbolised by a cock-literally, 'the plumaged voice. But a cock is not fitted to fly high, and in attempting to do so will only suffer hurt. Digitized by Google

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SECT. 11. THE HSIAO KWO HEXAGRAM. 203 grandmother; not attempting anything against his ruler, but meeting him as his minister. There will be no error. 3. The third line, undivided, shows its subject taking no extraordinary precautions against danger; and some in consequence finding opportunity to assail and injure him. There will be evil. 4. The fourth line, undivided, shows its subject falling into no error, but meeting (the exigency of his situation), without exceeding in his natural course). If he go forward, there will be peril, and he must be cautious. There is no occasion to be using firmness perpetually. 5. The fifth line, civided, (suggests the idea) of dense clouds, but no rain, coming from our borders in the west. It also (shows) the prince shooting his arrow, and taking the bird in a cave. 6. The sixth line, divided, shows its subject not meeting (the exigency of his situation), and exceeding (his proper course). (It suggests the idea of) a bird flying far aloft. There will be evil. The case is what is called one of calamity and selfproduced injury. LXII. The name Hsiao Kwo is explained both by reference to the lines of the hexagram, and to the meaning of the characters. The explanation from the lines appears immediately on comparing them with those of Ta Kwo, the 28th hexagram. There the first and sixth lines are divided, and between are four undivided lines; here the third and fourth lines are undivided, and outside each of them are two divided lines. The undivided or yang lines are great, the divided or yin lines are called small. In Hsiao Kwo the divided or small lines predominate. But this peculiar structure of the figure could be of no interest to the student, if it were not for the meaning of the name, which is small excesses' or 'exceeding in what is small. The author, accepted by us as king Wan, Digitized by Google

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204 THE YI KING. LXIII. THE KI 31 HEXAGRAM. TEXT. KI 31 intimates progress and success in small There will be advantage in being firm matters. had in his mind our distinction of essentials and non-essentials. Is it ever good to deviate from what is recognised as the established course of procedure? The reply is-never in the matter of right; but in what is conventional and ceremonial-in what is nonessential-the deviation may be made, and will be productive of good. The form may be given up, but not the substance. But the thing must be done very carefully,-humbly and reverently, and in small matters. The symbolism of the bird is rather obscure. The whole of it is intended to teach humility. It is better for the bird to descend, keeping near to where it can perch and rest, than to hold on ascending into the homeless regions of the air. Line I is weak, in an odd place, and possessed by the 'idea of exceeding,' which belongs to the hexagram. Its correlate is the strong 4, belonging to the trigram Kan, the attribute of which is movement. There is nothing to repress the tendency of 1; rather it is stimulated; and hence the symbolism. Line 2 is weak, but in its proper place, and in the centre. Its correlate is 5, which is also a weak line. The lines 3 and 4 between them are both strong; and are supposed to represent the father and grandfather of the subject of 2; but he or she goes past them, and meets with the grandmother in 5. Again, 5 is the ruler's seat. The subject of 2 moves on to him, but not as an enemy; but humbly and loyally, as his minister according to the attributes of a weak line in the central place. It must be allowed that this view of the symbolism and its interpretation is obscure and strained. The subject of line 3 is too confident in his own strength, and too defiant of the weak and small enemies that seek his hurt. Digitized by Google

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SECT. II. THE Kt 3HEXAGRAM. 205 and correct. There has been good fortune in the beginning; there may be disorder in the end. 1. The first line, undivided, (shows its subject as a driver) who drags back his wheel, (or as a fox) which has wet his tail. There will be no error. 2. The second line, divided, (shows its subject as) a wife who has lost her (carriage-)screen. There is no occasion to go in pursuit of it. In seven days she will find it. 3. The third line, undivided, (suggests the case of) Kao Zung who attacked the Demon region, but was three years in subduing it. Small men should not be employed in such enterprises). Line 4 is also strong, but the exercise of his strength by its subject is tempered by the position in an even place. He is warned, however, to continue quiet and restrain himself. Line 5, though in the ruler's seat, is weak, and incapable of doing anything great. Its subject is called king or duke because of the ruler's seat; and the one whom in the concluding sentence he is said to capture is supposed to be the subject of 2. The first part of the symbolism is the same as that of the Thwan under hexagram 9, 9. v. I said there that it probably gave a testimony of the merit of the house of Kau, as deserving the throne rather than the kings of Shang. That was because the Thwan contained the sentiments of Wan, while he was yet only lord of Kau. But the symbolism here was the work of the duke of Kau, after his brother king Wu had obtained the throne. How did the symbolism then occur to him? May we not conclude that at least the hsiang of this hexagram was written during the troubled period of his regency, after the accession of Wa's son, king Khang? The Khang-hsi editors find in the concluding symbolism an incentive to humility :-- The duke, leaving birds on the wing, is content to use his arrows against those in a cave l' Line 6 is weak, and is at the top of the trigram of movement. He is possessed by the idea of the hexagram in an extreme degree, and is incapable of keeping himself under restraint. Digitized by Google

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THE YI KING. 4. The fourth line, divided, shows its subject with rags provided against any leak (in his boat), and on his guard all day long. 206 TEXT. 5. The fifth line, undivided, shows its subject (as) the neighbour in the east who slaughters an ox (for his sacrifice); but this is not equal to the (small) spring sacrifice of the neighbour in the west, whose sincerity receives the blessing. 6. The topmost line, divided, shows its subject with (even) his head immersed. The position is perilous. LXIII. The character called Ki is used as a symbol of being past or completed. 31 denotes primarily crossing a stream, and has the secondary meaning of helping and completing. The two characters, combined, will express the successful accomplishment of whatever the writer has in his mind. In dealing with this lineal figure, king Wan was thinking of the condition of the kingdom, at length at rest and quiet. The vessel of the state has been brought safely across the great and dangerous stream. The distresses of the kingdom have been relieved, and its disorders have been repressed. Does anything remain to be done still? Yes, in small things. The new government has to be consolidated. Its ruler must, without noise or clamour, go on to perfect what has been wrought, with firmness and correctness, and ever keeping in mind the instability of all human affairs. That every line of the hexagram is in its correct place, and has its proper correlate is also supposed to harmonize with the intimation of progress and success. Line 1, the first of the hexagram, represents the time immediately after the successful achievement of the enterprise it denotes; the time for resting and being quiet. For a season, at least, all movement should be hushed. Hence we have the symbolism of a driver trying to stop his carriage, and a fox who has wet his tail, and will not tempt the stream again. Line 2 is weak, and in its proper place. It also has the strong correlate 5; and might be expected to be forward to act. But it occupies its correct and central place, and suggests the symbol of a lady whose carriage has lost its screen. She will not advance Digitized by Google

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SECT. II. THE WEI 38 HEXAGRAM. 207 LXIV. THE WEI 31 HEXAGRAM. Wei 31 intimates progress and success in the circumstances which it implies). (We see) a young fox that has nearly crossed (the stream), when its tail gets immersed. There will be no advantage in any way. further so soon after success has been achieved; but keep herself hidden and retired. Let her not try to find the screen. When it is said that she will find this after seven days,' the meaning seems to be simply this, that the period of Ki Zi will then have been exhausted, the six lines having been gone through, and a new period, when action will be proper, shall have commenced. The strong line 3, at the top of the lower trigram, suggests for its subject one undertaking a vigorous enterprise. The writer thinks of Kao Zung, the sacrificial title of WQ Ting, one of the ablest sovereigns of the Shang dynasty (B. C. 1364-1324), who undertook an expedition against the barbarous hordes of the cold and bleak regions north of the Middle States. He is mentioned again under the next hexagram. He appears also in the Sha, IV, ix, and in the Shih, IV, iii, ode 5. His enterprise may have been good, and successful, but it was tedious, and the paragraph concludes with a caution. Line 4 is weak, and has advanced into the trigram for water. Its subject will be cautious, and prepare for evil, as in the symbolism, suggested probably by the nature of the trigram. 'The neighbour in the East' is the subject of line 5, and the neighbour in the West' is the subject of the correlate 2, the former quarter being yang and the latter yin. Line 5 is strong, and a is weak; but weakness is more likely to be patient and cautious than strength. They are compared to two men sacrificing. The one presents valuable offerings; the other very poor ones. But the Digitized by Google

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208 THE YI KING. TEXT. 1. The first line, divided, shows its subject (like a fox) whose tail gets immersed. There will be occasion for regret. 2. The second line, undivided, shows its subject dragging back his (carriage-)wheel. With firmness and correctness there will be good fortune. 3. The third line, divided, shows its subject, with (the state of things) not yet remedied, advancing on; which will lead to evil. But there will be advantage in (trying to) cross the great stream. 4. The fourth line, undivided, shows its subject by firm correctness obtaining good fortune, so that all occasion for repentance disappears. Let himstir himself up, as if he were invading the Demon region, where for three years rewards will come to him (and his troops) from the great kingdom. 5. The fifth line, divided, shows its subject by firm correctness obtaining good fortune, and having no occasion for repentance. (We see in him) the brightness of a superior man, and the possession of sincerity. There will be good fortune. 6. The topmost line, undivided, shows its subject second excels in sincerity, and his small offering is the more acceptable. The topmost line is weak, and on the outmost edge of Khan, the trigram of peril. His action is violent and perilous, like that one attempting to cross a ford, and being plunged overhead into the water. LXIV. Wei Zi is the reverse of Ki Zi. The name tells us that the successful accomplishment of whatever the writer had in his mind had not yet been realised. The vessel of the state has not been brought across the great and dangerous stream. Some have wished that the Yi might have concluded with Ki 3i, and the last hexagram have left us with the picture of human affairs all brought to good order. But this would not have been in harmony with the Digitized by Google

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SECT. II. THE WEI 31 HEXAGRAM. 209 full of confidence and therefore feasting (quietly). There will be no error. (If he) cherish this con idea of the Yi, as the book of change. Again and again it has been pointed out that we find in it no idea of a perfect and abiding state. Just as the seasons of the year change and pursue an everrecurring round, so is it with the phases of society. The reign of order has been, and has terminated; and this hexagram calls us to see the struggle for its realisation recommenced. It treats of how those engaged in that struggle should conduct themselves with a view to secure the happy consummation. How the figure sets forth the state of things by its constituent trigrams will appear in Appendix II. A similar indication is supposed to be given by the lines, not one of which is in the correct place; the strong lines being all in even places, and the weak lines in odd. At the same time each of them has a proper correlate; and so the figure gives an intimation of some successful progress. See also Appendix I. The symbolism of the young fox suggests a want of caution on the part of those, in the time and condition denoted by the hexagram, who try to remedy prevailing disorders. Their attempt is not successful, and they get themselves into trouble and danger. Whatever can be done must be undertaken in another way. I suppose a fox to be intended by the symbolism of line 1, bringing that animal on from the Thwan. Some of the commentators understand it of any animal. The line is weak, at the bottom of the trigram of peril, and responds to the strong 4, which is not in its correct place. Its subject attempts to be doing, but finds cause to regret his course. The subject of line 2, strong, and in the centre, is able to repress himself, and keep back his carriage from advancing; and there is good fortune. The Khang-hsi editors say that it is very difficult to understand what is said under line 3; and many critics suppose that a negative has dropt out, and that we should really read that it will not be advantageous to try and cross the great stream. Line 4, though strong, is in an even place; and this might vitiate the endeavours of its subject to bring about a better state of things. But he is firm and correct. He is in the fourth place moreover, and immediately above there is his ruler, represented by a weak line, humble therefore, and prepared to welcome his endeavours. Let him exert himself vigorously and long, as Kao Zung did in his [16] C. Digitized by Google

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210 THE YI KING. TEXT. fidence, till he is like the fox who gets his head immersed, it will fail of what is right. famous expedition (see last hexagram, line 3), and he will make progress and have success. Expeditions beyond the frontiers in those days were not very remote. Intercourse was kept up between the army and the court. Rewards, distinctions, and whatever was necessary to encourage the army, were often sent to it. Line 5 is weak, in an odd place. But its subject is the ruler, humble and supported by the subject of the strong 2; and hence the auspice is very good. The subject of line 6, when the work of the hexagram has been done, appears disposed to remain quiet in the confidence of his own power, but enjoying himself; and thereby he will do right. If, on the contrary, he will go on to exert his powers, and play with the peril of the situation, the issue will be bad. Digitized by Google

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THE APPENDIXES. P2 Digitized by Google

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THE APPENDIXES. APPENDIX I. Treatise on the Thwan, or king Wan's Explanations of the entire Hexagrams. SECTION I. I. I. Vast is the 'great and originating (power)' indicated by Khien! All things owe to it their beginning-it contains all the meaning belonging to (the name) heaven. 2. The clouds move and the rain is distributed; the various things appear in their developed forms. 3. (The sages) grandly understand (the connexion between) the end and the beginning, and how (the indications of) the six lines (in the hexagram) are accomplished, (each) in its season. (Accordingly) they mount (the carriage) drawn by those six dragons at the proper times, and drive through the sky. 4. The method of Khien is to change and transform, so that everything obtains its correct nature as appointed (by the mind of Heaven); and (thereafter the conditions of) great harmony are preserved in union. The result is 'what is advantageous, and correct and firm.' 5. (The sage) appears aloft, high above all things, and the myriad states all enjoy repose. The name Thwan, and the meaning of the character so-called, are sufficiently established. The Thwan are king Wan's explanations of the entire hexagrams. It seems impossible now to Google Digitized by

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214 THE APPENDIXES. SECT. I. II. 1. Complete is the great and originating (capacity)' indicated by Khwan! All things owe to it their birth ;-it receives obediently the influences of Heaven. 2. Khwan, in its largeness, supports and contains all things. Its excellent capacity matches the unlimited power (of Khien). Its comprehension is wide, and its brightness great. The various things obtain (by it) their full development. 3. The mare is a creature of earthly kind. Its (power of) moving on the earth is without limit; it is mild and docile, advantageous and firm :-such is the course of the superior man. ascertain how the character arose, and how it was named Thwan. The treatise on the Thwan is ascribed to Confucius; and I have considered in the Introduction, p. 30, whether the tradition to this effect may to any extent be admitted. I. The hexagram Khien is made up of six undivided lines, or of the trigram Khien, Fa-hsi's symbol for heaven, repeated. The Thwan does not dwell upon this, but starts, in its exposition, from the word 'heaven,' supposing that the hexagram represented all the meaning which had ever been intended by that term. In paragraphs 1, 2, 4 the four attributes in Wan's Text (2 being occupied with the second, though it is not expressly named) are illustrated by the phenomena taking place in the physical world. In paragraphs 3 and 5, the subject is the sage. He is not named indeed; and Khung Ying-ta (A. D. 574-648) does not introduce him till paragraph 5, when the meaning necessitates the presence of a human agent, who rules in the world of men as heaven does in that of nature. The connexion between the end and the beginning,' which he sees, is that of cause and effect in the operations of nature and the course of human affairs. The various steps in that course are symbolised by the lines of the hexagram; and the ideal sage, conducting his ideal government, taking his measures accordingly, is represented as driving through the sky in a carriage drawn by six dragons. Ka Hsi extravagantly says that the sage is Heaven, and Heaven is the sage;' but there is nothing like this in the text Digitized by Google

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HEX. 3 APPENDIX I. 215 4. "If he take the initiative, he goes astray:'-he misses, that is, his proper course. 'If he follow," he is docile, and gets into his regular (course). 'In the south-west he will get friends :-he will be walking with those of his own class. In the north-east he will lose friends :'---but in the end there will be ground for congratulation. 5. "The good fortune arising from resting in firmness' corresponds to the unlimited capacity of the earth. III. 1. In Kun we have the strong (Khien) and the weak (Khwan) commencing their intercourse, and difficulties arising. 2. Movement in the midst of peril gives rise to 'great progress and success, (through) firm correctness. 3. By the action of the thunder and rain, (which II. As the writer in expounding the Thwan of hexagram I starts from the word 'heaven,' so here he does so from the symbolic meaning attached to 'earth.' What I have said on the Text about the difference with which the same attributes are ascribed to Khien and Khwan, appears clearly in paragraph 1. It is the difference expressed by the words that I have supplied, -power' and capacity.' Khien originates; Khwan produces, or gives birth to what has been originated. The 'penetrating,' or developing ability of Khwan, as displayed in the processes of growth, is the subject of paragraph 2. The brightness' refers to the beauty that shines forth in the vegetable and animal worlds. Paragraph 3 treats of the symbol of the 'mare,' to lead the mind to the course of the superior man,' the good and faithful minister and servant. See the note, corresponding to paragraph 4, on the Text. Resting in firmness' is the normal course of Khwan. Where it is pursued, the good effect will be great, great as the unlimited capacity of the earth. Digitized by Google

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216 THE APPENDIXES. SECT. I. are symbols of Kan and Khan), all (between heaven and earth) is filled up. But the condition of the time is full of irregularity and obscurity. Feudal princes should be established, but the feeling that rest and peace have been secured should not be indulged (even then). IV. 1. In Mang we have (the trigram for) a mountain, and below it that of a rugged defile with a stream in it. The conditions of peril and arrest III. Kun is made up of the trigrams Kan and Khan; but according to the views on king Wan's arrangement of the trigrams, as set forth especially in Appendix V, chap. 14, the six others come from Khien and Khwan, and are said to be their children. On the first application of Khwan to Khien, there results Kan, the first line of Khien taking the place of the last of Khwan; and on the second application, there results Khan, the middle line of Khien taking the place of that of Khwan. McClatchie renders here :-The Thun (Kun) diagram represents the hard and the soft (air) beginning to have sexual intercourse, and bringing forth with suffering !' But there is nothing in the Yi, from the beginning to the end, to justify such an interpretation. Nor do I see how, from any account of the genesis by the component trigrams, the idea of the result as signifying a state of difficulty and distress can be readily made out. In paragraph 2 there is an attempt from the virtues or attributes assigned to the trigrams to make out the result indicated in the Thwan. To move and excite is the quality of Kan; perilousness is the quality of Khan. The power to move is likely to produce great effects; to do this in perilous and difficult circumstances requires firmness and correctness. But neither is this explanation very satisfactory. The first part of paragraph 3 depicts a condition of trouble and disorder in the natural world occasioned by the phenomena that are symbols of the significance of Kan and Khan; but this is symbolical again of the disorder and distress, political and social, characteristic of the time. Good princes throughout the nation would help to remedy that; but the supreme authority should not resign itself to indifference, trusting to them. Digitized by Digitized by Google

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HEX. 4. APPENDIX I. 217 of progress (suggested by these) give (the idea in) Mang. 2. 'Mang indicates that there will be progress and success :'--for there is development at work in it, and its time of action is exactly what is right. 'I do not seek the youthful and inexperienced; he seeks me:'--so does will respond to will. When he shows (the sincerity that marks) the first recourse to divination, I instruct him :'--for possessing the qualities of the undivided line and being in the central place, (the subject of the second line thus speaks). 'A second and third application create annoyance, and I do not instruct so as to create annoyance:'-annoyance (he means) to the ignorant. (The method of dealing with) the young and ignorant is to nourish the correct (nature belonging to them);--this accomplishes the service of the sage. IV. The trigram Kan has for its symbol in the natural world a mountain, which stands up frowningly, and stops or arrests the progress of the traveller. Stoppage, understood sometimes actively, and sometimes passively, is called the virtue or attribute indicated by it. Khan, as I said on p. 32, has water for its symbol, and especially in the form of rain. Here, however, the water appears as a stream in a difficult defile, such as ordinarily appears on an approach to a mountain, and suggesting perilousness as the attribute of such a position. From the combination of these symbols and their attributes the writer thinks that he gets the idea of the character (not the entire hexagram) Mang, as symbolical of ignorance and inexperience. See on 'the Great Symbolism' below. Down to the last sentence of paragraph 2, all that is said is intended to show how it is that the figure indicates progress and success. The whole representation is grounded on the undivided line's being in the central place. It is the symbol of active effort for the teaching of the ignorant in the proper place and time; this being responded to by the divided fifth line, representing the ignorance to be taught as docile, will responds to will.' But the Digitized by Google

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218 THE APPENDIXES. SECT. I. V. 1. Hsu denotes waiting. (The figure) shows peril in front; but notwithstanding the firmness and strength (indicated by the inner trigram), its subject does not allow himself to be involved in the dangerous defile);--it is right he should not be straitened or reduced to extremity. 2. When it is said that, 'with the sincerity declared in Hsu, there will be brilliant success, and with firmness there will be good fortune,' this is shown by the position (of the fifth line) in the place assigned by Heaven, and its being the correct position for it, and in the centre. "It will be advantageous to go through the great stream ;'--that is, going forward will be followed by meritorious achievement. subject of line 2 requires sincerity in the applicant for instruction, and feels that he must make his own teaching acceptable and agreeable. All this serves to bring out the idea of progress and success. Then finally in the young and ignorant there is a correct nature,' a moral state made for goodness. The efficient teacher directing his efforts to bring out and nourish that, the progress and success will be great ;' the service done will be worthy of a sage.' V. Hsu is composed of Khien, having the quality of strength, and of Khan, having the quality of perilousness. The strong one might readily dare the peril, but he restrains himself and waits. This is the lesson of the hexagram, the benefit of action well considered, of plans well matured. The fifth line, as we have observed more than once already, is the place of honour, that due to the ruler or king. It is here called the Heavenly or Heaven-given seat,' the meaning of which expression is clear from its occurrence in the Shih, III, i, ode 2. 1. Five is an odd number, and the fifth is therefore the 'correct' place for an undivided line; it is also the central place of the trigram, indicating how its occupant is sure to walk in the due mean. See further the notes on the Text, p. 68. Digitized by Google

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HEX. 6. APPENDIX I. 219 VI. 1. The upper portion of Sung is (the trigram representing) strength, and the lower (that representing) peril. (The coming together of) strength and peril gives (the idea in) Sung. 2. 'Sung intimates how, though there is sincerity in one's contention, he will yet meet with opposition and obstruction; but if he cherish an apprehensive caution, there will be good fortune:'a strong (line) has come and got the central place in the lower trigram). If he must prosecute the contention to the (bitter) end, there will be evil:'-contention is not a thing to be carried on to extremity. 'It will be advantageous to meet with the great man :'- what he sets a value on is the due mean, and the correct place. It will not be advantageous to cross the great stream :'-one (attempting to do so) would find himself in an abyss. VI. Paragraph 1 here is much to the same effect as the first sentence in the notes on the Thwan of the Text. It is said, Strength without peril would not produce contention; peril without strength would not be able to contend.' 2. 'A strong line has come and got the central place :'--this sentence has given rise to a doctrine about the changes of trigrams and hexagrams, which has obscured more than anything else the interpretation of the Yi. Where has the strong second line come from? From a hundred critics we receive the answer,- From Tun B ). The reader will see that if the second and third lines of the lower trigram there be made to change places, there results , or Sung. The doctrine of changing the figures by the manipulation of the stalks did spring up between the time of Wan and his son and that of the composition of the Appendixes; but there is no trace of it in the real Text of the Yi ; and it renders any scheme for the interpretation of the figures impossible. The Digitized by Google

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220 THE APPENDIXES. sect. I. VII. 1. (The name) Sze describes the multitude (of the host). The 'firmness and correctness' (which the hexagram indicates) refer to (moral) correctness (of aim). When (the mover) is able to use the multitude with such correctness, he may attain to the royal sway. 2. There is (the symbol of) strength in the centre (of the trigram below), and it is responded to (by its proper correlate above). The action gives rise to perils, but is in accordance (with the best sentiments of men). (Its mover) may by such action distress all the country, but the people will follow him ; there will be good fortune, and what error should there be ? VIII. 1. *Pi indicates that there is good fortune :'-(the name) Pi denotes help; (and we see in the figure) inferiors docilely following their superior). editors of the imperial Yi allow this, and on the present passage discard the doctrine entirely, referring to the language of the Thwan on hexagrams II and 12 as fatal to it. See the notes there, and the Introduction, pp. II-16. 'A strong line has come' is to be taken as equivalent simply to a strong line is there.' What 'the great man sets a value on being the due mean and the correct place,' his decision in any matter of contention is sure to be right. VII. That multitude' is given here as if it were the meaning of the name Sze arose, probably, from there being but one undivided line in the figure. That is the symbol of the general, all the other lines, divided, suggest the idea of a multitude obedient to his orders. The general's place in the centre of the lower trigram, with the proper correlate in line 5, suggests the idea of firmness and correctness that dominates in the hexagram. But in the last sentence it is the ruler, and not the general of the host, who is the subject. Compare what is said of him with Mencius, 1, i, chap. 3; ii, chap. 5, &c. Digitized by Google

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HEX. 9. APPENDIX I. 221 2. 'Let (the principal party intended in it) reexamine himself, (as if) by divination, whether his virtue be great, unintermitting, and firm ;-if it be so, there will be no error:all this follows from the position of the strong line in the centre (of the upper trigram). Those who have not rest will come to him :'-high and low will respond to its subject. With those who are (too) late in coming it will be ill :'-(for them) the way (of good fortune here indicated) has been exhausted. IX. 1. In Hsiao Khu the weak line occupies its (proper) position, and (the lines) above and below respond to it. Hence comes the name of Hsiao Kha (Small Restraint). 2. (It presents the symbols of) strength and flexibility. Strong lines are in the central places, and the will (of their subjects) will have free course. Thus it indicates that there will be progress and success. 3. 'Dense clouds but no rain' indicate the movement (of the strong lines) still going forward. The Perilousness' is the attribute of Khan, the lower trigram, and docility,' or 'accordance with others,' that of Khwan, the upper. War is like 'poison' to a country, injurious, and threatening ruin to it, and yet the people will endure and encounter it in behalf of the sovereign whom they esteem and love. VIII. There is some error in the text here, -as all the critics acknowledge. I have adopted the decision of Ka Hsi, which by a very small change makes the whole read consistently, and in harmony with other explanations of the Thwan. "The inferiors' are the subjects of all the other lines gathering round their superior, represented in the fifth line. The way has been exhausted :'--they do not seek to promote and enjoy union till it is too late. The sentiment is the same as that in the lines of Shakespeare about the tide in the affairs of men. Digitized by Google

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222 THE APPENDIXES. SECT. I. Commencing at our western border' indicates that the (beneficial) influence has not yet been widely displayed X. 1. In Li we have (the symbol of) weakness treading on (that of) strength. 2. (The lower trigram) indicates pleasure and satisfaction, and responds to (the upper) indicating strength. Hence it is said), 'He treads on the tail of a tiger, which does not bite him; there will be progress and success.' 3. (The fifth line is) strong, in the centre, and in IX. "The weak line' is said to occupy its proper position,' because it is in the fourth, an even place. The responding' on the part of all the other lines above and below is their submitting to be restrained by it; and this arises simply from the meaning which king Wan chose to attach to the hexagram. But the restraint can only be small. The attributes of the two parts of the figure do not indicate anything else. The undivided line represents vigour and activity, and such a line is in the middle of each trigram. There cannot but be progress and success. It is not easy to explain the symbolism of the last paragraph in harmony with the appended explanations. What Khang-jze, Wang Fang, and other scholars say is to this effect :-Dense clouds ought to give rain. That they exist without doing so, shows the restraining influence of the hexagram to be still at work. But the other and active influence is, according to the general idea of the figure, continuing in operation ;-there will be rain ere long. And this was taking place in the western regions subject to the House of Kau, which still was only a fief of Shang. It was not for the inferior House to rule the superior. Kau was for a time restrained by Shang. Let their positions be reversed by Kau superseding Shang, and the rain of beneficent government would descend on all the kingdom. This seems to be the meaning of the paragraph. This is the answer to the riddle of it. Confucius, in his treatise on the Thwan, hints at it, but no Chinese critic has the boldness to declare it fully. Digitized by Digitized by Google

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223 its correct place. (Its subject) occupies the God(given) position, and falls into no distress or failure;-- (his) action will be brilliant. HEX. II. APPENDIX I. XI. The little come and the great gone in Thai, and its indication that there will be good fortune with progress and success' show to us heaven and earth in communication with each other, and all things in consequence having free course, and (also) the high and the low, (superiors and inferiors), in communication with one another, and possessed by the same aim. The inner (trigram) is made up of the strong and undivided lines, and the outer of the weak and divided; the inner is (the symbol of) strength, and the outer of docility; the inner (represents) the superior man, and the outer the small man. (Thus) the way of X. (The symbol of) weakness' in paragraph 1, according to Wang Shan-zze (Yuan dynasty), is line 3, urged by the two strong lines below, and having to encounter the three strong lines above. Hu Ping-wan (also of the Yuan dynasty) says that the whole of the lower trigram, Tui, partaking of the yin nature, is the symbol of weakness, and the whole of Khien that of strength. The KehKung editors say that, to get the full meaning, we must hold both views. Paragraph 2 has been sufficiently explained on the Thwan itself. Paragraph 3 has also been explained; but there remains something to be said on the Chinese text for occupies the Godgiven position,' or, literally, 'treads on the seat of Ti.' Canon McClatchie has 'The imperial throne is now occupied.' I think that 'the seat of Ti' is synonymous with 'the seat of Heaven,' in paragraph 2 of this treatise on hexagram 5. If Confucius, or whoever was the writer, had before him the phrase as it occurs in the Shu, I, 12, the force of Ti will depend on the meaning assigned to it in that part of the Shu. That the fifth line occupies the place of authority is here the only important point. Digitized by Google

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224 THE APPENDIXES. SECT. I. the superior man appears increasing, and that of the small man decreasing. XII. The want of good understanding between the different classes of) men in Phi, and its indication as unfavourable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come :'-all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no (well-regulated) states under the sky. The inner (trigram) is made up of the weak and divided lines, and the outer of the strong and undivided : the inner is (the symbol of) weakness, and the outer of strength; the inner (represents) the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing. XI. There is nothing to be said on the explanation of the Thwan here beyond what has been noticed on the different paragraphs of the Text. Canon McClatchie translates -- The Thwan means that Heaven and Earth have now conjugal intercourse with each other .... and the upper and lower (classes) unite together.' But in both clauses the Chinese characters are the same. Why did he not go on to say--the upper and lower classes have conjugal intercourse together;' or rather, why did he not dismiss the idea of such intercourse from his mind altogether? Why make the Yi appear to be gross, when there is not the shadow of grossness in it? The paragraph here well illustrates how the ruling idea in all the antinomies of the Yi is that of authority and strength on the one side, and of inferiority and weakness on the other. XII. All the symbolism here springs from the trigram Khwan occupying in the figure the inner or lower place, and Khien the outer or upper. It is for the inner trigram to take the initiative; Digitized by Google

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HEX. 14. APPENDIX I. 225 XIII. 1. In Thung Zan the weak (line) has the place (of influence), the central place, and responds to (the corresponding line in) Khien (above); hence comes its name of Thung Zan (or 'Union of men'). 2. Thung Zan says : 3. The language, 'Thung Zan appears here (as we find it) in (the remote districts of) the country, indicating progress and success, and that it will be advantageous to cross the great stream,' is moulded by its containing the strength (symbolled) in Khien. (Then) we have (the trigram indicating) elegance and intelligence, supported by (that indicating) strength; with the line in the central, and its correct, position, and responding (to the corresponding line above) :-(all representing) the correct course of the superior man. It is only the superior man who can comprehend and affect the minds of all under the sky. XIV. 1. In Ta Ya the weak (line) has the place of honour, is grandly central, and (the strong lines) above and below respond to it. Hence comes its name of Ta Ya (Having what is Great). but how can earth (symbolised by Khwan) take the place of heaven (symbolised by Khien)? As in nature it is heaven that originates and not earth, so in a state the upper classes must take the initiative, and not the lower. XIII. To understand the various points in this commentary, it is only necessary to refer to the Text of the hexagram. The proper correlate of line 2 is line 5, and I have said therefore that it 'responds to the corresponding line in) Khien. The editors of the Khang-hsf edition, however, would make the correlate to it all the lines of Khien, as being more agreeable to the idea of union. I do not think that a second paragraph has been lost. The [16] Digitized by Google

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226 THE APPENDIXES. SECT. 1, 2. The attributes (of its component trigrams) are strength and vigour with elegance and brightness." (The ruling line in it) responds to (the ruling line in the symbol of) heaven, and (consequently) its action is (all) at the proper times. In this way (it is said to) indicate great progress and success. XV. 1. Khien indicates progress and success. It is the way of heaven to send down its beneficial influences below, where they are brilliantly displayed. It is the way of earth, lying low, to send its influences upwards and (there) to act. 2. It is the way of heaven to diminish the full and augment the humble. It is the way of earth to overthrow the full and replenish the humble. Spiritual Beings inflict calamity on the full and bless the humble. It is the way of men to hate the full and love the humble. Humility in a position of honour makes that still more brilliant; and in a low position men will not (seek to) pass beyond it. Thus it is that the superior man will have a (good) issue (to his undertakings).' "Thung Zan says' is merely a careless repetition of the three concluding characters of paragraph 1. XIV. The position in the fifth place indicates the dignity, and its being central, in the centre of the upper trigram, indicates the virtue, of the lord of the figure. The strength of the lord, moreover, is directed by intelligence; and his actions are always at the proper time, like the seasons of heaven. XV. The Thwan on this hexagram was so brief, that the writer here deals generally with the subject of humility, showing how it is valued by heaven and earth, by spirits and by men. The descent of the heavenly influences, and the low position of the earth in paragraph 1, are both emblematic of humility. The heavenly influences have their 'display' in the beauty and fertility of the earth. Digitized by Google

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HEX. 16. APPENDIX I. 227 XVI. 1. In Yu we see the strong (line) responded to by all the others, and the will (of him whom it represents) being carried out; and (also) docile obedience employing movement (for its purposes). (From these things comes) Yu (the Condition of harmony and satisfaction). 2. In this condition we have docile obedience employing movement (for its purposes), and therefore it is so as between heaven and earth ;-how much more will it be so (among men) in 'the setting up of feudal princes and putting the hosts in motion!' 3. Heaven and earth show that docile obedience in connexion with movement, and hence the sun and moon make no error (in time), and the four seasons do not deviate (from their order). The sages show such docile obedience in connexion with their movements, and hence their punishments and penalties are entirely just, and the people acknowledge it by their submission. Great indeed are the time and significance indicated in Yu! The way of heaven is seen, e.g. in the daily declining of the sun, and the waning of the moon after it is full; the way of earth in the fall of the year. On the meaning of Spiritual Beings (Kwei Shan),' see the Introduction, pp. 34, 35. It is difficult to say what idea the writer attached to the name. What he says of man's appreciation of humility is striking, and, I believe, correct. XVI. What is said in paragraph I about the lines has been pointed out in the notes on the Text. Obedience' is the attribute of Khwan, the lower trigram, which takes the initiative in the action of the figure; and here makes use of the movement, which is the attribute of Kan, the upper trigram. I can hardly trace the connexion between the different parts of paragraph 2. Does it not proceed on the harmony produced by the thunderous explosion between heaven and earth, as declared Q2 Digitized by Google

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228 THE APPENDIXES. XVII. 1. In Sui we see the strong (trigram) come and place itself under the weak; we see (in the two) the attributes of movement and pleasure:-- this gives (the idea of) Sui. SECT. I. 2. 'There will be great progress and success; and through firm correctness no error:'-all under heaven will be found following at such a time. 3. Great indeed are the time and significance indicated in Sui. XVIII. 1. In Ku we have the strong (trigram) above, and the weak one below; we have (below) pliancy, and (above) stopping: - these give the idea of Ku (a Troublous Condition of affairs verging to ruin). - 2. Ku indicates great progress and success:'(through the course shown in it), all under heaven, there will be good order. 'There will be advantage in crossing the great stream:'-he who advances will encounter the business to be done. (He should in Appendix II? Then the analogy between natural phenomena and human and social experiences comes into play. Paragraph 3 is also tantalising. Why does the writer introduce the subject of punishments and penalties? Are they a consequence of putting the hosts in motion? * XVII. The trigrams Kan and Tui are distinguished as strong and weak, Kan representing, on king Wan's scheme, 'the eldest son,' and Tui, 'the youngest daughter.' But the strong' here may mean the strong line, the lowest in the hexagram. As Wang Sung-kwan (Sung dynasty) says:-'The yang and strong line should not be below a yin and weak line, as we find it here. That is, in Sui the high places himself below the low, and the noble below the mean:'-esteeming others higher than himself, and giving the idea of following. Then Kan denotes the production or excitement of motion, and Tui denotes pleasure; and the union of these things suggests the same idea. Digitized by Google

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HEX. 20. APPENDIX I. 229 weigh well, however, the events of) three days before (the turning-point), and those (to be done) three days after it:'-the end (of confusion) is the beginning (of order); such is the procedure of Heaven. XIX. 1. In Lin (we see) the strong (lines) gradually increasing and advancing. 2. (The lower trigram is the symbol of) being pleased, and (the upper of) being compliant. The strong (line) is in the central position, and is properly responded to. 3. 'There is great progress and success, along with firm correctness:'-this is the way of Heaven. 4. 'In the eighth month there will be evil :'-(the advancing power) will decay after no long time. XX. 1. The great Manifester occupies an upper place (in the figure), which consists of (the trigrams XVIII. The symbolism here is the opposite of that in Sui. The upper trigram Kan is strong, denoting, according to king Wan, 'the youngest son ;' and the lower, Sun, is weak, denoting 'the eldest daughter.' For the eldest daughter to be below the youngest son is eminently correct, and helps to indicate the auspice of great success. The attribute of Sun is pliancy, and that of Kan stoppage or arrest. The feeble pliancy confronted by the arresting mountain gives an idea of the evil state implied in Ku. 'Three days before and after the turning-point' is, literally, 'three days before and after kia,' kia being the name of the first of the 'earthly stems' among the cyclical characters. Hence it has the meaning of 'beginning,' and here denotes the turning-point, at which disorder gives place to order. According to 'the procedure of Heaven,' history is a narrative of change, one condition of affairs constantly giving place to another and opposite. 'A kingdom that cannot be moved' does not enter into the circle of Chinese ideas. XIX. See what has been said on the fourth paragraph in pp. 98, 99 on the Text. The other paragraphs need no explanation beyond what appears in the supplemented translation. Digitized by Google

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230 whose attributes are) docility and flexibility. He is in the central position and his correct place, and thus exhibits (his lessons) to all under heaven. 2. 'Kwan shows its subject like a worshipper who has washed his hands, but not (yet) presented his offerings;-with sincerity and an appearance of dignity (commanding reverent regard):'--(all) beneath look to him and are transformed. THE APPENDIXES. SECT. I. 3. When we contemplate the spirit-like way of Heaven, we see how the four seasons proceed without error. The sages, in accordance with (this) spirit-like way, laid down their instructions, and all under heaven yield submission to them. XXI. 1. The existence of something between the jaws gives rise to the name Shih Ho (Union by means of biting through the intervening article). 2. The Union by means of biting through the intervening article indicates 'the successful progress (denoted by the hexagram).' The strong and weak (lines) are equally divided (in the figure). Movement is denoted (by the lower trigram), and bright intelligence (by the upper); thunder and lightning uniting in them, and having brilliant manifestation. The weak (fifth) line is in XX. 'The great Manifester' is the ruler, the principal subject of the hexagram, and represented by line 5, near the top of the figure. In that figure the lower trigram is Khwan, representing the earth, with the attribute of docility, and the upper is Sun, representing wind, with the attributes of flexibility and penetration. As is the place of line 5, so are the virtues of the ruler. 'The spirit-like way of Heaven' is the invisible and unfathomable agency ever operating. by general laws, and with invariable regularity, in what we call nature. Compare with this paragraph, the definition of Shan or Spirit in Appendix III, i, 32; and the doctrine of the agency of God, taught in Appendix VI, 8, 9. Digitized by Google

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HEX. 22. APPENDIX 1. 231 the centre, and acts in its high position. Although it is not in its proper position, this is advantageous for the use of legal constraints. XXII. 1. (When it is said that) Pi indicates that there should be free course in what it denotes): 2. (We see) the weak line coming and ornamenting the strong lines (of the lower trigram), and hence (it is said that ornament) 'should have free course.' On the other hand, the strong line above ornaments the weak ones (of the upper trigram), and hence (it is said) that there will be little advantage, if (ornament) be allowed to advance (and take the lead).' (This is illustrated in the) appearances that ornament the sky. 3. Elegance and intelligence (denoted by the lower trigram) regulated by the arrest (denoted by the upper) suggest the observances that adorn human (society). 4. We look at the ornamental figures of the sky, and thereby ascertain the changes of the seasons. We look at the ornamental observances of society, and understand how the processes of transformation are accomplished all under heaven. XXI. The equal division of the strong and weak lines' is seen by taking them in pairs, though the order in the first pair is different from that in the two others. This is supposed to indicate the intelligence of the judgments in the action of the hexagram. K@n, the lower trigram, symbolises movement; Li, the upper, intelligence. The fifth line's acting in its high position does not intimate the formation of the figure from Yi, the 42nd hexagram, but calls attention to the fact that a weak line is here lord of judgment.' This does not seem natural, but the effect is good ;-judgment is tempered by leniency. XXII. The first paragraph is either superfluous or incomplete. The language of paragraph 2 has naturally been pressed into the Digitized by Google

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232 THE APPENDIXES. SECT. I. XXIII. 1. Po denotes overthrowing or being overthrown. We see in the figure) the weak lines (threatening to) change the (last) strong line (into one of themselves). 2. That "it will not be advantageous to make a movement in any direction whatever' appears from the fact that the small men are (now) growing and increasing. The superior man acts according to (the exigency of the time), and stops all forward movement, looking at the significance of the) symbolic figures in the hexagram). He values the processes of decrease and increase, of fulness and decadence, (as seen in the movements of the heavenly bodies. service of the doctrine of changing the figures by divining manipulation; see p. 219, on paragraph 2 of the Thwan of hexagram 6. But as the Khang-hsi editors point out, the weak line coming and ornamenting the two strong lines' simply indicates how substantiality should have the help of ornament, and the strong line above (or ascending) and ornamenting the two weak lines' indicates. that ornament should be restrained by substantiality. Ornament has its use, but it must be kept in check.--The closing sentence has no connexion with what precedes. Some characters are wanting, to show how the writer passes on to speak of the ornamental figures of the sky.' The whole should then be joined on to paragraph 3. The figures of the sky' are all the heavenly bodies in their relative positions and various movements, producing day and night, heat and cold, &c. The observances of society are the ceremonies and performances which regulate and beautify the intercourse of men, and constitute the transforming lessons of sagely wisdom. XXIII. The symbolic figures in the hexagram' are Khwan, below, the representative of docility, acting as circumstances require; and Kan, the representative of a mountain, which arrests the progress of the traveller. The superior man of the topmost line thus interprets them, and acts accordingly. Yet he is not left without hope. Winter is followed by spring ; night is Digitized by Google

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HEX. 35. APPENDIX I. 233 XXIV. 1. 'Fa indicates the free course and progress (of what it denotes):'--it is the coming back of what is intended by the undivided line. 2. (Its subject's) actions show movement directed by accordance with natural order. Hence 'he finds no one to distress him in his exits and entrances,' and, 'friends come to him, and no error is committed. 3. 'He will return and repeat his proper course; in seven days comes his return :'-such is the movement of the heavenly (revolution). 4. "There will be advantage in whatever direction movement is made :'--the strong lines are growing and increasing. 5. Do we not see in Fa the mind of heaven and earth? XXV. In Wa Wang we have the strong (first) line come from the outer (trigram), and become in the inner trigram lord (of the whole figure); we have (the attributes of) motive power and strength; we have the strong line (of the fifth place) in the succeeded by day; the moon wanes, and then begins to wax again. So will it be in political life. As we read in the Hebrew prophet Isaiah, In returning and rest shall ye be saved ; in quietness and in confidence shall be your strength.' XXIV. The movement of the heavenly revolution 'in paragraph 3 has reference to the regular alternations of darkness and light, and of cold and heat, as seen in the different months of the year. Hau Hsing-kwo (of the Thang dynasty) refers to the expressions in the Shih, I, xv, ode 1, 'the days of (our) first (month), second (month),' &c., as illustrating the use of day for month, as we have it here; but that is to explain what is obscure by what is more so; though I believe, as stated on the Text, that'seven days' is here equivalent to 'seven months. "The mind of heaven and earth' is the love of life and of all goodness that rules in the course of nature and providence. Digitized by Digitized by Google

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234 THE APPENDIXES. SECT. I. central position, and responded to (by the weak second) :--there will be great progress proceeding from correctness; such is the appointment of Heaven. 'If (its subject and his action) be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction :'--whither can he (who thinks he is) free from all insincerity, (and yet is as here described) proceed? Can anything be done (advantageously) by him whom the (will and) appointment of Heaven do not help? XXVI. 1. In (the trigrams composing) Ta Kha we have (the attributes) of the greatest strength and of substantial solidity, which emit a brilliant light; and indicate a daily renewal of his virtue (by the subject of it). 2. The strong line is in the highest place, and suggests the value set on talents and virtue; there is power in the upper trigram) to keep the strongest in restraint:-all this shows the great correctness' (required in the hexagram). 3. "The good fortune attached to the subject's not seeking to enjoy his revenues in his own family' shows how talents and virtue are nourished. XXV. The advocates of one trigram's changing into another, which ought not to be admitted, we have seen, into the interpretation of the Yi, make Wa Wang to be derived from Sung (No. 6), the second line there being manipulated into the first of this, but this representation is contrary to the words of the text, which make the strong first line come from the outer trigram, i. e. from Khien. And so it does, as related, not very intelligibly, in Appendix V, 10, Kan, the lower trigram here, being the eldest son,' resulting from the first application of Khwan to Khien. The three peculiarities in the structure of the figure afford the auspice of progress and success; and very striking is the brief and emphatic declaration, that such progress is the appointment of Heaven.' Digitized by Google

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HEX. 27. APPENDIX I. 235 4. It will be advantageous to cross the great stream :'-(the fifth line, representing the ruler,) is responded to by (the second, the central line of Khien, representing) Heaven. XXVII. 1. 'I indicates that with firm correctness there will be good fortune :'--when the nourishing is correct, there will be good fortune. We must look at what we are seeking to nourish :'--we must look at those whom we wish to nourish. 'We must by the exercise of our thoughts seek the proper aliment:' - we must look to our own nourishing of ourselves. 2. Heaven and earth nourish all things. The sages nourish men of talents and virtue, by them to reach to the myriads of the people. Great is (the work intended by this) nourishing in its time! wolves XXVI. In paragraph 1, Ta Kho evidently means the 'grand accumulation' of virtue, indicated by the attributes of its component trigrams. Substantial solidity' may very well be given as the attribute of mountains. The strong line in the highest place' of paragraph 2 is line 6, whose subject is thus above the ruler represented by 5, and has the open firmament for his range in doing his work. This, and his ability to repress the strongest opposition, show how he is supported by all that is correct and right. In a kingdom where the object of the government is the accumulation of virtue, good and able men will not be left in obscurity. What will not a high and good purpose, supported by the greatest strength, be able to do? XXVII. Many of the critics, in illustration of paragraph 1, refer appropriately to Mencius, VI, i, chap. 14. In illustration of paragraph a they refer to the times and court of Yao and Shun, sage rulers, from whose cherishing and nourishing came Yu to assuage the waters of the deluge, Zi to teach the people agriculture, Hsieh as minister of instruction, Kao Yao as minister of crime, and others;-all to do the work of nourishing the people. Digitized by Google

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236 THE APPENDIXES. SECT. I. . XXVIII. 1. Ta Kwo shows the great ones ( = the undivided lines) in excess. 2. In the beam that is weak' we see weakness both in the lowest and the topmost (lines). 3. The strong lines are in excess, but (two of them) are in the central positions. The action (of the hexagram is represented by the symbols of) flexibility and satisfaction. (Hence it is said), * There will be advantage in moving in any direction whatever; yea, there will be success.' 4. Great indeed is (the work to be done in) this very extraordinary time. XXIX. 1. Khan repeated shows us one defile succeeding another. 2. This is the nature of water ;-it flows on, without accumulating its volume (so as to overflow); it pursues its way through a dangerous defile, without losing its true (nature). 3. That the mind is penetrating'is indicated by the strong (line) in the centre. That 'action (in accordance with this) will be of high value' tells us that advance will be followed by achievement. 4. The dangerous (height of heaven cannot be ascended; the difficult places of the earth are moun XXVIII. Paragraph 3. In the Great Symbolism wood' appears as the natural object symbolised by Sun, and not wind,' which we find more commonly. The attribute of flexibility,' however, is the quality of Sun, whether used of wind or of wood. Paragraph 4. Such a time, it is said, was that of Yao and Shun, of Thang the Successful, and of king Wu. What these heroes did, however, was all called for by the exigency of their times, and not by whim or principle of their own, which they wished to make prominent. Digitized by Google

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HEX. 30. APPENDIX I. 237 tains, rivers, hills, and mounds. Kings and princes arrange, by means of such strengths, to maintain their territories. Great indeed is the use of (what is here) taught about seasons of peril. XXX. 1. Li means being attached to. The sun and moon have their place in the sky. All the grains, grass, and trees have their place on the earth. The double brightness of the two trigrams) adheres to what is correct, and the result is the transforming and perfecting all under the sky. 2. The weak (second line) occupies the middle and correct position, and gives the indication of a free and successful course;' and, moreover, 'nourishing (docility like that of) the cow' will lead to good fortune. XXIX. On paragraph 2 Liang Yin says: Water stops at the proper time, and moves at the proper time. Is not this an emblem of the course of the superior man in dealing with danger?' On paragraph 4 the Khang-hsi editors say that to exercise one's self in meeting difficulty and peril is the way to establish and strengthen the character, and that the use of such experience is seen in all measures for self-defence, there being no helmet and mail like leal-heartedness and good faith, and no shield and tower like propriety and righteousness. XXX. "The double brightness' in paragraph 1 has been much discussed. Some say that it means the ruler,' becoming brighter and brighter. Others say that it means both the ruler and his ministers, combining their brightness. The former view seems to me the better. The analogy between the natural objects and a transforming and perfecting rule is far fetched. The central and correct position' in paragraph 2 can be said only of the second line, and not of the fifth, where an undivided line would be more correct. The 'and moreover' of the translation is therefore in the original; but I cannot make out the force and suitability of that conjunction. Digitized by Google

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THE APPENDIXES. SECT. II. SECTION II. XXXI. 1. Hsien is here used in the sense of Kan, meaning (mutually) influencing. 2. The weak (trigram) above, and the strong one below; their two influences moving and responding to each other, and thereby forming a union; the repression (of the one) and the satisfaction (of the other); (with their relative position), where the male is placed below the female :- all these things convey the notion of a free and successful course (on the fulfilment of the conditions), while the advantage will depend on being firm and correct, as in marrying a young lady, and there will be good fortune.' 3. Heaven and earth exert their influences, and there ensue the transformation and production of all things. The sages influence the minds of men, and the result is harmony and peace all under the sky. If we look at the method and issues) of those influences, the true character of heaven and earth and of all things can be seen. XXXII. 1. Hang denotes long continuance. The strong (trigram) is above, and the weak one below; (they are the symbols of) thunder and wind, XXXI. Paragraph 2. Tui, the upper trigram, is weak and yin; and Kan, the lower, is strong and yang; see Appendixes III, ii, 4, and V, 10. Kan is below Tui; whereas the subject of the lower trigram should always take the initiative in these figures. Digitized by Google

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HEX. 32. APPENDIX I. 239 which are in mutual communication ; (they have the qualities of) docility and motive force; their strong and weak (lines) all respond, each to the other :these things are all found in Hang. 2. (When it is said that) 'Hang indicates successful progress and no error (in what it denotes); but the advantage will come from being firm and correct,' this indicates that there must be long continuance in its way of operation. The way of heaven and earth is to be long continued in their operation without stopping 3. (When it is said that) Movement in any direction whatever will be advantageous,' this implies that when (the moving power) is spent, it will begin again. 4. The sun and moon, realising in themselves (the course of Heaven), can perpetuate their shining. The four seasons, by their changing and transforming, can perpetuate their production (of things). The sages persevere long in their course, and all under the sky are transformed and perfect. When we look at what they continue doing long, the natural tendencies of heaven, earth, and all things can be seen. XXXII. All the conditions in paragraph 1 must be understood as leading to the indication of progress and success, which is explained in paragraph 2, and illustrated by the analogy of the course of heaven and earth. Movement in any direction,' as explained in paragraph 3, indicates the ever-occurring new modes and spheres of activity, to which he who is firm and correct is called. Paragraph 4, and especially its concluding sentence, are of a meditative and reflective character not uncommon in the treatise on the Thwan. Digitized by Google

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240 THE APPENDIXES. SECT. 11. XXXIII. 1. Thun indicates successful progress :'--that is, in the very retiring which Thun denotes there is such progress. The strong (line) is in the ruling place, (the fifth), and is properly responded to (by the second line). The action takes place according to (the requirement of) the time. 2. "To a small extent it will (still) be advantageous to be firm and correct :'-(the small men) are gradually encroaching and advancing. 3. Great indeed is the significance of (what is required to be done in) the time that necessitates retiring. XXXIV. 1. In Ta Kwang we see that which is great becoming strong. We have the (trigram) denoting strength directing that which denotes movement, and hence (the whole) is expressive of vigour. 2. 'Ta Kwang indicates that it will be advantageous to be firm and correct :'--that which is great (should be) correct. Given correctness and greatness (in their highest degree), and the character and tendencies of heaven and earth can be seen. XXXIII. "The superior man,' it is said, 'advances or withdraws according to the character of the time. The strength and correct position of the fifth line show that he is able to maintain himself; and as it is responded to by the weak second line, no opposition to what is correct in him would come from any others. He might therefore keep his place; but looking at the two weak lines, I and 2, he recognises in them the advance and irrepressible progress of small men, and that for a time it is better for him to give way and withdraw from the field. Thus there is successful progress even in his retiring.' XXXIV. Paragraph 1. That which is great' denotes, in the first place, the group of four strong lines which strikes us on Digitized by Google

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HEX. 36. XXXV. I. 3in denotes advancing. 2. (In 3in we have) the bright (sun) appearing above the earth; (the symbol of) docile submission cleaving to that of the Great brightness; and the weak line advanced and moving above:-all these things give us the idea of 'a prince who secures the tranquillity (of the people), presented on that account with numerous horses (by the king), and three times in a day received at interviews.' APPENDIX I. 241 XXXVI. 1. (The symbol of) the Earth and that of Brightness entering into the midst of it give the idea of Ming I (Brightness wounded or obscured). 2. The inner (trigram) denotes being accomplished and bright; the outer, being pliant and submissive. The case of king Wan was that of one looking at the figure, and then the superior man, or the strong men in positions of power, of whom these are the representatives. Khien is the trigram of strength, and Kan that of movement. Paragraph 2. That which is great (should be) correct:'-that the should be' must be supplied in the translation appears from this, that the paragraph is intended to illustrate the text that 'it will be advantageous to be firm and correct.' The power of man becomes then a reflexion of the great power which we see working in nature, 'impartially,' 'unselfishly.' XXXV. To those who advocate the view that the hexagrams of the Yi have been formed by changes of the lines in manipulating with the divining stalks, the words of paragraph 2, that we have in the figure the weak line advanced and moving above,' suggest the derivation of 3in from Kwan, whose 4th and 5th lines are made to change places But we have seen that that view is inadmissible in the interpretation of the Yi. And a simple explanation of the language at once presents itself. As Hsiang An-shih (Sung dynasty) says, 'Of the three "daughter" trigrams it is only Li which has its divided line occupying the central place of honour, when it is the upper trigram in a hexagram.' [16] R Digitized by Google

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242 THE APPENDIXES. SECT. II. who with these qualities was yet involved in great difficulties. 3. It will be advantageous to realise the difficulty (of the position), and maintain firm correctness :'that is, (the individual concerned) should obscure his brightness. The case of the count of Ki was that of one who, amidst the difficulties of his House, was able (thus) to maintain his aim and mind correct. XXXVII. 1. In Kia Zan the wife has her correct place in the inner (trigram), and the man his correct place in the outer. That man and woman occupy their correct places is the great righteousness shown (in the relation and positions of heaven and earth. 2. In Kia Zan we have the idea of an authoritative ruler ;--that, namely, represented by the parental authority. 3. Let the father be indeed father, and the son son; let the elder brother be indeed elder brother, and the younger brother younger brother; let the husband be indeed husband, and the wife wife :then will the family be in its normal state. Bring the family to that state, and all under heaven will be established. XXXVI. The sun disappearing, as we say, "below the earth,'or, as the Chinese writer conceives it into the midst of, or within the earth,' sufficiently indicates the obscuration or wounding of brightness,-the repression and resistance of the good and bright. King Wan was not of the line of Shang. Though opposed and persecuted by its sovereign, he could pursue his own course, till his line came in the end to supersede the other. It could not be so with the count of Ki, who was a member of the House of Shang. He could do nothing that would help on its downfall. XXXVII. Paragraph 1 first explains the statement of the Digitized by Google

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HEX. 38. APPENDIX I. 243 XXXVIII. 1. In Khwei we have (the symbol of) Fire, which, when moved, tends upwards, and that of a Marsh, whose waters, when moved, tend downwards. We have (also the symbols of) two sisters living together, but whose wills do not move in the same direction. 2. (We see how the inner trigram expressive of) harmonious satisfaction is attached to the outer expressive of) bright intelligence; (we see) the weak line advanced and acting above, and how it occupies the central place, and is responded to by the strong (line below). These indications show that 'in small matters there will (still) be good fortune.' 3. Heaven and earth are separate and apart, but the work which they do is the same. Male and female are separate and apart, but with a common will they seek the same object. There is diversity between the myriad classes of beings, but there is an analogy between their several operations. Great indeed are the phenomena and the results of this condition of disunion and separation. Thwan, about the wife, represented by line 2; and then proceeds to the husband, represented by line 5. The two trigrams become representative of the family circle, and the wide world without it. In the reference to heaven and earth it is not supposed that they are really husband and wife; but in their relation and positions they symbolise that social relation and the individuals in it. Paragraph 2, more closely rendered, would be -- That in Kia Zan there is an authoritative ruler is a way of naming father and mother.' Does the writer mean to say that while the assertion of authority was indispensable in a family, that authority must have combined in it both force and gentleness? XXXVIII. In paragraph 1 we have first an explanation of the meaning of Khwei from the symbolism of FQ-hsi. Then follows R2 . Digitized by Google

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244 : THE APPENDIXES. SECT. II. XXXIX. 1. Kien denotes difficulty. There is (the trigram expressive of) perilousness in front. When one, seeing the peril, can arrest his steps (in accordance with the significance of the lower trigram), is he not wise ? 2. (The language of) Kien, that 'advantage will be found in the south-west,' refers to the (strong fifth line) advanced and in the central place. That there will be no advantage in the north-east,' intimates that the way (of dealing with the Kien state) is exhausted. That it will be advantageous to see the great man,' intimates that advance will lead to achievement. That the places (of the different lines after the first) are those appropriate to them indicates firm correctness and good fortune, with which the regions (of the kingdom) are brought to their normal state. Great indeed is the work to be done in the time of Kien! an explanation from that ascribed to king Wan, where Tui represents the youngest daughter and Li the second. The Khang-hsi editors observe that in many hexagrams we have two daughters dwelling together, but that only in this and 49 is attention called to it. The reason, they say, is that in those two diagrams the sisters are the second and third daughters, while in the others one of them is the eldest, whose place and superiority are fixed, so that between her and either of the others there can be no division or collision. About what is said, in paragraph 2, on the weak line, as advanced and acting above, see the note on hexagram 35. The lesson of paragraph 3 is not unity in diversity, but union with diversity. XXXIX. The upper or front trigram is Khan, the attribute of which is perilousness; the lower is Kan, of which the arresting, actively or passively, of movement or advance is the attribute. We can understand how the union of these attributes gives the ideas of difficulty and prudent caution. The explanations in paragraph 2 of the phraseology of the Thwan Digitized by Digitized by Google

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REX. 40. APPENDIX I. 245 XL. 1. In Kieh we have (the trigram expressive of) peril going on to that expressive of movement. By movement there is an escape from the peril:(this is the meaning of) Kieh. 2. 'In (the state indicated by) Kieh, advantage will be found in the south-west :'--the movement (thus) intimated will win all. That 'there will be good fortune in coming back (to the old conditions)' shows that such action is that of the due medium. That 'if some operations be necessary, there will be good fortune in the early conducting of them' shows that such operations will be successful. 3. When heaven and earth are freed (from the grasp of winter), we have thunder and rain. When these come, the buds of the plants and trees that produce the various fruits begin to burst. Great indeed are the phenomena in the time intimated by Kieh. are not all easily followed. It is said that the advantageousness of the south-west is due to the central line in 5; but if we are to look for the meaning of south-west in Khwan, as in the diagram of king Wan's trigrams, there is no strong central line in it. May Khan, as a yang trigram, be used for Khwan? XL. I. The meaning of the hexagram is brought out sufficiently well in paragraph 1 by means of the attributes of the constituent trigrams. 2. How it is that the movement indicated in the first condition will win' all does not immediately appear. The Khang-hsi editors say that moving to the south and west' is the same as 'returning back to the old conditions, and that'winning all' and acting according to the due medium' are descriptive of the effect and method without reference to the symbolism. Another explanation might be devised; but I prefer to leave the matter in doubt. 3. Paragraph 3 shows the analogy of what takes place in nature to the beneficent social and political changes described in the text, as is done very frequently in this Appendix. Digitized by Google

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246 THE APPENDIXES. SECT. II. XLI. 1. In Sun (we see) the lower (trigram) diminished, and the upper added to. (But) the method (of action) implied in this operates also above (or, mounts upwards (also) and operates). 2. If there be sincerity in this method of diminution, there will be great good fortune; freedom from error; firmness and correctness that can be maintained; and advantage in every movement that shall be made. In what shall this (sincerity in the exercise of Sun) be employed? (Even) in sacrifice, two baskets of grain, (though there be nothing else), may be presented:'-for these two baskets there ought to be the fitting time. There is a time when the strong should be diminished, and the weak should be strengthened. Diminution and increase, overflowing and emptiness: these take place in harmony with the conditions of the time. - XLI. 1. All that we see is two undivided lines in the lower trigram, and then a divided one, and exactly the opposite in the upper. But the whole figure could not but have this form from the process of its formation, whether by the gradual addition of the two primitive lines, or by the imposition of the whole trigrams on one another. To say that the upper lines of Khien and Khwan changed places to express the idea of subjects contributing in taxes to the maintenance of their ruler is absurd; and if that thought were in the mind of king Wan (which I very much doubt), it would only show how he projected his own idea, formed independently of the figure, into its lines. On the second sentence, the Khang-hst editors say:-' When a minister devotes his life in the service of his lord, or the people undertake their various labours in behalf of their government, these are instances of the ministering of those below to increase those above. But in this way the intercourse of the two becomes close and their aims become the same;-does not the method of action of those below communicate itself to those above?' In paragraph a the subject of contribution, such as the payment of Digitized by Google

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HEX. 42. * APPENDIX I. 247 XLII. 1. In Yi we see the upper (trigram) diminished, and the lower added to. The satisfaction of the people in consequence of this) is without limit. What descends from above reaches to all below, so great and brilliant is the course (of its operation). 2. That 'there will be advantage in every movement which shall be undertaken' appears from the central and correct (positions of the second and fifth lines), and the (general) blessing (the dispensing of which they imply). That it will be advantageous (even) to cross the great stream'appears from the action of wood (shown in the figure). 3. Yi is made up. of (the trigrams expressive of) movement and docility, (through which) there is daily advancement to an unlimited extent. We have (also) in it heaven dispensing and earth pro ducing, leading to an increase without restriction taxes, passes into the background. The Khang-hsi editors say : What is meant by diminishing in this hexagram is the regulation of expenditure or contribution according to the time. This would vary in a family according to its poverty or wealth; and in a state according to the abundance or scantiness of its resources. When it is said that there must be sincerity along with a diminution, it means that though such a diminution cannot be helped, yet what is given should be given sincerely. A small sacrifice sincerely offered is accepted. In the language, " There is a time when the strong should be diminished and the weak be strengthened," we are not to find the two baskets in the diminution of the strong. "The strong" is what is essential in this case sincerity; "The weak" is what is unimportant,--the amount and manner of the offering. If one supplement the insufficiency of his offering with the abundance of his sincerity, the insignificance of his two baskets will not be despised.' Digitized by Google

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248 THE APPENDIXES. SECT. II. of place. Everything in the method of this increase proceeds according to the requirements of the time. XLII. 1. The process of the formation of the trigrams here is the reverse of that in the preceding hexagram; and is open to the remarks I have made on that. Of course the people are full of complacency and pleasure in the labours of their ruler for their good. 2. The mention of the action of wood' has reference to the upper trigram Sun, which is the symbol both of wind and wood. From wood boats and ships are made, on which the great stream may be crossed. In three hexagrams, this, 59, and 61, of which Sun is a part, we find mention made of crossing the great stream. It is generally said that the lower trigram Kan also symbolises wood; but that is obtained by a roundabout process. Kan occupies the place of the east in. Wan's arrangement of the trigrams; but the east symbolises spring, when the growth of vegetation begins; and therefore Kan may symbolise wood! It was stated on p. 33, that the doctrine of the five elements' does not appear in the Yi. Khang-gze takes wood t mu), as a misprint for increase ( yi).' 3. The words 'heaven dispensing and earth producing' are based on the fancied genesis of the figure from Khien and Khwan ( E E ), the first lines in each changing places. It was the author of this Appendix, probably, who first introduced that absurd notion in connexion with the formation of Sun and Yi. One rhyme runs through and connects these three paragraphs thus : "Yi spoils the high, gives to the low; The people feel intense delight. Down from above to all below, The blessing goes, so large and bright. Success will every movement mark, Central its source, its course aright. The great stream even may be crossed, When planks of wood their strength unite. Y1 movement shows and docile feet, Which progress day by day invite. Heaven gives; productive earth responds; Increase crowns every vale and height; Digitized by Google

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REX. 43. APPENDIX I. 249 XLIII. 1. Kwai is the symbol of displacing or removing. We see in the figure) the strong (lines) displacing the weak. (We have in it the attributes of) strength and complacency. There is displacement, but harmony (continues). 2. "The exhibition (of the criminal's guilt) in the royal courtyard' is suggested by the (one) weak (line) mounted on the five strong lines. There is an earnest and sincere appeal (for sympathy and support), and a consciousness of the peril (involved in the undertaking) :'-it is the realisation of this danger, which makes the method (of compassing the object) brilliant. 'He should make an announcement in his own city, and show that it will not be well to have recourse at once to arms:'-(if he have recourse to arms), what he prefers will (soon) be exhausted. There will be advantage in whatever he shall go forward to :'-when the growth of the strong (lines) has been completed, there will be an end (of the displacement). And ceaselessly it hastens on, Each season's gifts quick to requite.' XLIII. 1. The last clause of paragraph 1 is good in itself, showing that the strong and worthy statesman in removing a bad man from the state is not actuated by any private feelings. The sentiment, however, as it is expressed, can hardly be said to follow from the symbolism. Paragraph 2. The same may be said of all the notes appended to the different clauses of this second paragraph. HQ Ping-wan (Yuan dynasty) says :- If but a single small man be left, he is sufficient to make the superior man anxious; if but a single inordinate desire be left in the mind, that is sufficient to disturb the harmony of heavenly principles. The eradication in both cases must be complete, before the labour is ended.' Digitized by Google

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250 THE APPENDIXES. SECT. II. XLIV. 1. Kau has the significance of unexpectedly coming on. (We see in it) the weak (line) coming unexpectedly on the strong ones. 2. 'It will not be good to marry (such) a female :'-one (so symbolised) should not be long associated with. 3. Heaven and earth meeting together (as here represented), all the variety of natural things become fully displayed. 4. When a strong (line) finds itself in the central and correct position, (good government) will greatly prevail all under the sky. 5. Great indeed is the significance of what has to be done at the time indicated by Kau! XLV. 1. Zhui indicates (the condition of union, or) being collected. We have in it (the symbol of) docile obedience going on to (what is expressed by that of) satisfaction. There is the strong line in the central place, and rightly responded to. Hence comes the (idea of) union. 2. 'The king will repair to his ancestral temple :' XLIV. On paragraph 1 the Khang-hsi editors say :--""The weak line meets with (or comes unexpectedly on) the strong ones;"the weak line, that is, plays the principal part. The case is like that of the minister who assumes the power of deciding for himself on all measures, or of a hen's announcing the morning ;-is not the name of shameless) boldness rightly applied to it? Hence nothing more is said about the symbol of the bold female ; but attention is called to the second part of the Thwan.' Paragraph 2 needs no remark. Paragraphs 3, 4, and 5 all speak of the importance of powers and parties meeting together,-in the world of nature, and in the sphere of human affairs. But I do not see how this sentiment is a natural sequel to that in i and 2, nor that it has any connexion with the teaching of the Thwan and Symbolism. Digitized by Digitized by Google

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HEX. 46. APPENDIX I. 251 with the utmost filial piety he presents his offerings (to the spirits of his ancestors). It will be advantageous to meet the great man, and there will then be prosperity and success :the union effected by him will be on and through what is correct. 'The use of great victims will conduce to good fortune; and in whatsoever direction movement is made, it will be advantageous :'-all is done in accordance with the ordinances of Heaven. 3. When we look at the way in which the gatherings (here shown) take place, the natural tendencies (in the outward action) of heaven and earth and of all things can be seen. XLVI. 1. (We find) the weak (line), as it finds the opportunity, ascending upwards. 2. We have (the attribute) of flexibility and that of obedience; we have the strong line (below) and its proper correlate above:--these things indicate that there will be great progress and success.' XLV. The lower trigram in Zhui is Khwan, whose attribute is docile obedience; and the upper is Tui, whose attribute is pleased satisfaction. Then we have the strong line in 5, and its proper correlate in 2. These things may give the idea of union. They might also give the idea of other good things. The Khang-hsi editors say that though all is done in accord ance with the ordinances of Heaven' follows the concluding clauses of the Thwan, yet the sentiment of the words must be extended to the other clauses as well. Khang-ize says that the ordinances of Heaven' are simply the natural and practical outcome of 'heavenly principle;'- in this case what should and may be done according to the conditions and requirements of the time. So do the critics of China try to shirk the idea of personality in 'Heaven.' With paragraph 3, compare the concluding paragraphs of the Thwan Kwan on hexagrams 31, 32. Digitized by Google

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252 THE APPENDIXES. SECT. II. 3. 'Seeking (by the qualities implied in Shang) to meet with the great man, its subject need have no anxiety :'--there will be ground for congratulation. Advance to the south will be fortunate :'-his aim will be carried out. XLVII. 1. In Khwan (we see) the strong (lines) covered and obscured (by the weak). 2. We have in it (the attribute of) perilousness going on to that of satisfaction. Who is it but the superior man that, though straitened, still does not fail in making progress to his proper end? 'For the firm and correct, the (really) great man, there will be good fortune :'-this is shown by the central positions of the strong (lines). 'If he make speeches, his words cannot be made good :'--to be fond of arguing or pleading is the way to be reduced to extremity. XLVI. The explanation of the first paragraph has given occasion to much difference of opinion. Some will have the weak (line)' to be 4; some 5; and some the whole of Khwan, the upper trigram. The advocates of 4, make it come from hexagram 40, the weak 3 of which ascends to the strong 4, displaces it, and takes its place; but we have seen repeatedly the folly of the doctrine of changing lines and figures. The great symbolism of Appendix II suggests the proper explanation. The lower trigram, Sun, represents here not wind but wood. The first line, weak, is the root of a tree planted beneath the earth. Its gradual growth symbolises the advance upwards of the subject of the hexagram, fostered, that is, by the circumstances of the time. XLVII. 1. One sees the relative position of the strong and weak lines in the figure; but to deduce from that the idea expressed by Khwan requires a painful straining of the imagination. That idea was in the mind, and then the lines were interpreted accordingly. 2. Perilousness' is the attribute of the lower trigram, and 'satisfaction' that of the upper. The superior man, however straitened, Digitized by Google

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253 XLVIII. 1. (We have the symbol of) wood in the water and the raising of the water; which (gives us the idea of) a well. A well supplies nourishment and is not (itself) exhausted. HEX. 49. APPENDIX I. 2. The site of a town may be changed, while the fashion of its wells undergoes no change:'this is indicated by the central position of the strong lines (in the second and fifth places). 'The drawing is nearly accomplished, but the rope has not yet reached the water of the well:'its service has not yet been accomplished. 'The bucket is broken:'-it is this that occasions evil. XLIX. 1. In Ko (we see) water and fire extinguishing each other; (we see also) two daughters dwelling together, but with their minds directed to remains master of himself, and pursues the proper end of principle settled in his mind. Why should the subject of Khwan make speeches, be fond of arguing or pleading, as the characters say, if we could translate them literally, 'setting a value on the mouth?' The reply to this is found in the trigram denoting 'satisfaction,' or 'being pleased.' The party in the extremity of Khwan yet wishes and tries to make men pleased with him. XLVIII. Kang Khang-Khang says:- Khan, the upper trigram, represents water, and Sun, the lower, wood. This wood denotes the water-wheel or pulley with its bucket, which descends into the mouth of the spring, and brings the water up to the top.' This may be a correct explanation of the figure, though the reading of it from bottom to top seems at first to be strange. Paragraph 2. That the fashion of the well does not undergo any (great) change is dwelt upon as illustrating the unchangeableness of the great principles of human nature and of government. But that this truth may be learned from the strong and central lines only produces a smile. So do the remarks on the other two sentences of the Thwan. Digitized by Google

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254 different objects:-(on account of these things) it is called (the hexagram of) Change. THE APPENDIXES. SECT. II. 2. 'It is believed in (only) after it has been accomplished:'-when the change has been made, faith is accorded to it. (We have) cultivated intelligence (as the basis of) pleased satisfaction, (suggesting) 'great progress and success,' coming from what is correct. When change thus takes place in the proper way, 'occasion for repentance disappears.' 3. Heaven and earth undergo their changes, and the four seasons complete their functions. Thang changed the appointment (of the line of Hsia to the throne), and Wu (that of the line of Shang), in accordance with (the will of) Heaven, and in response to (the wishes of) men. Great indeed is what takes place in a time of change. L. I. In Ting we have (symbolically) the figure of a caldron. (We see) the (symbol of) wood entering into that of fire, which suggests the idea of cook XLIX. Paragraph 1. Li, the lower trigram, represents fire, and Tui, the upper, represents water. Water will extinguish fire, and fire again will dry up water. Each, to all appearance, produces a change in the other. Again, according to king Wan's scheme of the trigrams, as shown on p. 33, and in Figure 1, Plate III, Li is the second, and Tui the youngest daughter. Their wills are likely to differ in love and other things; but this symbolism does not so readily suggest the idea of change. 2. The first sentence suggests how the dislike to change on the part of people generally is overcome. The second suggests how change proceeding from intelligence and giving general satisfaction will be successful. Paragraph 3 tells us how the greatest natural and the greatest political changes are equally successful and admirable when conducted aright. Digitized by Google

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HEX. 51. APPENDIX I. 255 ing. The sages cooked their offerings in order to present them to God, and made great feasts to nourish their wise and able (ministers). 2. We have the symbol of) flexible obedience, and that (which denotes) ears quick of hearing and eyes clear-sighted. (We have also) the weak (line) advanced and acting above, in the central place, and responded to by the strong (line below). All these things give the idea of great progress and success.' LI. 1. Kan (gives the intimation of) ease and development. 2. When the time of) movement (which it indicates) comes, (its subject) will be found looking out with apprehension :'--that feeling of dread leads to happiness. And yet smiling and talking cheerfully:'--the issue (of his dread) is that he adopts (proper) laws (for his course). The movement (like a crash of thunder) terrifies L. 1. See the notes on the Text of the Thwan about the figure of a caldron in Ting. Its component trigrams are Sun representing wood, and Li representing fire; which may very well suggest the idea of cooking. The last sentence of the paragraph is entirely after the style of the Great Symbolism.' The Khanghsi editors say that the distinction between Zing and Ting appears here very clearly, the former relating to the nourishment of the people, and the latter to the nourishing men of worth. They add that the reality of the offerings to God is such nourishing. 'God' is here Shang Ti, which Canon McClatchie translates the First Emperor,' adding in a note, 'The Chinese Jupiter, the Emperor of gods and men!' 2. The first sentence deduces the sentiment of the Thwan from the attributes or virtues of the trigrams with considerable amplification of the virtue of LI. The second line of Li, as being divided, calls forth in other hexagrams the same notice as here. It is the most important line in the figure, and being responded to by the strong 2, gives an indication of the great progress and success.' Digitized by Google

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256 all within a hundred li:'-it startles the distant and frightens the near. 'He will be like the sincere worshipper, who is not startled into letting go his ladle and cup of sacrificial spirits: '--he makes his appearance, and maintains his ancestral temple and the altars of the spirits of the land and grain, as presiding at all sacrifices. THE APPENDIXES. SECT. II. LII. 1. Kan denotes stopping or resting;resting when it is the time to rest, and acting when it is the time to act. When one's movements and restings all take place at the proper time for them, his way (of proceeding) is brilliant and intelligent. 2. Resting in one's resting-point is resting in one's proper place. The upper and lower (lines of the hexagram) exactly correspond to each other, but are without any interaction; hence it is said that '(the subject of the hexagram) has no consciousness of self; that when he walks in his courtyard, he does not see (any of) the persons in it; and that there will be no error.' LI. Paragraph 1. See what is said on the Text. 2. The explanations of the Thwan here are good; but in no way deduced from the figure. 3. The portion of the text printed in a different type is supposed to have dropt out of the Chinese copies. The explanation of it that follows is based on Wan's view of Kan as representing the oldest son. See on the Text. LII. 1. The Khang-hsf editors give their opinion that what is said in the first sentence of this paragraph, after the explanation of the name, illustrates the first sentence of the Thwan, and that the other sentence illustrates the rest of the Thwan. It may be so, but the whole of the Thwan appears in paragraph 2. 2. The hexagram being made up of Kan repeated, lines 1, 2, 3 are of course the same as 4, 5, and 6. But it will be seen that there is not a proper correlation among them all. I do not see, Digitized by Google

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HEX. 54. APPENDIX I. 257 LIII. 1. The advance indicated by Kien is (like) the marrying of a young lady which is attended by good fortune. 2. (The lines) as they advance get into their correct places :--this indicates the achievements of a successful progress. The advance is made according to correctness :(the subject of the hexagram) might rectify his country. 3. Among the places (of the hexagram) we see the strong undivided line in the centre. 4. 'In (the attributes of) restfulness and flexible penetration we have (the assurance of) an (onward) movement that is inexhaustible. LIV. 1. By Kwei Mei (the marrying away of a younger sister) the great and righteous relation between heaven and earth (is suggested to us). If heaven and earth were to have no intercommunication, things would not grow and flourish as they do. The marriage of a younger sister is the end of her maidenhood) and the beginning (of her motherhood). 2. We have in the hexagram the desire of) however, that this furnishes any ground for the entire obliviousness of self, which the Thwan makes out to be in the figure. LIII. The first sentence of paragraph 2 describes the lines from 2 to 5 all getting into their proper places, as has been pointed out on the Text, and that sentence is symbolical of what is said in the second. The rectification of the country' is the reality of the successful progress.' The strong undivided line' in paragraph 3 is the fifth of the figure. Out of rest comes movement to go on for an indefinite time, and be succeeded by rest again ;-as says paragraph 4. [16] Digitized by Google

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258 THE APPENDIXES. SECT. II. pleasure and, on the ground of that, movement following. The marrying away is of a younger sister. 3. 'Any action will be evil :'--the places (of the lines) are not those appropriate to them. It will be in no wise advantageous :'-- the weak (third and fifth lines) are mounted on strong lines. LV. I. Fang has the signification of being great. It is made up of the trigrams (representing) LIV. 1. Kwei Mei in this Appendix has the meaning simply of marriage, and for Mei we might substitute Nu, daughter' or young lady.' This appears from the writer's going on to point out, as elsewhere, the analogy between the growth of things in nature from the interaction of heaven and earth and the increase of mankind through marriage. He does this with a delicate touch. There is no grossness in the original any more than there is in the translation. But how are we to reconcile this reference to the action of heaven and earth with the bad auspice of the Thwan? The Khang-hsi editors felt the pressure of this difficulty, and they adduce a similar inconsistency in the account of hexagram 44 in this treatise, adding, 'From this we may say that the interaction of the yin and yang cannot be dispensed with, but that we ought to be careful about it in the beginning in order to prevent mischief in the end. This is the doctrine of the Y1.' This is very well, but it is no solution of the difficulty. The editors could not admit that the author of the Appendix did not understand or did not deal fairly with the Text; for that author, they thought, was Confucius. 2. The same editors say that paragraph 2 implies both that the desire for the marriage originated with the lady, and that she was aware that the gentleman was older than herself. 3. The position of a divided line above an undivided is always represented as an evil omen; it is difficult to understand why. There is less of an appearance of reason about it than in some other things which are said about the lines. The lines are where they cannot but be from the way in which the figures were formed. Digitized by Google

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Hex. 56. APPENDIX I. 259 intelligence and movement directed by that intelligence. It is thus that it has that signification. 2. "The king has reached the condition (denoted by Fang):'-he has still to make it greater. *There is no occasion to be anxious. Let him be as the sun at noon :'-it is for him to cause his light to shine on all under the sky. 3. When the sun has reached the meridian height, it begins to decline. When the moon has become full, it begins to wane. The interaction of) heaven and earth is now vigorous and abundant, now dull and scanty, growing and diminishing according to the seasons. How much more must it be so with (the operations of) men! How much more also with the spiritual agency! LVI. 1. 'Lu indicates that there may be some small attainment and progress :'--the weak (line) occupies the central place in the outer (trigram), and is obedient to the strong (lines on either side of it). (We have also the attributes of quiet) resting closely attached to intelligence in the com LV. The Khang-hsi editors remark that paragraph 1 is not so much explaining the meaning of the name Fang, as accounting for the hexagram, composed of Li and Kan, having such a meaning. Paragraph 3 seems rather contrary to the lesson of the hexagram. According to it, prosperity cannot be maintained, any more than we can have the other seasons without winter or perpetual day without night; but the object of the essay is to exhort to the maintenance of prosperity. Is it the case that the rise of every commonwealth and cause must be followed by its decay and fall? The mind refuses to admit the changes of the seasons, &c., as a true analogy for all moral and intellectual movements. See an important remark on the concluding sentence in the Introduction, pp. 34, 35. S 2 Digitized by Google

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260 THE APPENDIXES. SECT, 11. ponent trigrams). Hence it is said, "There may be some small attainment and progress. If the stranger or traveller be firm and correct as he ought to be, there will be good fortune.' 2. Great is the time and great is the right course to be taken as intimated in Lu! LVII. 1. The double Sun shows how, in accordance with it, (governmental) orders are reiterated. 2. (We see that) the strong (fifth line) has penetrated into the central and correct place, and the will (of its subject) is being carried into effect; (we see also) the weak (first and fourth lines) both obedient to the strong lines (above them). It is hence said, 'There will be some little attainment and progress. There will be advantage in movement onward in whatever direction. It will be advantageous also to see the great man.' LVI. What is said in paragraph 1 is intended to explain the Thwan, and not to account for the meaning of the name Lu. It is assumed that Lu means a stranger; and the writer from the position of the fifth line, and from the attributes of the component trigrams, derives the ideas of humility, docility, a quiet restfulness, and intelligence as the characteristics proper to a stranger, and which are likely to lead to his attaining what he desires, and then advancing. LVII. 1. The language of this paragraph has often occurred to me in reading commands and addresses issued by the emperors of China, such as the essays on the precepts in what is called the Sacred Edict, the reiteration employed in many of which is remarkable. Paragraph 2. The 'obedience of the weak lines to the strong ones' grows, in a way not very perceptible, from the idea of the hexagram, and the quality of the trigram as denoting penetration and flexibility. Diglized by Google Digitized by

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HEX. 59. APPENDIX I. 261 LVIII. 1. Tui has the meaning of pleased satisfaction. 2. (We have) the strong (lines) in the centre, and the weak (lines) on the outer edge (of the two trigrams), (indicating that) in pleasure what is most advantageous is the maintenance of firm correctness. Through this there will be found an accordance with (the will of) heaven, and a correspondence with (the feelings of) men. When (such) pleasure goes before the people, (and leads them on), they forget their toils; when it animates them in encountering difficulties, they forget (the risk of) death. How great is (the power of) this pleased satisfaction, stimulating in such a way the people! LIX. I. 'Hwan intimates that there will be progress and success:'-(we see) the strong line (in the second place) of the lower trigram, and not suffering any extinction there; and (also) the weak line occupying its place in the outer trigram, and uniting (its action) with that of the line above. 2. 'The king goes to his ancestral temple :'-the king's (mind) is without any deflection. " 3. It will be advantageous to cross the great stream:'-(the subject of the hexagram) rides in LVIII. The feeling of pleasure going before the people and leading them on to endure toil and encounter death must be supposed to be produced in them by the example and lessons of their ruler. Lu Fau-hsien paraphrases this portion of the text thus:'When the sage with this precedes them, he can make them endure toil without any wish to decline it, and go with him into difficulty and danger without their having any fear.' I think this was intended to be the teaching of the hexagram, but the positive expression of it is hardly discernible. Digitized by Google

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262 THE APPENDIXES. SECT. II. (a vessel of) wood (over water), and will do so with success. LX. 1. 'Kieh intimates progress and attainment:'--the strong and weak (lines) are equally divided, and the strong lines occupy the central places. 2. 'If the regulations (which Kieh prescribes) be severe and difficult, they cannot be permanent:'-its course (of action) will in that case come to an end. 3. (We have the feeling of) pleasure and satisfaction directing the course amidst peril. ( We have) all regulations controlled (by authority) in its proper place. (We have) free action proceeding from the central and correct position. 4. Heaven and earth observe their regular terms, and we have the four seasons complete. (If rulers) frame their measures according to the due) regulations, the resources (of the state) suffer no injury, and the people receive no hurt. LIX. 1. This paragraph has been partially anticipated in the notes on the Thwan. The second line is said to suffer 'no extinction,' because the lower trigram is that of peril. The Khang hsi editors say that the former part of this paragraph shows how the root of the work of the hexagram is strengthened, and the latter part how the execution of that work is secured. The conclusion of paragraph 2 is, literally, 'The king indeed is in the middle. This does not mean, as some say, that the king is in the middle of the temple, but that his mind or heart is exactly set on the central truth of what is right and good. The upper trigram Sun represents both wind and wood. To explain the meaning of Hwan, the significance of wind is taken; the writer here seizes on that of wood, as furnishing materials for a boat in which the great stream can be crossed. LX. Paragraph 1. See what is said on the Text of the Thwan. Digitized by Google

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HEX. 61. APPENDIX I. 263 LXI. 1. In Kung Fa we have the (two) weak lines in the innermost part of the figure), and strong lines occupying the central places in the trigrams). (We have the attributes) of pleased satisfaction and flexible penetration. Sincerity (thus symbolled) will transform a country. 2. Pigs and fish (are moved), and there will be good fortune :'-sincerity reaches to (and affects even) pigs and fishes. *There will be advantage in crossing the great stream :'-(we see in the figure) one riding on (the emblem of) wood, which forms an empty boat. 3. In the exercise of the virtue denoted by) Kung Fu, (it is said that) there will be advantage in being firm and correct:'-in that virtue indeed we have the response (of man) to Heaven. Its course will come to an end' is the opposite of the intimation in Kieh of progress and attainment. In paragraph 3 the writer retums to this intimation of the figure :-by the attributes of the trigrams; by the appropriate positions of lines 4 and 5; and by the central and correct place of 5. Paragraph 4 illustrates the importance of doing things according to rule by reference to the operations of nature and the enactments and institutions of sage rulers. LXI. 1. The structure of the lineal figure which is here insisted on has been pointed out in explaining the Thwan. On what is further said as to the attributes of the trigrams and their effect, Khang-zze observes :- We have in the sincerity shown in the upper trigram superiors condescending to those below them in accordance with their peculiarities, and we have in that of the lower those below delighted to follow their superiors. The combination of these two things leads to the transformation of the country and state.' Paragraph 2. The two divided lines in the middle of the figure are supposed to give the semblance of an empty boat, and an Diglized by Google

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264 THE APPENDIXES. LXII. 1. In Hsiao Kwo (we see) the small (lines) exceeding the others, and (giving the intimation of) progress and attainment. " SECT. II. 2. Such exceeding, in order to its being advantageous, must be associated with firmness and correctness:'--that is, it must take place (only) according to (the requirements of) the time. 3. The weak (lines) are in the central places, and hence (it is said that what the name denotes) may be done in small affairs, and there will be good fortune.. 4. Of the strong (lines one) is not in its proper place, and (the other) is not central, hence it is said that (what the name denotes) 'should not be done in great affairs.' 5. (In the hexagram) we have 'the symbol of a bird on the wing, and of the notes that come down from such a bird, for which it is better to descend than to ascend, thereby leading to great good fortune:'-to ascend is contrary to what is reasonable in the case, while to descend is natural and right. empty boat, it is said (with doubtful truth), is not liable to be upset. The trigram Sun symbolises both wind and wood. A good commentary on paragraph 3 is supplied in many passages of the Doctrine of the Mean,' e. g. chap. 20. 18:-'Sincerity is the way of Heaven. The attainment of sincerity is the way of men.' LXII. Paragraph 1. appears at a glance. ment is less clear. hexagram 33. 'The requirements of the time' in paragraph 2 cannot make That the small lines exceed the others The intimation of progress and attainCompare the first paragraph of Appendix I to Digitized by Google

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HEX. 64. APPENDIX I. 265 LXIII. 1. 'K1 31 intimates progress and success :'-in small matters, that is, there will be that progress and success. 2. "There will be advantage in being firm and correct :'--the strong and weak (lines) are correctly arranged, each in its appropriate place. 3. "There has been good fortune in the beginning :'- the weak (second line) is in the centre. 4. 'In the end' there is a cessation (of effort), and 'disorder arises :'-- the course (that led to rule and order) is (now) exhausted. LXIV. 1. *Wei 31 intimates progress and success (in the circumstances which it implies):'--the weak (fifth) line is in the centre. 2. The young fox has nearly crossed the stream :'--but he has not yet escaped from the midst (of the danger and calamity). right wrong or wrong right; but they may modify the conventional course to be taken in any particular case. It is easy to explain paragraphs 3 and 4, but what is said in them carries no conviction to the mind. The sentiment of paragraph 5 is good, apart from the symbolism, which is only perplexing. LXIII. For paragraphs 1 and 2, see the note on the Text of the Thwan. It is difficult to see the concatenation in paragraph 3 between the sentiment of the Thwan and the nature of the second line. The Khang-hsi editors compare this hexagram and the next with 11 and 12, observing that the goodness of Thai (11) is concentrated, as here, in the second line. The sentiment of paragraph 4 is that which we have often met with,--that things move on with a constant process of change. Disorder succeeds to order, and again order to disorder. Digitized by Google Digitized by

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266 THE APPENDIXES. SECT. II. "Its tail gets immersed. There will be no advantage in any way:'-there is not at the end a continuance (of the purpose) at the beginning. Although the places (of the different lines) are not those appropriate to them, yet a strong (line) and a weak (line always) respond to each other. LXIV. Paragraph 1. The indication is derived from the fifth line, divided, which is in the ruler's place. It occupies a strong place, has for its correlate the strong 2, and is itself in the centre of the yin trigram Li. Paragraph 2. Line 2 represents the young fox.' A strong line in the midst of the trigram of peril, its subject will be restless; and responding to the ruler in 5, he will be forward and incautious in taking action. The issue will be evil, and the latter end different from the beginning. What is said in the last sentence shows further how Wei 3i indicates progress. Digitized by Google

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APPENDIX II. Treatise on the Symbolism of the Hexagrams, and of the duke i of Kau's Explanations of the several Lines. SECTION I. I. Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity. 1. "The dragon lies hid in the deep;--it is not the time for active doing :'-(this appears from) the strong and undivided line's being in the lowest place. 2. "The dragon appears in the field :'--the diffusion of virtuous influence has been wide. 3. 'Active and vigilant all the day:'-(this refers to) the treading of the (proper) path over and over again. 4. 'He seems to be leaping up, but is still in the deep:'- if he advance, there will be no error. 5. "The dragon is on the wing in the sky: '-- the great man rouses himself to his work. 6. *The dragon exceeds the proper limits; there will be occasion for repentance:'-a state of fulness, that is, should not be indulged in long. 7. The same undivided line is used' (in all the places of this hexagram), but the attribute of heaven (thereby denoted) should not (always) take the foremost place. Like the Text under each hexagram, what is said under each in this treatise on its symbolism is divided into two portions. The Digitized by Google

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268 THE APPENDIXES. SECT. I. II. The (capacity and sustaining) power of the earth is what is denoted by Khwan. The superior man, in accordance with this, with his large virtue supports (men and) things. 1. 'He is treading on hoarfrost;--the strong ice will come (by and by):'-- the cold (air) has begun to take form. Allow it to go on quietly according to its nature, and (the hoarfrost) will come to strong ice. 2. The movement indicated by the second line, divided, is 'from the straight (line) to the square.' '(Its operation), without repeated effort, in every way advantageous,' shows the brilliant result of the way of earth. 3. 'He keeps his excellence under restraint, but firmly maintains it :'--at the proper time he will manifest it. He may have occasion to engage in the king's service :'-great is the glory of his wisdom. first is called the Great Symbolism,' and is occupied with the trigrammatic composition of the hexagram, to the statement of which is always subjoined an exhibition of the use which should be, or has been, made of the lesson suggested by the meaning of the whole figure in the administration of affairs, or in self-government. If the treatise be rightly ascribed to Confucius, this practical application of the teaching of the symbols is eminently characteristic of his method in inculcating truth and duty; though we often find it difficult to trace the connexion between his premiss and conclusion. This portion of the treatise will be separated by a double space from what follows-the Lesser Symbolism,' in the explanations of the several lines. I. Khien is formed by redoubling the trigram of the same name. In the case of other hexagrams of similar formation, the repetition of the trigram is pointed out. That is not done here, according to KU Hsi, 'because there is but one heaven.' But the motion of heaven is a complete revolution every day, resumed again the next; so moves the unwearied sun from day to day, making it a good symbol of renewed, untiring effort. Diglized by Google

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AEX. 2. APPENDIX II. 269 4. 'A sack tied up;--there will be no error:'this shows how, through carefulness, no injury will be received. 5. *The yellow lower-garment;--there will be great good fortune:'- this follows from that ornamental (colour's) being in the right and central place. 6. "The dragons fight in the wild :'--the (onward) course (indicated by Khwan) is pursued to extremity. 7. '(The lines are all weak and divided, as appears from) the use of the number six :'- but (those who are thus represented) becoming perpetually correct and firm, there will thereby be a great consummation. II. Khwan is formed by redoubling the trigram of the same name and having the earth for its symbol.' As in the former hexagram, the repetition is emphatic, not otherwise affecting the meaning of the hexagram. "As there is but one heaven,' says Ka Hsi, so there is but one earth.' The first part of the Great Symbolism'appears in Canon McClatchie's version as--Khwan is the generative part of earth.' By generative part' he probably means the productive or prolific faculty.' If he mean anything else, there comes out a conclusion antagonistic to his own view of the mythology of the Yf. The character Shi, which he translates by generative part,' is defined in Dr. Williams' dictionary as the virility of males. Such is the special significance of it. If it were so used here, the earth would be masculine. It is difficult to say exactly what the writer meant by- The superior man, in accordance with this, and with his large nature, supports (men and) things.' Lin Hsi-ylan (Ming dynasty) says :"The superior man, in his single person, sustains the burden of all under the sky. The common people depend on him for their rest and enjoyment Birds and beasts and creeping things, and the tribes of the vegetable kingdom, depend on him for the fulfilment of their destined being. If he be of a narrow mind and cold virtue, how can he help them? Their hope in him would be in vain.' The Smaller Symbolism' is sufficiently dealt with in the notes on the Text. Diglized by Google

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270 THE APPENDIXES. SECT. 1. III. (The trigram representing) clouds and (that representing) thunder form Kun. The superior man, in accordance with this, (adjusts his measures of government) as in sorting the threads of the warp and woof. I. Although there is a difficulty in advancing, the mind (of the subject of the line) is set on doing what is correct. While noble, he humbles himself to the mean, and grandly gains the people. 2. The difficulty (to the subject of) the second line, divided, arises from its place over the undivided line below it. The union and children after ten years' shows things resuming their regular course. 3. 'One pursues the deer without the (guidance of the) forester :'-(he does so) in (his eagerness to follow the game. The superior man gives up the chase, (knowing that) if he go forward he will regret it:'-- he would be reduced to extremity. 4. 'Going forward after such a search (for a helper)' shows intelligence. 5. Difficulty is experienced (by the subject of the fifth line) in bestowing his rich favours :'--the extent to which they reach will not yet be conspicuous. 6. He weeps tears of blood in streams :'-how can the state (thus emblemed) continue long? III. Khan represents water, especially in the form of rain. Here its symbol is a cloud. The whole hexagram seems to place us in the atmosphere of a thunderous sky overhung with thick and gloomy clouds, when we feel oppressed and distressed. This is not a bad emblem of the political state in the mind of the writer. When the thunder has pealed, and the clouds have discharged their Digitized by Google

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HEX. 4. APPENDIX II. 271 IV. (The trigram representing) a mountain, and beneath it that for a spring issuing forth form Mang. The superior man, in accordance with this, strives to be resolute in his conduct and nourishes his virtue. I. 'It will be advantageous to use punishment:'the object being to bring under the influence of correcting law. 2. 'A son able to (sustain the burden of) his family:'- -as appears from the reciprocation between this strong line and the weak (fifth line). 3. 'A woman (such as is here represented) should not be taken in marriage:'-her conduct is not agreeable to what is right. 4. 'The regret arising from ignorance bound in chains' is due to the special distance of (the subject of this line) from the solidity (shown in lines 2 and 6). 5. 'The good fortune belonging to the simple lad without experience' comes from his docility going on to humility. burden of rain, the atmosphere is cleared, and there is a feeling of relief. But I fail again to discern clearly the connexion between the symbolism and the lesson about the superior man's administration of affairs. The subject of the first line of the Smaller Symbolism is represented by the undivided line, and therefore is firm and correct. He is noble, but his place is below the divided lines, symbols of the weak and mean (see Appendix IV, i, 1). Line 2. 'Things resume their regular course:'-the subject is now at liberty to seek a union with the subject of line 5, according to the rules of the symbolism. Lines 1 and 4, 2 and 5, 3 and 6, the corresponding lines of the trigrams, are correlates. The subject of line 4 naturally recurs to the correlate in line 1. He is the natural helper in the case, and he has the ability. Digitized by Google

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272 THE APPENDIXES. SECT. I. 6. 'Advantage will come from warding off injury:'-(the subject of this line) above and (the ignorant) below, all do and are done to in accordance with their nature. V. (The trigram for) clouds ascending over that IV. The spring here issuing forth' is different from the defile with a stream in it, in the explanation of the Thwan; different moreover from rain,' mentioned also as the phenomenon which is the natural symbol of Khan. The presence of water, however, is common to the three. But the water of the spring, or of the stream, would flow away from the hill, and not be stopped by it; as an emblem therefore of the ignorance and inexperience denoted by Mang it is not suitable. KQ Hss says that the water of a spring is sure to move on and gradually advance. This may serve as a symbol of the general process and progress of education, though it gives no account of the symbolism of the hill. It serves also to explain in part the transition of the writer to the subject of the superior man, and his dealing apparently with himself. Does line I set forth the use of punishment as the dernier resort, undesirable, but possibly unavoidable, to bring men in subjection to law? The force of line 2 comes out fully in the Thwan. That a woman such as is represented in line 3 should not be taken in marriage is clear enough; but I do not see the bearing of the illustration on the proper lesson in the hexagram. Line 3 separates 4 from 2, and 5 separates it from 6. Weak in itself, it is farther removed than any other from the two strong lines in the hexagram, and is represented as cribbed'in its ignorance. The fifth is the most honourable place in the figure, and here is occupied by a weak line. This looks, however, to the occupant of line 2, less honourable than itself, and is marked by the two attributes that are named. Compare what is said on line 2. A strong line in the topmost place must represent, according to the scheme of the hexagram, one who uses force in the cause of education; but the force is put forth not on the ignorant, but on those who would keep them ignorant, or increase their ignorance. The subject of this line, therefore, acts according to his nature, and the subjects of all the weak lines below are cared for as is best for them. Digitized by Google

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HEX. 5. APPENDIX II. 273 for the sky forms Hsu. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him). 1. 'He is waiting in the (distant) border:'-he makes no movement to encounter rashly the difficulties (of the situation). 'It will be advantageous for him constantly to maintain (the purpose thus shown), in which case there will be no error:-he will not fail to pursue that regular course. 2. 'He is waiting on the sand:'--he occupies his position in the centre with a generous forbearance. Though 'he suffer the small injury of being spoken (against),' he will bring things to a good issue. 3. 'He is waiting in the mud :'-calamity is (close at hand, and as it were) in the outer (trigram). 'He himself invites the approach of injury:'--if he be reverent and careful, he will not be worsted. 4. 'He is waiting in the place of) blood:'-he accommodates himself (to the circumstances of the time), and hearkens to its requirements). 5. "The appliances of a feast, and the good for. tune through being firm and correct,' are indicated by (the position in the central and correct place. 6. 'Guests come unurged (to give their help), and if (the subject of the line) receive them respectfully, there will be good fortune in the end:'--though the occupant and the place are not suited to each other, there has been no great failure (in what has been done). V. The cloud,' it is said, that has risen to the top of the sky, has nothing more to do till it is called on, in the harmony of heaven [16] Digitized by Google

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274 THE APPENDIXES. SECT. I. VI. (The trigram representing) heaven and (that representing) water, moving away from each other, form Sung. The superior man, in accordance with this, in the transaction of affairs takes good counsel about his first steps. 1. "Ile does not perpetuate the matter about which (the contention is):'-contention should not be prolonged. Although he may suffer the small (injury) of being spoken against,' his argument is clear. . 2. He is unequal to the contention; he retires and keeps concealed, stealthily withdrawing from it:'--for him from his lower place to contend with (the stronger one) above, would be to invite) calamity, as if he brought it with his hand to himself. 3. 'He confines himself to the support assigned and earth, to discharge its store of rain.' This gives to the writer the idea of waiting; and the superior man is supposed to be taught by this symbolism to enjoy his idle time, while he is waiting for the approach of danger and occasion for action. The regular course of the subject of line i seems to be the determination to wait, at a distance from danger, the proper time to act. The subject of line 2, which is undivided and in the centre, is thereby shown to be possessed of a large and generous forbearance. The recognition of the circumstances of the time, and hearkening to its requirements, explain, in paragraph 4, the retreat from the cavern,' which is not here repeated from the Text. The line being weak and divided, its subject knows his own incompetency, and takes this prudent step. Ka says that he does not understand what is said under line 6,that the occupant and the place are not suited to each other, for the yin line being in the sixth, an even place, seems to be where it ought to be. We are only surprised that cases of inconsistency in these explanations are not more numerous. Digitized by Google

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HEX. 7. APPENDIX II. 275 to him of old:'--(thus) following those above him, he will have good fortune. 4. 'He returns to the study of Heaven's) ordinances, changes (his wish to contend), and rests in being firm and correct:'-he does not fail (in doing what is right). 5. 'He contends ;---and with great fortune:'this is shown by his holding the due mean and being in the correct place. 6. He receives the robe through his contention:'-but still he is not deserving of respect. VII. (The trigram representing) the earth and in the midst of it that representing water, form Sze. The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts). 1. "The host goes forth according to the rules (for) such a movement ::-if those rules be not observed, there will be evil. VI. The symbolism here is different from that in the Text of the Thwan. We have the visible sky ascending and water or rain descending, which indicate, one hardly sees how, opposition and contention. The lesson as to the course of the superior man is a good one, but might with equal propriety be deduced from many other hexagrams. Hsiang An-shih (Sung dynasty) says that the first part of paragraph 2 is all to be taken as the language of the duke of Kau, the characters being varied; the rest is the remark of the writer of this treatise. It is observed that the returning to the study of Heaven's) ordinances, and changing the wish to contend, in paragraph 4, are not two things, but only one; 'the ordinances (ming) meaning what is right in principle. The wish to contend was wrong in principle, and is now abandoned. The robe' takes the place of the leathern sash' in paragraph 6; but the sash was merely an appendage of the robe. T 2 Diglized by Google

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276 2. 'He is in the midst of the host, and there will be good fortune:'-he has received the favour of Heaven. 'The king has thrice conveyed to him the orders (of) his favour:'-(the king) cherishes the myriad regions in his heart. THE APPENDIXES. SECT. I. 3. 'The host with the possibility of its having many idle leaders:'-great will be its want of success. 4. 'The host is in retreat; but there is no error:' -there has been no failure in the regular course. 5. The oldest son leads the host:'-its movements are directed by him in accordance with his position in the centre. 'Younger men idly occupy their positions:'-the employment of such men is improper. 6. The great ruler delivers his charges:'thereby he rightly apportions merit. 'Small men should not be employed:'-they are sure to throw the states into confusion. VII. 'The Great Symbolism' here is not more satisfactory than in other paragraphs of it which have already come before us. Ka Hsi says:-'As the water is not outside the earth, so soldiers are not outside the people. Therefore if (a ruler) be able to nourish the people, he can get the multitudes (of his hosts).' Is the meaning this, that originally the people and soldiers are one body; that a portion of the people are taken out from among the mass, as occasion requires, to do the duty of soldiers; and that the nourishment and education of the people is the best way to have good soldiers ready for use on any emergency? Compare the saying of Confucius in Analects XIII, xxx. What is said on the second line, that the general 'has received the favour of Heaven,' refers of course to the entire confidence reposed in him by the ruler or king, the subject of line 5. In this way Thien here is equal to Thien wang, so frequent in the 'Spring and Autumn,' and meaning-King by the grace of Digitized by Google

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HEX. 8. APPENDIX II. 277 VIII. (The trigram representing) the earth, and over it (that representing) water, form Pi. The ancient kings, in accordance with this, established the various states and maintained an affectionate relation to their princes. 1. From the seeking union with its object' shown in the first line, divided, there will be other advantages. 2. "The movement towards union and attachment proceeds from the inward (mind):'-(the party concerned) does not fail in what is proper to himself. 3. Union is sought with such as ought not to be associated with:'---but will not injury be the result ? 4. "Union is sought (by the party intended here) with one beyond himself, and in this case) with a worthy object:'-he is following (the ruler) above him. 5. 'The good fortune belonging to the most illustrious instance of seeking union and attachment' appears in the correct and central position (of the fifth line, undivided). (The king's) neglecting (the animals) confronting him (and then fleeing), and (only) taking those who present themselves as it were obediently, is seen in Heaven. But the great powers given to the general are from the king's wish through him to promote the good of all the nation. In military operations there must be one ruling will and mind. A divided authority is sure to be a failure. But 'a retreat' is no evidence of failure in a campaign. When advance would lead to disaster, retreat is the regular course to pursue. Other ways can be found to reward small men. They ought not to be placed in situations where the condition of others will depend on them. Digitized by Google

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278 'his allowing the escape of those in front of him.' 'That the people of his towns do not warn one another (to prevent such escape),' shows how he, in his high eminence, has made them pursue the due THE APPENDIXES. SECT. I. course. 6. He seeks union and attachment without taking the first (step to such an end):'-there is no possibility of a (good) issue. IX. (The trigram representing) the sky, and that representing wind moving above it, form Hsiao Khu. The superior man, in accordance with this, adorns the outward manifestation of his virtue. 1. 'He returns and pursues his own path :'-it is right that there should be good fortune. 2. By the attraction (of the subject of the former line) he returns (to its own course),' and is in the central place :-neither will he err in what is due from him. 3. Husband and wife look on each other with averted eyes:'-(the subject of line three is like a VIII. 'Water upon the face of the earth' is supposed to be an emblem of close union. Of the mere fact of close union this may be accepted as a fair illustration, and of its completeness. Some other symbolism might set forth better the tendency of parties to union, and their seeking it. What is said about the ancient kings is more pertinent to the meaning of the hexagram than in many other applications in 'the Great Symbolism.' The king appears in it not only as the centre, but as the cause, of union. 'The other advantages' under line I refer to all the benefits that will result from sincerity and union, which are in themselves good. It is hardly possible to make what is said under line 5, on the royal huntings, agree with the account of them given on the same line in the duke of Kau's text. I suspect that there is some corruption of the text. The two verbs 'neglecting' and 'taking' seem to be used, the one for the other. Digitized by Google

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HEX. 9. APPENDIX II. 279 husband who) cannot maintain correctly his relations with his wife. 4. 'He is possessed of sincerity; his (ground for) apprehension is dismissed :'-(the subjects of the lines) above agree in aim with him. 5. He is possessed of sincerity, and draws others to unite with him :'-he does not use only his own rich resources. 6. *The rain has fallen and (the onward progress) is stayed :'--the power (denoted in the figure) has accumulated to the full. 'If the superior man prosecute his measures, there will be evil:'-he will find himself obstructed. IX. The suitability of the symbolism here is made all to turn on the wind. Wind,' says KA, is simply the air, without solid substance; it can restrain, but not for long.' The wind moves in the sky for a time, and then ceases. The process of thought from the symbol to the lesson is not easily traced. Is it meant to say that virtue manifesting itself outwardly--in the carriage and speech-is, however good, but a small matter, admirable in an officer, or even a feudal lord, but that we look for more in a king, the Head of a nation? Khang-zze calls attention to the addition to the duke of Kau's explanation in the notice on line 2, that it is in the central place,' adding that this explains how the subject of the line restrains himself, and does not go beyond what is due from him. Only half of the symbolism in the Text of line 3 is taken up here. Line 1, it is said, is far from line 4, the mauvais sujet of the hexagram, and little affected by it; line 2 is nearer, but, being in the centre, suffers little; line 3 is close on it, and, not being in the centre, comes under its evil influence; while line 6 gives no help. Line 4 is weak, and in an even place, appropriate to it; and hence its subject is said to have sincerity.' Being the first line, moreover, of Sun, the two others take their character from it. Line 5, being undivided, and occupying the most important place in the figure, according to the value usually attached to the lines, is Digitized by Google

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280 THE APPENDIXES. SECT. I. X. (The trigram representing) the sky above, and below it (that representing the waters of) a marsh, form Li. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people. 1. "He treads his accustomed path and goes forward :'-singly and exclusively he carries out his (long-cherished) wishes. 2. 'A quiet and solitary man, to whom, being firm and correct, there will be good fortune :'-holding the due mean, he will not allow himself to be thrown into disorder. 3. "A one-eyed man (who thinks that he) can see:'-he is not fit to see clearly. 'A lame man (who thinks that he can) tread well:'-one cannot walk along with him. The ill fortune of being bitten' arises from the place not being the proper one for him. 'A (mere) bravo acting the part of a great ruler :'--this is owing to his aims being (too) violent 4. 'He becomes full of apprehensive caution, and in the end there will be good fortune :'-his aim takes effect. 5. 'He treads resolutely; and though he be firm and correct, there is peril :'--this is due to his being in the position that is correct and appropriate to him. said to be rich,' or 'to have rich resources. With these he unites with the subjects' of line 4 to effect their common object. Under line 6 we are told that the restraint is at its height, and the restrained should keep still for a time. The paragraph is metrical. The paragraphs to lines 1, 2, 3, all rhyme together. So do those to 4, 5; and now under 6, we have a couplet : Lol rain, lol rest, the power is full ! Good man ! hold hard. Obstructions rule.' Digitized by Google

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HEX. II. APPENDIX II. 281 6. 'There will be great good fortune,' and that in the occupancy of the topmost line :this is great matter for congratulation. XI. (The trigrams for) heaven and earth in communication together form Thai. The (sage) sovereign, in harmony with this, fashions and completes (his regulations) after the courses of heaven and earth, and assists the application of the adaptations furnished by them,--in order to benefit the people. 1. The good fortune of advance, (as suggested by the emblem of) the grass pulled up,' arises from the will (of the party intended) being set on what is external to himself. 2. He bears with the uncultivated, and proves himself acting in accordance with the due mean:'for (his intelligence is) bright and (his capacity is) great. 3. "There is no going away so that there shall not be a return' refers to this as the point where the interaction of heaven and earth takes place. 4. 'He comes fluttering (down), not relying on X. "The sky above and a marsh lying below it is true,' says Khang-xze, in nature and reason; and so should be the rules of propriety on which men tread.' This symbolism is far-fetched; and so is the application of it, if in any way drawn from it. But it is true that the members of a community or nation must keep their several places and duties in order to its being in a state of good order. For lines 1, 2, 3, and 4, see notes on the Text. If we might translate the conclusion of what is said on line 5, by-'in the position that is correctly appropriate to him,' the meaning would be more clear, though still the assumption which I have pointed out on the Text would underlie the statement; and as evidently as there, what is said under line 6 is but a truism. Digitized by Google

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282 THE APPENDIXES. SECT. I. his own rich resources :'-both he and his neighbours are out of their real (place where they are). * They have not received warning, but (come) in the sincerity (of their hearts) :'--this is what they have desired in the core of their hearts. 5. 'By such a course there is happiness, and there will be great good fortune :'-(the subject of the line) employs the virtue proper to his central position to carry his wishes into effect. 6. The city wall returned back into the moat' shows how the (governmental) orders have (long) been in disorder. XII. (The trigrams of) heaven and earth, not in intercommunication, form Phi. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument. XI. It is difficult to translate the application of the Great Symbolism' here, so that it shall be intelligible to a reader. Khang-zze says:-'A ruler should frame his laws and regulations so that the people may avail themselves of the seasons of heaven, and of the advantages afforded by the earth, assisting their transforming and nourishing services, and completing their abundant and admirable benefits. Thus the breath of spring, calling forth all vegetable life, gives the law for sowing and planting ; the breath of autumn, completing and solidifying all things, gives the law for ingathering and storing,' &c. The subject of line 1 has his will on what is external to himself :'-he is bent on going forward. KU Hsi explains what is said on paragraph 4, that the upper lines are out of their real place where they are,' or, literally,'have lost their substantiality,' by the remark that their proper place, as being weak lines, is below. The editors of the imperial edition prefer another explanation, on which I need not enter. Digitized by Google

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AEX. 13. APPENDIX II. 283 1. "The good fortune through firm goodness, (suggested by) the pulling up of the grass,' arises from the will (of the parties intended) being bent on (serving) the ruler. 2. "The great man, comporting himself as the distress and obstruction require, will have success:'he does not allow himself to be disordered by the herd (of small men). 3. That 'his shame is folded in his breast'is owing to the inappropriateness of his position. 4. He acts in accordance with the ordination (of Heaven), and commits no error:'--the purpose of his mind can be carried into effect. 5. The good fortune of the great man' arises from the correctness of his position. 6. The distress and obstruction having reached its end, it is overthrown and removed :'-how could it be prolonged ? XII. "The Great Symbolism' here is sufficiently explained in the first Appendix. The application, however, is here again difficult, though we may try to find in it a particular instance of the interruption of communication,-in great merit not meeting with its reward. The subject of the first line is one of the cluster of small men who are able to change their mind, and set their hearts to love their ruler. The subject of the second line is a 'great man,' and occupies the place in the centre. The subject of the third line is weak, and does not occupy his correct position ;-hence the symbolism. The fourth line is near the fifth, the ruler's place. It is a strong line in an even place; but acting according to the will of Heaven or of the ruler, its subject gets his purpose carried out. The subject of the fifth line is the great man, the ruler in his right place. Hence he is successful, and in the last line, we see Digitized by Google

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284 THE APPENDIXES. SECT. I. XIII. (The trigrams for) heaven and fire form Thung Zan. The superior man, in accordance with this), distinguishes things according to their kinds and classes. * I. (The representative of) the union of men is just issuing from his gate:'-who will blame him? 2. (The representative of) the union of men appears in relation with his kindred :'-that is the path to regret. " 3. He hides his arms in the thick grass:'because of the strength of his opponent. 'For three years he makes no demonstration :'-how can he do anything? " 4. He is mounted on his city-wall;' but yielding to the right, 'he does not proceed to make the attack (he contemplated).' (Where it is said), 'There will be good fortune,' (that shows how) he feels the strait he is in, and returns to the rule of law. 5. The first action of (the representative of) the union of men (here described) arises from his central position and straightforward character. The meeting secured by his great host' intimates that the opponents of it have been overcome. 6. (The representative of) the union of men appears in the suburbs:'-his object has not yet been attained. how the distress and obstruction are come to an end. It was in the order of change that they should do so. XIII. The style of 'heaven and fire form Thung Zan' is such as to suggest the appearance of fire ascending up, blazing to the sky, and uniting with it. The application of the symbolism is again perplexing. In line 1, the party just issuing from his gate has all the world Digitized by Google

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HEX, 14. APPENDIX II. 285 XIV. (The trigfam for) heaven and (that of) fire above it form Ta Ya. The superior man, in accordance with this, represses what is evil and gives distinction to what is good, in sympathy with the excellent Heaven-conferred (nature). 1. This first line, undivided, of Ta Ya shows no approach to what is injurious. 2. 'A large waggon with its load' refers to the (virtue) accumulated in the subject of the line), so that he will suffer no loss (in the conduct of affairs). 3. 'A feudal prince presents his offerings to the son of Heaven :'-a small man (in such a position) does (himself) harm. 4. 'He keeps his great resources under restraint:'his wisdom discriminates clearly(what he ought to do). 5.'His sincerity is reciprocated byall the others:'his sincerity serves to stir and call out what is in their minds. 'The good fortune springing from a display of proper majesty' shows how they might (otherwise) feel too easy, and make no preparation (to serve him). before him, with which to unite. Selfish thoughts disposing to union have no place in him. In line 2, union (only) with kindred implies narrowness of mind. For line 3, see note on the Text. In line 4, stress should be laid on yielding to the right.' For line 5, see note on the Text. The Khang-hst editors append the following note to the last paragraph:- Under line i it is said that "union in the open country indicates progress and success," while here it is only said that " with union in the suburbs there is no cause for repentance." Beyond the suburbs was the open country, and till the union reached so far, the object of the hexagram was not attained. We may truly say that Confucius was a skilful reader of the duke of Kau.' Of course the editors did not doubt Confucius' authorship of all the Appendixes. Digitized by Google

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286 THE APPENDIXES. SECT. I. 6. "The good fortune attached to the topmost line of Ta Ya'arises from the help of Heaven. XV. (The trigram for) the earth and (that of) a mountain in the midst of it form Khien. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, according to the nature of the case, in his treatment (of himself and others). 1. The superior man who adds humility to humility' is one who nourishes his (virtue) in lowliness. 2. "The good fortune consequent on being firm and correct, where the humility has made itself recognised,' is owing to the possessor's having (the virtue) in the core of his heart. 3. "The superior man of (acknowledged) merit, and yet humble:'--the myriads of the people will submit to him. 4. One, whose action would be in every way advantageous, stirs up his humility the more :'(but in doing so) he does not act contrary to the (proper) rule. 5. He may advantageously use the force of arms:-correcting, that is, those who do not submit. XIV. 'Fire above the sky' will shine far; and this is supposed to symbolise the vastness of the territory or of the wealth implied in the possession of what is great. The superior man, in governing men, especially in a time of prosperity and wealth, must set himself to develope what is good in them, and repress what is evil. And this will be in accordance with the will of Heaven, which has given to all men a nature fitted for goodness. All the comment that is necessary on the symbolism of the several lines may be gathered from the comments on the Text. Digitized by Google

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HEX. 16. APPENDIX II. 287 6. His humility has made itself recognised :'(but) all his aims have not yet been attained. He may employ the force of arms, (but only) in correcting (his own) towns and state.' XVI. (The trigrams for) the earth and thunder issuing from it with its crashing noise form Yu. The ancient kings, in accordance with this, composed their music and did honour to virtue, presenting it especially and most grandly to God, XV. The earth is low, and in the midst of it is a high mountain; but I fail to see how this can symbolise humility. Nor does Regis' representation of it much improve the case:- Monte' (ait glossa) nihil est altius in terra, quae est summe abjecta. At cum is declivis sit, imago esse potest humilis modestiae.' I find the following note on the paragraph in my copy of the 'Daily Lessons' (see Preface) :-- The five yin lines above and below symbolise the earth; the one yang line in the centre is "the mountain in the midst of the earth." The many yin lines represent men's desires; the one yang line, heavenly principle. The superior man, looking at this symbolism, diminishes the multitude of human desires within him, and increases the single shoot of heavenly principle; so does he become grandly just, and can deal with all things evenly according to the nature of each. In whatever circumstances or place he is, he will do what is right.' This is certainly very ingenious, but one shrinks from accepting a view that is not based on the component trigrams. Under line 1, 'nourishes his (virtue)' is, literally, 'pastures himself.' He is all humility. That makes him what he is. Under line 4, 'the (proper) rule' is the rule proper for the subject of the line in his circumstances so near the place of the ruler. Under line 5, the refusal to submit' makes an appeal to force necessary. Even the best and humblest ruler bears the sword, and must not bear it in vain. KQ Hsi bases all that is said under line 6 on its being a weak line; so that the humble ruler is unable even at the close of the action described in the figure to accomplish all his objects, and must limit his field even in appealing to arms. Digitized by Google

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288 THE APPENDIXES. SECT. I. when they associated with Him (at the service) their highest ancestor and their father. I. "The (subject of the first line proclaims his pleasure and satisfaction:'-there will be evil; his wishes have been satisfied to overflowing. 2. "(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune :'--this is shown by the central and correct position (of the line). 3. He looks up (for favours), while he indulges the feeling of satisfaction; there will be occasion for repentance:'--this is intimated by the position not being the appropriate one. 4. 'From him the harmony and satisfaction come; great is the success which he obtains :'-his aims take effect on a grand scale. 5. (The subject of) the fifth line has a chronic complaint :'--this is shown by his being mounted on the strong (line). 'He still lives on without dying:'-- he is in the central position, (and its memories of the past) have not yet perished. 6. With darkened mind devoted to the harmony and satisfaction (of the time),' as shown in the topmost (line) :-how can one in such a condition continue long? XVI. "The Great Symbolism' here is more obscure than usual. A thunderstorm clears the air and removes the feeling of oppression, of which one is conscious before its occurrence. Is this all that is meant by making the trigrams of the earth and thunder form Yu, the hexagram of harmony and satisfaction? What is meant, moreover, by making the thunder 'issue,' as the Chinese text says, from the earth? Then as to the application of this symbolism, I can trace the author's idea but imperfectly. To say that the thunder crash suggested the use of music, as some critics do, is Diglized by Google

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HEX. 17. APPENDIX II. 289 XVII. (The trigram for the waters of) a marsh and (that for) thunder (hidden) in the midst of it form Sui. The superior man in accordance with this, when it is getting towards dark, enters (his house) and rests. 1. He is changing the object of his pursuit :'but if he follow what is correct, there will be good fortune. 'He goes beyond (his own) gate to find associates :'-he will not fail (in the method he pursues). 2. 'He cleaves to the little boy:'-he cannot be with the two at the same time. 3. 'He cleaves to the man of age and experience :'-by the decision of his will, he abandons (the youth) below. 4. 'He is followed and obtains adherents :'according to the idea (of the hexagram), this is evil. * He is sincere in his course : --showing his intelligence, and leading to achievement. 5. 'He is sincere in fostering what is excellent:'his position is correct and in the centre. absurd. The use of music at sacrifices, however, as assisting the union produced by those services between God and his worshippers, and the present and past generations, agrees with the general idea of the figure. I must suppose that the writer had in mind the sacrifices instituted by the duke of Kau, as related in the Hsiao King, chap. ix. Pleasure has operated injuriously on the subject of line 1. He calls attention to himself. Only a part of the symbolism of line 2 is referred to here. Such an omission is not uncommon ;-as in lines 3 and 4 also. With the memories of the past not perishing' compare Mencius, II, Section i, chap. 1. 6-13. In line 6 the action of the hexagram is over. If one puts off changing his evil way any longer, there remains no more hope for him. [16] Digitized by Google

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290 THE APPENDIXES. SECT. 1. 6. The sincerity is firmly held and clung to, as shown in the topmost line :'-(the idea of the hexagram) has reached its extreme development. XVIII. (The trigram for) a mountain, and below it that for wind, form KU The superior man, in accordance with this, (addresses himself to help the people and nourish his own virtue. 1. 'He deals with the troubles .caused by his father :'-he feels that he has entered into the work of his father. 2. He deals with the troubles caused by his mother :'-he holds to the course of the due mean. 3. He deals with the troubles caused by his father :'-in the end there will be no error. 4. 'He views indulgently the troubles caused by his father :'-if he go forward, he will not succeed. 5. He deals with the troubles caused by his father, and obtains praise:-he is responded to (by the subject of line two) with all his virtue. XVII. An explosion of thunder amidst the waters of a marsh would be succeeded by a tremulous agitation of those waters; so far there would be a following of the movement of the lower trigram by the upper. Then in the application of the symbolism we have an illustration of action following the time, that is, according to the time ; which is a common use of the Chinese character Sui. Neither the symbolism, however, nor its application adds much to our understanding of the text. Paragraph 1 consists of two lines that rhyme; and paragraphs 4 (two lines), 5, and 6 do the same. According to Ku Yen-wu, paragraphs 2 and 3 also rhyme; but this appears to me doubtful. The symbolism of these paragraphs is sufficiently explained in the notes on the Text. Some peculiarities in their style (in Chinese) are owing to the bonds of the rhyme. Digitized by Google Digitized by

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HEX. 19. APPENDIX II. 291 6. 'He does not serve either king or feudal lord :'but his aim may be a model (to others). XIX. (The trigram for) the waters of a marsh and that for the earth above it form Lin. The superior man, in accordance with this, has his purposes of instruction that are inexhaustible, and nourishes and supports the people without limit. 1. "The good fortune through the firm correctness of (the subject of the first line) advancing in company (with the subject of the second)' is due to his will being set on doing what is right. 2. "The good fortune and every possible advantage attending the advance (of the subject of the second line), in company (with the subject of the first),' arises from the fact that those (to whom the advance is made) are not yet obedient to the ordinances (of Heaven). 3."He (shows himself) well pleased to advance:his position is not that appropriate to him. 'If he become anxious, however, about his action,' his error will not be continued. 4. 'The freedom from error consequent on the XVIII. When the wind,' says Khang-zze, encounters the mountain, it is driven back, and the things about are all scattered in disorder; such is the emblem of the state denoted by KQ.' The nourishing of virtue' appears especially in line 6; all the other lines belong to the helping of the people.' The subject of line 1 has entered into the work of his father, and brings it about that his father is looked on as blameless. The due mean' of line 2 is according to the caution in the Text. The Khang-hsi editors interpret the explanation of line 5 as = 'he takes up the course of his father with all his virtue.' I think they are wrong. U 2 Digitized by Google Digitized by

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292 THE APPENDIXES. SECT. 1. advance in the highest mode' is due to the (various) appropriateness of the position. 5. What befits the great ruler' means the pursuing the course of the due mean. 6. 'The good fortune consequent on the advance of honesty and generosity' is due to the will (of the subject of the line) being set on the subjects of (the first two lines of) the inner (trigram). XX. (The trigram representing) the earth, and that for wind moving above it, form Kwan. The ancient kings, in accordance with this, examined the (different) regions (of the kingdom), to see the (ways of the) people, and set forth their instructions. 1. The looking of a lad shown by the first line, divided,' indicates the way of the inferior people. XIX. *The earth descending or approaching the marsh' is, according to KU Hsi, symbolical of the approach of superiors to the inferior people, and then the two predicates about the superior man are descriptive of him in that approach, the instruction being symbolised by Tui, and the supporting by Khwan. The Khanghsi editors, wishing to defend the explanation of lin by 'great,' in Appendix VI, which they ascribe to Confucius, say :-Lin means "great." The earth above the waters of the marsh shows how full those waters are, rising to the level of the earth, and thus expressing the idea of greatness.' This representation is lame and impotent. KU Hsi says he does not understand what is said on line 2. The interpretation in my version is the ordinary one, but I am not satisfied with it. The Khang-hsi editors try to solve the difficulty; but I am not able to follow them. The same editors compare the conclusion of paragraph 6 in the symbolism of hexagram 11. What is external' there, and 'what is internal here,' have, they say, the same reference,--the state, namely, of the whole kingdom, the expressions differing according to the different standpoints from which they are made. The view translation is that of Ka Hsi. It is difficult to hold the balance between them. The newer view, perhaps, is the preferable. Digitized by Digitized by Google

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HEX. 21. APPENDIX II. 293 2. "The firm correctness of a woman, in peeping out from a door' is also a thing to be ashamed of (in a superior man). 3. 'He looks at (the course of) his own life, to advance or recede (accordingly):'---he will not err in the path (to be pursued). 4. He contemplates the glory of the kingdom:'(thence) arises the wish to be a guest (at court). 5. 'He contemplates his own life(-course)::-he should (for this purpose) contemplate (the condition of) the people. 6. "He contemplates his own character :'-he cannot even yet let his mind be at rest. XXI. (The trigrams representing) thunder and lightning form Shih Ho. The ancient kings, in accordance with this, framed their penalties with intelligence, and promulgated their laws. 1. .His feet are in the stocks, and he is deprived of his toes :'--there is no walking (to do evil). 2. He bites through the soft flesh, and (goes on) XX. Wind moving above the earth has the widest sweep, and nothing escapes its influence; it penetrates everywhere. This symbolism is more appropriate to the subject in hand than that of many other hexagrams. Personal influence in a ruler effects much; but the ancient kings wished to add to that the power of published instructions, specially adapted to the character and circumstances of the people. Sun, representing the wind, is well adapted to denote this influence ;-see the Analects, XII, xix. The looking in line 1 is superficial, and does not reach far. Line 3. 'He will not err in the path to be pursued;'-advancing or receding as is best. Line 4. "The glory of the kingdom' is the virtue of the sovereign and the character of his administration. With the sentiment compare Mencius, VII, i, chap. 21. 2. Digitized by Google

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294 THE APPENDIXES. SECT. I. to bite off the nose:'-(the subject of the line) is mounted on the strong (first line). 3. 'He meets with what is disagreeable and hurtful:'-his position is not the proper one for him. 4. 'It will be advantageous to him to realise the difficulty of his task and be firm, in which case there will be good fortune:'-his light has not yet been sufficiently displayed. 5. 'Let him be firm and correct, realising the peril (of his position), and there will be no error:'-he will possess every quality appropriate (to his position and task). 6. He wears the cangue and is deprived of his ears: he hears, but will not understand. XXII. (The trigram representing) a mountain and that for fire under it form Pi. The superior. man, in accordance with this, throws a brilliancy around his various processes of government, but does not dare (in a similar way) to decide cases of criminal litigation. XXI. Khang-zze says that thunder and lightning are always found together, and hence their trigrams go together to give the idea of union intended in Shih Ho. The one trigram symbolising majesty and the other brightness or intelligence, the applica'tion of the hexagram here is easier and more natural than in many other cases. I. 'There is no walking:'-that is, the subject of the line will not dare to offend any more. 2. "Being mounted on the strong first line" means,' says Khang-zze, 'punishing a strong and vehement man, when severity is required, as is denoted by the central position of the line.' 4. His light has not been sufficiently displayed;' that is, there is still something for him to do:-he has to realise the difficulty of his position and be firm. Digitized by Google

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HEX. 22. APPENDIX II. 295 1. He can discard a carriage and walk on foot :'-. righteousness requires that he should not ride. 2. He adorns his beard :-he rouses himself to action (only) along with the (subject of the) line above. 3. 'The good fortune consequent on his ever maintaining firm correctness' is due to this, that to the end no one will insult him. 4. "The place occupied by the fourth line, divided,' affords ground for doubt (as to its subject); but '(as the subject of the third pursues) not as a robber, but as intent on a matrimonial alliance,' he will in the end have no grudge against him. 5. "The good fortune falling to the fifth line, divided,' affords occasion for joy. 6. 'The freedom from error attached to the subject of) the topmost line, with no ornament but the (simple white),' shows how he has attained his aim. XXII. 'A mountain,' says Khang-zze, 'is a place where we find grass, trees, and a hundred other things. A fire burning below it throws up its light, and brings them all out in beauty; and this gives the idea of ornament, or being ornamented. The various processes of government are small matters, and elegance and ornament help their course ; but great matters of judgment demand the simple, unornamented truth.' The subject of line i does not care for and does not need ornament. He will walk in the way of righteousness without it. Paragraph 3 tells us that it is not ornament, but correct firmness, which secures the respect of others. In the fourth place, and cut off from line 1 by 2 and 3, we might doubt how far the subject of 4 would continue loyal to the subject of 1. But he does continue loyal, through the character and object of the subject of 3. The Khang-hsi editors say :-Line 5 occupies the place of honour, and yet prefers simplicity and exalts economy; its subject Digitized by Google

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296 THE APPENDIXES. XXIII. (The trigrams representing) the earth, and (above it) that for a mountain, which adheres to the earth, form Po. Superiors, in accordance with this, seek to strengthen those below them, to secure the peace and stability of their own position. I. 'He overthrows the couch by injuring its legs:' -thus (he commences) his work of ruin with what is lowest (in the superior man). SECT. I. 2. 'He destroys the couch by injuring its frame:'(the superior man) has as yet no associates. 3. That 'there will be no error on the part of this one among the overthrowers' arises from the difference between him and the others above and below. 6 4. He has overthrown the couch, and (proceeds to injure) the skin (of him who lies on it):'-calamity is very near at hand. 5. 'He obtains for them the favour that lights on the inmates of the palace:'-in the end there will be no grudge against him. " 4 6. The superior man finds himself in a carriage:'-he is carried along by the people. The small men (by their course) overthrow their own dwellings :'-they can never again be of use to them. might change and transform manners and customs;'-it is a small matter to say of him that he affords occasion for joy. The subject of line 6 has more of the spirit of the hexagram than in most hexagrams. His being clothed in simple white crowns the lesson that ornament must be kept in a secondary place. " XXIII. 'A mountain,' says Yu Fan (towards the end of the Han dynasty), stands out high above the earth; here it appears as lying on the earth :-plainly it has been overturned.' On the Digitized by Google

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HEX. 24. APPENDIX II. 297 XXIV. (The trigram representing) the earth and that for thunder in the midst of it form FQ. The ancient kings, in accordance with this, on the day of the (winter) solstice, shut the gates of the passes (from one state to another), so that the travelling merchants could not (then) pursue their journeys, nor the princes go on with the inspection of their states. 1. 'Returning (from an error) of no great extent' is the prelude to the cultivation of the person. 2. "The good fortune attendant on the admirable return (of the subject of the second line)' is due to his condescension to the virtuous (subject of the line) below. 3. Notwithstanding the perilous position of him other hand, Lid MQ (early in the Sung dynasty) says : A mountain has the earth for its foundation. If the earth be thick, the mountain preserves its height. So it is with the sovereign and people.' The application might be deduced from either view. It is hard to tell whether the lowest' in paragraph 1 should be supplemented as I have done. If not, then the explanation is a mere truism. Khang-zze is precise and decisive in supplementing the explanation of paragraph 2 as in the translation. See on the Text of lines 3 and 4. On paragraph 5, the Khang-hsi editors say admirably :--The fifth line is weak, and yet occupies the most honourable place in the figure,-emblematic of a queen; and as its subject leads on the subjects of the other lines to obtain the favours given to the inmates of the palace, she, it is plain, has neither jealousy nor any other injurious temper that might incur blame for tending to overthrow the ruler.' Paragraph 6 shows the ruler restored to the favour of the people, and the restoration of concord in the state. The small men have done their worst, and there is an end of their attemptsfor a time. Digitized by Google

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298 THE APPENDIXES. SECT. I. who has made many returns,' there will be no error through (his aiming after righteousness). 4. 'He moves right in the centre (among those represented by the other divided lines), and yet returns alone :'-his object is to pursue the (proper) path. 5. "The noble return, giving no ground for repentance,' is due to (the subject of the line) striving to perfect himself in accordance with his central position. 6. 'The evil consequent on being all astray on the subject of returning' is because the course pursued is contrary to the proper course for a ruler. XXIV. Thunder in the midst of the earth' is thunder shut up and silent, just able to make its presence felt. So is it with the first genial stirrings of life after the winter solstice; so is it with the first returning steps of the wanderer to virtue. As the spring of life has to be nursed in quietness, so also has the purpose of good. The ancient statutes here referred to must have been like the present cessation from public and private business at the time of the new year, when all the Chinese people are for a time dissolved in festivity and joy. Canon McClatchie translates here:- The ancient kings on this culminating day (i. e. the seventh) closed their gates,' &c. 'Culminating day' does not give us the meaning so well as the day of the solstice;' but where does the translator find the explanatory the seventh,' which he puts in parentheses? In my own salad' days of Chinese knowledge I fancied there might be in paragraph 1 of the Text some allusion to a primitive sabbath ; but there is no ground for introducing 'seven days,' or 'the seventh day,' into this paragraph of the Great Symbolism. The virtuous subject of the first line' is in paragraph 2 called san, the benevolent' or 'loving. It is the only case in all the symbolism of the Yi where we find that term used as an adjective. It is emphatic here for 'humanity,' man in his ideal. The other paragraphs present nothing for remark beyond what has been said on the Text of the duke of Kau. Digitized by Google

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HEX. 25. APPENDIX II. 299 XXV. The thunder rolls all under the sky, and to (every)thing there is given (its nature), free from all insincerity. The ancient kings, in accordance with this, (made their regulations) in complete accordance with the seasons, thereby nourishing all things. 1. When he who is free from insincerity makes any movement,' he will get what he desires. 2. He reaps without having ploughed ::---(the thought of) riches to be got had not risen in his mind). 3. 'The passer-by gets the ox:'--this proves a calamity to the people of the neighbourhood. 4. If he can remain firm and correct there will be no error :'-he firmly holds fast (his correctness). 5. Medicine in the case of one who is free from insincerity!'-it should not be tried (at all). 6. The action in this case) of one who is free from insincerity' will occasion the calamity arising from action (when the time for it is) exhausted. XXV. The composition of the hexagram is given here in a manner different from what we have met with in the account of any of the preceding figures; and as the text is not called in question, I have made the best I could in the translation of the two commencing clauses. The application of the symbolism to what the ancient kings did is also hard to comprehend. The paragraph on line 1 is another way of saying that in the course of things real goodness may be expected to be fortunate, - by the appointment of Heaven.' Paragraph 2. "The thought of getting rich had not risen in his mind :'-he did what he did, because it was right, not because of the gain it would bring him. On paragraph 3, it is said, "The superior man seeks simply to be free from insincerity, and leaves the questions of happiness and calamity to Heaven.' Paragraph 5. "Sickness ought not to happen to one who Digitized by Google

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300 THE APPENDIXES. SECT. I. XXVI. (The trigram representing) a mountain, and in the midst of it that (representing) heaven, form Ta Khu. The superior man, in accordance with this, stores largely in his memory the words and deeds of former men, to subserve the accumulation of his virtue. 1. "He is in a position of peril; it will be advantageous for him to stop his advance :'-he should not rashly expose himself to calamity. 2. '(He is as) a carriage from which the strap under it has been removed :'-being in the central position, he will incur no blame. 3. "There will be advantage in whatever direction he may advance :'-(the subject of) the topmost line is of the same mind with him. 4. 'The great good fortune indicated by the fourth line, divided,' shows that there is occasion for joy. 5. The good fortune indicated by the fifth line, divided,' shows that there is occasion for congratulation. 6. 'In command of the firmament of heaven:'--the way is grandly open for movement. is perfectly sincere. If it do happen, he must refer it to some inexplicable will of Heaven. As that has afflicted, so it will cure.' Paragraph 6. When a thing is over and done, submission and acquiescence are what are required, and not renewed attempts at action.' XXVI. I have quoted, in the Introduction, p. 37, KQ Hsi's remark on the Great Symbolism here. Khang-xze says:- Heaven is the greatest of all things, and its being in the midst of a moun tain gives us the idea of a very large accumulation. And so great Digitized by Google

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HEX. 27. APPENDIX II. 301 XXVII. (The trigram representing) a mountain and under it that for thunder form i. The superior man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking. 1. You look at me till your lower) jaw hangs down:'-(the subject of the line) is thus shown unfit to be thought noble. 2. "The evil of advance by the subject of the second line, divided,' is owing to his leaving in his movements his proper associates. 3. 'For ten years let him not take any action:his course is greatly opposed (to what is right). 4. "The good fortune attached to looking downwards for (the power to) nourish,' shows how brilliant will be the diffusion (of that power) from (the subject of the line's) superior position. 5. "The good fortune from abiding in firmness' is due to the docility (of the subject of the line) in following the subject of the line) above. 6. 'The good fortune, notwithstanding the peril is the labour of the superior man in learning, acquiring, and remembering, to accumulate his virtue.' Paragraph 1. The calamity' is that of opposition from, or repression by, the subject of line 4. Paragraph 3. When the action of the hexagram has reached line 6, its work is done. The subject of 6 will no longer exercise repression, but join with that of 3, assisting him to advance. Paragraph 4. The subject of line 4 has indeed occasion for joy. Without the use of punishment for crimes committed, by precaution anticipating them, without any trouble he has repressed evil. The 'joy' gives place in paragraph 5 to congratulation, the people being all interested in the action of the ruler. Digitized by Google

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302 THE APPENDIXES. SECT. f. of his position, of him from whom comes the nourishing,' affords great cause for congratulation. XXVIII. (The trigram representing) trees hidden beneath that for the waters of a marsh forms Ta Kwo. The superior man, in accordance with this, stands up alone and has no fear, and keeps retired from the world without regret. 1. 'He places mats of the white mao grass under things set on the ground :-he feels his weakness and his being in the lowest place, (and uses extraordinary care). 2. 'An old husband and a young wife :'-such association is extraordinary. 3. The evil connected with the beam that is weak' arises from this, that no help can be given (to the condition thus represented). 4. "The good fortune connected with the beam curving upwards' arises from this, that it does not bend towards what is below. 5. 'A decayed willow produces flowers :' - but how can this secure its long continuance ? 'An old XXVII. I do not think that the Great Symbolism here is anything but that of a thunderstorm, dispersing the oppression that hangs over nature, and followed by genial airs, and the reviving of all vegetation. But there is nothing analogous to the thunder in the application. Words, it is said, 'nourish virtue; food and drink nourish the body.' Paragraph 1. As Mencius said, 'He that nourishes the little belonging to him is a little man.' Paragraph 2. Neither the subject of line 1, nor of line 6, is the proper associate of 2. The other paragraphs are sufficiently illustrated in the notes on the Text. Digitized by Google

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HEX. 29. 303 wife and a young husband:'-this also is a thing to be ashamed of. APPENDIX II. 6. 'Evil follows wading with (extraordinary) boldness (through the stream):'-but (the act) affords no ground for blame. XXIX. (The representation of) water flowing on continuously forms the repeated Khan. The superior man, in accordance with this, maintains constantly the virtue (of his heart) and (the integrity of) his conduct, and practises the business of instruction. I. 'In the double defile, he enters a cavern within it-he has missed his (proper) way, and there will be evil. 2. 'He will get a little (of the deliverance) that he seeks :'-he will not yet escape from his environed position. 3. 'Whether he comes or goes, he is confronted by a defile :'--he will never (in such circumstances) achieve any success. XXVIII. Khang-zze says on the Great Symbolism :-'The waters of a marsh moisten and nourish the trees. When here it is said that they destroy and extinguish the trees, their action is very extraordinary.' This explanation is very far-fetched; and so is what the same scholar says on the application of it. I need not give it here, nor have I found, or myself made out, any other more easy and natural. Paragraph 2. Such an association is extraordinary:'-the characters also imply, perhaps, that it is successful. Paragraph 3. The beam being broken, any attempt to sustain it will have no effect in supporting the roof. Paragraph 5. The shoots produced in line 2 will grow into a new and vigorous tree. The flowers here will soon decay, and the withered trunk continue the same. For what will a young man marry an old woman? There will be no children;-it can only be from some mercenary object. Digitized by Google

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304 THE APPENDIXES. SECT. I. 4. (Nothing but) a bottle of spirits and a subsidiary basket of rice:'-(these describe) the meeting at this point of (those who are represented by) the strong and weak lines. 5. 'The water in the defile is not full (so as to flow away):'-(the virtue indicated by) the central situation is not yet (sufficiently) great. 6. 'The sixth line, divided, shows its subject missing his (proper) course :'-'there will be evil for three years. XXX. (The trigram for) brightness, repeated, forms Lt. The great man, in accordance with this, cultivates more and more his brilliant (virtue), and diffuses its brightness over the four quarters (of the land). 1. *The reverent attention directed to his confused steps' is the way by which error is avoided. 2. "The great good fortune (from the subject of the second line) occupying his place in yellow' is owing to his holding the course of the due mean. 3. 'A position like that of the declining sun :'how can it continue long? 4. How abrupt is the manner of his coming!'none can bear with him. 5. "The good fortune attached to the fifth line, XXIX. The application of the Great Symbolism is here more perplexing even than usual. What is said of the superior man is good, but there is no reference in it to the subject of danger. The subject of line 3 goes and comes, moves up and down, backwards and forwards; making no advance. This can be of no use in extricating him from the danger. Those represented in line 4 by the strong and weak lines are the ruler and his minister. Digitized by Google Digitized by

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HEX. 31. APPENDIX II. 305 divided,' is due to its occupying the place of a king or a prince. 6. The king employs him in his punitive expeditions :'-the object is to bring the regions to a correct state. SECTION II. XXXI. (The trigram representing) a mountain and above it that for (the waters of) a marsh form Hsien. The superior man, in accordance with this, keeps his mind free from pre-occupation, and open to receive (the influences of) others. 1. 'He moves his great toe:'- his mind is set on what is beyond (himself). 2. Though there would be evil; yet, if he abide .(quiet) in his place, there will be good fortune :'through compliance (with the circumstances of his condition and place) there will be no injury. 3. He moves his thighs :-he still does not (want to rest in his place. His will is set on 'following others :'-what he holds in his grasp is low. 4. 'Firm correctness will lead to good fortune, XXX. In the Great Symbolism Li is used in the sense of brightness. There was no occasion to refer to its other meaning. The great man' rather confirms the interpretation of the double brightness' in the treatise on the Thwan as indicating the ruler. Paragraph 2. As yellow is a 'correct' colour, so is the due mean the correct course. Paragraph 3. 'The declining sun,' say the Khang-hsi editors, is an emblem of the obscuration coming over the virtue of the mind.' Paragraph 4. None can bear with him' refers to the second part of the symbolism of the line, which is not given here. [16] Digitized by Google

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306 and prevent all occasion for repentance :'--there has not yet been any harm from (a selfish wish to) influence. 'He is unsettled in his movements :'(his power to influence) is not yet either brilliant or great. THE APPENDIXES. SECT. II. ( 5. He (tries to) move the flesh along the spine above the heart :'-his aim is trivial. 6. 'He moves his jaws and tongue :'--he (only) talks with loquacious mouth. XXXI. In various ways the waters of a marsh, placed high above the adjacent land, will descend to water and fertilise them. This symbolism agrees sufficiently well with the idea of influence passing between a superior and inferior party in relation with each other. There is nothing in the representation, however, to suggest particularly the relation between husband and wife; and the more I think of it, the more doubtful it becomes to me that king Wan intended by the trigrams of this figure to give the idea of man and wife. The application of the symbolism is sufficiently appropriate. The commentators see in it especially the lesson of humilityemptiness of self, or poverty of spirit-in order that the influences to which we are subjected may have free course. Paragraph 1. What is beyond one's self is represented by line 4, a proper correlate of 1. There is the desire to influence; but it is ineffectively exhibited. Paragraph 2. 'Compliance (with the circumstances of his condition and place)' is merely another way of 'being firm and correct.' Paragraph 3. The language, 'What he holds in his grasp is low,' makes Ku Hsi and the older commentators generally understand low of lines 1 and 2, and their weak subjects. But 'following' leads the mind to the lines above, as the Khang-hsi editors point 'Low' is to be understood in the sense of mean.' out. Paragraph 4. The 'being firm and correct' appears here as equivalent to the want of a selfish wish to influence.' Paragraph 5. The triviality of the aim explains the ineffectiveness of the movement, but not its giving no occasion for repentance. That the mei which are moved are behind and above the region of the heart seems too mechanical and trivial an explanation. Digitized by Google

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HEX. 32. APPENDIX II. 307 XXXII. (The trigram representing) thunder and that for wind form Hang. The superior man, in accordance with this, stands firm, and does not change his method (of operation). 1. "The evil attached to the deep desire for long continuance (in the subject of the first line)' arises from the deep seeking for it at the commencement (of things). 2. 'All occasion for repentance on the part of the subject of the second line, undivided, disappears:'he can abide long in the due mean. 3. 'He does not continuously maintain his virtue:'-nowhere will he be borne with 4. (Going) for long to what is not his proper place, how can he get game ? 5. Such firm correctness in a wife will be fortunate:'-it is hers to the end of life to follow with an unchanged mind. The husband must decide what is right, and lay down the rule accordingly:for him to follow (like) a wife is evil. 6. The subject of the topmost line is exciting himself to long continuance :'-far will he be from achieving merit. XXXII. How the interaction of wind and thunder symbolises the lesson of the hexagram, and especially the application in this paragraph of that symbolism, is a question I have not been able to solve. Paragraph 1. The stress of what is said under line 1 is here made to lie on its being the first line of the figure. Paragraph 2. Line 2 is in the centre of its trigram, and that position, here as often elsewhere, symbolises the course of its subject. Paragraph 3. The Khang-hsi editors make the application here= nowhere can he bear (to remain).' x 2 Digitized by Google

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308 THE APPENDIXES. SECT. II. XXXIII. (The trigram representing) the sky and below it that for a mountain form Thun. The superior man, in accordance with this, keeps small men at a distance, not by showing that he hates them, but by his own dignified gravity. 6 1. There is the perilousness of the position shown by the retiring tail:'-but if 'no movement' be made, what disaster can there be? 2. 'He holds it as by (a thong from the hide of) a yellow ox:'-his purpose is firm. 3. The peril connected with the case of one retiring, though bound,' is due to the (consequent) distress and exhaustion. 'If he were (to deal as in) nourishing a servant or concubine, it would be fortunate for him:'-but a great affair cannot be dealt with in this way. 4. 'A superior man retires notwithstanding his likings; a small man cannot attain to this.' 5. He retires in an admirable way, and with firm correctness there will be good fortune:'-this is due to the rectitude of his purpose. 6. He retires in a noble way, and his doing so will be advantageous in every respect:'-he who does so has no doubts about his course. From paragraph 5 it appears that what is right will vary in different cases. The lesson of the hexagram is perseverance in what is right in each particular case. XXXIII. Ku Hsi says:- The sky is illimitable; a mountain is high, but has its limits; the union of these is an emblem of retiring. I do not understand such embleming. Khang-jze says:'Below the sky is a mountain. The mountain rises up below the sky, and its height is arrested, while the sky goes up higher and higher, till they come to be apart from each other. In this we have an emblem of retiring and avoiding.' We feel somewhat as Digitized by Google

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HEX. 34. APPENDIX II. 309 XXXIV. (The trigram representing) heaven and above it that for thunder form Ta Kwang. The superior man, in accordance with this, does not take a step which is not according to propriety. 1. "He manifests his vigour in his toes :'- this will certainly lead to exhaustion. 2. "The second line, undivided, shows that with firm correctness there will be good fortune :'- this is due to its being in the centre, (and its subject exemplifying the due mean). 3. "The small man uses all his strength; in the case of the superior man it is his rule not to do so.' 4. "The fence is opened and the horns are not entangled :'-(the subject of the line) still advances. 5. He loses his ram and hardly perceives it:'he is not in his appropriate place. 6. 'He is unable either to retreat or to advance:this is owing to his want of care. *If he realise the difficulty (of his position), there will be good fortune :'-his error will not be prolonged. if there were a meaning in this; but, as in many other cases, both the symbolism and its application are but dimly apprehended. The symbolism of the various lines is sufficiently explained on the Text. Paragraph 5 is but a repetition of the Text without additional explanation. XXXIV. In illustration of the symbolism of the trigrams here, Khang-zze says well:--Thunder rolling above in the sky and making all things shake is the emblem of great power.' In passing on to its application he starts with a beautiful saying of antiquity that 'the strong man is he who overcomes himself. That this thought was in the mind of the writer of the paragraph on the Great Symbolism I can well believe; but the analogy between the natural and the moral and spiritual worlds in passing from the phenomenon of thunder to this truth is a thing to be felt, and that can hardly be described. Digitized by Google

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310 THE APPENDIXES. SECT. II. XXXV. (The trigram representing) the earth and that for the bright (sun) coming forth above it form Zin. The superior man, according to this, gives himself to make more brilliant his bright virtue. 1. He appears wishing to advance, but at the same time) being kept back :'-all-alone he pursues the correct course. "Let him maintain a large and generous mind, and there will be no error :'-he has not yet received an official charge. 2. He will receive this great blessing :'-for he is in the central place and the correct position for him. 3. 'All (around) trust him :'--their (common) aim is to move upwards and act. 4. (He advances like) a marmot. However firm and correct he may be, his position is one of peril :'-his place is not that appropriate for him. 5. Let him not concern himself whether he fails or succeeds:'-his movement in advance will afford ground for congratulation. 6. 'He uses his horns only to punish (the rebellious people of) his city:'-his course of procedure is not yet brilliant. Paragraph 1. This will lead to exhaustion ;' and from that will follow distress and other evils. The central position and the due moral mean in paragraph 2 is another instance of the felt analogy referred to above. In paragraph 3 nothing is added to the Text; and on the symbolism nothing is said. Paragraph 5. 'He is not in his appropriate place:' this is said simply because an odd place ought to be filled by a strong line. XXXV. The sun rising above the earth, and then travelling up to his meridian height, readily suggests the idea of advancing. On Diglized by Google Digitized by

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HEX. 36. APPENDIX II. 311 XXXVI. (The trigram representing) the earth and that for the bright (sun) entering within it form Ming i. The superior man, in accordance with this, conducts his management of men ;-he shows his intelligence by keeping it obscured. 1. "The superior man (is revolving his) going away:'-(in such a case) he feels it right not to eat. 2. "The good fortune of the subject of) the second line, divided,' is due to the proper fashion of his acting according to his circumstances. 3. With the aim represented by 'hunting in the south' a great achievement is accomplished. 4. 'He has (just) entered into the left side of the belly (of the dark land):'-he is still able to carry out the idea in his inner) mind. 5. With the firm correctness of the count of Ki,' his brightness could not be (quite) extinguished. 6. 'He had at first ascended to (the top of) the sky:'-he might have enlightened the four quarters the application of this symbolism, HQ Ping-wan (Yuan dynasty) says :- Of strong things there is none so strong as heaven; and hence the superior man after its pattern makes himself strong; of bright things there is none so bright as the sun, and after its pattern he makes himself bright.' If the subject of line i had received an official charge, then when unrecognised by his sovereign, and obstructed in his progress, his correct course would have been to cease to advance, and retire from the office in which he was not allowed to carry out his principles. There is nothing said on line 2 to explain particularly the symbolism of the grandmother' in the Text. The course of procedure' in paragraph 6 has still an element of force in it, which is more than the firm correctness' that was to king Wan the ideal character of a feudal lord, and therefore his light is not yet that of the full-orbed sun. Digitized by Google

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312 THE APPENDIXES. SECT. II. of the kingdom. His future shall be to go into the earth :'-he has failed to fulfil the model (of a ruler). XXXVII. (The trigram representing) fire, and that for wind coming forth from it, form Kia Zan. The superior man, in accordance with this, orders his words according to (the truth of) things, and his conduct so that it is uniformly consistent. 1. 'He establishes restrictive regulations in his household :-(he does so), before any change has taken place in their wills. 2. The good fortune attached to the second line, divided,' is due to the docility (of its subject), operating with humility. 3. When the members of the household are treated with stern severity, there has been no (great) failure in the regulation of the family). When 'wife and children are smirking and chattering,' the (proper) economy of the family has been lost. 4. The family is enriched, and there is great XXXVI. The application of the Great Symbolism here is in itself sufficiently natural; but this meaning of the hexagram hardly appears in the text, till we come to the sixth line. Paragraph 1. 'He thinks it right not to eat;'-he does not purposely fast; but when he has nothing to eat, he does not complain. He thinks it right that it should be so in the case. Paragraph 2. The proper fashion of acting' is suggested by the weak line's being in the central place. Paragraph 3. "The great achievement is accomplished;' but such achievement was not what prompted to action. Paragraph 4. The idea in his inner mind' is the idea of withdrawing from the position and escaping; but the meaning is obscure. See on the Text. Digitized by Google

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HEX. 37. APPENDIX II. 313 good fortune:'--this is due to the docility (belonging to the subject of the line), and its being in its correct place. 5. "The influence of the king extends to his family:'--the intercourse between them is that of mutual love. 6. "The good fortune connected with the display of majesty' describes the result of) the recovery of the true character. XXXVII. The Symbolism here is certainly far-fetched. As wind,' it is said, 'comes first from fire, so does transforming influence emanate from the family. But the subject of the hexagram is the regulation and not the influence of the family. Then the application is good for the superior man's cultivation of himself; but this again is only connected indirectly with the regulation of the family. The sooner preventive measures are presented to the youthful mind the better; but does not prohibition imply that a change in the good will has taken place ? In paragraph 2 'docility' is suggested by the weak line. "The humility' comes out of Sun, the upper trigram, whose attribute is pliant flexibility. Yu Yen (Yuan dynasty) ingeniously observes on paragraph 4 that the riches of a family are not to be sought in its wealth, but in the affection and harmony of its members. Where these prevail, the family is not likely to be poor, and whatever it has will be well preserved. The mention of mutual love' is unusual in Chinese writings, and must be considered remarkable here. The husband,' says Khang-ize, 'loves his helpmate in the house; the wife loves him who is the pattern for the family. But however admirable the sentiment is, it comes from the mind of the writer, and is not drawn from the Text. Paragraph 6. It is said on this, that the majesty is not designedly assuined or put on; but the effect of the character remoulded and perfected. The words of Mencius are aptly quoted in illustration of the lesson :- Ifa man himself do not walk in the (right) path, it will not be walked in (even) by his wife and children.' Digitized by Google

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314 THE APPENDIXES. sect. II. XXXVIII. (The trigram representing) fire above, and that for (the waters of) a marsh below, form Khwei. The superior man, in accordance with this, where there is a general agreement, yet admits diversity. 1. 'He meets with bad men and communicates with them):'-(he does so), to avoid the evil of their condemnation. 2. 'He happens to meet with his lord in a byepassage:'--but he has not deviated (for this meeting) from the (proper) course. 3. We see his carriage dragged back:'--this is indicated by the inappropriateness of the position (of the line). * There is no (good) beginning, but there will be a (good) end:'-this arises from his meeting with the strong (subject of the topmost line). 4. 'They blend their sincere desires together, and there will be no error:'--their (common) aim is carried into effect. 5. With his hereditary minister (he unites closely and easily) as if he were biting through a piece of skin:'-his going forward will afford ground for congratulation. 6. "The good fortune symbolised by meeting with (genial) rain' springs from the passing away of all doubts. XXXVIII. The application here of the Symbolism is correct, but neither of them comes up to the idea of disunion which is in Khwei. The various paragraphs seem to need no illustration beyond what may be found in the notes on the Text. Diglized by Google

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HEX. 39. APPENDIX II. 315 XXXIX. (The trigram representing) a mountain, and above it that for water, form Kien. The superior man, in accordance with this, turns round (and examines) himself, and cultivates his virtue. 1. 'Advancing will conduct to (greater) difficulties, while remaining stationary will afford ground for praise :'--the proper course is to wait. 2. "The minister of the king struggles with difficulty on difficulty :'-in the end no blame will be attached to him. 3. 'He advances, (but only) to (greater) difficulty; he remains stationary, and returns to his former associates :'--they, (represented in) the inner (trigram), rejoice in him. 4. 'To advance will (only be to) encounter (greater) difficulties; he remains stationary, and unites (with the subject of the line above):'--that is in its proper place and has the solidity (due to it in that position). 5. He struggles with the greatest difficulties, while friends are coming (to help him):'-he is in the central position, and possesses the requisite virtue. 6. 'To advance will (only) increase the difficulties, while his remaining stationary will (be productive of) great (merit):'--his aim is to assist the (subject of the line) inside of him. 'It will be advantageous to meet the great man:'-- by his course he follows that noble (lord of the figure). XXXIX. The Symbolism is described here a little differently from the form of it in Appendix I. Khang-ize brings the same meaning out of it, however, in the following way: We have here a steep and difficult mountain, and again on the top of that there Digitized by Google

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316 THE APPENDIXES. SECT. II. XL. (The trigram representing) thunder and that for rain, with these phenomena in a state of manifestation, form Kieh. The superior man, in accordance with this, forgives errors, and deals gently with crimes. 1. The strong (fourth) line and the weak line here are in correlation:--we judge rightly in saying that its subject will commit no error. 2. "The good fortune springing from the firm correctness of the second line, undivided,' is due to its subject holding the due mean. 3. For 'a porter with his burden to be riding in a carriage' is a thing to be ashamed of. 'It is he himself that tempts the robbers to come:'-on whom besides can we lay the blame? (See Appendix III, i, 48.) 4. Remove your toes:'--the places (of this line is water; each of the two trigrams is an emblem of perilousness. There is peril, both above and below, in the figure; and hence it represents the difficulties of the state. The application of the symbolism is illustrated by the words of Mencius, 'When we do not, by what we do, realise (what we desire), we must turn inwards and examine ourselves in every point.' From the lesson in paragraph 2 we saw that the moral value of conduct is independent of failure or success. It is said, 'Though the difficulties be too great for him to overcome, the sage accepts his desire, in order to stimulate others to loyal devotedness.' On paragraph 3, Khung Ying-ta says :-Of the three lines of the lower trigram only the third is yang, above the two others which are of the yin nature. They cling to it, and are represented as if rejoicing in it. The view given of paragraph 4 is that of the Khang-hsi editors. * The friends' in paragraph 5 are the subjects of the second line, the correlate of 5, and also of the two other lines of the lower trigram. Sa Shih (A.D. 1036-1101) remarks on paragraph 6 that by the inside,' and 'the noble,' we are to understand the subject of line 5. Diglized by Google

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HEX, 41. APPENDIX II. 317 and of the third and first) are all inappropriate to them. 5. When the superior man executes his function of removing (whatever is injurious to the idea of the hexagram),' small men will of themselves retire. 6. 'A prince with his bow shoots a falcon:'thus he removes (the promoters of) rebellion. XLI. (The trigram representing) a mountain and beneath it that for the waters of a marsh form Sun. The superior man, in accordance with this, restrains his wrath and represses his desires. 1. 'He suspends his own affairs and hurries away (to help the subject of the fourth line) :'- the (subject of that) upper (line) mingles his wishes with his. XL. It is a common saying that thunder and rain clear the atmosphere, and a feeling of oppression is relieved. The last paragraph of Appendix I, however, leads us to understand the Symbolism of the phenomena of spring. The application seems to refer to the gentle policy of a conqueror forward to forgive the opposition of those who offer no more resistance. The subject of line 2 is a minister or officer; and the Khang-hsf editors say that while straightforwardness, symbolised by the arrow, is the first duty of an officer, if he do not temper that quality by pursuing the due medium, which is symbolised by the yellow colour of the arrow, but proceed by main force, and that only, to remove what is evil, he will provoke indignation and rebellion. The three foxes' are not alluded to in this second paragraph. On paragraph 4 the same editors say :- The subject of this line is not in the central nor in an odd place; he has for his correlate the subject of line i and for his close associate that of line 3, both of which lines are weak in strong places. Hence it is said, that they are all in places inappropriate to them.' What paragraph 5 says, that the small men retire,' means that believing in the sincerity of the ruler's determination to remove all evil men, they retire of themselves, or strive to conform to his wishes. Digitized by Google

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318 THE APPENDIXES. SECT. II. 2. 'It will be advantageous for the subject of) the second line, undivided, to maintain his firm correctness :'-his central position gives its character to his aim. 3. One man, walking,' (finds his friend) :--when three are together, doubts rise among them. 4. "He diminishes the ailment under which he labours :'--this is matter for joy. 5. The great good fortune attached to the fifth line, divided,' is due to the blessing from above. 6. 'He gives increase to others without taking from what is his own :'-he obtains his wish on a grand scale. XLI. "The waters of a marsh are continually rising up in vapour to bedew the hill above it, and thus increase its verdure; what is taken from the marsh gives increase to the hill.'. This is very far-fetched. In the application again the superior man acts only on himself, and for himself; which has nothing to do with those of low degree giving to those above them. This application, however, agrees with what, as we have seen on the Text, was Khangzze's view of the meaning of the hexagram. The explanation appended to paragraph I seems to be to account for the subject of line 1 hurrying away to the help of line 4. His aim'is to abide where he is, and help the subject of 5 by the exhibition of firm correctness.' The Khang-hsi editors observe that paragraph 3 is true indeed of three men; and not of three men only, but of many repetitions of thought or action. The same editors say on paragraph 5 that 'the blessing from above is explained, by many, of the oracles obtained through divining with the tortoise-shell; but that looking at the text on line 2 of the next hexagram, and that Ti (spoken of there) is the lord of all spirits, the term "above" here is most naturally explained of Heaven's mind, whose acceptance cannot be gainsaid by men or spirits.' Khang-zze says on paragraph 6, though I do not see the rele Digitized by Google

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HEX. 42. APPENDIX II. 319 XLII. (The trigram representing) wind and that for thunder form Y1. The superior man, in accordance with this, when he sees what is good, moves towards it; and when he sees his errors, he turns from them. 1. 'If the movement be greatly fortunate, no blame will be imputed to him :'--though it is not for one in so low a position to have to do with great affairs. 2. *Parties add to his stores :'- they come from beyond (his immediate circle) to do so. 3. Increase is given by means of what is evil and difficult :'-as he has in himself (the qualities called forth). 4. His advice to his prince is followed :'-his (only) object in it being the increase (of the general good). 5. '(The ruler) with sincere heart seeks to benefit (all below):'--there need be no question (about the result). (All below) with sincere heart acknowledge (his goodness):'- he gets what he desires on a great scale. 6. 'To his increase none will contribute :'--this expresses but half the result. "Many will seek to assail him :'-- they will come from beyond (his immediate circle) to do so. vancy of his remarks :-Dwelling on high, and taking nothing from those below him, but on the contrary giving more to them, the superior man accomplishes his aim on a grand scale. The aim of the superior man is simply to be increasing what others have ;--that and nothing else.' XLII. The Symbolism here is different from what we gather from the former Appendix. Sun no longer symbolises wood, but, as Digitized by Google

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320 THE APPENDIXES. SECT. II. XLIII. (The trigram representing) heaven and that for the waters of a marsh mounting above it form Kwai. The superior man, in accordance with this, bestows emolument on those below him, and dislikes allowing his gifts to accumulate (undispensed). 1. 'Without (being able to) succeed, he goes forward:'- this is an error. 2. 'Though hostile measures be taken against him, he need not be anxious:'-he pursues the course of the due mean. 3. The superior man looks bent on cutting off the culprit:'-there will in the end be no error. 4. 'He walks slowly and with difficulty:'-he is not in the place appropriate to him. 'He hears these words, but does not believe them :- he hears, but does not understand. 5. 'If his action be in harmony with his central it more commonly does, wind. Thunder and wind, it is supposed, increase each the other; and their combination gives the idea of increase. Then the application, good in itself, must be treated very nicely, as it is by the Khang-hsi editors, in order to make out any connexion between it and the Symbolism. Paragraph 1. One in a low position should not move in great affairs;'-not a son, it is said, while his father is alive; nor a minister, while his ruler governs; nor a member of an official department, while its head directs its affairs. If such a one do initiate such an affair, only great success will excuse his rashness. Paragraph 2. Line 5 is the proper correlate of 2; and its subject will be among the contributing parties. But others 'beyond' will be won to take part with him. Paragraph 3. There is a soul of good even in men who seem only evil; and adversity may quicken it. Paragraph 6. As in line 2 the attractive power of benevolence is shown, so in line 6 we have the repulsive power of selfishness exhibited. Mark the 'from beyond' in both paragraphs. Digitized by Google

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HEX. 44. APPENDIX II. position, there will be no error:'-but his standing in the due mean is not yet clearly displayed. " 321 6. There is the misery of having none on whom to call:'-the end will be that he cannot continue any longer. XLIV. (The trigram representing) wind and that for the sky above it form Kau. The sovereign, in accordance with this, delivers his charges, and promulgates his announcements throughout the four quarters (of the kingdom). I. Tied and fastened to a metal drag:'-(this XLIII. We can only understand the mounting of the waters of a marsh up into the sky of the phenomenon of evaporation; and certainly the waters so formed into clouds will be condensed, and come down again as rain. This may be taken as an image of dispersion, but not of displacement in the sense of the Text of the hexagram. The first clause of the application follows naturally enough from the above interpretation of the Symbolism. Ku Hsi says he does not understand the second clause. Many critics adopt the view of it which appears in the translation. Paragraph 2 does not mention the precautionary measures taken in the Text by the subject of the line, from which the conclusion would follow quite as naturally as from his central position. The Khang-hst editors, however, say that the not having recourse lightly to force is itself the due course. Line 3 responding, and alone of all the strong lines responding to 6, may appear at first irresolute, and not prepared for decided measures; but in the end' its subject does what is required of him. The contiguity of line 5 to the divided 6, is supposed to have some bad effect on its subject, so that while he does what his central position requires, it is not without an effort. 'If a man,' says Khang-zze, cherish a single illicit desire in his mind, he has left the right way. The admonition here conveyed is deep.' [16] Y Digitized by Google

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322 THE APPENDIXES. SECT. II. describes the arrest of) the weak (line) in its advancing course. 2. He has a wallet of fish :'-it is right for him not to allow (the subject of the first line) to get to the guests. 3. 'He walks with difficulty:'--- but his steps have not yet been drawn into the course of the first line). 4. 'The evil' indicated by there being 'no fish in the wallet' is owing to the subject of the line) keeping himself aloof from the people. 5. "The subject of the fifth line, undivided, keeps his brilliant qualities concealed :'-as is indicated by his central and correct position. (The good issue) descends (as) from Heaven :'his aim does not neglect the ordinances (of Heaven). 6. He receives others on his horns :-he is exhausted at his greatest height, and there will be cause for regret. XLIV. Wind, blowing all-under the sky, penetrates everywhere, and produces its natural effect; and it is a good application of this phenomenon that follows; but it has nothing to do with the meaning of Kau and the interpretation of the hexagram, as taught in the Text. The Khang-hsi editors perceive this, and deal with the Symbolism after a method of their own, on which it is unnecessary to enter. Paragraph 1. My supplement, This describes the arrest of,' is a conclusion from the whole of the Text on the line. All the commentaries have it. In the Daily Lecture' it is said that the lesson of paragraph 2 is that the subject of the line should make the repression of 1 his own exclusive work, and not allow it to pass on to the subject of any of the other lines.' That view is rather different from the one indicated in my supplement His steps have not been drawn into the course of the first Digitized by Google Digitized by

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HEX. 45. APPENDIX II. 323 XLV. (The trigram representing the) earth and that for the waters of a marsh raised above it form Zhui. The superior man, in accordance with this, has his weapons of war put in good repair, to be prepared against unforeseen contingencies. 1. 'In consequence disorder is brought into the sphere of his union :'-his mind and aim are thrown into confusion. 2. He is led forward ; there will be good fortune, and freedom from error:'-(the virtue proper to) his central place has not undergone any change. 3. "If he go forward, he will not err :'-in the subject of the topmost line there is humility and condescension. 4. If he be grandly fortunate, he will receive no blame :'-(this condition is necessary, because) his position is not the one proper to him. 5. "There is the union (of all) under him in the place of dignity:'-(but) his mind and aim have not yet been brilliantly displayed. line :'--we have to supply, and therefore there will be no great error.' Paragraph 4. See what is said on the Text. But that the subject of the line stands alone is owing, it is here implied, to his own impatience. If he could exercise forbearance, he would find a proper opportunity to check the advance of the subject of line 1. The subject of line 5, while mindful of his task in the hexagram, to repress the advance symbolised by 1,-yet keeps his wise plans concealed till the period of carrying them into execution, determined by the ordinances of Heaven, has arrived. Then comes the successful stroke of his policy as if it were directly from Heaven. The subject of line 6 really accomplishes nothing to repress the advance of the unworthy; but he keeps himself from evil communication with them. He is not to be charged with blameable error, though more and better might have been expected of him. Y 2 Digitized by Google

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324 THE APPENDIXES. SECT. II. 6. 'He sighs and weeps :'-he does not yet rest in his topmost position. XLVI. (The trigram representing) wood and that for the earth with the wood growing in the midst of it form Shang. The superior man, in accordance with this, pays careful attention to his virtue, and accumulates the small developments of it till it is high and great. 1. He is welcomed in his advance upwards, and there will be great good fortune :'-(the subjects of) the upper (trigram) are of the same mind with him. 2. The sincerity of the subject of the second line, undivided,' affords occasion for joy. 3. 'He advances upwards (as into) an empty city :'- he has no doubt or hesitation. 4. The king employs him to prevent his offerings on mount Khi :'-such a service (of spiritual Beings) is according to (their mind). XLV. What has this Great Symbolism to do with the idea and preservation of union? The question is answered in this way : A marsh whose waters are high up above the earth must be kept in by banks and dykes, to keep them together, to preserve them from being dispersed. So the union of a people must be preserved by precautions against what would disturb and destroy it. Of such precautions the chief is to be prepared to resist attack from without, and to put down internal sedition, Paragraph 3. The topmost line is the last in Tui, whose attribute is complacent satisfaction, appearing in flexibility or docility. Paragraph 5. His mind and aim have not yet been brilliantly displayed :'--this is in explanation of the case that some may even still not have confidence in him. Paragraph 6. The topmost position is that of the trigram; the subject of the line might bid farewell to all the work of the hexagram; but he cannot bear to do so. Diglized by Google

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HEX. 47. APPENDIX II. 325 5. 'He is firmly correct, and will therefore enjoy good fortune. He ascends the stairs (with all due ceremony):'-he grandly succeeds in his aim. 6. 'He blindly advances upwards, and is in the highest place :- but there is decay in store for him, and he will not (preserve) his riches. XLVII. (The trigram representing) a marsh, and (below it that for a defile, which has drained the other dry so that there is) no water in it, form Khwan. The superior man, in accordance with this, will sacrifice his life in order to carry out his purpose. 1. 'He enters a dark valley :'-so benighted is he, and without clear vision. 2. He is straitened amidst his wine and viands :'-(but) his position is central, and there will be ground for congratulation. XLVI. See what has been said on the Great Symbolism in Appendix I. The application which is made of it here may be accepted, though it has nothing to do with the teaching of the Text about the gradual rise of a good officer to high social distinction and influence. Paragraph 1. Instead of finding in this the three lines of Khwan and their subjects, Khang-zze makes the upper' denote only line 2. Paragraph 2. The subject of line 2 in his loyal devotion to 5 will do much good and benefit many; hence we have the words, affords occasion for joy.' Paragraph 3. 'He has no doubt or hesitation:'-but this is presuming rather on his strength. Paragraph 4. The Khang-hsi editors say :- Such an employment of men of worth to do service to spiritual Beings is serving them according to their mind.' Paragraph 6. When one has reached the greatest height, he should think of retiring. Ambition otherwise may overleap itself. Digitized by Google

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326 THE APPENDIXES. SECT. II. 3. He lays hold of thorns :'-(this is suggested by the position of the line) above the strong (line). He enters his palace, and does not see his wife ::-- this is inauspicious. 4. 'He proceeds very slowly (to help the subject of the first line):'-his aim is directed to (help) that lower (line). Although he is not in his appropriate place, he and that other will in the end) be together. 5. His nose and feet are cut off :'-his aim has not yet been gained. 'He is leisurely, however, in his movements, and is satisfied :'-his position is central and (his virtue) is correct. 'It will be well for him to be (as sincere as) in sacrificing :'--so shall he receive blessing. 6. He is straitened as if bound with creepers :'(his spirit and action) are unsuitable. '(He says), "If I move, I shall repent of it." And he does repent (of former errors), which leads to good fortune :'--so he (now) goes on. XLVII. The first sentence of the Great Symbolism is constructed differently from any which has presented itself in the previous 46 hexagrams. Literally translated, it would be 'a marsh with no water is Khwan;' and this might certainly suggest to us a condition of distress. But how does this come out of the trigrams? The upper one is Tui, representing a marsh; and the lower is Kha n, representing water in a defile. The collocation of the two suggests the running of the water from the marsh or lake into the stream, which will soon empty the other. Such is the view which occurred to myself; and it is the same as that given by Ka Hsi :- The water descending and leaking away, the marsh above will become dry. The application is good in itself, but the concatenation between it and the Symbolism is hardly discernible. Digitized by Google

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HEX. 48. APPENDIX II. 327 XLVIII. (The trigram representing) wood and above it that for water form Zing. The superior man, in accordance with this, comforts the people, and stimulates them to mutual helpfulness. 1. 'A well so muddy that men will not drink of it:'- this is indicated by the low position (of the line). 'An old well to which the birds do not come:'it has been forsaken in the course of time. 2. 'A well from which by a hole the water escapes, and flows away to the shrimps :'-(the subject of this second line has) none co-operating with him (above). 3. The well has been cleared out, but is not used :'-(even) passers-by would be sorry for this. A prayer is made 'that the king were intelligent :'-- for then blessing would be received. 4. 'A well the lining of which is well laid. There will be no error:'-the well has been put in good repair. 5. 'The waters from the cold spring are (freely) drunk :'- this is indicated by the central and correct position (of the line). 6. The great good fortune' at the topmost place So stupid is the subject of line i that by his own act he increases his dintress. The Khang-hsf editors say that the ground for congratulation in paragraph 2 is the banqueting and sacrificing.' I rather think it is the measure of help, which it is intimated the subject will give in removing the straitness and distress of the time. See the extract from the Khang-hsi editors on the symbolism of the third line of the Text. The difficulties attending the symbolism of the Text of lines 4, 5, and 6 are not lightened by what we find in this Appendix. Digitized by Google

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328 THE APPENDIXES. SECT. IT. indicates the grand accomplishment of the idea in the hexagram). XLIX. (The trigram representing the waters of) a marsh and that for fire in the midst of them form Ko. The superior man, in accordance with this, regulates his (astronomical) calculations, and makes clear the seasons and times. 1. He is bound with (the skin of) a yellow ox:'-he should in his circumstances be taking action. 2. He makes his changes when some time has passed :--what he does will be matter of admiration. 3. "The change (contemplated) has been three times fully discussed :'-to what else should attention (now) be directed ? 4. "The good fortune consequent on changing (existing) ordinances' is due to the faith reposed in his aims. 5. *The great man produces his changes as the tiger does when he changes his stripes :'-their beauty becomes more brilliant. XLVIII. The Great Symbolism here may well enough represent a well, it being understood that the water which is above the wood is that raised by it for irrigation and other uses. What is said, moreover, in the application is more akin to the idea of the hexagram than in most of the other cases. It is certainly one way in which the ruler should nourish the people. It is said on paragraph 1:-'Those who have a mind to do something in the world, when they look at this line, and its symbolism, will learn how they ought to exert themselves.' Rather in opposition to what I have said on the Text of line 4, the Daily Lecture' observes here :- The cultivation of one's self, which is represented here, is fundamental to the government of others." Digitized by Google

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329 6. 'The superior man produces his changes as the leopard does when he changes his spots:'-their beauty becomes more elegant. HEX. 50. APPENDIX II. 'Small men change their faces:'-they show themselves prepared to follow their ruler. L. (The trigram representing) wood and above it that for fire form Ting. The superior man, in accordance with this, keeps his every position correct, and maintains secure the appointment (of Heaven). 1. The caldron is overturned, and its feet turned upwards:'-but this is not (all) contrary (to what is right). 'There will be advantage in getting rid of what was bad:'-thereby (the subject of the line) will follow the more noble (subject of the fourth line). 2. 'There is the caldron with the things (to be cooked) in it:'-let (the subject of the line) be careful where he goes. 'My enemy dislikes me:'-but there will in the end be no fault (to which he can point). " 3. There is the caldron with (the places for) its XLIX. Wise men, occupying themselves with the determination of the seasons and questions of time, have in all ages based their judgments on the observation of the heavenly bodies. We find this insisted on in the first book of the Shu, by the ancient Yao. But how this application of the Great Symbolism really flows from it, I must confess myself unable to discover. Once, however, when I was conversing about the Yi with a high Chinese dignitary, who was a well-read scholar also so far as his own literature was concerned, he referred to this paragraph as proving that all our western science had been known to Fu-hsi and Confucius ! What is said on the several lines is sufficiently illustrated in the notes on the Text. Digitized by Google

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330 THE APPENDIXES. SECT. 11. ears changed:'-(its subject) has failed in what was required of him (in his situation). 4. The contents designed for the ruler's use are overturned and spilt :'-how can (the subject of the line) be trusted ? 5. "The caldron has yellow ears :'--the central position (of the line) is taken as (a proof of) the solid (virtue of its subject). 6. *The rings of jade'are at the very top:-the strong and the weak meet in their due proportions. LI. (The trigram representing) thunder, being repeated, forms Kan. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults). 1. When the time of) movement comes, he will be found looking out with apprehension :'- that feeling of dread leads to happiness. L. The Great Symbolism here has come before us in the treatise on the Thwan. Of the application of that symbolism I can only say that, as has been seen in many other hexagrams, while good enough in itself, it is far-fetched. The same remark may be made on the explanation of the Text of the first line. I can myself do little more than guess at its meaning. The Khang-hsi editors observe that nothing is said about the case of the concubine' in the Text; but that it is covered by the following the more noble,' 'so condensed and complete are the words of the sagel' The same editors find a pregnant sense in the conclusion of paragraph 2: There will be no fault in me to which my enemy can point, and his disposition to find fault will be diminished. What was required of the caldron in the third line was that that line and line 5, instead of 6, should be correlates ;' but there is little meaning in such a statement. The subject of line 4 cannot be trusted again. He has failed in doing what was his proper work. Diglized by Google

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HEX. 52. APPENDIX 11. 331 .He yet smiles and talks cheerfully:'--the issue (of his dread) is that he adopts (proper) laws (for his course). 2. When the movement approaches, he is in a position of peril :'-(a weak line) is mounted on a strong (one). 3. 'He is distraught amid the startling movements going on:-(the third line) is in a position unsuitable to it. 4. 'Amid the startling movements, he sinks supinely in the mud :'--the light in him has not yet been brilliantly developed. 5. He goes and comes amid the startling movements, and (always) in peril :'--full of risk are his doings. What he has to do has to be done in his central position :'-far will he be from incurring any loss. 6. 'Amid the startling movements he is in breathless dismay:'- he has not found out (the course of) the due mean. 'Though evil (threatens), he will not fall into error :'-he is afraid of being warned by his neighbours. LII. (Two trigrams representing) a mountain, one over the other, form Kan. The superior man, in LI. The account of the Great Symbolism here calls for no remark. Nor does the application of it; but may it not be too late to fear, and order anew one's thoughts and actions when the retributions in providence are taking place ? Commentators are haunted by the shadow of this question; but they are unable rightly to meet it. Paragraph 1 is the same as 2 in Appendix I. Paragraph 4. Compare paragraph 4 of hexagram 21, Appendix II. Digitized by Google

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332 THE APPENDIXES. SECT. II. accordance with this, does not go in his thoughts beyond the (duties of the) position in which he is. 1. 'He keeps his toes at rest :'-he does not fail in what is correct (according to the idea of the figure). 2. He cannot help him whom he follows:' - (he whom he follows) will not retreat to listen to him. 3. 'He keeps the loins at rest :'--the danger (from his doing so) produces a glowing heat in the heart 4. He keeps the trunk of his body at rest :-he keeps himself free (from agitation). 5. 'He keeps his cheek bones at rest :'-in harmony with his central position he acts correctly. 6. There is good fortune through his devotedly maintaining his restfulness :'--to the end he shows himself generous and good. LII. According to the view of the Khang-hsi editors, the application should be translated :- The superior man, in accordance with this, thinks anxiously how he shall not go beyond the duties of his position. It is difficult to decide between this shade of the meaning, and the more common one which I have followed. The toes play a great part in walking; but they are here kept at rest, and so do not lose the correct idea of Kan. There is no correlation between lines 2 and 3, and thence the subject of 3 will hold on its upward way without condescending to 2. Khang-zze finds an unsatisfactory auspice in paragraph 4. Line 4 represents a great minister who should be able to guide all to rest where they ought to be; but he can only keep himself from agitation. Yu Pan (Ming dynasty) says on paragraph 5: Words should not be uttered rashly. Then, when uttered, they will be found Digitized by Google

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HEX. 53. APPENDIX II. 333 LIII. (The trigram representing) a mountain and above it that for a tree form Kien. The superior man, in accordance with this, attains to and maintains his extraordinary virtue, and makes the manners of the people good. 1. "The danger of a small officer (as represented in the first line)' is owing to no fault of his in the matter of what is right. 2. 'They eat and drink joyfully and at ease :'but not without having earned their food. 3. 'A husband goes and does not return:-he separates himself from his comrades. 'A wife is pregnant, but will not nourish her child :'--she has failed in her (proper) course. It might be advantageous in resisting plunderers :'--by acting as here indicated men would preserve one another. 4. They may light on the flat branches :'--there is docility in the line) going on to flexible penetration. 5. 'In the end the natural issue cannot be prevented. There will be good fortune :'-(the subject of the line) will get what he desires. 6. "Their feathers can be used as ornaments. There will be good fortune :'-(the object and character of the subject of the line) cannot be disturbed. accordant with principle. But it is only the master of the virtue belonging to the due mean who can attain to this.' LIII. The Khang-hsi editors, to bring out the suitability of the Great Symbolism and its application, say: 'A tree springing up on the ground is a tree as it begins to grow. A tree on a hill is high and large. Every tree when it begins to grow, shows its Digitized by Google

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334 THE APPENDIXES. SECT. IL. LIV. (The trigram representing the waters of) a marsh and over it that for thunder form Kwei Mei. The superior man, in accordance with this, having regard to the far-distant end, knows the mischief (that may be done at the beginning). 1. "The younger sister is married off in a position ancillary to that of the real wife:'-it is the constant practice (for such a case). * Lame on one leg, she is able to tramp along:she can render helpful service. 2. There will be advantage in maintaining the firm correctness of a solitary widow:'-(the subject of branches and twigs gradually becoming long. Every morning and every evening show some difference; and when the tree is high and great, whether it be of an ordinary or extraordinary size, it has taken years to reach its dimensions. This illustrates the difference between the advance in Shang (46) and that in Kien. Then the maintenance of extraordinary virtue in the application and the improvement of manners is a gradual process. The improvement of the manners, moreover, flows from the maintenance of the extraordinary virtue; which implies also a gradual operation and progress.' Paragraph 1. The danger is the result of circumstances; the small officer has not brought it on himself. Paragraph 2. Only the geese appear in this paragraph; but the writer is thinking of the advancing officer. I cannot but think that in the language and sentiment also there is an echo of the Shih King, I, ix, ode 6. The 'separation from his comrades' has respect to line 3 not finding its correlate in 6. The wife's failing in her proper course has respect to the line being undivided and not in the centre. Khang-zze says, on paragraph 4, that humility and right-doing will find rest and peace in all places and circumstances. Paragraph 5. The natural issue cannot be prevented :'-the wife will have a child ; minister and ruler will meet happily. Paragraph 6. See on the Text. But it is difficult to see the aptness of the symbolism. Diglized by Google

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HEX. 55 APPENDIX II. * 335 the line) has not changed from the constancy (proper to a wife). 3. "The younger sister who was to be married off is in a mean position :'--this is shown by the improprieties (indicated in the line). 4. (The purpose in) 'protracting the time' is that, after waiting, the thing may be done (all the better). 5. "The sleeves of the younger sister of (king) T1-yi, when she was married away, were not equal to those of her (half-) sister, who accompanied her:'-- such was her noble character, indicated by the central position of the line. 6. (What is said in) the sixth line, divided, about there being nothing in the basket' shows that the subject of it is carrying an empty basket. LV. (The trigrams representing) thunder and lightning combine to form Fang. The superior man, in accordance with this, decides cases of litigation, and apportions punishments with exactness. 1. "Though they are both of the same character, there will be no error:'-if the subject of this LIV. Thunder rolling above is supposed to produce movement in the waters of the marsh below. The combination of this symbolism in Kwei Mei is recognised as an evil omen in the case which the name denotes. The application of it is not inappropriate. Paragraph 1. "It is the constant practice (for such a case)' seems to mean that an ancillary wife has no right to the disposition of herself, but must do what she is told. Thus it is that the mean position of the younger sister does not interfere with the service she can render. The addition to the Text of the purpose' in paragraph 4 is to show that the putting marriage off is on the part of the lady and not on the other side. Digitized by Google

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336 THE APPENDIXES. SECT. II. - line seek to overpass that similarity, there will be calamity. 2. 'Let him cherish his feeling of sincere devo- tion, that it shall appear being put forth :'-it is by sincerity that the mind is affected. 3. "There is an additional) screen of a large and thick banner :'-great things should not be attempted (in such circumstances). He breaks his right arm :'-in the end he will not be fit to be employed. 4. 'He is surrounded by a screen large and thick :'--the position of the line is inappropriate. At midday he sees the constellation of the Bushel :'-- there is darkness and no light. 'He meets with the subject of the line, undivided like himself. There will be good fortune :'-action may be taken. 5. "The good fortune indicated by the fifth line, divided,' is the congratulation (that is sure to arise). 6. He has made his house large :'-he soars (in his pride) to the heavens. *He looks at his door, which is still, with no one about it:'-he (only) keeps himself withdrawn from all others. LV. Lightning appears here as the natural phenomenon of which Li is the symbol. The virtues attributed to the two trigrams are certainly required in the application of them which is subjoined; but that application has little or nothing to do with the explanation of the hexagram supplied by the Text. I hardly understand the conclusion of paragraph 1. My translation of it is according to the view of Ka Hsi, if I rightly understand that. Paragraph 2. It is by such sincerity that the mind is affected, that is, the mind of the ruler occupying line 5. Digitized by Google

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HEX. 56. APPENDIX II. 337 LVI. (The trigram representing) a mountain and above it that for fire form Lu. The superior man, in accordance with this, exerts his wisdom and caution in the use of punishments and not allowing litigations to continue. 1. "The stranger is mean and meanly occupied :-his aim is become of the lowest character, and calamity will ensue. 2. 'He is provided with good and trusty servants :'- he will in the end have nothing of which to complain. 3. "The stranger burns his lodging-house :'--and he himself also suffers hurt thereby. When, as a stranger, he treats those below him (as the line indicates), the right relation between him and them is lost. 4. "The stranger is in a resting-place ::--but he has not got his proper position. He has the means of livelihood, and the axe :'but his mind is not at ease. 5. 'In the end he will obtain praise and a (high) charge :'-he has reached a high place. 6. Considering that the stranger is here at the very height (of distinction),' with the spirit that possesses him, it is right he (should be emblemed by a bird) burning (its nest). Line 3 has a correlate in 6, which is weak, and as it were out of the game. The light in 3 moreover is hidden. Hence the symbolism; and through the blindness of its subject his hurt, which unfits him to be employed. The line undivided like 4 is r; perhaps we might translateHe meets with the subject of the parallel line.' No one but himself has any confidence in the subject of line 6. He holds himself aloof from others, and they leave him to himself. [16] Digitized by Google

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338 THE APPENDIXES. SECT. II. 'He loses his ox(-like docility) too readily and easily :'-to the end he would not listen to the truth about the course to be pursued). LVII. (Two trigrams representing) wind, following each other, form Sun. The superior man, in accordance with this, reiterates his orders, and secures the practice of his affairs. 1. '(Now) he advances, (now) he recedes :'-his mind is perplexed. It would be advantageous for him to have the LVI. Different attempts are made to bring the idea of a travelling stranger out of the trigrams Kan and Li; but none of them is satisfactory. Let Khung Ying-ta's view serve as a specimen of them :-'A fire on a mountain lays hold of the grass, and runs with it over the whole space, not stopping anywhere long, and soon disappearing ;---such is the emblem of the traveller.' The application may be derived well enough from the attributes of the trigrams; but does not fit in with the lessons of the Thwan and Hsiang. The meanness of the subject of line 1 does not arise from the nature of his occupation; but from his mind and aim being emptied of all that is good and ennobling. Strong and trusty servants are the most important condition for the comfort and progress of the traveller; and therefore it alone is resumed and expanded. The subject of line 3 treats those below him with violence and arrogance, which of course alienates them from him. "He has not got into his proper position' seems to say no more than that 4 is a strong line in an even place. It is difficult to say what he has reached a high place' means. The fifth line is not in this hexagram the ruler's seat; but by his qualities and gifts the subject of it attracts the attention and regard of his friends and of his ruler. The spirit that possesses the subject of line 6 is one of haughty arrogance, with which the humility that ought to characterise him cannot co-exist. His careless self-sufficiency has shut his mind against all lessons of wisdom. Digitized by Google Digitized by

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Hex. 57 APPENDIX II. 339 firmness of a brave soldier :'-his mind would in that case be well governed. 2. "The good fortune springing from what borders on confusion' is due to the position (of the line) in the centre. 3. *The regret arising from the violent and repeated efforts to penetrate' shows the exhaustion of the will. 4. 'He takes game in his hunting, enough for the threefold use of it:'- he achieves merit. 5. "The good fortune of (the subject of) the fifth line, undivided,' is owing to its correct position and its being in the centre. 6. *The representative of penetration is beneath a couch :'--though occupying the topmost place, his powers are exhausted. He has lost the axe with which he executed his decisions :'-- though he try to be correct, there will be evil. LVII. I have said on the Thwan that some commentators make the upper trigram symbolical of the ordinances of the ruler and the lower symbolical of the obedience of the people. E. g., Khang-xze says :- Superiors, in harmony with the duty of inferiors, issue their commands; inferiors, in harmony with the wishes of their superiors, follow them. Above and below there are that harmony and deference; and this is the significance of the redoubled Sun. When governmental commands and business are in accordance with what is right, they agree with the tendencies of the minds of the people who follow them.' Paragraph 2 seems to say that the sincerity of purpose indicated by the central position of the second line conducts its subject to the right course, despite the many considerations that might distract him. The will is exhausted'in paragraph 3 intimates that the repeated efforts' made by its subject have exhausted him. He can now only regret his failures. Z 2 Digitized by Google

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340 THE APPENDIXES. SECT. II. monactice. LVIII. (Two symbols representing) the waters of a marsh, one over the other, form Tui. The superior man, in accordance with this, (encourages) the conversation of friends and (the stimulus of) their (common) practice. 1. The good fortune attached to the pleasure of (inward) harmony'arises from there being nothing in the conduct (of the subject of the line) to awaken doubt. 2. "The good fortune attached to the pleasure arising from (inward sincerity)' is due to the confidence felt in the object (of the subject of the line). 3. "The evil predicated of one's bringing around himself whatever can give pleasure' is shown by the inappropriateness of the place (of the line). 4. "The joy in connexion with (the subject of) the fourth line, undivided,' is due to the happiness (which he will produce). 5. 'He trusts in one who would injure him :'his place is that which is correct and appropriate. 6. The topmost line, divided, shows the pleasure (of its subject) in leading and attracting others :'his (virtue) is not yet brilliant. What is said in paragraph 6 proceeds on a different view of the Text from that which I have followed. LVIII. The application of the Great Symbolism here will recall to many readers the Hebrew maxims in Proverbs xxvii. 17, 19. The sentiment of it, however, does not readily fit in to the teaching of the hexagram as set forth in the Text. There is nothing in the conduct of the subject of line 1 to awaken suspicion. He has as yet taken no action; but it was not necessary to say anything like this about the subject of line 2, his central position being an assurance that he would never do anything of a doubtful character. Digitized by Google

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Hex. 59. APPENDIX II. 341 LIX. (The trigram representing) water and that for wind moving above the water form Hwan. The ancient kings, in accordance with this, presented offerings to God and established the ancestral temple. I. The good fortune attached to the first line, divided,' is due to the natural course (pursued by its subject). 2. 'Amidst the prevailing dispersion, he hurries to his contrivance (for security):'-he gets what he desires. 3. He has no regard to his own person :'-his aim is directed to what is external to himself. 4. He scatters the different) parties (in the state), and there is great good fortune :'- brilliant and great (are his virtue and service). 5. "The accumulations of the royal (granaries) are dispersed, and there is no error:'-- this is due to the correctness of the position. 6. His bloody wounds are gone::--he is far removed from the danger of injury. Line 3 should be strong, and the desire of pleasure which is the idea of the hexagram leads its weak subject to the course which is so emphatically condemned. Paragraph 5 is incomplete. Does the correctness and appropriateness of the position of the subject of the line afford any explanation of his trusting the subject of the weak line above, who would only injure him? It ought to keep him on the contrary from doing so. The commentators have seen this, and say that the paragraph is intended by way of caution. The action of the hexagram should culminate and end in line 5. But the subject of it has not made brilliant attainment in the firmness and correctness by which the love of pleasure should be controlled. LIX. The in accordance with this' must be equivalent to--to remedy the state of things thus symbolised.' What follows certainly Digitized by Google

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342 THE APPENDIXES. SECT. u. LX. (The trigram representing) a lake, and above it that for water, form Kieh. The superior man, in accordance with this, constructs his methods of) numbering and measurement, and discusses (points of) virtue and conduct. 1. 'He does not quit the courtyard outside his door :'-he knows when he has free course and when he is obstructed. 2. 'He does not quit the courtyard inside his gate. There will be evil :'-he loses the time (for action) to an extreme degree. 3. In 'the lamentation for not observing the (proper) regulations,' who should there be to blame? 4. "The progress and success of the quiet and natural (attention to all regulations' is due to the deference which accepts the ways of (the ruler) above. 5. The good fortune arising from the regulations enacted sweetly and acceptably' is due to the line) amounts to this, that the ancient kings considered the services of religion, sincerely and earnestly attended to, as calculated to counteract the tendency to mutual alienation and selfishness in the minds of men. How they operated to have this beneficial effect we are not told. Nor is it easy to account for the extension of what is said in the Text about the establishment of the ancestral temple to the presentation also of offerings to God. Probably the writer had the same idea in his mind as in the Great Symbolism of hexagram 16, q. v. The natural course' pursued by the subject of line r is, probably, that required by the time. What the subject of line 2 desired' would be his success in counteracting the prevailing tendency to disunion. The view given of paragraph 5 is that propounded by Ku Hs. For paragraph 6 see the note on line 6 under the Text. Digitized by Google

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HEX. 61. APPENDIX II. 343 occupying the place (of authority) and being in the centre. 6. "The regulations are severe and difficult. Even with firm correctness there will be evil :'-- the course (indicated by the hexagram) is come to an end. LXI. (The trigram representing the waters of) a marsh and that for wind above it form Kung Fu. The superior man, in accordance with this, deliberates about cases of litigation and delays (the infliction of) death. 1. The first line, undivided, shows its subject resting (in himself). There will be good fortune :'no change has yet come over his purpose. 2. 'Her young ones respond to her :'-- from the (common) wish of the inmost heart. 3. Now he beats his drum, and now he leaves off::-- the position of the line) is the appropriate one for it. LX. Various explanations of the Great Symbolism have been attempted. E. g., Khang-jze says : The water which a lake or marsh will contain is limited to a certain quantity. If the water flowing in exceed that, it overflows. This gives us the idea of Kieh.' What is found on the application of it is to my mind equally unsatisfactory. The subject of line I knows when he might have free course and when he is obstructed, and acts accordingly. He is regulated by a consideration of the time. The subject of line 1 ought not to act, and he is still. The subject of line 2 ought to act, and he also is still. The error and the effect of it are great. The subject of line 3 shows by his lamentation how he blames himself. The other three paragraphs are sufficiently explained in what is said on the Text. Digitized by Google

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344 THE APPENDIXES. sect. 11. 4. 'A horse the fellow of which disappears :' -- he breaks from his (former) companions, and mounts upwards. 5. He is perfectly sincere, and links others to him in closest union :'-- the place (of the line) is the correct and appropriate one 6. Chanticleer (tries to mount to heaven :'-- but how can (such an effort) continue long ? LXII. (The trigram representing) a hill and that for thunder above it form Hsiao Kwo. The superior man, in accordance with this, in his conduct exceeds in humility, in mourning exceeds in sorrow, and in his expenditure exceeds in economy. 1. There is a bird flying (and ascending) till the result is evil :'-nothing can be done to avoid this issue. 2. 'He does not attempt to reach his ruler :' LXI. Dissatisfied with previous attempts to explain the Great Symbolism, the Khang-hsi editors say :--The wind penetrates things. The grass and trees of the level ground are shaken and tossed by it; the rocky valleys and caverns in their sides have it blowing round about them; and it acts also on the depths of the collected waters, the cold of which disappears and the ice is melted before it. This is what makes it the emblem of that perfect sincerity which penetrates everywhere. The litigations of the people are like the deep and dark places of the earth. The kings examine with discrimination into all secret matters connected with them, even those which are here mentioned, till there is nothing that is not penetrated by their perfect sincerity.' But all this is greatly strained. The symbolism of the eight trigrams gets pretty well played out in the course of the 64 hexagrams. 1. 'No change has come over the purpose :'--the sincerity, that is, perfect in itself and of itself, continues. 2. One bond of loving regard unites the mother bird and her young ; so answers the heart of man to man. Digitized by Google

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HEX. 63. APPENDIX II. 345 a minister should not overpass the distance (be-. tween his ruler and himself). 3. Some in consequence find opportunity to assail and injure him. There will be evil:'-how great will it be! 4. 'He meets the exigency (of his situation), without exceeding (the proper course):'-(he does so), the position being inappropriate (for a strong line). 'If he go forward, there will be peril, and he must be cautious :'--the result would be that his course would not be long pursued. 5. "There are dense clouds, but no rain :'-(the line) is in too high a place. 6. 'He does not meet the exigency (of his situation), and exceeds (his proper course):'-(the position indicates) the habit of domineering. LXIII. (The trigram representing) fire and that for water above it form Ki 31. The superior LXII. The Khang-hsi editors endeavour to show the appropriateness of the Great Symbolism in this way :- When thunder issues from the earth, the sound of it comes with a rush and is loud; but when it reaches the top of a hill it has begun to die away and is small.' There is nothing in the Chinese about the hills being high; and readers will only smile at the attempted explanation. The application of the symbolism, or rather of the idea of the hexagram, is good, and in entire accordance with what I have stated that idea to be. Nothing can be done to avoid the issue mentioned in paragraph 1, for the subject of the line brings it on himself. Paragraph 2 deals only with the symbolism in the conclusion of what is stated under line 2. The writer takes the view which I have given on the Text. For paragraphs 3 and 4 see the notes on the Text. In line 5 the yin line is too high. If the line were yang, the auspice would be different. Digitized by Google

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346 THE APPENDIXES. SECT. 11. man, in accordance with this, thinks of evil (that may come), and beforehand guards against it. 1. 'He drags back his wheel:'-as we may rightly judge, there will be no mistake. 2. 'In seven days she will find it:'--for the course pursued is that indicated by the central position (of the line). 3. He was three years in subduing it:'-enough to make him weary. 4. 'He is on his guard all the day:'-he is in doubt about something. 5. "The slaughtering of an ox by the neighbour in the east is not equal to (the small sacrifice of) the neighbour in the west:'-because the time in the latter case is more important and fit). His sincerity receives the blessing:'-good fortune comes on a great scale. 6. 'His head is immersed; the position is perilous:'--how could such a state continue long? LXIV. (The trigram representing) water and that for fire above it form Wei 3i. The superior man, in accordance with this, carefully discriminates among (the qualities of) things, and the (different) positions they (naturally) occupy. 1. His tail gets immersed:'--this is the very height of ignorance. LXIII. Water and fire coming together as here, fire under the water, each element occupies its proper place, and their interaction will be beneficial. Such is the common explanation of the Great Symbolism; but the connexion between it and the application of it, which also is good in itself, is by no means clear. The notes on the different lines present nothing that has not been dealt with in the notes on the Text. Diglized by Google

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HEX. 64. APPENDIX II. 347 2. "The second line, undivided, shows good fortune arising from being firm and correct :'-it is in the central place, and the action of its subject thereby becomes correct. 3. '(The state of things is) not yet remedied. Advancing will lead to evil:'-the place (of the line) is not that appropriate for it. 4. 'By firm correctness there is good fortune, and cause for repentance disappears:'--the aim (of the subject of the line) is carried into effect. 5. (We see) the brightness of a superior man:'the diffusion of that brightness tends to good fortune. 6. "He drinks and gets his head immersed:'--- he does not know how to submit to the (proper) regulations. LXIV. In this last hexagram we have water below and fire above, so that the two cannot act on each other, and the Symbolism may represent the unregulated condition of general affairs, the different classes of society not harmonising nor acting together. The application follows naturally. Ka Hsi and others suspect an error in the text of paragraph 1; yet a tolerable meaning comes from it as it stands. The Khang-hsi editors observe on paragraph 2 that an undivided line in the second place, and a divided line in the fifth place, are both incorrect, and yet it is often said of them that with firm correctness in their subjects there will be good fortune ;-such is the virtue of the central position. This principle is at last clearly enunciated in this paragraph. Khang-zze says :-- The subject of line 4 has the ability which the time requires, and possesses also a firm solidity. He can carry out therefore his purpose. There will be good fortune, and all cause for repentance will disappear. The smiting of the demon region was the highest example of firm correctness.' Both the symbols in paragraph 6 indicate a want of caution, and an unwillingness to submit one's impulses to the regulation of reason and prudence. Digitized by Google

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APPENDIX III. THE GREAT APPENDIX. SECTION I. Chapter I. 1. Heaven is lofty and honourable; earth is low. (Their symbols), Khien and Khwan, (with their respective meanings), were determined (in accordance with this). Things low and high appear displayed in a similar relation. The (upper and lower trigrams, and the relative position of individual lines, as) noble and mean, had their places assigned accordingly. Movement and rest are the regular qualities (of their respective subjects). Hence comes the definite distinction (of the several lines) as the strong and the weak. (Affairs) are arranged together according to their tendencies, and things are divided according to their classes. Hence were produced (the interpretations in the Yi, concerning) what is good [or lucky] and evil for unlucky]. In the heavens there are the different) figures there completed, and on the earth there are the (different) bodies there formed. (Corresponding to them) Here, the changes and transformations exhibited in the Yi). 2. After this fashion a strong and a weak line were manipulated together (till there were the eight trigrams), and those eight trigrams were added, each to itself and to all the others, (till the sixty-four hexagrams were formed). Digitized by Google

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CHAP. I. APPENDIX III. 349 3. We have the exciting forces of thunder and lightning; the fertilising influences of wind and rain ; and the revolutions of the sun and moon, which give rise to cold and warmth. 4. The attributes expressed by Khien constitute the male; those expressed by Khwan constitute the female. 5. Khien (symbolises Heaven, which) directs the great beginnings of things; Khwan (symbolises Earth, which) gives to them their completion. 6. It is by the ease with which it proceeds that Khien directs (as it does), and by its unhesitating response that Khwan exhibits such ability. 7. (He who attains to this) ease (of Heaven) will be easily understood, and (he who attains to this) freedom from laborious effort (of the Earth) will be easily followed. He who is easily understood will have adherents, and he who is easily followed will achieve success. He who has adherents can continue long, and he who achieves success can become great. To be able to continue long shows the virtue of the wise and able man; to be able to become great is the heritage he will acquire. 8. With the attainment of such ease and such freedom from laborious effort, the mastery is got of all principles under the sky. With the attainment of that mastery, (the sage) makes good his position in the middle (between heaven and earth). Chapter I is an attempt to show the correspondency between the phenomena of external nature ever changing, and the figures of the Yi King ever varying. The first four paragraphs, it is said, show, from the phenomena of production and transformation in external Digitized by Google

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350 THE APPENDIXES. SECT. I. Chapter II. 9. The sages set forth the diagrams, inspected the emblems contained in them, and appended their explanations ;-in this way the good fortune and bad indicated by them) were made clear. 10. The strong and the weak (lines) displace each other, and produce the changes and transformations (in the figures). 11. Therefore the good fortune and evil (mentioned in the explanations) are the indications of the right and wrong (in men's conduct of affairs), and the repentance and regret (similarly mentioned) are the indications of their sorrow and anxiety. nature, the principles on which the figures of the Yi were made. The fifth and sixth paragraphs show, particularly, how the attributes represented by the figures Khien and Khwan are to be found in the operations of heaven and earth. The last two paragraphs show both those attributes embodied or realised in man. The realisation takes place, indeed, fully only in the sage or the ideal man, who thus becomes the pattern for all men. In paragraph 3 we have five of the six derivative trigrams;--the six children,' according to the nomenclature of the Wan arrangement. Thunder' stands for kan E ), lightning' for 11 E 3 ), wind' for sun (5 ), and 'rain' for khan ( E E ). "The sun,' however, is also an emblem of li, and 'the moon' one of kan =), generally said to represent mountains, while tui E ), representing collections of water,' has no place in the enumeration. KQ Hsi says that in paragraph 3 we have the natural changes seen in the phenomena of the sky, while in 4 we have such changes as find body and figure on the earth. Paragraphs 5 and 6 have both been misunderstood from neglect of the peculiar meaning of the character kih( ), and from taking it in its common acceptation of knowing. Both commentaries and dictionaries point out that it is here used in the sense of directing,' presiding over. In paragraph 7, however, it resumes its ordinary significancy. Diglized by Google

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CHAP. II. APPENDIX III. 351 12. The changes and transformations (of the lines) are the emblems of the advance and retrogression (of the vital force in nature). Thus what we call the strong and the weak (lines) become the emblems of day and night. The movements which take place in the six places (of the hexagram) show the course of the three extremes (i. e. of the three Powers in their perfect operation). 13. Therefore what the superior man rests in, in whatever position he is placed, is the order shown in the Yi; and the study which gives him the greatest pleasure is that of the explanations of the several lines. 14. Therefore the superior man, when living quietly, contemplates the emblems and studies the explanations of them; when initiating any movement, he contemplates the changes that are made in divining), and studies the prognostications from them. Thus'is help extended to him from Heaven; there will be good fortune, and advantage in every movement. Chapter II, paragraphs 9-14, is divided into two parts. The former contains paragraphs 9-12, and tells us how the sages, king Wan and the duke of Kau, proceeded in making the Yi, so that the good fortune and bad of men's courses should be indicated by it in harmony with right and wrong, and the processes of nature. Paragraphs 13, 14 form the second part, and speak of the study of the Yi by the superior man, desirous of doing what is right and increasing his knowledge, and the advantages flowing from it. I can follow to some extent the first two statements of paragraph 12, so far as the ideas of the writer are concerned, though asserting any correspondence between the changes of the lines of the diagrams, and the operations of external nature, as in the succession of day and night, is merely an amusement of the fancy. I all but fail, however, to grasp the idea in the last statement. In the trigram, the first line represents earth; the second, man; and the Digitized by Google

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352 THE APPENDIXES. SECT. I. Chapter III. 15. The Thwan speak of the emblematic figures (of the complete diagrams). The Yao speak of the changes (taking place in the several lines). 16. The expressions about good fortune or bad are used with reference to the figures and lines, as) being right or wrong (according to the conditions of time and place); those about repentance or regret refer to small faults (in the satisfying those conditions); when it is said 'there will be no error,' or 'no blame,' there is reference to (the subject) repairing an error by what is good. 17. Therefore the distinction of the upper and lower trigrams and of the individual lines) as noble or mean is decided by the (relative) position (of the lines); the regulations of small and great are found in the diagrams, and the discriminations of good : and bad fortune appear in the (subjoined) explanations. 18. Anxiety against (having occasion for) repentance or regret should be felt at the boundary line (between good and evil). The stirring up the thought of (securing that there shall be) no blame arises from (the feeling of) repentance. third, heaven; in the hexagram, the first and second lines are assigned to earth; the third and fourth, to man; and the fifth and sixth, to heaven. These are the three Powers, and each Power has'a Grand Extreme,' where its nature and operation are seen in their highest ideal. This is to some extent conceivable ; but when I try to follow our author, and find an analogy between the course of these extremes and the movements in the places of the diagrams, I have no clue by which to trace my way. For the concluding sentence of paragraph 14 see the duke of Kau on the last line of hexagram 14, Digitized by Google

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CHAP. 4. APPENDIX III. 353 19. Thus of the diagrams some are small, and some are great; and of the explanations some are startling, and some are unexciting. Every one of those explanations has reference to the tendencies (indicated by the symbols). Chapter IV. 20. The Yt was made on a principle of accordance with heaven and earth, and shows us therefore, without rent or confusion, the course (of things) in heaven and earth. 21. (The sage), in accordance with (the Yi), looking up, contemplates the brilliant phenomena of the heavens, and, looking down, examines the definite arrangements of the earth ;-thus he knows the causes of darkness (or, what is obscure) and light (or, what is bright). He traces things to their beginning, and follows them to their end ;-thus he knows what can be said about death and life. (He Chapter III, paragraphs 15-19, gives additional information about the constituent parts of the Yi, that is, the Text of the classic as we have it from king Wan and his son. The imperial editors say that it expands the meaning of the fourth paragraph, the third of chapter 2. It does do so, but this account hardly covers all its contents. To understand the names small and great,' as used of the diagrams in paragraphs 17 and 19, it should be noted that hexagrams to which the divided or yin line gives their character are termed 'small,' and those where the undivided or yang line rules are called 'great.' Kau (44, 5 ), Thun (33, 3 ), and Phei (12, ) are instances of the former class; Fa (24, 5 ), Lin (19, 5 E), and Thai (11,5 E) of the other. It is observed by Bhai Khing (early in the Ming dynasty) that the terms diagrams' and 'explanations' must be understood not only of the whole figures but also as embracing the several lines. [16] Aa Digitized by Google

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354 THE APPENDIXES. SECT. I. perceives how the union of) essence and breath form things, and the (disappearance or) wandering away of the soul produces the change (of their constitution) ;-thus he knows the characteristics of the anima and animus. 22. There is a similarity between him and heaven and earth, and hence there is no contrariety in him to them. His knowledge embraces all things, and his course is intended to be) helpful to all under the sky;--and hence he falls into no error. He acts according to the exigency of circumstances without being carried away by their current; he rejoices in Heaven and knows its ordinations ;-and hence he has no anxieties. He rests in his own (present) position, and cherishes (the spirit of) generous benevolence; - and hence he can love (without reserve). 23. (Through the Yt), he comprehends as in a mould or enclosure the transformations of heaven and earth without any error; by an ever-varying adaptation he completes (the nature of) all things without exception; he penetrates to a knowledge of the course of day and night (and all other connected phenomena);--it is thus that his operation is spiritlike, unconditioned by place, while the changes which he produces are not restricted to any form. Chapter IV, paragraphs 20-23, is intended still more to exalt the Yi, and seems to say that the sage by means of it can make an exhaustive study of all principles and of human nature, till he attains to the knowledge of the ordinances of Heaven. Such is the account of the chapter given by Ku Hsi; but the second character in paragraph 21 must be understood in the signification which it has in all the sixty-four sentences which explain the emblematic structure of the hexagrams, as='in accordance with' and not by means of. The Digitized by Google

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CHAP. 5. APPENDIX III. 355 Chapter V. 24. The successive movement of the inactive and active operations constitutes what is called the course (of things). imperial editors append to their statement of Ka's account, that it must be borne in mind that the sages had not to wait till the Yi was made to conduct their exhaustive study. They had done that before, and the Yi may be considered as a talk on the results, drawn out in its own peculiar style. It holds the mirror up to nature; but its authors knew nature before they made it. In paragraph 21, the brilliant phenomena of the heavens' are the various shining bodies of the sky, with their rising and setting; the definite arrangements of the earth' are the different situations of its parts according to the points of the compass, and its surface as diversified by mountain and valley; and by the study of these the causes of day and night are known as being the expansion and contraction of the elementary ether. The same thing produces the facts of birth or life and death. Zing, which I have translated 'essence,' denotes the more subtle and pure part of matter, and belongs to the grosser form of the elementary ether; khi, or "spirit,' is the breath, still material, but purer than the zing, and belongs to the finer, and more active form of the ether. Here khi is the breath of life.' In the hwun or soul (animus),' the khi predominates, and the zing in the pho or animal soul. At death the hwun wanders away, ascending, and the pho descends and is changed into a ghostly shade. So did the ancient Chinese grope their way from material things to the concept and representation of what was immaterial. For my characteristics of the anima and animus,' Dr. Medhurst rendered the circumstances and conditions of the Kwei Shans' (Theology of the Chinese, pp. 10-12); but he observes that 'the Kwei Shans in the passage are evidently the expanding and contracting principles of human life.' The kwei shans are brought about by the dissolution of the human frame, and consist of the expanding and ascending shan, which rambles about in space, and of the contracted and shrivelled kwei, which reverts to earth and nonentity. It is difficult to express one's self clearly on a subject treated so briefly and enigmatically in the text. We must understand that the subject of the predicates in this and the next two paragraphs is 'the sage,' who has endeavoured to give a transcript of his views and doings in the Yi. The character, Aa2 Digitized by Google

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356 THE APPENDIXES. SECT. I. 25. That which ensues as the result (of their movement) is goodness; that which shows it in its completeness is the natures (of men and things). 26. The benevolent see it and call it benevolence. The wise see it and call it wisdom. The common people, acting daily according to it, yet have no knowledge of it. Thus it is that the course (of things), as seen by the superior man, is seen by few. 27. It is manifested in the benevolence (of its operations), and (then again) it conceals and stores up its resources. It gives their stimulus to all things, without having the same anxieties that possess the sage. Complete is its abundant virtue and the greatness of its stores! 28. Its rich possessions is what is intended by *the greatness of its stores;' the daily renovation which it produces is what is meant by the abundance of its virtue.' 29. Production and reproduction is what is called (the process of) change. 30. The formation of the semblances (shadowy forms of things) is what we attribute to Khien; the giving to them their specific forms is what we attribute to Khwan. 31. The exhaustive use of the numbers (that turn which I have translated by 'spirit-like'in paragraph 23, is different from khi in paragraph 21. It is shan, a character of the phonetic class, while its primary material signification has not been satisfactorily ascertained. "The Chinese,' says P. Regis (vol. ii. p. 445), use it in naming the soul, true angels, and the genii of idolaters; and the Christian Chinese use it when they speak of God, of the Holy Spirit, of angels, and of the soul of man. For what else could ihey do?' Digitized by Google

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CHAP. 5. APPENDIX III. 357 up in manipulating the stalks), and (thereby) knowing (the character of) coming events, is what we call prognosticating; the comprehension of the changes (indicated leads us to) what we call the business (to be done). 32. That which is unfathomable in the movement of) the inactive and active operations is (the presence of a) spiritual (power). Chapter V, paragraphs 24-32, still shows us the Yi fashioned so as to give a picture of the phenomena of the external universe ; but the writer dwells more on the latter, and the different paragraphs give an interesting view of his ideas on the subject. He supposes a constant change from rest to movement and from movement to rest, through which all things are formed, now still, now in motion, now expanding, now contracting. It is customary to speak of two forms of an original ether as the two elementary principles, but they are really one and the same ether, in a twofold condition, with a twofold action. By their successive movement the phenomena of existence are produced, - what I have called 'the course (of things)'in paragraph 24. It is attempted, however, by many native scholars and by some sinologists, to give to tao, the last character in that paragraph, the meaning of reason,' that which intelligently guides and directs the movements of the two elements. But this view is not in harmony with the scope of the chapter, nor can the characters be fairly construed so as to justify such an interpretation. The imperial editors say that the germ of the Mencian doctrine about the goodness of human nature is in paragraph 25; but it says more widely, that every creature is good,' according to its ideal as from the plastic yin and yang. But few, the next paragraph tells us, can understand the measure of this goodness. The benevolent operations' in the course of things in paragraph 27 are illustrated from the phenomena of growth and beauty in spring and summer; and the cessation of these in autumn and winter may be called 'a concealing and storing them up.' Paragraph 29 seems to state the origin of the name Yi as applied to the book, the Yi King. In paragraph 30 the names Khien and Khwan take the place of yin and yang, as used in paragraphs 24 and 32. In Khien, Digitized by Google

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358 THE APPENDIXES. SECT. 1. Chapter VI. 33. Yes, wide is the Yt and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all. 34. There is Khien. In its (individual) stillness it is self-absorbed; when exerting its motive power it goes straight forward ; and thus it is that its productive action is on a grand scale. There is Khwan. In its (individual) stillness, it is self-collected and capacious; when exerting its motive power, it developes its resources, and thus its productive action is on a wide scale. 35. In its breadth and greatness, (the Y1) corre the symbol of heaven, every one of its three lines is undivided; it is the concentration of the yang faculty; so Khwan, the symbol of the earth, is the concentration of the yin. The critics themselves call attention to the equivalence of the symbolic names here given to yin and yang. The connexion of the two is necessary to the production of any one substantial thing. The yang originates a shadowy outline which the yin fills up with a definite substance. So actually in nature Heaven (Khien) and Earth (Khwan) operate together in the production of all material things and beings. The 'numbers,' mentioned in paragraph 31, are not all or any numbers generally, but 7, 8, 9, 6, those assigned to the four 'emblematic figures,' that grow out of the undivided and divided lines, and by means of which the hexagrams are made up in divination. The future or coming events' which are prognosticated are not particular events, which the diviner has not already forecast, but the character of events or courses of actions already contemplated, as good or evil, lucky or unlucky, in their issue. The best commentary on paragraph 32 is supplied by paragraphs 8-10 of Appendix VI. The Spirit' is that of God;' and this settles the meaning of tao in paragraph 24, as being the course of nature, in which, according to the author, 'God worketh all in all.' Digitized by Google

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CHAP. 7. APPENDIX III. 359 sponds to heaven and earth; in its ever-recurring changes, it corresponds to the four seasons; in its mention of the bright or active, and the dark or inactive operation, it corresponds to the sun and moon; and the excellence seen in the ease and ready response (of its various operations) corresponds to the perfect operations (presented to us in the phenomena of nature). Chapter VII. 36. The Master said : Is not the Yi a perfect book ?' It was by the Y1 that the sages exalted their virtue, and enlarged their sphere of occupation. Their wisdom was high, and their rules of conduct were solid. That loftiness was after the pattern of heaven; that solidity, after the pattern of earth. GREESE LIBRA IBRARY UNIVERSITY Chapter VI, paragraphs 33-35, goes on further e Colebrate the Yi as holding up the mirror to nature in all its operations and RNED its widest extent. The grandiloquent language, however, amounts only to this, that, when we have made ourselves acquainted with the phenomena of nature, we can, with a heated fancy, see some analogy to them in the changes of the diagrams and lines of the Yi book. Khien and Khwan must be taken as the same names are understood in paragraph 30 above. The Yi,' with which paragraph 33 begins, must be understood also at the commencement of paragraph 35. The character which I have translated by corresponds' throughout this last chapter, should not, it is observed, have stress laid upon it. KQ Hsi says that it is simply equal to the there is a similarity' of paragraph 22. The bright or active element' and 'the dark or inactive' are in the original, the yang and the yin. The correspondence predicated between them and the sun and moon, the brightness and warmth of the one, and the paleness and coldness of the other, shows us how those names arose, and that it is foreign to the original concept of them to call them the male and female principles :'-with the last clause compare paragraphs 6-8. Digitized by Google

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360 THE APPENDIXES. SECT. I. 37. Heaven and earth having their positions as assigned to them, the changes (of nature) take place between them. The nature (of man) having been completed, and being continually preserved, it is the gate of all good courses and righteousness. Chapter VIII. 38. The sage was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence these (diagrams) are denominated Semblances (or emblematic figures, the H siang). 39. A (later) sage was able to survey the motive influences working all under the sky. He contemplated them in their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his Chapter VII, paragraphs 36, 37, is understood to set forth how the sages embodied the teachings of the Yi in their character and conduct. But when it is said that it was by the Yi that they exalted their virtue and enlarged their sphere of occupation,' the meaning can only be that what they did in these directions was in harmony with the principles which they endeavoured to set forth in the symbols of the Yi. * Their rules of conduct were solid,' in paragraph 36, is, literally, their rules were low. To the height of heaven reached by the wisdom of the sages, the author opposes the low-lying earth, between which and their substantial practices and virtues he discovered some analogy. It will be seen that the chapter commences with The Master said.' Ka Hsi observes that as the Ten Appendixes were all made by the Master, these words are out of place, and that he conjectures that wherever they occur here and elsewhere, they were added after the sage's time.' Their occurrence very seriously affects the question of the authorship of the Appendixes, which I have discussed in the Introduction, pages 28-31. Digitized by Google

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CHAP. 8. APPENDIX III. 361 explanation (to each line of the diagrams), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Yao). 40. (The diagrams) speak of the most complex phenomena under the sky, and yet there is nothing in them that need awaken dislike; the explanations of the lines speak of the subtlest movements under the sky, and yet there is nothing in them to produce confusion. 41. (A learner) will consider what is said (under the diagrams), and then speak; he will deliberate on what is said (in the explanations of the lines), and then move. By such consideration and deliberations he will be able to make all the changes which he undertakes successful. 42. 'Here hid, retired, cries out the crane; Her young's responsive cry sounds there. Of spirits good I drain this cup; With thee a cup I'll freely share.' The Master said:-'The superior man occupies his apartment and sends forth his words. If they be good, they will be responded to at a distance of more than a thousand li;-how much more will they be so in the nearer circle! He occupies his apartment and sends forth his words. If they be evil, they will awaken opposition at a distance of more than a thousand li;-how much more will they do so in the nearer circle! Words issue from one's person, and proceed to affect the people. Actions proceed from what is near, and their effects are seen at a distance. Words and actions are the hinge and spring of the superior man. The movement of that Google Digitized by

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362 THE APPENDIXES. SECT. I. hinge and spring determines glory or disgrace. His words and actions move heaven and earth ;-may he be careless in regard to them?' 43. (The representative of) the union of men first cries out and weeps, and afterwards laughs. The Master said, on this :"The ways of good men (different seem). This in a public office toils; That in his home the time beguiles. One man his lips with silence seals ; Another all his mind reveals. But when two men are one in heart, Not iron bolts keep them apart; The words they in their union use, Fragrance like orchid plants diffuse.' 44. The first line, undivided, shows its subject placing mats of the white grass beneath wliat he sets on the ground.' The Master said :-To place the things on the ground might be considered sufficient; but when he places beneath them mats of the white grass, what occasion for blame can there be ? Such a course shows the height of carefulness. The white grass is a trivial thing, but, through the use made of it, it may become important. He who goes forward using such careful art will not fall into any error.' 45. 'A superior man toiling laboriously and yet humble! He will bring things to an end, and with good fortune.' The Master said on this :-He toils with success, but does not boast of it; he achieves merit, but takes no virtue to himself from it;--this is the height of generous goodness, and speaks of the man who with (great) merit yet places Digitized by Google

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CHAP. 8. APPENDIX III. 363 himself below others. He wishes his virtue to be more and more complete, and in his intercourse with others to be more and more respectful;-- he who is so humble, carrying his respectfulness to the utmost, will be able to preserve himself in his position. 46. "The dragon (is seen) beyond his proper haunts; there will be occasion for repentance. The Master said on this :--'He is noble, but is not in his correct place; he is on high, but there are no people to acknowledge him ; there is a man of virtue and ability below, but he will not assist him. Hence whatever movement he may make will give occasion for repentance.' 47. 'He does not quit the courtyard before his door ;---there will be no occasion for blame. The Master said on this :-'When disorder arises, it will be found that (ill-advised) speech was the steppingstone to it. If a ruler do not keep secret (his deliberations with his minister), he will lose that minister. If a minister do not keep secret (his deliberations with his ruler), he will lose his life. If (important) matters in the germ be not kept secret, that will be injurious to their accomplishment. Therefore the superior man is careful to maintain secrecy, and does not allow himself to speak.' 48. The Master said:- The makers of the Yi may be said to have known (the philosophy of) robbery. The Yi says, " He is a burden-bearer, and yet rides in a carriage, thereby exciting robbers to attack him." Burden-bearing is the business of a small man. A carriage is the vehicle of a gentleman. When a small man rides in the vehicle of a gentle Digitized by Google

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364 THE APPENDIXES. SECT. I. man, robbers will think of taking it from him. (When one is) insolent to those above him, and oppressive to those below, robbers will wish to attack him. Careless laying up of things excites to robbery, (as a woman's) adorning of herself excites to lust. What the Yi says about the burdenbearer's riding in a carriage, and exciting robbers to attack him, (shows how) robbery is called out.' Chapter VIII, paragraphs 38-48. In the first two paragraphs here we have an account of the formation of the diagrams, and of the explanation of the whole hexagrams and of the individual lines. The sage' in paragraph 38 is intended presumably of Fa-hsi; but we cannot say, from it, whether the writer thought of him as having formed only the eight trigrams, or all the sixty-four hexagrams. In the diagrams, however, we have semblances, or representations, of the phenomena of nature, even the most complex, and hard to be disentangled. Paragraph 39 goes on to speak of the explanation more especially of the individual lines, by the duke of Kau, as symbolical of good luck or evil, as they turned up in the processes of divination. Paragraph 40 declares the usableness (so to speak) of the diagrams and the explanations of them; and 41 shows us how a learner or consulter of the Yi would actually proceed in using it. In paragraphs 42-48 we have the words of Confucius on seven lines in so many hexagrams, or rather his amplification of the words of the duke of K'au's explanations of their symbolism. The lines are 2 of hexagram 61; 5 of 13; 1 of 28; 3 of 15; 6 of 1; I of 60; and 3 of 40. What Confucius says is not without interest, but does not make the principles on which the Yi was made any clearer to us. It shows how his object was to turn the symbolism that he found to a moral or ethical account; and no doubt he could have varied the symbolism, if he had been inclined to do so. I have spoken in the preceding chapter of the difficulty which the phrase "The Master said' presents to our accepting the Ap. pendix as from the hand of Confucius himself. But his words in paragraph 43 are in rhyme. He did not speak so. If he rhymed his explanation of the symbolism of the line that is the groundwork of that paragraph, why did he not rhyme his explanations of Digitized by Google

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CHAP. 9. APPENDIX III. 365 Chapter IX. 49. To heaven belongs (the number) 1; to earth, 2; to heaven, 3; to earth, 4; to heaven, 5; to earth, 6; to heaven, 7; to earth, 8; to heaven, 9; to earth, 10. 50. The numbers belonging to heaven are five, and those belonging to earth are (also) five. The numbers of these two series correspond to each other (in their fixed positions), and each one has another that may be considered its mate. The heavenly numbers amount to 25, and the earthly to 30. The numbers of heaven and earth together amount to 55. It is by these that the changes and transformations are effected, and the spirit-like agencies kept in movement. 51. The numbers of the Great Expansion, (multiplied together), make 50, of which (only) 49 are used (in divination). (The stalks representing these) are divided into two heaps to represent the two (emblematic lines, or heaven and earth). One is then taken (from the heap on the right), and placed (between the little finger of the left hand and the next), that there may thus be symbolised the three (powers of heaven, earth, and man). (The heaps on both sides) are manipulated by fours to represent the four seasons; and then the remainders are returned, and placed (between) the two middle fingers of the left hand, to represent the intercalary month. In five years there are two intercalations, and therefore there are two operations; and afterwards the whole process is repeated. 52. The numbers (required) for Khien (or the the other lines? To answer these questions categorically is beyond our power. The facts that suggest them increase the difficulty in ascribing this and the other additions to the Yi to the later sage, Digitized by Google

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366 THE APPENDIXES. SECT. I. undivided line) amount to 216; those for Khwan (or the divided line), to 144. Together they are 360, corresponding to the days of the year. 53. The number produced by the lines in the two parts (of the Yi) amount to 11,520, corresponding to the number of all things. 54. Therefore by means of the four operations is the Yi completed. It takes 18 changes to form a hexagram. 55. (The formation of the eight trigrams constitutes the small completion (of the Y1). 56. If we led on the diagrams and expanded them, if we prolonged each by the addition of the proper lines, then all events possible under the sky might have their representation. 57. (The diagrams) make manifest (by their appended explanations), the ways (of good and ill fortune), and show virtuous actions in their spiritual relations. In this way, by consulting them, we may receive an answer (to our doubts), and we may also by means of them assist the spiritual (power in its agency in nature and providence). 58. The Master said: He who knows the method of change and transformation may be said to know what is done by that spiritual (power).' Chapter IX, paragraphs 49-58, is of a different character from any of the preceding, and treats, unsatisfactorily, of the use of numbers in connexion with the figure of the Yi and the practice of divination. In the Thang edition of the Yi, published in the seventh century, paragraph 49 is the first of the eleventh chapter according to the arrangement now followed. Khang-sze restored it to its present place, which it occupied, as has been proved, during the Han Digitized by Google

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CHAP. 10. APPENDIX III. 367 Chapter X. 59. In the Yi there are four things characteristic of the way of the sages. We should set the highest value on its explanations to guide dynasty, and to which it properly belongs. It and the next paragraph should be taken together, and are distinct from what follows, though the Thang edition is further confused in placing 51 before 50. In 49 and 50' heaven' and earth' are used as we have seen Khien and Khwan are in paragraphs 30 and 34. Odd numbers belong to the strong or undivided line, which is symbolical of the active operation in nature, and the even numbers to the weak or divided line, symbolical of its inaction. The phraseology of the paragraphs, however, can only be understood by a reference to the river map,' which has been given in the Introduction, pages 15, 16. The map, as it appeared on the back of the dragon-horse,' consisted of so many circles, and so many dark circular markings, the former, it was assumed, being of the yang character, and the latter of the yin. Fu-hsi for the circle substituted the strong or undivided line ), and for the dark markings the weak or divided (-- -). It will be seen that the yang symbols are the 1, 3, 5, 7 and 9 circles, and the yin are the 2, 4, 6, 8 and 10 circular markings, which is the pictorial delineation of paragraph 49. The only thing to be said upon it is that the arrangement of the five circles and ten circular markings is peculiar, and evidently devised 'for a purpose.' So far, however, as we know, no figure of the map was attempted till after the beginning of our twelfth century. The same figure is supposed to illustrate what is said in paragraph 50 : The numbers of the two series correspond to each other in their fixed positions.' i and 2, and 3 and 4 certainly front each other, and perhaps 5 and 6; but 7 and 8, and 9 and 10 do not do so in the same way. It is said also that each has another that may be considered its mate.' So it is with 1 and 6, 2 and 7, 3 and 8, 4 and 9, but hardly with 5 and 1o. Further, 1 + 3 + 5 +7+9= 25; 2+4 +6 +8+10= 30; and 25+30=55; all of which points are stated. The last statement in the paragraph, however, derives no illustration, so far as I can see, from the figure. How can the numbers effect the things that are predicated of them? There is a Digitized by Google

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368 THE APPENDIXES. SECT. I. us in speaking ; on its changes for (the initiation of) our movements; on its emblematic figures for (definite action as in) the construction of implements; jargon indeed about the formation of the five elements, but in order to make it appear not reasonable, but capable of being related, writers call in the Lo writing' to the aid of the Ho map;' and the five elements' is a division of the constituents of material things, which is foreign to the Yi. Paragraph 51 is intended to describe the process of divination in manipulating the stalks, but the description is confused by introducing into it the four seasons and the subject of intercalation, so as to be very difficult to understand. In the middle of the Ho map are the five circles symbolical of heaven and the ten dark terrestrial markings (five above and five below the others). These multiplied together give fifty, which form the great expansion.' But 50 divining stalks or slips, when divided, give either two odd numbers or two even; and therefore one was put on one side. The remaining 49, however divided, were sure to give two parcels of stalks, one containing an even number of stalks, and the other an odd, and so might be said fancifully to represent the undivided or strong, and the divided or weak line. It is needless to go minutely into the other steps of the process. Then comes in the counting the stalks by four, because there are four seasons in the year, and those that remain represent the intercalary days. But how could such a process be of any value to determine the days necessary to be intercalated in any particular year? The paragraph shows, however, that, when it was written, the rule was to intercalate two months in five years. But it does not say how many days would remain to be carried on to the sixth year after the second intercalation. Paragraph 52. The actual number of the undivided and divided lines in the hexagrams is the same, 192 of each. But the representative number of an undivided line is 9, and of a divided line 6. Now 9 X4 (the number of the emblematic figures) x 6 (the lines of each hexagram)= 216; and 6 x 4 x 6=144. The sum of these products is 360, which was assumed, for the purpose of working the intercalation, as the standard length of the year. But this was derived from observation, and other considerations ;-it did not come out of the Yi. Paragraphs 53-56. The number in 53 arises thus :--192 (the Digitized by Google

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369 and on its prognostications for our practice of divination. CHAP. IO. APPENDIX III. 60. Therefore, when a superior man is about to take action of a more private or of a public character, he asks (the Yi), making his inquiry in words. It receives his order, and the answer comes as the echo's response. Be the subject remote or near, mysterious or deep, he forthwith knows of what kind will be the coming result. (If the Yi) were not the most exquisite thing under heaven, would it be concerned in such an operation as this? 61. (The stalks) are manipulated by threes and fives to determine (one) change; they are laid on opposite sides, and placed one up, one down, to make sure of their numbers; and the (three necessary) number of each series of lines in the sixty-four hexagrams) x 36 (obtained as above)=6912, and 192 x 24=4608, the sum of which =11,520. This is said to be 'the number of all things,' the meaning of which I do not know. The four operations' are those described in paragraph 31. They were thrice repeated in divination to determine each new line, and of course it took eighteen of them to form a hexagram. The diagrams might be extended ad infinitum, both in the number of lines and of figures, by the natural process of their formation as shown in the Introduction, page 14, without the aid of the divining stalks; and no sufficient reason can be given why the makers of the figures stopped at sixty-four. It is difficult to believe the first statement in paragraph 57 and to understand the second. What is it to Shan or spiritualise virtuous actions?' The concluding statement approximates to impiety. We may grant what is affirmed in paragraph 58, but does the Yi really give us any knowledge of the processes of change and transformation in nature? What wiser are we after all the affirmations about numbers? 'Change' = changings, understood actively:-the work of Heaven; 'transformations' evolution:-the finish given by earth to the changing caused by Heaven, [16] Bb Digitized by Google

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370 THE APPENDIXES. SECT. I. changes are gone through with in this way, till they form the figures pertaining to heaven or to earth. Their numbers are exactly determined, and the emblems of (all things) under the sky are fixed. (If the Yi) were not the thing most capable of change of all things under heaven, how could it effect such a result as this? 62. In (all these operations forming) the Yt, there is no thought and no action. It is still and without movement; but, when acted on, it penetrates forthwith to all phenomena and events under the sky. If it were not the most spirit-like thing under the sky, how could it be found doing this? 63. The (operations forming the) Yi are the method by which the sages searched out exhaustively what was deep, and investigated the minutest springs (of things). 6 64. Those operations searched out what was deep :'-therefore they could penetrate to the views of all under the sky. They made apparent the minutest springs of (things):'-therefore they could bring to a completion all undertakings under the sky. Their action was spirit-like :'-therefore they could make speed without hurry, and reached their destination without travelling. 65. This is the import of what the Master said, that 'In the Yt there are four things indicating the way of the sages.' Chapter X, paragraphs 59-65, enlarges on the service rendered to men by the Yi, owing to the way in which it was made by the sages to express their views and carry into effect their wishes. Paragraph 59 mentions the four things in which its usefulness appears. 'The emblematic figures' are the four hsiang, which are produced by the manipulation of the undivided and divided Digitized by Google

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CHAP. II. APPENDIX III. 371 Chapter XI. 66. The Master said :--What is it that the Yi does ? The Yt opens up (the knowledge of the issues of) things, accomplishes the undertakings (of men), and embraces under it (the way of) all things under the sky. This and nothing more is what the Y1 does. Thereby the sages, through (divination by) it, would give their proper course to the aims of all under the sky, would give stability to their undertakings, and determine their doubts.' 67. Therefore the virtue of the stalks is versatile lines, and whose representative numbers are 9, 8, 7, 6. 'Divination' appears in the paragraph as pa-shih, which means 'divination by the tortoise-shell and by the stalks. But the tortoise-shell had nothing to do with the use of the Yi. Before the composition of these Appendixes the two terms must have been combined to express the practice of divination, without reference to its mode. Paragraph 60 speaks of the explanations and prognostications of the Yi. The exquisiteness' ascribed to it would be due to the sages who had devised it, and appended their explanations to it; but the whole thing has no existence save in cloud-land. Paragraph 61 speaks of the operations with the stalks till the various changes in the results issued in the determination of the emblematic figures, and then in the fixing of the individual lines and entire hexagrams. Even Ka Hsi admits that the references to the different processes are now hardly intelligible. Paragraph 62. How could the writer speak of the Yi without thought or action as being most 'spirit-like?' If it did what he asserts, those who contrived it might be so described? They would have been beings whose operation was indeed like that of spirits, inscrutable, unfathomable' (paragraph 32), even like that of the Spirit of God (VI, 10). Paragraphs 63 and 64 ought not to be taken as saying that the sages did the things described for themselves by the Yi. They knew them of themselves, and made the Yi that others might come by it to do the same. So the writer imagined. No words could indicate more clearly than those of paragraph 65 that the paragraphs between it and 59 did not come from Confucius, but from the compiler of the Great Appendix, whoever he was. B b 2 Digitized by Google

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372 THE APPENDIXES. SECT. 1. and spirit-like; that of the diagrams is exact and wise; and the meaning given by the six lines is changeful to give (the proper information to men). The sages having, by their possession of these (three virtues), cleansed their minds, retired and laid them up in the secrecy (of their own consciousness). But their sympathies were with the people in regard both to their good fortune and evil. By their spirit-like ability they knew (the character of) coming events, and their wisdom had stored up (all experiences of) the past. Who could be able to accomplish all this? (Only our) ancient sages, quick in apprehension and clear in discernment, of far-reaching intelligence, and all-embracing knowledge, and with a majesty, going spirit-like to its objects ;-it was only they who could do so. 68. Therefore (those sages), fully understanding the way of Heaven, and having clearly ascertained the experience of the people, instituted (the employment of) these spirit-like things, as a provision for the use of the people. The sages went about the employment of them (moreover) by purifying their hearts and with reverent caution, thereby giving (more) spirituality and intelligence to their virtue. 69. Thus, a door shut may be pronounced (analogous to) Khwan (or the inactive condition), and the opening of the door (analogous to) Khien (or the active condition). The opening succeeding the being shut may be pronounced (analogous to what we call) a change; and the passing from one of these states to the other may be called the constant course (of things). The (first) appearance of anything (as a bud) is . Digitized by Digitized by Google

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CHAP. 11. APPENDIX III. 373 what we call a semblance; when it has received its complete form, we call it a definite thing. (The divining-plant having been produced, the sages) set it apart and laid down the method of its employment,--what we call the laws (of divination). The advantage arising from it in external and internal matters, so that the people all use it, stamps it with a character which we call spirit-like. 70. Therefore in the system of) the Y1 there is the Grand Terminus, which produced the two elementary Forms. Those two Forms produced the Four emblematic Symbols, which again produced the eight Trigrams. 71. The eight trigrams served to determine the good and evil (issues of events), and from this determination was produced the (successful prosecution of the great business (of life). 72. Therefore of all things that furnish models and visible figures there are none greater than heaven and earth ; of things that change and extend an influence (on others) there are none greater than the four seasons; of things suspended in the sky) with their figures displayed clear and bright, there are none greater than the sun and moon; of the honoured and exalted there are none greater than he who is the rich and noble (one); in preparing things for practical use, and inventing and making instruments for the benefit of all under the sky, there are none greater than the sages; to explore what is complex, search out what is hidden, to hook up what lies deep, and reach to what is distant, thereby determining (the issues) for good or ill of all events under the sky, and making all men under heaven full of strenuous endeavours, there Digitized by Google

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374 are no (agencies) greater than those of the stalks and the tortoise-shell. THE APPENDIXES. SECT. I. 73. Therefore Heaven produced the spirit-like things, and the sages took advantage of them. (The operations of) heaven and earth are marked by (so many) changes and transformations; and the sages imitated them (by means of the Yi). Heaven hangs out its (brilliant) figures from which are seen good fortune and bad, and the sages made their emblematic interpretations accordingly. The Ho gave forth the map, and the Lo the writing, of (both of) which the sages took advantage. 74. In the (scheme of the) Yt there are the four symbolic figures by which they inform men (in divining of the lines making up the diagrams); the explanations appended to them convey the significance (of the diagrams and lines); and the determination (of the divination) as fortunate or the reverse, to settle the doubts (of men). Chapter XI, paragraphs 66-74, treats of divination, and the scheme of it supplied in the Yi. That scheme must be referred first to Heaven, which produced the spirit-like things,--the diviningplant and the tortoise; and next to the sages, who knew the mind of Heaven, and made the plant and shell subservient to the purpose for which they were intended. Paragraph 66 answers the question of what the Yi does; and if there were truth or reason in it, the book and its use would be most important. I have closed the quotation of "the Master's" words at the end of the paragraph; but really we do not know if they extend so far, or farther. Paragraphs 67 and 68 glorify the sages and their work. The virtues of the divining-plant all belonged to them, and it was thus that they were able to organise the scheme of divination. The production of 'the spirit-like things' is, in paragraph 73, ascribed to 'Heaven;' the characters about them in these paragraphs mean no more than is expressed in the translation. Digitized by Google

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CHAP. 12. APPENDIX III. 375 Chapter XII. 75. It is said in the YI, `Help is given to him from Heaven. There will be good fortune; advantage in every respect.' The Master Paragraph 69 shows how the antinomy of the yin and yang pervades all nature, and how the sages turned it, as existing preeminently in the divining-plant, to account. Paragraph 70. Evidently the author had in view here the genesis of the diagrams of the Yi, the number of figures increasing in a geometrical progression with the ratio of 2, while the lines of the figures form an arithmetical progression with the common difference of 1. This is quite plain after the two elementary forms and - --) have been made. They give birth to the four emblematic symbols,' each of two lines (= = = = = = =, known, in this order, as the Grand or old Yang, the young Yin, the young Yang, and the Grand or old Yin). By the addition to each of these symbols first of the yang line, and then of the yin, there arise the eight trigrams, each of three lines; and the process of formation might be continued indefinitely. But how was the first step taken in the formation of the two elementary lines? Here, it is said, they were produced by the Thai Ki, or the Grand Terminus. This is represented in KQ Hsi's Youth's Introduction to the Study of the Yi,' by a circle ; but he tells us that that representation of it was first made by Kau-ize (A.D. 1017-1073, called also Kau Tun-i, Kau Mau-shu, and, most of all, Kau Lien-khi), and that his readers must be careful not to suppose that F0-hsi had such a figure in his mind's eye. I fail myself to understand how there can be generated from a circle the undivided and the broken line. Given those two lines, and the formation of the sixty-four hexagrams proceeds regularly according to the method above described. We must start from them, whether we can account or not for the rise of the idea of them in the mind of FQ-hsi. Leaving the subject of the figure of the Thai Ki, the name gives us hardly any clue to its meaning. Ki is used for the extreme term of anything, as the ridge-pole of a house, or the pinnacle of a pagoda. The comment on the first sentence in the paragraph by Wang Pi (A.D. 226-249) is: Existence must begin in nonexistence, and therefore the Grand Terminus produced the two elementary Forms. Thai Ki is the denomination of what has no denomination. As it cannot be named, the text takes the extreme Digitized by Google

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376 THE APPENDIXES. SECT. I. said : Ya (Ft) is the symbol of assisting. He whom Heaven assists is observant (of what is right); he whom men assist is sincere. The individual here indicated treads the path of sincerity and desires to be observant (of what is right), and studies to exalt the worthy. Hence "Help is given to him from Heaven. There will be good fortune, advantage in every respect." 76. The Master said:- The written characters are point of anything that exists as an analogous term for the Thai Ki.' Expanding Wang's comment, Khung Ying-ta says :-- Thai Ki means the original subtle matter, that formed the one chaotic mass before heaven and earth were divided;' and then he refers to certain passages in Lao-zze's Tao Teh King, and identifies the Thai Ki with his Tao. This would seem to give to Thai Ki a material meaning. The later philosophers of the Sung school, however, insist on its being immaterial, now calling it li, the principle of order in nature, now tao, the defined course of things, now Ti, the Supreme Power or God, now shan, the spiritual working of God. According to Khang-gze, all these names are to be referred to that of Heaven,' of which they express so many different concepts. Paragraph 71 speaks of divination in practice, and paragraph 72 celebrates the service done by that through the plant and shell, as equal to, and indeed the complement of, all the other services rendered by heaven and earth, the seasons, the sun and moon, the sages, and the greatest potentates. Surely, it is all very extravagant. The last two paragraphs resume the theme of the making of the Yi by the sages, and their teaching the practice of divination. Of the Ho map and the Lo writing, I have spoken in the Introduction, pages 14-18. But if we accept the statement that the Lo writing had anything to do with the making of the Yi, we must except Fa-hsi from the sages to whom we are indebted for it. It was to the Great Yu, more than a thousand years later than Fd-hsi, that the Lo disclosed its writing; and Yu is never said to have had anything to do with the Yi. Nor is either of these things mentioned in Section ii, paragraph 11, where the work of Fa-hsi is described more in detail. Digitized by Google

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CHAP. 12. APPENDIX III. 377 not the full exponent of speech, and speech is not the full expression of ideas ;-is it impossible then to discover the ideas of the sages?' The Master said:-The sages made their emblematic symbols to set forth fully their ideas; appointed (all) the diagrams to show fully the truth and falsehood (of things); appended their explanations to give the full expression of their words; and changed (the various lines) and made general the method of doing so, to exhibit fully what was advantageous. They (thus) stimulated (the people) as by drums and dances, thereby completely developing the spirit-like (character of the YI). 77. May we not say that Khien and Khwani [= the yang and yin, or the undivided and divided lines) are the secret and substance of the Yi? Khien and Khwan being established in their several places, the system of changes was thereby constituted. If Khien and Khwan were taken away, there would be no means of seeing that system; and if that system were not seen, Khien and Khwan would almost cease to act. 78. Hence that which is antecedent to the material form exists, we say, as an ideal method, and that which is subsequent to the material form exists, we say, as a definite thing. Transformation and shaping is what we call change; carrying this out and operating with it is what we call generalising the method; taking the result and setting it forth for all the people under heaven is, we say, (securing the success of) the business of life. 79. Hence, to speak of the emblematic figures :(The sage) was able to survey all the complex phe Digitized by Google

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378 THE APPENDIXES. SECT. I. nomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence those (diagrams) are denominated Semblances. A (later) sage was able to survey the motive influences working all under the sky. He contemplated them in their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his explanation (to each line), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Yao). 80. The most thorough mastery of all the complex phenomena under the sky is obtained from the diagrams. The greatest stimulus to movement in adaptation to all affairs under the sky is obtained from the explanations. 81. The transformations and shaping that take place are obtained from the changes (of the lines); the carrying this out and operating with it is obtained from the general method (that has been established). The seeing their spirit-like intimations and understanding them depended on their being the proper men; and the completing the study of) them by silent meditation, and securing the faith of others without the use of words, depended on their virtuous conduct. Chapter XII, paragraphs 75-81, endeavours to show how we have in the Yi a representation of the changing phenomena of nature, and such a representation as words or speech could not convey. Paragraph 75 has a good meaning, taken by itself; but it has no apparent connexion with the rest of the chapter. Ka Hsi thought Digitized by Google

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CHAP. I. APPENDIX III. 379 Section II. Chapter 1. 1. The eight trigrams having been completed in their proper order, there were in each the (three) emblematic lines. They were then it was misplaced in its present position, and should be at the end of chapter 8. Compare paragraph 14. The first two statements of paragraph 76 are general, but made here specially to exalt the Yi, as teaching more clearly and fully than written characters could have done. The Khang-hsi editors decide that the emblematic figures' here are the eight trigrams of Fa-hsi,-against the view of KQ Hsi, which restricts them to signify the undivided and divided lines. The repetition of the words, The Master said,' is probably the error of an early transcriber. Paragraphs 77 and 78 refer to the phenomena of nature and the course of human affairs, as suggesting and controlling the formation of the system of the Yi. The formation of that becomes the subject in paragraph 79. Khien and Khwan are used, as we have already seen them more than once, for the active and inactive conditions in nature, indicated by the divided and undivided lines. It is difficult to translate what is said in paragraph 78, about Tao and Khi;-what I have called, an ideal method' and a definite' thing. P. Regis translates the text by- Quod non est inter figurata aut corporea sed supereminet est rationale, est ratio, Tao; quod (est) inter figurata subjacetque certae figurae est sensibile, est instrumentum.' But tao cannot here signify ratio or reason; for tao and khi are names for the same thing under different conditions ; first as a possibility, and next as an actuality. Such is the natural interpretation of the text, and so all the great scholars of the Sung dynasty construed it, as may be seen in the Collected Comments' of the imperial edition. So far they were correct, however many of them might stumble and fall in confounding this ideal method' with God. What follows in the paragraph has no connexion with these two statements. P. Regis, who divides his translation into two paragraphs, says :- Satis patet utramque textus hujus partem non cohaerere. Digitized by Google

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380 THE APPENDIXES. SECT. II. multiplied by a process of addition till the (six) component lines appeared. 2. The strong line and the weak push themselves each into the place of the other, and hence the changes of the diagrams) take place. The appended explanations attach to every form of them its character (of good or ill), and hence the movements (suggested by divination) are determined accordingly. 3. Good fortune and ill, occasion for repentance or regret, all arise from these movements. 4. The strong and the weak lines) have their fixed and proper places in the diagrams); their changes, however varied, are according to the requirements of the time (when they take place). 5. Good fortune and ill are continually prevailing each against the other by an exact rule. 6. By the same rule, heaven and earth, in their course, continually give forth (their lessons); the sun and moon continually emit their light; all the movements under the sky are constantly subject to this one and the same rule. Quod ergo illas divisimus, id fecimus majoris perspicuitatis causa, non ratione ordinis qui certe nullus est, ut in re potius assuta quam connexa.' Paragraph 79 is a repetition of paragraphs 38, 39, 'to introduce, says KQ Hsi, 'the two paragraphs' that follow. The editors of the imperial edition find in 80, 81, an amplification mainly of 76, showing how what is said there of the natural phenomena is exhibited in the Yi. The concluding sentence is a declaration (hardly necessary) about the sage makers, to the effect that they were as distinguished for virtuous conduct as for wisdom,-'the proper men' to stand between Heaven and the mass of men as they did. Digitized by Google

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CHAP. I. APPENDIX III. 381 7. Khien, (the symbol of heaven, and) conveying the idea of strength, shows to men its easy (and natural) action. Khwan, (the symbol of earth, and) conveying the idea of docility, shows to men its compendious (receptivity and operation). 8. The Yao (or lines) are imitative representations of this. The Hsiang, or emblematic figures, are pictorial representations of the same. 9. The movements of the lines and figures take place (at the hand of the operator), and are unseen; the good fortune or ill is seen openly and is beyond. The work to be done appears by the changes; the sympathies of the sages are seen in their explanations. 10. The great attribute of heaven and earth is the giving and maintaining life. What is most precious for the sage is to get the (highest) place(in which he can be the human representative of heaven and earth). What will guard this position for him ? Men. How shall he collect a large population round him? By the power of his wealth. The right administration of that wealth, correct instructions to the people, and prohibitions against wrong-doing ;--these constitute his righteousness. Chapter I, paragraphs 1-10, is an amplification, according to Khung Ying-ta and the editors of the imperial edition of the present dynasty, of the second chapter of Section i. The latter say that as all the chapters of Section i from the third onwards serve to elucidate chapter 2, so it is with this chapter and all that follow in this Section. The formation of the diagrams, and of their several lines, their indication of good fortune and bad, and the analogy between the processes of nature and the operations of divination, and other kindred subjects, are all touched on. The order of the eight trigrams in paragraph 1, is khien, tui, Digitized by Google

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382 THE APPENDIXES. SECT. II. Chapter II. 11. Anciently, when Pao-hst had come to the rule of all under heaven, looking up, he contemplated the brilliant forms exhibited in the sky, and looking down he surveyed the patterns shown on the earth. He contemplated the ornamental appearances of birds and beasts and the (different) suitabilities of the soil. Near at hand, in his own person, he found things for consideration, and the same at a distance, in things in general. On this he devised the eight trigrams, to show fully the 11, kan, sun, khan, kan, khwan. The three lines of each are emblematic,--the first of heaven, the second of man, the third of earth. This is the most likely explanation of hsiang, the emblems' or 'similitudes' here. Why the maker-sages'-stopt at sixty-four figures, of six lines each, is a question that cannot be answered. Paragraph 2. Of course it was a great delusion to suppose that the changes of lines consequent on divination could be so connected with the movements of life as to justify the characterising them as good or evil, or afford any guidance in the ordering of conduct. Paragraph 4. Who can tell the requirements of the time' amid the complexity of the phenomena of nature or the ever-varying events of human experience and history? The wiser men are, the more correct will be their judgments in such matters; but is there any reason for trusting to divination about them? Paragraphs 5, 6. It is difficult to say what is the exact rule' intended here; unless it be that the factors in every movement shall act according to their proper nature. The Khang-hsi editors say :- We see the good sometimes meeting with misfortune, and the bad with good fortune ; but such is not the general rule.' "The lessons that heaven and earth give forth' are those concerning the method of their operation as stated in paragraph 7, and more fully in 6, 7, 8 of Section i. What is said in paragraph 10 is striking and important, and in harmony with the general strain of Confucian teaching ;-as in the Great Learning, chapter 10, and many other places; but I fail to see its appropriateness in its present place in the Yi. Digitized by Google

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383 attributes of the spirit-like and intelligent (operations working secretly), and to classify the qualities of the myriads of things. 12. He invented the making of nets of various kinds by knitting strings, both for hunting and fishing. The idea of this was taken, probably, from Li (the third trigram, and thirtieth hexagram). 13. On the death of Pao-hsf, there arose Shannang (in his place). He fashioned wood to form the share, and bent wood to make the ploughhandle. The advantages of ploughing and weeding were then taught to all under heaven. The idea of this was taken, probably, from Yi (the fortysecond hexagram). CHAP. 2. APPENDIX III. 14. He caused markets to be held at midday, thus bringing together all the people, and assembling in one place all their wares. They made their exchanges and retired, every one having got what he wanted. The idea of this was taken, probably, from Shih Ho (the twenty-first hexagram). 15. After the death of Shan-nang, there arose Hwang Ti, Yao, and Shun. They carried through the (necessarily occurring) changes, so that the people did (what was required of them) without being wearied; yea, they exerted such a spirit-like transformation, that the people felt constrained to approve their (ordinances) as right. When a series of changes has run all its course, another change ensues. When it obtains free course, it will continue long. Hence it was that 'these (sovereigns) were helped by Heaven; they had good fortune, and their every movement was advantageous.' Hwang Ti, Yao, and Shun (simply) wore their upper and Digitized by Google

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384 THE APPENDIXES. SECT. II. lower garments (as patterns to the people), and good order was secured all under heaven. The idea of all this was taken, probably, from Khien and Khwan (the first and eighth trigrams, or the first and second hexagrams). 16. They hollowed out trees to form canoes; they cut others long and thin to make oars. Thus arose the benefit of canoes and oars for the help of those who had no means of intercourse with others. They could now reach the most distant parts, and all under heaven were benefited. The idea of this was taken, probably, from Hwan (the fifty-ninth hexagram). . 17. They used oxen (in carts) and yoked horses (to chariots), thus providing for the carriage of what was heavy, and for distant journeys,--thereby benefiting all under the sky. The idea of this was taken, probably, from Sui (the seventeenth hexagram). 18. They made the (defence of the) double gates, and (the warning of) the clapper, as a preparation against the approach of marauding visitors. The idea of this was taken, probably, from Yu (the sixteenth hexagram). 19. They cut wood and fashioned it into pestles; they dug in the ground and formed mortars. Thus the myriads of the people received the benefit arising from the use of the pestle and mortar. The idea of this was taken, probably, from Hsiao Kwo (the sixty-second hexagram). 20. They bent wood by means of string so as to form bows, and sharpened wood so as to make arrows. This gave the benefit of bows and arrows, and served to produce everywhere a feeling of awe. Digitized by Google

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CHAP. 2. APPENDIX III. 385 The idea of this was taken, probably, from Khwei (the thirty-eighth hexagram). 21. In the highest antiquity they made their homes in winter) in caves, and (in summer) dwelt in the open country. In subsequent ages, for these the sages substituted houses, with the ridgebeam above and the projecting roof below, as a provision against wind and rain. The idea of this was taken, probably, from Ta Kwang (the thirtyfourth hexagram). 22. When the ancients buried their dead, they covered the body thickly with pieces of wood, having laid it in the open country. They raised no mound over it, nor planted trees around; nor had they any fixed period for mourning. In subsequent ages the sages substituted for these practices the inner and outer coffins. The idea of this was taken, probably, from Ta Kwo (the twenty-eighth hexagram). 23. In the highest antiquity, government was carried on successfully by the use of knotted cords (to preserve the memory of things). In subsequent ages the sages substituted for these written characters and bonds. By means of these (the doings of all the officers could be regulated, and (the affairs of) all the people accurately examined. The idea of this was taken, probably, from Kwai (the forty-third hexagram). Chapter II, paragraphs 11-23, treats of the progress of civilisation in China, and how the great men of antiquity who led the way in the various steps of that progress were guided by the Yi. Only five of these are mentioned ;--the first, FQ-hsi, the beginning of whose reign, according to the least unlikely of the chronological accounts, must be placed in the 34th century B.C., while Shun's [16] ss Digitized by Google

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386 THE APPENDIXES. SECT. II. Chapter III. 24. Therefore what we call the Yi is (a collection of) emblematic lines. They are styled emblematic as being resemblances. reign ended in B. C. 2203. The time embraced in this chapter therefore is about twelve centuries and a half. But the writer gives his own opinion that the various discoveries and inventions mentioned were suggested to their authors by certain hexagrams of the Yi. The most commonly received view, however, is that Fu-hs had only the eight trigrams, and that the multiplication of them to the 64 hexagrams was the work of king Wan, fully a thousand years later than Shun. This is the view of the editors of the imperial Yi. If it be contended that Fu-hsi himself multiplied his trigrams, and gave their names to the resulting hexagrams, how could he have wrapped up in them the intimations of discoveries which were not made till many centuries after his death? The statements in the chapter cannot be received as historical. It came from another hand, and not from Confucius himself. The writer or compiler gives the legends current about the various inventions of his time. The making of the trigrams is placed first of all to do honour to the Yi. The account of it is different from that given in paragraph 73 of the former Section, and we hear nothing of the Ho map or Lo writing. Paragraph 11. Pao-hsi here and in 13 is the same as Fu-hsi. As Pao is written here, there is no meaning in it; but another character Phao () is more common, and Phao-hsi would mean the inventor of the kitchen and cookery. This was the first step towards civilisation, and was appropriately followed by the bunting and fishing-both by means of nets-in paragraph 12. Paragraphs 13, 14 celebrate the work of Shan-nang, 'the marvellous or spirit-like husbandman.' There was no metal about the primitive plough. The market for the exchange of commodities, without the use of coin, was an important advance. The invention of the robes, or of dress, mentioned in paragraph 15, would seem to show that previously men had been in a very rude state. The passage indicates, however, the courtesies and proprieties of social life, in which dress plays an important part, and which now began to be organised. The infant navigation in paragraph 16 was as little indebted to the use of metal as the agriculture of 13. Paragraphs 17 and 18 show that in those primitive times there Digitized by Google

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CHAP. 3 APPENDIX III. 387 25. What we call the Thwan (or king Wan's explanations) are based on the significance (of each hexagram as a whole). 26. We call the lines (of the figures) Yao from their being according to the movements taking place all under the sky. 27. In this way (we see) the rise of good fortune and evil, and the manifestation of repentance and regret. were already the practices of rapine and war. The double gates' were those of the city wall, and of the enclosed suburb. The clapper may still be heard all over China. Bows and arrows, however, came rather later, as in 20. I suppose the sages' in paragraphs 21, 22, 23 refer generally to the great names mentioned in the previous chapters; nor can we define the distinction in the writer or compiler's mind between 'antiquity' and 'the highest antiquity.' Compare what is said on the rise of the coffin in 22 with Mencius' remarks on the same subject in Book III, ii, 5. 4. He would hardly have expressed himself as he did, if he had been familiar with this text. The invention of written characters is generally ascribed to FG-hsf. Paragraph 23 does not say so, but the inventor is said to have been a sage of a subsequent age to the time of high antiquity.' That 'high antiquity' must stretch back very far. Chapter III, paragraphs 24-27, treats of the Yi as made up of figurative diagrams, which again are composed of lines ever changing, in accordance with the phenomena of nature and human experience, while to the resulting figures their moral character and providential issues are appended by the sages. It may be regarded as an epitome of chapter 2 in Section i. Paragraph 24. It is observed by the editors of the imperial edition that a chapter should not begin with a 'therefore;' and they are inclined to agree with many critics who would enter this as the last paragraph of the preceding chapter. In that case it would be a summing-up of the concluding sentences of the different paragraphs, the truth and genuineness of which are deservedly suspected. The characters for 'therefore,' however, are very loosely used in these Appendixes.--The lines, as they were intended by CC 2 Digitized by Google

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388 THE APPENDIXES. SECT. II. Chapter IV. 28. In the Yang trigrams (or those of the undivided line) there are more of the Yin lines, and in the Yin trigrams (or those of the divided line) there are more of the Yang lines. 29. What is the cause of this? It is because the Yang lines are odd (or made by one stroke), and the Yin lines are even (or made by two strokes). 30. What (method of) virtuous conduct is thus intimated ? In the Yang trigrams we have one ruler, and two subjects,-suggesting the way of the superior man. In the Yin trigrams we have two rulers, and one subject,-suggesting the way of the small man. Fa-hsi, were emblematic; and they are still more so, as interpreted by the duke of Kau. Meanings are drawn from the figures that resemble or illustrate principles in the subjects to which they are applied. Paragraph 25. The character rendered 'the significance' means materials, and is illustrated by reference to all the different materials out of which a house is composed. So there are half-a-dozen things about the diagrams, their lineal structure, emblematic intention, their attributes, &c., out of which their interpretation is fashioned. Paragraph 26. E. g. an undivided line may appear in an odd place, which is right, or in an even place, which is wrong; and the case is the opposite with the divided lines. But what has this to do with the right or wrong of the events divined about? Chapter IV, paragraphs 28-30. Of the distinction of the trigrams into Yang and Yin. The trigrams that contain only one undivided line - kan E E ), khan ( BE ), and kan ( E E )--are called Yang. The undivided line is called the lord' in them. It is just the opposite with the Yin trigrams, in which there are two undivided lines, and one divided, -sun ( B E ), li ( E E ), and tui ( E S ). These together constitute the 'six children,' or 'three Digitized by Google

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389 Chapter V. 31. It is said in the Yi, Full of anxious thoughts you go and come; (only) friends will follow you and think with you.' The Master said: In all (the processes taking place) under heaven, what is there of thinking? what is there of anxious scheming? They all come to the same (successful) issue, though by different paths; there is one result, though there might be a hundred anxious schemes. What is there of thinking? what is there of anxious scheming?' CHAP. 5. APPENDIX III. 32. The sun goes and the moon comes; the moon goes and the sun comes;-the sun and moon thus take the place each of the other, and their shining is the result. The cold goes and the heat comes; the heat goes and the cold comes;-it is by this mutual succession of the cold and heat that the year is completed. That which goes becomes less. and less, and that which comes waxes more and more; it is by the influence on each other of this contraction and expansion that the advantages (of the different conditions) are produced. 33. When the looper coils itself up, it thereby straightens itself again; when worms and snakes sons' and 'three daughters' in the later arrangement of the trigrams, ascribed to king Wan. Paragraph 29. Each part of the divided line counts as one; hence a yang trigram counts as 1 + 2 + 2 = 5 strokes, four of which are yin, while a yin trigram counts as 2 + I + I = 4, only two of which are yang. But this is mere trifling. In explanation of paragraph 30 it is said that we have in the yang trigrams two (or more) subjects serving one ruler, and in the yin one subject serving two rulers, and two rulers striving together for the allegiance of one subject.' This is ingenious, but fanciful; as indeed this distinction of the trigrams into a yang class and a yin is a mere play of fancy. Digitized by Google

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390 THE APPENDIXES. SECT. II. go into the state of hybernation, they thereby keep themselves alive. (So), when we minutely investigate the nature and reasons (of things), till we have entered into the inscrutable and spirit-like in them, we attain to the largest practical application of them; when that application becomes the quickest and readiest, and all personal restfulness is secured, our virtue is thereby exalted. 34. Going on beyond this, we reach a point which it is hardly possible to know. We have thoroughly comprehended the inscrutable and spirit-like, and know the processes of transformation ;--this is the fulness of virtue. 35. It is said in the Y1,'(The third line shows its subject) distressed before a rock, and trying to lay hold of thorns; entering into his palace and not seeing his wife:--there will be evil. The Master said: 'If one be distressed by what need not distress him, his name is sure to be disgraced; if he lay hold on what he should not touch, his life is sure to be imperilled. In disgrace and danger, his death will (soon) come ;-is it possible for him in such circumstances to see his wife ?' 36. It is said in the Yi, 'The duke with (his bow) shoots at the falcon on the top of the high wall; he hits it :-his every movement will be advantageous.' The Master said: The falcon is a bird (of prey); the bow and arrow is a weapon (of war); the shooter is a man. The superior man keeps his weapon concealed about his person, and waits for the proper time to move ;-doing this, how should his movement be other than successful ? There is nothing to fetter or embarrass his movement; and hence, when he comes forth, he succeeds in his object. Digitized by Google

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CHAP. 5. APPENDIX III. 391 The language speaks of movement when the instrument necessary to it is ready and perfect.' 37. The Master said :-*The small man is not ashamed of what is not benevolent, nor does he fear to do what is not righteous. Without the prospect of gain he does not stimulate himself to what is good, nor does he correct himself without being moved. Self-correction, however, in what is small will make him careful in what would be of greater consequence;--and this is the happiness of the small man. It is said in the Yi, "His feet are in the stocks, and he is disabled in his toes :-- there will be no (further) occasion for blame." 38. If acts of goodness be not accumulated, they are not sufficient to give its finish to one's name; if acts of evil be not accumulated, they are not sufficient to destroy one's life. The small man thinks that small acts of goodness are of no benefit, and does not do them; and that small deeds of evil do no harm, and does not abstain from them. Hence his wickedness becomes great till it cannot be covered, and his guilt becomes great till it cannot be pardoned. This is what the Yt says, 'He wears the cangue and his ears are destroyed :--there will be evil.' 39. The Master said :--He who keeps danger in mind is he who will rest safe in his seat; he who keeps ruin in mind is he who will preserve his interests secure; he who sets the danger of disorder before him is he who will maintain the state of order. Therefore the superior man, when resting in safety, does not forget that danger may come; when in a state of security, he does not forget the possibility of ruin; and when all is in a state of order, he does not Digitized by Google

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392 THE APPENDIXES. SECT. II. forget that disorder may come. Thus his person is kept safe, and his states and all their clans can be preserved. This is according to what the Yi says, "(Let him say), 'Shall I perish? shall I perish?' (so shall this state be firm, as if) bound to a clump of bushy mulberry trees." """ 40. The Master said:-'Virtue small and office high; wisdom small and plans great; strength small and burden heavy-where such conditions exist, it is seldom that they do not end (in evil). As is said in the Yi, "The tripod's feet are overthrown, and the ruler's food is overturned. The body of him (who is thus indicated) is wet (with shame):there will be evil."' - 41. The Master said:-' Does not he who knows the springs of things possess spirit-like wisdom? The superior man, in his intercourse with the high, uses no flattery, and, in his intercourse with the low, no coarse freedom: - does not this show that he knows the springs of things? Those springs are the slight beginnings of movement, and the earliest indications of good fortune (or ill). The superior man sees them, and acts accordingly without waiting for (the delay of) a single day. As is said in the Yt, "He is firm as a rock, (and acts) without the delay of a single day. With firm goodness there will be good fortune." Firm as a rock, how should he have to wait a single day to ensure his knowing (those springs and his course)? The superior man knows the minute and the manifested; he knows what is weak, and what is strong:-he is a model to ten thousand.' 42. The Master said: 'I may venture to say that the son of the Yen family had nearly attained (the Digitized by Google

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CHAP. 5. APPENDIX III. 393 standard of perfection). If anything that he did was not good, he was sure to become conscious of that; and when he knew it, he did not do the thing again. As is said in the Y1, "(The first line shows its subject) returning from an error that has not led him far away. There is no occasion for repentance. There will be great good." | 43. There is an intermingling of the genial influences of heaven and earth, and transformation in its various forms abundantly proceeds. There is an intercommunication of seed between male and female, and transformation in its living types proceeds. What is said in the Yi, 'Three individuals are walking together and one is made to disappear ; there is (but) one man walking, and he gets his mate,' tells us of the effort (in nature) at oneness (of operation). 44. The Master said :--The superior man (in a high place) composes himself before he (tries to) move others; makes his mind restful and easy before he speaks; settles (the principles of) his intercourse with others before he seeks anything from them. The superior man cultivates these three things, and so is complete. If he try to move others while he is himself in unrest, the people will not (act) with him; if he speak while he is himself in a state of apprehension, the people will not respond to him ; if without (certain principles of) intercommunication, he issue his requests, the people will not grant them. When there are none to accord with him, those who work to) injure him will make their appearance. As is said in the Yi, "(We see one) to whose advantage none will contribute, while some will seek to assail him. He observes no Digitized by Google

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394 THE APPENDIXES. SECT. II. regular rule in the ordering of his heart :- there will be evil." Chapter V, paragraphs 31-44, gives the words of the duke of Kau on eleven different lines in the Text of the Yi, along with remarks of Confucius in farther illustration of them. But they seem also to be intended to bring forth more fully the meaning of certain previous utterances about the structure and scope of the Yi. Paragraphs 31-34 start from the fourth line of the 31st hexagram, which would seem merely to require a steady and unvarying purpose in any one, in order to the full development of his influence. The editors of the imperial edition, however, make the whole a sequel of paragraph 5. But granted that there is no 'anxious scheming' in the processes of the natural world or in the phenomena of insect life, there is really no analogy to their proceedings in the course of the man who makes himself master of 'the nature and reasons of things,' as described in 33 and 34. Nor are the nature and reasons of things' to be found in the Yi, as the writer believed they were. Such as it is, it requires immense thought to understand it, and when we have laid hold of it, there is nothing substantial in our grasp. The 'virtue' predicated of such attainment is not so much moral excellence, as apprehension and the power and ability to invent, and to affect others. Paragraph 35. See on the third line of Khwan, the 47th hexagram. If we were to translate the explanations of the line after Confucius, we should put the first two statements hypothetically; but the four that compose it seem to run on in the same way. They are all, I apprehend, hypothetical. Paragraph 36. See on the last line of Kieh, the 40th hexagram. Paragraph 37. See on the first line of Shih Ho, the 21st hexagram. The 'self-correction in what is small' implies of course that the small man has been awed. What is said about him here is true; but we hardly expect it in this place. Paragraph 38 should probably begin, like those before and after it, with The Master said.' The characters quoted from the Yi are again from the text of Shih Ho, on the last line. Paragraph 39. See on the fifth line of Phi, the 12th hexagram. Paragraph 40 gives Confucius' views on the fourth line of Ting, the 50th hexagram. In paragraph 41 we are conducted to the 16th hexagram, - the Digitized by Google

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CHAP. 6. APPENDIX III. 395 Chapter VI. 45. The Master said :-(The trigrams) Khien and Khwan may be regarded as the gate of the Yt.' Khien represents what is of the yang nature (bright and active); Khwan what is of the yin nature (shaded and inactive). These two unite according to their qualities, and there comes the embodiment of the result by the strong and weak (lines). In this way we have the phenomena of heaven and earth visibly exhibited, and can comprehend the operation of the spiritual intelligence. 46. The appellations and names (of the diagrams and lines) are various, but do not go beyond (what is to be ascribed to the operation of these two conditions). When we examine the nature and style second line of it. The being firm as a rock' is understood to symbolise the state of rest,' the quiet self-possession out of which successful movement and action is understood to spring. In paragraph 42, 'the son of the Yen family'is Yen Hui, the favourite disciple of Confucius. The passage quoted from the Yi is that on the first line of Fu, the 24th hexagram. To paragraph 43, as to paragraph 38, I would prefix the characters for The Master said.' Male and female' is to be taken generally, and not confined to the individuals of the human pair. One Chinese writer says that in the transformations ascribed to heaven and earth, birds, fishes, animals, and plants are included, but from the transformation in its living types' plants are excluded, because in their generation there is nothing analogous to the emission and reception of seed. Other Chinese writers, however, are well enough acquainted with the sexual system of plants. It would seem to me that Confucius, if the paragraph were really his, intended only plants or the vegetable world in his reference to the operation of heaven and earth, and had all living tribes in view in his mention of male and female. The passage of the Yi referred to is on the third line of Sun, the 41st hexagram. The application of it is far-fetched. Paragraph 44. See on the fifth line of Yi, the 42nd hexagram. Digitized by Google

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396 THE APPENDIXES. SECT. II. (of the appended explanations), they seem to express the ideas of a decaying age. 47. The Yi exhibits the past, and (teaches us to) discriminate (the issues of) the future; it makes manifest what is minute, and brings to light what is obscure. (Then king Wan) opened (its symbols), and distinguished things in accordance with its names, so that all his words were correct and his explanations decisive ;-(the book) was now complete. 48. The appellations and names (of the diagrams and lines) are but small matters, but the classes of things comprehended under them are large. Their scope reaches far, and the explanations attached to them are elegant. The words are indirect, but to the point; the matters seem plainly set forth, but there is a secret principle in them. Their object is, in cases that are doubtful, to help the people in their conduct, and to make plain the recompenses of good and evil. The principal object, it is said, of chapter VI, paragraphs 45-48, is to set forth the views of king Wan and his son in the explanations which they appended to the diagrams and lines; and in doing this the writer begins in 45, with Fa-hsi's starting, in the formation of his eight trigrams, from the devising of the whole and divided lines, to represent the two primitive forms in nature. The two 'pure' trigrams formed of these lines, unmixed, give rise to all the others, or rather the lines of which they are formed do so; and are thus compared to a gate by which the various diagrams enter to complete the system that is intended to represent the changing phenomena of nature and experience. The next sentence in the above version of paragraph 45 appears in Canon McClatchie's translation of the Yi, as follows:--'Khien is the membrum virile, and Khwan is the pudendum muliebre (the sakti of Khien).' It is hardly possible, on reading such a version, to suppress the exclamation proh pudor! Can a single passage be adduced in support of it from among all the Chinese critics in the Digitized by Google

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CHAP. 7. APPENDIX III. 397 Chapter VII. 49. Was it not in the middle period of antiquity that the Yi began to flourish? Was not he who made it familiar with anxiety and calamity ? 50. Therefore (the roth diagram), Li, shows us the foundation of virtue; (the 15th), Hsien, its handle; (the 24th), Fa, its root; (the 32nd), Hang, its solidity; (the 41st), Sun, its cultivation; (the 42nd), Yi, its abundance; (the 47th), Khwan, its exercise of discrimination ; (the 48th), Zing, its field; and (the 57th), Sun, its regulation. 51. In Li we have the perfection of harmony; in Hsien, we have the giving honour to others, line of centuries? I believe not. The ideas which it expresses are gratuitously and wantonly thrust into this text of the Yi. Khien' and 'Khwan' are not spoken of thus. If the latter half of the paragraph be unintelligible, this interpretation of the former would make the whole disgusting. In paragraph 46 the writer passes from the work of Fo-hsi to that of king Wan and his son, and the composition of the written Yi is referred to 'a decaying age,'--the age, namely, of the tyrant Kau. Then king Wan and the duke of Kau, it is said, deploring the degeneracy of their times and the enormities of the government, indicated, by their treatment of the ancient symbols, their sense of right and wrong, and the methods by which the prevailing evils might be rectified. Paragraphs 47 and 48 follow and expand the meaning of 45. The editors of the imperial edition say that the former sentence of 47 is the sequel of 45, and the latter of 46, bringing us finally to the explanations and decisions of king Wan, as the most important portion of the Yi. Ku Hsi, moreover, observes that throughout the chapter, as well as in the chapters that follow, there must be many characters wanting in the text, while there are many also that are doubtful. This is specially the case with 48. Where the order of the characters has been disarranged merely, correction is easy; but where characters are evidently missing, attempts to fill the lacunae are merely guess-work. Digitized by Google

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398 THE APPENDIXES. SECT. II. and the distinction thence arising; in Fu we have what is small (at first), but there is in it a (nice) discrimination of (the qualities of) things; in Hang we have a mixed experience, but without any weari. ness; in Sun we have difficulty in the beginning and ease in the end; in Yi we have abundance of growth without any contrivance; in Khwan we have the pressure of extreme difficulty, ending in a free course; in Zing we have abiding in one's place and at the same time removal (to meet the movement of others); and in Sun we have the weighing of things (and action accordingly), but secretly and unobserved. 52. (The use of) Li appears in the harmony of the conduct; of Hsien, in the regulation of ceremonies; of Fa, in self-knowledge; of Hang, in uniformity of virtue; of Sun, in keeping what is harmful at a distance; of Yi, in the promotion of what is advantageous; of Khwan, in the diminution of resentments; of Zing, in the discrimination of what is righteous; and of Sun, in the doing of what is appropriate to time and to circumstances. Chapter VII, paragraphs 49-52, is occupied with nine hexagrams, as specially indicating how the superior man, or the ruler, should deal with a time of trouble and solicitude, specially by the cultivation of his own virtue. Not, we are told, that the same thing might not be learned from other diagrams, but these nine specially occurred to the writer, or, as many think, to Confucius. Paragraph 49 is important as agreeing in its testimony with 46. The Yi was made in middle-antiquity; that is, in the end of the Shang dynasty, and the rise of the Kau; and the maker or makers had personal and public reasons for anxiety about the signs of the times. Paragraph 50 shows the particular phase of virtue in each of the nine hexagrams that are mentioned ; 51, the marvellous character Digitized by Google

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CHAP. 8. APPENDIX III. 399 Chapter VIII. 53. The Yt is a book which should not be let slip from the mind. Its method (of teaching) is marked by the frequent changing (of its lines). They change and move without staying in one place), flowing about into any one of the six places of the hexagram. They ascend and descend, ever inconstant. The strong and the weak lines change places, so that an invariable and compendious rule cannot be derived from them ;-it must vary as their changes indicate. 54. The goings forth and comings in (of the lines) are according to rule and measure. (People) learn from them in external and internal affairs to stand in awe. 55. (The book), moreover, makes plain the nature of anxieties and calamities, and the causes of them. Though its students) have neither master nor guardian, it is as if their parents drew near to them. 56. Beginning with taking note of its explanations, we reason out the principles to which they point. We thus find out that it does supply a constant and standard rule. But if there be not the proper men (to carry this out), the course cannot be pursued without them. istics of each phase; and 52, its use. The 'therefore' with which paragraph 50 commences shows the process of thought by which the writer passed from the anxiety that possessed the mind of the author of the Yi to the use to be derived, in such circumstances, from the study of Li and the other hexagrams. Chapter VIII, paragraphs 53-56, describes the method of study. ing the Yi as consisting very much in watching the changes that take place in the lines, and reflecting on the appended explanations; while, after all, much must depend on there being the proper men,' to carry its lessons into practice. Digitized by Google

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400 THE APPENDIXES. SECT. II. Chapter IX. 57. The Yi is a book in which the form (of each diagram) is determined by the lines from the first to the last, which must be carefully observed. The six lines are mixed together, according to the time (when they enter the figure) and their substance (as whole and divided). 58. There is difficulty in knowing (the significance of) the first line, while to know that of the topmost line is easy; they form the beginning and the end (of the diagram). The explanation of the first line tasks the calculating (of the makers), but in the end they had (but) to complete this. 59. As to the variously-disposed intermediate lines with their diverse formations, for determining their qualities, and discriminating the right and wrong in them, we should be unprovided but for the explanations of them. 60. Yea, moreover, if we wish to know what is likely to be preserved and what to perish, what will be lucky and what will be unlucky, this may easily be known (from the explanations of the different lines). But if the wise will look at the explanations of the entire diagrams, their thoughts will embrace more than half of this knowledge. 61. The second and fourth lines are of the same There seems to be a contradiction between the statements in paragraphs 53 and 56 about the book supplying, and not supplying, a standard rule; but the meaning, probably, is that while it does not give a rule generally applicable, it gives rules for particular cases. Ku Hsi says he does not understand 54, and thinks some characters must have been lost. The six places of the hexagram' in 53 are, literally, 'the six empties.' The places are so called, because it is only a temporary possession of them, which is held by the fugitive lines, whether whole or divided. Digitized by Google

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CHAP. 9. APPENDIX III. 401 quality (as being in even places), but their positions (with respect to the fifth line) are different, and their value is not the same; but the second is the object of much commendation, and the fourth the subject of many apprehensions,--from its nearness (to that line). But for a line in a place of weakness it is not good to be far (from the occupant of the place of strength), and what its subject should desire in such a case is (merely) to be without blame. The advantage (here) is in (the second line) being in the central place. 62. The third and fifth lines are of the same quality, (as being in odd places), but their positions are different; and the (occupant of) the third meets with many misfortunes, while the occupant of the fifth achieves much merit:-- this arises from one being in the noble position and the other in the mean. Are they occupied by the symbol of weakness? There will be peril. By that of strength ? There will be victory. Chapter IX, paragraphs 56-62, speaks of the hexagrams as made up of the different lines, and various things to be attended to in those lines to determine their meaning. Paragraph 57. The time or order in which the lines enter determines of course the place and number of each in the figure. Their 'substance' is their form, as whole or divided, being yang or yin. Paragraph 58 belongs to the first and sixth lines. We are hardly prepared for the statement that the maker or makers' had so much difficulty in determining the meaning of the first line. Of course when they had fixed that and completed the figure, explaining all the lines, it was easy for the student to follow their exposition, as paragraph 59 says. Paragraph 60 seems to say that the work of the duke of Kau on each line was but an indicating in detail of the processes of his father's mind in explaining the whole figure. od [16] Digitized by Google

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402 THE APPENDIXES. SECT. II. Chapter X. 63. The Yi is a book of wide comprehension and great scope, embracing everything. There are in it the way of heaven, the way of man, and the way of earth. It then takes the lines representing) those three Powers, and doubles them till they amount to six. What these six lines show is simply this, the way of the three Powers. 64. This way is marked by changes and movements, and hence we have the imitative lines. Those lines are of different grades (in the trigrams), and hence we designate them from their component elements. These are mixed together, and elegant forms arise. When such forms are not in their appropriate places, the ideas of good fortune and bad are thus produced. The last two paragraphs mention several points important to be attended to in studying, more especially, the duke of Kau on the several lines. Three different views of the concluding statement are they occupied,' &c.,-are given in the imperial edition. It belongs,' says Wu Kang, 'to the fifth line;''to the third line,' says HQ Ping-wan (also of the Yuan dynasty); while Han Hsing-kwo (of the Thang dynasty) held that it belonged to both. The Khang-bsi editors say that by discriminating and combining these views, we get to the meaning of the text.' I am unable to do so. Chapter X, paragraphs 63, 64, speaks of the great comprehensiveness of the Yi, its figures and explanations being applicable to the three Powers-heaven, earth, and man. With paragraph 63, compare paragraph 4, Appendix VI. In the trigram the upper line represents heaven, the middle line man, and the lowest earth. This paragraph and that other are the nearest approach I know to an attempt to account for the doubling of the number of lines, and stopping with the hexagram; but the doing so was entirely arbitrary. Ko Hsi says The upper two characters belong to heaven, the middle two to man, and the lower two to earth.' No words could be more express; and yet Canon McClatchie says (p. 354):- The two upper strokes represent Heaven, or Thaiyi, the husband; the two middle strokes, Earth, his wife; and the Digitized by Google

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CHAP. 11. APPENDIX III. 403 Chapter XI. 65. Was it not in the last age of Yin, when the virtue of Kau had reached its highest point, and during the troubles between king Wan and (the tyrant) Kau, that the (study of the Yi) began to flourish ? On this account the explanations in the book) express (a feeling of) anxious apprehension, (and teach) how peril may be turned into security, and easy carelessness is sure to meet with overthrow. The method in which these things come about is very comprehensive, and must be acknowledged in every sphere of things. If at the beginning there be a cautious apprehension as to the end, there will probably be no error or cause for blame. This is what is called the way of the Yi. two lower strokes, Man, their son; all being animated by the same Divine Reason (tao) or Supreme God (Chih Shan).' This note shows how one error, or misunderstanding of the Chinese original, draws other errors with it. The character tao in the paragraph has not at all the sense of reason, human or divine, but its primary and ordinary signification of the path or course. As La Zi (Han dynasty) says:- In the way of heaven there are the changes of day and night, sun and moon; in that of earth, those of hardness and softness, dryness and moisture; in that of man, those of action and rest, of movement and stillness, of good fortune and bad, of good and evil.' tative lines' in the translation of 64, is simply the Yao' in the Chinese text, which I have rendered according to the account of them in paragraph 8, et al. Their different grades are their position as high or low in the figures (paragraph 1, Section i), and their component elements,' literally their substance, or thingnature,' is their structure as being yang or yin, according to the use of wuh in paragraphs 57, 59, et al. A yang line in an even place, or a yin line in an odd, is not in its appropriate place, and gives an indication of what is bad. Chapter XI, paragraph 65. P. Regis observes on this chapter:"I do not hesitate to say that there is found nowhere in the whole Dd 2 Digitized by Google

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404 THE APPENDIXES. SECT. II. | Chapter XII. 66. (The hexagram) Khien represents the strongest of all under the sky. Through this quality its operations are always manifested with ease, for it knows where there would be peril and embarrassment. (The hexagram) Khwan represents the most docile of all under the sky. Through this quality its operations are always manifested with the promptest decision, for it knows where there would be obstruction. 67. (The sages, who are thus represented, and who made the Y1,) were able to rejoice in heart in the absolute truth of things), and were able (also) to weigh carefully all matters that could occasion anxiety; (thus) they fixed the good and bad fortune (of all things) under the sky, and could accomplish the things requiring strenuous efforts. 68. Therefore amid the changes and transformations (taking place in heaven and earth), and the words and deeds of men, events that are to be fortunate have their happy omens. (The sages) knew the definite principles underlying the prognostications of the former class, and the future of Yi a passage which affords more light for the explanation of the book.' Paragraph 49 told us that the study of the Yi flourished in the middle period of antiquity, and that the author of it was familiar with anxiety and troubles. That information becomes here more particular. The Yi, existing when this Appendix was written, was made in the closing period of the Yin dynasty, and the making of it was somehow connected with the attempts of the tyrant Kau against king Wan. We are not told expressly that the book was written, in part at least, by king Wan; but the tradition to that effect derives a certain amount of support from what is said here. The general object of the author is also stated clearly enough, - to inculcate a cautious and reverent administration of affairs, never forgetful of the uncertainties of life and fortune. Digitized by Google

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CHAP. 12. APPENDIX III. 405 those of the latter, (now to be) ascertained by divination. 69. The places of heaven and earth in the diagrams) having been determined, the sages were able (by means of the Yl) to carry out and complete their ability. (In this way even) the common people were able to share with them in (deciding about) the counsels of men and the counsels of spiritual beings. 70. The eight trigrams communicate their information by their emblematic figures. The explanations appended to the lines and the completed figures tell how the contemplation of them affected (the makers). The strong and the weak lines appear mixed in them, and (thus) the good and the evil (which they indicate) can be seen. 71. The changes and movements (which take place in the manipulation of the stalks and the formation of the diagrams) speak as from the standpoint of what is advantageous. The intimations of) good and evil vary according to the place and nature (of the lines). Thus they may indicate a mutual influence in any two of them) of love or hatred, and good or evil is the result; or that mutual influence may be affected by the nearness of the lines to, or their distance from, each other, and then repentance or regret is the result; or the influence may be that of truth or of hypocrisy, and then the result is what is advantageous, or what is injurious. In all these relations of the lines in the) Yi, if two are near and do not blend harmoniously, there may be (all these results),-evil, or what is injurious, or occasion for repentance and regret. 72. The language of him who is meditating a Digitized by Google

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406 THE APPENDIXES. SECT. II. revolt (from the right) betrays his inward shame; that of him whose inward heart doubts about it diverges to other topics. The words of a good man are few; those of a coarse man are many. The words of one who slanders what is good are un Chapter XII, paragraphs 66-72, is generally divided into three sections ;--the first, embracing 66-68, and treating of the sages, the makers of the Yi, as themselves independent of it, knowing all that it enables us to know, and able to accomplish all that it enables us to accomplish; the second, embracing 69-71, and telling how the sages formed the Yi, and made all men, by means of it, partakers of their now unlimited knowledge and power; the third, comprised in paragraph 72, and saying, if it be genuine and in its proper place, that the ordinary speech of men is as mysterious and indicative of what is in them, as the explanations of the Yi are, when we consider who were its authors. The sages,' who are the subject of 65-68, are not mentioned in the text; but 67 makes it plain that the subject must be some personal being or beings. Neither Khien nor Khwan can rejoice in heart, and weigh carefully matters occasioning anxiety.' The commentators generally interpolate 'the sages;' even Ying-ta of the Thang dynasty, who does not introduce the sages in his exposition, yet makes the subject to be the disposer and nourisher of all things. He gets to his view by an unnatural interpretation of two characters in 67, which are now thrown out of the text by all critics as not genuine. That 'the sages' is really the subject in the mind of the writer appears from the express mention of them in 69, when also heaven and earth' take the place of Khien and Khwan. It is absurd, not to say blasphemous, to assume that the sages who made the Yi had the knowledge and ability here ascribed to them; but the theory of the Yi as containing a scheme for the discovery of the future necessitated the ascribing such attributes to them. Compare with the whole Section, and especially with paragraph 68, what is said in the Doctrine of the Mean,' chapter 24. The first Section shows how the sages were themselves independent of the Yi, and had no need of it; the second goes on to tell how they devised and constructed it, to make all men equal to themselves in a knowledge of phenomena and human events, and of their indications of, and issues in the future. Summing up its Digitized by Google

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CHAP. 12. APPENDIX III. 407 substantial; those of him who is losing what he ought to keep are crooked. lessons, the editors of the imperial edition say, 'There is no passage in the Appendix more full and clear than this on the five points in regard to the lines which the student of the Yi has to attend to. Those points are :--their time, position, quality, mutual nearness, and responsive relation. It is by a consideration of the two latter points, moreover, that he must form his judgment on their appropriateness or inappropriateness in the three others. Paragraph 72 has really no connexion with the rest of the chapter. I have stated above how the critics attempt to make out such a connexion; but I agree myself with P. Regis, who appends to his version of the paragraph this note :- Quae sententiae quidem sapiunt doctrinam Confucianam, at non ordinem, utpote cum praecedentibus minime cohaerentes, sed omnino ab iis abscissae avulsaeque.' Digitized by Google

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APPENDIX IV. Supplementary to the Thwan and Yao on the first and second Hexagrams, and showing how they may be interpreted of man's nature and doings. SECTION I. KHIEN. Chapter I. 1. What is called (under Khien) 'the great and originating' is in man) the first and chief quality of goodness; what is called the penetrating' is the assemblage of excellences; what is called the advantageous' is the harmony of all that is right; and what is called the correct and firm' is the faculty of action. 2. The superior man, embodying benevolence, is fit to preside over men; presenting the assemblage of excellences, he is fit to show in himself the union of all propriety; benefiting (all) creatures, he is fit to exhibit the harmony of all that is right; correct and firm, he is fit to manage (all) affairs. 3. The fact that the superior man practises these four virtues justifies the application to him of the words-- Khien represents what is great and originating, penetrating, advantageous, correct and firm.' The title of this Appendix is in Chinese the Wan Yen Kwan, The Record of Wan Yen;' and according to the analogy of the titles of the three Appendixes that follow, Wan should perform the part of a verb and Yen that of a substantive. So the characters are usually taken, and to Wan is given the meaning of 'Explaining (Shih);' and to Yen that of Words or Sentences,' meaning the Thwan of king Wan, and the Yao of the duke of Kau on the first two hexagrams. The document treats of these, Digitized by Google

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CHAP. 2. APPENDIX IV. 409 Chapter II. 4. What is the meaning of the words under the first line undivided, 'The dragon lies hid (in the deep);--it is not the time for active doing ?' The Master said :--There he is, with the powers of the dragon, and yet lying hid. The influence of the world would make no change in him; he would do nothing (merely) to secure his fame. He can live, withdrawn from the world, without regret; he can experience disapproval without trouble of mind. Rejoicing (in opportunity), he carries his principles and of no others. It shows the amount and depth of meaning in them,' says Ku Hsi, 'and the other hexagrams may be treated after the analogy supplied here.' Confucius, it is said by others died before he was able to carry out the plan which he had formed. But, as I have shown in the Introduction (pp. 28-30), it is more than doubtful whether we have in this Appendix anything at all directly from the sage. Chapter I, paragraphs 1-3, shows how the attributes of Khien, as explained by king Wan, are to be understood of the constituent principles of human nature. What is remarkable is, that we find paragraphs 1, 2, with very little variation, in one of the narratives of the 30 K'wan, as having been spoken by a marchionessdowager of La in B.C. 564, several years before Confucius was born. One so familiar as Ka Hsi was with all the classical literature of his country could not be ignorant of this. His solution of the questions arising from it is, that anciently there was this explanation of the characters of king Wan; that it was employed by Shu Kiang (of La), and that Confucius also availed himself of it; while the chronicler used, as he does below, the phraseology of The Master said,' to distinguish the real words of Confucius from such ancient sayings. But who was this chronicler? No one can tell. The legitimate conclusion from Ka's criticism is this, that so much of this Appendix as is preceded by The Master said' is from Confucius ;-So much and no more. The ascription in paragraph 3 of the four virtues' to the superior or normal man, man in his best estate, and yet inferior to the sagely man,' is Confucian,-after the style of the teaching of the Master in the Analects. Digitized by Google

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410 THE APPENDIXES. SECT. I. into action ; sorrowing (for want of opportunity), he keeps with them in retirement. Yes, he is not to be torn from his root (in himself). This is the dragon lying hid.' 5. What is the meaning of the words under the second line, 'The dragon shows himself and is in the field ;-it will be advantageous to see the great man?' The Master said : There he is, with the dragon's powers, and occupying exactly the central place. He is sincere (even) in his ordinary words, and earnest in his ordinary conduct. Guarding against depravity, he preserves his sincerity. His goodness is recognised in the world, but he does not boast of it. His virtue is extensively displayed, and transformation ensues. The language of the Yi, " The dragon shows himself and is in the field ;-it will be advantageous to see the great man," refers to a ruler's virtue. 6. What is the meaning of the words under the third line, 'The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive;--the position is dangerous, but there will be no mistake?' The Master said :-'The superior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sincerity are the way by which he occupies in his sphere. He knows the utmost point to be reached, and reaches it, thus showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righteousness in accordance with that end. Therefore he occupies a high position without pride, and a low Digitized by Google Digitized by

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CHAP. 2. APPENDIX IV. 411 position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehensive as the time requires, though his position be perilous, he will make no mistake. 7. What is the meaning of the words under the fourth line, He is as if he were leaping up, (but still) is in the deep;--there will be no mistake ?' The Master said :--He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede ;there is no permanent place for him : but he does not leave his fellows. The superior man, advancing * in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake. . 8. What is the meaning of the words under the fifth line, 'The dragon is on the wing in the sky;it will be advantageous to see the great man?' The Master said :-- Notes of the same key respond to one another; creatures of the same nature seek one another; water flows towards the place that is (low and) damp; fire rises up towards what is dry; clouds follow the dragon, and winds follow the tiger :(so) the sage makes his appearance, and all men look to him. Things that draw their origin from heaven move towards what is above; things that draw their origin from the earth cleave to what is below :-50 does everything follow its kind.' 9. What is the meaning of the words under the topmost line, The dragon exceeds the proper limits ;-there will be occasion for repentance ?' The Master said :' The position is noble, but it is not that of office; (its occupant) dwells on high, but he has no people (to rule); and the men of talent Digitized by Digitized by Google

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412 THE APPENDIXES. SECT. I. and virtue in the positions below will give him no aid ;-should he move in such a case, there will be occasion for repentance.' In chapter II, paragraphs 4-9, Confucius is introduced, explaining, with considerable amplification, what is said by the duke of Kau under the several lines of the hexagram. The dragon becomes the symbol of the superior man;' and of the great man,' or the sage upon the throne. The language approaches at times to the magniloquence of Mencius, while in paragraph 8 the voice hardly seems to be that of the sage at all. With paragraph 5, compare chapters 8 and 14 of the Doctrine of the Mean,' agreeing much in language and sentiment with what we have here. The line, a strong or undivided line, and therefore yang, is said to be exactly in the central place;' but the line is in the second, an even place, that proper to a yin line; and in other passages this might be explained in an unfavourable way. The Chinese character kang has the meaning given to it, now of exact,' and now of correct,' the latter being always favourably interpreted. Paragraph 8. The fifth is almost always the place of honour and authority in the hexagram, and therefore 'the great man' here continues to be the great man, 'the sage.' The argument is that as things of the same kind respond to and seek one another, so is it with the sage and ordinary man. They are of the same kind, though far apart; and when a sage appears, all other men look to him with admiration and hope. The continuity of the illustrations, however, is broken by the introduction of the dragon and clouds, and the tiger and wind. Are these of the same kind? Ka Hsi says he does not think that the real dragon and real tiger are intended; but he does not tell us how he understood the terms. Zai Khing (early in the Ming dynasty) says: The dragon feels the influence of the clouds surcharged with rain, and rises from the deep, and when the tiger feels the approach of the cold winds he roars. Thus when the dragon rises, the clouds are sure to collect; and when the tiger screams, the winds follow;' but all this does not help us to appreciate any better the words of the text. And the concluding illustration is nearly as foreign to our way of conceiving things. By things that draw their origin from heaven' all animals -moving creatures--are intended; and by those that draw their origin from the earth are intended all plants,-things that stand and Digitized by Digitized by Google

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CHAP. 3. APPENDIX IV. 413 Chapter III. 10. "The dragon lies hid ;-it is not the time for active doing :'--the position is (too) low. 11. 'The dragon shows himself and is in the field :--the time (requires him still) to be unemployed. 12. 'All the day active and vigilant:'-(he now) does his (proper) business. 13. 'He is as if he were leaping up, (but still) is in the deep :'---he is making trial of himself. 14. "The dragon is on the wing in the sky :(the subject of the line) is on high and ruling. 15. The dragon exceeds the proper limit, and there will be occasion for repentance:'---when things have been carried to extremity, calamity ensues. 16. Undivided lines appear in all these representations of the great and originating power denoted by Khien :-(what follows in the Yao tells us how) all under the sky there will be good order. do not move. The former turn their heads to the sky, and the latter their roots to the earth. So we read in KU Hsi; but I continue to wonder that Confucius selected such illustrations and spoke in such a style. Paragraph 9. As I have said above, the place of honour and authority in the hexagram belongs to the fifth line, and no other plays so unimportant a part as the sixth; and hence it is represented here as having 'no place' at all. Before he whom it represents is called to act, the battle has been won or lost. Movement from him will only accelerate and intensify the result. Chapter III, paragraphs 10-16, goes over again the Yao of the duke of Kau with very brief explanations, grounded chiefly on the consideration of the place or position occupied by the several lines, and the time of their introduction into the action of the hexagram. Paragraph 16. See the note on the Text of Khien, corresponding to this line, page 58, and also that on paragraph 7 of the symbolism of the figures and lines, Section i, page 165. There is the same Digitized by Google

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414 THE APPENDIXES. SECT. I. Chapter IV. 17. "The dragon lies hid in the deep ;-it is not the time for active doing :'--the energy denoted by the undivided line is laid up and hid away as in the deep. 18. "The dragon appears in the field :'-all under heaven (begins to be) adorned and brightened. 19. 'All the day active and vigilant:'-continually, as the time passes and requires, does he act. 20. 'He is as if he were leaping up, (but still) is in the deep :'-a change is taking place in the method indicated by (this) Khien diagram. 21. "The dragon is on the wing in the sky :this shows that his place is based on his heavenly virtue. 22. "The dragon exceeds the (proper) limit;there will be occasion for repentance :'--the time is come to an end, and so also is his opportunity. 23. Undivided lines appear in all these representations of the great and originating power denoted by Khien :-and (from what follows in the Yao) we see the model (of action) afforded by heaven. difficulty in understanding the first part of the short paragraph; the conclusion of it must be a consequence of the language of the Yao, though it is not repeated here. Chapter IV, paragraphs 17-23, goes over the same ground for a third time, treating the various paragraphs chiefly from the standpoint of time. Paragraph 17 tells us that time and circumstances are essential, as well as inward power, to successful development and demonstration. In paragraph 18, the words of the Yao about meeting with the great man are not quoted, but they prompted the latter half of it. Paragraph 19. Compare the language on paragraph 6, towards the end. Paragraph 20. The subject passes here from the lower trigram and enters into the upper. We are told not to lay stress on the method of Khien.' In paragraph 21 we have the sage upon the Digitized by Google

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CHAP. 5. APPENDIX IV. 415 Chapter V. 24. The 'greatness' and 'originating' represented by Khien refer to it as (the symbol of) what gives their beginning (to all things), and (also) secures their growth and development. 25. "The advantageousness and the correctness and firmness' refer to its nature and feelings (as seen in all the resulting things). 26. Khien, (thus) originating, is able with its admirable benefits to benefit all under the sky. We are not told how its benefits are conferred; but how great is (its operation)! 27. How great is (what is emblemed by) Khien!strong, vigorous, undeflected, correct, and in all these qualities) pure, unmixed, exquisite ! 28. The six lines, as explained (by the duke of Kau), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited. 29. (The great man) at the proper time drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose. throne. Time and opportunity are both in progress in 19; here in 22, they are both passed, have reached their extremity or end. Paragraph 23:see on paragraph 16. The model of heaven,' says wa Khang, 'is the due blending of the strong and active with the weak and passive, the regulation of movement in accordance with the highest reason, so that there shall be neither excess nor deficiency.' Chapter V, paragraphs 24-29. The author here, leaving the treatise on the symbolism of the Yao, turns to that on the Thwan, or expositions of king Wan, and amplifies it, not quoting from it, however, so fully and exactly, as he has done in the previous chapters from the Yao. Paragraphs 24 and 25 are based on the statement of the significance of the Thwan under Khien, and not on the treatise on the symbolism. The originating power cannot be separated from that of penetration and development. The latter issues from the former Digitized by Google

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416 THE APPENDIXES. SECT. I. Chapter VI. 30. In the superior man his conduct is (the fruit of his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, 'lying hid,' requires him to keep retired, and not yet show himself, nor proceed to the full development of his course. While this is the case, the superior man (knows that) it is not the time for active doing. 31. The superior man learns and accumulates the results of his learning; puts questions, and discriminates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Yi says, 'The dragon appears in the field :-it will be advantageous to meet with the great man,' has reference to the virtuous qualities of a ruler (as thus described). 32. In the third line there is a twofold (symbol of) strength, but (the position) is not central. (Its as the summer follows on the spring, according to an illustration of Ka Hsi. The advantageousness' and 'firm correctness,' he compares also to the autumn and winter, saying that the Khien power in its essence, as it is in itself, is best described by these two latter characteristics, while the two former describe it in its operation. It is thus that he tries to give his readers an idea of what he understood by 'nature and feelings' in 25. But this chapter treats of the Khien power in nature rather than in humanity. Confining our view to the power so operating, we cannot say that the description of it in 26 and 27 is magniloquent or hyperbolical. Paragraph 28 returns to the explanations of the lines of the hexagram by the duke of Kau, which exhibit the power in different positions and relations, bringing out all its significance; and then 29 confines us to the fifth line, in which we have its ideal. The spheres of nature and of men seem to be in the view of the author, and therefore I introduce the great man,' as the subject, after the example of the best critics. Like the clouds and the rain to the thirsty earth, so is the rule of the sage to expectant humanity. Digitized by Google

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CHAP. 6. APPENDIX IV. 417 occupant) is not in heaven above, nor is he in the field beneath. Therefore there must be active vigilance and cautious apprehension as the time requires ; and though (the position be) perilous, there will be no mistake. 33. In the fourth line there is (the symbol of) strength, but the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath, nor is he in the place of man intermediate. Hence he is in perplexity; and being so, he has doubts about what should be his movements, and so will give no occasion for blame. 34. The great man is he who is in harmony, in his attributes, with heaven and earth; in his brightness, with the sun and moon; in his orderly procedure, with the four seasons; and in his relation to what is fortunate and what is calamitous, in harmony with the spirit-like operations (of Providence). He may precede Heaven, and Heaven will not act in opposition to him; he may follow Heaven, but will act (only) as Heaven at the time would do. If Heaven will not act in opposition to him, how much less will men ! how much less will the spirit-like operation (of Providence)! 35. The force of that phrase--'exceeding the proper limits '-indicates the knowing to advance but not to retire; to maintain but not to let perish; to get but not to lose. 36. He only is the sage who knows to advance and to retire, to maintain and to let perish ; and that without ever acting incorrectly. Yes, he only is the sage! Chapter VI, paragraphs 30-36. The author leaving the Thwan, turns again to the treatise on the symbolism of the Yao, his main [16] Ee Digitized by Google Digitized by

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418 THE APPENDIXES. SECT. II. SECTION II. KhwAn. Chapter I. 1. (What is indicated by) Khwan is most gentle and weak, but, when put in motion, is object being to show how reasonable are the decisions and lessons of the duke of Kau. The subject of paragraph 30 has the virtue ; but his position in the lowest place shows that his time is not yet come. In paragraph 31 we have the superior man developing, by means of the processes described, into the great man,' with the attributes of a ruler, the appearance of whom is a blessing to men. The twofold symbol of strength in paragraph 32 is the yang or undivided line in the third place (odd) proper to it. There will be no mistake, because the subject of the line, in the exercise of his caution, will abstain from any forward movement. According to paragraph 63 of last Appendix, Section ii, both the third and fourth lines in the hexagram belong to man, and are intermediate between those of heaven and those of earth. Khung Ying-ta, to get over the difficulty in what is said on the fourth line, says that, as a matter of fact and locally, man is nearer earth than heaven, and is aptly represented therefore by the third line and not by the fourth ;-I prefer to point out the inconsistency, and leave it. The subject of this fourth line will move very cautiously, and so escape blame.' The eulogium of 'the great man'in paragraph 34 cannot fail to recall to the classical scholar the thirty-first and other chapters of the Doctrine of the Mean,' where the sage is described as 'The Equal of Heaven.' In one sentence here he is spoken of as sometimes taking precedence of Heaven, which then does not act in opposition to him! I do not know of any statement about the sage, coming without doubt from Confucius, that is so extravagant as this. It is difficult-in fact impossible to say from the Yi itself, what we are to understand by the kwei shan, which I have translated here by 'the spirit-like operations (of Providence). The compound denomination does not often occur in the book. In Appendix III, Section i, 21, kwei is the anima and shan the animus; and in paragraph 50, I have translated the terms by the contracting and expanding operations. In Appendix I, page 226 and page 259, the name is used as in the present text. That second instance and this Digitized by Google

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CHAP. 2. APPENDIX IV. 419 hard and strong; it is most still, but is able to give every definite form. 2. "By following, it obtains its (proper) lord,' and pursues its regular (course). 3. It contains all things in itself, and its transforming (power) is glorious. 4. Yes, what docility marks the way of Khwan! It receives the influences of heaven, and acts at the proper time. Chapter II. 5. The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery. The murder of a ruler by paragraph were evidently constructed, the one on the model of the other. I think it likely that the breath or air, khi, became the name with the earliest Chinese for their first concept of spirit; then the breath inspired or inhaled was called kwei, and became the name for the grosser part of the spirit, returning to the earth; and shan, the breath exhaled or expired, the name for the subtler and intellectual spirit, ascending to a state of activity and enjoyment. The explanations of the terms in the R Ya and other dictionaries seem to justify this view. The combination kwei shan is sometimes best translated by 'spiritual beings.' The school of the Sung philosophy understand by it--the contracting and expanding of the primary matter, or that matter conceived of in two forms or with two opposite qualities. Khang-zze says here that 'Heaven and earth are another name for tao, and kwei shan another name for "the vestiges of making and transformation;" and that the sage being in harmony with the tao or practical reason of the universe, how can men or the kwei shan be contrary to him?' Whatever be thought of the Sung speculations and theories, I think that a translator ought to give an indication of the primary meaning of the name kwei shan. Paragraphs 35 and 36 suggest the description of Confucius by Mencius, V, ii, 1, 5, as the one among the sages who was most governed by the consideration of time, doing continually what the circumstances of the time required. Ee 2 Digitized by Google

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420 THE APPENDIXES. SECT. II. his minister, or of his father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated, - through the absence of early discrimination. The words of the Y1, 'He treads on the hoar-frost; the strong ice will come (by and by),' show the natural (issue and growth of things). 6. Straight' indicates the correctness (of the internal principle), and 'square,' the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. 'Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous :'--this shows how (such a one) has no doubts as to what he does. 7. Although (the subject of) this divided line has excellent qualities, he (does not display them, but) keeps them under restraint. 'If he engage with them in the service of the king, and be successful, he will not claim that success for himself :'-- this is the way of the earth, of a wife, of a minister. The way of the earth is-'not to claim the merit of achievement,' but on behalf (of heaven) to bring things to their proper issue. 8. Through the changes and transformations produced by heaven and earth, plants and trees grow luxuriantly. If (the reciprocal influence of) heaven and earth were shut up and restrained, we should have (a state that might suggest to us) the case of men of virtue and ability lying in obscurity. The words of the YI,'A sack tied up:- there will be Diglized by Google

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CHAP. 2. APPENDIX IV. 421 no ground for blame or for praise,' are in reality a lesson of caution. 9. The superior man (emblemed here) by the yellow' and correct (colour), is possessed of comprehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs :--- this is the perfection of excellence. 10. (The subject of) the yin (or divided line) thinking himself equal to the (subject of the) yang, or undivided line, there is sure to be 'a contest.' As if indignant at there being no acknowledgment of the (superiority of the subject of the) yang line, (the text) uses the term 'dragons. But still the (subject of neither line) can leave his class, and hence we have the blood' mentioned. The mention of that as being (both) 'azure and yellow' indicates the mixture of heaven and earth. Heaven's (colour) is azure and earth's is yellow. The hexagram Khwan is dealt with in Section ii, and much more briefly than Khien in Section i. Much less distinct, moreover, is the attempt in it to show how the attributes of the hexagram are to be understood of the principles of human nature. The most important portion of the Section, perhaps, is paragraph 5, the first of chapter II, and I have spoken of it in the Introduction, pages 47 and 48. Digitized by Google

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APPENDIX V. Treatise of Remarks on the Trigrams. Chapter I. 1. Anciently, when the sages made the Y1, in order to give mysterious assistance to the spiritual Intelligences, they produced (the rules for the use of) the divining plant. 2. The number 3 was assigned to heaven, 2 to earth, and from these came the (other) numbers. 3. They contemplated the changes in the divided and undivided lines (by the process of manipulating the stalks), and formed the trigrams; from the movements that took place in the strong and weak lines, they produced (their teaching about) the separate lines. There ensued a harmonious conformity to the course (of duty) and to virtue, with a discrimination of what was right (in each particular case). They (thus) made an exhaustive discrimination of what was right, and effected the complete development of (every) nature, till they arrived in the Yi) at what was appointed for it (by Heaven). Chapter I, paragraphs 1-3, treats of the rise of the scheme of the Yi from the wonderful qualities of the divining plant, the use of certain numbers, and the formation of the lineal figures. P. Regis translates paragraph 1 by- The ancient (sages), the most excellent men, were the authors of the Yi-king, in making which they were assisted by an intelligent spirit, who for their help produced the plant called Shih. But the text will not admit of this version, nor have I found the view given in it in any Chinese writer. It is difficult to make up one's mind whether to translate --the sage,' or 'the sages.' Khung Ying-La contends that the writer had Fa-hsi and him alone in his Digitized by Google

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CHAP. 2. APPENDIX V. 423 Chapter II. 4. Anciently, when the sages made the Yi, it was with the design that (its figures) should be in conformity with the principles underlying the natures (of men and things), and the ordinances (for them) appointed (by Heaven). With this view they exhibited (in them) the way of heaven, calling (the lines) yin and yang; the way of earth, calling (them) the weak (or soft) and the strong (or hard); and the way of men, under the names of benevolence mind. To me it seems otherwise. Fu-hsi, if we accept the testimony of universal Chinese consent, made the eight trigrams; but he did not make the Yi, which, by the same consent, was the production of king Wan and his son. The text would seem to say that the sages 'produced' the plant, but this is so extravagant that the view indicated in my supplementary clause appears in all the best commentators. So understood, the Yi may be said to 'give mysterious assistance to the spiritual Intelligences,' or, if we take that name as singular (according to the analogy of chapter 6), to the Divine Being in affording a revelation of His will, as in paragraph 3. We may well say that it is a pity the revelation should be so enigmatical; but the author, it must be remembered, is writing from his own standpoint. Wan and his son, as I have endeavoured to show in the Introduction, merely wished to convey, under the style and veil of divination, their moral and political lessons. On paragraph 2 it is said that heaven is round; and as the circumference of a circle is three times its diameter, hence 3 is the number of heaven. Again, earth is square, and as the circumference of a square is four times its length or breadth, or it consists of two pairs of equal sides, hence 2 is the number of earth. The concluding statement about 'the other numbers' is understood of the manipulation of the divining stalks, as in Appendix III, i, 51, That manipulation, thrice repeated, might leave three stalks each time, and 3 x3=9; or 2, being in the same way in all=6; or twice 3 and once 2=8; or twice 2 and once 3=7. These are the numbers of the 4 binary symbols, employed in forming the new figures;, the old yang,=9;, the young yin,=8; the young yang,=7; and ==, the old yin,=6. Digitized by Google

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424 THE APPENDIXES. CHAP. 3. and righteousness. Each (trigram) embraced (those) three Powers; and, being repeated, its full form consisted of six lines. A distinction was made of (the places assigned) to the yin and yang lines, which were variously occupied, now by the strong and now by the weak forms, and thus the figure (of each hexagram) was completed. Chapter III. 5. (The symbols of) heaven and earth received their determinate positions; (those for) mountains and collections of water interchanged their influences ; (those for) thunder and wind excited each other the more; and (those for) water and fire did each other no harm. (Then) among these eight symbols there was a mutual communication. 6. The numbering of the past is a natural process; the knowledge of the coming is anticipation. Therefore in the Yi we have (both) anticipation (and the natural process). Chapter II. The top line in each trigram thus belongs to the category of heaven; the bottom line to that of earth; and the middle line to that of man. The odd places should be occupied, 'correctly,' by the undivided lines; and the even by the divided. The trigram being increased to the hexagram, lines 5 and 6 were assigned to heaven; 1 and 2 to earth; and 3 and 4 to man. 5 is the yang characteristic of heaven, and 6 the yin; so I and 2 in regard to earth; while 3 represents the benevolence of man, and 4 his righteousness. But all this is merely the play of fancy, and confuses the mind of the student. Chapter III, paragraphs 5 and 6, is understood, though not very clearly, by referring to the circular arrangement of the trigrams according to Fa-hsi, as shown in Figure 2, of Plate III. Paragraph 5 refers to the correlation of Khien and Khwan, Kan and Tui, Kan and Sun, Khan and Li. Paragraph 6 is less easy of apprehension. Starting in the same figure from Khien and numbering on the left we come to Kan by a natural process. Then Digitized by Google

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CHAP. 5. APPENDIX V. 425 Chapter IV. 7. Thunder serves to put things in motion; wind to scatter (the genial seeds of) them; rain to moisten them; the sun to warm them; (what is symbolised by) Kan, to arrest (and keep them in their places); (by) Tui, to give them joyful course; (by) Khien, to rule them; and by Khwan, to store them up. Chapter V. 8. God comes forth in Kan (to His producing work); He brings (His processes) into full and equal action in Sun; they are manifested to one another in Li; the greatest service is done for Him in Khwan; He rejoices in Tui; He struggles in Khien; He is comforted and enters into rest in Khan; and He completes (the work of the year) in Kan. 9. All things are made to issue forth in Kan, which is placed at the east. (The processes of production) are brought into full and equal action in Sun, which is placed at the south-east. The being brought into full and equal action refers to the purity and equal arrangement of all things. Li gives the idea of brightness. All things are now made mani we turn back, and numbering on the right, from Sun, we come by a backward process to Khwan. The same process is illustrated on a large scale by the circular arrangement of the 64 hexagrams in Plate I. But what the scope of the paragraph is I cannot tell, and am tempted to say of it, as P. Regis does, . Haec observatio prorsus inanis est.' In chapter IV we have the same circular arrangement of the trigrams, though they are named in a different order; the last first and the first last. The first four are mentioned by their elemental names; the last four by the names of their lineal figures. No special significance is attached to this. If it ever had any, it has been lost. Digitized by Google

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426 THE APPENDIXES. CHAP. : fest to one another. It is the trigram of the south. The sages turn their faces to the south when they give audience to all under the sky, administering government towards the region of brightness the idea in this procedure was taken from this. Khwan denotes the earth, (and is placed at the south-west). All things receive from it their fullest nourishment, and hence it is said, "The greatest service is done for Him in Khwan.' Tui corresponds (to the west) and to the autumn,--the season in which all things rejoice. Hence it is said, 'He rejoices in Tui. He struggles in Khien, which is the trigram of the north-west. The idea is that there the inactive and active conditions beat against each other. Khan denotes water. It is the trigram of the exact north,--the trigram of comfort and rest, what all things are tending to. Hence it is said, 'He is comforted and enters into rest in Khan. Kan is the trigram of the north-east. In it all things bring to a full end the issues of the past (year), and prepare the commencement of the next. Hence it is said, 'He completes (the work of the year) in Kan.' Chapter V, paragraphs 8 and 9, sets forth the operations of nature in the various seasons, as being really the operations of God, who is named Ti, the Lord and Ruler of Heaven.' Those operations are represented in the progress by the seasons of the year, as denoted by the trigrams, according to the arrangement of them by king Wan, as shown also in Plate III, Figure 2. The greatest service is done for Ti in Khwan;' Yang Wan-li (of our twelfth century, but earlier than Ku Hsi) says : Khwan is a minister or servant. Ti is his ruler. All that a ruler has to do with his minister is to require his service.' 'On the struggles in Khien' he says :- Khien is the trigram of the north-west, when the yin influence is growing strong and the yang diminishing.' The 'purity' predicated in paragraph 9 of things in Sun, was Digitized by Google

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CHAP. 6. APPENDIX v. 427 Chapter VI. 1o. When we speak of Spirit we mean the subtle (presence and operation of God) with all things. For putting all things in motion there is nothing more vehement than thunder; for scattering them there is nothing more effective than wind; for drying them up there is nothing more parching than fire; for giving them pleasure and satisfaction there is nothing more grateful than a lake or marsh; for moistening them there is nothing more enriching than water; for bringing them to an end and making them begin again there is nothing more fully adapted than Kan. Thus water and fire contribute together to the one object; thunder and wind do not act contrary to each other; mountains and collections of water interchange their influences. It is in this way, that they are able to change and transform, and to give completion to all things. explained by Kang Khang-khang (our second century) as equivalent to 'newness,' referring to the brightness of all things in the light of spring and summer. On all things receive from the earth their fullest nourishment' the same Yang, quoted above, says :"The earth performs the part of a mother. All things are its children. What a mother has to do for her children is simply to nourish them.' Chapter VI is the sequel of the preceding. There ought to have been some mention of Shan or Spirit' in chapter 5. It is the first character in this chapter, and the two characters that follow show that it is here resumed for the purpose of being explained. As it does not occur in chapter 5, we must suppose that the author of it here brings forward and explains the idea of it that was in his mind. Many of the commentators recognise this,-e.g. Liang Yin, as quoted in the Introduction, p. 33. Two other peculiarities in the style of the chapter are pointed out and explained (after a fashion) by Zhui King (earlier, probably, than the Sung dynasty):-- The action of six of the trigrams is described, but no mention is made of Khien or Khwan. But Digitized by Google

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428 THE APPENDIXES. CHAP. 7. Chapter VII. 11. Khien is (the symbol of) strength; Khwan, of docility; Kan, of stimulus to movement; Sun, of penetration; Khan, of what is precipitous and perilous; Li, of what is bright and what is catching; Kan, of stoppage or arrest; and Tui, of pleasure and satisfaction. heaven and earth do nothing, and yet do everything; hence they are able to perfect the spirit-like subtilty of the action of thunder, wind, and the other things. (Moreover), we have the trigram Kan mentioned, the only one mentioned by its name, instead of our reading "mountains." The reason is, that the putting in motion, the scattering, the parching, and the moistening, are all the palpable effects of thunder, wind, fire, and water. But what is ascribed to Kan, the ending and the recommencing all things, is not so evident of mountains. On this account the name of the trigram is given, while the things in nature represented by the trigrams are given in those other cases. The style suitable in each case is employed.' Chapter VII mentions the attributes, called also the 'virtues,' of the different trigrams. It is not easy to account for the qualities'their nature and feelings'-ascribed to them. Khung Ying-ta says:-Khien is represented by heaven, which revolves without ceasing, and so it is the symbol of strength; Khwan by the earth, which receives docilely the action of heaven, and so it is the symbol of docility; Kan by thunder, which excites and moves all things, and so it is the symbol of what produces movement; Sun by wind, which enters everywhere, and so it is the symbol of penetration; Khan by water, found in a place perilous and precipitous, and the name is explained accordingly; Li by fire, and fire is sure to lay hold of things, and so it is the symbol of being attached to; Kan by a mountain, the mass of which is still and arrests progress, and so it is the symbol of stoppage or arrest; and Tui by a lake or marsh, which moistens all things, and so it is the symbol of satisfaction.' The Khang-hsi editors consider this explanation of the qualities of the trigrams to be unsatisfactory, and certainly it has all the appearance of an ex post facto account. They prefer the views of the philosopher Shao (of our eleventh century), which is based on the arrangement of the undivided and divided lines in the figures. This to me is more unsatisfactory than the other. The editors say, Digitized by Google

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CHAP. 10. APPENDIX V. 429 Chapter VIII. 12. Khien (suggests the idea of) a horse; Khwan, that of an ox; Kan, that of the dragon; Sun, that of a fowl; Khan, that of a pig; Li, that of a pheasant; Kan, that of a dog; and Tui, that of a sheep. Chapter IX. 13. Khien suggests the idea of the head; Khwan, that of the belly; Kan, that of the feet; Sun, that of the thighs; Khan, that of the ears; Li, that of the eyes; Kan, that of the hands; and Tui, that of the mouth. Chapter X. 14. Khien is (the symbol of) heaven, and hence has the appellation of father. Khwan is (the symbol of) earth, and hence has the appellation of mother. Kan shows a first application (of Khwan to Khien), resulting in getting (the first of) its male (or undivided lines), and hence is called the oldest son.' Sun shows a first application (of Khien to Khwan), resulting in getting the first of) its female (or divided lines), and hence is called 'the oldest daughter. Khan shows a second application moreover, that Shao's account of the three yang trigrams, Kan, Khan, and Kan is correct, and that of the three yin, Sun, Li, and Tui incorrect; but this would be based on king Wan's arrangement, which does not appear to have place here. Chapter VIII. In the Great Appendix, p. 383, it is said that FQ-hsi, in making his trigrams, was guided by the consideration of things apart from his own person. Of such things we have a specimen here. The creatures are assigned, in their classes, to the different trigrams, symbolising the ideas in the last chapter. We must not make any difference of sex in translating their names. Chapter IX. Fa-hsi found also things near at hand, in his own person,' while making the trigrams. We have here a specimen of such things. Digitized by Google

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430 THE APPENDIXES. XES. CHAP. 11. (of Khwan to Khien), resulting in getting (the second of) its male (or undivided lines), and hence is called the second son.' Li shows a second application (of Khien to Khwan), resulting in getting the second of its female (or divided lines), and hence is called 'the second daughter.' Kan shows a third application (of Khwan to Khien), resulting in getting (the third of) its male (or undivided lines), and hence is called the youngest son.' Tui shows a third application of Khien to Khwan), resulting in getting (the third of) its female (or divided lines), and hence is called 'the youngest daughter.' Chapter XI. 15. Khien suggests the idea of heaven; of a circle; of a ruler; of a father; of jade; of metal; of cold; of ice; of deep red; of a good horse; of an old horse; of a thin horse; of a piebald horse; and of the fruit of trees. 16. Khwan suggests the idea of the earth; of a mother; of cloth; of a caldron; of parsimony; of a turning lathe; of a young heifer; of a large waggon; of what is variegated; of a multitude; and of a handle and support. Among soils it denotes what is black. 17. Kan suggests the idea of thunder; of the dragon; of (the union of) the azure and the yellow; of development; of a great highway; of the eldest son; of decision and vehemence; of bright young bamboos; of sedges and rushes; among horses, of Chapter X has been discussed in the Introduction, pp. 49 and 50. Let it simply be added here, that the account which it does give of the formation of the six subsidiary trigrams is inconsistent with their gradual rise from the mutual imposition of the undivided and divided lines. Digitized by Google

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CHAP. II. APPENDIX V. 431 the good neigher; of one whose white hind-leg appears, of the prancer, and of one with a white star in his forehead. Among the productions of husbandry it suggests the idea of what returns to life from its disappearance (beneath the surface), of what in the end becomes the strongest, and of what is the most luxuriant. 18. Sun suggests the idea of wood; of wind; of the oldest daughter; of a plumb-line; of a carpenter's square; of being white; of being long; of being lofty; of advancing and receding; of want of decision; and of strong scents. It suggests in the human body, the idea of deficiency of hair; of a wide forehead; of a large development of the white of the eye. (Among tendencies), it suggests the close pursuit of gain, even to making three hundred per cent in the market. In the end it may become the trigram of decision. 19. Khan suggests the idea of water; of channels and ditches (for draining and irrigation); of being hidden and lying concealed; of being now straight, and now crooked; of a bow, and of a wheel. As referred to man, it suggests the idea of an increase of anxiety; of distress of mind; of pain in the ears; it is the trigram of the blood; it suggests the idea of what is red. As referred to horses, it suggests the idea of the horse with an elegant spine; of one with a high spirit; of one with a drooping head; of one with a thin hoof; and of one with a shambling step. As referred to carriages, it suggests one that encounters many risks. It suggests what goes right through; the moon; a thief. Referred to trees, it suggests that which is strong, and firmhearted. Google Digitized by

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432 THE APPENDIXES. CHAP. IT. 20. Li suggests the emblem of fire; of the sun; of lightning; of the second daughter; of buff-coat and helmet; of spear and sword. Referred to men, it suggests the large belly. It is the trigram of dryness. It suggests the emblem of a turtle; of a crab; of a spiral univalve; of the mussel; and of the tortoise. Referred to trees, it suggests one which is hollow and rotten above. 21. Kan suggests the emblem of a mountain; of a by-path; of a small rock; of a gateway; of the fruits of trees and creeping plants; of a porter or a eunuch; of the (ring) finger; of the dog; of the rat; of birds with powerful bills; among trees, of those which are strong, with many joints. 22. Tui suggests the emblem of a low-lying collection of water; of the youngest daughter; of a sorceress; of the mouth and tongue; of the decay and putting down (of things in harvest); of the removal (of fruits) hanging (from the stems or branches); among soils, of what is strong and salt; of a concubine; and of a sheep. Chapter XI may be made to comprehend all the paragraphs from the 15th to the end, and shows how universally the ideas underlying the Yi are diffused through the world of nature. The quality of the several trigrams will be found with more or less of truth, and with less or more of fancy, in the objects mentioned in connexion with them. More needs not to be said on the chapter than has been done in the Introduction, pp. 53 and 54. Digitized by Google

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APPENDIX VI. The Orderly Sequence of the Hexagrams. Section I. 1-3. When there were heaven and earth, then afterwards all things were produced. What fills up (the space) between heaven and earth are (those) all things. Hence (Khien and Khwan) are followed by Kun? Kun denotes filling up. 3-6. Kun is descriptive of things on their first production. When so produced, they are sure to be in an undeveloped condition. Hence Kun is followed by Mang. Mang is descriptive of what is undeveloped,--the young of creatures and things. These in that state require to be nourished. Hence Mang is followed by Hsu. Hsu is descriptive of the way in which meat and drink (come to be supplied) 2. Over meat and drink there are sure to be contentions 2. Hence Hsu is followed by Sung. 6-8. Sung is sure to cause the rising up of the multitudes 3; and hence it is followed by Sze. Sze has the signification of multitudes, and between multitudes there must be some bond of union. Hence it is followed by Pi, which denotes being attached to. 8-11. (Multitudes in) union must be subjected to some restraint. Hence Pi is followed by Hsiao [16] Digitized by Google

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434 THE APPENDIXES. SECT. I. Kha. When things are subjected to restraint, there come to be rites of ceremony, and hence Hsiao Khu is followed by Lil. The treading (on what is proper) leads to Thai, which issues in a state of freedom and repose, and hence Li is followed by Thai. 11-16. Thai denotes things having free course. They cannot have that for ever, and hence it is followed by Phi (denoting being shut up and restricted). Things cannot for ever be shut up, and hence Phi is followed by Thung 3an. To him who cultivates union with men, things must come to belong, and hence Thung 3an is followed by Ta Ya. Those who have what is great should not allow in themselves the feeling of being full, and hence Ta Ya is followed by Khien. When great possessions are associated with humility, there is sure to be pleasure and satisfaction; and hence * Khien is followed by Yu. 16-19. Where such complacency is awakened, (he who causes it) is sure to have followers. They who follow another are sure to have services (to perform), and hence Sui is followed by Kar Ka means the performance of) services. He who performs such services may afterwards become great, and hence Ka is followed by Lin. Lin means greato. 19-23. What is great draws forth contemplation, and hence Lin is followed by Kwan. He who attracts contemplation will then bring about the union of others with himself, and hence Kwan is followed by Shih Ho. Shih Ho means union. But things should not be united in a reckless or irregular way, and hence Shih Ho is followed by Digitized by Google

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SECT. II. APPENDIX VI. 435 Pi. Pi denotes adorning. When ornamentation has been carried to the utmost, its progress comes to an end; and hence Pi is followed by Po. Po denotes decay and overthrow. 23-26. Things cannot be done away for ever. When decadence and overthrow have completed their work at one end, redintegration commences at the other; and hence Po is followed by FQ. When the return (thus indicated) has taken place, we have not any rash disorder, and Fa is followed by Wa Wang. Given the freedom from disorder and insincerity (which this name denotes), there may be the accumulation (of virtue), and Wa Wang is followed by Ta Kha. 26-30. Such accumulation having taken place, there will follow the nourishment of it; and hence Ta Kha is followed by I. I denotes nourishing. Without nourishment there could be no movement, and hence I is followed by Ta Kwo. Things cannot for ever be in a state of extraordinary (progress); and hence Ta Kwo is followed by Khan. Khan denotes falling into peril. When one falls into peril, he is sure to attach himself to some person or thing; and hence Khan is followed by Lt. Li denotes being attached, or adhering, to. SECTION II. 31, 32. Heaven and earth existing, all (material) things then got their existence. All (material) things having existence, afterwards there came . male and female. From the existence of male and female there came afterwards husband and wife. From Ff 2 Digitized by Google

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436 THE APPENDIXES. SECT. II. husband and wife there came father and son. From father and son there came ruler and minister. From ruler and minister there came high and low. When (the distinction of) high and low had existence, afterwards came the arrangements of propriety and righteousness. The rule for the relation of husband and wife is that it should be long-enduring. Hence Hsien is followed by Hang. Hang denotes long enduring? 32-37. Things cannot long abide in the same place; and hence Hang is followed by Thun. Thun denotes withdrawing. Things cannot be for ever withdrawn; and hence Thun is succeeded by Ta Kwang. Things cannot remain for ever (simply) in the state of vigour; and hence Ta Kwang is succeeded by Zin. Zin denotes advancing. (But) advancing is sure to lead to being wounded; and hence Zin is succeeded by Ming i. I denotes being wounded. He who is wounded abroad will return to his home; and hence Ming I is followed by Kia Zan. 37-40. When the right administration of the family is at an end, misunderstanding and division will ensue; and hence Kia Zan is followed by Khwei. Khwei denotes misunderstanding and division; and such a state is sure to give rise to difficulties and complications. Khwei therefore is followed by Kien. Kien denotes difficulties; but things cannot remain for ever in such a state. Kien therefore is followed by Kieh, which denotes relaxation and ease. 40-44. In a state of relaxation and ease there are sure to be losses; and hence Kieh is followed Digitized by Google

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SECT. II. APPENDIX VI. 437 by Sun. But when Sun (or diminution) is going on without end, increase is sure to come. Sun therefore is followed by Yf. When increase goes on without end, there is sure to come a dispersing of it, and hence Yi is followed by Kwai. Kwai denotes dispersion. Butdispersion must be succeeded by a meeting (again). Hence Kwai is followed by Kau, which denotes such meeting. 44-48. When things meet together, a collection is then formed. Hence Kau is followed by Zhui, which name denotes being collected. When (good men) are collected and mount to the highest places, there results what we call an upward advance; and hence Zhui is followed by Shang. When such advance continues without stopping, there is sure to come distress; and hence Shang is followed by Khwan. When distress is felt in the height (that has been gained), there is sure to be a return to the ground beneath ; and hence Khwan is followed by Zing. 48, 49. What happens under Zing requires to be changed, and hence it is followed by Ko (denoting change). 49-55. For changing the substance of things there is nothing equal to the caldron; and hence Ko is followed by Ting. For presiding over (that and all other) vessels, no one is equal to the eldest son, and hence Ting is followed by Kan. Kan conveys the idea of putting in motion. But things cannot be kept in motion for ever. The motion is stopped ; and hence Kan is followed by Kan, which gives the idea of arresting or stopping. Things cannot be kept for ever in a state of repression, and hence Kan is followed by Kien, which gives the idea of Digitized by Google

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438 THE APPENDIXES. SECT. II. (gradually) advancing. With advance there must be a certain point that is arrived at, and hence Kien is succeeded by Kwei Mei. When things thus find the proper point to which to come, they are sure to become great. Hence Kwei Mei is succeeded by Fang, which conveys the idea of being great. 55-57. He whose greatness reaches the utmost possibility, is sure to lose his dwelling; and hence Fang is succeeded by Lu (denoting travellers or strangers). We have in it the idea of strangers who have no place to receive them, and hence Lu is followed by Sun, which gives the idea of (penetrating and) entering. 57-59. One enters (on the pursuit of his object), and afterwards has pleasure in it; hence Sun is followed by Tui. Tui denotes pleasure and satisfaction. This pleasure and satisfaction (begins) afterwards to be dissipated, and hence Tui is followed by Hwan, which denotes separation and division. 59-62. A state of division cannot continue for ever, and therefore Hwan is followed by 3ieh. 3ieh (or the system of regulations) having been established, men believe in it, and hence it is followed by Kung Fu. When men have the belief which Kung Fu implies, they are sure to carry it into practice; and hence it is succeeded by Hsiao Kwo. 62-64. He that surpasses others is sure to remedy (evils that exist), and therefore Hsiao Kwo is succeeded by Ki 31. But the succession of events cannot come to an end, and therefore Ki 31 is Digitized by Google

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SECT. II. APPENDIX VI. 439 succeeded by Wei Zi, with which (the hexagrams) come to a close. The few sentences on this Appendix in the Introduction, pp. 54, 55, are sufficient. It shows the importance of the meaning of the name in the attempt to explain the lineal figures, and prepares us to expect an each one a brief enigmatical essay, which, it has been seen, is the nature of the Text. But the writer, whoever he was, is by no means careful always to follow that Text in the significance of the characters, as will appear in the few instances to which attention is called in the following notices. The treatise is too slight to require, or to justify, an exhibition of all its inaccuracies. 1 But Kun does not denote filling up. It is the symbol of being in a state of distress and difficulty. The writer is thinking of the result of the interaction of heaven and earth as being to fill all between them with the various forms of living beings; and to represent that he gives the result of Kun, and not its meaning He makes a blunder which might have been easily avoided, for he adds immediately that the character is descriptive of things on their first production. ! It is difficult to follow the writer here. Hsu in the Text is the symbol of the idea of waiting. Does he mean that a provision of food and drink can only be made gradually? There is nothing in the character Hsu to awaken in the mind the idea of nourishment. Then the genesis of contention which is given is strange. The writer probably had in his mind the lines of the Shih, II, i, ode 5. 3: The loss of kindly feeling oft From slightest things shall grow. Where all the fare is dry and spare, Resentments fierce may glow.' But what is allowable, good even, in poetry, is out of place in this treatise. o Contention on a great scale will put all the population of a state in excitement and motion, and military measures of repression will be necessary. But the idea of the multitudes in Sze would seem to be simply that of number, and not that of a numerous host. In a feudal kingdom, however, all the able-bodied people might be required to join the army. Digitized by Google

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440 THE APPENDIXES. SECT. II. * Li, the name of the roth hexagram, is the symbol for a shoe, and the act of treading or walking. It seems here to be derived from the homophonous li, the symbol of acts of ceremony. The identity of sound or name must be considered as accidental. A measured step would be one of the first ways in which the inward sense of propriety would manifest itself. By the subject of Ta Ya and Khien we must understand the possessor of the kingdom,--the great man who in his greatness is yet distinguished by humility. He attracts followers. * For the true meaning of Ku and Lin, the names of hexagrams 18, 19, see what is said in the notes on the Text of them. 7 The same reference should be made to the notes on the Text of Hsien and many of the other hexagrams that follow. Digitized by Google

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APPENDIX VII. Treatise on the Hexagrams taken promiscuously, according to the opposition or diversity of their meaning. This last of the Appendixes is touched on very briefly in the concluding paragraph of the Introduction, p. 55. It is stated there to be in rhyme, and I have endeavoured to give a similar form to the following version of it. The rhymes and length of the lines in the original, however, are very irregular, and I found it impossible to reproduce that irregularity in English. 1, 2. Strength in Khien, weakness in Khwan we find. 8, 7. Pi shows us joy, and Sze the anxious mind. 19, 20. Lin gives, Kwan seeks ;-such are the several themes Their different figures were to teach de signed. 3. K'un manifests itself, yet keeps its place; 4. 'Mid darkness still, to light Mang sets its face. 51, 52. Kan starts; Kan stops. In Sun and Yi are seen 41, 42. How fulness and decay their course begin. 26. Ta Khu keeps still, and waits the proper time. 25. Wa Wang sets forth how evil springs from crime. Digitized by Google

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442 THE APPENDIXES. they 45, 46. Good men in Zhui collect; in Shang they rise: 15, 16. Khien itself, Yu others doth despise. 21, 22. Shih Ho takes eating for its theme; and PI Takes what is plain, from ornament quite free. 58, 57. Tui shows its scope, but Sun's we do not see. 17, 18. Sui quits the old; Ku makes a new decree. 23. We see in Po its subject worn away; 24. And Fd shows its recovering from decay. 35. Above in Zin the sun shines clear and bright; 36. But in Ming i 'tis hidden from the sight. 48, 47. Progress in Zing in Khwan encounters blight. 31. Effect quick answering cause in Hsien appears; 32. While Hang denotes continuance for years. 59, 60. Hwan scatters; but Zieh its code of rules uprears. 40. Relief and ease with Kieh are sure to come; 41. Hard toil and danger have in Kien their home. 38. Khwei looks on others as beyond its care ; 37. Kia Zan all includes within its sphere. Digitized by Google

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APPENDIX VII. 443 12, 11. While Phi and Thai their different scopes prefer, 34, 33. Ta Kwang stops here as right; withdraws Thun there. 14. Ta Ya adhering multitudes can show; 13. Thung Zan reflects their warm affection's glow. 50, 51. Ting takes what's new; the old is left by Ko. 61, 62. Sincere is Kung Fd; but exceeds, Hsiao Kwo. 55, 56. Fang tells of trouble; Lu can boast few friends. 29. Fire mounts in Li; water in Khan descends. 9. Hsiao Khu with few 'gainst many foes contends. 10. Movement in Li, unresting, never ends. 5. Hsu shows its subject making no advance : 6. In Sung we seek in vain a friendly glance; 28. And Ta Kwo's overthrown with sad mis chance. 44. Kau shows a meeting, where the many strong Are met by one that's weak, yet struggles long. 53. In Kien we see a bride who will delay To move until the bridegroom takes his way. 27. Body and mind are nourished right in I; 63. All things are well established in Ki 31. Digitized by Google

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444 THE APPENDIXES. 54. Kwei Mei reveals how ends the virgin life; 64. Wei 31 how fails the youth (to get a wife). 43. The strong disperse the weak; Kwai teaches so. Prospers the good man's way; to grief all small men go. Digitized by Google

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TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED BOOKS OF THE EAST. KISSIONARY ALPHABET. CONSONANTS Sanskrit. Zend. Pehlerl. Persian Arabic. Hebrew. Chinese. 1 Class 11 Class III Class Gutturales. 1 Tenuis ...... 2 , aspirata ... 3 Media .......... 4 espirata ........ 5 Gutturo-labialis ....... 9 Ir (pg)) Ra(N) 6 Nasalis .......... TRANSLITERATION OF ORIENTAL ALPHABETS. 1 9 : : : ::::: obing : -- www: :::g: --wow : Anamn:E%EAE: 7 Spiritus asper ........ 8 , lenis ......... asper faucalis .. lenis faucalis .... asper fricatus .... , lenis fricatus ....1 11 Digitized by Google Gutturales modificatao (palatales, &o.) 13 Tenuis ........ 14 ,, aspirata .... 15 Media ......... 16 , aspirata ..... Nasalis ...... 2:00: ::::: 445 wiww: : : ww .... ...

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MISSIONARY ALPHABET. CONSONANTS (continued). Sanskrit. Zend. Pehlevi. Persian Arabic. Hebrew. Chinese. I Class. 11 Class. III Class. 446 18 Semivocalis .. y ... ... init. . 4 434 19 Spiritus asper ...... 20 , lenis ...... asper assibilatus .. lenis assibilatus .. Dentales. 23 Tenuis .......... 24 , aspirata ..... 25 , assibilata . 26 Media .... 27 aspirata... 28 assibilata. 29 Nasalis ....... 30 Semivocalis ....... 31 mollis 1. mollis 2. 33 Spiritus asper 1 ... >> asper 2 ....... >> lenis ...... asperrimus 1 asperrimus 2 3:31 19 ::34 :0:3:2:933 :13:13:13: TRANSLITERATION OF ORIENTAL ALPHABETS DH Digitized by Google :::: #: 8434 43 44 z (3)

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Dentales modificatae (linguales, &c.! 38 Tenuis ...... 39 , aspirata .... 40 Media ........ 41 , aspirata ... 42 Nasalis ........ 43 Semivocalis ..... 44 ,, fricata . .. 45 , diacritica .. 46 Spiritus asper ... 47 # lenis .......... : 4 :: Nenad os no ::wite: Lie : Labiales. 48 Tenuis ........ 49 aspirata .... 50 Media ........ 51 ,, aspirata ... 52 Tenuissima..... 53 Nasalis ........ 54 Semivocalis ..... 55 ' ,, aspirata . 56 Spiritus asper..... 57 , lenis ... 58 Anusvara .... 59 Visarga ...... ::::::: or :: ver-::Lie : C: 6:3:3 : 01:::: A 4.-: : : : : *480 **:3:-:::: 2::::::::: AMMO ::::-:: :::::.::99 :: FOR THE SACRED BOOKS OF THE EAST. Digitized by Google 447

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MISSIONARY ALPHABBT. VOWELS. Sanskrit Zend. Pehlevi Persian Arabic. Hebrew. Chinese. I Class II Class III Class. :: 448 : 1 Neutralis ...... 2 Laryngo-palatalis ...... 3 labialis ...... 4 Gutturalis brevis .... 5 , longs .... 6 Palatalis brevis ..... 7 , longa ....... 8 Dentalis brevis ..... 9 longa ........ 10 Lingualis brevis ....... 11 >> longa ....... 12 Labialis brevis ...... 13 >> longa ...... 14 Gutturo-palatalis brevis ... 15 , longa ... 16 Diphthongus gutturo-palatalis ::lol lock :::: ::::: ::::8:-:::::3:08 : : :21: : : : a1::: ::::: 4 :::98: Yol: : : :9 :::*:::::92: 40W::::9a1:::11| ---:::: ----::- 1 : TRANSLITERATION OF ORIENTAL ALPHABETS. (ai) di ei (ei) oi (ou) 17 :::: :::: 18 ), 19 Gutturo-labialis brevis .... longa .... 21 Diphthongus gutturo-labialis Digitized by Google 8 (au) (0) Au (au eu (eu) .. ou (ou) . 23 24 Gutturalis fracta ... 25 Palatalis fracta ...... 26 Labialis fracta ...... 27 Gutturo-labialis fracta ... ::::::: ::::::: . !:-:::: 7: . . . . .

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Google This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project to make the world's books discoverable online. It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover. Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the publisher to a library and finally to you. Usage guidelines Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to prevent abuse by commercial parties, including placing technical restrictions on automated querying. We also ask that you: + Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for personal, non-commercial purposes. + Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the use of public domain materials for these purposes and may be able to help. + Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find additional materials through Google Book Search. Please do not remove it. + Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner anywhere in the world. Copyright infringement liability can be quite severe. About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at http://books.google.com/

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PTE 20 E 8 UC-NRLF

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CO FRAN 136. Strand w-C REESE LIBRARY OF THE UNIVERSITY OF CALIFORNIA. Received Aume, 1886 Accessions No. 30186 Shelf No 685 Maus V.17

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THE SACRED BOOKS OF THE EAST CHES TUNITY [17] Digitized by Digized by Google

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London HENRY FROWDE DOM MINA ONUSITIO us na ILLUMEA OXFORD UNIVERSITY PRESS WAREHOUSE 7 PATERNOSTER ROW Digitized by Digized by Google

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THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XVII Orford AT THE CLARENDON PRESS 1882 [ All rights reserved) Digitized by Digilzed by Google

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VINAYA TEXTS TRANSLATED FROM THE PALI BY T. W. RHYS DAVIDS AND HERMANN OLDENBERG PART II THE MAHAVAGGA, V-X THE KULLAVAGGA, I-III Oxford AT THE CLARENDON PRESS 1882 [AU rights reserved] Digitized by Digitized by Google

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CONTENTS PAGB THE MAHaragga . . . . . . . . ! Fifth Khandhaka (Rules for Foot-clothing, Seats, Vehicles, etc.) . . . . . . 1 Sixth Khandhaka (On Medicaments). . . . 41 Seventh Khandhaka (The Kathina Ceremonies) . 146 Eighth Khandhaka (The Dress of the Bhikkhus) . 171 Ninth Khandhaka (Validity and Invalidity of Formal Acts of the Samgha) . . . . . . 356 Tenth Khandhaka (Schisms among the Samgha) . 285 The KULLAVAGGA . . . . . . . . 327 First Khandhaka (The Minor Disciplinary Proceedings) 329 Second Khandhaka (Probation and Penance) * 384 Third Khandhaka (Probation and Penance) . * 397 Note on Abhiha/thum . . . . . . . 440 Transliteration of Oriental Alphabets adopted for the Trans lations of the Sacred Books of the East . . . 441 Digitized by Digilzed by Google

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MAHAVAGGA, (UNIFOSITY FIFTH KHANDHAKA. (RULES FOR FOOT-CLOTHING, SEATS, VEHICLES, ETC.) 1. 1. At that time the blessed Buddha dwelt at Ragagaha at the Vulture's Peak. Now at that time Seniya Bimbisara, the king of Magadha, held rule and sovranty over eighty thousand townships! And at that time there was at Kampa a Setthi's son named Sona Kolivisa ', delicately nurtured, on the soles of whose feet hair had grown. Now when Seniya Bimbisara, the king of Magadha, was holding an assembly of the eighty thousand overseers over those townships, he sent a message to Sona Kolivisa on some matter of business, saying, "Let Sona come hither. I desire Sona's presence!' 2. Then spake the parents of Sona Kolivisa to him thus: 'The king, dear Sona, wishes to see thy feet. But stretch not out thy feet, dear Sona, towards the i Gama, which should be understood in the sense of parishes, not of villages. * This Sona is the reputed author of one of the Theragathas. It is interesting to notice that Kampa, the capital of Anga, is here included under Magadha. Compare Anga-magadhesu in Mahavagga I, 19, and the beginning sentences of the Sonadanda Sutta (Digha Nikaya), in which it is said that the revenues of the town of Rampa had been bestowed by king Bimbisara on the Brahmana Sonadanda. Digitized by Digilzed by Google

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MAHAVAGGA. V, 1, 3. king. Take thy seat cross-legged before the king, that the king may see thy feet as thou sittest there.' And they carried Sona Kolivisa in a palankeen (to, Ragagaha). And Sona Kolivisa went to the place where Seniya Bimbisara, the king of Magadha, was. And when he had come there, and had bowed down before Seniya Bimbisara, the king of Magadha, he took his seat cross-legged before the king. And Seniya Bimbisara, the king of Magadha, saw that hair had grown on the soles of the feet of Sona Kolivisa. 3. Now after Seniya Bimbisara, the king of Magadha, had instructed the eighty thousand overseers over those townships in the things of this world he exhorted them, saying, "Ye have now received from me instruction in the things of this world. Go now, and wait upon the Blessed One. The Blessed One himself shall instruct you in the things of eternity.' Then the eighty thousand overseers over those townships went on to the Vulture's Peak. 4. Now at that time the venerable Sagata was the attendant on the Blessed One. And the eighty thousand overseers over those townships went to the place where the venerable Sagata was. And when they were come there they spake thus to the venerable Sagata :: *The eighty thousand overseers over the townships are come here, Sir, to visit the Blessed One. It were well, Sir, that we should be granted an audience of the Blessed One.' Then do you, Sirs, stay here yet a moment, while 'I let the Blessed One know.' Digitized by Digilzed by Google

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V, 1, 7. RULES FOR FOOT-CLOTHING, SEATS, ETC. 3 5. Then the venerable Sagata disappeared down the steps 1 from before the very eyes of the eighty thousand overseers over those townships, and appeared before the Blessed One, and spake to the Blessed One, and said: 'Lord, the eighty thousand overseers over the townships are come here to visit the Blessed One. Let the Blessed One do as seemeth to him fit.' 'Do thou then, Sagata, make a seat ready in the shade of the house? 6. Even so, Lord !' said the venerable Sagata, in assent, to the Blessed One. And taking a chair, he disappeared from before the Blessed One, and reappeared up the steps before the very eyes of those eighty thousand overseers over those townships, and made ready a seat in the shade of the house. And the Blessed One came out of the house and sat down on the seat made ready in the shade thereof. 7. Then those eighty thousand overseers over the townships went up to the place where the Blessed One was. And when they had come there they bowed down before the Blessed One and took their seats on one side. But those eighty thousand overseers over the townships paid more respect in their hearts to the venerable Sagata than to the Blessed One 3. And the Blessed One perceived by his mind the thoughts of the minds of those eighty thousand Pafikaya nimuggitva 'ti sopanassa hettha addhakandapasanena nimuggitva (Comm.). * Viharapakkhayayan ti viharapakkante khayayam. * Samannaharantiti pasadavasena punappunam manasikaronti (Buddhaghosa). B 2 Digitized by Digilzed by Google

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MAHAVAGGA. V, 1, 8. overseers over the townships; and he addressed the venerable Sagata, and said: 'Show them now, Sagata, a still greater wonder, beyond the power of men.' 'Even so, Lord !' said the venerable Sagata, in assent, to the Blessed One. And rising up into the air he walked, and stood, and sat, and lay down, and gave forth smoke and fire, and disappeared in the sky. 8. Then the venerable Sagata, when he had shown in the open sky wonders of various kinds beyond the power of men, fell down with his head at the feet of the Blessed One, and said to the Blessed One: My teacher, Lord, is the Blessed One; and I am the disciple. My teacher, Lord, is the Blessed One; and I am the disciple.' Then those eighty thousand overseers over the townships thinking, 'Wonderful is it, most marvellous! If even the pupil be so mighty and so powerful, how much more then the master!' paid more respect in their hearts to the Blessed One than to the venerable Sagata. 9. Then the Blessed One perceived by his mind the thoughts of the minds of those eighty thousand overseers over the townships, and held to them a discourse in due order; that is to say, he spake to them of giving, of righteousness, of heaven, of the danger, the worthlessness, the depravity of lusts, and of the advantages of renunciation. And when the Blessed One perceived that they had become pliant, softened, unprejudiced, upraised and believing in heart, then he proclaimed that which is the special doctrine of the Buddhas; (that is to say), Suffering, its Origin, its Cessation, and the Path. Digitized by Digilzed by Google

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V, 1, 11. RULES FOR FOOT-CLOTHING, SEATS, ETC. 5 Just as a clean cloth, from which all stain has been washed away, would readily take the dye, just even so did those eighty thousand overseers over the townships obtain, even while sitting there, the pure and spotless Eye of the Truth ; (that is to say, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. 10. And having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, they said to the Blessed One: 'Glorious, Lord ! glorious, Lord ! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive us from this day forth while our life lasts as his disciples who have taken their refuge in Him.' 11. And Sona Kolivisa thought: 'As I understand the Dhamma proclaimed by the Blessed One, it is not easy to a person living as a layman to lead a wholly perfect and pure and altogether consummate 1 life of holiness. What if I were to cut off my hair and beard, and to put on yellow robes, and give up the world, and go forth into the houseless state.' Sankhalikhita. See Boehtlingk-Roth s.v. Likhita. Digitized by Digitized by Google

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MAHAVAGGA. V, 1, 12. And those eighty thousand overseers over the townships, having expressed their joy and delight at the words of the Blessed One, rose from their seats, respectfully saluted the Blessed One, and passing round him with their right sides towards him, went away. 12. And Sona Kolivisa, soon after those eighty thousand overseers over the townships had departed; went to the place where the Blessed One was. And when he had come there he bowed down before the Blessed One and took his seat on one side. Sitting on one side Sona Kolivisa said to the Blessed One: * As I understand the Dhamma proclaimed by the Blessed One (&c., as in SS 11, down to :) and go forth into the houseless state. I desire, Lord, to cut off my hair and beard, and to put on yellow robes, and to give up the world, and to go forth into the houseless state. May the Blessed One, Lord, ordain me.' Thus Sona Kolivisa received from the Blessed One the pabbagga and upasa mpada ordinations. And the venerable Sona, soon after his upasampada, dwelt in the Sitavana grove. 13. As he, with eager determination, was walking up and down there, his feet were injured, and the place in which he walked became covered with blood, like a slaughter-house for oxen. Then in the mind of the venerable Sona, who had gone apart and was plunged in meditation, there sprung up this thought: Though I have become one of those disciples of the Blessed One who live in the exercise of strenuous determination, yet my heart has not been set free from the Asavas through absence of craving. And there is much wealth laid up for me at home. It is possible both to enjoy that wealth, and to do good Digitized by Digitized by Google

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V, 1, 15. RULES FOR FOOT-CLOTHING, SEATS, ETC. 7 deeds. Let me now, then, returning to the lower state", enjoy my wealth and do good deeds.' 14. Now the Blessed One perceived in his mind the thought of the heart of the venerable Sona ; and as quickly as a strong man can stretch forth his arm, or can draw it back again when it has been stretched forth, he disappeared from the hill of the Vulture's Peak, and appeared in the Sitavana grove. And the Blessed One, as he was passing through the sleeping-places (of the Bhikkhus), came up, with a multitude of Bhikkhus, to the place where the venerable Sona had walked up and down. When the Blessed One saw that the place where the venerable Sona had walked up and down was covered with blood, he addressed the Bhikkhus, and said: 'Whose walking-place? is this, O Bhikkhus, which is covered with blood, like a slaughter-house for oxen?' *As the venerable Sona, Lord, was walking up and down here with eager determination, his feet were injured ; and so this place has become covered with blood, like a slaughter-house for oxen.' 15. Then the Blessed One went on to the house in which the venerable Sona was living, and sat down there on a seat made ready for him. And the venerable Sona bowed down before the Blessed * That is to say, the state of a layman (Hinay' avattitva). * Kankama, for which there is no real equivalent in English. In speaking of later periods the word cloister' is sometimes a correct rendering, for the places in which the recluses walked up and down, thinking, were then in some cases paved and even roofed. The Chinese pilgrim I-tsing has a description of such a stone kankama, which he saw at the great monastery at Nalanda (Indian Antiquary, X, 192). In this passage it only means a narrow, open, space of ground, levelled and cleared for the purpose. Digitized by Digitized by Google

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MAHAVAGGA. V, 1, 16. One, and took his seat on one side. And when he was thus seated, the Blessed One addressed the venerable Sona, and said: 'Is it not true, Sona, that in your mind, when you had gone apart and were plunged in meditation, there sprung up this thought: "Though I have become (&c., as in SS 13, down to the end)?" 'Even so, Lord! Now what think you, Sona,--you were skilled, were you not, when you formerly lived in the world, in the music of the lute ?' That was so, Lord !' Now what think you, Sona, -when the strings of your lute' were too much stretched, had your lute then any sound, was it in a fit state to be played upon ?' 'Not so, Lord !' 16. Now what think you, Sona, -when the strings of your lute were too loose, had your lute then any sound?, was it in a fit state to be played upon ?' 'Not so, Lord ! Now what think you, Sona, -when the strings of your lute were neither too much stretched nor too loose, but fixed in even proportion, had your lute sound then, was it then in a fit state to be played upon ?' Yes, Lord !' And just so, Sona, does too eager a determination conduce to self-righteousness, and too weak a deter 1 Vina. On the construction of the ancient Indian lute, see Milinda Panha (p. 53, ed. Trenckner), where all the various parts are mentioned. Compare also the Guttila Gataka (No. 243, ed. Fausbll). . There is a misprint here in the text, savarati for saravati. Digitized by Digilzed by Google

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V, 1, 18. RULES FOR FOOT-CLOTHING, SEATS, ETC. 9 mination to sloth. [17] Do thou, therefore, O Sona, be steadfast in evenness of determination, press through to harmony of your mental powers. Let that be the object of your thought'!' 'Even so, Lord !' said the venerable Sona, and hearkened to the word of the Blessed One. And when the Blessed One had exhorted the venerable Sona with this exhortation, then, as quickly as a strong man can stretch forth his arm, or can draw it back again when it has been stretched forth, he vanished from the presence of the venerable Sona in the Sitavana grove, and reappeared on the hill of the Vulture's Peak. 18. Thenceforward the venerable Sona was steadfast in evenness of determination, he pressed through to harmony of his mental powers, that did he take as the object of his thought. And the venerable Sona remaining alone and separate, earnest, zealous, and resolved, attained ere long to that supreme goal of the higher life for the sake of which noble youths go out from all and every household gain and comfort to become houseless wanderers-yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face! And he became conscious that rebirth was at an end, that the higher life had been fulfilled, that all that should be done had been accomplished, and that after this present life there would be no beyond ! 1 Buddbaghosa says: Tattha ka nimittam ganhahiti : tasmim samathe sati yena adase mukhabimben' eva nimittena uppaggitabbam, tam samatha-nimittam vipassana-nimittam magga-nimittam phala-nimittan ka ganhahi nipattetiti (? nipphadehiti, nibbattehiti) attho. Digitized by Digilzed by Google

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10 MAHAVAGGA. V, 1, 19. So the venerable Sona became yet another among the Arahats. 19. Now when the venerable Sona had attained. to Arahatship there occurred to him the thought: * Let me now make known my Insight in the presence of the Blessed One ?!' Then the venerable Sona went to the place where the Blessed One was, and bowed down before the Blessed One, and took his seat on one side. And when he was thus seated, the venerable Sona said to the Blessed One : 20. Whatsoever Bhikkhu, Lord, is an Arahat whose Asavas are rooted out, who has lived the life, who has accomplished the task, who has laid aside every burden, who has gained the end he had in view, who has quite broken the fetter of a craving for (future) existence, who is completely set free by insight, six things doth he reach up unto 2 --unto renunciation, unto the love of solitude, unto kindness of heart, unto the destruction of craving, unto the destruction of thirst, unto the getting free from delusions. 21. Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: "For the sake of faith merely 8 hath this brother attained 1 It is often represented in the Pali Pitakas to have been a customary thing for any one who thought he had attained to Arahatship to deliver a discourse in the presence of Gotama, as a kind of proof, or test, of his emancipation; and to receive the decision of Gotama thereupon. Buddhaghosa says: Annam vyakareyyan ti: araha ahan ti ganapeyyam. Compare Gataka I, 140; II, 333. * Adhimutto hotiti: pafiyigghitva pakkakkham katva thito hoti (B.). Kevalam saddhamattakan ti: pasivedha-rahitam kevalam pafivedha-pannaya asammissam saddhamattakam (B.). On the lower position here assigned to faith, compare Maha-parinibbana Sutta VI, 9. Digitized by Digilzed by Google

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V, 1, 25. RULES FOR. FOOT-CLOTHING, SEATS, ETC. II unto renunciation." But not thus, Lord, should this matter be regarded. For the Bhikkhu in whom the Asavas are rooted out, who has lived the life, who has accomplished the task, he looks not upon himself as one who has anything yet to do, or to gather up, of (the fruit of his past) labour ; but he attaineth to renunciation by the destruction of lust, by the very condition of the absence of lust; he attaineth to renunciation by the destruction of illwill, by the very condition of the absence of ill-will ; he attaineth to renunciation by the destruction of delusions, by the very condition of the absence of delusions. 22. Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus : "Seeking after gain, hospitality, and fame hath this brother attained to the love of solitude." But not thus (&c., as in g 21, down to the end, .substituting " love of solitude" for " renunciation "). 23. Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus : "Returning, verily, to the dependence upon works, as if that were the true essence (of spiritual welfare), hath this brother attained to kindness of heart." But not thus (&c., as in SS 21, down to the end, substituting "kindness of heart" for "renunciation "). 24. He attaineth to the destruction of craving by the destruction of lust (&c., as in SS 21, down to the end, substituting "absence of craving" for "renunciation "). He attaineth to the absence of thirst (&c., as in SS 21). He attaineth to the absence of delusions (&c., as in g 21, down to the end). 25. When a Bhikkhu, Lord, has thus become fully emancipated in heart, even though many objects Digitized by Digitized by Google

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12 MAHAVAGGA. V, 1, 26. visible to the sight should enter the path of his eye!, yet they take not possession of his mind: undefiled is his mind, firm, immovable; and he sees into the (manner which that impression) passes away-even though many objects audible to the ear, smellable to the nostrils, tastable to the tongue, feelable by the body, sensible to the intellect should enter the path of the ear, the nose, the tongue, the skin, the intellect, yet they take not possession of his mind : undefiled is his mind, firm, immovable, and he sees into the (manner in which that impression) passes away. 26. 'Just, Lord, as if there be a mountain of rock, undivided, solid, one mass, and much wind and rain should fall upon it from the direction of the East, or of the West, or of the North, or of the South, yet they would not make it shake, or tremble, or quake; just so, Lord, when a Bhikkhu has thus become fully emancipated in heart (&c., as in SS 25, down to the end). 27. "He who has attained to renunciation, to solitude of heart, who has attained to kindness, and to the rooting out of craving, "He who has attained to the rooting out of thirst, to the absence of delusions from the mind, he sees the source of sensations, his mind is quite set free. "To such a Bhikkhu, so emancipated, and with calmness in his heart, there is no gathering up of what is done, nothing to be done still remains. "As a rock, all of one mass, is not shaken by * Kakkhussa apatham agakkhanti; that is, should come within reach of his vision. * Vayan k' assanupassatiui : tassa kittassa uppadam pi vayam pi passati (B.). Digitized by Digilzed by Google

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V, 1, 29. RULES FOR FOOT-CLOTHING, SEATS, ETC. 13 the breezes ?, just so never can shapes and tastes, and sounds, and smells, and touch-- the whole of them *Things wished for, things unwished -- make tremble such a one. Firm is his mind, set free. He sees into the end thereof.' 28. And the Blessed One addressed the Bhikkhus, and said: 'Thus, brethren, do young men of worth make their insight known. The truth is spoken, and the self is not obtruded. But herein some foolish ones, methinks, make known their insight to be a thing ridiculous, and they, thereafter, fall into defeat!' 29. Then the Blessed One said to the venerable Sona, You, Sona, have been delicately nurtured. I enjoin upon you, Sona, the use of shoes with one lining?' "I have gone out from the world, Lord, into the houseless state, abandoning eighty cart-loads of gold", and a retinue of seven elephants". It will be said against me for this matter : "Sona Kolivisa went out from the world into the houseless state, abandoning eighty cart-loads of gold, and a retinue of seven elephants; but the very same man now accustoms himself to the use of shoes with a lining * This half sloka recurs in Dhammapada, verse 81. * Ekapalasikan ti eka-patalam (B.). * Asiti-sakata-vahe hirannam (so correct the misprint in the text). Buddhaghosa says: ettha dve sakatabhara eko vaho 'ti veditabbo; but compare Rh. D., Ancient Coins and Measures,' &c., P. 18, $ 32, and p. 14, $ 23. Va ha occurs also in the Mahavamsa, p. 22. Sattahatthikan ka anikan ti: ettha kha hatthiniyo eko ka hatthiti, idam ekam anikam, idisani satta anikani sattahatthikam nama (B.). Digitized by Digitized by Google

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14 MAHAVAGGA. V, 1, 30. to them." [30.] If the Blessed One will enjoin their use upon the Order of Bhikkhus, I will also use them. If the Blessed One will not enjoin their use upon the Order of Bhikkhus, neither will I use them.' Then the Blessed One, on that occasion, having delivered a religious discourse, thus addressed the Bhikkhus: 'I enjoin upon you, O Bhikkhus, the use of shoes with one lining to them. Doubly lined shoes, Bhikkhus, are not to be worn, nor trebly lined ones, nor shoes with many linings! Whosoever shall wear such, is guilty of a dukkata offence.' 1. Now at that time the Khabbaggiya Bhikkhus were in the habit of wearing slippers all of a blue, yellow, red, brown, black, orange, or yellowish colour 2. People were annoyed, murmured, and became angry, saying, '(These act) like those who still enjoy the pleasures of the world. The brethren told this thing to the Blessed One. Do not wear, O Bhikkhus, shoes that are all of Dvi-guna 'ti dvi-palala. Ti-guna 'ti ti-palala. Ganamganupahana 'ti katu-patalato patthaya vukkati (B.). ? Nilika ummara-puppha-vanna hoti; pitika kanikara-pupphavanna; lohitika gayasumana-puppha-vanna; mangetthika mangetthi-vanna eva; kanha alaritthaka-vanna; maharangaratta satapada-pitthi-vanna (Maharagana is saffron; the colour of the back of a centipede is brownish yellow), ma hanamaratta sambhinna-vanna hoti pandu-palasa-vanna, Kurundiyam pana padumapuppha-vanna 'ti vuttam (B.). * Read gihikamabhogino (as corrected at vol. ii. p. 363). Digitized by Digilzed by Google

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V, 2, 3. RULES FOR FOOT-CLOTHING, SEATS, ETC. 15 a blue, yellow, red, brown, black, orange, or yellowish colour. Whosoever does so, is guilty of a dukkata offence. 2. Now at that time the Khabbaggiya Bhikkhus were in the habit of wearing shoes with edges of a blue, yellow, red, brown, black, orange, or yellowish colour. People were annoyed, murmured, and became angry, saying, 'These act like those who still enjoy the pleasures of the world.' The brethren told this thing to the Blessed One. 'Do not wear, O Bhikkhus, shoes that have edges of a blue, yellow, red, brown, black, orange, or yellowish colour. Whosoever does so, is guilty of a dukkata offence.' 3. Now at that time the Khabbaggiya Bhikkhus were in the habit of wearing shoes with heel-coverings (?!); mocassins ?; laced boots 3; boots lined with cotton"; boots of various hues, like the wings of partridges b; boots pointed with rams' horns, and with goats' horns *; ornamented with scorpions' 1 All the names of boots or shoes are of doubtful meaning; and as the use of every sort of foot-covering has long been given up among those Buddhists who have preserved the use of the Pali language, Buddhaghosa's explanations are not very reliable. He says here : Khallaka-baddha 'ti panhi-pidhanattham tale khallakam bandhitva kata. : Pulabaddha 'ti Yonaka-upahana vukkati, yava ganghato sabbapadam patikkhadeti. s Paligunthima 'ti paligunthitva kata upari-pada-mattam eva pafikkhadeti na gangham. * Talapunnika 'ti talapunna puretva kata. * Tittirapattika 'ti tittira-patta-sadisa-vikitra-baddha. * Menda-visana-baddhika 'ti kannika- tthane mendaka-singasanthane vaddhe yogetva kata. Aga-visana-vaddhikadisu pi es' eva nayo. Digitized by Digilzed by Google

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16 MAHAVAGGA. V, 3, 4. tails 1; sewn round with peacocks' feathers; or shoes of all kinds of colours 3. People were annoyed (&c., as in SS 2, down to :) told this thing to the Blessed One. Do not wear, O Bhikkhus, shoes with heelcoverings (&c., as in g 3, down to :) shoes of all kinds of colours. Whosoever does so, is guilty of a dukkata offence.' 4. Now at that time the Khabbaggiya Bhikkhus were in the habit of wearing shoes adorned with lion-skins , tiger-skins, panther-skins, antelope-skins, otter-skins", cat-skins, squirrel-skins, and owl-skins . People were annoyed (&c., as in SS 3, down to the end, substituting 'shoes adorned with lion-skins, &c.,' for shoes with heel-coverings, &c.') 1. Now the Blessed One, having dressed early in the morning, went into Ragagaha, duly bowled and robed, for alms, with a certain Bhikkhu as his companion. And that Bhikkhu followed limping step by step behind the Blessed One. 1 Vikkhikalika 'ti tatth' eva vikkhika-nanguttha-santhane vaddhe yogetva kata. * Morapinikhaparisibbita (sic) 'ti talesu va baddhesu va moravinkhehi (sic) suttakasadisehi parisibbita. Kitra 'ti vikitra. * Siha-kamma-parikkhata nama pariyantesu, kivaresu anuvadam viya sihakammam yogetva kata. o Udda, an animal, feeding on fish; but Childers thinks it is not an amphibious creature, and therefore not otter.' Laka-kamma-parikkhata (sic) 'ui pakkha-bilala-kamma-parikkhata. The latter is the flying fox, a large kind of bat. Digitized by Digitized by Google

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V, 4, 1. RULES FOR FOOT-CLOTHING, SEATS, ETC. 17 Now a certain lay-disciple who had put on a pair of shoes with many linings, saw the Blessed One approaching from afar. And when he saw him, he took off that pair of shoes and went up to the Blessed One, and saluted him; and went on to that Bhikkhu, and saluted him, and said : 2. "Why does your reverence limp?' My feet, friend, are blistered.' But here, Sir, are shoes.' Enough, good friend! shoes with linings have been forbidden by the Blessed One.' "Take the shoes, O Bhikkhu ?!' Then the Blessed One, on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said: 'I allow you, O Bhikkhus, the use of shoes with linings, when they have been cast off by others ? But new shoes with linings are not to be worn. Whosoever does so, is guilty of a dukkata offence.' 1. Now at that time the Blessed One walked up and down in the open air : unshod. Noticing that, *The Master walks unshod,' the Elders (the Thera Bhikkhus) also went unshod when they were walking up and downs. But though the Master and the Thera Bhikkhus went unshod, the Khabbaggiya Bhikkhus walked up and down with coverings on their feet. 1 This must be understood as spoken by the Buddha. * Omukkan ti patimunkitva apanitam (B.). 8 This walking up and down thinking is represented as a constant habit of the early Buddhist Samanas. [17] Digitized by Digilzed by Google

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MAHAVAGGA. V, 4, 2. The temperate Bhikkhus were annoyed, murmured, and became angry, saying, "How can these Khabbaggiya Bhikkhus walk shod, when the Master and the Thera Bhikkhus walk unshod ?' 2. Then those Bhikkhus told this thing to the Blessed One. 'Is it true, what they say, O Bhikkhus, that the Khabbaggiya Bhikkhus walk shod, though the Master and the Elders walk unshod ?' 'It is true, Lord.' The Blessed Buddha rebuked them, saying, "How, O Bhikkhus, can these foolish persons walk shod, though (&c., as in $1, 2). For even the laymen, O Bhikkhus, who are clad in white, for the sake of some handicraft that may procure them a living, will be respectful, affectionate, hospitable to their teachers. [3.] Do you, therefore, O Bhikkhus, so let (your light) shine forth, that you having left the world (to enter into) so well taught a doctrine and discipline may be respectful, affectionate, hospitable to your teachers (akariyas), or those who rank as teachers', and to your superiors (upagghayas), or those who rank as superiors ?. This will not conduce, O Bhikkhus, to the conversion of the unconverted, and to the augmentation of the number of the con Avassikassa khabbasso akariyamatto. So hi katuvassakale tam nissaya vakkhati (Mahavagga I, 35). Evam ekavassassa sattavasso, duvassassa atthavasso, tivassassa dasavasso (B.). ? Upagghayassa samdittha-sambhatta pana sahaya bhikkha, ye va pana keki dasahi vassehi mahantatara, te sabbe pi upagghayamatta nama. This confirms the view expressed in a note to the first Book (chap. 32. 1), that the Upagghaya is a more important person than the Akariya. The former must have ten years, the latter need only have six years, seniority. Digitized by Digilzed by Google

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V, 5, 2. RULES FOR FOOT-CLOTHING, SEATS, ETC. 19 verted: but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in many of the converted becoming estranged. Having thus rebuked them, and having delivered a religious discourse, he thus addressed the Bhikkhus: None of you, O Bhikkhus, is to walk shod, when your teachers or those who rank as teachers, or your superiors, or those who rank as superiors, are walking unshod. Whosoever does so, is guilty of a dukkata offence. 'And no one of you, O Bhikkhus, is to wear shoes in the open Arama. Whosoever does so, is guilty of a dukka ta offence.' 5. 1. Now at that time a certain Bhikkhu had an eruption' on his feet. They used to carry that Bhikkhu out when he wanted to ease himself. The Blessed One as he was passing through the sleeping places (of the Bhikkhus) saw them (doing so), and going up to them, he said: 2. What is the disease, O Bhikkhus, from which this Bhikkhu suffers ?' *This venerable brother has an eruption on his feet, Lord, and we are carrying him out to ease himself.' Then, on that occasion, the Blessed One, having delivered a religious discourse, addressed the Bhikkhus, and said : 'I enjoin, O Bhikkhus, the use of foot coverings 1 Padakhilabadho nama padato khila-sadisam mamsam nikkhantam hoti (B.). C 2 Digitized by Digilzed by Google

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20 MAHAVAGGA. V, 6, 1. by one whose feet hurt him, or are blistered, or who has an eruption on his feet.' 1. Now at that time the Bhikkhus used to get up on to couches or chairs with unwashen feet; and the robes and seats became soiled. They told this thing to the Blessed One. 'I enjoin, O Bhikkhus, the use of foot coverings when one of you wishes to get up on to couches or chairs. 2. Now at that time when the Bhikkhus were going to the Uposatha Hall or to the assembly in the dark, they trod upon stakes or thorns, and their feet were hurt. They told this thing to the Blessed One. 'I enjoin, O Bhikkhus, the use of foot coverings in the open Arama, and of a torch, or lamp, and a walking stick?' 3. Now at that time the Khabbaggiya Bhikkhus used to rise up in the night towards dawn; and, putting on wooden shoes, walked up and down in the open air talking, in tones high, loud, and harsh, of all kinds of worldly things--such as tales of kings, of robbers, of ministers of state ; tales of armies, of terror, of war; conversation respecting meats, drinks, clothes, couches, garlands, perfumes, relationships, equipages, villages, towns, cities, provinces, women, warriors, and streets; tales about buried treasures, ghost stories; various tales; discussions Kattara-danda. Compare Kullavagga VIII, 6, 3, and Childers under Kattara-yatthi. Our word occurs at Gataka I, 9. Digitized by Digilzed by Google

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V, 7, 1. RULES FOR FOOT-CLOTHING, SEATS, ETC. 21 on the world; disasters by sea ; things which are, and things which are not'. And so doing they both trod upon and slew all kinds of insects, and disturbed the Bhikkhus in their meditations. 4. The moderate Bhikkhus were annoyed, murmured, and became angry, saying, 'How can the Khabbaggiya Bhikkhus [do sol?' And those Bhikkhus told this thing to the Blessed One. 'Is it true' (&c., comp. chap. 4. 2)? "It is true, Lord.' He rebuked them, and having delivered a religious discourse, he addressed the Bhikkhus, and said: * Wooden shoes, O Bhikkhus, are not to be worn. Whosoever wears them, is guilty of a dukkata offence. 7. 1. Now when the Blessed One had remained at Ragagaha as long as he thought fit, he set out on his journey towards Benares. And wandering from place to place, he came to Benares, and there at Benares the Blessed One stayed in the deer-park Isipatana. Now at that time the Khabbaggiya Bhikkhus, since the Blessed One had forbidden wooden shoes, used to break off young palmyra palms, and wear shoes made of the talipat leaves ?. The young palmyra plants withered. People were annoyed, murmured, and became angry, saying, "How can . This list recurs in the Magghima Sila, $ 7 (Rh. D.'s 'Buddhist Suttas from the Pali,' p. 194). 2 These are the leaves on which the MSS. are written. Digitized by Digitized by Google

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MAHAVAGGA. V, 7,2. the Sakyaputtiya Samanas break off young palmyra palms, and wear shoes made of the talipat leaves ? The young palmyra plants wither. (By so doing), the Sakyaputtiya Samanas destroy vegetable life.' 2. The Bhikkhus heard those people murmuring in annoyance and indignation; and they told this matter to the Blessed One. Is it true' (&c., as in chap. 4. 2)? It is true, Lord.' The Blessed Buddha rebuked them, saying, 'How can those foolish persons, O Bhikkhus, [act thus]? For people believe, O Bhikkhus, that life dwells in a tree. Such conduct will not conduce (&c., as in chap. 4. 2, down to :) becoming estranged. 'Foot coverings made of talipat leaves, O Bhikkhus, are not to be worn. Whosoever wears them, is guilty of a dukkata offence.' 3. Now at that time the Khabbaggiya Bhikkhus, since the Blessed One had forbidden talipat shoes, used to break off young bambus, and wear shoes made of the bambu leaves (&c., as in last section down to the end, substituting bambu for palmyra). 8. 1. Now when the Blessed One had remained at Benares as long as he thought fit, he set out on his journey towards Bhaddiya. And wandering from place to place he came to Bhaddiya : and there, at Bhaddiya, he stayed in the Gatiya Grove. Now at that time the Bhikkhus at Bhaddiya were accustomed to the use of various kinds of foot coverings for the sake of ornament. They made, Digitized by Digitized by Google

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V, 8, 3. RULES FOR FOOT-CLOTHING, SEATS, ETC. 23 or had made for themselves foot coverings of tinagrass, of munga-grass, of babbaga-grass, of the leaves of the date-palm?, of kamala-grass, and of wool ?. And they neglected * instruction, enquiry, morality, self-concentration, and wisdom. 2. The moderate Bhikkhus were annoyed, murmured, and became angry, thinking, 'How can they [do so]?' And those Bhikkhus told this thing to the Blessed One. Is it true' (&c., as in chap. 4. 2)? It is true, Lord.' The Blessed Buddha rebuked them, saying, "How can they [do so]?' This will not conduce (&c., as in chap. 4. 2, down to :) becoming estranged. 3. Having thus rebuked them, and having delivered a religious discourse, he thus addressed the Bhikkhus: 'Shoes, O Bhikkhus, made of tina-grass are not to be worn, or made of munga-grass, or of babbaga-grass, or of leaves of the date-palm, or of kamala-grass, or of wool, nor [ornamented with] gold, or silver, or pearls, or beryls, or crystal, or copper, or glass, or tin, or lead, or bronze. Whosoever does so, is guilty of a dukkata offence. Hintala-paduka 'ti khaggura- (MS. khaggari) pattehi katapaduka : hintala-pattehi pi na valtati yeva (B.). Kamala-paduka 'ti kamala-tinam nama atthi, tena kata-paduka. Ussira-paduka 'ti pi vadanti. Childers only gives lotus as the meaning of kamala. At Gataka I, 119, 149, 178; IV, 42, it must be kamala, and not kambala as printed by Fausboll, that is meant. * Kambala-paduka 'ti unnahi kata-paduka. . On rinkanti (Sanskrit rik, rinakti), compare the verses in Milinda Panha, p. 419 (ed. Trenckner). The adhisila di-sikk ha-ttayam mentioned at Dhp. p. 358 is explained in the Samgiti Sutta as training in adhisila, adhikitta, and adhipa n na. On the first, compare the note on Mahavagga I, 36, 8. Digitized by Digitized by Google

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24 MAHAVAGGA. V, 9, 1. 'And clogs, O Bhikkhus, that are taken away', are not to be worn. Whosoever does so, is guilty of a dukkata offence. 'I allow you, O Bhikkhus, the use of three kinds of clogs, that are fixed to the ground, and are not taken away", privy-clogs, urinal-clogs, and rinsingclogs 8. 9. 1. Now when the Blessed One had remained at Bhaddiya as long as he thought fit, he set out on a journey towards Savatthi. And walking from place to place he arrived at Savatthi. There the Blessed One dwelt at Savatthi at the Getavana, Anatha-pindika's Grove. 2. Nowatthat time the Khabbaggiya Bhikkhus used to catch hold of the heifers crossing on the Akiravati River by their horns, or ears, or dewlaps, or tails, or spring up upon their backs, or touch with lustful 1 See next clause. Asamkamaniyayo 'ti bhumiyam supatittha nikkala asamhariya (sic), (B. here). Compare Patimokkha, pp. 106, 113 (ed. Minayeff), and Childers's interpretation of those passages under samkamati. : On vakka-paduka, see Kullavagga V, 35, 2, at the end; and VIII, 10, 3, at the beginning. On the other two, Kullavagga V, 35; 1, 4, and VIII, 10, 3; and see also VIII, 9. The use of them was part of the sanitary arrangements enjoined upon the Order. A very ancient pair of stone vakka-paduka, forming part of a slab of stone, was discovered at Anuradhapura by Rhys Davids, and is now in the Colombo Museum. As they were dug up in one of the palaces there, they were probably for the use of the king, or some high official. These ruins are among the most ancient in Ceylon, and are certainly pre-Christian in date. "On kheppa, compare Sutta-vibhanga I, 6; and BohtlingkRoth under sepa and parukkhepa. Digitized by Digitized by Google

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V, 9, 3. RULES FOR FOOT-CLOTHING, SEATS, ETC. 25 thoughts their privy parts: and they used to duck the young calves and so kill them. People were annoyed, murmured, and became angry, saying, 'How can the Sakyaputtiya Samanas [act thus]? it is like men still enjoying the pleasures of the world.' And Bhikkhus heard them murmuring in annoyance and indignation : and those Bhikkhus told this thing to the Blessed One. Is it true' (&c., see chap. 4. 2)? It is true, Lord.' He rebuked them, and having delivered a religious discourse, he addressed the Bhikkhus, and said : Heifers are not to be caught hold of, O Bhikkhus, by their horns, or their ears, or their dewlaps, or their tails. You are not to get up on their backs. Whosoever gets up on their backs, is guilty of a dukkata offence. And their privy parts, O Bhikkhus, are not to be touched with lustful thoughts. Whosoever does so, is guilty of a thullakkaya offence. And calves ought not to be killed. Whosoever kills them, let him be dealt with according to law 1' 3. Now at that time the Khabbaggiya Bhikkhus used to have themselves carried in vehicles to which cows were yoked with a bull between them, or bulls were yoked with a cow between them?. People were annoyed, murmured, and became angry, saying, 'That is as is done at the Feast of the Ganga and the Mahis.' 1 See the 6 ist Pakittiya Rule. * Buddhaghosa explains this passage in a different way: Itthi. yuttena 'ti dhenu-yuttena. Purisantarena 'ti purisa-sarathina. Purisa-yuttena 'ti gona-yuttena. Itthantarena 'ti itthi-sarathina. . Ganga-mahiyaya 'ti Ganga-mahi-kilikaya (B.). It is possible that Mahi may here mean the Earth ; but it is probably the Digitized by Digitized by Google

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MAHAVAGGA. V, 10, 1. They told this thing to the Blessed One. Do not have yourselves carried in vehicles, O Bhikkhus. Whosoever does so, is guilty of a dukkata offence.' 101 1. Now at that time a certain Bhikkhu, as he was passing through the Kosala country to Savatthi, to visit the Blessed One, was taken ill on the way. And that Bhikkhu went aside out of the road, and sat down at the foot of a certain tree. When people saw him sitting there, they said: Whither is your reverence going ?' 'I am going, friends, to Savatthi to visit the Blessed One! 2. "Come along, Sir; let us go together.' 'I cannot, friends. I am sick.' Well then, Sir, get up into the cart.' 'Enough, friends! The Blessed One has forbidden the use of vehicles.' And fearing to offend, he refused to get up into the cart. And when that Bhikkhu had come to Savatthi, he told this thing to the Bhikkhus, and they told it to the Blessed One. I allow you, O Bhikkhus, if you are sick, to use a cart.' Now the Bhikkhus thought : 'Should the carts be yoked with cows or bulls ?' well-known affluent of the Ganges, which is one of the Mahanadis. Compare Kullavagga IX, 1, 3, Spence Hardy's Manual,' p. 17, and the Dhaniya Sutta in the Sutta Nipata. 1 Kullavagga X, 21 gives the rules for sisters of the Order, corresponding to the first two sections of this chapter. Digitized by Digitized by Google

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V, 10, 3. RULES FOR FOOT-CLOTHING, SEATS, ETC. 27 They told this thing to the Blessed One. "I allow you, O Bhikkhus, to use a cart drawn by bullocks, or by hand.' Now at that time a certain Bhikkhu was exceedingly distressed by the jolting of a cart. I allow you, O Bhikkhus, the use of a litter or a sedan-chair.' 3. Now at that time the Khabbaggiya Bhikkhus were in the habit of using lofty and large things to recline upon, that is to say: large cushions ?; divans; coverlets with long fleece; counterpanes of many. colours, woollen coverlets 3, white or marked with thick flowers; mattresses; cotton coverlets, dyed with figures of animals; rugs with long hair on one or both sides ; carpets inwrought with gold, or with silk; large woollen carpets such as the nautch girls dance upon*; rich elephant housings, horse-rugs, or carriage rugs; panther or antelope skins; couches covered with canopies, or with crimson cushions at both ends. 1 On hatthava Itak am here Buddhaghosa merely says, itthiyo va vattantu purisa va vattantu (MS. valtati) yeva.' The word recurs in Kullavagga X, 21. * That Asandi is a cushion, and not a chair as Childers gives, is clear from Gataka I, 108. * Pasika 'ti unnamayo setattharako (Sum. Vil. on Brahmagala Sutta 9). * Kuttakan ti solasannam natakitthinam thatva nakkana-yoggam unnamayattharanam (Sum. Vil. on Brahmagala Sutta 9). 6 This list recurs in the Magghima Sila, $ 5 (Rh D., Buddhist Suttas from the Pali,' p. 193). Childers has given the commentary on most of these terms from the Sumangala Vilasini. Several of the items are also mentioned among the possessions of the Great King of Glory (Rh. D., loc. cit., p. 274, &c.). In several cases the exact meaning is at present quite uncertain. The comment on the last two words runs as follows: Sauttarakkhadan ti saha uttara Digitized by Digitized by Google

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28 MAHAVAGGA. V, 10, 4. When people, who went to visit the Viharas, saw these things, they were annoyed, murmured, and became angry, thinking, "This is as if they were still enjoying the pleasures of the world.' They told this thing to the Blessed One. 4. "Lofty and large things to recline upon, such as large cushions (&c., as in SS 3, down to :) cushions crimson at both ends, are not, O Bhikkhus, to be used. Whosoever uses them, is guilty of a dukkata offence. 5. Now at that time the Khabbaggiya Bhikkhus; since the use of lofty and large things to recline upon had been forbidden by the Blessed One, used to use fine skins, such as lion, tiger, and panther skins. These skins were cut to fit the couches, and to fit the chairs; and were spread inside or outside the couches or the chairs. When people, who went to visit the Viharas, saw these things, they were annoyed, murmured, and became angry, thinking, "This is as if they were still enjoying the pleasures of the world.' They told this thing to the Blessed One. 6. Fine skins, such as lion, tiger, and panther skins, are not, O Bhikkhus, to be used. Whosoever does so, is guilty of a dukkata offence. 7. Now at that time the Khabbaggiya Bhikkhus, since fine skins had been forbidden by the Blessed kkhadena upari-bandhena ratta-vitanena saddhin ti attho. Setavitanam pi hettha akappiya-pakkattharane sati na valtati, asati pana vallati. Ubhatolohitakupadhanam sisapadhanan ka paddpadhanan ka mankassa ubhatolohitak@padhanam evam (read eva ?) na kappati. Yam pana ekam eva upadhanam ubhosu passesu rattam va hoti paduma-vannam va kitram va sake pamana-yuttam vattati, mahaupadhanam pana pasikkhittam. Digitized by Digilzed by Google

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V, 10,9. RULES FOR FOOT-CLOTHING, SEATS, ETC. 29 One, began to use the skins of oxen. These skins were cut to fit the couches, or the chairs; and were spread inside or outside the couches, or the chairs. Now a certain Bhikkhu of bad character was a friend of the family of a certain lay-disciple of a bad character. And that bad Bhikkhu, early one morning, dressed himself, and with his robe on and his bowl in his hand, went to the dwelling-place of that bad disciple, and sat down on a seat made ready for him. And the bad disciple went up to the place where the bad Bhikkhu was, and saluted him, and took his seat beside him. 8. Now at that time that bad disciple had a young bull beautiful to behold, quiet, and varied in colour like a panther's cub. And the bad Bhikkhu gazed with longing at the bull. And that bad disciple said to that bad Bhikkhu : Why does your reverence gaze so with longing at that bull ?' My friend,' said he, 'I want that bull's skin.' Then that bad disciple slew that bull, and skinned it, and gave it to that bad Bhikkhu. And that bad Bhikkhu, hiding that skin under his robe, went away. 9. Now the cow, greedy for her calf, followed that bad Bhikkhu, keeping behind him. The Bhikkhus said : How is it, friend, that this cow keeps following so behind you?' 'I don't know, friends, why it should keep following me.' But that bad Bhikkhu's robe was soiled with blood; and the Bhikkhus asked him, How has this robe of yours got marked with blood ?' Then he told them the whole matter. Digitized by Digilzed by Google

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30 MAHAVAGGA. V, 10, 9. How is that, Sir? You have been causing another to deprive a living thing of life!' That is so, friends.' The modest among the Bhikkhus were annoyed, murmured, and became angry, saying, "How can this Bhikkhu induce a man to deprive a living thing of life? Has not the taking of life been censured, and the abstinence therefrom been praised in many a discourse by the Blessed One?' And the Bhikkhus told this thing to the Blessed One. Then the Blessed One held because of this, and on that occasion, an assembly of the community of Bhikkhus, and asked that wicked Bhikkhu, 'Is it true, as they say, that you, O Bhikkhu, have been inducing another to deprive a living thing of life?' It is true, Lord.' * But how can you be so foolish as to do so ? Have I not censured in many a discourse the taking of life, O foolish one, and praised the abstinence therefrom ? Such conduct, thou foolish one, will not conduce to the conversion of the unconverted !' And having thus rebuked him, and delivered a religious discourse, he addressed the Bhikkhus, and said: Bhikkhus! No one shall cause a living thing to be deprived of life. Whosoever does so shall be dealt with according to the Laws!. Ox-skins are not to be worn, O Bhikkhus. Whosoever does so, is guilty of a dukkata offence. And neither, O Bhikkhus, is any skin to be made use of at all. Whosoever does so, is guilty of a dukkata offence.' 1 The Laws (Dhammas) referred to are the first Paragika, the uth Pakittiya, and the 61st and 62nd Pakittiyas. Digitized by Digilzed by Google

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V, 12. RULES FOR FOOT-CLOTHING, SEATS, ETC. 31 11. Now at that time men had couches and chairs covered or bound with skins. The Bhikkhus, fearing to offend, would not sit down upon them. They told this thing to the Blessed One. 'I allow you, O Bhikkhus, to sit down on seats arranged by laymen, but not to lie down upon them.' Now at that time the Viharas were bound together by thongs made of skin' The Bhikkhus fearing to offend, would not sit down upon them. They told this thing to the Blessed One. 'I allow you, O Bhikkhus, to sit down upon (skins when they are) only used for binding things together.' (UNTIERSITY CALF JANA 12. Now at that time the Khabbaggiya Bhikkhus used to go into the villages with their shoes on. The people were annoyed, murmured, and became angry, saying, 'That is how those behave who are still enjoying the pleasures of the world !' They told this thing to the Blessed One. You are not to go into the villages, O Bhikkhus, with your shoes on. Whosoever does so, is guilty of a dukkata offence.' Now at that time a certain Bhikkhu was sick, and unable to go into the village without shoes on. They told this thing to the Blessed One. 'I allow a sick Bhikkhu, O Bhikkhus, to go into the village with his shoes on.' 1 Ogumphiyantiti bhitti-dandakadisu vethetva bandhanti (B.). Digitized by Digilzed by Google

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32 MAHAVAGGA. V, 13, 1. 131. 1. Now at that time the venerable Maha Kakkayana was staying in Avanti on the hill called the Precipice, near Kuraraghara ? And at that time the lay-disciple named Sona Kutikanna : was the personal attendant upon the venerable Maha Kakkayana. And the disciple Sona Kutikanna went to the place where the venerable Maha Kakkayana was, and saluted him, and took his seat beside him. And when he was thus seated, he said to the venerable Maha Kakkayana : 'As I understand the doctrine laid down by the venerable Maha Kakkayana, it is difficult for the man who dwells at home to live the higher life in all its fulness, in all its purity, in all its bright perfection. I wish therefore to cut off my hair and beard, to clothe myself in the orange-coloured robes, and to go forth from the household life into the houseless state 4. May the venerable Maha Kakkayana receive me into the Order of those who have renounced the world!' 2. 'Hard is it, Sona, your life long to live the 1 Sections 1-6 of this chapter were published and translated by Alwis in his 'Kakkayana's Pali Grammar,' pp. 92 and following... * Buddhaghosa spells this name Kuduraghara, and says it was there that Kakka yana had been accustomed to go for alms, and that he dwelt on the precipice itself. * Buddhaghosa has a curious explanation of this name, Konagghanakam pana kanna-pilandhanakam dhareti, tasma Kukkanno 'ti vukkati. This is evidently merely drawn from the word itself, which may just as well have meant with pointed ears.' * This is a common phrase. Compare Tevigga Sutta (Rh. D., * Buddhist Suttas from the Pali,' pp. 187, 188). Digitized by Digilzed by Google

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V, 13, 3. RULES FOR FOOT-CLOTHING, SEATS, ETC. 33 higher life using only one bed, and with but one meal a day. Do you, therefore, Sona, remain in the state of a householder, and practise only for a time the higher life, the precepts of the Buddhas, using only one bed, and with but one meal a day.' Then the desire for renunciation which had arisen in the disciple Sona Kutikanna abated in him. A second time the disciple Sona Kutikanna (made the same request, and received the same reply with the same result]. And a third time Sona Kutikanna made the same request. Then the venerable Maha Kakkayana conferred the pabbagga (ordination) on the disciple Sona Kutikanna. Now at that time in the Southern country and in Avanti there were but few Bhikkhus. And it was only after the lapse of three years that the venerable Maha Kakkayana was able, with difficulty, and with trouble, to get together a meeting of the Order in which ten Bhikkhus were present ?. And then he admitted the venerable Sona into the higher rank of the Order. 3. Now when the venerable Sona had passed the rainy season there sprang up in his mind, when he was meditating alone, this thought : I have heard indeed that the Blessed One is such and such a one. But I have not as yet seen him face to face. I should like to go and visit the Blessed One, the Arahat Buddha, if my superior would allow me.' And in the evening the venerable Sona, leaving his solitude, went to the place where the venerable Compare gamikabhisam khara, Mahavagga VI, 31, 3. : On the necessity of this, see Mahavagga IX, 4, I. [17] Digitized by Digitized by Google

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MAHAVAGGA. V, 13, 4. Maha Kakka yana was, and saluted him, and took his seat beside him. And when he was thus seated, he said to the venerable Maha Kakkayana : 4. When I was meditating alone, venerable Sir, the following thought occurred to my mind," I have heard (&c., as above)." Now I would go and visit the Blessed One, the Arahat Buddha, if you, as my superior, allow it.' "That is good, that is good, Sona! Go then, Sona, to visit the Blessed One, the Arahat Buddha. [5.] You shall see, Sona, how the Blessed One arouses faith, is worthy of faith, calm in his senses, calm in his mind, gifted with the highest self-control and quietude, an elephant among men, subdued, guarded, with his senses in subjection to himself. Do you therefore, Sona, bow down in my name at the feet of the Blessed One, and say, " Lord! my superior, the venerable Maha Kakkayana, bows down in salutation at the feet of the Blessed One!" and add, "In the Southern country and in Avanti there are, Lord, but few Bhikkhus. And it was only after the lapse of three years that with difficulty and with trouble an assembly of the Order was got together, in which ten members were present, and I could be received into the higher rank of the Order. May the Blessed One be pleased, therefore, to allow the higher ordination in the Southern country and in Avanti before a meeting of a lesser number. [6.] In the Southern country and in Avanti, Lord, the soil is black on the surface', rough, and trampled by the feet of cattle ? 1 Kanhuttara 'ti kanha-mattik-uttara upari-vaddhita kanha-mattika (B.). Alwis translates, 'overrun with thorns.' . Gokantaka-hata 'ti gunnam khurehi akkanta-bhumito samulhehi go-kantakehi upahata. Te kira gokantake ekapatalika upahana Digitized by Digilzed by Google

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V, 13, 7. RULES FOR FOOT-CLOTHING, SEATS, ETC. 35 May the Blessed One be pleased, therefore, to allow the use, in the Southern country and in Avanti, of shoes with thick linings. In the Southern country and in Avanti, Lord, men attach great importance to bathing, and are pure by use of water. May the Blessed One be pleased to allow, in the Southern country and in Avanti, the constant use of the bath'. In the Southern country and in Avanti, Lord, skins, such as sheep-skins, goat-skins, and deer-skins, are used as coverlets. Just as in the Middle country? the eragu, moragu, maggharu, and gantu grasses 3 are used for coverlets, so are sheep-skins, goat-skins, and deer-skins in the Southern country and in Avanti. May the Blessed One be pleased to allow the use of such coverlets there. [7.] At present, Lord, people are in the habit of giving a set of robes to Bhikkhus, who have left the district, saying, 'We give this set of robes to (a Bhikkhu) of such and such a name.' When they return, the Bhikkhus tell them, 'A set of robes has been given to you by a person of such and such a name.' But they, fearing to offend, do not accept it, saying, 'Let us not be guilty of a Nissaggiya.' May the Blessed One be pleased to make a detailed statement in the matter of robes."' rakkhitum na sakkonti, evam khara honti (B.). Alwis takes gokantaka as a plant (Ruellia Longifolia). Compare the 57th Pakittiya. * See below, $ 12; and compare Rh. D., Buddhist Birth Stories,' P. 61. Ima katasso pi tina-gatiyo. Etehi kata-satake ka tathikayo ka karonti. Ettha eraga 'ti ekaraka-linam, tam olarikam. Moragutinam tamba-sisam sukhumam mudukam sukha-samphassam ; tena kata tallika nipaggitva vulihitamatte pana uddhumata hutva titthati. Maggaruna (sic, and so Alwis) kata-s&take pi karonti. Gantussa mani-sadiso vanno hoti. Tallika is a mat; see Gataka I, 141. Compare Sanskrit Eraka, and Mayuraka. D 2 Digitized by Digitized by Google

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36 MAHAVAGGA. V, 13, 8. 'Even so, Lord,' said the venerable Sona in assent to the venerable Maha Kakkayana, and, rising from his seat, he departed thence, keeping his right side towards him. And taking up his bed, he went on with his robe on, and his bowl in his hand to Savatthi. 8. And wandering from place to place he arrived at the place where the Blessed One was, at Savatthi in the Getavana, Anatha-pindika's park. And when he had come there he saluted the Blessed One, and took his seat beside him. Then the Blessed One said to the venerable Ananda : Make ready a sleeping-place, Ananda, for this Bhikkhu who has just arrived.' And the venerable Ananda thought: Inasmuch as the Blessed One commands me to make ready a sleeping-place for the Bhikkhu who has just arrived, the Blessed One evidently desires to dwell in the same Vihara with that Bhikkhu, he desires to dwell in the same Vihara with the venerable Sona. And he made ready a sleeping-place for the venerable Sona at the place where the Blessed One was staying. 9. Then the Blessed One, after spending the greater part of the night in the open air, entered the Vihara. And also the venerable Sona, having spent the greater part of the night in the open air, entered the Vihara. And the Blessed One rose up, early in the morning, towards dawn, and requested the venerable Sona, saying, *May the Dhamma so become clear to you that you may speak?' 1 Palibhalu tam bhikkhu dhammo bhasitum. Compare Buddhaghosa's commentary on the similar idiom used in the Maha Digitized by Digilzed by Google

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V, 13, 10. RULES FOR FOOT-CLOTHING, SEATS, ETC. 37 Even so, Lord!' said the venerable Sona in assent to the Blessed One; and he intoned all the verses in the Book of the Eights (Atthaka-vaggikani '). And the Blessed One, at the conclusion of the venerable Sona's recitation, expressed his pleasure, saying, * Excellent, most excellent, O Bhikkhu ! Well have the Eights been grasped by thee, well thought over, well learnt by heart: and with a fine voice art thou gifted, distinct, pleasant ?, able to make things understood. How many years is it since thou hast been ordained ?' One year, my Lord !' 10. "But why have you postponed it so long ?' "'Tis long, Lord, since I saw into the danger of the passions, but life in a household is crowded with business and with cares.' And the Blessed One, when he heard that matter, gave utterance at that time to the expression of emotion : * When he has seen the danger of the world, when he has understood the Truth, when he has become free from Upadhi, parinibbana Sutta II, 31 as given by Rh. D. (Buddhist Suttas from the Pali,' p. 36). 1 Althaka-vagga is the name of the fourth book in the Sutta Nipata. See Professor Fausboll's translation, p. viii. It may also be the name of divisions of other books, but probably that portion of the Sutta Nipata is here referred to. ? On Anelagalaya compare nela vaka in SS 6 of the Kala-sila. * Ariyo is the man who has entered the Path, Suki is locative. Nirapadhi, he in whom there remains no longer the cause of the renewal of existence as a separate individual (the cause referred to being thirst or excitement and craving, Tanha, Upadana). Digitized by Digilzed by Google

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* MAHAVAGGA. V, 13, 11. "The pilgrim finds in sin no pleasure, his delight is in the word, the pure.' 11. Then thought the venerable Sona: The Blessed One is pleased with me. This then is the time which my superior spoke of.' And rising from his seat, and arranging his robe on one shoulder, he bowed down with his head at the feet of the Blessed One, and said : 'Lord ! my superior Maha Kakkayana bows down in salutation at the feet of the Blessed One. In the Southern country and in Avanti there are (&c., as in $SS 4-7, down to the end of the message).' Then the Blessed One on that occasion and in that connection, having delivered a religious discourse, addressed the Bhikkhus and said: 'The Southern country and Avanti has but few Bhikkhus. I allow the upasa mpada (ordination) in border countries to be held in a meeting of only four Bhikkhus, beside the chairman, who must be a Vinaya-dhara.' 12. 'In this passage the following are the border countries referred to! To the East is the town Kagangala, and beyond it Mahasala. Beyond that is border country; this side of it is the Middle country. To the South-east is the river Salalavati. Beyond that is border country; this side of it is the Middle country. To the South is the town Setakannika. Beyond that is border country; this side of it is the Middle country. To the West is the Brahman district of Thana. Beyond that is i Compare Cunningham, Ancient Geography of India,' I, 440; Childers, Khuddaka Patha, p. 20; Alwis, Introduction to Pali Grammar,' XXIX; Lassen, Indische Alterthumskunde, I, 119 (2nd ed.); Rhys Davids, ' Buddhist Birth Stories,' p. 61. Digitized by Digitized by Google

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V, 13, 13. RULES FOR FOOT-CLOTHING, SEATS, ETC. 39 border country; this side of it is the Middle country, To the North is the mountain range called Usiradhaga. Beyond that is border country; this side of it is the Middle country. In such border countries, I allow, O Bhikkhus, the upasampada (ordination) to be held in a meeting of only four Bhikkhus, beside the chairman, who must be a Vinayadhara. 13. `In the Southern country and in Avanti, O Bhikkhus, the soil is black on the surface and rough, and trampled by the feet of cattle. I allow the use, in all the border countries, O Bhikkhus, of shoes with thick linings. 'In the Southern country and in Avanti, O Bhikkhus, men attach great importance to bathing, and are pure by use of water. I allow the constant use of the bath, O Bhikkhus, in all the border countries. 'In the Southern country and in Avanti, O Bhikkhus, skins, such as sheep-skins, goat-skins, and deer-skins, are used as coverlets. Just as in the Middle country, Bhikkhus, the eragu, moragu, maggharu, and gantu grasses are used for coverlets, so in the Southern country and in Avanti are used skins, such as sheep-skins, goat-skins, and deer-skins. I allow, O Bhikkhus, the use of skins, such as sheepskins, goat-skins, and deer-skins, as coverlets, in all the border countries. There also, O Bhikkhus, people are in the habit of giving a set of robes to Bhikkhus who have left the district, saying, "We give this set of robes to (a Bhikkhu) with such and such a name." I allow you, O Bhikkhus, to accept such robes. The set of robes does not become subject to the ten-days' Digitized by Digilzed by Google

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40 MAHAVAGGA. V, 13, 13. rule, before it reaches the hand (of the person for whom it was intended)?.' On this last clause compare the first Nissaggiya, and our note there. The clause here means that the ten days of the rule in the Patimokkha are not to begin to run, under the circumstances specified, till the set of robes has actually reached the hand of the Bhikkhu for whom they were intended. Buddhaghosa says here: Yava aharitva va na dinnam tumhakam bhante kivaram uppannan ti pahinitva va narokitam, tava gananam na upeti, anadhitthitam na vattati. Yada pana anetva va dinnam hoti, uppannan ti va sutam, tato patthaya dasaham eva pariharam labhati. Digitized by Digilzed by Google

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VI, 1, 2. ON MEDICAMENTS. 41 41 SIXTH KHANDHAKA. (ON MEDICAMENTS.) 1. 1. At that time the Blessed One dwelt at Savatthi, in the Getavana, the park of Anatha-pindika. And at that time Bhikkhus, attacked by the sickness of the hot season', threw up the rice-milk they had drunk, and the food they had eaten. And thereby they became lean, rough, ill-favoured, yellow and ever yellower, and the veins stood out on their limbs ?. And the Blessed One saw those Bhikkhus thus lean, rough, ill-favoured, yellow and ever yellower, and with the veins standing out on their limbs. And on seeing it, he asked the venerable Ananda : *How is it, Ananda, that the Bhikkhus are become now so lean, rough, &c.?' 'At this time, Lord, the Bhikkhus are attacked with the disease of the hot season; and they throw up the rice-milk they have drunk, and the food they have eaten. Thence is it that they are become lean, rough, ill-favoured, yellow and ever yellower, and that the veins stand out on their limbs. 2. Then there occurred to the mind of the i Saradikena abadhena 'ti sarada-kale uppannena pittabadhena. Tasmim hi kale vassodakena pi tementi, kaddamam pi maddanti, antarantara atapo pi kharo hoti. Tena tesam pittam kollhabbhantara-gatam hoti (B.). ? Read in the text Dhamani-santata-gatta; and compare Lalita Vistara, P. 226, and Professor Weber's Bhagavati,' II, 289. Digitized by Digitized by Google

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42 MAHAVAGGA. VI, 1, 3. Blessed One, when meditating alone, this consideration: 'At this time the Bhikkhus (&c., down to :) on their limbs. What medicaments shall I now prescribe for the Bhikkhus, as may be authorised as common medicine, and may be diffused through the body, though it be not regarded as ordinary (material) food ?' And the Blessed One thought : *These five medicaments--that is to say, ghee, butter, oil, honey, molasses--are such medicaments. Let me then prescribe them as medicines which the Bhikkhus may accept at the right time, and use at the right time.' 3. And in the evening, when the Blessed One had arisen from his meditation, having delivered a religious discourse, he addressed the Bhikkhus in that connection, saying, When I was meditating alone, O Bhikkhus, then occurred to my mind this consideration : "At this time (&c., as in g 2, down to :) material food." Then I thought : "These five (&c., as in SS 2, down to :) at the right time." I prescribe, O Bhikkhus, these five things as medicine to be accepted at the right time, and to be used at the right time.' 4. Now at that time the Bhikkhus accepted those five things at the right time, and used them at the right time. And foods which though rough, were ordinary foods, they could not digest", much less greasy foods 2. Then they-attacked both by the hot-season disease, and by this want of appetite 3-became by both at once still more lean, rough, * Na kkhadenti na giranti, na vatarogam pafipassambhetum sakkonti (B.). * Senesikani siniddhani (B.). Compare Sanskrit snaihika. * Bhattakkhandakena 'ti bhattam arokakena (B.). Digitized by Digilzed by Google

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VI, 2, 2. ON MEDICAMENTS. 43 ill-favoured, yellow and ever yellower, and with the veins standing out on their limbs. And the Blessed One saw the Bhikkhus thus still more lean, &c. And when he saw it, he asked the venerable Ananda : 'How is it, Ananda, that the Bhikkhus are become now still more lean, &c. ?' 5. 'At present, Lord, these Bhikkhus, who use the five medicaments only at the right time, cannot digest foods which, though ordinary, are rough, much less greasy foods. Then they, attacked (&c., as in $ 4, down to :) standing out on their limbs.' Then the Blessed One on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said: 'I permit you, O Bhikkhus, not only to receive those five medicaments, but to use them both at the right time, and at other times.' 1. Now at that time the Bhikkhus who were sick had need of fatty substances as medicine. They told this thing to the Blessed One. 'I allow you, O Bhikkhus, the use of the fat of bears, of fish, of alligators, of swine, and of asses, if received at the right time, cooked at the right time, mixed at the right time, to be partaken of with-oil.' 2. If the fat be received, O Bhikkhus, at the wrong time, cooked at the wrong time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of three dukkata offences.' 'If it be received, 0 Bhikkhus, at the right time, cooked at the wrong time, and mixed at the wrong Digitized by Digitized by Google

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44 MAHAVAGGA. VI, 3, 1. time, and then taken, the Bhikkhu is guilty of two dukkata offences.' If it be received, O Bhikkhus, at the right time, cooked at the right time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of a dukkata offence.' If it be received, O Bhikkhus, at the right time, cooked at the right time, and mixed at the right time, and then taken, the Bhikkhu is not guilty.' 1. Now at that time the Bhikkhus who were sick had need of roots for medicine. They told this thing to the Blessed One. I allow you, O Bhikkhus, the use of roots as medicine-turmeric, ginger, orris root, white orris root, ativisa, black hellebore, usira root, bhaddamuttaka, and whatsoever other roots are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat? They may be received, and stored up your life long; and, if there be necessity, they may be eaten. If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukkata offence. 2. Now at that time the Bhikkhus who were sick had need for medicine of different sorts of flour made from roots. They told this thing to the Blessed One. * Literally, which impart the quality of eatableness to not eatable food, either hard or soft.' Digitized by Digilzed by Google

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VI, 5, 1. ON MEDICAMENTS. 45 I allow you, O Bhikkhus, the use of a grindstone, and of another stone to grind upon". 1.IIIFLITY 1. Now at that time the Bhikkhus who were sick had need of astringent decoctions as medicine. They told this thing to the Blessed One. 'I allow you, O Bhikkhus, the use of astringent decoctions as medicine--the nimba, the kutaga", the pakkava", the nattamala 5, and whatsoever other astringent roots are used for medicine, which impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up your life long; and, if there be necessity, they may be eaten. If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukkata offence.' 1. Now at that time the Bhikkhus who were sick had need of leaves as medicine. They told this thing to the Blessed One. "I allow you, O Bhikkhus, the use of leaves as 1 Compare the Sanskrit root puth. Buddhaghosa says: Pisana. sila ka pisana-poto ka. Pestle and mortar is in Pali udukkhalam musalan ka : see below, VI, 9, 2. ? Azadirachta Indica. Compare Mahavagga III, 12, 5. . Wrightia anti-dysenterica. Wise, p. 142, gives the botanical name as Echites anti-dysenterica, and says it is an emetic. * A kind of creeper, says Buddhaghosa. o Pongania Glabra (the same as Karanga, says Buddhaghosa). Digitized by Digitized by Google

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MAHAVAGGA. 36 VI, 6, 1. medicine--the leaves of the nimba ', of the kutaga", of the patola ?, of the tulasi 3, of the kappasika 4, and whatsoever other leaves are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up (&c., as in last chapter, down to :) guilty of a dukkata offence.' 1. Now at that time the Bhikkhus who were sick had need of fruits as medicine. They told this thing to the Blessed One. I allow you, O Bhikkhus, the use of fruits as medicine--the vilanga", the pippala(r), and marika peppers; the haritaka?, and vibhitaka (r), and amalakao myrobalans; the gotha fruit 10; and whatsoever other fruits are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the * See the last chapter for these plants. A species of cucumber, Trichosanthes Dioeca. * That is, basil; but the reading is conjectural only. The text has sulasi. * This is ordinary cotton. Erycibe Paniculata. . This is not the Ficus Religiosa, but simply pepper. Childers, following Subhuti's edition of the Abhidhanappadipika, spells both this word and the allied form Pippali with pph instead of pp. So also Fausboll at Gataka, vol. I, p. 29, verse 218. We prefer the spelling with pp in accordance with the Sanskrit. 7 Yellow myrobalan. Beleric myrobalan. Emblic myrobalan. 10 We cannot suggest any explanation of this word. Buddha. ghosa has no comment on any of these medicinal fruits or seeds. Digitized by Digilzed by Google

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VI, 8, 1. ON MEDICAMENTS. 47 sick Bhikkhus could not otherwise eat. They may be received and stored up (&c., as in chap. 4, down to :) guilty of a dukkata offence.' 1. Now at that time the Bhikkhus who were sick had need of various kinds of gum as medicine. They told this thing to the Blessed One. I allow you, O Bhikkhus, the use of gums as medicine--hingu', hingu lac, sipalika ?, taka?, takapattis, taka-panni", saggulasa", and whatsoever other gums are used for medicine, and impart (&c., as in chap. 4, down to :) is guilty of a dukkata offence.' 1. Now at that time the Bhikkhus who were sick had need of various kinds of salt as medicine. They told this thing to the Blessed One. 'I allow you, O Bhikkhus, the use of salts as * Ferula assa foetida. Bohtlingk-Roth (sub voce) say it comes from Persia. It is much used in Hindu medicine. See Wise, Hindu System of Medicine,' pp. 152-154. 9 The correct spelling is probably sivatika. Bohtlingk-Roth under Sivalika and Hingu-sivasika say it is the same as Vamsapattri. * Buddhaghosa merely says these are kinds of lac. According to Wise, p. 152, laksha is used as errhine. * Resin. * On these salts compare Abhidhanappadipika, verse 461; Susruta, vol. I, pp. 226, 227, of the edition by Madhusgdana Gupta; Wise, Hindu Medicine,' p. 117. Digitized by Digilzed by Google

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48 MAHAVAGGA. VI, 9, 1. medicine-sea-salt ", black salt 2, rock salts, kitchen salt", red salts, and whatsoever other salts are used in medicine (&c., as in chap. 4, down to :) is guilty of a dukkata offence.' 98. 1. Now at that time the venerable Belatthastsa, the superior of the venerable Ananda, had a disease of thick scabs; and by reason of the discharge thereof his robes stuck to his body. The Bhikkhus moistened those robes with water, and loosened them (from his body). The Blessed One as he was wandering in search of a lodging-place for the night saw them [doing so), and going up to the place where they were, he asked them : What is the matter, O Bhikkhus, with this Bhikkhu ?' The venerable one has the disease of thick scabs; and by reason of the discharge thereof his robes stick to his body. So we moisten those robes with water, and loosen them (from his body).' Samuddika 'ti samudda-tire valuka viya tillhati (B.). . Kala-lonan ti pakati-lonam (B.). * Sindhavan ti seta-vannam: pabbate utthahati (B.). It was probably called Sindh salt because it was found there, though, like Sindhava horses, it is always supposed to be white. * Ubbhida 'ti bhummito ankuyam (sic) utthahati (B.). * Bilan ti dabba-sambharehi saddhim pakitam: tam ratta-vannam (B.). It is Sanskrit vida, Hindustani bit laban, and the same as bilala in the Abhidhanappadipika. . This introductory story recurs as the introduction to the rule laid down in VIII, 17. Digitized by Google Digitized by

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VI, 10, 2. ON MEDICAMENTS. 49 2. Then the Blessed One on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said : I allow, O Bhikkhus, the use of chunam as a medicine by whomsoever has the itch, or boils, or a discharge, or scabs, or whose body is ill-smelling, and to those in health the use of dry dung?, and of clay, and of colouring matter 2. I allow the use, O Bhikkhus, of a pestle and mortar 3' 10. 1. Now at that time the Bhikkhus who were sick had need of sifted * chunam as medicine. They told this thing to the Blessed One. I allow, O Bhikkhus, the use of a chunam sieve.' They had need of the chunam very fine. I allow, O Bhikkhus, the use of a cloth sieve.' 2. Now at that time a certain Bhikkhu had a disease not human. Though his teacher and his superior nursed him, they were not able to make him well. He went to a place where swine were slaughtered, and ate the raw Alesh, and drank the blood. Thereby his sickness abated. They told this thing to the Blessed One. I allow, O Bhikkhus, in the case of a disease not human, the use of raw flesh and of blood.' Khakanan ti gomayam (B.). Ragana-pakkan (sic) ti raganakasalam. Pakafika-kunnam pi kotetva udakena temetva nhayitum valtati, etam pi ragana-nipakkasamkhepam (sic, read samkham) eva gakkhati (B.). Satam in this passage must be equal to sritam. On samkham compare below, Mahavagga VI, 16, 1. * Compare above, VI, 3, 2. Kaleti has often a more definite meaning than 'shake.' Compare Gataka 1, 71. [17] Digitized by Digilzed by Google

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50 MAHAVAGGA. VI, 11, 1. 11. 1. Now at that time a certain Bhikkhu had disease of the eyes. They used to carry that Bhikkhu out to ease himself. The Blessed One as he was passing through the Bhikkhus' sleeping quarters saw them [doing so]. When he saw them, he went up to the place where they were, and asked those Bhikkhus: What is the disease, O Bhikkhus, from which this Bhikkhu suffers ?' 2. This venerable one, Lord, has disease of the eyes. Therefore do we carry him out to ease himself. Then the Blessed One, on that account, having delivered a religious discourse, addressed the Bhikkhus, and said : I allow, O Bhikkhus, the use of eye ointments ?; to wit, black collyrium ?, rasa ointments, sota ointment", geruka', and kapalla ,' They had need of perfumes to grind up into ointments. i Angana, which is here a generic term, inclusive of all the following ; sabba-samgahika-vakanam, says Buddhaghosa. * Kalanganan ti eka angana-gati (B.). * Rasanganan ti nana-sambharehi katam (B.). Bohtlingk-Roth say it is made with vitriol. Sotanganan ti nadisotadisu uppagganakan anganam (B.). It is called in Sanskrit srotongana, and was made with antimony. o Geruka is the Sanskrit gairika, ochre; and the kind meant is yellow ochre. Geruko nama suvanna-geruko, says Buddhaghosa. Compare the Sanskrit Kankana-gairika and svarnagairika. * Kapallan ti dipa-sikhato gahita-masi, soot taken from the Aame of a lamp' (B.). Digitized by Digilzed by Google

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VI, 12, 1. ON MEDICAMENTS. 51 'I allow, O Bhikkhus, the use of sandal wood, tagara ', black anusari", kaliya", and bhaddamuttaka ' 12. 1. Now at that time the Bhikkhus used to put pulverised ointments into pots and saucers. They became sprinkled over with herb-powders and dust. They told this thing to the Blessed One. I allow, O Bhikkhus, the use of a box for ointment.' Now at that time the Khabbaggiya Bhikkhus used to carry about various kinds of boxes for ointments -gold ones, and silver ones. People were annoyed, murmured, and became angry, saying, Like those who still live in the world.' They told this thing to the Blessed One. Various kinds of boxes for ointments, gold ones, and silver ones, are not, O Bhikkhus, to be used. Whosoever does so, is guilty of a dukkata offence. I allow, O Bhikkhus, the use of such boxes made of bone, or ivory, or horn, or of the nala reed, or of bambu, or of wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chankshello, 1 Tagara as a fragrant flower is mentioned in verse 54 of the Dhammapada quoted in Milinda Panha, p. 333. * A kind of dark fragrant sandal wood. * Read so in the text as corrected on p. 381. It is a kind of sandal wood. * A perfume made from the grass of the same name (mentioned above, VI, 3). Sankha-nabhi, the meaning of the latter part of which compound is not quite clear. E 2 Digitized by Digitized by Google

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52 MAHAVAGGA. VI, 12, 2. 2. Now at that time the boxes of ointment had no lid. (The ointment) was sprinkled over with herb-powders and dust. They told this thing to the Blessed One. 'I allow, O Bhikkhus, the use of a lid.' The lids used to fall off. 'I allow you, O Bhikkhus, to fasten the lid with thread, and to tie it on to the box.' The boxes used to fall. I allow you, O Bhikkhus, to sew the boxes on with thread?' 3. Now at that time the Bhikkhus used to rub the ointment on with their fingers : and the eyes were hurt. They told this thing to the Blessed One. I allow, O Bhikkhus, the use of a stick or holder to put the ointment on with.' Now at that time the Khabbaggiya Bhikkhus used to keep various kinds of ointment-sticks-gold ones, and silver ones. People were annoyed, murmured, and became angry, saying, 'Like those who still live in the world.' They told this thing to the Blessed One. Various kinds of ointment-holders, O Bhikkhus, are not to be used. Whosoever does so, is guilty of a dukkata offence. I allow, O Bhikkhus, the use of ointment-holders of bone, or of ivory, or of horn, or of the nala reed, or of bambu, or of wood, or of lac, or of fruit, or of bronze, or of the chankshell.' Buddhaghosa has no comment on this. It may mean that the ointment boxes might be sewn either on to some place in the Vihara, or on to some part of the Bhikkhu's dress. The latter is more in accordance with $ 4 below. Digitized by Digilzed by Google

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VI, 13, 1. ON MEDICAMENTS. 53 4. Now at that time the ointment-sticks used to fall on the ground and become rough. They told this thing to the Blessed One. I allow, O Bhikkhus, the use of a case for the ointment-sticks 1.' Now at that time the Bhikkhus used to carry the ointment-boxes and ointment-sticks about in their hands. They told this thing to the Blessed One. 'I allow, O Bhikkhus, the use of a bag to put the ointment-box in.' They had no shoulder strap. 'I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the ointment-box), or of a thread (by which to sew or tie it on).' 13. 1. Now at that time the venerable Pilindavakkha had head-ache? 'I allow, O Bhikkhus, the use of a little oil on the head.' (The disease) became no better 3. I allow, O Bhikkhus, the practice of taking up (medicine) through the nose.' 1 Salakodhaniyan ti yattha salakam odahanti susiradantakam va thalikan va anuganami 'ti attho (B.). Sisa bhitapo, literally 'heat in the head.' * Compare Maha-parinibbana Sutta II, 31, and below, 13. 2; 14. 3. Natthu-kamma. In the commentary on the Dhammapada, pp. 83 and foll., there is an example of the way in which a physician administers medicinal oil in this manner to a sick Bhikkhu. Digitized by Digitized by Google

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54 MAHAVAGGA. VI, 13, 3. The nose ran. 'I allow, O Bhikkhus, the use of a nose-spoon?' Now at that time the Khabbaggiya Bhikkhus had various kinds of nose-spoons--made of gold, and of silver. People were annoyed, murmured, and became angry, saying, 'Like those who still live in the world.' They told this thing to the Blessed One. Various kinds of nose-spoons, O Bhikkhus, are not to be used. Whosoever does so, is guilty of a dukkata offence. I allow, O Bhikkhus, the use of such nose-spoons made of bone (&c., as in chap. 12. I, down to :) or of the chank-shell.' 2. The nose took up the medicament in unequal proportions. I allow, O Bhikkhus, the use of a double nose spoon?' (The disease) became no better. *I allow you, O Bhikkhus, to sniff up the aroma.' They used to spread the drugs on a wick before they sniffed up the aroma 3: and their throats got burnt. 'I allow, O Bhikkhus, the use of a pipe to conduct the aroma.' Now at that time the Khabbaggiya Bhikkhus had various kinds of pipes (&c., as in the last clauses of SS 1, down to the end). Natthu-karani, that is, an instrument to hold up the nose, so that the medicinal oil does not run out. * Yamaka-natthu-karani, that is, one that would go up both nostrils. The last sentence of $ I would come in better after this clause. $ They used to burn the drugs by smearing them on wicks, and then inhale the smoke through their nostrils. Digitized by Digilzed by Google

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VI, 14, 1. ON MEDICAMENTS. 55 Now at that time the aroma-pipes came open : and worms got in. *I allow, O Bhikkhus, the use of a lid to the pipes.' Now at that time the Bhikkhus carried the pipes about in their hands. I allow, O Bhikkhus, the use of a bag to carry the aroma-pipes in.' The aroma-pipes rubbed against one another. 'I allow, O Bhikkhus, the use of a double bag.' They had no shoulder strap. I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the double bag), or of a thread (by which to sew it on).' 14. 1. Now at that time the venerable Pilindavakkha was troubled with wind in the stomach. The physicians said he must drink oil. I allow you, O Bhikkhus, a decoction of oil.' It was necessary to put strong drink into the decoction. 'I allow you, O Bhikkhus, to put strong drink in decoctions of oil.' Now at that time the Khabbaggiya Bhikkhus used to put too much strong drink into their decoctions of medicinal oils : and they got drunk. Oil should not be drunk, O Bhikkhus, when too much strong drink has been put into it. Whosoever does so, shall be dealt with according to law ?' 'I allow you, O Bhikkhus, to drink such decoctions Compare chapter 17. * See the 51st Pakittiya. Digitized by Digitized by Google

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56 MAHAVAGGA. VI, 14, 2. of oil with strong drink in them, as wherein neither the colour, nor the smell, nor the taste of the strong drink shall be sensible.' 2. Now at that time the Bhikkhus had a quantity of decoction in which too much strong drink had been put. Then those Bhikkhus thought : What shall we do with this oil, which has too much strong drink in it?' "I allow, O Bhikkhus, to use it as an ointment.' Now at that time the venerable Pilindavakkha had a quantity of oil-decoction ; but he had no vessel for it. I allow you, O Bhikkhus, the use of three kinds of pots, bronze pots, wooden pots, pots made of the shells of fruits?! 3. Now at that time the venerable Pilindavakkha had rheumatism. *I allow you, O Bhikkhus, to bring on sweating?' (The disease) became no better. 'I allow you, O Bhikkhus, to bring on sweating by the use of herbs which have that effect 3' (The disease) became no better. 'I allow you, O Bhikkhus, the use of a great steam bath' (The disease) became no better. Compare VI, 12, 1. ? Perhaps fumigations. : Sambhara-sedan ti nanavidha-panna-bhanga-sedam (B.). Apparently a poultice or fomentation in which various kinds of leaves or twigs are used. - Mahasedan ti mahantam sedam: porisa-ppamanam avatam angaranam puretva, pamsu-valikadihi pidahitva, tattha nanavidhani vata-harana-pannani santharitva tela-makkhitena gattena tattha nipaggitva samparivattantena sariram sedetum anuganamiti attho (B.). A pit, six feet deep, is filled with charcoal, and covered with a coating of earth or sand. The leaves good for rheumatism are spread Digitized by Digilzed by Google

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VI, 14, 4. ON MEDICAMENTS. 57 'I allow you, O Bhikkhus, the use of hemp-water (bang) (The disease) became no better. 'I allow you, O Bhikkhus, the use of hot baths in water in which medicinal herbs have been steeped-2 4. Now at that time the venerable Pilindavakkha had intermittent ague. I allow, O Bhikkhus, the letting of blood.' (The disease) became no better. 'I allow you, O Bhikkhus, to make use of a horn to let blood . Now at that time the feet of the venerable Pilindavakkha were blistered. I allow, O Bhikkhus, the use of ointment for the feet.' (The disease) became no better. over the sand. The patient reposes on the leaves on the affected limb, which has been rubbed over with oil; and turns over and over until his whole body has been well steamed. 1 Bhangodakan ti nana-panna-bhanga-kudhita-udakam. Tehi pannehi ka udakena ka sinkitva sedetabbo (B.). Bhanga may here mean 'broken bits,' namely, of the leaves, just as sak ha-bhanga at Gataka I, 158 means 'twig. Compare uttari-bhanga, Gataka I, 197, 349; Dhammapada 171; Kullavagga VIII, 4, 4; sarirabhanga, Maha-parinibbana Sutta VI, 59; and bhanga alone at Gataka I, 392; Mahavagga I, 25, 10; Rh. D., Buddhist Suttas from the Pali,' p. 241. For kudhita we should read kuthita. . Dakako Ithakan ti udaka-kottham kalim va donim va unhodakassa puretva tattha tattha pavisitva seda-kamma-karanam anuganamiti attho (B.). Compare Dhammapada, p. 103. * Wise, p. 176, says, ' The local accumulation of bad blood may be removed by means of cupping, which is performed by a horn, cut smooth and even at the large extremity, and with a small opening at the narrow end.' Compare Susruta, Sutrasthana, chap. 27, and Sarirasthana, chap. 8 (at the end). Digitized by Digilzed by Google

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MAHAVAGGA. VI, 14, 5. 'I allow you, O Bhikkhus, to keep water ready for washing the feet (of travellers)? Now at that time a certain Bhikkhu had boils. I allow, O Bhikkhus, the use of the lancet.' Decoctions of astringent herbs were required. 'I allow, Bhikkhus, decoctions of astringent herbs?! Sesamum salve was required. 'I allow, O Bhikkhus, the use of sesamum salves.' 5. Compresses were required. *I allow, O Bhikkhus, the use of compresses' It was necessary to tie up the sore with cloth. 'I allow, O Bhikkhus, the use of bandages for tieing up wounds.' The sore itched. I allow, O Bhikkhus, the sprinkling of a sore with mustard-powder 6. The sore became moist 6. 'I allow you, O Bhikkhus, to fumigate (the sore).' Proud flesh formed on the wound? I allow you, O Bhikkhus, to cut off (proud flesh) with a lancet.' 1 This would seem to be a preventive remedy. Water may be kept ready, so that the incoming Bhikkhus may use it, and their feet therefore may not become blistered. But perhaps pagga here means some curative application of water to the feet, such as cold water bandages, for example. Compresses (poultices) are mentioned below ($ 5) for boils. 2 Compare chapter 4. * Buddhaghosa explains tila-kakka as ground sesamum seeds (pitthehi tilehi attho); but kalka is paste or salve. See Wise, p. 129. * Kabalikan ti (MS. pakalikan) vana-mukhe sattu-pindam pakkhipitum (B.). Compare Bohtlingk-Roth, sub voce kavalika. Sasapa-pitthena, says Buddhaghosa. * Compare the quotations from Susruta in Bohtlingk-Roth under klidyati. 7 Vana - (MS. viddham) mamsan ti adhika-mamsam: ani viya utthahati (B.). Digitized by Digilzed by Google

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VI, 14, 6. ON MEDICAMENTS. 59 The wound would not close up. 'I allow, O Bhikkhus, the use of oil for wounds.' The oil ran over. They told this thing to the Blessed One. 'I allow, O Bhikkhus, the use of fine rags !, and of all kinds of ways of treating wounds.' 6. Now at that time a certain Bhikkhu was bitten by a snake. They told this thing to the Blessed One. I allow, O Bhikkhus, the four kinds of filth to be given-dung, urine, ashes, and clay: Now the Bhikkhus thought: 'Are these things among those which may be taken even without being offered to us by others, or among things which cannot be taken unless they are offered ?' They told this thing to the Blessed One. I allow these things, O Bhikkhus, to be accepted if any one be there to offer them, and if not, then that you may take them yourselves and use them.' Now at that time a certain Bhikkhu had drunk poison. I allow you, O Bhikkhus, to give (as an emetic) a decoction of dung.' Then the Bhikkhus thought: 'Is this among those things which may be taken even without being offered to us by others, or is it among things which cannot be taken unless they are offered ?' They told this thing to the Blessed One. *I rule, O Bhikkhus, that there is a proper taking when a man takes what he himself has made; and 1 Vikasikan ti tela-ruddhana-pilotikam (B.). See VIII, 2. ' A kappiya-karaka is one who by offering a thing to a Bhikkhu, makes that thing kappiya, allowable, to the Bhikkhu. Digitized by Digitized by Google

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60 MAHAVAGGA, VI, 14, 7. that such a thing need not be received again from others.' 7. Now at that time a certain Bhikkhu suffered from the ghara-dinnaka disease. 'I allow you, O Bhikkhus, to give him to drink a decoction of soil turned up by the plough? Now at that time a certain Bhikkhu had constipation 8 I allow you, O Bhikkhus, to give him a decoction of the ashes of burnt rice.' Now at that time a certain Bhikkhu had the jaundice. 'I allow you, O Bhikkhus, to give to drink a decoction made with (cows") urine 6? Now at that time a certain Bhikkhu had skin disease. 'I allow, O Bhikkhus, the anointing with perfumes.' Now at that time a certain Bhikkhu had a superfluity of humors in his body.' "I allow you, O Bhikkhus, to give a purgative.' Clarified gruel was required. Ghara-dinnakan ti vasikarana-pana-samutthita-rogo, 'a disease arising from a philter, which when given brings another into one's power' (B.). He was bewitched, was suffering from the results of sorcery. Sitalolin ti nangalena kasantassa phale lagga-mattikam udakena aloletva payetum anuganamiti attho (B.). 3 Dutthagahaniko 'ti vipanna - gahaniko. Kikkhena ukkaro nikkhamatiti. Compare Rh. D., 'Buddhist Suttas from the Pali,' p. 260 note. * Amisakharan tisukkhodanam ghapetva taya kharikaya paggharitam kharodakam (B.). * Mutta-haritakan ti gomutta-paribhavitam haritakam (B.). * Abhisannakayo'ti ussanna-dosa-kayo (B.). Dosa is a disturbance of the so-called humors in the body. Compare VIII, 1, 30. Digitized by Digitized by Google

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61 VI, 15, 1. ON MEDICAMENTS. 'I allow, O Bhikkhus, the use of clarified gruel.' Natural juice was required? I allow, O Bhikkhus, the use of natural juice.' Artificial and natural juice was required 2. 'I allow, O Bhikkhus, the use of artificial and natural juice.' Meat broth was required 3. 'I allow, O Bhikkhus, the use of meat broth.' 15. 1. Now at that time the venerable Pilindavakkha had a mountain cave at Ragagaha cleared out, with the object of making it into a cave dwelling-place. And the Magadha king Seniya Bimbisara went to the place where the venerable Pilindavakkha was; and when he had come there, he saluted the venerable Pilindavakkha, and took his seat on one side. And when he was so seated the Magadha king Seniya Bimbisara said to the venerable Pilindavakkha, 'What is it that my Lord, the Thera, is having done?' 'I am having a cave cleared out, with the object of making it into a cave dwelling-place. 'Do you then, Sir, require an aramika (a parkkeeper) ?' Not so, great king! A park-keeper has not been prescribed by the Blessed One.' "Then, Sir, enquire of the Blessed One (concerning this matter), and let me then know.' * Akata-yusan ti asiniddho mugga-pakita-pariyo (B.). 2 Katakatan ti so ka baddhoka-siniddho (B.). * Compare chap. 23. 1-8. Digitized by Digilzed by Google

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MAHAVAGGA. VI, 15, 2. Very well, O King !' said the venerable Pilindavakkha in assent to the Magadha king Seniya Bimbisara. 2. Then the venerable Pilindavakkha taught and incited and roused and gladdened the Magadha king Seniya Bimbisara with religious discourse. And the Magadha king Seniya Bimbisara, when he had been taught &c. by the religious discourse, rose from his seat, and bowed down before the venerable Pilindavakkha, and passing round him with his right side towards him, departed thence. Then the venerable Pilindavakkha sent a message to the Blessed One, saying, 'Lord! the Magadha king Seniya Bimbisara desires to present me with a park-keeper. What am I, therefore, Lord, to do?' Then the Blessed One, in that connection, after delivering a religious discourse, said to the Bhikkhus: 'I allow you, O Bhikkhus, the accepting of a parkkeeper.' 3. And a second time the Magadha king Seniya Bimbisara went to the place where the venerable Pilindavakkha was; and when he had come there he saluted the venerable Pilindavakkha, and took his seat on one side. And when he was so seated the Magadha king Seniya Bimbisara said to the venerable Pilindavakkha, 'Has the Blessed One allowed a parkkeeper?' Yes, O King!' Then, Sir, I will present a park-keeper to you.' Now the Magadha king Seniya Bimbisara, after he had (thus) promised a park-keeper to the venerable Pilindavakkha, forgot it. And after a time he Digitized by Digilzed by Google

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VI, 15. 5. ON MEDICAMENTS. 63 recovered recollection of it, and addressed a certain minister who had charge of general affairs, and said : *The park-keeper whom I promised to the venerable one, has he been given to him ?' 'No, your Majesty! How long is it then, good Sir, since that was determined ?' 4. Then that minister, counting up the nights, said to the Magadha king Seniya Bimbisara, Five hundred nights, your Majesty' Give then, my good Sir, five hundred parkkeepers to the venerable one!' "As your Majesty commands,' said that minister in assent to the Magadha king Seniya Bimbisara ; and he gave over to the venerable Pilindavakkha five hundred park-keepers, and for their use) a distinct village grew up. And they called it Aramika-gama, and they called it also Pilinda-gama. Thenceforward the venerable Pilindavakkha depended upon the families living in that village (for alms, &c.). And the venerable Pilindavakkha robed himself early in the morning, and entered into Pilinda-gama, duly bowled and robed for alms. 5. Now at that time there was a feast in that village, and the children were celebrating it, with their ornaments on, and decked with garlands. And the venerable Pilindavakkha, when he was going his rounds for alms, straight on from house to house, came to the dwelling-place of a certain park-keeper ; and when he had come there he sat down on a seat prepared for him. And at that time the daughter of that parkkeeper's wife, seeing the other children with their ornaments on, and decked with garlands, began to Digitized by Digitized by Google

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64 MAHAVAGGA. VI, 15, 6. cry (saying), 'Give me too a garland, give me an ornament!' And the venerable Pilindavakkha said to that park-keeper's wife: Why does that girl cry?' *This girl, venerable Sir, seeing the other children with their ornaments on, and decked with garlands, is crying (and saying), "Give me too a garland, give me too an ornament!" But whence should we, who have become so poor, get garlands or ornaments ?' 6. Then the venerable Pilindavakkha took a grass chumbat', and said to the park-keeper's wife: 'Bind, I pray you, this grass chumbat round the child's head.' And the park-keeper's wife took the grass chumbat, and bound it round the girl's head. And that became a chaplet of gold, beautiful, lovely, and pleasing, such that there was no chaplet of gold in the king's seraglio like it. And people told the Magadha king Seniya Bimbisara, 'There is a chaplet of gold, your Majesty, in the house of such and such a park-keeper, such that there is no chaplet of gold in the king's seraglio like it. How could he, poor as he is, have got (such a thing)? For a certainty he must have procured it by theft.' Then the Magadha king Seniya Bimbisara had (the whole of) that park-keeper's family thrown into bonds. 7. Now the venerable Pilindavakkha robed himself again early in the morning, and went, duly bowled and robed, into Pilinda-gama for alms. And going his round for alms straight on from house to house he came to the dwelling-place of that park-keeper; and 1 A circular roll of grass, or cloth, to be placed on the head when a pot of oil or water was being carried on the head. Compare kumbaraka, and Rh. Di's 'Buddhist Birth Stories,' p. 295. Digitized by Digitized by Google

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VI, 15, 9. ON MEDICAMENTS. when he had come there he asked the neighbours, Where is the family of this park-keeper gone to ?' The king, Sir, has had them thrown into bonds on account of that chaplet of gold.' Then the venerable Pilindavakkha went on to the residence of the Magadha king Seniya Bimbisara : and when he had come there he sat down on the seat prepared for him. And the Magadha king Seniya Bimbisara went to the place where the venerable Pilindavakkha was; and when he had come there, he bowed down before the venerable Pilindavakkha, and took his seat on one side. And when he was so seated the venerable Pilindavakkha said to the Magadha king Seniya Bimbisara : 8. Why, O King, has the park-keeper's family been thrown into bonds ?' That park-keeper, Sir, has in his house a chaplet of gold, such that there is no chaplet of gold in the king's seraglio like it. Whence should he, poor as he is, have got (such a thing)? For a certainty he has procured it by theft.' Then the venerable Pilindavakkha determined that the palace of the Magadha king Seniya Bimbisara should be gold. And it became all of gold. 'Now, your Majesty, whence have you this so great quantity of gold ?' 'I understand, Lord. This is your miraculous power' (said the king. And so saying) he set that park-keeper's family free. 9. When the people, glad at heart and full of satisfaction, saw that so great a miracle had been shown by the venerable Pilindavakkha to the king and his royal retinue, they brought to the venerable Pilindavakkha the five kinds of medicine,--that is to [17] Digitized by Digilzed by Google

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66 MAHAVAGGA. VI, 15, 10. say, ghee, butter, oil, honey, and molasses. Now (besides this) the venerable Pilindavakkha was accustomed to receive the five kinds of medicine; and whatever he received he distributed among his attendant (Bhikkhus). So the retinue became abounding therein, and as they received it they laid it aside, filling vessels and pots; and filling water-strainers and bags with it they laid them in the windows, and they remained there clinging and adhering together, and the Viharas became sprinkled and scattered all over with them through the (gnawing of) rats. People who saw this, when they went round the Viharas, were annoyed, murmured, and became indignant (saying), <Page #561
VI, 16, 2. ON MEDICAMENTS. 67 goes beyond that limit shall be dealt with according to law?' End of the first Bhanavara on the law of medicines, UNIFIKSITY 16. 1. Now after the Blessed One had remained at Savatthi as long as he thought fit, he went forth on his journey towards Ragagaha. And on the way the venerable Karkha-revata saw a sugar factory, and on stepping aside to it (he saw the men) putting flour and cane-dust into the molasses. When he saw that he thought : "Molasses mixed with food is not permitted : it is not permitted to take such molasses (at a time) beyond the time (for the daily meal).' And fearing to offend he ate not of it, and his attendant Bhikkhus ate not, and such as held him worthy to be heard, they ate not. They told this thing to the Blessed One. Why, O Bhikkhus, do they put flour and canedust into molasses ?' 'In order, Lord, to make it firm.' If, O Bhikkhus, they put flour and cane-dust into molasses to make it firm, but it is still (nevertheless) considered to be molasses, I allow you, O Bhikkhus, such molasses as much as you like. 2. Now the venerable Kankha-revata saw on the way a kidney bean growing out of a dung heap. And when he had seen it, he thought: 'Beans are not permitted (to us, for) beans grow ready ripe?' And Compare the 23rd Nissaggiya. * Pakka pi mugga gayanti, the meaning of which is not quite clear. Buddhaghosa says, yathasukham paribbungitabba, pakkatta F 2 Digitized by Digitized by Google

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68 MAHAVAGGA. VI, 16, 3. he did not eat, fearing to offend, and his attendant Bhikkhus did not eat, and such as held him worthy to be heard, they also did not eat the beans. They told this thing to the Blessed One. 'Though, Bhikkhus, beans grow ready ripe, yet I allow you, O Bhikkhus, to eat beans as much as you like. 3. Now at that time a certain Bhikkhu suffered from wind in the stomach. He drank salt sour gruel; and thereby his sickness abated. They told this thing to the Blessed One. 'I allow, O Bhikkhus, to one who is sick the use of salt sour gruel, to one who is not sick the use thereof mixed with water as a beverage.' 17. 1. Now the Blessed One journeying on in due course came to Ragagaha. And there at Ragagaha the Blessed One stayed at the Veluvana in the Kalandaka-nivapa. Now at that time the Blessed One was troubled with wind in his stomach. And the venerable Ananda thinking, Now formerly the Blessed One when suffering from wind in the stomach had ease from Tekatula 2 gruel,' made ready of his own accord tila seeds, and rice, and beans; and kept hi te kappiya. Perhaps the doubt was supposed to have arisen because the beans required no cooking, but grew, ready to eat, of themselves. Compare asambhinna-paya sa at Gataka, vol. I, p. 55, 1. 32. ? That is, gruel containing the three pungent (katu) substances, which are explained to be ginger and two kinds of pepper. Digitized by Digilzed by Google

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VI, 17, 4. ON MEDICAMENTS. 69 them indoors; and cooked them indoors of his own accord, and offered them to the Blessed One, saying, 'Let the Blessed One drink this Tekatula gruel. 2. Now the Tathagatas sometimes ask about what they know (&c., as usual, as, for instance, in I, 31, 5, down to the end). And the Blessed One said to the venerable Ananda, 'Whence, Ananda, is this gruel ?' Then the venerable Ananda told this thing to the Blessed One. 3. The Blessed Buddha rebuked him, saying, *This is improper, Ananda, unbecoming, unsuitable, unworthy of Samanas, not allowable, and ought to be avoided. How can you, Ananda, think (of permitting yourself) such abundance? Whatever, Ananda, is kept indoors, is not allowed; whatever is cooked indoors, is not allowed; and whatever is cooked of your own accord, is not allowed. This will not redound, Ananda, to the conversion of the unconverted.' And when he had rebuked him, and delivered a religious discourse, he said to the Bhikkhus: *Whatsoever is kept indoors, O Bhikkhus, or cooked indoors, or cooked of your own accord, is not to be eaten. Whosoever shall eat thereof, is guilty of a dukkata offence. 4. And if, O Bhikkhus, there be food kept indoors, or cooked indoors, or cooked of your own accord, and one shall eat thereof, he is guilty of three dukkata offences. If, O Bhikkhus, food kept indoors, and cooked indoors, shall have been so cooked by others, and one eat thereof, he is guilty of two dukkata offences. If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and Digitized by Digitized by Google

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70 MAHAVAGGA. VI, 17.5. so cooked of your own accord, and one eat thereof, he is guilty of two dukkata offences. 5. If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and of your own accord, and one eat thereof, he is guilty of two dukkata offences. If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and by others, and one eat thereof, he is guilty of a dukkata offence. If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and by others, and one eat thereof, he is guilty of a dukkata offence. If, O Bhikkhus, food kept out of doors, shall have been cooked out of doors, and of your own accord, and one shall eat thereof, he is guilty of a dukkata offence. If, O Bhikkhus, food kept out of doors, shall have been cooked out of doors, and by others, and one shall eat thereof, he is not guilty.' 6. Now at that time, the Bhikkhus, thinking, *Food cooked of one's own accord has been disallowed by the Blessed One,' feared to offend by cooking a second time food (already cooked once). They told this thing to the Blessed One. I allow you, O Bhikkhus, to cook food a second time.' 7. Now at that time there was a scarcity of food in Ragagaha. People brought salt, and oil, and rice, and hard food to the Arama. These the Bhikkhus kept out of doors; and verminate them, and thieves carried them off. They told this thing to the Blessed One. Buddhaghosa says, ukkapindaka pi kha dantiti bilala-mdsika-godha-mungusa khadanti. The expression recurs in VI, 33, 5. Digitized by Digilzed by Google

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VI, 17, 8. ON MEDICAMENTS. I allow you, O Bhikkhus, to keep food indoors.' When they kept it indoors, and cooked it out of doors, those men who practised self-mortification by living on the remains of offered food crowded round them; and the Bhikkhus ate in fear. They told this thing to the Blessed One. 'I allow you, O Bhikkhus, to cook indoors.' In the time of scarcity, those who (by offering food, inviting Bhikkhus to their houses, &c.) made (the accepting or eating of food) allowable (to the Bhikkhus), used to take more (for themselves), and give less to the Bhikkhus. I allow you, O Bhikkhus, to cook of your own accord. I allow you, O Bhikkhus, to cook indoors, and of your own accord, food kept indoors.' 8. Now at that time a number of Bhikkhus who had spent the rainy season in the land of Kasi, and were journeying to Ragagaha to visit the Blessed One, did not receive on the way as full a supply as they required of food, either bitter or sweet. And there was plenty of eatable fruit, but there was no one to make it allowable for them. And those Bhikkhus went on in weariness to Ragagaha, to the Veluvana, in the Kalandaka-nivapa, where the Blessed One was. And when they had come there, they bowed down before the Blessed One, and took their seats on one side. Now it is the custom of the Blessed Buddhas to exchange courteous greetings with Bhikkhus who 1 Buddhaghosa says, damaka ti vighasada. The same explanation is given in Abhidhanappadipika, verse 467, where the Sinhalese expression is indul kanna, and the English 'one who eats orts. See the last section. Digitized by Digized by Google

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72 MAHAVAGGA. VI, 17, 9. arrive. And the Blessed One said to those Bhikkhus: 'Do things go well with you, O Bhikkhus ? Do you get enough to support yourselves with ? Have you accomplished your journey without too much fatigue ? And whence, O Bhikkhus, have you come?' 9. *Things go well with us, Lord. We have spent the rainy season in the land of Kasi; and as we were journeying to Ragagaha to visit the Blessed One, we did not receive on the way as full a supply as we required of food, either bitter or sweet. And there was plenty of eatable fruit, but there was no one to make it allowable for us. And we came on our way in weariness.' Then the Blessed One, in that connection, after having delivered a religious discourse, said to the Bhikkhus: 'I allow you, O Bhikkhus, wherever edible fruit is seen and there is no one to make it allowable, to pick it of your own accord, and take it away. And when you see one who can make it allowable, you are to place it on the ground, and (only) eat it after you have received it again. I allow you, O Bhikkhus, to take whatever (fruit) you have picked up?' 18. 1. Now at that time a certain Brahman had received some fresh tila seeds, and some fresh honey. Now it occurred to that Brahman : What if I were to give these fresh tila seeds, and this Compare below, 21. 1. Digitized by Digilzed by Google

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VI, 18, 3. ON MEDICAMENTS. 73 fresh honey to the Bhikkhu-samgha with the Buddha at their head.' And that Brahman went to the place where the Blessed One was, and when he had come there, he exchanged courteous greetings with the Blessed One. And after he had exchanged with the Blessed One the greetings and compliments of friendship and civility, he stood on one side. And, so standing, that Brahman said to the Blessed One: May the venerable Gotama grant me that the venerable Gotama shall take his morrow's meal at my home to-morrow with the Bhikkhu-samgha.' The Blessed One consented by remaining silent. And when that Brahman perceived that the Blessed One had consented he went away. 2. And that Brahman, at the end of that night, when he had made ready sweet food, both hard and soft, had the time announced to the Blessed One (in the words), 'It is time, O Gotama, and the meal is prepared.' And the Blessed One, early in the morning, having put on his under robe, went duly bowled and robed to that Brahman's residence. And when he had come there, he sat down on a seat prepared for him, and with him the Bhikkhu-samgha. And that Brahman satisfied with the sweet food, hard and soft, the Bhikkhu-samgha with the Buddha at their head, and waited on them with his own hand. And when the Blessed One had finished his meal, and had washed his hands and his bowl, the Brahman took his seat on one side. And as he so sat the Blessed One instructed, and roused, and incited, and gladdened that Brahman with religious discourse, and rose from his seat, and went away. 3. Now not long after the Blessed One had gone Digitized by Digilzed by Google

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74 MAHAVAGGA. VI, 18, 4. it occurred to that Brahman: 'The things for the sake of which I invited the Bhikkhu-samgha with the Buddha at their head, thinking, "I will give them the fresh tila seeds and the fresh honey,"-- those I have neglected to give. What if I were now to have the fresh tila seeds and the fresh honey taken, in pots and vessels, to the Arama!' And that Brahman had the fresh tila seeds and the fresh honey taken in pots and vessels, and went to the place where the Blessed One was. And when he had come there, he stood on one side; and so standing that Brahman said to the Blessed One: 4. The things for the sake of which I invited the Bhikkhu-samgha with the Buddha at their head, thinking, "I will give them the fresh tila seeds and the fresh honey,"--those I have neglected to give. May the venerable Gotama receive of me the fresh tila seeds and the fresh honey.' Very well then, Brahman; give them to the Bhikkhus.' Now at that time, during the scarcity, people invited Bhikkhus to a slender meal, and they, counting the number (of those invited), refused (the invitation). And the whole Samgha was (once) invited; but the Bhikkhus, fearing to offend, did not accept the invitation Accept it, O Bhikkhus, and eat. I allow, O Bhikkhus, that a Bhikkhu who has eaten and who has refused food still offered may nevertheless eat food, if it be brought from within, even if it has not been left over %. i Compare Patimokkha, Pakittiya 32. This is an exception to Pakittiya 35. A Bhikkhu who has Digitized by Digitized by Google

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VI, 19, 2. ON MEDICAMENTS. 75 19. 1. Now at that time a family who were devoted to the venerable Upananda, of the Sakya clan, sent hard food for the Samgha, saying, 'This is to be given to the Samgha with especial reference to the venerable Upananda.' Now at that time the venerable Upananda of the Sakya clan had gone forth to the village for alms. And those men went to the Arama, and asked the Bhikkhus : Where, Sirs, is the venerable Upananda ?' 'The venerable Upananda of the Sakya clan has gone forth to the village for alms.' *This hard food, Sirs, is to be given to the Samgha, with especial reference to the venerable Upananda. They told this thing to the Blessed One. In that case, O Bhikkhus, receive it, and put it aside till Upananda returns.' 2. And the venerable Upananda, after having attended on the families in the forenoon, returned during the (after-part of the) day. Now at that time, during the scarcity, people invited the Bhikkhus to a slender meal; and they, finished, and has declared himself to have done so by declining further food, can still take leavings' without offending. By this rule he is also allowed to take food tato nihatam, literally, brought out thence,' which seems to mean 'out of the store of the giver.' The expression recurs in VI, 32, 1, and again in VI, 32, 2 (at the end), where the exceptions to Pakittiya 35 laid down in this and the following rules are again, the scarcity having passed away, put aside by the Blessed One.' Digitized by Digitized by Google

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MAHAVAGGA. VI, 30, 1. counting the numbers (of those invited, refused) the invitation. And the whole Samgha was (once) invited; but the Bhikkhus, fearing to offend, did not accept the invitation. *Accept it, O Bhikkhus, that a Bhikkhu who has eaten, and who has refused food still offered, may nevertheless eat food, if it have been received before meal-time (in the forenoon), even if it has not been left over 1.' 20. 1. Now the Blessed One having remained at Ragagaha as long as he thought fit, proceeded on his way to Savatthi. And wandering straight on from place to place he arrived at Savatthi. And there, at Savatthi, the Blessed One stayed at the Getavana, Anatha-pindika's Grove. Now at that time the venerable Sariputta suffered from fever. And the venerable Maha Moggallana went to the place where the venerable Sariputta was; and when he had come there he said to the venerable Sariputta: You have lately had fever, friend Sariputta. By what means has it got well ?' By lotus stalks, my friend, of various kinds.' Then the venerable Maha Moggallana, as quickly as a strong man would stretch forth his arm, or draw it in again when it had been stretched forth, vanished from the Getavana and appeared on the bank of the Mandakint lake. 2. And a certain Naga saw the venerable Maha See the last note. Digitized by Digilzed by Google

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VI, 20, 4. ON MEDICAMENTS. Moggallana coming from afar: and on seeing him he said to the venerable Maha Moggallana : May my lord, the venerable Maha Moggallana, approach. Welcome to my lord, the venerable Maha Moggallana. What may my lord have need of? What shall I give to him ?' I want the edible stalks of the various lotuses.' Then that Naga gave command to another Naga, saying, "Very well then, good friend, give the venerable one edible stalks of the lotuses.' And that Naga plunged into the Mandakint lake, and plucked with his trunk edible stalks of the lotuses, and washed them thoroughly, and bound them in a bundle, and went to the place where the venerable Maha Moggallana was. 3. Then the venerable Maha Moggallana as quickly (&c., as in SS 1) vanished from the bank of the Mandakini lake, and appeared in Getavana. Then that Naga also vanished from the bank of the Mandakint lake, and appeared in the Getavana. And when that Naga had caused the venerable Maha Moggallana to receive those edible stalks of the lotuses he vanished from the Getavana, and appeared on the shore of the Mandakint lake. Then the venerable Maha Moggallana presented those edible stalks of the lotuses to the venerable Sariputta. And the fever abated on the venerable Sariputta when he had eaten the edible stalks of the lotuses. And many of them remained over. 4. Now at that time, during the scarcity (&c., as above, in chap. 18. 4, down to :) did not accept the invitation. Accept it, O Bhikkhus, and eat. I allow a Bhikkhu who has eaten, and has refused food still Digitized by Digilzed by Google

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MAHAVAGGA. VI, 21, 1. offered, to eat things growing in woods and ponds, even if they are not the leavings of the meal of one who has eaten 1.' 21. 1. Now at that time edible fruit was very plentiful in Savatthi, but there was no one to make it allowable . And the Bhikkhus, fearing to offend, would not eat of it. They told that thing to the Blessed One. I allow you, O Bhikkhus, to eat fruit which has not yet had any seed in it, or which has no more seed in it, even without any one being there to make it allowable !! 22. 1. Now when the Blessed One had remained at Savatthi as long as he thought fit, he went forth on his journey to Ragagaha. And wandering straight on he arrived at Ragagaha : and there at Ragagaha he stayed at the Veluvana in the Kalandaka-nivapa. Now at that time a certain Bhikkhu was suffering from fistula". And the physician (named) Akasagotta lanced it. And the Blessed One when he See the note above, on VI, 18, 4. * See above, VI, 17, 7. 8 Buddhaghosa says, abigan ti taruna-phalam; yassa bigam ankuram na ganeti. Nibbatta-bigan (nivatta-bigan ?) ti bigam nibbattetva (nivattetva ?) apanetva. * Compare VIII, 1, 14. Digitized by Digitized by Google

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VI, 22, 3. ON MEDICAMENTS. was going round through the sleeping-places came to the place where that Bhikkhu dwelt. 2. Akasa-gotta, the physician, saw the Blessed One coming from afar; and when he saw him he said to the Blessed One: 'Let the venerable Gotama come and look at this Bhikkhu's orifice; it is like the mouth of an iguana!' And the Blessed One thinking, 'This foolish fellow is making fun of me,' kept silence and turned away. And in that connection, and on account of that, he called a meeting of the Bhikkhu-samgha, and asked the Bhikkhus : 'Is there, O Bhikkhus, in that Vihara a Bhikkhu who is sick ?' *There is, Lord.' What is the matter, O Bhikkhus, with that Bhikkhu ?' That venerable one, Lord, has a fistula, and Akasa-gotta, the physician, has been lancing it.' 3. The Blessed Buddha rebuked (that Bhikkhu), saying, "This is improper, O Bhikkhus, for that foolish one, unbecoming, indecent, unworthy of Samanas, not allowable, and ought not to be done. How can this foolish fellow, O Bhikkhus, allow a surgical operation to be performed in that part of his body? The skin there, O Bhikkhus, is tender, the wound is difficult to treat, the knife is difficult to guide. This will not redound, O Bhikkhus, to the conversion of the unconverted.' And having rebuked him, the Blessed One, after delivering a religious discourse, said to the Bhikkhus : 'You are not, O Bhikkhus, to allow a surgical operation to be performed upon you in that part Sambadhe. Digitized by Digitized by Google

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MAHAVAGGA. VI, 32, 4. of your bodies. Whosoever allows that, is guilty of a thullakkaya offence.' 4. Now at that time the Khabbaggiya Bhikkhus, since a surgical operation had been forbidden by the Blessed One, used a clyster 1. They told this thing to the Blessed One. 'Is it true, as they say, O Bhikkhus, that the Khabbaggiya Bhikkhus use a clyster ?' It is true, Lord.' He rebuked them, and having delivered a religious discourse, said to the Bhikkhus: No surgical operation is to be performed within a distance of two inches round the anus, and a clyster is not to be used. Whosoever does so, is guilty of a thullakkaya offence ?' 23. 1. And the Blessed One, after having dwelt at Ragagaha as long as he thought fit, went forth to Benares. Wandering from place to place he came to Benares. There the Blessed One dwelt near Benares, in the deer-park Isipatana. . At that time there were at Benares a devout layman Suppiya and a devout laywoman Suppiya who showed their faith in both ways: they were givers and doers, and devoted themselves to the service of the fraternity. And Suppiya, the laydevotee, went to the Arama, and going around from Vihara to Vihara, and from cell to cell, she asked * Vatthikamma. See Wise, 'Hindu Medicine,' pp. 143 and following. . Surgical operations are allowed in 14. 5 and below. Digitized by Digitized by Google

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VI, 33, 3. ON MEDICAMENTS. 81 the Bhikkhus : 'Who is sick, venerable Sirs ? For whom, and what shall I procure ?' 2. At that time a certain Bhikkhu had taken a purgative. And that Bhikkhu said to Suppiya, the lay-devotee: 'I have taken a purgative, sister, and I want some broth 1.' (She replied): Well, reverend Sir, it shall be procured for you,'--and went to her house and gave order to a pupil :: 'Go, my good Sir, and see if there is any meat to be had 8' That man accepted this order of Suppiya, the lay-devotee (by saying), Yes, Madam,' and searched through the whole of Benares, but did not find any meat on hands. Then that man went to Suppiya, the lay-devotee; having approached her he said to Suppiya, the lay-devotee: There is no meat to be had, Madam; the killing of cattle is interdicted to-day.' 3. Then Suppiya, the lay-devotee, thought: 'If that sick Bhikkhu does not get the broth his sickness will increase, or he will die. It would be unbecoming indeed for me to promise something, and not to procure it;'-(thinking thus) she took a knife, cut a piece of flesh from her thigh, and gave it to her maid-servant (saying), 'Go, my girl, * Patikkhadaniya. See Abhidhanappadipika, verse 468, and above, chap. 14. 7, at the end. * Of her husband's ? . Pavattamamsa, which Buddhaghosa explains, 'matassa mamsam.' Pavatta means already existing,' opposed to what is brought into existence for a special purpose, and pavattamamsa is said here, therefore, in order to exclude uddissa-kata-mamsa (meat of animals killed especially for them), which Bhikkhus were not allowed to partake of (see chap. 31. 14). Compare also pavattaphala-bhogana at Gataka I, p. 6. [17] Digitized by Digitized by Google

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82 MAHAVAGGA. VI, 23, 4. and get the strength out of this meat. In such and such a Vihara is a sick Bhikkhu ; give it to that (Bhikkhu). And should anybody call for me, tell him that I am sick;'-(speaking thus), she veiled her thigh with her upper garment, went into her inner room, and lay down on her bed. 4. And Suppiya, the lay-devotee, came to his house and asked the maid-servant: 'Where is Suppiya ?' She lies in the inner room, Sir.' Then Suppiya, the lay-devotee, went to the place where Suppiya, the lay-devotee, was; having approached her he said to Suppiya, the lay-devotee: Why are you lying down?' 'I am sick.' What is the matter with you ?' Then Suppiya, the lay-devotee, told the whole matter to Suppiya, the lay-devotee. And Suppiya, the lay-devotee, said: 'Oh wonderfull oh astonishing! How believing and how pious is this Suppiya who gives even her own Aesh (to the indigent). What else can there be which she would not give ?' (Speaking thus), joyful and elated he went to the place where the Blessed One was; having approached him, and respectfully saluted the Blessed One, he sat down near him. 5. Sitting near him, Suppiya, the lay-devotee, said to the Blessed One: "Might the Blessed One, Lord, consent to take his meal with me to-morrow, together with the fraternity of Bhikkhus. The Blessed One expressed his consent by remaining silent. Then Suppiya, the lay-devotee, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted Digitized by Google

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VI, 23, 7. ON MEDICAMENTS. 83 the Blessed One, and passing round him with his right side towards him, went away. And when the night had elapsed, Suppiya, the lay-devotee, ordered excellent food, both hard and soft, to be prepared, and had the meal-time announced to the Blessed One in the words : 'It is time, Lord, the meal is ready. And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and, with his klvara on, went to the house of Suppiya, the lay-devotee. When he had arrived there, he sat down with the Bhikkhus who followed him, on seats laid out for them. 6. And Suppiya, the lay-devotee, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. When he was standing near him, the Blessed One said to Suppiya, the lay-devotee: 'Where is Suppiya?' She is sick, Lord.' Well, let her come here.' She is not able to do so, Lord.' Well then you must take her and carry her (to me).' Then Suppiya, the lay-devotee, took Suppiya, the lay-devotee, and carried her to the Buddha). And in the moment the Blessed One saw her, that great wound was healed; and there was good skin there, with the tiny hairs thereon. 7. And Suppiya, the lay-devotee, and Suppiya, the lay-devotee (thought): 'Oh wonderful! oh astonishing! What high power and great faculties the Tathagata possesses, in that in the moment the Blessed One has seen (Suppiya), that great wound has been healed; and there is good skin there, G 2 Digitized by Digitized by Google

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8A MAHAVAGGA. VI, 23, 8. with the tiny hairs thereon;'-(thinking thus), joyful and elated they served and offered with their own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head. And when the Blessed One had finished his meal, and cleansed his bowl and his hands, they sat down near him. And the Blessed One, after having taught, incited, animated, and gladdened Suppiya, the lay-devotee, and Suppiya, the laydevotee, by religious discourse, rose from his seat and went away. 8. In consequence of that, and on this occasion, the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: Who was it, O Bhikkhus, who asked Suppiya, the lay-devotee, for meat ?' When he had spoken thus, that Bhikkhu said to the Blessed One: 'It is I, Lord, who asked Suppiya, the lay-devotee, for meat.' Has it been brought to you, O Bhikkhu?' * It has been brought, Lord.' Have you eaten it, O Bhikkhu?' I have eaten it, Lord.' *And did you enquire, O Bhikkhus, (what) meat it was ?' Lord! I did not enquire about that.' 9. Then the blessed Buddha rebuked him: 'How can you, O foolish one, eat meat without having enquired (what it is)? It is man's flesh, O foolish one, which you have eaten. This will not do, O foolish one, for converting the unconverted,' (&c.) Having rebuked him and delivered a religious discourse, he thus addressed the Bhikkhus: 'There are, O Bhikkhus, believing, pious people who give Digitized by Google

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VI, 23, 13. ON MEDICAMENTS. 85 up even their own flesh. Let no one, O Bhikkhus, eat man's flesh. He who does, commits a thullakkaya (or, grave) offence. And let no one, O Bhikkhus, eat meat without having enquired (what it is). He who does, commits a dukkata offence. 10. At that time the king's elephants died. During a famine the people ate that elephants' fesh, and when the Bhikkhus came and asked for alms, they gave them elephants' flesh. The Bhikkhus ate that elephants' fesh. People were annoyed, murmured, and became angry: How can the Sakyaputtiya Samanas eat elephants' flesh? Elephants are an attribute of royalty. If the king knew that, they would not be in his favour.' They told this thing to the Blessed One. 'Let no one, O Bhikkhus, eat elephants' flesh. He who does, commits a dukkata offence.' 11. At that time the king's horses died. During a famine (&c., as in g 10, down to :) 'Let no one, O Bhikkhus, eat horse-flesh. He who does, commits a duk kata offence.' 12. At that time the people, during a famine, ate dogs' Alesh, and when the Bhikkhus came and asked for alms, they gave them dogs' flesh. The Bhikkhus ate that dogs' flesh. People were annoyed, murmured, and became angry: 'How can the Sakyaputtiya Samanas eat dogs' Alesh? Dogs are disgusting and loathsome animals.' They told this thing to the Blessed One. Let no one, O Bhikkhus, eat dogs' flesh. He who does, commits a dukkata offence. 13. At that time the people, during a famine, ate serpents' flesh (&c., as in 12, down to :) .How can Digitized by Digitized by Google

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86 MAHAVAGGA. VI, 23, 14. the Sakyaputtiya Samanas eat serpents' flesh ? Serpents are disgusting and loathsome animals.' And the serpent king Supassa went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. Standing near him the serpent king Supassa said to the Blessed One: There are, Lord, unbelieving serpents who are disinclined (to the faith); these might do harm to the Bhikkhus even on trifling occasions. Pray, Lord, let their reverences not eat serpents' flesh. Then the Blessed One taught, incited, animated, and gladdened the serpent king Supassa by religious discourse (&c., down to :), and passing round him with his right side towards him, went away.' In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'Let no one, O Bhikkhus, eat serpents' flesh. He who does, commits a dukkata offence.' 14. At that time hunters had killed a lion and eaten his flesh, and when the Bhikkhus came and asked for alms, they gave them lions' flesh. The Bhikkhus, having eaten that lions' Alesh, sojourned in the forest. Then the lions, (attracted) by the smell of lions' Alesh, fell upon the Bhikkhus. They told this thing to the Blessed One. Let no one, O Bhikkhus, eat lions' flesh. He who does, commits a dukkata offence.' 15. At that time hunters had killed a tiger, &c., a panther, &c., a bear, &c., a hyena (&c., as in g 14, down to :) *Let no one, O Bhikkhus, eat a hyena's flesh. He who does, commits a dukkata offence.' Digitized by Digitized by Google

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VI, 34, 3 ON MEDICAMENTS. 24. 1. And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Andhakavinda, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. At that time the people in the country, after having loaded their carts with much salt and oil and rice and hard food, followed from behind the fraternity of Bhikkhus with the Buddha at its head (thinking), When our turn comes, we will make a meal for them;' and five hundred people who ate the remains of (the Bhikkhus') food (followed on their way). And the Blessed One, wandering from place to place, came to Andhakavinda. 2. Now a certain Brahmana, whose tarn did not come, thought: 'Two months have elapsed while I have been following the fraternity of Bhikkhus with the Buddha at its head, in order to make a meal for them when my turn comes, but my turn does not come. I am alone here, and many household affairs of mine are going to ruin. What if I were to look into the provision-room, and what I should not see in the provision-room, to prepare that (for the Bhikkhus)!' Then that Brahmana looked into the provision-room and did not see there two (sorts of food), rice-milk and honey-lumps. 3. And that Brahmana went to the place where the venerable Ananda was; having approached him, he said to the venerable Ananda : As my turn did not come, my dear Ananda, I thought: "Two months have elapsed (&c., down to :). What if I were to look into the provision-room, and what I should not Digitized by Digitized by Google

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88 MAHAVAGGA. VI, 34, 4. see in the provision-room, to prepare that!" Thus, my dear Ananda, I looked into the provision-room and did not see there two (sorts of food), rice-milk and honeylumps. If I were to prepare, my dear Ananda, ricemilk and honey-lumps (for the Bhikkhus), would the reverend Gotama accept it from me?' . Well, my good Brahmana, I will ask the Blessed One. 4. And the venerable Ananda told this thing to the Blessed One. Well, Ananda, let him prepare (those dishes).' Well, my good Brahmana, you may prepare (those dishes).' And when the night had elapsed, that Brahmana had abundant rice-milk and honey-lumps prepared, and offered them to the Blessed One (in the words): May the reverend Gotama accept from me this ricemilk and honey-lumps.' "Well, my good Brahmana, give it to the Bhikkhus.' The Bhikkhus, fearing to offend, did not accept it. Accept it, O Bhikkhus, and eat it.' Then that Brahmana with his own hands served and offered abundant rice-milk and honey-lumps to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had washen his hands, when he had cleansed his bowl and his hands, he sat down near him. 5. When he was seated near him, the Blessed One said to that Brahmana : *Tenfold, O Brahmana, is the merit attached to rice-milk. In what way is it tenfold ? He who gives rice-milk, gives life; he gives colour; he gives joy; he gives strength; he gives readiness of mind; rice-milk when it is drunk removes hunger; dispels thirst; Digitized by Digitized by Google

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VI, 25. 1. ON MEDICAMENTS. sets right the humors of the body; purifies the bladder; and promotes the digestion. This tenfold merit, O Brahmana, is attached to rice-milk. 6. "He who attentively at the right time gives rice-milk to the self-possessed, who live on what others give to them, will benefit them in ten ways: life and colour, joy and strength (he gives to them); Readiness of mind arises from it; it dispels hunger and thirst, and sets the humors right; it purifies the bladder, and brings the food to digestion. As medicine the Perfect One has praised it. *Therefore should rice-milk be continually given by a man who is longing for joy, who is desirous of heavenly joy, or who aspires to human prosperity. 7. And the Blessed One, having gladdened that Brahmana by these stanzas, rose from his seat and went away. . And in consequence of this event the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I allow you, O Bhikkhus, (to partake of) rice-milk and honeylumps. 25. 1. Now the people heard: "The Blessed One has allowed (to the Bhikkhus to partake of) ricemilk and honey-lumps.' They prepared early in the morning solid rice-milk' and honey-lumps. The Bhikkhus, having satiated themselves in the 1 Bhogga-yagu, literally, eatable rice-milk, which seems opposed to the ordinary rice-milk which was drunk. Yagu is the Pali word for what is called in Anglo-Indian terminology congey.' Bhoggayagu is 'rice pudding made with milk.' Digitized by Digitized by Google

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90 MAHAVAGGA. VI, 25, 2. morning with solid rice-milk and with honey-lumps, (afterwards) did not dine in the dining-hall with good appetite. At that time a certain minister, who was but newly converted, had invited the fraternity of Bhikkhus with the Buddha at its head for the next day. Now this newly converted minister thought: What if I were to prepare for these twelve hundred and fifty Bhikkhus twelve hundred and fifty dishes of meat, and offer to each Bhikkhu one dish of meat!' 2. And when that night had elapsed, that newly converted minister ordered excellent food, both hard and soft, and twelve hundred and fifty dishes of meat to be prepared, and had meal-time announced to the Blessed One in the words : 'It is time, Lord, the meal is ready.' And in the forenoon the Blessed One, having put on his under-robes, took his almsbowl, and, with his kivara on, went to the house of that newly converted minister. When he had arrived there, he sat down with the Bhikkhus who followed him, on seats laid out for them. 3. Then that newly converted minister in his dininghall waited on the Bhikkhus. The Bhikkhus said to him : 'Give us little, friend; give us little, friend.' 'Do not take little, reverend Sirs, because you think: "This minister is but newly converted." Much food, both hard and soft, has been prepared by me, and twelve hundred and fifty dishes of meat; I will offer to each Bhikkhu one dish of meat. Take, reverend Sirs, as much as you want. *This is not the reason, friend, for which we take little. But we have satiated ourselves in the morning with solid rice-milk and with honey-lumps; therefore we take little.' Digitized by Digitized by Google

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VI, 25, 5 ON MEDICAMENTS. 91 4. And that newly converted minister was annoyed, murmured, and became angry: 'How can their reverences, when I have invited them, partake of solid rice-milk with other people, as if I were unable to give them as much as they want.' (Thinking thus), he went around angry, displeased, and in an offensive temper, filling the bowls of the Bhikkhus (and saying), 'Eat or take it away!' And that newly converted minister served and offered with his own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him. And the Blessed One, after having taught, incited, animated, and gladdened that newly converted minister, who was sitting near him, by religious discourse, rose from his seat and went away. 5. And soon after the Blessed One was gone, scruples and remorse befell that newly converted minister : 'Alas, it is evil to me, it is not good to me! Alas, it is loss to me, it is not gain to me that I went around (among the Bhikkhus) angry, displeased, and in an offensive temper, filling their bowls (and saying), "Eat or take it away!" What have I produced thereby, more merit or more demerit?' And that newly, converted minister went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him, that newly converted minister said to the Blessed One: 'Lord, soon after the Blessed One was gone, scruples and remorse have befallen me: "Alas, it is evil to me Digitized by Digitized by Google

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92 MAHAVAGGA. VI, 25, 6. (&c., down to :) more merit or more demerit?" Lord, what have I produced thereby, more merit or more demerit? 6. "The moment, friend, in which you invited the fraternity of Bhikkhus with the Buddha at its head for the next day, that moment you acquired much merit. And the moment in which each Bhikkhu received one lump of rice from you, that moment you acquired much merit. You gained the inheritance of heaven.' Then that newly converted minister thought: "Oh, it is good to me! Oh, it is gain to me! I have acquired much merit! I have gained the inheritance of heaven!'-and glad and joyful he rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, went away. 7. In consequence of that, and on this occasion, the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: 'Is it true, O Bhikkhus; that the Bhikkhus, having been invited to one place, partake of solid ricemilk with other persons ?' 'It is true, Lord.' Then the blessed Buddha rebuked those Bhikkhus: 'How can these foolish persons, O Bhikkhus, having been invited to one place, partake of solid rice-milk with other persons ? This will not do, O Bhikkhus, for converting the unconverted,' &c. Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus : 'Let no one, O Bhikkhus, when he is invited to one place, partake of solid rice-milk with other persons. He who does, is to be treated according to the law.' Digitized by Digitized by Google

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VI, 36, 3. ON MEDICAMENTS. 93 261. 1. And the Blessed One, after having dwelt at Andhakavinda as long as he thought fit, went forth to Ragagaha, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. At that time Belattha Kakkana was travelling on the road from Ragagaha to Andhakavinda with five hundred carts all full of pots of sugar. And the Blessed One saw Belattha Kakkana coming from afar; when he saw him, he left the road, and sat down at the foot of a tree. 2. And Belattha Kakkana went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. Standing near him, Belattha Kakkana said to the Blessed One: 'I wish, Lord, to give to each Bhikkhu one pot of sugar.' Well, Kakkana, bring here one pot of sugar.' Belattha Kakkana accepted this order of the Blessed One (by saying), Yes, Lord,' took one pot of sugar and went to the place where the Blessed One was; having approached him, he said to the Blessed One: 'I have brought here, Lord, the pot of sugar; what shall I do with it, Lord ?' Well, Kakkana, give the sugar to the Bhik khus.' 3. Belattha Kakkana accepted this order of the Blessed One (by saying), "Yes, Lord,' gave the See the 33rd Pakittiya Rule about parampara-bhogana (taking food in turn). Digitized by Digitized by Google

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94 MAHAVAGGA. VI, 26, 4. sugar to the Bhikkhus, and said to the Blessed One: 'I have given the sugar to the Bhikkhus, Lord, but there is much sugar left over; what shall I do with it, Lord ?' Well, Kakkana, give the Bhikkhus as much sugar as they want.' Belattha Kakkana accepted this order of the Blessed One (by saying), "Yes, Lord,' gave the Bhikkhus as much sugar as they wanted, and said to the Blessed One: 'I have given, Lord, the Bhikkhus as much sugar as they want, but there is much sugar left over; what shall I do with it, Lord ?' Well, Kakkana, let the Bhikkhus eat their fill with sugar." Belattha Kakkana accepted this order of the Blessed One (by saying), 'Yes, Lord,' and let the Bhikkhus eat their fill with sugar; some Bhikkhus filled their bowls and filled their water strainers and bags with it. 4. And Belattha Kakkana, having let the Bhikkhus eat their fill with sugar, said to the Blessed One: The Bhikkhus, Lord, have eaten their fill with sugar, but there is much sugar left over; what shall I do with it, Lord ?' Well, Kakkana, give the sugar to the people who eat the remains of (the Bhikkhus') food,' &c. Well, Kakkana, give the people who eat the remains of (the Bhikkhus') food as much sugar as they want,' &c. 5. Well, Kakkana, let the people who eat the remains of (the Bhikkhus') food, eat their fill with sugar' (&c., down to :); some of the people who ate the remains of (the Bhikkhus") food, filled their Digitized by Digitized by Google

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VI, 26,8. ON MEDICAMENTS. 95 pots and jars, and filled their baskets and the folds of their dress with it. 6. And Belattha Kakkana, having let the people who ate the remains of the Bhikkhus') food, eat their fill with sugar, said to the Blessed One: "The people, Lord, who eat the remains of (the Bhikkhus') food, have eaten their fill with sugar, but there is much sugar left over; what shall I do with it, Lord ?' 'I see no one, Kakkana, in the world of men and gods, in Mara's and Brahma's world, among all beings, Samanas and Brahmanas, gods and men, by whom that sugar, when he has eaten it, can be fully assimilated, save ,by the Tathagata or by a disciple of the Tathagata. Therefore, Kakkana, throw that sugar away at a place free from grass, or sink it into water in which there are no living things.' Belattha Kakkana accepted this order of the Blessed One (by saying), "Yes, Lord,' and sunk that sugar into water in which there were no living things. 7. And that sugar, when thrown into the water, hissed and bubbled, and steamed, and sent forth smoke. As a ploughshare, which has been heated through the whole day and is thrown into water, hisses and bubbles, and steams, and sends forth smoke, so that sugar, when thrown into the water, hissed and bubbled, steamed, and sent forth smoke. And Belattha Kakkana, terrified and having his hair erect with fear, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. 8. When Belattha Kakkana was sitting near him, Digitized by Digitized by Google

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MAHAVAGGA. VI, 26, 9. the Blessed One preached to him in due course; that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the defilement of lusts, and about the blessings of the abandonment of lusts. When the Blessed One saw that the mind of Belattha Kakkana was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then he preached what is the principal doctrine of the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of suffering, the Path. Just as a clean cloth free from black specks properly takes the dye, thus Belattha Kakkana, even while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge): 'Whatsoever is subject to the condition of origination is subject also to the condition of cessation.' 9. And Belattha Kakkana, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, said to the Blessed One: 'Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may Digitized by Digitized by Google

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VI, 28, 1. ON MEDICAMENTS. the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.' 27. And the Blessed One, wandering from place to place, came to Ragagaha. There the Blessed One dwelt near Ragagaha, in the Veluvana, at Kalandakanivapa. At that time the Bhikkhus at Ragagaha had plenty of sugar. The Bhikkhus feared to offend (and thought): "The Blessed One has allowed the eating of sugar only to the sick and not to the healthy, and therefore they did not eat sugar They told this thing to the Blessed One. 'I allow, O Bhikkhus, to the sick the eating of sugar, and to the healthy the drinking of sugarwater.' 281 1. And the Blessed One, after having dwelt at Ragagaha as long as he thought fit, went forth to Pataligama, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. Wandering from place to place the Blessed One came to Pataligama. 1 Chaps. 28-30 are, with a few unimportant variations, word for word the same as Mahaparinibbana Sutta I, 19-II, 3; II, 16-24. See Rh. D.'s Introduction to his translation of the Mahaparinibbana Sutta, pp. xxxiv seq., and his note there at II, 16. [17] H Digitized by Digitized by Google

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98 MAHAVAGGA. VI, 28, 2. Now the lay-devotees at Pataligama heard: 'The Blessed One has arrived at Pataligama.' And the Pataligama lay-devotees went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him. When they were seated near him, the Blessed One taught, incited, animated, and gladdened the Pataligama lay-devotees by religious discourse. 2. And the Pataligama lay-devotees, having been taught, incited, animated, and gladdened by the Blessed One by religious discourse, said to the Blessed One: 'Might the Blessed One, Lord, consent to come to our rest house together with the fraternity of Bhikkhus.' The Blessed One expressed his consent by remaining silent. Then the Pataligama lay-devotees, when they understood that the Blessed One had accepted their invitation, rose from their seats, respectfully saluted the Blessed One, and passing round him with their right side towards him, went away to the rest house. When they had arrived there, they strewed the whole floor of the rest house', placed seats in it, set up a water-pot, and fixed an oil lamp. Then they went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stationed themselves near him. 3. Standing near him the Pataliputta lay-devotees said to the Blessed One: "We have strewn the whole floor of the rest house, Lord, (with sand), we have placed seats in it, set up a water-pot, and "Perhaps we are to supply with sand.' Comp. Dipavamsa VI, 64; XII, 71, &c. Digitized by Digitized by Google

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VI, 28, 4. ON MEDICAMENTS. 99 fixed an oil lamp. May the Blessed One, Lord, do now what he thinks fit.' And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and, with his kivara on, went to the rest house together with the Bhikkhus who followed him. When he had arrived there, he washed his feet, entered the rest house, and took his seat against the centre pillar, with his face towards the east. And the Bhikkhus also washed their feet, entered the rest house, and took their seats against the western wall, with their faces towards the east, having the Blessed One before their eyes. And the Pataligama lay-devotees also washed their feet, entered the rest house, and took their seats against the eastern wall, with their faces towards the west, having the Blessed One before their eyes. 4. Then the Blessed One thus addressed the Pataligama lay-devotees: 'Fivefold, O householders, is the loss of the wrong-doer through his want of rectitude. And which is this fivefold loss? In the first place, O householders, the wrong-doer, devoid of rectitude, falls into great poverty through sloth; this is the first loss of the wrong-doer through his want of rectitude. And again, O householders, of the wrong-doer, devoid of rectitude, evil repute gets noised abroad; this is the second &c. And again, O householders, whatever society the wrong-doer, devoid of rectitude, enters--whether of noblemen, Brahmanas, heads of houses, or Samanas--he enters shyly and confused; this is the third &c. And again, O householders, the wrong-doer, devoid of rectitude, is full of anxiety when he dies; this is the fourth &c. And again, O householders, the H2 Digitized by Digitized by Google

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100 MAHAVAGGA. VI, 28, 5. wrong-doer, devoid of rectitude, on the dissolution of his body, after death, is reborn into some state of distress and punishment, a state of woe, and hell; this is the fifth &c. This is the fivefold loss, O householders, of the wrong-doer through his want of rectitude. 5. 'Fivefold, O householders, is the gain of the well-doer through his practice of rectitude. And which is this fivefold gain ? In the first place, O householders, the well-doer, strong in rectitude, acquires great wealth through his industry; this is the first gain of the well-doer through his practice of rectitude. And again, O householders, of the well-doer, strong in rectitude, good reports are spread abroad; this is the second &c. And again, O householders, whatever society the well-doer, strong in rectitude, enters-whether of noblemen, Brahmanas, heads of houses, or Samanashe enters confident and self-possessed; this is the third &c. And again, O householders, the well-doer, strong in rectitude, dies without anxiety; this is the fourth &c. And again, O householders, the well-doer, strong in rectitude, on the dissolution of his body, after death, is reborn into some happy state in heaven; this is the fifth &c. This is the fivefold gain, O householders, of the well-doer through his practice of rectitude. 6. When the Blessed One had thus taught, incited, animated, and gladdened the Pataligama lay-devotees far into the night with religious discourse, he dismissed them, saying, "The night is far spent, O householders. May you do now what you think fit.' The Pataligama lay-devotees accepted the Blessed One's word by saying, "Yes, Lord,' rose from their Digitized by Digitized by Google

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VI, 28, 8. ON MEDICAMENTS. IOI seats, respectfully saluted the Blessed One, and passing round him with their right side towards him, went away. 7. And the Blessed One, not long after the Pataligama lay-devotees had departed thence, went to an empty place in order to give himself to meditation). At that time Sunidha and Vassakara, two ministers of Magadha, were building a (fortified) town at Pataligama in order to repel the Vaggis. And the Blessed One, rising up early in the morning, at dawn's time, saw with his divine and clear vision, surpassing that of ordinary men, great numbers of fairies who haunted the ground there at Pataligama. Now, wherever ground is occupied by powerful fairies, they bend the hearts of powerful kings and ministers to build dwelling-places there. Wherever ground is occupied by fairies of middling power, &c.; of inferior power, they bend the hearts of middling kings and ministers, &c., of inferior kings and ministers to build dwelling-places there. 8. And the Blessed. One said to the venerable Ananda : 'Who are they, Ananda, who are building a town at Pataligama?' Sunidha and Vassakara, Lord, the two ministers of Magadha, are building a town at Pataligama in order to repel the Vaggis.' *As if they had consulted, Ananda, with the Tavatimsa gods, so (at the right place), Ananda, the Magadha ministers Sunidha and Vassakara build this town at Pataligama in order to repel the Vaggis. When I had risen up early in the morning, Ananda, at dawn's time, I saw with my divine 1 Sunnagara. Comp. I, 78, 5; Suttavibhanga, Parag. IV, 4, 1. Digitized by Digitized by Google

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102 MAHAVAGGA. VI, 28, 9. and clear vision (&c., as in $ 7, down to :) they bend the hearts of inferior kings and ministers to build dwelling-places there. As far, Ananda, as Aryan people dwell, as far as merchants travel, this will become the chief town, the city of Pataliputta. But danger of destruction, Ananda, will hang over Pataliputta in three ways, by fire, or by water, or by internal discord?' 9. And the Magadha ministers Sunidha and Vassakara went to the place where the Blessed One was ; having approached him, they exchanged greeting with the Blessed One; having exchanged with him greeting and complaisant words, they stationed themselves near him; then standing near him the Magadha ministers Sunidha and Vassakara said to the Blessed One: 'Might the reverend Gotama consent to take his meal with us to-day together with the fraternity of Bhikkhus.' The Blessed One expressed his consent by remaining silent. Then the Magadha ministers Sunidha and Vassakara, when they understood that the Blessed One had accepted their invitation, went away. 1 The event prophesied here, Pataliputta's becoming the capital of the Magadha empire, is placed by the various authorities under different kings. Hwen Thsang and the Burmese writer quoted by Bishop Bigandet ('Legend of the Burmese Buddha,' third edition, vol. ii, p. 183) say that it was Kalasoka who removed the seat of the empire to Pataliputta. The Gains, on the other hand, state that it was Udayi, the son of Agatasattu. Most probably the latter tradition is the correct one, as even king Munda is mentioned in the Anguttara Nikaya as having resided at Pataliputta. Comp. Rh. D.'s 'Buddhist Suttas,' Introd. pp. XV seq.; H.O.'s Introduction to the Mahavagga, p. xxxvii ; and the remarks of Professor Jacobi and of H. O. in Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, pp. 185, 751, 752, note 2. Digitized by Digitized by Google

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VI, 28, 12. ON MEDICAMENTS. TO3 10. And the Magadha ministers Sunidha and Vassakara ordered excellent food, both hard and soft, to be prepared, and had meal-time announced (&c.?, down to :) on seats laid out for them. And the Magadha ministers Sunidha and Vassakara with their own hands served and offered excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, they sat down near him. When they were sitting near him, the Blessed One gladdened the Magadha ministers Sunidha and Vassakara by these stanzas : II. Wheresoe'er the prudent man shall take up his abode, let him support there good and upright men of self-control. 'Let him make offerings to all such deities as may be there. Revered, they will revere him; honoured, they honour him again; 'Are gracious to him as a mother to the son of her womb. And a man who has the grace of the gods, good fortune he beholds. And the Blessed One, having gladdened the Magadha ministers Sunidha and Vassakara by these stanzas, rose from his seat and went away. 12. And the Magadha ministers Sunidha and Vassakara followed the Blessed One from behind, saying, *The gate the Samana Gotama goes out by to-day shall be called Gotama's gate, and the ferry at which he crosses the river Ganges shall be called Gotama's ferry.' And the gate the Blessed One went out by * See chap. 33. 5, &c. Instead of 'Lord,' read here, * Reverend Gotama.' Digitized by Digitized by Google

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104 MAHAVAGGA. VI, 28, 13. was called Gotama's gate. And the Blessed One went on to the river. At that time the river Ganges was brimful and overflowing'; and wishing to cross to the opposite bank, some began to seek for boats, some for rafts of wood, while some made rafts of basket-work. 13. And the Blessed One saw those people who wished to cross to the opposite bank, some seeking for boats, some for rafts of wood, and some making rafts of basket-work. When he saw them, he vanished as quickly as a strong man might stretch his bent arm out, or draw back his outstretched arm, from this side of the river Ganges, and stood on the further bank with the company of the Bhikkhus. And the Blessed One, perceiving all this, on this occasion, pronounced this solemn utterance : *They who cross the ocean's floods making a solid path across the pools Whilst the vain world ties its basket rafts: these are the wise, these are the saved indeed.' 29. 1. And the Blessed One went to Kotigama. There at Kotigama the Blessed One resided. And the Blessed One thus addressed the Bhikkhus : It is through not understanding and grasping four Noble Truths, O Bhikkhus, that we have had to run so long, to wander so long in this weary path of transmigration, both you and I. And what are i Samatitthika. This word is replaced by samatirthika at Lal. Vist. pp. 501,528. Compare, however, Rh. D.'s note on Tevigga Sutta I, 24 ( Buddhist Suttas,' p. 178). Digitized by Digitized by Google

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VI, 30, 1. ON MEDICAMENTS. 105 these four ? By not understanding and grasping the Noble Truth of Suffering, O Bhikkhus; by not understanding and grasping the Noble Truth of the Cause of suffering; by not understanding and grasping the Noble Truth of the Cessation of suffering; by not understanding and grasping the Noble Truth of the Path which leads to the cessation of suffering : thereby we have had to run so long, to wander so long in this weary path of transmigration, both you and I. 2. But now, O Bhikkhus, the Noble Truth of Suffering is understood and grasped; the Noble Truth of the Cause of suffering, &c., of the Cessation of suffering, &c., of the Path which leads to the cessation of suffering is understood and grasped. The craving for existence is rooted out; that which leads to renewed existence is destroyed; and there is no more birth! 'By not seeing the four Noble Truths as they really are, long is the path that is traversed through many a birth. Now these are grasped; the cause of birth is removed, the root of sorrow rooted out, and there is no more birth.' 30. 1. Now the courtezan Amba palt heard that the Blessed One had arrived at Kotigama. And the courtezan Ambapalt ordered a number of magnificent vehicles to be made ready, mounted one of these vehicles, and left Vesali with her magnificent vehicles in order to visit the Blessed One. She Digitized by Digitized by Google

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106 MAHAVAGGA. VI, 30, 3. went in the carriage as far as the ground was passable for carriages; there she alighted; and she proceeded on foot to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, she sat down near him. 2. When she was sitting near him, the Blessed One taught, incited, animated, and gladdened the courtezan Ambapali by religious discourse. And the courtezan Ambapali, having been taught, &c., by the Blessed One by religious discourse, said to the Blessed One: "Might the Blessed One, Lord, consent to take his meal with me to-morrow together with the fraternity of Bhikkhus.' The Blessed One expressed his consent by remaining silent. Then the courtezan Ambapali, when she understood that the Blessed One had accepted her invitation, rose from her seat, respectfully saluted the Blessed One, and, passing round him with her right side towards him, went away. 3. Now the Likkhavis of Vesali heard that the Blessed One had arrived at Kotigama. And the Likkhavis of Vesali ordered a number of magnificent vehicles to be made ready, mounted these vehicles, and left Vesali with their magnificent vehicles in order to visit the Blessed One. Some of the Likkhavis were dark, dark in colour, and wearing dark clothes and ornaments; some of them were fair, fair in colour, and wearing light clothes and ornaments; some of them were red, ruddy in colour, and wearing red clothes and ornaments; some of them were white, pale in colour, and wearing white colours and ornaments. And the courtezan Ambapali drove up against the young Digitized by Digitized by Google

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VI, 30, 4. ON MEDICAMENTS. 107 Likkhavis, pole to pole, yoke to yoke, wheel to wheel, axle to axle. [4.] And those Likkhavis said to the courtezan Ambapalt: 'How is it, Ambapali, that you drive up against the young Likkhavis, pole to pole, &c. ?' My Lords, I have just invited the Blessed One with the fraternity of Bhikkhus for their morrow's meal.' 'Ambapali! give up this meal to us for a hundred thousand. My Lords, were you to offer all Vesali with its subject territory, I would not give up this meal.' Then the Likkhavis snapped their fingers (exclaiming), We are outdone by this woman?! we are out-reached by this woman?! 4. Then the Likkhavis went to the place where the Blessed One was. And the Blessed One saw the Likkhavis coming from afar; when he saw them, he addressed the Bhikkhus and said: 'O Bhikkhus, let those of the Bhikkhus who have never seen the Tavatimsa gods, gaze upon this company of the Likkhavis, behold this company of the Likkhavis, compare this company of the Likkhavis, even as a company of Tavatimsa gods!' And the Likkhavis went in the carriages as far as the ground was passable for carriages (&c., as in $$ 1, 2, down to :) Might the Blessed One, Lord, consent to take his meal with us to-morrow together with the fraternity of Bhikkhus.' Ambakaya, which Buddhaghosa explains by itthikaya, comp. the well-known Mantra, Vagasaneyi Samhita 23.18: Ambe ambike 'mbalike, &c. Probably the word ambaka is a contemptuous form intended here at the same time to convey an allusion to the mango(amba-) gardens which Ambapali possessed, and from which she was named. Comp. Rh. D.'s note at Mahaparinibbana Sutta II, 19. Digitized by Digitized by Google

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108 MAHAVAGGA. VI, 30, 5. I have promised, O Likkhavis, to dine to-morrow with Ambapall the courtezan.' 5. And the Blessed One, after having dwelt at Kotigama as long as he thought fit, went to Natika. There the Blessed One dwelt at Natika, in the Brick Hall (Gingakavasatha). And when the night had elapsed, the courtezan Ambapalt ordered in her park excellent food (&c., as in chap. 28. 101, down to :) she sat down near him. Sitting near him the courtezan Ambapali said to the Blessed One: 'I give up this Ambapali grove, Lord, to the fraternity of Bhikkhus with the Buddha at its head.' The Blessed One accepted the Arama. Then the Blessed One, after having taught, incited, animated, and gladdened the courtezan Ambapali by religious discourse, rose from his seat and went to the Mahavana. There the Blessed One dwelt at Vesali, in the Mahavana, in the Katagara-sala. End of the Likkhavi Bhanavara. 31. 1. At that time many distinguished Likkhavis were sitting together assembled in the town-hall and spoke in many ways in praise of the Buddha, of the Dhamma, and of the Samgha. At that time Siha, the general-in-chief (of the Likkhavis), a disciple of the Nigantha sect, was sitting in that assembly. And Siha, the general, thought : 'Truly * Replace the Magadha ministers Sunidha and Vassakara' by the courtezan Ambapali,' and instead of 'Reverend Gotama,' read Lord.' Digitized by Digitized by Google

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VI, 31, 3. ON MEDICAMENTS. 109 he, the Blessed One, must be the Arahat Buddha, since these many distinguished Likkhavis, who are sitting here together assembled in the town-hall, speak in so many ways in praise of the Buddha, of the Dhamma, and of the Samgha. What if I were to go and visit him, the Arahat Buddha.' 2. And Siha, the general, went to the place where the Nigantha Nataputta? was; having approached him, he said to the Nigantha Nataputta : 'I wish, Lord, to go and visit the Samana Gotama. Why should you, Siha, who believe in the result of actions (according to their moral merit), go to visit the Samana Gotama, who denies the result of actions ? For the Samana Gotama, Stha, denies the result of actions; he teaches the doctrine of non-action; and in this doctrine he trains his disciples. Then the desire to go and to visit the Blessed One, which had arisen in Siha, the general, abated in him. 3. And a second time many distinguished Likkhavis were sitting together (&c., as in g 1, 2, down to the end). And a third time many distinguished Likkhavis were sitting together, &c. And a third time Siha, the general, thought: 'Truly he, the Blessed One, must be the Arahat Buddha, since these many distinguished Likkhavis, who are sitting here together assembled in the town-hall, speak in so many ways 1 The founder of the Nigantha sect, who is, according to the important discovery of Professors Buhler and Jacobi, identical with the Mahavira of the Gain legends. See Jacobi's Preface to the Kalpastra, pp. I seq. * Kiriyavada. Digitized by Digitized by Google

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IIO MAHAVAGGA. VI, 31, 4. in praise of the Buddha, of the Dhamma, and of the Samgha. What are the Niganthas to me, whether they give their consent or not? What if I were to go without asking the Niganthas for their consent, to visit him, the Blessed One, the Arahat Buddha.' 4. And Stha, the general, went out of Vesali with five hundred vehicles at broad daylight in order to visit the Blessed One. He went in the carriage as far as the ground was passable for carriages; there he alighted; and he proceeded on foot to the place where the Blessed One was. Having approached him, and respectfully saluted the Blessed One, he sat down near him. When he was sitting near him, Stha, the general, said to the Blessed One: 'I have heard, Lord, that the Samana Gotama denies the result of actions; he teaches the doctrine of non-action, and in this doctrine he trains his disciples. Now, Lord, those who speak thus: "The Samana Gotama denies the result of actions," &c.--do they say the truth of the Blessed One, and do they not bear false witness against the Blessed One and pass off a spurious Dhamma as your Dhamma ? And there is nothing blameworthy in a discourse and dispute like this regarding matters of the Dhamma; for it is our intention, Lord, to avoid bringing false accusations against the Blessed One.' 5deg There is a way, Siha, in which one speaking truly could say of me: "The Samana Gotama denies actions; he teaches the doctrine of nonaction; and in this doctrine he trains his disciples." A part of the following discourse is the same as Suttavibhanga, Parag. I, 1, 3. si The doctrine of non-action, and the doctrine of action, Digitized by Digitized by Google

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VI, 31, 5. ON MEDICAMENTS. III And again, Siha, there is a way in which one speaking truly could say of me: "The Samana Gotama maintains action"; he teaches the doctrine of action; and in this doctrine he trains his disciples." And again, Siha, there is a way in which one speaking truly could say of me: "The Samana Gotama maintains annihilation; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples." And again, Siha, there is a way in which one speaking truly could say of me: "The Samana Gotama proclaims contemptibleness 3; he teaches the doctrine of contemptibleness; and in this doctrine he trains his disciples." And again, &c. : "The Samana Gotama proclaims Vinaya"; he teaches the doctrine of Vinaya; and in this doctrine he trains his disciples." 'And again, &c. : " The Samana Gotama proclaims Tapas', &c." And again, &c.:"The Samana Gotama is a pagabbhao; he teaches the doctrine of apagabbhata, &c." taken in the ordinary sense of the words, are the doctrines that the actions of sentient beings receive not, or receive, their reward according to the law of moral retribution. In this discourse, however, a peculiar meaning is attached to these two terms; see SS 6. See note 2, p. 110. * Ukkhedavada (the doctrine of annihilation') is the doctrine that death is the annihilation of existence (ukkhedavada sato sattassa ukkhedam vinasam vibhavam pannapenti.' Brahmagalasutta). But in this discourse the word is taken in a peculiar sense ; comp. $ 7. Gegukkhita. See $ 7. * Right conduct.' But in this discourse it is also taken in the sense of putting away' (scil. evil); see SS 8. B Self-mortification,' literally,' burning,' in which sense the word is taken in & 8. * Apagabbha (apragalbha) and a pagabbhata ordinarily mean Digitized by Digitized by Google

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II2 MAHAVAGGA. VI, 31, 6. 'And again, &c. : "The Samana Gotama is confident?; he teaches the doctrine of confidence, &c." 6. 'And in which way is it, Siha, that one speaking truly could say of me: "The Samana Gotama denies action; he teaches the doctrine of non-action; and in this doctrine he trains his disciples ?" I teach, Stha, the not-doing of such actions as are unrighteous, either by deed, or by word, or by thought; I teach the not bringing about of the manifold conditions (of heart) which are evil and not good. In this way, Stha, one speaking truly could say of me: "The Samana Gotama, &c." 'And in which way is it, Siha, that one speaking truly could say of me: "The Samana Gotama maintains action; he teaches the doctrine of action; and in this doctrine he trains his disciples ?" I teach, Siha, the doing of such actions as are righteous, by deed, by word, and by thought; I teach the bringing about of the manifold conditions (of heart) which are good and not evil. In this way, &c." 7. 'And in which way is it, Stha, that one speaking truly could say of me: "The Samana Gotama maintains annihilation; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples?" I proclaim, Stha, the annihilation of lust, of ill-will, of delusion; I proclaim the annihilation of the manifold conditions (of heart) which are evil and not good. In this way, &c." And in which way is it, Siha, that one speaking truly could say of me: "The Samana Gotama irresolute' and 'irresolution.' But here the words are taken in quite another sense, with a pun that cannot be rendered in English; see $ 9. * See $ 9. Digitized by Digitized by Google

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VI, 31, 8. ON MEDICAMENTS. II 3 proclaims contemptibleness, &c. ?" I deem, Siha, unrighteous actions contemptible, whether they be performed by deed, or by word, or by thought; I proclaim the doctrine of the contemptibleness of falling into the manifold conditions (of heart) which are evil and not good. In this way, &c. 8. 'And in which way is it, Siha, that one speaking truly could say of me: "The Samana Gotama proclaims Vinaya, &c.?" I teach, Siha, the doing away1 with lust, with ill-will, with delusion; I teach the doing away with the manifold conditions (of heart) which are evil and not good. In this way, &c. And in which way is it, Siha, that one speaking truly could say of me: "The Samana Gotama proclaims Tapas, &c. ?" I teach, Siha, that all the conditions (of heart) which are evil and not good, unrighteous actions by deed, by word, and by thought must be burnt away? He who has freed himself, Siha, from all conditions (of heart) which are evil and not good, which ought to be burnt away, who has rooted them out, and has done away with them as a palm tree is rooted out, so that they are destroyed" and cannot grow up again -- such a 1 Vinayaya. (IVT!. * Tapaniya, connected with tapas. 3 Tala vatthukata. See Buddhaghosa's explanation of this phrase in Vinaya Pitaka, vol. ii, p. 267. * Anabhavam gata (see the correction, Vinaya Pitaka, vol. ii, p. 363), literally, 'They are gone to non-existence.' Buddhaghosa lakes great pains in explaining anabhava ; and he quotes also a various reading anubhava ; see Vinaya Pitaka, vol. iii, p. 267. But anabhava is correct, and must be understood as a synonym of abhava. As to ana-, equal to a-, compare S. Goldschmidt, Zeitschr. der Deutschen Morg. Ges. vol. xxxii, pp. 100 seq.; Weber, Hala, p. 16; Pischel's note on Hemakandra II, 190; Curtius, Griechische [17] Digitized by Digitized by Google

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114 MAHAVAGGA. VI, 31, 9. person do I call accomplished in Tapas. Now the Tathagata, Siha, has freed himself from all conditions, &c. In this way, &c. 9. 'And in which way is it, Siha, that one speaking truly could say of me: "The Samana Gotama is apagabbha (irresolute?), &c.?" He who has freed himself, Stha, from the necessity of returning in future into a mother's womb, and of being reborn into new existences, who has rooted out (his being subject to) rebirth, and has done away with it as a palm tree is rooted out, so that it is destroyed and cannot grow up again--such a person do I call apagabbha. Now the Tathagata, Siha, has freed himself, &c. In this way, &c. 'And in which way is it, Siha, that one speaking truly could say of me: "The Samana Gotama is confident, &c.?" I am confident, Siha, by the highest confidence; and thus I teach the doctrine of confidence and train my disciples in it. In this way, &c. 10. When he had spoken thus, Stha, the general, said to the Blessed One: Glorious, Lord ! glorious, Lord! (&c., as in chap. 26. 9, down to :) may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.' Consider first, Siha, what you are doing. It is becoming that well-known persons like you should do nothing without due consideration.' Etymologie, 5th edition, p. 306 (avaedvos, &c.). Another Pali word containing this prefix ana-is anamata, anamatagga; see, for instance, Gataka II, p. 56. See $ 5 with our note. * Into a gabbha.' Apagabbha' is taken here as 'not subject to returning to a gabbha.' Digitized by Digitized by Google

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VI, 31, 11. ON MEDICAMENTS. 115 By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: "Consider first, &c." Had the other Titthiya teachers, Lord, got me as their disciple, they would carry around their banners through the whole of Vesali (and cry): "Siha, the general, has become our disciple!" But the Blessed One says to me: "Consider first, &c." For the second time, Lord, I take my refuge in the Blessed One, and in the Dhamma, and in the Bhikkhu-samgha: may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.' 11. For a long time, Stha, drink has been offered to the Niganthas in your house!. You should therefore deem it right (also in the future) to give them food when they come to you on their alms-pilgrimage).' By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: "For a long time, &c." I have been told, Lord: "The Samana Gotama says: 'To me alone gifts should be given; to nobody else gifts should be given. To my pupils alone gifts should be given; to no one else's pupils gifts should be given. Only what is given to me has great reward; what is given to others has not great reward. Only what is given to my pupils has great reward; what is given to the pupils of others has not great reward.'" But the Blessed One exhorts me to give also to the Niganthas. Well, Lord, we will see what will be season Literally, your house has been an opana to the Niganthas.' Opana may be either avapana or, as Buddhaghosa seems to understand it, udapana (compare oka - udaka). I 2 Digitized by Digitized by Google

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116 MAHAVAGGA. VI, 31, 12. able. For the third time, Lord, I take my refuge in the Blessed One, &c.' 12. And the Blessed One preached to Siha, the general, in due course; that is to say, he talked about the merits obtained by almsgiving, about the duties of morality (&c., in the usual way; see, for instance, I, 8, 2, 3, down to :) dependent on nobody else for knowledge of the doctrine of the Teacher, he said to the Blessed One: 'Lord, may the Blessed One consent to take his meal with me to-morrow, together with the fraternity of Bhikkhus.' The Blessed One expressed his consent by remaining silent. Then Siha, the general, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away. And Siha, the general, gave order to a certain man (among his subalterns, saying),'Go, my friend, and see if there is any meat to be had1.' And when that night had elapsed, Siha, the general, ordered excellent food (&c., as in chap. 23. 5, down to the end). 13. At that time a great number of Niganthas (running) through Vesali, from road to road and from cross-way to cross-way?, with outstretched arms, cried : 'To-day Siha, the general, has killed a great ox and has made a meal for the Samana Gotama; the Samana Gotama knowingly eats this meat of an animal killed for this very purpose, and has thus become virtually the author of that deed (of killing the animal)!' Then a certain man went to the place where Siha, | About pavattamamsa, see the note at chap. 23. 2. ? See X, 1, 9. Digitized by Digitized by Google

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VI, 32, 1. ON MEDICAMENTS. 117 the general, was. Having approached him he said to Siha, the general, into his ear: 'Please, Lord, have you noticed that a great number of Niganthas (running) through Vesali, &c. ?' 'Do not mind it, my good Sir. Long since those venerable brethren are trying to discredit the Buddha, the Dhamma, and the Samgha; and those venerable brethren do not become tired of telling false, idle, vain lies of the Blessed One. Not for our life would we ever intentionally kill a living being.' 14. And Siha, the general, served and offered with his own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One (&c., as in chap. 23. 7, down to the end). In consequence of that the Blessed One, having delivered a religious discourse, addressed the Bhikkhus and said: 'Let no one, O Bhikkhus, knowingly eat meat (of an animal) killed for that purpose. Whosoever does so, is guilty of a dukkata offence. I prescribe, O Bhikkhus, that fish is pure to you in three cases: if you do not see, if you have not heard, if you do not suspect (that it has been caught specially to be given to you).' 32. 1. Now at that time Vesali was well provided with food, the harvest was good, alms were easy to obtain, one could very well get a living? by gleaning, or through favour. Literally, "keep oneself going. Compare the use of yapetum at Maba-parinibbana Sutta II, 32. Digitized by Digitized by Google

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118 MAHAVAGGA. VI, 32, 2. And when the Blessed One had retired into solitude this consideration presented itself to his mind : * The things which I have prescribed for the Bhikkhus in a time of scarcity, when the harvest is bad, and alms are difficult to obtain--keeping food indoors, cooking it indoors, cooking it of one's own accord, taking what they can pick up, eating food brought from within, or received before meal-time, eating things found in woods or in pools", those things the Bhikkhus enjoy also now.' And the Blessed One, in the evening, when he had left his solitude, said to the venerable Ananda: 'The things which (&c., as above, down to :) or in poolsdo the Bhikkhus enjoy those things now also ?' *They enjoy them, Lord.' 2. Then the Blessed One, in that connection, and on that account, after having delivered a religious discourse, said to the Bhikkhus: The things which I have prescribed (&c., as in SS 1, down to :) or in pools--those I do not allow from this day forth. You are not, O Bhikkhus, to eat food kept indoors, or cooked indoors, or cooked of your own accord; nor to take things (to eat) which you have picked up. Whosoever shall do so, is guilty of a dukkata offence. And you are not, O Bhikkhus-after you have once finished eating, and have refused food still offered--to eat food brought from within, or received before meal-time, or found in the woods or pools, even if it be food which is not the leavings of the meal of one who has eaten on invitation. Whosoever shall so eat, shall be dealt with according to law?' 1 For these rules, see above, VI, 17-19. ? See the 35th Pakittiya Rule, and our note upon it. Digitized by Digitized by Google

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VI, 33, 2. ON MEDICAMENTS. 119 33. 1. Now at that time the country people loaded much salt, and oil, and rice, and hard food on their carts, and making a laager in the outer enclosure of the Arama, they waited there, saying, When it comes to our turn, we will provide a meal.' And a great storm-cloud arose. Then those people went to the place where the venerable Ananda was; and when they had come there they said to the venerable Ananda : We loaded a quantity of salt, and oil, and rice, and hard food on to our carts; and they stand there. Now a great storm-cloud has arisen. What are we now, Ananda, Sir, to do with them ?' Then the venerable Ananda told this thing to the Blessed One. 2. 'In that case, Ananda, let the Samgha decide upon some outside building as a kappiyabhumi (that is to say, a site, outside the actual dwelling, in which provisions can be kept or cooked without breaking the rule laid down in the last chapter) and keep the stores there (in a building) of any shape the Samgha chooses, such as vihara, addha yoga, pasada, hammiya, guha. And thus, O Bhikkhus, should it be resolved upon. A discreet and able Bhikkhu should proclaim the following natti before the Samgha : "Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha appoint the Vihara called N. N. to be our kappiya-bhumi. This is the natti. Let the Samgha, reverend Sirs, hear me. 1 On these five kinds of buildings, see above, I, 30, 4; II, 8, 1. Digitized by Digitized by Google

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110 MAHAVAGGA. VI, 33, 3. The Samgha appoints the Vihara called N. N. to be our kappiya-bhami. Let any one of the venerable brethren who is in favour of appointing the Vihara (&c., down to :) thus I understand." 3. Now at that time men in that place - the kappiya-bhami duly chosen by resolution (of the Samgha)-boiled congey, and boiled rice, and mixed curries, and cut up meat, and split fire-wood. And when the Blessed One, as the night was passing away, rose up, he heard a great and loud noise, as of the cawing of crows. On hearing this he asked the venerable Ananda: 'What now, Ananda, may be this great and loud noise, as of the cawing of crows?' 4. 'In that place, Lord,--the kappiya-bhumi duly chosen by resolution (of the Samgha),- men are now boiling congey, and boiling rice, and mixing curries, and cutting up meat, and splitting fire-wood. Thence, Lord, comes that great and loud noise, as of the cawing of crows.' Then the Blessed One, in that connection, and on that account, after he had delivered a religious discourse, said to the Bhikkhus : A kappiya-bhumi, O Bhikkhus, duly chosen, is not to be made use of. Whosoever shall so use it, is guilty of a dukkata offence. I allow you, O Bhikkhus, a kappiya-bhumi of three kinds, one that has become so by means of a proclamation", 1 Buddhaghosa says: on this word: When a Vihara is to be erected on piles, or the foundations of its walls are to be dug out, and the stones on which it is to rest are already laid, then when the first pile or the first stone of the walls is put upon them, the men standing round in a body proclaim "Let us make a kappiyaku/1."The proclamation cannot be made after the building has got further than the actual stage here described. Ussa vana is Digitized by Digitized by Google

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VI, 34, 1. ON MEDICAMENTS. 121 an ox-stall', and a building belonging to laymen?' 5. Now at that time the venerable Yasoga was sick, and drugs were brought for his use, and these the Bhikkhus put out of doors. Vermin ate them, and thieves carried them away 8. They told this thing to the Blessed One. 'I allow you, O Bhikkhus, to use a duly chosen kappiya-bhdmi (to keep drugs in). I allow you, O Bhikkhus, a kappiya-bhami of four kinds, one that has become so by means of a proclamation, an ox-stall, a building belonging to laymen, and a duly chosen one.' End of the twenty-fourth Bhanavara. 34. 1. Now at that time in Bhaddiya-nagara there dwelt a householder named Mendaka (the Goat), who was possessed of this miraculous power : When he had bathed his head, and had had his granary swept out, he could sit outside and fill the granary therefore from ussaveti,'to proclaim ;' and antika is used here, as below in VII, 1, 7. Gonisadika. Compare Buddhaghosa's explanation of gonisa di-nivitiho gamo at Sutta-vibhanga, Par. II, 3, as given by Minayeff, 'Pratimoksha,' p. 66, lines 7, 8. Here Buddhaghosa says simply, 'There are two kinds of ox-stalls; arama ox-stalls and vihara ox-stalls. Of these, when neither the arama nor the dwellings are fenced in (parikkhittani honti), that is an arama ox-stall; when all or some of the dwellings are fenced in, and not the drama, that is a vihara ox-stall. So both kinds depend upon the fencing in of the arama.' . This seems to mean that stores could be kept for the Samgha on laymen's premises. * Compare above, VI, 17, 7. Digitized by Digitized by Google

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I 22 MAHAVAGGA. VI, 34, 2. by making showers of grain fall down from the sky, His wife was possessed of this miraculous power : When she sat down beside a pint? pot and vessel for curry and sauce she could serve the serving men with food; and so long as she did not get up, it was not exhausted. Their son was possessed of this miraculous power : He could take a bag containing a thousand?, and give to each serving man six months' wages; and so long as he held it in his hand, it was not exhausted. 2. Their daughter-in-law was possessed of this miraculous power : When she sat down beside a four-bushel basket she could give six months' rice to the serving men; and so long as she did not get up, it was not exhausted. Their slave was possessed of this miraculous power : When he ploughed with one plough-share seven furrows were formed. 3, 4. Now the Magadha king Seniya' Bimbisara heard : 'In Bhaddiya-nagara in our kingdom there dwells, they say, a householder named Mendaka, who is possessed (&c., as in $S 1, 2, down to the end). 5. Then the Magadha king Seniya Bimbisara said to a certain minister who had charge of general affairs: "They say, good Sir, that in Bhaddiyanagara (&c., as above). Go, good Sir, and find out about this. When you have seen it, it shall be the same as if I myself had seen it.' 'Even so, Lord,' said that minister, in assent, to the Magadha king Seniya Bimbisara, and he set out for Bhaddiya-nagara with his fourfold host. 6. And proceeding straight on he came to Bhaddiya-nagara, and to the place where the householder i Alhaka. See Rh. D., 'Ancient Coins and Measures,' p. 18. * Ibid. p. 9 and note 4. 8 Dona. Ibid. p. 18. Digitized by Digitized by Google

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VI, 34, 9. ON MEDICAMENTS. 123 Mendaka was; and when he had come there, he said to the householder Mendaka : 'I have received command from the king, "They say, good Sir (&c., as above, $ 5)." Let us behold, O householder, your miraculous power.' Then Mendaka the householder bathed his head, and had his granary swept out, and sat down outside it. And showers of grain fell down from the sky and filled the granary. I have seen, O householder, your miraculous power. Let us see that of your wife.' 7. Then Mendaka the householder gave command to his wife, Serve then the fourfold host with food.' And the wife of Mendaka the householder took her seat beside a pint pot and a vessel of sauces and curry, and served the fourfold host with food; and until she rose up it was not exhausted. I have seen, O householder, the miraculous power of your wife. Let us see that of your son.' 8. Then Mendaka the householder gave command to his son, 'Pay then, my dear boy, six months' wages to the fourfold host. And the son of Mendaka the householder took one bag containing a thousand, and paid the fourfold army six months' wages. And so long as he held it in his hand, it was not exhausted. I have seen, o householder, the miraculous power of your son. Let us see that of your daughter-in-law.' 9. Then Mendaka the householder gave command to his daughter-in-law, 'Give, then, six months' rice to the fourfold host.' And the daughter-in-law of Mendaka the house Digitized by Digitized by Google

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124 MAHAVAGGA. VI, 34, 10. holder sat down beside one four-bushel basket, and provided the fourfold host with six months' rice. And so long as she did not get up, it was not exhausted. I have seen, 0 householder, the miraculous power of your daughter-in-law. Let us see that of your slave. "The miraculous power of my slave, Sir, must be seen in the field.' 'It is enough, O householder. I have seen the miraculous power of your slave.' Then that minister returned again to Ragagaha with his fourfold host, and went to the place where the Magadha king Seniya Bimbisara was, and when he had come there he told the matter to the Magadha king Seniya Bimbisara. 10. Now the Blessed One, when he had remained at Vesali as long as he thought fit, went on his way to Bhaddiya with a great company of Bhikkhus, with one thousand two hundred and fifty Bhikkhus. And the Blessed One wandering straight on arrived at Bhaddiya. And there the Blessed One stayed in the Gatiyavana. 11. And Mendaka the householder heard : 'Be. hold, that Samana Gotama, of the Sakya clan, who left the Sakya tribe to adopt the religious life, is now arrived at Bhaddiya and is staying in the Gatiyavana. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad that he is said to be a fully-enlightened one, blessed, and worthy, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who guides men as a driver curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself thoroughly understands, and sees, as it Digitized by Digitized by Google

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VI, 34, 13. ON MEDICAMENTS. 125 were face to face, this universe, the world with its Devas, and with its Brahmas, and with its Maras, and all creatures, Samanas and Brahmanas, gods and men: and he then makes that knowledge known to others. The truth doth he make known, both in the spirit and in the letter: lovely in its origin, lovely in its progress, lovely in its consummation. The higher life doth he proclaim, in all its purity and all its perfectness. Blessed is the sight of Arahats like that.' 12. Then Mendaka the householder had a number of splendid carriages made ready, and mounting one of them he set out from Bhaddiya with the train of splendid carriages to visit the Blessed One. And many Titthiyas saw Mendaka the householder as he was coming from afar; and when they had seen him, they said to Mendaka the householder: Whither, O householder, are you going ?' I am going, Sirs, to visit the Blessed One, the Samana Gotama.' But why, O householder, do you, being a Kiriya-vada, go out to visit the Blessed One who is an Akiriya-vada ? For, O householder, the Samana Gotama, who is an Akiriya-vada, teaches Dhamma without the doctrine of action', and in this Dhamma he instructs his hearers.' 13. Then thought Mendaka the householder : For a certainty that Blessed One must be an Arahat Buddha : since these Titthiyas are so jealous of him.' And he went on to the place where the Blessed One was, proceeding in the carriage as far See above, VI, 31, 5. Digitized by Digitized by Google

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126 MAHAVAGGA. VI, 34, 14. as the ground was passable for carriages, and then dismounting from the carriage, and going on foot. And when he had come there, he bowed down before the Blessed One, and took his seat on one side. And when he was so seated the Blessed One preached (&c., as usual, for instance, I, 8, 2, 3, down to :) 'taken his refuge in him.' May the Blessed One consent to take his meal, together with the Bhikkhu-samgha, at my house to-morrow.' The Blessed One consented by remaining silent. 14. Then Mendaka the householder when he saw that the Blessed One had consented (&c., as usual, see VI, 18, 1, 2, down to :). sat down on the seat prepared for him. 15. Then the wife, and the son, and the daughterin-law, and the slave of Mendaka the householder went to the place where the Blessed One was; and when they had come there they bowed down before the Blessed One and took their seats on one side. And the Blessed One preached to them (&c., as in $ 13, down to :) 'taken their refuge in him.' 16. Then Mendaka the householder served the Bhikkhu-samgha with the Buddha at their head (&c., as usual, down to :) sat down on one side. And when he was so seated Mendaka the householder said to the Blessed One: "So long as the Blessed One shall stay at Bhaddiya, so long will I provide the Bhikkhu-samgha with the Buddha at their head with food every day. Then the Blessed One gladdened (&c., as usual, down to :) the Blessed One rose from his seat, and went away. 17. Now when the Blessed One had remained Digitized by Digitized by Google

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VI, 34, 19. ON MEDICAMENTS. 1 27 at Bhaddiya as long as he thought fit, he went on, without informing Mendaka the householder, to Anguttarapa with a great company of Bhikkhus, with one thousand two hundred and fifty Bhikkhus. And Mendaka the householder heard: 'The Blessed One, they say, has gone on to Arguttarapa with (&c., down to :) Bhikkhus.' And Mendaka the householder gave command to his slaves and servants : Load then, my men, a quantity of salt and oil, and rice, and hard food, and come: and let one thousand two hundred and fifty cow-keepers come with one thousand two hundred and fifty cows. Wherever we find the Blessed One there will we supply him with fresh milk.' 18. And Mendaka the householder came up with the Blessed One in a desert place on the way. And Mendaka the householder went up to the place where the Blessed One was: and when he had come he stood on one side. And so standing, Mendaka the householder said to the Blessed One: May the Blessed One consent to take his meal (&c., as usual, down to :).The time has come, and the meal is ready... 19. And the Blessed One early in the morning (&c., down to:) sat down on the seat prepared for him. Then Mendaka the householder gave command to those thousand two hundred and fifty cowkeepers: 'Take then, my men, each of you a cow, and wait each of you upon a Bhikkhu, and provide him with fresh milk.' And Mendaka the householder waited upon the Bhikkhu-samgha with the Buddha at their head with his own hand, and satisfied them with sweet food, hard and soft, and with fresh milk. Digitized by Digitized by Google

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128 MAHAVAGGA. VI, 34, 20. The Bhikkhus, fearing to offend, would not take the milk : Take it, Bhikkhus, and drink it.' 20. And Mendaka the householder, when he had waited with his own hand upon the Bhikkhu-samgha with the Buddha at their head, and had satisfied them with sweet food, hard and soft, and with fresh milk; and when the Blessed One had finished his meal, and had washed his hands and his bowl, took his seat on one side. And, so sitting, Mendaka the householder said to the Blessed One: 'There are desert ways, Lord, waterless and foodless, where it is not easy to travel without supplies for the journey. It would be well if the Blessed One were to allow the Bhikkhus to take supplies with them.' Then the Blessed One gladdened (&c., as usual, down to :) rose from his seat, and went away. 21. And the Blessed One, in that connection, and on that account, after having delivered a religious discourse, said to the Bhikkhus: I allow you, O Bhikkhus, the five products of the cow ;-milk, curds, ghee, buttermilk, and butter. There are, O Bhikkhus, desert ways, waterless and foodless, where it is not easy to travel without supplies for the journey. I allow you, O Bhikkhus, to provide yourselves with supplies for a journey ;rice for him who wants rice, beans for him who wants beans?, salt for him who wants salt, molasses for him who wants molasses, oil for him who wants oil, ghee for him who wants ghee. There are, O Bhikkhus, faithful and converted men who deposit 1 Two kinds of beans are mentioned, mugga and masa. Digitized by Digitized by Google

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VI, 35, I. ON MEDICAMENTS. 129 gold with a kappiya-karaka!, saying, "Provide whatever is allowable for this Bhikkhu." I allow you, O Bhikkhus, to accept whatever is allowable. But I do not say by that, O Bhikkhus, that you may, on any pretext whatsoever, accept or seek for gold.' 35. 1. Now the Blessed One proceeded straight on, on his alms-pilgrimage, to Apana. And Keniya the ascetic heard the saying, 'Behold! the Samana Gotama, who was born in the Sakya clan, and who went forth from the Sakya clan (to adopt the religious life), has arrived at Apana, and is staying at Apana. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad that he is said to be a fully-enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who guides men as a driver curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself thoroughly understands, and sees, as it were face to face, this universe, the world with its Devas, and with its 'Brahmas, and with its Maras, and all creatures, Samanas and Brahmanas, gods and men: and he then makes his knowledge known to others. The truth doth he make known, both in the spirit and in the letter: See above, chap. 17. 8. * In Pali Galila; that is, one with long matted hair.' See our note on Mahavagga I, 15, 1; and compare also Dipavamsa I, 38; Gitaka I, 15, 84; Dhammapada, v. 141, and the passages quoted by Professor Oldenberg in his edition of the Rullavagga, p. 350, and by Dr. Rhys Davids in his 'Buddhist Birth Stories,' p. 185. [17] Digitized by Digitized by Google

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130 MAHAVAGGA. VI, 35, 2. lovely in its origin, lovely in its progress, lovely in its consummation. The higher life doth he proclaim, in all its purity and all its perfectness. Blessed is the sight of Arahats like that?!' And Keniya the ascetic thought : What now should I have taken to the Samana Gotama.' 2. And Keniya the ascetic thought: 'They who are the ancient Rishis of the Brahmans, the authors of the sacred verses, the utterers of the sacred verses, whose ancient form of words, so uttered chaunted or composed, the Brahmans of to-day chaunt over again and repeat, intoning or reciting exactly as had been intoned or recited-to wit, Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaga, Vasettha, and Bhagu--they were abstainers from food at night, and abstainers from food at the wrong time, yet they used to receive such things as drinks. (3.) Now the Samana Gotama is also an abstainer from food 1 This is a stock phrase. Compare above VI, 34, 11, and the Tevigga Sutta I, 7, 46, and the passages quoted on the last by Rh. D., 'Buddhist Suttas,' p. 287. ? That is, as a present, the usual tribute of respect. $ The names of these Rishis, and the above phrases from 'They who' &c. downwards, recur several times in the Tevigga Sutta. See Rh.D., Buddhist Suttas,' p. 172, &c. Most of these names are easily to be identified, being in Sanskrit Vamadeva, Visvamitra, Gamadagni (who is only mentioned in this list in reference to Rig-veda III, 62, quoted from below. See also Oldenberg's note to Sankhayana's Grihya-satra IV, 10 in Indische Studien XV, 153), Angirasa, Bharadvaga, Vasishtha, Kasyapa, and Bhrigu. The only doubtful names are Vamaka and Althaka. The latter must be Ashtaka, mentioned as the author of Rig-veda X, 104, unless it be supposed to be a corrupt reading under which some representation of Atri may lurk. Vamaka is the only unintelligible form, for it would be difficult to see how that word could come to stand for the Vamra to whom Rig-veda X, 99 is ascribed. Digitized by Digitized by Google

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VI, 35, 4. ON MEDICAMENTS. 131 at night, an abstainer from food at the wrong time! It will be worthy of him too to receive such things as drinks. And when he had had a quantity of drinkables made ready he had them carried on pingoes and went up to the place where the Blessed One was. And when he had come there, he greeted him; and after exchanging with him the greetings of friendship and civility, he stood by on one side. And so standing Keniya the ascetic spake thus to the Blessed One: May the Blessed One accept at my hands these drinkables.' Very good then, Keniya; give them to the Bhikkhus.' The Bhikkhus, fearing to offend, would not receive them. Receive them, O Bhikkhus, and make use of them.' 4. Then Keniya the ascetic having, with his own hand, satisfied the Bhikkhu-samgha with the Buddha at their head with many drinkables until they refused any more, took his seat, when the Blessed One had washed his hands, and had laid aside the bowl, on one side. And when he was so seated the Blessed One taught and incited and aroused and: gladdened Keniya the ascetic with religious discourse: and Keniya the ascetic, when he had been taught and incited and aroused and gladdened by the Blessed One with religious discourse, spake thus to the Blessed One: May the venerable Gotama grant to me the privilege of providing the to-morrow's meal for him, together with the company of the Bhikkhus.' See the eighth section of the K'dla-sila. K 2 Digitized by Digitized by Google

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132 MAHAVAGGA. VI, 35, 5. 5. 'Great, O Keniya, is the company of the Bhikkhus. Two hundred and fifty are the Bhikkhus in number. And thou art greatly devoted to the Brahmans. Yet a second time spake Keniya the ascetic to the Blessed One thus : What though the company of the Bhikkhus, O Gotama, be great; and though two hundred and fifty be the number of the Bhikkhus. May the venerable Gotama grant to me the privilege of providing the to-morrow's meal for him, together with the company of the Bhikkhus.' Great, O Keniya (&c., as before).' Yet a third time spake Keniya the ascetic to the venerable Gotama thus: What though the company of the Bhikkhus (&c., as before).' Then the Blessed One granted, by remaining silent, his consent. And when Keniya the ascetic perceived that the Blessed One had granted his consent, he arose from his seat, and departed thence. 6. Then the Blessed One on that occasion, and in that connection, after he had delivered a religious discourse, addressed the Bhikkhus, and said: 'I allow you, O Bhikkhus, eight kinds of drinkable things: mango-syrup, and jambu-syrup, and plantain-syrup?, and moka-syrup, and honey, and 1 So Buddhaghosa; but it may also be cocoa-nut or cinnamon, according to Bohtlingk-Roth sub voce. Buddhaghosa's words are Koka-panan ti atthika-kadali-phalehi kata-panam; and he explains moka by analthikehi kadali-phalebi kata-panam. As kadali is the ordinary plantain or banana, which has no seeds, the meaning of the difference he makes between the two kinds is not clear. The expression ekatthithala pakka, at Gataka I, 70, evidently rests on the same meaning of the word alihi, which there also Digitized by Digitized by Google

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VI, 35, 7. ON MEDICAMENTS. 133 grape-juice, and syrup made from the edible root of the water-lily?, and pharusaka-syrup. I allow you, O Bhikkhus, the juice of all fruits, except the juice prepared from corn8. I allow you, O Bhikkhus, drinks prepared from all leaves, except drinks prepared from potherbs". I allow you, O Bhikkhus, drinks prepared from all flowers, except liquoricejuiceo. I allow you, O Bhikkhus, the use of the juice of the sugar cane. 7. And Keniya the ascetic, at the end of the night, had sweet food, both hard and soft, made ready at his hermitage: and he had the time announced to the Blessed One, saying, 'It is time, O Gotama, and the meal is ready.' And the Blessed One, having put on his under robes early in the morning, went, duly bowled and robed, to the place where the hermitage of Keniya the ascetic was. And when he had arrived there, he sat down on the seat spread out for him, and with him the company of the Bhikkhus. Then cannot be, as usual, seed; for there is no such thing as a palmyra fruit with one seed. See Rh. D.'s note on p. 94 of the Buddhist Birth Stories.' 1 In the text read salaka. 9 This is the Grewia Asiatica of Linnaeus. See BohtlingkRoth under parusaka. * Toddy and arrack are so prepared. The use of toddy was one of the famous Ten Points of the heretics at the Council of Vesali. See below, Kullavagga XII, 1, 11. Buddhaghosa explains this as 'drink made from any one of the seven kinds of corn;' where the seven kinds referred to must be those mentioned in the Abhidhana-ppadipika, verses 450, 451. * Daka=saka. Compare our note below on VI, 36, 8, and Gataka, ed. Fausboll, I, 308. * Madhuka-puppha-rasan; Madhuka is the Bassia Latifolia of Linnaeus. Digitized by Digitized by Google

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134 MAHAVAGGA. VI, 35, 8. Keniya the ascetic, with his own hand, offered to the company of the Bhikkhus with the Buddha at their head, and satisfied them with the sweet food, both hard and soft. And when the Blessed One had finished his meal and had washed his hands and his bowl, he (Keniya) took his seat on one side. 8. And when he was so seated the Blessed One pronounced the benediction on Keniya the ascetic in these verses : Of the offerings the fire sacrifice is the chief, of sacred verses the chief is the Savitthia ; 'Among men the king is chief, and of waters the ocean, Of constellations the moon is chief, and of heatgivers the sun, But of them, the conquering ones, who long after good, the Samgha, verily, is chief.' And when the Blessed One had, in these verses, pronounced the benedictions on Keniya the ascetic, he rose from his seat, and departed thence". 36. 1. Now when the Blessed One had stayed at Apana as long as he thought fit, he went on, on his pilgrimage, to Kusinara, with a great company 1 Yanna. Compare above, I, 22, 4, and our note there (p. 138). * This is of course the well-known verse Rig-veda III, 62, 10. The argumentum ad hominem here is a fresh confirmation of the view already expressed above in our note on I, 15, 1, that by the Gatilas are to be understood the orthodox Brahman ascetics. * Compare the Book of the Great Decease I, 31, and Gataka I, 119. $$ 7, 8 recur in the Sela Sutta (Sutta Nipata, III, 7, 21, 22), where they stand in a much more appropriate context. Digitized by Google

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VI, 36, 3. ON MEDICAMENTS. 135 of Bhikkhus, with two hundred and fifty Bhikkhus. And the Mallas of Kusinara heard, saying, "The Blessed One, they say, is coming to Kusinara with a great company of Bhikkhus, with two hundred and fifty Bhikkhus.' And they established a compact to the effect that whosoever went not forth to welcome the Blessed One, should pay a fine of five hundred (pieces ?). Now at that time there was a certain Malla, by name Roga, who was a friend of the venerable Ananda's. And the Blessed One, continuing in due course his pilgrimage, arrived at Kusinara. 2. Then the Mallas of Kusinara went forth to welcome the Blessed One. And Roga the Malla, having gone forth to welcome the Blessed One, went on to the place where the venerable Ananda was: and when he had come there, he saluted the venerable Ananda, and stood by on one side. And to him, so standing, the venerable Ananda spake thus: This is most excellent of thee, friend Roga, that thou hast come forth to welcome the Blessed One!' 'It is not I, O Ananda, who am much moved ? by the Buddha, or the Dhamma, or the Samgha. But by the clansmen a compact was made to the effect that whosoever went not forth to welcome the Blessed One should pay a fine of five hundred (pieces). So that it was through fear of being fined That is, the square kahapanas of copper or bronze, figured in the Barhut bas-reliefs, and mentioned in the Dhammapada. See Rh. D.'s Ancient Coins and Measures,' p. 4, $ 5. . Bahukato; only found in this passage. Buddhaghosa says, Naham bhante Ananda bahuka to ti naham Buddhadi-gatapasada-bahumanena idhagato ti dasseti ti. Here Buddha di means the Buddha, the Dhamma, and the Samgha. Digitized by Digitized by Google

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136 MAHAVAGGA. VI, 36, 3. by my clansmen that even I went forth to welcome the Blessed One.' Then the venerable Ananda was filled with sorrow, thinking, 'How can Roga the Malla speak thus ?' 3. And the venerable Ananda went up to the place where the Blessed One was: and when he had come there, he saluted the Blessed One, and took his seat on one side, and so sitting the venerable Ananda spake to the Blessed One thus: *This Roga the Malla, Lord, is a very distinguished and well-known person. Great would be the efficacy of the adherence given by wellknown persons like him to this doctrine and discipline. May the Blessed One be pleased so to act, that Roga the Malla shall become devoted to this doctrine and discipline. Now that, Ananda, is not a hard thing for the Tathagata-so to act that Roga the Malla should become devoted to this doctrine and discipline.' 4. Then the Blessed One suffused Roga the Malla with the feeling of his love, and rising from his seat he entered into his dwelling-place. And Roga the Malla, overcome by the Blessed One by the sense of his love, just as a young calf follows the kine, so did he go on from dwelling-place to dwelling-place, and from apartment to apartment, asking the Bhikkhus: Where then, Sirs, is that Blessed One dwelling now, the Arahat Buddha ? For we desire to visit that Blessed One, the Arahat Buddha.' * Mahiddhiyo, where, as so often elsewhere, Iddhi has no supernatural connotation. Compare the passages quoted above in our note on I, 15, 2. * Compare Rh. D., Buddhist Birth Stories,' p. 112. Digitized by Digitized by Google

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VI, 36,5 ON MEDICAMENTS. 137 *This, friend, is his dwelling-place, the door of which is shut. Go up therefore quietly, and without crossing the threshold, enter into the verandah, and knock at the cross-bar. The Blessed One will open the door to thee.' 5. So Roga the Malla did so, and the Blessed One opened the door. And Roga the Malla entered into the dwelling-place, and saluted the Blessed One and took his seat on one side. And to Roga the Malla sitting there the Blessed One preached in due course : that is to say, he talked to him of giving; of moral conduct; of heaven; of the danger of vanity, of the corruption of lusts ; and of the advantages of renunciation. When the Blessed One saw that the mind of Roga the Malla was prepared, impressible, free from obstacles to understanding the truth, elated, and believing, then he preached that which is the principal doctrine of the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of suffering, and the Path. And just as a clean cloth, free from black specks, properly takes the dye, thus did Roga the Malla, even while sitting there, obtain the pure and spotless eye of the truth (that is, the knowledge that), Whatsoever is subject to the condition of beginning, that is subject also to the condition of cessation. And Roga the Malla, having seen the truth, having mastered the truth, having understood the truth, having penetrated the truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on no one else for knowledge of the doctrine of the Teacher, thus spake to the Blessed One: May the venerable one be pleased, Lord, to Une: Digitized by Digitized by Google

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138 MAHAVAGGA. VI, 36, 6. receive from me alone, and not from others, the requisites of the Order : that is to say, robes, and food, and dwelling-places, and medicine for the use of the sick.' Whosoever, Roga, with the knowledge of a disciple, and with the insight of a disciple !, has perceived the Truth, even as thou hast, they also will think, "Oh! that the venerable ones would be pleased to receive from me alone, and not from others, the requisites of the order." Therefore, Roga, they shall receive them from you, indeed, but also from others. 6. Now at that time a certain succession had been fixed, in which the inhabitants of Kusinara should each in succession provide food for the Samgha. And it occurred to Roga the Malla, who had not received a place in the succession, thus: What if I were to inspect the Samgha's storehouse, and provide whatever I found wanting in the storehouse?' And on inspecting the storehouse, he found there no potherbs, and no meal ? Then Roga the Malla went up to the place where the venerable Ananda was, and when he had come there, he spake to the venerable Ananda thus : It occurred to me (&c., as before, down to :) and no meal. If, Ananda, I were to provide potherbs and meal, would the Blessed One accept them at my hands ?' 7. The venerable Ananda told this thing to the Blessed One. i Sekhena, as opposed to asekhena. That is, with the knowledge of one who is not himself an Arahat. See our note on Mahavagga I, 7, 13. . See the note at the end of $ 8. Digitized by Digitized by Google

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VI, 36, 8. ON MEDICAMENTS. 139 Very good, then, Ananda. Let him provide them.' *Very good, then, Roga. Provide them accordingly.' Then Roga the Malla at the end of the night, after he had had a quantity of potherbs and meal made ready, offered them to the Blessed One, saying, 'May the Blessed One accept at my hands the potherbs and the meal.' Very good, then, Roga. Present them to the Bhikkhus. The Bhikkhus, fearing to offend, did not accept them. Accept them, O Bhikkhus, and make use of them.' 8. Then Roga the Malla, with his own hand, offered to the company of the Bhikkhus with the Buddha at their head, and satisfied them with the potherbs and the meal. And when the Blessed One had finished his meal, and had cleansed his hands and the bowl, he (Roga) took his seat on one side. And when he was so seated the Blessed One taught, and incited, and conversed, and gladdened Roga the Malla with religious discourse. And Roga the Malla, when he had been taught, &c., rose from his seat and departed thence. And the Blessed One, on that occasion, and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said: 'I allow you, O Bhikkhus, all kinds of potherbs", and all kinds of meal?.' 1 Sabban ka takan (sic) ti sappi-adihi pakkam va apakkam va yam kiski lakam (B.) * Pirtha-khadaniyan ti pillhamayam khadaniyam (B.) Digitized by Digitized by Google

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140 MAHAVAGGA. VI, 37, 1. 37. 1. Now the Blessed One, when he had stayed at Kusinara as long as he thought fit, went on, on his pilgrimage to Atuma, with a great company of the Bhikkhus, with two hundred and fifty Bhikkhus. And at that time there was dwelling at Atuma a certain man, who had entered the Order in his old age, and who had previously been a barber? He had two sons, handsome, skilled in discourse 3, able, fully educated in all the arts which belonged to the barbers' craft handed down to them by their teachers 2. Now this dotard heard the news: The Blessed One, they say, is coming to Atuma with * This man is identified by the tradition with the Subhadda mentioned in the accounts of the Great Decease, and of the First Council. See Rh. D.'s note on Maha-parinibbana Sutta VI, 40. ? Buddhaghosa understands this word, which he reads differently, as meaning 'sweet-voiced.' Mankuka (sic) ti madhura-vakana. We follow the ordinary meaning of mangu. * Here again Buddhaghosa gives a technical meaning to the word, unsupported by the derivation. He says, Patibhaneyyaka ti sake sippe palibhana-sampanna. This agrees with Childers's rendering (sub voce) of Gataka I, 60; but compare Sigalovada Sutta, ed. Grimblot, p. 309. * On the idiomatic phrase sakam akariyakam, compare Mahaparinibbana Sutta III, 7, 8 (text ed. Childers, pp. 24 and following). * Literally, this man who had gone forth (from the household state into the homeless life of the Order) in his old age.' But it is impossible to repeat this long phrase throughout the narrative as is done in the Pali, where the meaning of the phrase is expressed by one compound. As the Pali word vuddha-pabbagito connotes contempt, and even censure (men entering the Order in their old age being often represented as incapable of appreciating even the simplest principles of the doctrine and discipline'), the use of the word 'dotard' in our translation seems to retain the spirit of the Pali epithet, while avoiding the inconvenient length of a literal version. Digitized by Digitized by Google

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VI, 37, 4. ON MEDICAMENTS. 141 a great company of the Bhikkhus, with two hundred: and fifty Bhikkhus.' Then that dotard spake thus to his sons : 'They say the Blessed One is coming, my children', to Atuma with a great company of Bhikkhus, with two hundred and fifty Bhikkhus. Go, therefore, my children, and taking your barbers' lad with you, collect in quart pots from house to house, salt, and oil, and rice, and meal. And we will prepare congey for the Blessed One when he has arrived.' 3. Very good, Father, said they, and (did so). And when people saw those young men, of pleasing appearance, and skilful in discourse, so acting, then even those who were not willing to be led into joining in the act were led to join in it; and being so led, they gave abundantly. So the young men collected a great quantity of salt, and oil, and rice, and meal. 4. And the Blessed One in due course arrived in his journey at Atuma; and there at Atuma the Blessed One stayed at the Threshing-floor. And that dotard, when the night was far spent, had much congey made ready, and offered it to the Blessed One, saying, "May the Blessed One accept the congey at my hands.' Now the Tathagatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathagatas put questions full of 1 Tata, not tata. It will be seen that Childers is wrong in supposing that the plural form is always used when more than one person is addressed. Khura-bhandam; not shaving materials;' compare hatthi. bhando and assa-bhando at Mahavagga I, 61, and below, $ 5. Digitized by Digitized by Google

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142 MAHAVAGGA. VI, 37, 5. sense, not void of sense: to what is void of sense, the bridge is pulled down for the Tathagatas. For two purposes the blessed Buddhas put questions to the Bhikkhus--when they intend to preach the Truth, and when they intend to institute a rule of conduct to their disciples?. And the Blessed One spake thus to that dotard, 'Whence, O Bhikkhu, is this congey ?' * Then that dotard informed the Blessed One of the whole matter. 5. The Blessed Buddha rebuked him, saying, This is improper, O foolish one, not according to rule, unsuitable, unworthy of a Samana, unbecoming, and ought not to be done. How can you, O foolish one, having gone forth (from the world into the Order), instigate others to do what is unlawful. This will not conduce, O foolish one, to the conversion of the unconverted.' And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: 'One who has gone forth ought not, O Bhikkhus, to instigate others to an unlawful act 2. Whosoever does so, is guilty of a dukkata. And one, O Bhikkhus, who has formerly been a barber is not to keep a barber's boy. Whosoever does so, is guilty of a dukkata.' 38. 1. And when the Blessed One had tarried at Atuma as long as he thought fit, he went on his * See Mahavagga I, 31, 5. * Unlawful, because one Bhikkhu may not beg for others, and it is unlawful for those others to accept things thus procured. Digitized by Digitized by Google

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VI, 40, 1. ON MEDICAMENTS. 143 journey towards Savatthi. And in due course, journeying straight on, he arrived at Savatthi, and there, at Savatthi, the Blessed One stayed in the Arama of Anatha-pindika. Now at that time there was in Savatthi great abundance of solid food in the shape of fruits. And the question arose among the Bhikkhus, Has, now, the Blessed One permitted the use of fruits as solid food, or has he not?' They told this thing to the Blessed One. I allow.you, O Bhikkhus, all solid food in the shape of fruits.' 39. 1. Now at that time, seedlings belonging to the Samgha grew upon private ground, and seedlings belonging to private persons grew upon ground which was the property of the Samgha. They told this thing to the Blessed One. Of seedlings belonging to the Samgha, grown upon private ground, half the produce, O Bhikkhus, you may have, when you have given a part to the private owner. Of seedlings belonging to a private person, grown upon ground the property of the Samgha, you may have the use, when you have given a part to the private owner?' 40. 1. Now at that time there used to arise among the Bhikkhus a fear lest they should offend in Buddhaghosa explains the part' (bhag am) as the twelfth part, which, he says, is in accordance with the ancient custom of India. Used absolutely, as in this passage, bhaga usually means 'half.' Digitized by Digitized by Google

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I44 MAHAVAGGA. VI, 40, 3. some particular or other, they thinking, 'Has this been permitted by the Blessed One, or has it not?' They told this thing to the Blessed One. Whatsoever, O Bhikkhus, has not been disallowed by me in the words, "This beseems you not," then, if that thing is in accord with what is unlawful, and is contrary to what is lawful, that is not lawful. Whatsoever has not been disallowed by me with the words, " This beseems you not," then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is lawful. 'And whatsoever, O Bhikkhus, has not been allowed by me with the words, " This beseems you," then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is not lawful. Whatsoever has not been allowed by me with the words, "This beseems you," then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is lawful' 2. Then the Bhikkhus thought: 'Is food that may be eaten till the first watch of the nights lawful, or not, when mixed with food that ought to be eaten before noon on the same day? Is food that may be eaten at any time within seven days : lawful, or not, when mixed with food that ought to be eaten before noon on the same day? Is food that may be eaten at any time during life + lawful, or not, when mixed with food that ought to be eaten 1 The formal expressions referred to in these two paragraphs are precisely the expressions to which, in the Book of the Great Decease VI, 40, and in the Kullavagga XI, 1, 1, Subhadda is stated to have taken such serious objection. * This refers to certain medicines; see Mabavagga VI, 1, 5. . This also refers to certain medicines ; see the 23rd Nissaggiya, * What this refers to is unknown to us. Digitized by Digitized by Google

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VI, 40, 3. ON MEDICAMENTS. 145 before noon on the same day? Is food that may be eaten at any time within seven days lawful, or not, when mixed with food that may be eaten at any time during life? Is food that may be eaten at any time during life lawful, or not, when mixed with food that may be eaten at any time within seven days?' They told this thing to the Blessed One. 3. 'Food that may be eaten up to the first watch of the night, or food that may be eaten at any time within seven days, or food that may be eaten at any time during life, is lawful, O Bhikkhus, when mixed with food that ought to be eaten before noon on the same day, up till noon-time, and it is not lawful after noon-time. Food that may be eaten at any time within seven days, or food that may be eaten at any time during life, is lawful, O Bhikkhus,-when it has been mixed with food that may be eaten up to the first watch of the night,-up till the first watch of the night, and is not lawful after the first watch of the night. Food that may be eaten at any time during life, is lawful, O Bhikkhus, when it has been mixed with food that may be eaten at any time within seven days,-at any time within seven days, and is not lawful beyond seven days 1' Here ends the sixth Khandhaka on Medicaments. * Buddhaghosa says that this holds good if the two are so mixed that the taste (rasu) has become one (sambhinna). If the two are not so mixed, then they may be divided, and the part allowable during the longer period may be enjoyed up to the end of that period. See I, 20, 9; V, 2, 1; VI, 16, 3; VIII, 1, 24, and the notes there. [17] Digitized by Digitized by Google

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146 MAHAVAGGA. VII, 1, 1. SEVENTH KHANDHAKA. (THE KATHINA CEREMONIES.) 1. Now at that time the Blessed One was staying at Savatthi, in the Getavana, Anathapindika's Grove. And at that time about thirty Patheyyaka Bhikkhus?, * Buddhaghosa says, 'Patheyya (the Berlin MS. reads Paveyya) is the name of a kingdom situated to the west of the Kosala country. This passage refers to Bhikkhus who dwelt there. The Bhattavaggiya Theras (so the Berlin MS.; query Satta-vaggiya), who were brothers of the Kosala king, sons of the same father, are here alluded to.' But with which of the many kingdoms to the west of the Kosala country' are we to identify Patheyya? The word does not occur in the stock list, found in different parts of the Pali Pisakas, of the sixteen Maha-ganapada ; that is to say, Anga, Magadha, Kasi, Kosala, Vaggi, Malla, Ketiya, Vamsa, Kuru, Pankala, Makkha, Surasena, Assaka, Avanti, Gandhara, Kamboga. The account of the Council at Vesali gives us a hint as to the right answer to the above question; for the Thera Sambhata, who took part in that Council, is called a Patheyyaka in Kullavagga XII, 2, 7, and is also said at Kullavagga XII, 1, 8 to have lived Ahogange Pabbate. The position of this hill is further described in the Mahavamsa as being on the upper Ganges--uddhagangaya .... Ahogangamhi pabbate (p. 39, ed. Turnour). Then again in Kullavagga XII, 1, 7 the Thera Yasa, when wishing to put himself in communication with the Bhikkhus in Patheyya and in other places, goes to Kosambi as the most convenient meeting-place for Bhikkhus coming from the East. The other places mentioned in that passage in juxta-position with Patheyya would seem to show that Patheyya, with Pakina, Avanti, and Dakkhinapatha, is one of the principal divisions into which India, as then known, was divided; and that it includes most, if not all, of the great westerly kingdoms of Digitized by Digitized by Google

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VII, 1, 2. THE KATHINA CEREMONIES. 147 who were all dwellers in the forest, all living on alms, all dressed in rags from the dust heap, all having only three robes each, when they were on the way to Savatthi to visit the Blessed One, at the time when the period for entering upon Vassa was at hand, were unable to reach Savatthi in time to spend the Vassa there, and stayed at Saketa on the way for the Vassa. And they spent the period of Vassa in discomfort, thinking, 'Our Blessed One is staying near us, six leagues from here, and we are not able to visit the Blessed One.' And when, after three months, those Bhikkhus had completed their Vassa residence, and had held their Pavarana, they went on to the place where the Blessed One was, at Savatthi, in the Getavana, Anathapindika's Grove, while the rain was falling, and the waters were gathering', and the swamps were forming, and their robes were all drenched, and they were weary. And when they had arrived, they saluted the Blessed One, and took their seats on one side, 2. Now it is the custom of the blessed Buddhas to greet kindly Bhikkhus who have just arrived. And the Blessed One said to those Bhikkhus? : Do things go well with you, O Bhikkhus? Do de Kuru, Pankala, &c., which are the last eight of the sixteen kingdoms in the stock list above referred to. Probably the literal meaning of Patheyya is 'western' (Sans. pratyank). In the Suttavibhanga (Pakittiya 34) merchants are mentioned who are travelling from Ragagaha to the Padiyaloka, which must mean the western country,' just as Patiyarama (Dipav. 17, 11) means 'the western Arama.' 1 Udaka-samgahe 'ti udakena samgahite ghafite samsalihe thale ka minne ka ekodakibhute 'ti attho (B.). * Compare IV, 1, 8, and foll. L 2 Digitized by Digitized by Google

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148 MAHAVAGGA. VII, 1, 3. you get enough to support yourselves with ? Have you kept Vassa well, in unity, and in concord, and without quarrel, and have you not suffered from want of food ?' 'Things go well with us, Lord; we get enough to support ourselves with, Lord; we have kept Vassa, Lord, in unity, and in concord, and without quarrel, and have not suffered from want of food. When we were on our way, Lord, about thirty Patheyyaka Bhikkhus, to Savatthi to visit the Blessed One, we were unable to reach Savatthi in time (&c., as in $ 1, down to:). And when, after three months, Lord, we had completed our Vassa residence, and had held our Pavarana, we have made our way, while the rain was falling, and the waters were gathering, and the swamps were forming; and our robes were all drenched; and we have become weary.' 3. Then the Blessed One in that connection, having delivered a religious discourse, addressed the Bhikkhus, and said 1: As has been remarked in a previous note (to the first Nissaggiya Pakittiya Rule) some of the details of these Kathina ordinances are at present difficult to understand. But the general meaning of them is already clear. Immediately after the Pavarana, the ceremony by which the Vassa residence is closed, there follows a distribution of the robes belonging to the local Samgha, (that is, the portion of the Order dwelling within one boundary,) to the particular Bhikkhus composing the Samgha. This distribution commences with the kathin-atthara, atthara, 'spreading out,' not being used here literally for spreading out on the ground or otherwise, but in a secondary, juristic sense. And the act performed receives the technical name atthara by a process of putting a part for the whole, the spreading out in the sun (see our note, p. 18) for the whole ceremony. We translate the term according to the context, sometimes by 'spreading out, sometimes by 'ceremony, sometimes by ' dedication.' Digitized by Digitized by Google

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VII, 1, 3 THE KATHINA CEREMONIES. 149 "I prescribe, O Bhikkhus, that the Kathina ceremony shall be performed by Bhikkhus when The Kathina, literally hard,' is the stock of cotton cloth provided by the faithful to be made up into robes for the use of the Samgha during the ensuing year. The whole of this cotton cloth must be dyed, sewn together, and made into robes, and then formally declared to be (not only common property, Samghika, but) available for immediate distribution-all on one and the same day. The object of this was that the Samgha, or at least a quorum of the Samgha, being able to be present throughout, there would be less chance of any mistake by which what was intended equally for all might come to be unequally divided among a few. All the Brethren who have kept their Vassa within the limits of the district within which the particular Samgha lives (and therefore technically called an avasa, residence'), and who have taken part in the Pavarana, are entitled to share in the distribution. (Buddhaghosa says, 'Ettha kathinattharam ke labhanti ke na labhanti. Ganavasena tava pakkhima-konya panka gana (for at least five must be present to make a Pavarana legal, Mahavagga IX, 4, 1) .... vutthavassavasena purimikaya vassam upagantva palhama-pavaranaya pavarita labhanti.') There can of course be no kathin-atthara if there is no kathina; and, under certain restrictions laid down in the Nissaggiya Pakittiya Rules, laymen were allowed to give robes for the special use of a particular Bhikkhu. If, however, a layman was desirous of giving the much more meritorious gift of a Kathina to the whole community, then he is to present the cloth in the early morning to a properly constituted meeting of the Samgha, and the Kathina ceremony has to be gone through. All the Brethren living within the boundary have to be present, and to take part in the work of making the cotton cloth up into robes; and if there is any danger of the work not being concluded before the day is over, even the most senior Bhikkhus, or the most revered for their learning or insight, must lend a hand. Then follows the distribution so far only as is set forth in the next section ($ 4) and in the note to it. Now it would often happen that, at the end of the rainy season of Vassa, the last year's robes of some of the Bhikkhus would be worn out. And yet no laymen would come forward to give a Kathina until some time after the Vassa residence had closed. But Digitized by Digitized by Google

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150 MAHAVAGGA. VII, 1, 3. they have completed their Vassa. And five things are allowable to you, O Bhikkhus, after the Kathina ceremony has been held-going for alms to the houses of people who have not invited you", going if any one did offer a Kathina, and the ceremony was duly performed, then each Bhikkhu had a right to supply his actual needs from the robes made out of the Kathina. He need not do so at once. His want might not be pressing, or might not even arise till afterwards. During such an interval the five privileges (Anisamsa) mentioned in this section (3) are accorded to the Bhikkhus, though they would be against the rules in force during the rest of the year. But if the Bhikkhu kept on postponing his choice would the privileges accorded by this section hold good even during the whole year? Could the Bhikkhu, by his mere abstention, thus bring about a practical abrogation of the general rules? Not so, for the five privileges are in their turn suspended by any one of the eight things mentioned below in $ 7. We may add that at the present time in Burma and Ceylon, the robes for the Bhikkhus are usually provided in accordance with the rules regulating gifts to particular Bhikkhus. But the gift of a Kathina is still by no means uncommon. See Spence Hardy's Eastern Monachism,' pp. 121 and foll. There is probably, however, very seldom any necessity for the Bhikkhus to avail themselves of any of the five privileges, except the last. i This privilege is one of the exceptions allowed, in the Patimokkha, to the 46th Pakittiya. Bhikkhus were allowed, as a general rule, to pass through a village, with their alms-bowls in their hands, in order to give any disciple who wished to do so the opportunity of giving them food. (To describe this procedure by our word begging,' as is so often done, is, to say the least, misleading.) The 46th Pakittiya lays down, in certain circumstances, a restriction on this general rule. The present section removes that restriction during the period of Kathin-atthara; in order, according to Buddhaghosa (see the note on Pak. 46), to prevent the stock of robes falling short. That is, apparently, with the hope that a freer intercourse than usual between Bhikkhus and laity might lead to a gift of a Kathina when it was urgently required. Here Buddhaghosa says simply, 'Anamanta-karo 'ti yava kathinam na uddhariyati tava anamantetva. Amanteti must be equal to apukkhati. Compare Bohtlingk-Roth under amantrana. Digitized by Digitized by Google

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VII, 1, 4. THE KATHINA CEREMONIES. 151 for alms without wearing the usual set of three robes ', going for alms in a body of four or more ?, possessing as many robes as are wanted (r), and whatever number of robes shall have come to hand, that shall belong to them (that is, to the Bhikkhus entitled, by residence and otherwise, to share in the distribution). "And thus, O Bhikkhus, is the Kathina to be dedicated. 4. 'Let a learned, competent Bhikkhu proclaim * This privilege is granted as a relaxation of the and Nissaggiya. Buddhaghosa says, 'Asamadana-karo'tit nam kivara-vippavaso kappissatiti attho.' Compare Mahavagga VIII, 23, 3. It will be seen that the wording of the Patimokkha Rule is not inconsistent with the rule laid down here. This is a relaxation of the 3and Pakittiya, and is mentioned in that rule. 8 This would seem to be a relaxation of the 1st Pakittiya. Though it is not referred to there in terms, it is implied in the clause by which the operation of the rule is postponed till after the Kathina has been 'taken up,' i. e. till each Bhikkhu has actually received his share, or otherwise lost his claim to it. Till that has taken place, a Bhikkhu may use (temporarily, and without actually appropriating them) as many robes as he likes. B. says, 'Yavadattha-kivaran ti yavata kivarena attho tavatakam anadhitthitam avikappitam (compare Sutta-vibhanga Niss. I, 3, 1) kappissatiti attho.' * That is, according to Buddhaghosa, either those belonging to a Bhikkhu who has died, or those belonging to the Samgha in any way. This shows that at the division not only the robes made out of the gift of a Kathina were to be included, but whatever robes had not been given as intended specially for some one Bhikkhu. As to the actual practice now in Ceylon, compare Spence Hardy, loc. cit. Buddhaghosa says here: 'Yo ka tattha kivar-uppado tattha kathinatthata - simaya mataka-kivaram va hotu samgham uddissa dinnam va sangbikena tat uppudena abhatam vi yena kenaki akarena yam samghikam kivaram uppaggati tam tesam bhavissatiti attho.' The use of the pronoun nesam at the end of the rule is awkward, following after vo; but the meaning as translated is not open to doubt, Digitized by Digitized by Google

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152 MAHAVAGGA. VII, 1, 5. the following natti before the Samgha: "This Kathina-cloth has become the property of the Samgha. If the Samgha is ready, let the Samgha hand over the Kathina-cloth to such and such a Bhikkhu to spread out the Kathina. This is the satti. Let the Samgha, reverend Sirs, hear me. This Kathinacloth has become the property of the Samgha. The Samgha hands it over to such and such a Bhikkhu to spread out the Kathina. If the Samgha approves of the handing over of the Kathina to such and such a Bhikkhu for spreading it out, let it remain silent. The Samgha approves thereof. Therefore does it remain silent. Thus I understand 1." 5. Now thus, O Bhikkhus, has the Kathina ceremony been duly held; and thus has it not been duly held 1 This formula is one of those included in the collection entitled Kammavakam. It appears from Minayeff (Pratimoksha, pp. 75, 76) that the Bhikkhu so appointed superintends the processes of dyeing, sewing, &c. When the new robes are ready for wear, he lays aside one of his old robes which has been worn out (pakkuddharitva), and chooses for himself one of the new ones (navam adhitthahitva), saying as he does so, 'imaya samghaliya (or, as the case may be, uttarasangena, antaravasakena) kathinam attharami.' This speech shows the technical application of the verb attharati in this connection. He then points out the remaining robes to the Bhikkhus there present, specifying which he thinks fit for the elder, and which for the younger members of the Order (Theras and Navakas); but not assigning further any particular robes to particular Bhikkhus. Finally he calls upon the Samgha for their formal approval of his procedure (compare the closing words of $8 5, 6). But when they have given it, the distribution is not at an end. The time has only come when each of the Bhikkhus can transmute his claim to an undivided share into the actual possession of a divided share. Until he does so, the Kathina privileges set out in $ 3 are allowed to him. 3 The formal permission to each Bhikkhu to take his share is Digitized by Digitized by Google

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VII, 1, 5. THE KATHINA CEREMONIES. 153 When, O Bhikkhus, has it not been duly held ?' 'The Kathina ceremony has not been duly held when the stuff has only been marked (for the purposes of measurement)?: when it has only been washed: when it has only been calculated (to see how many robes it will make) : when it has only been cut out: when it lias only been pieced together? : when it has only been sewn in lengths 3: when it has only been marked * : when it has only been made strong (in the seams) 6 : when it has only not completed by any one of the following acts having been performed. The technical terms of the tailor's craft are, as will be seen, by no means easy to follow. 1 Ullikhita-mattena 'ti dighato ka puthulato ka pamana- . gahana-mattena. Pamanam hi ganhanto tassa tassa padesassa sangananattham nakhadihi va parikkhedam dassento ullikhati, nalatadisu va ghamsati. Tasma tam pamana-gahanam ullikhita-mattan ti vukkati (B.). * Bandhana-mattena 'ti mogha-suttak-aropana-mattena (B.). Mogha-suttakani, false threads,' are threads put in the cloth to show where it is to be cut or sewn. See Buddhaghosa on Kullavagga V, 11, 3 (p. 317 of H. O.'s edition). Our clause therefore means temporarily pieced together as the commencement of the tailoring work. * Ovatliya (sic) -karana-mattena 'ti mogha-suttakanusarena digha-sibbita-mattena (B.). Sewn in lengths along the lines of the false threads mentioned in the last note. The word occurs also in Mahavagga VIII, 14, 2; and in K'ullavagga V, 1, 2 we are told that the Khabbaggiya Bhikkhus ovatlikam dharenti. Buddhaghosa says there vigghita-karanam ovaldika. By joining on a little piece of cloth. Kandusa-karanamattena 'ti muddiya-patta-bandhana-mattena, says Buddhaghosa. 6 Dalhi-karana-mattena 'ti dve kimilikayo (MS. kilimikayo) ekato katva sibbita-mattena : athava palhama-kimilika ghalletva thapita hoti, kathina-satakam tassa kukkhi-kimilikam katva sappita(read sibbita-) mattena 'ti pi attho. Maha-pakkariyam pakatikivarassa upassaya-danena 'ti vuttam. Kurundiyam pakatipattakivaram dupattam katum kukkhi-kimilikam alliyapana-mattena 'ti vuttam (B.). On kimilika compare Minayeff's 'Pratimoksha,' p. 87. Digitized by Digitized by Google

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154 MAHAVAGGA. VII, 1, 5. been strengthened by a braid 1 or by a binding? along the back, or by being doubled in parts: when it has only been put into the dye * : when the decision (by the presiding Bhikkhu, as to which robes he will take for himself) has been made (but not been carried out 6): when there has been talk (about the merit acquired by presenting the Samgha with cloth, and the donor has been induced thereby to show his liberality): when the gift is only a temporary one?: when the ceremony has been postponed 8 : 1 Anuvata-karana-mattena 'ti pitthi-anuvata-aropana-mattena (B.). Compare VIII, 21, 1. 9 Paribhanda-karana-mattena 'ti kukkhi-anuvata-aropanamattena (B.). Compare VIII, 21, 1. Ovattheyya (sic) -karana-mattena 'ti agantuka-patt'aropana-mattena : kathina-kivarato va patlam gahetva annasmim akathina-kivare pall-aropana-mattena (B.). * Kambala-maddana-mattena 'ti ekavaram yeva ragane pakkhittena danta-vannena pandu-palasa-vannena va: sake pana sakim va dvikkhattum va rattam (MS. ratthum) pi saruppam hoti vattati (B.). * Or perhaps, according to some commentators, when it has been decided to accept the gift as a Kathina, that is, when it has been decided that the cloth is of a suitable kind to make robes out of. Buddhaghosa says: Nimitta-katena 'ti imina dussena kathinam attharissamiti evam nimittakatena. Ettakam eva Parivare vuttam. Atthakathasu pana ayam satako sundaro, sakka imina kathinam attharitun ti evam nimittakatam katva laddhena 'ti attho. Compare below, $ 6, for this and the two following words, the meaning of which is very doubtful. Buddhaghosa: Parikatha-katena 'ti kathinam nama datum vattati, kathina-dayako bahu-punnam pasavatiti evam parikathaya uppaditena. Kathinam nama ati-ukkattham valtati: mataram pi na vinnapetum valtati: akasato otinna-sadisam eva vattati. ? Buddhaghosa simply says: kukku-katena 'ti tavakalikena. The last word mean's only for a time, temporary, on loan;' see Gataka I, 121, 393, and Kullavagga X, 16, 1; but the explanation is not clear. According to the Abhidhana-ppadipika kukku is a measure of length. . Sannidhi-katena 'ti ettha duvidho sannidhi; karana-sannidhi Digitized by Digitized by Google

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VII, 1, 6. THE KATHINA CEREMONIES. 155 when the ceremony has had to be abandoned (because it has lasted through the night) 1: when the ceremony has fallen through (from other causes) :: when in the formal choice by the presiding Bhikkhu) the upper robes have been left out, or the under robes, or the waist-cloths: when any one of the five parts of the robe have been omitted in the cutting out': when the ceremony has been presided over by more than one Bhikkhu 4. And even when the Kathina ceremony has (otherwise) been normally performed, if (the Samgha) ratifying the distribution, be other than the (whole Samgha) dwelling within the boundary, then also the Kathina ceremony has not been duly held 6. 'In these cases, O Bhikkhus, the Kathina ceremony has not been duly held. 6. 'And when, O Bhikkhus, has the Kathina ceremony been duly held ?' When the robes have been made out of new ka nikaya-sannidhi ka. Tattha tadah' eva akatva thapetva karanam karana-sannidhi; samgho agga kathina-dussam labhitva puna-divase deti ayam nikaya-sannidhi (B.). 1 Nissaggiyena 'ti ratti-nissaggiyena. Parivare pi vuttam nissaggiyam nama kayiramane arunam udriyatiti (B.). ? Akappa-katena 'ti anadinna-kappa-bindhuna (B.), which we do not understand. Perhaps we should read binduna. Annatra pankakena va atireka-pankakena va 'ti pasika va atirekani va khanda ni katva maha-mandala-addha-mandalani dassetva katen' eva valtati. Evam hi samandali-katam hoti. Tam thapetva annena akkhinnakena va dvi-tti-katu-khandena va na vattati (B.). On these five parts of the robe compare below, Mahavagga VIII, 12, 2. * Ainatra puggalassa atthara 'ti puggalassa attharam Thapetva na annena samghassa va ganassa va attharena atthatam hoti (B.). The official distributor' (attharaka) must be a single person, not a gana, or the Samgha. * See the note on SS 4, and below, VIII, 23. Digitized by Digitized by Google

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156 MAHAVAGGA. VII, 1, 7. cotton-cloth, or as good as new, or out of cloth', or out of (rags) taken from the dust-heap?, or out of odd bits picked up in the bazaar 3: when the decision (by the presiding Bhikkhu as to which robes he will take for himself) has not (merely) been made (but carried out): when there has been no talk about (the merit acquired by offering a Kathina): when the gift is not merely a temporary one: when the ceremony has not been postponed: when it has not been necessary to abandon the ceremony: when the ceremony has not fallen through: when in the choice made by the presiding Bhikkhu) the upper robes have not been left out, nor the under robes, nor the waist-cloths: when not one of the five parts of the robe have been omitted in the cutting out: when (the ceremony has been presided over) by one Bhikkhu. And also when, after the Kathina ceremony has been (otherwise) normally performed, the ratification has been given by the (whole Samgha) dwelling within the boundary. 'In these cases, O Bhikkhus, the Kathina ceremony has been duly held.' 24 . 1. 7. Now when, O Bhikkhus, is the Kathina (that is to say, the privileges allowed after the Kathina ceremony) suspended ? Pilotikaya 'ti hata-vatthaka-satakena (B.). Pamsukulena 'ti te-visatiya khettesu uppanna-pamsukulena. . Papanikena 'ti apana-dvare patita-pilotikam gahetva kathinatthaya deti, tenapi vattatiti attho (B.). Compare VIII, 14, 2. * The new chapter should have begun here, and not with the next section as printed in the text. Digitized by Digitized by Google

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VII, 1, 7. THE KATHINA CEREMONIES. 157 There are, O Bhikkhus, these eight grounds 1 for the suspension of the Kathina (privileges) --the ground depending on the Bhikkhus) having gone away, on (his robe being ready) finished, on his resolve (not to have it finished), on (his robe) having been destroyed, on his having heard (of the general suspension of the privileges of the whole Samgha), on the lapse of expectation (that a special gift of a robe would be made to him), on his having gone beyond the boundary (of the Samgha to whom the Kathina was given), on the common suspension (of the Kathina privileges of the whole Samgha). Matik a 'ti mataro ganettiyo 'ti attho (B.). So also in VIII, 14. . The discussion of these eight grounds of the suspension of the five Kathina privileges is closely connected with the description in the 13th chapter of the two so-called Palibodhas. Palibodha seems to mean the continued existence of a claim on the Bhikkhu's side to a share in the distribution of the Kathina. Two conditions are necessary to the validity of this claim; the first touching the Bhikkhu's domicile (a vasa), the second the state of his wardrobe (kivara). He must remain within the boundary (sima) of the Samgha to whom the Kathina has been given; or if he has left it, then he must have the intention of returning, the animus revertendi. And secondly, he must be in actual want of robes. If either of these conditions fail, then the Bhikkhu is a palibodha in respect of the avasa or the kivara respectively. If he is apalibodha in both respects, then there follows the suspension of the Kathina privileges, the kathin-uddhara, or kathin-ubbhara, so far as he is concerned. So the eight grounds of the suspension of the privileges referred to in our present section (chap. 1. 7) either refer to the Bhikkhu's domicile or to the state of his robes, or to ways in which his case falls within the general suspension of privileges of the whole Samgha. Each of the eight cases is explained in detail in the following sections, except the sixth ground, which is specially treated of afterwards in chapters 8 and 9. See the note on the title at the end of this chapter, and compare further our note on the first Nissaggiya Pakittiya. Digitized by Digitized by Google

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758 MAHAVAGGA. VII, 2, 1. 2. 1. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe ready for wear, and goes away, thinking, "I will come back." *That Bhikkhu's Kathina privileges are suspended on the ground of his having gone away. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away. And when he had got beyond the boundary he thinks, "I will have the robe made up here, and will never go back." And he gets the robe made up. *That Bhikkhu's Kathina privileges are suspended on the ground of his having a robe ready for wear. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away. And when he has got beyond the boundary he thinks, "I will neither have the robe made up, nor will I go back." 'That Bhikkhu's Kathina privileges are suspended on the ground of his having so decided. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away. And when he has got beyond the boundary he thinks, "I will have the robe made up here, and will never go back." And he has the robe made up. And as the robe is being made up for him, it is spoilt. "That Bhikkhu's Kathina privileges are suspended on the ground of the robe being so spoilt. 2. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away, thinking, "I will come back." When he has got beyond the boundary he has that robe made up. When his robe has thus been made up he bears the news, "The Kathina, they say, has been suspended in that district ?." Literally,' whose Kathina has been spread out.' Digitized by Digitized by Google

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VII, 3. THE KATHINA CEREMONIES. 159 That Bhikkhu's Kathina privileges are suspended on the ground of his having heard that news. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away, thinking, "I will come back." And when he has got beyond the boundary he has that robe made up. And then, after it has been made up, he postpones his return until the (general) suspension of privileges has taken . place. "That Bhikkhu's Kathina privileges are suspended on the ground of his being beyond the boundary. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away, thinking, "I will come back." And when he has got beyond the boundary he has that robe made up. And then, when it has been made up, he postpones his return until the very moment when the (general) suspension of privileges takes place ? *That Bhikkhu's Kathina privileges are suspended on the ground of the common suspension (of the privileges of the whole Samgha).' End of the section entitled Adaya-sattaka?. 'A Bhikkhu, after the Kathina ceremony has been 1 In the table of contents (p. 266) sambhunati is replaced by sambhoti. Abhisambhuneyyam occurs in Burnouf's Lotus,' &c., P. 313. . That is, the seven cases in which he takes a robe away. The eighth case is explained below in chapters 8, 9. Digitized by Digitized by Google

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160 MAHAVAGGA. VII, 4. held, takes with him a robe ready for wear, and goes away, &c.' End of the section entitled Samadaya-sattaka? 4. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe not ready, and goes away. And when he has got beyond the boundary he thinks, "I will have the robe made up here, and will never go back;" and he gets the robe made up, &c. 8' End of the section entitled Adaya-khakka 4. 5. 'A Bhikkhu, after the Kathina ceremony has been held, takes with him a robe not ready, and goes away, &c. 6deg End of the section entitled Samada ya-khakka 6. 1 This chapter is word for word identical with chap. 2: only instead of takes' (adaya) read 'takes with him' (samadaya). We cannot say what different meaning these two words are intended to convey. ? That is, the seven cases in which he takes a robe with him.' : Six of the seven cases specified in chap. 2 (with the exception of the first of the seven) are repeated here in the same words, with the only difference that instead of takes a robe' it is said here "takes a robe not ready.' The first case is necessarily omitted, because it is essential to that case, that the Bhikkhu going away takes with him a robe ready for wear. * The six cases in which he takes a robe away.' o As in chap. 4. For 'takes' read 'takes with him.' See the note at chap. 3. 6.The six cases in which he takes a robe with him.' Digitized by Digitized by Google

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VII, 6, 4. THE KATRINA CEREMONIES. 16I 1. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe, and goes away. And when he has got beyond the boundary he thinks, "I will have the robe made up here, and will never go back." And he gets the robe made up. "That Bhikkhu's Kathina privileges are suspended on the ground of his having a robe ready for wear, &c. 2. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away, thinking, "I will never come back." And when he has got beyond the boundary he thinks, "I will have the robe made up here." And he gets the robe made up, &c. 3. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away, without taking a resolution; he neither thinks "I will come back," nor does he think "I will not come back." And when he has got beyond the boundary, &c.8 4. 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away, thinking, ? This case is word for word identical with the second case in chap. 2. 1. After it follow the third and fourth case of chap. 2. 1, which it is unnecessary to print here again in full extent. The triad of these cases is repeated here in order to serve as a basis for the variations which are to follow in $$ 2, 3. * The triad of g 1 is repeated here, with the difference, as is seen from the opening clauses which we have fully printed, that the Bhikkhu, before he has got beyond the boundary, and not afterwards as in SS 1, resolves upon not returning to the avasa. 8 The whole triad as in. $1. The only difference between $ 3 and & 1 consists in the following words being added in $ 3 in each of the three cases, without taking a resolution; he neither thinks " I will come back," nor does he think "I will not come back." [17] M Digitized by Digitized by Google

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162 MAHAVAGGA. VII, 7. "I will come back." And when he has got beyond the boundary, &c.?' 7. A Bhikkhu, after the Kathina ceremony, has been held, takes a robe with him and goes away, &c. ?' End of the Adaya-("Taking away) Bhanavara. 8: 1. "A Bhikkhu, after the Kathina ceremony has been held, goes away with the expectation of getting a robe (presented). And when he has got beyond the boundary, &c. And he adopts such a course of action as may lead to his expectation being realised. But he obtains a robe where he had not expected it, and does not obtain it where he had expected it. And he thinks, "I will have the robe made up here, and will never go back." And he gets the robe made up. "That Bhikkhu's Kathina privileges are suspended on the ground of his having a robe ready for wear. 'A Bhikkhu; after the Kathina ceremony has been * Supply here the whole triad as in SS 1, the words thinking "I will come back "' being constantly added. After this triad follow three other cases which are exactly identical with the three contained in chap. 2. 2. . The whole chapter 6 is repeated here three times, the first time replacing the words takes a robe' by 'takes a robe with him' (comp. chap. 3); the second time replacing takes a robe' by takes a robe not ready' (comp. chap. 4); and the third time with these two modifications combined (comp. chap. 5). Digitized by Digitized by Google

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VII, 9, 1. THE KATHINA CEREMONIES. 163 held (&c., as in the preceding case). And he thinks, "I will neither have the robe made up, nor will I go back." That Bhikkhu's Kathina privileges are suspended on the ground of his having so decided. 'A Bhikkhu, after the Kathina ceremony has been held, &c. And he thinks, "I will have the robe made up here, and will never go back." And he has the robe made up. And as the robe is being made up for him, it is spoilt. That Bhikkhu's Kathina privileges are suspended on the ground of the robe being so spoilt. * 'A Bhikkhu, after the Kathina ceremony has been held, goes away with the expectation of getting a robe (presented). And when he has got beyond the boundary, he thinks," I will adopt here such a course of action as may lead to my expectation being realised, and will never go back." And he devotes himself to obtaining that expected gift, but his expectation comes to nothing. *That Bhikkhu's Kathina privileges are suspended on the ground of the lapse of that expectation.' 2, 3? End of the section entitled Anasa-dolasaka? 1. "A Bhikkhu, after the Kathina ceremony has been held, goes away with the expectation of getting 1$$ 2, 3 stand exactly in the same relation to SS 1 in which chap. 6. 2, 3 stand to chap. 6. 1. iThe twelve cases (in which the robe is received) against expectation.' M 2 Digitized by Digitized by Google

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164 MAHAVAGGA. VII, 9, 2. a robe (presented), thinking, "I will come back." And when he has got beyond the boundary, he devotes himself to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it. And he thinks, "I will have the robe made up here, and will never go back," &c. 2. 'A Bhikkhu, after the Kathina ceremony has been held, goes away with the expectation of getting a robe (presented), thinking, "I will come back." And when he has got beyond the boundary, he hears the news: "The Kathina, they say, has been suspended in that district." And he thinks, "Since the Kathina has been suspended in that district, I will devote myself here to obtaining the gift I am expecting." And he adopts such action as may lead to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it. And he thinks, "I will have the robe made up here, and will never go back," &c. 3. 'A Bhikkhu, after the Kathina ceremony has been held, goes away with the expectation of getting a robe (presented), thinking, "I will come back." And when he has got beyond the boundary, he adopts such action as may lead to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it, and he has that robe made up. 1 Here follows the same development into the four cases of nitthanantika, sannitthanantika, nasanantika, and a savakkhedika kathinuddhara, as in chap. 8. 1. * Supply here the same four cases as in the preceding paragraph or in chap. 8. 1. Digitized by Digitized by Google

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VII, 9, 3. THE KATHINA CEREMONIES. 165 When that robe has thus been made up he hears the news, "The Kathina, they say, has been suspended in that district." That Bhikkhu's Kathina privileges are suspended on the ground of his having heard that news. * A Bhikkhu, after the Kathina ceremony has been held, goes away with the expectation of getting a robe, thinking, "I will come back." And when he has got beyond the boundary, he thinks, " I will devote myself to obtaining that expected gift, and will never go back." And he cares for that expected gift, but his expectation collapses. That Bhikkhu's Kathina privileges are suspended on the ground of the lapse of that expectation. 'A Bhikkhu, after the Kathina ceremony has been held, goes away with the expectation of getting a robe, thinking, "I will come back." And when he has got beyond the boundary, he devotes himself to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it, and he has that robe made up. And then, after it has been made up, he postpones his return until the (general). suspension of privileges has taken place. "That Bhikkhu's Kathina privileges are suspended on the ground of his being beyond the boundary. 'A Bhikkhu, after the Kathina ceremony has been held (&c., as in the preceding case, down to :) And then, after it has been made up, he postpones his return until the very moment when the (general) suspension of privileges takes place. Digitized by Digitized by Google

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166 MAHAVAGGA. VII, 10. *That Bhikkhu's Kathina privileges are suspended on the ground of the common suspension.' End of the section entitled Asa-dolasaka!. 10. 'A Bhikkhu, after the Kathina ceremony has been held, goes away on some business. And when he has got beyond the boundary, he conceives the expectation of getting a robe (presented). And he * devotes himself to the realisation of his expectation, and he obtains, &c.?' End of the Karaniya-dolasaka 3. 11. 1. 'A Bhikkhu, after the Kathina ceremony has been held, goes away travelling to the (four) quarters (of the world"), guarding his claim to a share in the robes. When he is so travelling, the Bhikkhus ask him: "Where have you kept Vassa, friend, and where have you your share in the robes ?" 'He replies: "I have kept Vassa in such and such 1.The twelve cases (in which the robe is received) as expected.' See chap. 8. 1. The same three times four cases are specified here as in chap. 8; only the opening clauses of each case, which we have printed above, are different from those in chap. 8. s The twelve cases of (the Bhikkhu's going away on) business.' * Comp. II, 21, 1. * Apakinayamana, comp. apakiti, apakita. Digitized by Digitized by Google

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VII, 11; 3. THE KATHINA CEREMONIES. 167 a residence, and there I have my share in the robes." They say to him: "Go, friend, and bring your robe hither; we will make it up for you here." And he goes to that residence and asks the Bhikkhus: "Where is the portion of robes due to me, friends ?" *They reply: "Here it is, friend; where are you going?" He says: "I will go to such and such a residence; there the Bhikkhus will make up the robe for me." They answer: "Nay, friend, do not go; we will make up the robe for you here." And he thinks, "I will have the robe made up here, and will not go back (to that other place)," &c.1 2. A Bhikkhu, after the Kathina ceremony has been held, goes away travelling (&c., as in j 1, down to :) " Here it is, friend." And he takes that robe and sets out for that residence. On the way some Bhikkhus ask him : "Friend, where are you going?" 'He says: "I intend to go to such and such a residence; there the Bhikkhus will make up the robe for me." They answer: "Nay, friend, do not go; we will make up the robe for you here." And he thinks, "I will have the robe made up here, and will not go back (to that other place)," &c.2 3. 'A Bhikkhu, after the Kathina ceremony has been held, goes away travelling (&c., as in SS 1, down to :) "Here it is, friend." And he takes that robe, and sets out for that residence. And when going * Here follow the three cases as given in chap. 6. 1, in the usual way. The usual three cases; see the preceding note. Digitized by Digitized by Google

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168 MAHAVAGGA. VII, 12. to that residence, he thinks, "I will have the robe made up here, and will not go back (to that place)," &c.?' End of the Apakinana-navaka. 12. *A Bhikkhu intent on finding a comfortable place (to live in), after the Kathina ceremony has been held, takes a robe, and goes away, thinking, " I will go to such and such a residence; if it is comfortable there, I will remain there; if it is not, I will go to such and such a residence; if it is comfortable there, I will remain there; if it is not, I will go to such and such a residence; if it is comfortable there, I will remain there; if it is not, I will go back." 'When he has got beyond the boundary, he thinks, "I will have the robe made up here, and will never. go back," &c.3' End of the five cases of the Bhikkhu intent on comfort. 13. 1. 'On two conditions, O Bhikkhus, the claim (of a Bhikkhu to a share in the distribution) of the 1 The same three cases as before. 3 'The nine cases in which he guards (his claim).' The usual three cases as before, and then the two cases of the simatikkantika kathinuddhara and the saha bhikkhuhi kathinuddhara, which run as may be seen from chap. 2. 2 (the two last cases there) or from chap. 9. 3. Digitized by Digitized by Google

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VII, 13, 2. THE KATHINA CEREMONIES. 169 Kathina continues to exist, and on the failing of these two conditions it is lost? And which are the two conditions, O Bhikkhus, for the continued existence of that claim? The condition regarding the residence, and the condition regarding the robe. 'And which, O Bhikkhus, is the condition regarding the residence ? A Bhikkhu, O Bhikkhus, goes away (for a time), when it is raining or storming, with the intention of returning to that residence. In this case, O Bhikkhus, the condition regarding the residence is fulfilled. And which, O Bhikkhus, is the condition that regards the robe ? A Bhikkhu's robe, O Bhikkhus, is not made up, or not ready, or his expectation of getting a robe has ceased. In this case, O Bhikkhus, the condition regarding the robe is fulfilled. These, O Bhikkhus, are the two conditions for the continued existence of the claim. 2. "And which, O Bhikkhus, is the failing of the two conditions by which the claim is lost? The failing of the condition regarding the residence, and the failing of the condition regarding the robe. And in which case, O Bhikkhus, does the condition regarding the residence fail ? 'A Bhikkhu, O Bhikkhus, goes away from the residence, giving it up, turning away from it with contempt, abandoning it, with the intention of not returning. In this case, O Bhikkhus, the condition regarding the residence fails. And in which case, O Bhikkhus, does the condition regarding the robe 1 Literally, there are two Palibodhas of the Kathina and two Apalibodhas. On the subject discussed in this chapter--the Palibodhas--see the note on chap. 1. 7. Digitized by Digitized by Google

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170 MAHAVAGGA. VIT, 13, 2. fail? A Bhikkhu's robe, O Bhikkhus, has been made up, or spoilt, or lost, or burnt, or his expectation of getting a robe has ceased. In these cases, O Bhikkhus, the condition regarding the robe fails. This is the failing of the two conditions, O Bhikkhus, by which the claim is lost.' End of the seventh Khandhaka, the Kathina khandhaka. Digitized by Digitized by Google

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VIII, 1, 2: THE DRESS OF THIE BHIKKHUS. 171 EIGHTH KHANDHAKA. (THE DRESS OF THE BHIKKHUS.) 1. At that time the blessed Buddha dwelt at Ragagaha, in the Veluvana, in the Kalandaka-nivapa. At that time Vesalt was an opulent, prosperous town, populous, crowded with people, abundant with food"; there were seven thousand seven hundred and seven storeyed buildings, and seven thousand seven hundred and seven pinnacled buildings, and seven thousand seven hundred and seven pleasure grounds (Aramas), and seven thousand seven hundred and seven lotus-ponds. There was also the courtezan Ambapalika?, who was beautiful, graceful, pleasant, gifted with the highest beauty of complexion, well versed in dancing, singing, and lute-playing, much visited by desirous people. She asked fifty (kahapanas) for one night. Through that person Vesalt became more and more flourishing. 2. Now a merchant from Ragagaha went to Vesalt on a certain business. That Ragagaha merchant saw what an opulent, prosperous town Vesali was, how populous, crowded with people, and abundant with food, and the seven thousand seven ? Compare Maha-sudassana Sutta I, 3, and Maha-parinibbana Sutta V, 42. ? See above, VI, 30, 6; Maha-parinibbana Sutta II, 16 seq. Digitized by Digitized by Google

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172 MAHAVAGGA. VIII, 1, 3. hundred and seven storeyed buildings .... and the courtezan Ambapali, who was beautiful .... and through whom Vesali became more and more flourishing. And the Ragagaha merchant, after having done his business in Vesali, returned to Ragagaba and went to the place where the Magadha king Seniya Bimbisara was. Having approached him, he said to the Magadha king Seniya Bimbisara : *Vesalt, Your Majesty, is an opulent, prosperous town (&c., as in g 1, down to :) Through that person Vesali becomes more and more flourishing. May it please Your Majesty, let us also install a courtezan.' (The king replied), "Well, my good Sir, look for such a girl whom you can install as courtezan.' 3. Now at that time there was at Ragagaha a girl Salavati by name, who was beautiful, graceful, pleasant, and gifted with the highest beauty of complexion. That girl Salavati the Ragagaha merchant installed as courtezan. And before long the courtezan Salavati was well versed in dancing, singing, and luteplaying, and much visited by desirous people, and she asked one hundred (kahapanas) for one night. And before long the courtezan Salavat became pregnant. Now the courtezan Salavati thought: * Men do not like a pregnant woman. If anybody should find out regarding me that "The courtezan Salavatt is pregnant," my whole position will be lost. What if I were to have the people told that I am sick.' And the courtezan Salavati gave orders to the door-keeper (saying), 'Let no man enter here, my good door-keeper, and if a man calls for me, tell him that I am sick.' The door-keeper accepted Digitized by Digitized by Google

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VIII, 1, 4. THE DRESS OF THE BHIKKHUS. 173 this order of the courtezan Salavati (by saying), * Yes, Madam.' 4. And the courtezan Salavati, when the child in her womb had reached maturity, gave birth to a boy. And the courtezan Salavatt gave orders to her maid-servant (saying), 'Go, my girl, put this boy into an old winnowing basket, take him away, and throw him away on a dust-heap. The servant accepted this order of the courtezan Salavatt (by saying), 'Yes, Madam,' put that boy into an old winnowing basket, took him away, and threw him away on a dust-heap. At that time a royal prince, Abhaya by name`, went betimes to attend upon the king, and saw that boy, around whom crows were gathering. When he saw that, he asked the people : What is that, my good Sirs, around which the crows are gathering?' It is a boy, Your Highness ?' Is he alive, Sirs ?' "He is alive, Your Highness.' Well, my good Sirs, bring that boy to our palace and give him to the nurses to nourish him.' And those people accepted that order of the royal prince Abhaya (by saying), "Yes, Your Highness,' brought that boy to the palace of the royal prince Abhaya, and gave him to the nurses (saying), "Nourish (this boy).' * This royal prince Abhaya' (Abhaya kumara) is mentioned by the Gainas under the name of Abhayakumara as the son of Seniya, i.e. Bimbisara. See Jacobi, Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, p. 187. 3 The word which we have translated. Your Highness' (deva, lit. 'God') is the same which is used by all persons except by Samanas in addressing a king. Digitized by Digitized by Google

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174 MAHAVAGGA. VIII, 1, 5. Because (the people had said about this boy to Abhaya), 'He is alive' (givati), they gave him the name of Givaka; because he had been caused to be nourished by the royal prince (kumarena posapito), they gave him the name of Komarabhakka'. 5. And ere long Givaka Komarabhakka came to the years of discretion. And Glvaka Komarabhakka went to the place where the royal prince Abhaya was; having approached him he said to the royal prince Abhaya : 'Who is my mother, Your Highness, and who is my father ?' 'I do not know your mother, my good Gtvaka, but I am your father, for I have had you nourished.' Now Givaka Komarabhakka thought: 'In these royal families it is not easy to find one's livelihood without knowing an art. What if I were to learn an art.' 6. At that time there lived at Takkasila (Tagua) a world-renowned physician. And Glvaka Komarabhakka without asking leave of the royal prince Abhaya set out for Takkasila. Wandering from place to place he came to Takkasila and to the place where * Evidently the redactors of this passage referred the first part of the compound Komarab hakka to the royal prince (kumara) Abhaya, and intended Komarabhakka to be understood as 'a person whose life is supported by a royal prince.' So also the name Kumara-Kassapa is explained in the Gataka commentary (Rh. D., Buddhist Birth Stories,' p. 204). The true meaning of the name, however, appears to have been different, for in Sanskrit kumarabhritya and kaumarabhritya are technical terms for the part of the medical science which comprises the treatment of infants (see Wise, 'Commentary on the Hindu System of Medicine,' p. 3). We believe, therefore, that this surname Komarabhakka really means, Master of the kaumarabhritya science,' Digitized by Digilzed by Google

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VIII, 1,7. THE DRESS OF THE BHIKKHUS. 175 that physician was. Having approached him he said to that physician,'I wish to learn your art, doctor! Well, friend Givaka, learn it.' And Givaka Komarabhakka learnt much, and learnt easily, and understood well, and did not forget what he had learnt. And when seven years had elapsed, Givaka Komarabhakka thought: 'I learn much, and learn easily, and I understand well, and I do not forget what I have learnt. I have studied now seven years, and I do not see the end of this art. When shall I see the end of this art ?' 7. And Givaka Komarabhakka went to the place where that physician was; having approached him he said to that physician: 'I learn much, doctor, and I learn easily; I understand well, and do not forget what I have learnt. I have studied now seven years, and I do not see the end of this art. When shall I see the end of this art ?' Very well, my dear Givaka, take this spade, and seek round about Takkasila a yogana on every side, and whatever (plant) you see which is not medicinal, bring it to me.' Glvaka Komarabhakka accepted this order of that physician (saying), 'Yes, doctor,' took a spade, and went around about Takkasila a yogana on every side, but he did not see anything that was not medicinal. Then Glvaka Komarabhakka went to the place where that physician was; having approached him he said to that physician: 'I have been seeking, doctor, all around Takkasila a yogana on every side, but I have not seen anything that is not medicinal. (The physician replied), ' You have done your learning, my good Givaka ; this will do for acquiring your livelihood.' Speaking thus he gave to Givaka Digitized by Digitized by Google

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176 MAHAVAGGA. VIII, 1, 8. Komarabhakka a little (money) for his journey (home). 8. And Givaka Komarabhakka took that little money, given to him for his journey, and set out for Ragagaha. And on the way at Saketa that little money of Givaka Komarabhakka was spent. Now Glvaka Komarabhakka thought: 'These ways are wild, and there is but little water and little food; it is difficult to travel here without money for the journey. What if I were to try to get some money for my journey At that time the setthi's' wife at Saketa had been suffering for seven years from disease in the head; many very great and world-renowned physicians came, but they could not restore her to health ; they received much gold, and went away. And Givaka Komarabhakka, when he had entered Saketa, asked the people: Who is sick here, my good Sirs? Whom shall I cure ?' *That setthi's wife, doctor, has been suffering for seven years from a disease in the head; go, doctor, and cure that setthi's wife.' 9. Then Glvaka Komarabhakka went to the house of that householder, the setthi ; and when he had reached it, he gave orders to the door-keeper (saying), "Go, my good door-keeper, and tell the setthi's wife: "A physician has come in, Madam, who wants to see you." That door-keeper accepted this order of Glvaka Komarabhakka (saying), 'Yes, doctor,' went to the place where the setthi's wife was, and having approached her, he said to the setthi's wife: 'A physician has come in, Madam, who wants to see you.' See the note at I, 7, 1. :' wife' Digitized by Digilzed by Google

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VIII, 1, 11. THE DRESS OF THE BHIKKHUS. 177 "What sort of man is that physician, my good door-keeper ?' He is a young man, Madam.' Nay, my good door-keeper, what can a young physician help me? Many very great and worldrenowned physicians have come and have not been able to restore me to health ; they have received much gold, and have gone away.' 10. Thus that door-keeper went to Glvaka Komarabhakka; having approached him he said to Glvaka Komarabhakka : 'The setthi's wife has said, doctor: "Nay, my good door-keeper (&c., as in SS 9)."' (Glvaka replied), Go, my good door-keeper, and tell the setthi's wife: " The physician, Madam, says: 'Do not give me anything beforehand, Madam ; when you shall have been restored to health, then you may give me what you like.'' The door-keeper accepted this order of Glvaka Komarabhakka (saying), 'Yes, doctor,' went to the place where the setthi's wife was, and having approached her he said to the setthi's wife: "The physician, Madam, says (&c., as above).' Well, my good door-keeper, let the physician enter.' The door-keeper accepted this order of the setthi's wife (saying), 'Yes, Madam,' went to the place where Glvaka Komarabhakka was, and having approached him he said to Givaka Komarabhakka: 'The setthi's wife calls you, doctor.' 11. Then Givaka Komarabhakka went to the place where the setthi's wife was; having approached her, and having carefully observed the change in the appearance of the setthi's wife, he said to the [17] N Digitized by Digitized by Google

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178 MAHAVAGGA. VIII, 1, 12. setthi's wife: "We want one pasata' of ghee, Madam.' Then the setthi's wife ordered one pasata of ghee to be given to Glvaka Komarabhakka. And Givaka Komarabhakka boiled up that pasata of ghee with various drugs, ordered the setthi's wife to lie down on her back in the bed, and gave it her through her nose. And the butter given through the nose came out through the mouth. And the setthi's wife spat it out into the spittoon, and told the maid-servant : Come, my girl, take this ghee up with a piece of cotton. 12. Then Givaka Komarabhakka thought: 'It is * astonishing how niggardly this house-wife is, in that she has this ghee, which ought to be thrown away, taken up with a piece of cotton. I have given her many highly precious drugs. What sort of fee will she give me?' And the setthi's wife, when she observed the change of demeanour in Givaka Komarabhakka, said to Glvaka Komarabhakka : Why are you perplexed, doctor ? : 'I thought: "It is astonishing, &c."' Householders like us, doctor, know why to economize thus; this ghee will do for the servants or workmen to anoint their feet with, or it can be poured into the lamp. Be not perplexed, doctor, you will not lose your fee.' One prasrita or prasriti ("handful') is said by the Sanskrit lexicographers to be equal to two palas. About the pala, which according to the ghee measure (ghrita pramana) of Magadha was the thirty-second part of a prastha, see the Atharva-parisishta 35, 3, ap. Weber, Ueber den Vedakalender namens Jyotisham, p. 82. Compare also Rh. D., 'Ancient Coins and Measures of Ceylon,' pp. 18, 19. Digitized by Digitized by Google

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VIII, 1, 14. THE DRESS OF THE BHIKKHUS. 179 13. And Givaka Komarabhakka drove away the disease in the head which the setthi's wife had had for seven years, by once giving her medicine through the nose. Then the setthi's wife, who had been restored to health, gave four thousand (kahapanas) to Givaka Komarabhakka; her son (thinking), My mother stands there restored,' gave him four thousand; her daughter-in-law (thinking), 'My motherin-law stands there restored,' gave him four thousand; the setthi, the householder, (thinking), "My wife stands there restored,' gave him four thousand and a man-servant and a maid-servant and a coach with horses. Then Glvaka Komarabhakka took those sixteen thousand (kahapanas) and the man-servant, the maidservant, and the coach with the horses, and set out for Ragagaha. In due course he came to Ragagaha, and to the place where the royal prince Abhaya was; having approached him he said to the royal prince Abhaya : 'This, Your Highness, (have I received for) the first work I have done, sixteen thousand and a man-servant and a maid-servant and a coach with horses; may Your Highness accept this as payment for my bringing up.' 'Nay, my dear Glvaka, keep it, but do not get a dwelling for yourself elsewhere than in our residence.' Glvaka Komarabhakka accepted this order of the royal prince Abhaya (saying), 'Yes, Your Highness,' and got himself a dwelling in the residence of the royal prince Abhaya. 14. At that time the Magadha king Seniya Bimbisara suffered from a fistula ; his garments were stained with blood. When the queens saw that, N 2 Digitized by Digilzed by Google

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180 MAHAVAGGA. VIII, 1, 15. they ridiculed (the king, and said): His Majesty is having his courses. His Majesty will bring forth l' The king was annoyed at that. And the Magadha king Seniya Bimbisara said to the royal prince Abhaya : 'I am suffering, my dear Abhaya, from such a disease that my garments are stained with blood; and the queens, when they see it, ridicule (me by saying), "His Majesty is, &c." Pray, my dear Abhaya, find a physician for me, able to cure me.' 'This excellent young physician of ours, Sire, Glvaka, he will cure Your Majesty 'Then pray, my dear Abhaya, give orders to the physician Glvaka, and he shall cure me.' 15. Then the royal prince Abhaya gave orders to Givaka Komarabhakka (saying), Go, my dear Glvaka, and cure the king.' Glvaka Komarabhakka accepted this order of the royal prince Abhaya (by saying), "Yes, Your Highness,' took some medicament in his nail, and went to the place where the Magadha king Seniya Bimbisara was. Having approached him, he said to the Magadha king Seniya Bimbisara : 'Let us see your disease, Your Majesty. And Givaka Komarabhakka healed the fistula of the Magadha king Seniya Bimbisara by one anointing. Then the Magadha king Seniya Bimbisara, having been restored to health, ordered his five hundred wives to put on all their ornaments; then he ordered them to take their ornaments off and to make a heap of them, and he said to Givaka Komarabhakka: * All these ornaments, my dear Glvaka, of my five hundred wives shall be thine.' Nay, Sire, may Your Majesty remember my office.' Digitized by Digilzed by Google

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VIII, 1, 17. THE DRESS OF THE BHIKKHUS. 181 Very well, my dear Givaka, you can wait upon me and my seraglio and the fraternity of Bhikkhus with the Buddha at its head.' Gtvaka Komarabhakka accepted this order of the Magadha king Seniya Bimbisara (by saying), * Yes, Your Majesty' 16. At that time the setthi at Ragagaha had been suffering for seven years from a disease in the head. Many very great and world-renowned physicians came, and were not able to restore him to health ; they received much gold and went away. And a prognostication had been made by the physicians to him, to wit: Some of the physicians said: 'The setthi, the householder, will die on the fifth day;' other physicians said : The setthi, the householder, will die on the seventh day: Now (a certain) Ragagaha merchant thought: * This setthi, this householder, does good service both to the king and to the merchants' guild. Now the physicians have made prognostication to him(&c., as above). There is Givaka, the royal physician, an excellent young doctor. What if we were to ask the king for his physician Glvaka to cure the setthi, the householder ?' 17. And the Ragagaha merchant went to the place where the Magadha king Seniya Bimbisara was; having approached him, he said to the Magadha king Seniya Bimbisara: 'That setthi, Sire, that householder, does good service both to Your Majesty and to the merchants' guild. Now the physicians have made prognostication to him, &c. May it please Your Majesty to order the physician Givaka to cure the setthi, the householder.' Then the Magadha king Seniya Bimbisara gave Digitized by Digilzed by Google

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182 MAHAVAGGA. VIII, 1, 18. orders to Givaka Komarabhakka (saying), 'Go, my dear Glvaka, and cure the setthi, the householder.' Glvaka Komarabhakka accepted this order of the Magadha king Seniya Bimbisara (by saying), * Yes, Your Majesty,' went to the place where the setthi, the householder, was, and having approached him, and having carefully observed the change in his appearance, he said to the setthi, the householder: If I restore you to health, my good householder, what fee will you give me?' *All that I possess shall be yours, doctor, and I will be your slave.' 18. Well, my good householder, will you be able to lie down on one side for seven months ?' 'I shall be able, doctor, to lie down on one side for seven months.' And will you be able, my good householder, to lie down on the other side for seven months ?'' 'I shall be able, doctor, to lie down on the other side for seven months. And will you be able, my good householder, to lie down on your back for seven months ?' I shall be able, doctor, to lie down on my back for seven months.' Then Glvaka Komarabhakka ordered the setthi, the householder, to lie down on his bed, tied him fast to his bed, cut through the skin of the head, drew apart the flesh on each side of the incision, pulled two worms out (of the wound), and showed them to the people (saying), 'See, Sirs, these two worms, a small one and a big one. The doctors who said, "On the fifth day the setthi, the householder, will die," have seen this big worm, and how it would penetrate on the fifth day to the brain of Digitized by Google

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VIII, 1, 19. THE DRESS OF THE BHIKKHUS. 183 the setthi, the householder, and that when it had penetrated to the brain, the setthi, the householder, would die. Those doctors have seen it quite rightly. And the doctors who said, " On the seventh day the setthi, the householder, will die," have seen this small worm, and how it would penetrate on the seventh day to the brain of the setthi, the householder, and that when it had penetrated to the brain, the setthi, the householder, would die. Those doctors have seen it quite rightly.' (Speaking thus) he closed up the sides of the wound, stitched up the skin on the head, and anointed it with salve. 19. And when seven days had elapsed, the setthi, the householder, said to Givaka Komarabhakka : *I am not able, doctor, to lie down on one side for seven months.' 'Did you not tell me, my good householder: "I shall be able, doctor, to lie down on one side for seven months?") * It is true, doctor, I told you so indeed, but I shall die (if I do); I cannot lie down on one side for seven months.' Well, my good householder, then you must lie down on the other side for seven months.' And when seven days had elapsed, the setthi, the householder, said to Givaka Komarabhakka : 'I am not able, doctor, to lie down on the other side for seven months. .. Did you not tell me, &c.' * It is true, doctor, I told you so indeed, &c.' Well, my good householder, then you must lie down on your back for seven months. And when seven days had elapsed, the setthi, the householder, said to Givaka Komarabhakka : 'I am Digitized by Digilzed by Google

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184 MAHAVAGGA. VIII, 1, 30. not able, doctor, to lie down on my back for seven months.' Did you not tell me, &c.?' 'It is true, doctor, I told you so indeed, &c.' 20. 'If I had not spoken thus to you, my good householder, you would not have lain down even so long a time. But I knew beforehand, "After three times seven days the setthi, the householder, will be restored to health." Arise, my good householder, you are restored; look to it what fee you give me.' 'All that I possess shall be yours, doctor, and I will be your slave.' Nay, my good householder, do not give me all that you possess, and do not be my slave; give one hundred thousand (kaha panas) to the king, and one hundred thousand to me.' Then the setthi, the householder, having regained his health, gave a hundred thousand (kahapanas) to the king, and a hundred thousand to Givaka Komarabhakka. 21. At that time the son of the setthi at Benares, who used to amuse himself by tumbling (mokkhakika?), brought upon himself an entanglement of his 1 Mokkha kika is explained in a passage quoted by Childers sub voce and taken from the Sumangala Vilasini on the 4th Mag. ghima Sila. (Compare Rh. D., Buddhist Suttas from the Pali,' P. 193.) The passage from Buddhaghosa is however not devoid of ambiguity. He says: "Mokkhakika is the feat of turning over and over. One gets hold of a staff in the air, and places his head on the ground; turning himself upside down. This is what is meant (by the word mokkhakika).' It is not clear whether the performer suspends himself by his feet from a horizontal bar fixed at a height above the ground; or whether he turns a sommersault, holding at the same time a stick in his hands. The latter seems Digitized by Digitized by Google

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VIII, 1, 12. THE DRESS OF THE BHIKKHUS. 185 intestines, in consequence of which he could digest neither the rice-milk which he drank, nor the food of which he partook, nor was he able to ease himself in the regular way. In consequence of that he grew lean, he looked disfigured and discoloured, (his complexion became) more and more yellow, and the veins stood out upon his skin. Now the setthi of Benares thought : 'My son is suffering from such and such a disease: he neither can digest the rice-milk which he drinks (&c., as above, down to :) and the veins stand out upon his skin. What if I were to go to Ragagaha and to ask the king for his physician Givaka to cure my son.' And the setthi of Benares went to Ragagaha and repaired to the place where the Magadha king Seniya Bimbisara was; having approached him he said to the Magadha king Seniya Bimbisara : 'My son, Your Majesty, is suffering from such and such a disease: he neither can digest the rice-milk which he drinks (&c., as above, down to:) and the veins stand out upon his skin. May it please Your Majesty to order the physician Givaka to cure my son.' 22. Then the Magadha king Seniya Bimbisara gave orders to Givaka Komarabhakka (saying), 'Go, my dear Givaka; go to Benares, and cure the setthi's son at Benares.' Givaka Komarabhakka accepted this order of the Magadha king Seniya Bimbisara (by saying), 'Yes, Your Majesty,' went to Benares, and repaired to the place where the son of the Benares setthi was; having approached him, and having carefully more in accordance with the phrase 'holding a stick in the air' (akase dandam gahetva) and with the phrase 'turning over and over' (samparivaltanam). Digitized by Digitized by Google

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186 MAHAVAGGA. VIII, 1, 23. observed the change in his appearance, he ordered the people to leave the room, drew the curtain, tied him fast to a pillar, placed his wife in front of him, cut through the skin of the belly, drew the twisted intestines out, and showed them to his wife (saying), 'Look here what the disease was, from which your husband was suffering. This is the reason why he neither can digest the rice-milk which he drinks, nor can digest the food of which he partakes, nor is able to ease himself in the regular way, and why he has grown lean, and looks disfigured and discoloured, and (why his complexion has become) more and more yellow, and the veins have stood out upon his skin.' (Speaking thus), he disentangled the twisted intestines, put the intestines back into their right position), stitched the skin together, and anointed it with salve. And before long the Benares setthi's son regained his health. Then the setthi of Benares (saying to himself), My son stands here restored to health,' gave sixteen thousand (kaha panas) to Givaka Komarabhakka. And Givaka Komarabhakka took those sixteen thousand (kahapanas), and went back again to Ragagaha. 23. At that time king Paggota (of Uggeni) was suffering from jaundice. Many very great and world-renowned physicians came and were not able to restore him to health; they received much gold and went away. Then king Paggota sent a messenger to the Magadha king Seniya Bimbisara (with the following message): 'I am suffering from such and such a disease ; pray, Your Majesty', give This passage in which king Paggota is represented as addressing king Bimbisara by the respectful expression deva'may in our Digitized by Digilzed by Google

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VIII, 1, 24. THE DRESS OF THE BHIKKHUS. 187 orders to the physician Givaka ; he will cure me.' Then the Magadha king Seniya Bimbisara gave orders to Givaka Komarabhakka (saying), 'Go, my dear Glvaka; go to Uggeni, and cure king Paggota.' Givaka Komarabhakka accepted this order of the Magadha king Seniya Bimbisara (by saying), 'Yes, Your Majesty,' went to Uggent and to the place where king Paggota was, and having approached him, and having carefully observed the change in his appearance, he said to king Paggota : 24. 'I will boil up some ghee, Sire, which Your Majesty must drink.' Nay, my good Givaka; do what you can for restoring me without giving me ghee; I have an aversion and a distaste for ghee.' Then Gfvaka Komarabhakka thought: 'The disease of this king is such a one that it cannot be cured without ghee. What if I were to boil up ghee so that it takes the colour, the smell, and the taste of an astringent decoction?' Then Givaka Komarabhakka boiled some ghee with various drugs so as to give it the colour, the smell, and the taste of an astringent decoction. And Givaka Komarabhakka thought: When this king shall have taken the butter and digested it, it will make him vomit. This king is cruel; he might have me killed. What if I were to take leave before opinion be brought forward against Professor Jacobi's conjecture (Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, p. 188) that Bimbisara was merely a feudal chief under the supreme rule of king Paggota. The Pitaka texts are always very exact in the selection of the terms of respect in which the different persons address each other. See, about the decoctions used in medicine, VI, 4. Digitized by Digilzed by Google

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188 MAHAVAGGA. VIII, 1, 25. hand.' And Givaka Komarabhakka went to the place where king Paggota was; having approached him he said to king Paggota : 25. We physicians, Sire, draw out roots and gather medical drugs at such an hour as this. May it please Your Majesty to send the following order to the (royal) stables, and to the gates (of the town): "Let Givaka ride out on what animal he likes; let him leave (the town) by what gate he likes ; let him leave at what hour he likes; let him enter again at what hour he likes." And king Paggota sent the following order to the (royal) stables and to the gates (of the town): 'Let Givaka ride out on what animal he likes, &c.' At that time king Paggota had a she-elephant, called Bhaddavatika, which could travel fifty yoganas (in one day). And Givaka Komarabhakka gave the ghee to king Paggota (saying), 'May Your Majesty drink this decoction. Then, having made king Paggota drink the ghee, Givaka Komarabhakka went to the elephant stable, and hasted away from the town on the she-elephant Bhaddavatika. 26. And when king Paggota had drunk that ghee and was digesting it, it made him vomit. Then king Paggota. said to his attendants : "That wicked Givaka, my good Sirs, has given me ghee to drink. Go, my good Sirs, and seek the physician Gfvaka.' (The attendants answered), 'He has run away from the town on the she-elephant Bhaddavatika.' At that time king Paggota had a slave, Kaka by name, who could travel sixty yoganas (in one day), who had been begotten by a non-human being. To this slave Kaka, king Paggota gave the order: 'Go, my good Kaka, and call the physician Givaka back Digitized by Digilzed by Google

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VIII, 1, 28. THE DRESS OF THE BHIKKHUS. 189 (saying), "The king orders you to return, doctor." But those physicians, my good Kaka, are cunning people ; do not accept anything from him.' 27. And the slave Kaka overtook Givaka Komarabhakka on his way, at Kosambi, when he was taking his breakfast. And the slave Kaka said to Glvaka Komarabhakka : 'The king orders you to return, doctor.' (Glvaka replied), 'Wait, my good Kaka, until we have taken our meal; here, my good Kaka, eat.' (Kaka said), 'Nay, doctor, the king has told me, "Those physicians, my good Kaka, are cunning people; do not accept anything from him." At that time Givaka Komarabhakka, who had cut off some drug with his nail, was eating an emblic myrobalan fruit and drinking water. And Givaka Komarabhakka said to the slave Kaka: 'Here, my good Kaka, eat of this myrobalan fruit and take some water.' 28. Then the slave Kaka thought: 'This physician eats the myrobalan and drinks the water; there cannot be any harm in it;' so he ate half of the myrobalan and drank some water. And that half myrobalan which (Givaka) had given him to eat, opened his bowels on the spot. Then the slave Kaka said to Givaka Komarabhakka : 'Can my life be saved, doctor ?' (Glvaka replied), 'Be not afraid, my good Kaka, you will be quite well. But the king is cruel; that king might have me killed ; therefore do I not return.' Speaking thus he handed over to Kaka the sheelephant Bhaddavatika and set out for Ragagaha. Having reached Ragagaha in due course, he went to Digitized by Digilzed by Google

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190 MAHAVAGGA. VIII, 1, 29. the place where the Magadha king Seniya Bimbisara was; having approached him he told the whole thing to the Magadha king Bimbisara. (Bimbisara said), 'You have done right, my good Givaka, that you have not returned; that king is cruel; he might have had you killed. 29. And king Paggota, being restored to health, sent a messenger to Givaka Komarabhakka (with this message), "May Givaka come to me; I will grant him a boon.' (Givaka replied), 'Nay, Sir, may His Majesty remember my office.' At that time king Paggota had a suit of Siveyyaka cloth 1, which was the best, and the most excellent, and the first, and the most precious, and the noblest of many cloths, and of many suits of cloth, and of many hundred suits of cloth, and of many thousand suits of cloth, and of many hundred thousand suits of cloth. And king Paggota sent this suit of Siveyyaka cloth to Givaka Komarabhakka. Then Givaka Komarabhakka thought: This suit of Siveyyaka cloth which king Paggota has sent me, is the best and the most excellent (&c., down to :) and of many hundred thousand suits of cloth. Nobody else is worthy to receive it but He the blessed, perfect Buddhaghosa gives two explanations of Siveyyakam dussayugam. 'Either Siveyyaka cloth means the cloth used in the Uttarakuru country for veiling. the dead bodies when they are brought to the burying-ground (sivathika). (A certain kind of birds take the bodies to the Himavat mountains in order to eat them, and throw the cloths away. When eremites find them there, they bring them to the king.) Or Siveyyaka cloth means a cloth woven from yarn which skilful women in the Sivi country spin. No doubt the latter explication is the right one. Digitized by Digilzed by Google

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VIII, 1, 31. THE DRESS OF THE BHIKKHUS. 191 Arahat-Buddha, or the Magadha king Seniya Bimbisara.' 30. At that time a disturbance had befallen the humors of the Blessed One's body. And the Blessed One said to the venerable Ananda : 'A disturbance, Ananda, has befallen the humors of the Tathagata's body; the Tathagata wishes to take a purgative.' Then the venerable Ananda went to the place where Givaka Komarabhakka was; having approached him he said to Glvaka Komarabhakka : 'My good Givaka, a disturbance has befallen the humors of the Tathagata's body; the Tathagata wishes to take a purgative.' (Givaka replied), "Well, venerable Ananda, you ought to rub the Blessed One's body with fat for a few days. And the venerable Ananda, having rubbed the Blessed One's body with fat for some days, went to the place where Givaka Komarabhakka was; having approached him he said to Givaka Komarabhakka : *I have rubbed, my good Givaka, the Tathagata's body with fat; do you now what you think fit.' 31. Then Glvaka Komarabhakka thought : 'It is not becoming that I should give a strong purgative to the Blessed One.' (Thinking thus), he imbued three handfuls of blue lotuses with various drugs and went therewith to the place where the Blessed One was; having approached him he offered one handful of lotuses to the Blessed One (saying), * Lord, may the Blessed One smell this first handful of lotuses; that will purge the Blessed One ten times.' Thus he offered also the second handful of lotuses to the Blessed One (saying), 'Lord, may the Blessed One smell this second handful of lotuses; Digitized by Digilzed by Google

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192 MAHAVAGGA. VIII, 1, 32. that will purge the Blessed One ten times.' Thus he offered also the third handful of lotuses to the Blessed One (saying), 'Lord, may the Blessed One smell this third handful of lotuses; that will purge the Blessed One ten times. Thus the Blessed One will have purged full thirty times.' And Givaka Komarabhakka, having given to the Blessed One a purgative for full thirty times, bowed down before the Blessed One, and passed round him with his right side towards him, and went away. 32. And Givaka Komarabhakka, when he was out of doors, thought: 'I have given indeed to the Blessed One a purgative for full thirty times, but as the humors of the Tathagatha's body are disturbed, it will not purge the Blessed One full thirty times; it will purge the Blessed One only twenty-nine times. But the Blessed One, having purged, will take a bath ; the bath will purge the Blessed One once; thus the Blessed One will be purged full thirty times.' And the Blessed One, who understood by the power of his mind this reflection of Givaka Komarabhakka, said to the venerable Ananda: 'Givaka Komarabhakka, Ananda, when he was out of doors, has thought : "I have given indeed (&c., as above, down to :) thus the Blessed One will be purged full thirty times." Well, Ananda, get warm water ready.' The venerable Ananda accepted this order of the Blessed One (saying), "Yes, Lord,' and got warm water ready. 33. And Givaka Komarabhakka went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him ; sitting near him Glvaka Komarabhakka said to the Blessed One: 'Lord, has the Digitized by Digilzed by Google

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VIII, 1, 34. THE DRESS OF THE BHIKKHUS. 193 Blessed One purged ?' (Buddha replied), 'I have purged, Glvaka.' (Givaka said), 'When I was out of doors, Lord, I thought: "I have given indeed, &c." Lord, may the Blessed One take a bath, may the Happy One take a bath.' Then the Blessed One bathed in that warm water; the bath purged the Blessed One once; thus the Blessed One was purged full thirty times. And Givaka Komarabhakka said to the Blessed One: 'Lord, until the Blessed One's body is completely restored, you had better abstain from liquid food.' And ere long the Blessed One's body was completely restored. 34. Then Givaka Komarabhakka took that suit of Siveyyaka cloth and went to the place where the Blessed One was; having approached him, and having respectfully saluted the Blessed One, he sat down near him. Sitting near him, Glvaka Komarabhakka said to the Blessed One: 'Lord, I ask one boon of the Blessed One.' (Buddha replied), "The Tathagatas, Givaka, are above granting boons (before they know what they are).' (Givaka said), Lord, it is a proper and unobjectionable demand.'-- Speak, Gtvaka.' 'Lord, the Blessed One wears only pamsukula robes (robes made of rags taken from a dust heap or a cemetery'), and so does the fraternity of Bhikkhus. Now, Lord, this suit of Siveyyaka cloth has been sent to me by king Paggota, which is the best, and the most excellent, and the first, and the most precious, and the noblest of many cloths and of Buddhaghosa: "To the Blessed One during the twenty years from his Sambodhi till this story happened no one had presented a lay robe. [17] Digitized by Digilzed by Google

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194 MAHAVAGGA. VIII, 1, 35. many suits of cloth, and of many hundred suits of cloth, and of many thousand suits of cloth, and of many hundred thousand suits of cloth. Lord, may the Blessed One accept from me this suit of Siveyyaka cloth, and may he allow to the fraternity of Bhikkhus to wear lay robes 1.' The Blessed One accepted the suit of Siveyyaka cloth. And the Blessed One taught, incited, animated, and gladdened Givaka Komarabhakka by religious discourse. And Givaka Komarabhakka, having been taught, incited, animated, and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, passed round him with his right side towards him, and went away. 35. And the Blessed One, after having delivered a religious discourse in consequence of that, thus addressed the Bhikkhus: 'I allow you, O Bhikkhus, to wear lay robes. He who likes may wear pamsukala robes; he who likcs may accept lay robes. Whether you are pleased with the one or with the other sort of robes, I approve it.' Now the people at Ragagaha heard, 'The Blessed One has allowed the Bhikkhus to wear lay robes.' Then those people became glad and delighted (because they thought), 'Now we will bestow gifts (on the Bhikkhus) and acquire merit by good works, i Gahapatikivara may be translated also, as Buddhaghosa explains it,' a robe presented by lay people.' * Itaritara ('the one or the other ') clearly refers to the two sorts of robes mentioned before, not, as Childers (s.v. itaritaro) understands it, to whether the robes are good or bad. Compare also chap. 3, SS 2. Digitized by Digilzed by Google

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VIII, 2. THE DRESS OF THE BHIKKHUS. 195 since the Blessed One has allowed the Bhikkhus to wear lay robes.' And in one day many thousands of robes were presented at Ragagaha (to the Bhikkhus). And the people in the country heard, "The Blessed One has allowed the Bhikkhus to wear lay robes.' Then those people became glad (&c., as above, down to:) And in one day many thousands of robes were presented through the country also (to the Bhikkhus). 36. At that time the Samgha had received a mantle. They told this thing to the Blessed One. 'I allow you, O Bhikkhus, to wear a mantle.' They had got a silk mantle. I allow you, O Bhikkhus, to wear a silk mantle.' They had got a fleecy counterpane 1. 'I allow you, O Bhikkhus, to use a fleecy counter pane.' End of the first Bhanavara. At that time the king of Kasi? sent to Givaka Komarabhakka a woollen garment made half of Benares cloth ... Then Givaka Komarabhakka See Abhidhanapp. v. 312. * Buddhaghosa : This king was Pasenadi's brother, the same father's son. He appears to have been a sub-king of Pasenadi, for in the Lohikka-sutta it is stated that Pasenadi's rule extended both over Kasi and Kosala (Raga Pasenadi Kosalo Kasikosalam agghavasati'). Our translation of addhakasikam kambalam is merely 02 Digitized by Digilzed by Google

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196 MAHAVAGGA. VIII, 3, 1. took that woollen garment made half of Benares cloth and went to the place where the Blessed One was; having approached him, and respectfully saluted the Blessed One, he sat down near him. Sitting near him, Glvaka Komarabhakka said to the Blessed One: 'Lord, this woollen garment made half of Benares cloth. ... has been sent to me by the king of Kasi. May the Blessed One, Lord, accept this woollen garment, which may be to me a long time for a good and a blessing. The Blessed One accepted that woollen garment. And the Blessed One taught (&c., as in chap. 1, $ 34, down to :) and went away. And the Blessed One, after having delivered a religious discourse in consequence of that, thus addressed the Bhikkhus : 'I allow you, O Bhikkhus, to use woollen garments.' 3 1. At that time the fraternity got robes of different kinds. Now the Bhikkhus thought: "What robes are allowed to us by the Blessed One, and what robes are not allowed ?' They told this thing to the Blessed One. 'I allow you, O Bhikkhus, six kinds of robes, viz. conjectural. Buddhaghosa has the following note: 'Addhakasi. yam, here kasi means one thousand; a thing that is worth one thousand, is called kasiya. This garment was worth five hundred; therefore it is called addhaka siya. And for the same reason it is said, upaddhakasinam khamamanam.' Perhaps vikasikam at VI, 15, 5 may have some connection with the word used here. 1 See last note. Digitized by Digitized by Google

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VIII, 4, 2. THE DRESS OF THE BHIKKHUS. 197 those made of linen, of cotton, of silk, of wool, of coarse cloth, and of hempen cloth.' 2. At that time the Bhikkhus accepted lay robes, but did not get pamsukala robes, because they had scruples (and thought): 'The Blessed One has allowed us either kind of robes only, not both kinds 1.' They told this thing to the Blessed One. I allow, O Bhikkhus, that he who accepts lay robes, may get also pamsukala robes. If you are pleased with those both sorts of robes, I approve that also.' 1. At that time a number of Bhikkhus were travelling on the road in the Kosala country. Some of these Bhikkhus went off (the road) to a cemetery in order to get themselves pamsukala robes; some (other) Bhikkhus did not wait. Those Bhikkhus who had gone to the cemetery for pamsukala robes, got themselves pamsukulas; those Bhikkhus who had not waited, said to them: 'Friends, give us also a part (of your pamsukalas).' They replied, 'We will not give you a part, friends; why have you not waited ?' They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you are not obliged to give a part against your will to Bhikkhus who have not waited. 2. At that time a number of Bhikkhus were travelling on the road in the Kosala country. Some * See chap. 1, $ 35. Digitized by Digilzed by Google

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198 MAHAVAGGA. VIII, 4, 3. of these Bhikkhus went off (the road) to a cemetery in order to get themselves pamsukala robes; some (other) Bhikkhus waited for them. Those Bhikkhus who had gone to the cemetery for pamsukala robes, got themselves pamsukalas; those Bhikkhus who had waited, said to them : 'Friends, give us also a part (of your pamsukulas).' They replied, 'We will not give you a part, friends; why did you not also go off (to the cemetery) ?' They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you give a part (even) against your will to Bhikkhus who have waited! 3. At that time a number of Bhikkhus were travelling on the road in the Kosala country. Some of these Bhikkhus went aside first from the road) to a cemetery in order to get themselves pamsukala robes; some (other) Bhikkhus went aside later. Those Bhikkhus who had gone first to the cemetery for pamsukala robes, got themselves pamsukalas; those Bhikkhus who had got off later, did not get any, and said to the other ones): 'Friends, give us also a part.' They replied, 'We will not give you a part, friends; why did you get off (to the cemetery) after us?' They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you are not obliged to give a part against your will to Bhikkhus who have gone (to the cemetery) later (than yourselves).' 4. At that time a number of Bhikkhus were travelling on the road in the Kosala country. They went altogether off (the road) to a cemetery in order to get themselves pamsukala robes; some of the Bhikkhus got pamsukalas, other Bhikkhus did not Digitized by Digitized by Google

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VIJI, 5.1. THE DRESS OF THE BHIKKHUS. 199 get any. The Bhikkhus who had got nothing, said: 'Friends, give us also a part (of your pamsukulas).' They replied, 'We will not give you a part, friends; why did you not get (them yourselves)?' They told this thing to the Blessed One. I prescribe, O Bhikkhus, that you give a part (even) against your will to Bhikkhus who have gone (to the cemetery) together with yourselves.' 5. At that time a number of Bhikkhus were travelling on the road in the Kosala country. They went off (the road) to a cemetery in order to get themselves pamsukula robes, after having made an agreement (about the distribution of what they were to find). Some of the Bhikkhus got themselves pamsukulas, other Bhikkhus did not get any. The Bhikkhus who had got nothing, said : 'Friends, give us also a part (of the pamsukulas).' They replied, 'We will not give you a part, friends ; why did you not get (them yourselves) ?' They told this thing to the Blessed One. I prescribe, O Bhikkhus, that you give a part, (even) against your will, to Bhikkhus who have gone (with you to the cemetery) after having made with you an agreement (about the distribution of the pamsukalas).' 1. At that time people went to the Arama with robes? (which they intended to present to the 1 It will be as well to remind the reader that here and in the following chapters kivar a can mean both a robe' and 'cloth for making robes.' Digitized by Digilzed by Google

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200 MAHAVAGGA. VIII, 5, 2. Bhikkhus). They found there no Bhikkhu who was to receive the robes ; so they took them back again. (In consequence of that) few robes were given (to the Bhikkhus). They told this thing to the Blessed One. I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to receive the robes (presented to the Bhikkhus): (a person) who does not go in the evil course of lust, in the evil course of hatred, in the evil course of delusion, in the evil course of fear, and who knows what has been received and what has not. 2. "And you ought, O Bhikkhus, to appoint (such a Bhikkhu) in this way: First, that Bhikkhu must be asked (to accept that commission). When he has been asked, let a learned, competent Bhikkhu proclaim the following natti before the Samgha : "Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha appoint the Bhikkhu N. N. to receive the robes (presented to the Bhikkhus). This is the natti. Let the Samgha, reverend Sirs, hear me. The Samgha appoints the Bhikkhu N. N. to receive the robes (presented). Let any one of the venerable brethren who is in favour of our appointing the Bhikkhu N. N. to receive the robes (presented), be silent, and any one who is not in favour of it, speak. The Bhikkhu N. N. has been appointed by the Samgha to receive the robes (presented). The Samgha is in favour of it, therefore are you silent; thus I understand."' Digitized by Digitized by Google

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VIII, 7. THE DRESS OF THE BHIKKHUS. 201 6. 1. At that time the Bhikkhus who had to receive the robes (presented), after having received them, left them there in the Viharas) and went away; the robes were spoilt. They told this thing to the Blessed One. I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to lay by the robes (received): (a person) who does not go in the evil course of lust, in the evil course of hatred, in the evil course of delusion, in the evil course of fear, and who knows what is laid by and what is not. 2. "And you ought, O Bhikkhus, to appoint (&c., see chap. 5, SS 2).' At that time the Bhikkhus appointed to lay the robes by, laid the robes by in an open hall, or at the foot of a tree, or in the hollow of a Nimba tree?; thus they were eaten by rats and white ants. They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you appoint what the Samgha chooses, a Vihara, or an Addhayoga, or a storied building, or an attic, or a cave, to be the store-room (of the Samgha). 1 Compare III, 12, 5. * Compare I, 30, 4. The word bhanda gara does not imply any special reference to robes more than to any other articles belonging to the Samgha. A good many things which were usually kept in the bhanda gara are mentioned at Kullav. VI, 21, 3. Digitized by Digitized by Google

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202 MAHAVAGGA. VIII, 8, 1. * And you ought, O Bhikkhus, to appoint it in this way: Let a learned, competent Bhikkhu proclaim the following natti before the Samgha : "Let the Samgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha appoint the Vihara called N. N. to be the store-room (of the Samgha), (&c., the usual formula of a nattidutiya kamma)."! 1. At that time the cloth in the Samgha's storeroom was not protected (from rain, mice, &c.) They told this thing to the Blessed One. I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to take charge of the store-room: (a person) who does not go in the evil course of lust (&c., as in chap. 5, SS 1), and who knows what is protected and what is not. And you ought, O Bhikkhus, to appoint (&c., see chap. 5, $ 2). 2. At that time the Khabbaggiya Bhikkhus expelled a Bhikkhu, who had charge of a storeroom, from his place. They told this thing to the Blessed One. 'Let no one, O Bhikkhus, expel a Bhikkhu, who has charge of a store-room, from his place. He who does so, commits a dukkata offence.' 1. At that time the Samgha's store-room was over-full of clothes. Digitized by Digilzed by Google

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VIII, 9, 3. THE DRESS OF THE BHIKKHUS. 203 They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that they should be distributed by the assembled Samgha.' At that time the whole Samgha, when distributing the clothes, made a bustle. They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to distribute the clothes : (a person) who does not go in the evil course of lust .... and who knows what is distributed and what is not. "And you ought, O Bhikkhus, to appoint (&c., see chap. 5, SS 2). 2. Now the Bhikkhus appointed to distribute the clothes thought: 'In what way are we to distribute the clothes ?' They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you first assort the clothes, estimate them, share them according to their higher or lower value', then count the Bhikkhus, divide them into troops, and divide the portions of cloth (accordingly).' Now the Bhikkhus, who were to distribute the clothes, thought: "What portion of cloth shall be given to the Samaneras ?' They told this thing to the Blessed One. *I prescribe, O Bhikkhus, that you give to the Samaneras half a portion.' Buddhaghosa: "If there are robes of the same quality, for instance, each worth ten (kahapanas), for all Bhikkhus, it is all right; if they are not, they must take together the robes which are worth nine or eight, with those which are worth one or two, and thus they must make equal portions.' * In case the day should not suffice for distributing the robes to the Bhikkhus one by one' (Buddhaghosa). Digitized by Digilzed by Google

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204 MAHAVAGGA. VIII, 9, 3. 3. At that time a certain Bhikkhu wished to go across (a river or a desert) with the portion that should come to him. They told this thing to the Blessed One. I prescribe, O Bhikkhus, that you give to a Bhikkhu who is going across (a river or a desert), the portion that should come to him.' At that time a certain Bhikkhu wished to go across (a river or a desert) with a greater portion (of cloth than fell to his share). They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you give more than the due portion (to a Bhikkhu who desires it), if he gives a compensation.' 4. Now the Bhikkhus, who were to distribute the clothes, thought: 'How are we to assign the portions of cloth (to the single Bhikkhus), by turns as they arrive (and ask for cloth), or according to their age (i. e. the time elapsed since their ordination)?' They told this thing to the Blessed One. I prescribe, O Bhikkhus, that you cast lots, made of grass-blades, after having made every defective portion even.' 10. 1. At that time the Bhikkhus dyed cloth with (cow-)dung or with yellow clay. The robes were badly coloured. They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you use the following six kinds of dye, viz. dye made of roots, dye made of trunks of trees, dye made of bark, dye made of leaves, dye made of flowers, dye made of fruits.' Digitized by Digilzed by Google

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VIII, 10, 3. THE DRESS OF THE BHIKKHUS. 205 2. At that time the Bhikkhus dyed cloth with unboiled dye; the cloth became ill-smelling. They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you boil the dye (and use) little dye-pots.' They spilt the dye. 'I prescribe, O Bhikkhus, that you put basins (under the dye-pots) to catch the spilt (dye).' At that time the Bhikkhus did not know whether the dye was boiled or not. They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you let a drop of dye fall into water, or on to your nail (in order to try if the dye is duly boiled).' 3. At that time the Bhikkhus, when pouring the dye out (of the pot), upset the pot; the pot was broken. They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you use a dyeladle or a scoop with a long handle.' At that time the Bhikkhus did not possess vessels for keeping dye. They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you get jars and bowls for keeping the dye.' At that time the Bhikkhus rubbed the cloth against the vessels and the bowls (in which they dyed it); the cloth was rent. They told this thing to the Blessed One. *I prescribe, O Bhikkhus, that you use a (large) trough for dying (cloth) in.' Digitized by Digitized by Google

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206 MAHAVAGGA. VIII, 11, 1. 11. 1. At that time the Bhikkhus spread the cloth on the floor (when they had dyed it); the cloth became dusty. They told this thing to the Blessed One. I prescribe, O Bhikkhus, that you spread grass (and put the cloth on it). The grass they had spread was eaten by white ants. They told this thing to the Blessed One. I prescribe, O Bhikkhus, that you get a bamba peg or rope to hang the cloth on.' They hung it up in the middle; the dye dropped down on both sides. They told this thing to the Blessed One. I prescribe, O Bhikkhus, that you tie it fast at the corner.' The corner wore out. They told this thing to the Blessed One. I prescribe, O Bhikkhus, the use of a clothesline.' The dye dropped down on one side. They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that you turn the cloth, when dying it, whenever required, and that you do not go away before the dye has ceased to drop.' 2. At that time the cloth had become stiff 1. They told this thing to the Blessed One. * Buddhaghosa: Patthinan ti (this is the reading of the Berlin MS.) atira gitatta thaddham, i. e. 'Patthinam means that it had become stiff from too much dye.' Thina or thinna is Sanskrit styana. Digitized by Digilzed by Google

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VIII, 13, 1. TIIE DRESS OF THE BHIKKHUS. 207 I prescribe, O Bhikkhus, that you dip (the cloth) into water (in order to remove the excessive dye).' At that time the cloth became rough. They told this thing to the Blessed One. I prescribe, O Bhikkhus, (that you smooth it by) beating it with your hands.' At that time the Bhikkhus possessed akkhinnakal robes of yellowish colour like ivory. The people were annoyed, murmured, and became angry: '(The Bhikkhus dress) like those who still live in the pleasures of the world.' They told this thing to the Blessed One. You ought not, O Bhikkhus, to possess akkhinnaka robes. He who does, commits a dukkata offence.' 12 1. Now when the Blessed One had remained at Ragagaha as long as he thought fit, he set forth on his journey towards Dakkhina-giri (the Southern Hills 2). And the Blessed One beheld how the Magadha rice fields were divided into short pieces, 1 That is, made of untorn cloth. See VIII, 21, 2. ? These are always mentioned in connection with Ragagaha (Mahavagga I, 53; Kullavagga XI, 1-10), and are probably the name of the mountainous district immediately south of Ragagaha. | Akkibaddhan (sic) ti katurassakedarakabaddham (B.). I have never seen a field divided 'ray-fashion,' which would apparently be the literal translation of the term, and it is difficult to see how the necessary water could be conducted from strip to strip of a field so divided. Buddhaghosa also, though his explanation is insufficient, evidently does not take akki in the ordinary sense (Rh. D.). Digitized by Digitized by Google

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208 MAHAVAGGA. VIII, 12, 2. and in rows', and by outside boundaries? (or ridges), and by cross boundaries 8. On seeing this the Blessed One spake thus to the venerable Ananda : 'Dost thou perceive, Ananda, how the Magadha rice fields are divided into short pieces, and in rows, and by outside boundaries, and by cross boundaries ?' "Even so, Lord.' Could you, Ananda, provide* robes of a like kind for the Bhikkhus ?' I could, Lord. Now when the Blessed One had remained in the Southern Hills as long as he thought fit, he returned again to Ragagaha. Then Ananda provided robes of a like kind for many Bhikkhus; and going up to the place where the Blessed One was, he spake thus to the Blessed One: 'May the Blessed One be pleased to look at the robes which I have provided.' 2. Then the Blessed One on that occasion addressed the Bhikkhus and said: 'An able man, O Bhikkhus, is Ananda ; of great understanding, O Bhikkhus, is Ananda, inasmuch as what has been spoken by me in short that can he understand in full, and can make the cross seams, and the * Palibaddhan (sic) ti ayamato ka vittharato ka dighamariyadabaddham (B.). . Mariyadabaddhan (sic) ti antarantaraya mariyadaya mariyadabaddham (B.). * Singhatakabaddhan (sic) ti mariyadaya (sic) mariyadam vinivigghitva gatatlhane singhatakabaddham. Katukkasanthanan ti attho (B.). + Samvida hitun ti katum (B.). * Kusim pi'ti ayamato ka vittharato ka anuvatadinam digbapatlanam etam adhivakanam (B.). Digitized by Digilzed by Google

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VIII, 12, 2. THE DRESS OF THE BHIKKHUS. 209 intermediate cross seams', and the greater circles, and the lesser circles, and the turning in", and the lining of the turning in', and the collar piece", and the knee piece ?, and the elbow piece 8 And it shall be of torn pieces, roughly sewn together 10, suitable for a Samana, a thing which his enemies cannot covetal. I enjoin upon you, O Bhikkhus, the use of an under robe of torn pieces, and of an upper robe of torn pieces, and of a waist cloth of torn pieces 12 1 Addhakusi ti antarantara rassa-pattanam namam (B.). * Mandalan ti panka-khandika-kivarassa ekekasmim khande maha-mandalam (B.). 'Addhamandalan ti khuddaka-mandalam (B.). * Vivattan ti mandalan ka addha-mandalan ka ekato katva sibbitam magghima-khandam (B.). Anuvivallan ti tassa ubhosu passesu dve khandani. Athava vivaltassa ekekapassato dvinnam pi katunnam pi khandanam etam namam (B.). Giveyyakan ti giva-tihane dalhi-karan-attham annam suttam sibbitam agantuka-pattam (B.). ? Gangheyyakan ti gangha-papuna-tthane tatth' eva samsibbita-paltam. Giva-tthane ka gangha-tthane ka pattanam ev' etam naman ti pi vadanti (B.). & Ba hantan ti anuvivalranam bahi ekekakhandam. Athava suppamanam kivaram parupentena samharita bahaya upari thapita ubho anto-bahi-mukha tillhanti. Tesam etam namam. Ayam eva hi nayo Maha-atthakathayam vutto ti (B.). This latter explanation from baha seems evidently more correct than the other one from bahi; and we accordingly follow it. * See the end of the last chapter. 10 Satta-lakha; in which compound the signification of satta is by no means clear. Buddhaghosa has no note upon it. Now it is curious that in chapter 21, below, it is laid down that the robe is to be sutta-lukha, the meaning of which would fit this passage excellently. We have accordingly adopted that reading here. 11 Compare the similar expressions at Gataka 1, 8 and 9. 19 The general sense of this chapter is clear enough. As an Indian field, the common property of the village community, was [17] Digitized by Digilzed by Google

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210 MAAAVAGGA. VIII, 13, 1. 13. 1. Now when the Blessed One had remained at Ragagaha as long as he thought fit, he went forth on his journey towards Vesali. And the Blessed One, when on the high road between Ragagaha and Vesali, saw a number of Bhikkhus smothered up in robes ', they went along with robes made up into a roll on their heads, or on their backs, or on their waist. And when the Blessed One saw them, he thought : With too great celerity have these foolish persons given themselves up to superfluity' in the matter of dress. It would be well were I to confine the dress of the Bhikkhus within limits, and were to fix a bound thereto.' 2. And the Blessed One, proceeding in due course on his journey toward Vesali, arrived at that place. And there, at Vesali, the Blessed One stayed at the Gotamaka shrine 4. And at that time in the cold divided, for the purposes of cultivation, across and across, so must also the Bhikkhu's robe be divided. That some, both of the agricultural and of the tailoring terms, should now be unintelligible to us is not surprising. Buddhaghosa himself, as the extracts from his commentary show, was not certain of the meaning of them all 1 Ubbhandite kivarehi. The former word is of course applied to the Bhikkhus. Compare Childers, under Bhandika, and Gataka 1, 504 (last line but one). Bhisi = Sanskrit Brist. Compare the 14th Pakittiya, where we ought to have rendered the word 'bolster.' Childers is incorrect in translating it by 'mat.' Mentioned also, as being near to Vesali, in the Book of the Great Decease,' III, 2. * Bahullaya avatta This phrase occurs in Mahavagga I, 31, 5. Digitized by Digilzed by Google

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VIII, 13, 3. THE DRESS OF THE BHIKKHUS. 211 winter nights, in the period between the Ashtaka festivals when the snow falls !, the Blessed One sat at night in the open air with but one robe on, and the Blessed One felt not cold. As the first watch of the night was coming to its end, the Blessed One felt cold; and he put on a second robe, and felt not cold. As the middle watch of the night was coming to its end, the Blessed One felt cold; and he put on a third robe, and felt not cold. As the last watch of the night was coming to an end, when the dawn was breaking and the night was far spent?, the Blessed One felt cold; and he put on a fourth robe, and felt not cold. 3. Then this thought sprang up in the Blessed One's mind : 'Those men of good birth in this doctrine and discipline who are affected by cold, and are afraid of cold, they are able to make use of three robes. It were well if in confining within limits the dress of the Bhikkhus, and in fixing a bound thereto, I were to allow the use of three robes.' And on that occasion the Blessed One, when he had See our note on the same phrase at Mahavagga I, 20, 15. 'Nandimukhiya rattiya. The derivation of this phrase is uncertain, though the general meaning is not subject to doubt. The Sanskrit form of the whole phrase will be found in the Lalita Vistara at p. 447. Comp. Sankhayana-grihya, ed. Oldenberg, IV, 4, where the word nandimukho occurs in a different connection. In the text read Ye pi kho kulaputta. The idea is that men of lower grade, being accustomed to cold, would not want so many robes. But there must be one rule for all; and the rule is accordingly made to suit the comfort of the weaker brethrenearly Buddhism, contrary to an erroneous opinion still frequently expressed, being opposed to asceticism. * Or, to get on with the three robes. Compare the use of yapetum in the Book of the Great Decease,' II, 32. P 2 Digitized by Digitized by Google

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212 MAHAVAGGA. VIII, 13, 4. delivered a religious discourse, addressed the Bhikkhus, and said: 4, 5. When on the high road, &c. . . . I saw, &c. . . . . and I thought, &c. .... (all the chapter is repeated down to ".... I were to allow the use of three robes"). I allow you, O Bhikkhus, the use of three robes, (to wit), a double waist cloth, and a single? upper robe, and a single under garment?' 1 Ekakkiyam. Compare Gataka I, 326. Buddhaghosa says dvigunam dupatta-samgharim ekakkiyam ekapattam. Though single,' the lengths of cotton cloth, pieced together, of which the robes were made, were allowed to be doubled at the seams, the collar, the elbows, and the knees. See above, VII, 1, 5. * The waist cloth (samghati) was wrapped round the waist and back, and secured with a girdle. The under garment (antaravasaka; see also the end of this note) was wrapped round the loins and reached below the knee, being fastened round the loins by an end of the cloth being tucked in there, and sometimes also by a girdle. The upper robe (uttarasamga) was wrapped round the legs from the loins to the ankles, and the end was then drawn, at the back, from the right hip, over the left shoulder, and either (as is still the custom in Siam, and in the Siamese sect in Ceylon) allowed to fall down in front, or (as is still the custom in Burma, and in the Burmese sect in Ceylon) drawn back again over the right shoulder, and allowed to fall down on the back. From the constant reference to the practice of adjusting the robe over one shoulder as a special mark of respect (for instance, Mahavagga I, 29, 2; IV, 3, 3), the Burmese custom would seem to be in accordance with the most ancient way of usually wearing the robe. The oldest statues of the Buddha, which represent the robe as falling over only one shoulder, are probably later than the passages just referred to. The ordinary dress of laymen, even of good family, in Gotama's time was much more scanty than the decent dress thus prescribed for the Bhikkhus. See Rh. D.'s note on the Book of the Great Decease,' VI, 26. But it consisted also, like that of the Bhikkhus, not in garments made with sleeves or trousers, to fit the limbs, but in simple lengths of cloth. The antara-vasaka corresponds, in the dress of the monks, to Digitized by Digitized by Google

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VIII, 13, 7. THE DRESS OF THE BHIKKHUS. 213 6. Now at that time the Khabbaggiya Bhikkhus, on the ground that three robes had been allowed by the Blessed One, used to frequent the village in one suit of three robes, and in another suit to rest in the Arama, and in another to go to the bath. Then those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, "How can the Khabbaggiya Bhikkhus wear extra suits of robes.' And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said : You are not, O Bhikkhus, to wear an extra suit of robes. Whosoever does so, shall be dealt with according to law?'. 7. Now at that time the venerable Ananda had acquired an extra suit of robes, and the venerable Ananda was desirous of giving the extra suit to the venerable Sariputta, but the venerable Sariputta was staying at Saketa. Then the venerable Ananda thought: 'It hath been laid down by the Blessed One that we are not to keep an extra suit of robes. Now I have received one, and I want to give it to the venerable Sariputta ; but he is staying at Saketa. What now shall I do?'. the satika in the dress of ordinary women, and was of the same shape as the udaka-salika, or bathing dress, prescribed for the use both of monks (below, chapter 15) and of nuns (Bhikkhunivibhanga, Pakittiya XXII). The latter was, however, somewhat shorter. The ordinary dress of the Bhikkhunis or Sisters consisted of the same three garments as that of the Bhikkhus. That is, according to the first Nissaggiya. The first section of the Sutta-vibhanga on that rule is identical with this section. Digitized by Digitized by Google

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214 MAHAVAGGA. VIII, 13, 8. And the venerable Ananda told this thing to the Blessed One. How long will it be, Ananda, before the venerable Sariputta returns ?' "He will come back, Lord, on the ninth or the tenth day from now.' Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said: 'I allow you, O Bhikkhus, to keep an extra suit of robes up to the tenth day?.' 8. Now at that time the Bhikkhus used to get extra suits of robes given to them. And these Bhikkhus thought: 'What now should we do with extra suits of robes ?' They told this thing to the Blessed One. I enjoin upon you, O Bhikkhus, to make over an extra suit of robes (to other Bhikkhus who have no robes?).' 14. 1. Now when the Blessed One had remained at Vesali as long as he thought fit, he went onwards on his journey towards Benares. And in due course he arrived at Benares, and there, at Benares, he stayed in the hermitage in the Migadaya. Now at that time a certain Bhikkhu's under robe was torn. And that Bhikkhu thought: The Blessed * So the first Nissaggiya; the second section of the Satta-vibhanga on which rule is identical with this section 7. ? On vikappetum, compare our note above, the 69th Pakittiya, and below, chapters 20, 22. Digitized by Digitized by Google

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VILI, 14, 2. THE DRESS OF THE BHIKKHUS. 215 One has ordained the use of three robes, a double waist cloth, and a single upper robe, and a single under-garment, and this under-garment of mine is torn. What if I were to insert a slip of cloth? so that the robe shall be double all round and single in the middle.' 2. So that Bhikkhu inserted a slip of cloth. And the Blessed One on his way round the sleeping apartments saw him doing so, went up to the place where he was, and said to him : What are you doing, O Bhikkhu ?' I am inserting a slip of cloth, Lord.' That is very good, o Bhikkhu. It is quite right of you, O Bhikkhu, to insert a slip of cloth.' And the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said : 'I allow you, O Bhikkhus, to use a double waist cloth, and a single upper robe, and a single undergarment, of cloths which are new, or as good as new8; and the use of a fourfold waist cloth, and of a double upper robe, and of a double under robe of cloth which has been worn for a long time. You are to make endeavour to get sufficient material from rags taken from the dust-heap, or from bits picked up in the bazaar. I allow you, O Bhikkhus, slips of cloth inserted bolt-like to hold a torn robe 1 See above, VIII, 13, 5. * Buddhaghosa says, Aggalam akkhadeyyan (sic) ti khinnathane pilotika-khandam laggapeyyam. The word occurs at Gataka 1, 8, where the liability to want such an insertion is given as one of the nine disadvantages of a robe from the ascetic's point of view. * Ahata-kappanam. See above, VII, 1, 6. See our notes on these expressions above, VII, 1, 6. Digitized by Digilzed by Google

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VIII, 15, I. together, patches', darns, and small pieces of cloth sewn on by way of marking, or of strengthening' the robe.' 216 MAHAVAGGA. 15. 1. Now when the Blessed One had remained at Benares as long as he thought fit, he went onwards on his journey toward Savatthi. And in due course journeying straight on he arrived at Savatthi; and there, at Savatthi, he stayed at the Getavana, Anatha-pindika's Arama. And Visakha the mother of Migara went up to the place where the Blessed One was; and when she had come there, she saluted the Blessed One, and took her seat on one side. And the Blessed One taught Visakha the mother of Migara seated thus: and incited, and aroused, and gladdened her with religious discourse. And Visakha the mother of Migara when she had been thus taught, &c., spake thus to the Blessed One: 'Will my Lord the Blessed One consent to accept his morrow's meal at my hands, together with the company of the Bhikkhus?' The Blessed One, by remaining silent, granted his consent; and Visakha the mother of Migara, perceiving that the Blessed One had consented, rose from her seat, and saluted the Blessed One, and keeping him on her right side as she passed him, she departed thence. 1 This liability to have to be patched is given, in connection with the previous phrase, as one of the nine disadvantages of robes at Gataka I, 8; and tunnavaya occurs as the expression for a mender of old clothes at Kullavagga VI, 5, 1: See our notes on these expressions above, VII, 1, 5. Digitized by Google

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li: VIII, 15, 3. i THE DRESS OF THE BHIKKHUS. 217 . 2. Now at that time, when the night was far spent, there was a great storm of rain over the whole world?. And the Blessed One said to the Bhikkhus: Just as it is raining in the Getavana, O Bhikkhus, so is it raining over the whole world. Let yourselves, O Bhikkhus, be rained down upon, for this is the last time there will be a mighty storm of rain over the whole world.' Even so, Lord,' said those Bhikkhus in assent to the Blessed One; and throwing off their robes they let themselves be rained down upon. 3. And Visakha the mother of Migara having provided sweet food, both hard and soft, gave command to a slave girl, saying, 'Go thou' to the Arama; and when you are there, announce the time, saying, "The time, Sirs, has arrived, and the meal is ready." Even so, my Lady,' said the slave girl in assent to Visakha, the mother of Migara; and going to the Arama she beheld there the Bhikkhus, with their robes thrown off, letting themselves be rained down upon. Then thinking, 'These are not Bhikkhus in the Arama, they are naked ascetics letting the rain fall on them,' she returned to the place where Visakha the mother of Migara was, and said to her: There are no Bhikkhus in the Arama; there are Katuddipiko, literally, over the four continents,' into which the world was supposed to be divided. Compare Genesis vii. 44. Gakkha ge; where ge is the appropriate form of address invariably used to a female slave or maid-servant. Compare Childers, in the 'Dictionary,' p. 617. Digitized by Digilzed by Google

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218 MAHAVAGGA. VIII, 15, 4. naked ascetics there, letting the rain fall on themselves.' Then it occurred to Visakha the mother of Migara-she being learned, expert, and wise-'For a certainty the venerable ones must have thrown off their robes in order to let themselves be rained down upon, and this foolish girl thinks therefore that there are no Bhikkhus in the Arama, but only naked ascetics letting the rain fall on them.' And she again gave command to the slave girl, saying, Go thou to the Arama; and when you are there, announce the time, saying, "The time, Sirs, has arrived, and the meal is ready." 4. Now the Bhikkhus when they had cooled their limbs, and were refreshed in body, took their robes, and entered each one into his chamber. When the slave girl came to the Arama, not seeing any Bhikkhus, she thought: 'There are no Bhikkhus in the Arama. The Arama is empty. And returning to Visakha the mother of Migara she said so. Then it occurred to Visakha the mother of Migara --she being learned, expert, and wise- For a certainty the venerable ones, when they had cooled their limbs and were refreshed in body, must have taken their robes, and entered each one into his chamber.' And she again, gave command to the slave girl, saying, Go thou to Arama; and when you are there announce the time, saying, "The time, Sirs, has arrived, and the meal is ready." 5. And the Blessed One said to the Bhikkhus : Make yourselves ready, O Bhikkhus, with bowl and robe; the hour for the meal has come.' Even so, Lord,' said the Bhikkhus in assent to Digitized by Digilzed by Google

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VID, 15,7. THE DRESS OF THE BHIKKHUS. 219 the Blessed One. And in the morning the Blessed One, having put on his under-garment, and being duly bowled and robed, vanished from the Getavana as quickly as a strong man would stretch forth his arm when it was drawn in, or draw it in again when it was stretched forth, and appeared in the mansion! of Visakha the mother of Migara. And the Blessed One took his seat on the seat spread out for him, and with him the company of the Bhikkhus. 6. Then said Visakha the mother of Migara : . Most wonderful, most marvellous is the might and the power of the Tathagata, in that though the floods are rolling on knee-deep, and though the floods are rolling on waist-deep, yet is not a single Bhikkhu wet, as to his feet, or as to his robes.' And glad and exalted in heart she served and offered with her own hand to the company of the Bhikkhus, with the Buddha at their head, sweet food, both hard and soft. And when the Blessed One had finished his meal, and had cleansed his hands and the bowl, she took her seat on one side. And, so sitting, she spake thus to the Blessed One : 'Eight are the boons, Lord, which I beg of the Blessed One.' *The Tathagatas, O Visakha, are above granting boons (before they know what they are) ?.' Proper, Lord, and unobjectionable are the boons I ask.' Speak then, O Visakha.' 7. 'I desire, Lord, my life long to bestow robes * Kotlhaka does not only mean a room, as given by Childers : it signifies here, as at Gataka I, 227, a battlemented dwelling, the house of a person of rank. . See our note on this phrase at I, 54, 4. Digitized by Digilzed by Google

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220 MAHAVAGGA. VIII, 15, 8. .. for the rainy season on the Samgha, and food for in-coming Bhikkhus, and food for out-going Bhikkhus, and food for the sick, and food for those who wait upon the sick, and medicine for the sick, and a constant supply of congey, and bathing robes for the nuns. But what circumstance is it, O Visakha, that you have in view in asking these eight boons of the Tathagata ?' 'I gave command, Lord, to my slave girl, saying, "Go thou to the Arama; and when you are there, announce the time, saying, "The time, Sirs, has arrived, and the meal is ready.'" And the slave girl went, Lord, to the Arama; but when she beheld there the Bhikkhus with their robes thrown off, letting themselves be rained down upon, she thought: " These are not Bhikkhus in the Arama, they are naked ascetics letting the rain fall on them," and she returned to me and reported accordingly. Impure, Lord, is nakedness, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with special garments for use in the rainy season. 8. Moreover, Lord, an in-coming Bhikkhu, not being able to take the direct roads, and not knowing the places where food can be procured, comes on his way wearied out by seeking for an alms. But when he has partaken of the food I shall have provided for in-coming Bhikkhus, he will come on his way without being wearied out by seeking for an alms, taking the direct road, and knowing the place where food can be procured. It was this circumstance See below, the note on SS 15. Digitized by Digilzed by Google

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VIII, 15, 9. THE DRESS OF THE BHIKKHUS. 221 that I had in view in desiring to provide the Samgha my life long with food for in-coming Bhikkhus. Moreover, Lord, an out-going Bhikkhu, while seeking about for an alms for himself, may be left behind by the caravan ?, or may arrive too late at the place whither he desires to go, and will set out on the road in weariness. But when he has partaken of the food I shall have provided for outgoing Bhikkhus, he will not be left behind by the caravan; he will arrive in due time at the place whither he desires to go, and he will set out on the road when he is not weary. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with food for out-going Bhikkhus. 9. Moreover, Lord, if a sick Bhikkhu does not obtain suitable foods his sickness may increase upon him, or he may die. But if a Bhikkhu have taken the diet that I shall have provided for the sick, neither will his sickness increase upon him, nor will he die. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with diet for the sick. Moreover, Lord, a Bhikkhu who is waiting upon the sick, if he has to seek out food for himself, may bring in the food to the invalid) when the sun is already far on his course, and he will lose his Compare sukha vihayati in the Sigalovada Sutta at p. 302 of Grimblot's 'Sept Suttas Palis.' * Compare Ussura-seyyo in the Sigalovada Sutta at p. 302 of Grimblot's Sept Suttas Palis ;' and Bohtlingk-Roth, under utsara. Digitized by Digilzed by Google

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222 MAHAVAGGA. VIII, 15, 10. opportunity of taking his food". But when he has partaken of the food I shall have provided for those who wait upon the sick, he will bring in food to the invalid in due time, and he will not lose his opportunity of taking his food. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with food for those who wait upon the sick. 10. Moreover, Lord, if a sick Bhikkhu does not obtain suitable medicines his sickness may increase upon him, or he may die. But if a Bhikkhu have taken the medicines which I shall have provided for the sick, neither will his sickness increase upon him, nor will he die. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with medicines for the sick. 'Moreover, Lord, the Blessed One when at Andhakavinda, having in view the ten advantages thereof, allowed the use of congey 2. It was those advantages I had in view, Lord, in desiring to provide the Samgha my life long with a constant supply of congey. 11. "Now, Lord, the Bhikkhunts are in the habit -of bathing in the river Akiravati with the courtesans, at the same landing-place, and naked. And the courtesans, Lord, ridiculed the Bhikkhunts, saying, "What is the good, ladies, of your maintaining 3 chastity when you are young ? are not the i Bhattakkhedam karissati, because he may not eat solid food after sun-turn. ? See Mahavagga VI, 24. The ten advantages are enumerated in $ 5 there. In the text read kinnena. Compare Bhikkhunf-vibhanga, Pakittiya XXI, 1, where the whole passage recurs. The first sentence also recurs ibid., Pakittiya II. Digitized by Digilzed by Google

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VIII, 15, 13. THE DRESS OF THE BHIKKHUS. 223 passions things to be indulged? When you are old, maintain chastity then; thus will you be obtainers of both ends." Then the Bhikkhunts, Lord, when thus ridiculed by the courtesans, were confused. Impure, Lord, is nakedness for a woman, disgusting, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Bhikkhunfsamgha my life long with dresses to bathe in.' 12. But what was the advantage you had in view for yourself, O Visakha, in asking these eight boons of the Tathagata ?' * Bhikkhus who have spent the rainy seasons in various places will come, Lord, to Savatthi, to visit the Blessed One. And on coming to the Blessed One they will ask, saying, "Such and such a Bhikkhu, Lord, has died. Where has he been re-born, and what is his destiny?" Then will the Blessed One explain that he had attained to the fruits of conversion, or of the state of the Sakadagamins, or of the state of the Anagamins, or of Arahatship?. And I, going up to them, shall ask, "Was that brother, Sirs, one of those who had formerly been at Savatthi ?" 13. 'If they should reply to me, " He had formerly been at Savatthi," then shall I arrive at the conclusion, "For a certainty did that brother enjoy either the robes for the rainy season, or the food for the in-coming Bhikkhus, or the food for the outgoing Bhikkhus, or the food for the sick, or the food for those that wait upon the sick, or the 1 A conversation of the kind here referred to is related, as having actually taken place at Nadika, in the Book of the Great Decease, II, 5-8. Digitized by Digitized by Google

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224 MAHAVAGGA. VIII, 15, 14. medicine for the sick, or the constant supply of congey." Then will gladness spring up within me on my calling that to mind; and joy will arise to me thus gladdened; and so rejoicing all my frame will be at peace; and being thus at peace I shall experience a blissful feeling of content; and in that bliss my heart will be at rest; and that will be to me an exercise of my moral sense, an exercise of my moral powers, an exercise of the seven kinds of wisdom !! This, Lord, was the advantage I had in view for myself in asking those eight boons of the Blessed One.' 14. 'It is well, it is well, Visakha. Thou hast 1. The succession of ideas in this paragraph is very suggestive, and throws much light both upon the psychological views and upon the religious feelings of the early Buddhists. The exact rendering of course of the abstract terms employed in the Pali text is no doubt, as yet, beset with difficulty, for the reasons pointed out in Rh. D.'s 'Buddhist Suttas from the Pali,' pp. xxv, xxvi; but the general sense of the passage is already sufficiently clear. For one or two words we have no real and adequate equivalent. Kaya is neither body' nor 'faculties;' it is the whole frame, the whole individuality, looked at rather objectively than subjectively, and rather from the outward and visible than from the inner, metaphysical, stand-point. Compare the use of Sakk a yaditthi and of Kayena passati. Sukha is not so much happiness,' simply and vaguely, as the serenity of the bliss which follows on happiness. It is contrasted with, and follows after, pamogga and piti, in the same way as in this passage, in the standing description of the Ghanas (translated by Rh. D. in the Maha-sudassana Sutta II, 5-8, in the 'Buddhist Suttas,' p. 272). Its opposite, Dukkha, is a positive state of pain, and in comparison with this, sukha is negative, the absence of pain. Kitta is always more emotional than intellectual. It has the connotation, not of mind,' as is usually and erroneously supposed, but of heart.' Digitized by Digilzed by Google

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VIII, 15, 15. THE DRESS OF THE BHIKKHUS. 225 done well in asking eight boons of the Tathagata with such advantages in view.' And the Blessed One gave thanks to Visakha the mother of Migara in these verses; Whatsoever woman, upright in life, a disciple of the Happy One, gives, glad at heart and overcoming avarice, both food and drink-a gift, heavenly, destructive of sorrow, productive of bliss, A heavenly life does she attain, entering upon the Path that is free from corruption and impurity; 'Aiming at good, happy does she become, and free from sickness, and long does she rejoice in a heavenly body.' And when the Blessed One had given thanks to Visakha the mother of Migara in these verses, he arose from his seat, and departed thence. 15. Then the Blessed One on that occasion, after he had delivered a religious discourse, addressed the Bhikkhus, and said: I allow you, O Bhikkhus, garments for the rainy season, and food for in-coming Bhikkhus, and food for out-going Bhikkhus, and diet for the sick, and food for those that wait upon the sick, and medicine for the sick, and a constant supply of congey, and bathing robes for the sisterhood.' Here ends the chapter called the Visakha-bhanavara. 1 The size of such a garment is limited by the 91st Pakittiya to six spans by two-and-a-half-that is just enough to go round the loins from the waist half down to the knee. It would be decent, and yet avoid the disadvantage of wearing the robes in the rain, where they would become wet and heavy in the manner described, for instance, at Mahavagga VII, 1, 1. [17] Digitized by Digilzed by Google

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226 . MAHAVAGGA. VIII, 16, 1. 16. 1, 2. Now at that time Bhikkhus who had eaten sweet foods went to sleep unmindful and unthoughtful. And they who had thus gone to sleep, dreamed 1. .............................. 3. .... 'I allow, O Bhikkhus, for the protection of the body, and of the robe, and of the sleepingplace, the use of a mat.' 4. Now at that time the mat, being too short, did not protect the whole of the sleeping-place. 'I allow you, O Bhikkhus, to have a covering made as large as you like.' 17 3. 1. Now at that time the venerable Belatihasisa, the superior of the venerable Ananda, had a disease of thick scabs; and by reason of the discharge thereof his robes stuck to his body. The Bhikkhus moistened those robes with water, and loosened them (from his body). The Blessed One, as he was going on his rounds through the sleeping-places, saw them [doing so), and going up to the place where they were, he asked them : 1 The remainder of this introductory story scarcely bears translation. The first sentences recur in the Sutta-vibhanga, Samghadisesa I, 2, 1, and Pakittiya V, 1, 1. * The length of a mat (nisidanam) was limited by the 89th Pakittiya to two spans by one. * This introductory story is also given as the introduction to Mahavagga VI, 9. Digitized by Digilzed by Google

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VIII, 18, 1. THE DRESS OF THE BHIKKHUS. 227 What is the matter, O Bhikkhus, with this Bhikkhu ?' The venerable one has the disease of thick scabs; and by reason of the discharge thereof his robes stick to his body. So we are moistening those robes thoroughly with water, to loosen them (from his body). 2. Then the Blessed One on that occasion, after having delivered a religious discourse, addressed the Bhikkhus, and said : I allow, O Bhikkhus, to whomsoever has the itch, or boils, or a discharge, or scabs, the use of an itch-cloth!! 18. 1. Now Visakha the mother of Migara took a cloth for wiping the face, and went up to the place where the Blessed One was. And on arriving there, she saluted the Blessed One, and took her seat on one side, and, so sitting, Visakha the mother of Migara spake thus to the Blessed One: May the Blessed One be pleased to accept of me this cloth for wiping the face, that that may be to me for a long time for a blessing and for good.' And the Blessed One accepted the cloth for wiping the face. And he taught, and incited, and aroused, and gladdened Visakha the mother of Migara with religious discourse. And she, so taught &c., rose from her seat, and saluted the 1 According to the goth Pakittiya such a cloth must not be more than four spans in length, and two in breadth. 02 Digitized by Digilzed by Google

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VIII, 19, 1. Blessed One, and passing him on her right side, she departed thence. Then the Blessed One on that occasion, after having delivered a religious discourse, addressed the Bhikkhus, and said: 'I allow you, O Bhikkhus, a cloth to wipe your faces with.' 228 MAHAVAGGA. 19. 1. Now at that time Roga the Malla was a friend of the venerable Ananda's1. And a linen cloth belonging to Roga the Malla had been deposited in the keeping of the venerable Ananda; and the venerable Ananda had need of a linen cloth. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to take a thing on trust (that it would be given to you) when it belongs to a person possessed of these five qualifications he must be an intimate and familiar friend who has been spoken to (about it) and is alive, (and the Bhikkhu taking the thing) must know "He will remain pleased with me after I have taken it." I allow you, O Bhikkhus, to take a thing on trust (that it would be given to you)3 when it belongs to a person possessed of these five qualifications.' 1 He is also mentioned as such in Mahavagga VI, 36. * Buddhaghosa says, Alapito ti mama santakam ganhahi yam ikkheyyasiti evam vutto. Vissasam gahetum, on which phrase compare vissasa ganhati in chapter 31, below, where the context leaves no doubt as to its meaning. Digitized by Google

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VIII, 20, 2. THE DRESS OF THE BHIKKHUS. THE DRESS OF THE 229 20. 1. Now at that time the Bhikkhus were fully provided with the three robes, but they had need of water-strainers' and of bags (to carry their bowls and other things in) 2. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, pieces of cloth requisite (for those purposes).' 2. Then it occurred to the Bhikkhus: The things allowed by the Blessed One--the three robes, and the robes for the rainy season, and the mat, and the bed-covering, and the cloth to cover boils &c. with, and to wipe the face with, and required (for water-strainers and bags)--are all these things things which ought to be kept to ourselves, or things which ought to be handed over (from time to time by one Bhikkhu to another) ?' They told this matter to the Blessed One. I allow you, O Bhikkhus, to keep in hand the three robes, and not to assign them- to keep to yourselves the robes for the rainy season during the four months of the rains, but beyond that time to hand them over-to keep to yourselves the mats and the bed coverings, and not to hand them overto keep to yourselves the coverings for the itch &c. while the disease lasts, but beyond that time to i Compare Kullavagga VI, 13. * Compare the passages given in the index to the text of the Kullavagga, p. 355, 8. v. thavika. * Compare below, VIII, 24, 3. * Compare above, VIII, 8, 3. Digitized by Digitized by Google

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MAHAVAGGA. 230 hand them over-to keep to yourselves the cloths to wipe the face with, and those required for waterstrainers and bags, and not to hand them over.' VIII, 21, 1. 21. 1. Now the Bhikkhus thought: 'What is the limit for the size of a robe up to which it ought to be handed over to another Bhikkhu1?' They told this matter to the Blessed One. 'I prescribe, O Bhikkhus, to hand over any robe which is in length eight inches according to the accepted inch?' Now at that time a robe belonging to the venerable Maha Kassapa, which had been made of cast-off pieces of cloth became heavy (by reason of the weight of the new pieces tacked on to it3). They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to darn it roughly together with thread'.' It was uneven at the end". They told this thing to the Blessed One. 'I allow you, O Bhikkhus, to remove the unevenness".' 1 See VIII, 13, 8, and our note on the 59th Pakittiya. 2 See our note on this word in the 92nd Pakittiya. 3 So explains the commentary, Khinna-tthane aggalaropanena garuko hoti. Suttalukham katun ti sutten' eva aggalam katun ti attho (B.). Compare above, chapter 12. 2. 5 Vikanno ti suttam ankitva sibbantanam eko samghan-kono digho hoti, says Buddhaghosa. Vikannaka in the 233rd Gataka seems to mean 'harpoon.' Vikannam uddharitun ti digha-konam khinditum (B.). Digitized by Google

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VIII, 21, 2. THE DRESS OF THE BHIKKHUS. 231 The threads frayed out 1 They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to put a braiding or a binding along or round (the edge) ?? Now at that time the ribbonss of the under garment gave way* They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to make an eightfooted ....! 2. Now at that time when a set of robes was being made for a certain Bhikkhu it was impossible to make it entirely from torn pieces of cloth. 'I allow you, O Bhikkhus, to have two of the robes made of torn pieces of cloth, and one of cloth not torn. It was impossible to make two of the robes of torn pieces of cloth, and one of cloth not torn. I allow you, O Bhikkhus, to make two robes i Okirati (sic) ti khinna-konato galati (B.). Galati at VI, 13, 1, is 'ran over,' whereas okiriyanti at the corresponding passages VI, 12, 1, 2, is 'were spilt.' Probably the above rendering is the real meaning here, as the threads could not be literally spilt or sprinkled. On these difficult technical terms Buddhaghosa provokingly says, anuvatam paribhandam anuvatan keva paribhandam. Childers, under the first, has merely with the wind,' and under the second, girdle. The same expressions occur also above, at VII, 1, 5, where Buddhaghosa again only explains the words by the words themselves. * We probably ought to read patta, not patta; but what is meant by the ribbons of the samghati is very doubtful. Buddhaghosa says nothing. * For luggati compare paluggati. * What this is is again uncertain, and Buddhaghosa gives no help. * See above, chapter 11, at the end. Digitized by Digitized by Google

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232 MAHAVAGGA. VIII, 22, 1. (out of the set) of untorn pieces, and one of torn pieces. Even this was impossible. I allow you, O Bhikkhus, to make (each robe out of the set) half (from torn pieces) and half (from untorn pieces). But a set of robes made entirely from untorn pieces is not to be worn. Whosoever shall wear (a set of robes so made) is guilty of a dukkata.' 22. 1. Now at that time a quantity of robes had come into the possession of a certain Bhikkhu, and he was desirous of giving those robes to his father and mother. They told this matter to the Blessed One. Since they are his father and mother, what can we say, O Bhikkhus, though he give them to them. I allow you, O Bhikkhus, to give (robes, in such a case,) to your parents. And a gift of faith is not to be made of no avail. Whosoever shall make it of no avail, he is guilty of a dukkata?.' 23. 1. Now at that time a certain Bhikkhu who had deposited his robes 3 in Andhavana entered the 1 Anvadhikam, on which Buddhaghosa says nothing. . Compare the ist and 3rd Nissaggiyas, and above, VIII, 13, 8, as to the rules concerning extra robes, and what is to be done with them. * For the rule as to such depositing, see the 29th Nissaggiya. Digitized by Digilzed by Google

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VIII, 23, 3. 233 village for alms (clad only) in his waist cloth and nether garment'. Thieves carried off that robe. That Bhikkhu became ragged and ill-clad. The Bhikkhus spake thus: How is it, friend, that you have become ragged and ill-clad ?' 'I had deposited my robe in Andhavana, and entered the village in my waist cloth and nether garment. Thieves carried off that robe. Thence am I become ragged and ill-clad.' They told this matter to the Blessed One. 'You are not, O Bhikkhus, to enter the village (clad only) in your waist cloth and nether garment. Whosoever shall do so is guilty of a dukkata2. 2. Now at that time the venerable Ananda through thoughtlessness went into the village for alms in his waist cloth and nether garment. The Bhikkhus spake to him thus: 'Hath it not been laid down by the Blessed One that we are not to enter the village, in our waist cloth and nether garment. Why have you, O friend, gone so into the village?' THE DRESS OF THE BHIKKHUS. 'It is true, my friends, that it has been laid down by the Blessed One that we are not to enter the village so, but I did it out of thoughtlessness.' They told this matter to the Blessed One. 3. 'There are five reasons, O Bhikkhus, for laying Kivara (robe) must here be used for Samghati. See our note on VIII, 13, 5, and section 2, below, where samghati occurs. 1 On Santaruttara, see the 7th Nissaggiya. It is clear from this passage that Buddhaghosa was right in his limitation of the word as used in that rule; and we should have done better, therefore, to follow it in our translation of the rule. 2 Compare the 1st, 2nd, 3rd, and 4th Sekhiyas, and the and Nissaggiya; and also above, VII, 1, 3. Digitized by Google

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234 MAHAVAGGA. VIII, 23, 3. aside the robe-when he (the Bhikkhu) is sick, when it is the appointed time for keeping the rainy season 2, when it is necessary to go to the other side of a river, when the vihara has been securely fastened with a bolt, when the Kathina ceremony has been performed. These, O Bhikkhus, are the five reasons for laying aside the robe (Samghati). 'There are five reasons, O Bhikkhus, for laying aside the waist cloth and the nether garment. [The reasons are the same as in the last paragraph.] These, O Bhikkhus, are the five reasons, &c. 'There are five reasons for laying aside the garment for use in the rainy season-when he is sick, when it is necessary to go beyond the boundary (?)5, when it is necessary to go to the other side of a river, when the vihara has been securely fastened with a bolt, when the garment for use in the rainy 1 Here the word used is Samghati. 2 On samketa, compare II, 8, 1. Buddhaghosa merely says here, Vassika-samketan ti kattaro mase. As samketa implies a mutual agreement, the appointed time' here probably means, not the time fixed by the Buddha, but the time agreed upon by the Samgha as that to which the rule laid down by the Buddha should apply. There may easily have arisen questions as to the exact day on which the four months should properly begin; and there were even differences of opinion as to the exact length of the period itself, some making it three, and some four months. See on these points Childers, under Vassa and Vassupanayika. 3 From fear of thieves. See the 2nd Nissaggiya, and above, VII, 1, 3. Buddhaghosa has nothing on this reason. It would seem that the garment in question might be left behind when the Bhikkhu had to go on a journey, if that journey would take him beyond the boundary of the technical 'residence.' On the use of the word, see the passages collected by H. O. in the Index to the Pali Text (vol. ii. p. 349, s. v. sima). Digitized by Google

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VIII, 24, 2. THE DRESS OF THE BHIKKHUS. 235 season has not been made, or has been left unfinished'. These, O Bhikkhus, are the five reasons,' &c. 24. 1. Now at that time a certain Bhikkhu kept Vassa? alone. The people then gave him robes, saying, 'We give them to the Samgha. Then that Bhikkhu thought: 'It has been laid down by the Blessed One that the lowest number which can constitute a Samgha is four 3. Now I am by myself, and these people have given the robes, saying, "We give them to the Samgha." I had better take these robes, which are the property of a Samgha, to Savatthi.' So that Bhikkhu did so, and told the matter to the Blessed One. "These robes are your own, O Bhikkhu, until the Kathina ceremony shall have been performed 2. "Now in case, O Bhikkhus, a Bhikkhu keep Vassa alone, and the people of the place give 1 It is evident from this last reason that the reasons are not such as would justify a Bhikkhu in laying aside the garment in such a way as to remain naked, but such as would justify him in not using the rainy-season garment when he might otherwise have done so. In the five cases mentioned he might wear the nether garment only reaching from above the navel to below the knees, instead of the garment for the rainy season, which was smaller in size. See our note above on VIII, 13, 5, and VIII, 15, 15. 2 That is, spent the rainy season. 3 This is laid down in Mahavagga IX, 4, 1. * And thereby the Kathina license suspended. Compare the ist, and, and 3rd Nissaggiyas, and our note on p. 18. Digitized by Google

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236 MAHAVAGGA. VIII, 34, 3. him robes, intending them for the Samgha, - I prescribe, O Bhikkhus, that those robes shall be his until the Kathina ceremony shall have been performed,' 3. Now at that time a certain Bhikkhu spent the rest of the year (besides the rainy season) alone. The people there (&c., as before, in the first paragraph of 24. 1, down to the end). So that Bhikkhu did so, and told the matter to the Bhikkhus. They told the matter to the Blessed One. 'I prescribe, O Bhikkhus, that you are to divide such robes with the Samgha (whether large or small in number) that may be present there. 4. Now in case, O Bhikkhus, a Bhikkhu spend the rest of the year (besides the rainy season) alone, and the people of the place give him robes, intending them for the Samgha-I allow, O Bhikkhus, that that Bhikkhu should appropriate those robes to himself?, saying, "These robes are for me." If another Bhikkhu should arrive before those robes have been appropriated to that Bhikkhu, an equal share is to be given (to the in-coming Bhikkhu). If while the robes are being divided by those Bhikkhus, and before the lot has been cast, another Bhikkhu should arrive, an equal share is to be given to him. If while the robes are being divided by those Bhikkhus, and after the lot has been cast, another Bhikkhu Buddhaghosa says, Utukalan ti vassanato annam kalam, where vassana means the rainy season. See Abhidhanappadipika, verse 79. . On this sense of adhitthatum, see above, Mahavagga VIII, 20, 2. Digitized by Digitized by Google

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VIII, 24, 6. THE DRESS OF THE BHIKKHUS. 237 should arrive, an equal share need not, if they do not wish it, be given to him.' 5. Now at that time two Theras, who were brothers, the venerable Isidasa and the venerable Isibhatta, having spent the rainy season in Savatthi, went to take up their abode in a certain village. The people there, thinking, 'It is long since these Theras have arrived here,' made gifts of both food and robes. The Bhikkhus who resided there asked the Theras, saying, "These robes, Sirs, which are the property of the Samgha, have come to us through the Theras' arrival. Will the Theras accept a share?' The Theras answered : 'As we understand the rule laid down by the Blessed One, these robes belong to you alone until the Kathina ceremony shall have been performed?' 6. Now at that time three Bhikkhus spent the rainy season at Ragagaha. The people there made gifts of robes, saying, 'We give them to the Samgha.' Then those Bhikkhus thought thus : 'It has been laid down by the Blessed One that the smallest Samgha shall consist of four persons, and we are only three, and these people have made gifts of robes, intending to give them to the Samgha. What now ought we to do with them ?' Now at that time there were staying in Patali 1 Akama; on which compare II, 27, 15, and especially II, 34, 3, and IV, 17, 6. . Agamma, which is here nearly the same as addissa. To give the full import of the expression it would be necessary to say, have come to us in consequence of the inducement offered to the givers by the presence of the Theras here.' * See our note above on $ 1. Digitized by Digitized by Google

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238 MAHAVAGGA. VIII, 25, 1. putta, at the kukkutarama, a number of Therasthe venerable Nilavasi, and the venerable Sanavasi', and the venerable Gopaka, and the venerable Bhagu, and the venerable Phalika-sandana. And those Bhikkhus went to Pataliputta, and asked the Theras what they should do. The Theras answered : 'As we understand the rule laid down by the Blessed One, these robes belong to you alone until the Kathina ceremony shall have been performed.' 25. 1. Now at that time the venerable Upananda of the Sakya race, having spent the rainy season at Savatthi, went to take up his abode in a certain village. The Bhikkhus in that place assembled together with the object of dividing the robes. They said to him: These robes, friend, which are the property of the Samgha, are about to be divided. Will you accept a share of them ?'. Yes, friends, I will,' said he; and taking his share, departed thence and took up his abode elsewhere. [The same thing happened there, and] he departed thence and took up his abode elsewhere. [The same thing happened there, and so] he returned to Savatthi with a great bundle of robes. 2. The Bhikkhus said to him: What a merito 1 There is a Sanavasi who takes a prominent part at the Council of Vesali (Kullavagga XII, 1, 8; XII, 2, 4). He is probably meant to be considered the same as this one. Digitized by Digilzed by Google

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VIII, 25, 4. THE DRESS OF THE BHIKKHUS. 239 rious person you are, friend U pananda. Plenty of robes have come into your possession!' Where is my merit, friends ?' said he, and (told them all that had happened]". 3. 'How then, friend Upananda, have you spent the rainy season in one place, and accepted a share of robes in another place?' Yes, friends, that is so.' Those Bhikkhus who were moderate were indignant, murmured, and became annoyed, saying, 'How can the venerable Upananda spend the rainy season in one place, and accept a share of robes in another place ?' They told the matter to the Blessed One. "Is it true, Upananda, as they say, that you have spent the rainy season in one place, and have accepted a share of robes in another place ?' It is true, Lord.' The Blessed Buddha rebuked him, saying, 'How can you, O foolish one, act so ? This will not redound to the conversion of the unconverted, or to the increase of the converted! And after having rebuked him, and delivered a religious discourse, he addressed the Bhikkhus, saying, "Whosoever, O Bhikkhus, has spent the rainy season in one place, is not to accept a share of the robes in another place. Whosoever does so shall be guilty of a dukkata.' 4. Now at that time the venerable Upananda of the Sakya race spent the rainy season alone in two residences, thinking thus to obtain many robes. And the Bhikkhus thought: 'How should his portion Section 1 repeated, with the necessary change of person, &c. Digitized by Digitized by Google

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240 MAHAVAGGA. VIII, 26, 1. of the robes be assigned to Upananda of the Sakya race ?' They told the matter to the Blessed One. Give, O Bhikkhus, to that foolish one but one portion? In case, O Bhikkhus, a Bhikkhu spend the rainy season alone in two residences, thinking thus to obtain many robes, then, if he have spent exactly half the season in one place and half in another, a half portion of the robes due to him shall be given to him in one place, and a half in the other ; but in whichever place of the two he have spent a greater part of the rainy season, thence shall the portions of robes due to him be given.' 26. 1. Now at that time a certain Bhikkhu had a disturbance in his bowels, and he lay fallen in his own evacuations. And the Blessed One on going round the sleeping-places accompanied by the venerable Ananda came to that Bhikkhu's abode, and saw him so. And he went up to him, and asked him, What is the matter with you, O Bhikkhu ?' 'I have a disturbance, Lord, in my bowels.' *Then have you, O Bhikkhu, any one to wait upon you ?' No, Lord.' Why do not the Bhikkhus wait upon you ?' Because I am of no service, Lord, to the Bhikkhus.' 2. Then the Blessed One said to the venerable 1 Buddhaghosa says, Ekadhippayan ti ekam adhippayam. Eka-puggala-pasivisam eva detha ti attho. Digitized by Digitized by Google

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VIII, 36, 4. THE DRESS OF THE BHIKKHUS. 241 Ananda: 'Go, Ananda, and fetch some water. Let us bathe this Bhikkhu.' Even so, Lord,' said the venerable Ananda, in assent to the Blessed One, and fetched the water. And the Blessed One poured the water over that Bhikkhu ; and the venerable Ananda wiped him down. And the Blessed One taking hold of him at the head, and the venerable Ananda at the feet, they lifted him up, and laid him down upon his bed. 3. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhu-samgha, and asked the Bhikkhus, 'Is there, O Bhikkhus, in such and such an apartment, a Bhikkhu who is sick?' "There is, Lord.' *Then what, O Bhikkhus, is the matter with that Bhikkhu ?' He has a disturbance, Lord, in his bowels.' And is there any one, O Bhikkhus, to wait upon him ?' No, Lord.' Why, then, do not the Bhikkhus wait upon him?' "That Bhikkhu, Lord, is of no service to the Bhikkhus; therefore do they not wait upon him. 'Ye, O Bhikkhus, have no mothers and no fathers who might wait upon you! If ye, O Bhikkhus, wait not one upon the other, who is there indeed who will wait upon you? Whosoever, O Bhikkhus, would wait upon me, he should wait upon the sick. 4. 'If he have an upagghaya, his upaggha ya should wait upon him as long as his life lasts, and wait until he has recovered ; and so if he have an akariya, a saddhi-viharika, an antevasika, a fellow [17] Digitized by Digilzed by Google

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242 MAHAVAGGA. VIII, 36, 5. saddhi-viharika, or a fellow antevasika! And if he have neither of all these, then should the Samgha wait upon him; and whosoever does not do so, shall be guilty of a dukkata. 5. "There are five qualities, O Bhikkhus, which, when a sick man has, he is difficult to wait uponwhen he does not do what is good for him; when he does not know the limit (of the quantity of food) that is good for him; when he does not take his medicine; when he does not let a nurse who desires his good know what manner of disease he has, or when it is getting worse that that is so, or when it is getting better that that is so, or when it is stationary that that is so; and when he has become unable to bear bodily pains that are severe, sharp, grievous, disagreeable, unpleasant, and destructive to lifes. These are the five qualities, O Bhikkhus, which, when a sick man has, he is difficult to wait upon. 6. There are five qualities, O Bhikkhus, which, when a sick man has, he is easy to wait uponwhen he does' (&c., the contrary of the last section). 7. "There are five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is incompetent to the task-when he is not capable of prescribing medicines ; when he does not know what (diet) is good and what is not good for the patient, serving what is not good, and not serving what is good for him; when he waits upon the sick out of * On all except the last two this duty has already been enjoined above in the passages on the mutual duties of masters and pupils (Mahavagga I, 24, 25; I, 26, 11; I, 32, 3; I, 33, 1). 3 Compare Gataka II, 293, 294. 3 This last clause occurs also above, Digitized by Digilzed by Google

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VIII, 27, 2. THE DRESS OF THE BHIKKHUS. 243 greed, and not out of love; when he revolts from removing evacuations, saliva or vomit; when he is not capable from time to time of teaching, inciting, arousing, and gladdening the patient with religious discourse. These are the five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is incompetent to the task. 8. There are five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is competent to the task--when he is capable' (&c., the contrary of the last section). 27. 1. Now at that time two Bhikkhus were journeying along a high road in the country of Kosala. And they came to a certain residence, and there one of the two fell ill. Then the Bhikkhus there thought: 'Waiting upon the sick has been highly spoken of by the Blessed One. Let us then, friends, now wait upon this Bhikkhu.' And they waited upon him, and while he was being nursed by them, he completed his time? Then those Bhikkhus took that Bhikkhu's bowl and his robes, and went to Savatthi, and told the matter to the Blessed One. 2. On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl and of his robes. But, now, those who wait upon the sick are of much service. I prescribe, O Bhikkhus, that the bowl and the set of robes are to be assigned by the 1 That is, he died. R 2 Digitized by Google

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VIII, 27, 3. Samgha to them who have waited upon the sick. And thus, O Bhikkhus, are they to be assigned. The Bhikkhu who has waited upon the sick ought to go before the Samgha, and to say thus: "Such and such a Bhikkhu, Sirs, has completed his time. These are his set of robes and his bowl." Then a discreet and able Bhikkhu ought to lay the proposition before the Samgha, saying, "Let the Samgha hear me. Such and such a Bhikkhu has completed his time. These are his set of robes and his bowl. If it is convenient to the Samgha, let the Samgha assign this set of robes and this bowl to those who have waited upon the sick." This is the natti.' [Here follow the usual formal words of a kammavaka1] 244 MAHAVAGGA. 3. Now at that time a certain Samanera had completed his time. They told this matter to the Blessed One. [The decision and the kammavaka are the same as in SS 2.] 4. Now at that time a certain Bhikkhu and a Samanera waited upon a sick Bhikkhu; and while he was being waited upon by them he completed his time. And the Bhikkhu who had waited upon the sick thought: 'How now ought the due portion of robes be given to the Samanera who waited upon the sick?' They told this matter to the Blessed One. 'I prescribe, O Bhikkhus, that you are to give an equal portion to a Samanera who waits upon the sick.' 5. Now at that time a certain Bhikkhu who was 1 There is only one, not three Kammavakas, given in the text. Digitized by Google

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VIII, 28, 1. THE DRESS OF THE BHIKKHUS. - 245 possessed of much property, and of a plentiful supply of a Bhikkhu's requisites, completed his time. They told this matter to the Blessed One. On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl and of his robes. But, now, those who wait upon the sick are of much service. I prescribe, O Bhikkhus, that the set of robes and the bowl are to be assigned by the Samgha to them who have waited upon the sick. And whatever little property and small supply of a Bhikkhu's requisites there may be, that is to be divided by the Samgha that are present there; but whatever large quantity of property and large supply of a Bhikkhu's requisites there may be, that is not to be given away and not to be apportioned?, but to belong to the Samgha of the four directions, those who have come in, and those who have not?' 28. 1. Now at that time a certain Bhikkhu came naked up to the place where the Blessed One was, and said: The Blessed One, Lord, has praised in many ways the moderate man and the contented who has eradicated (evil), who has shaken off his passions, who is gracious, reverent, energetico. Now this See Kullavagga VI, 15, 2. See Kullavagga VI, 16, 2. s That is, of all the world.' * This description of the totality of the Samgha is constantly found in dedicatory inscriptions. See Rh. D.'s paper in the Indian Antiquary, May, 1872. So, for example, in Kullavagga I, 1, 3. Digitized by Digilzed by Google

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246 MAHAVAGGA. VIII, 28, 2. nakedness, Lord, is in many ways effectual to moderation and content, to the eradication of evil, to the suppressions of the passions, to graciousness, reverence, and zeal. It were well, Lord, if the Blessed One would enjoin nakedness upon the Bhikkhus.' The Blessed Buddha rebuked him, saying, 'This would be improper, O foolish one, crooked, unsuitable, unworthy of a Samana, unbecoming, and it ought not to be done. How can you, O foolish one, adopt nakedness as the Titthiyas do? This will not conduce, O foolish one, to the conversion of the unconverted.' And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said : * You are not, O Bhikkhus, to adopt nakedness, as the Titthiyas do? Whosoever does so, shall be guilty of a grave offence (Thullakkaya).' 2. [The whole section repeated respectively in the case of a Bhikkhu clad in a garment of grass, clad in a garment of bark?, clad in a garment of phalaka cloth, clad in a garment of hair, clad in the skin of a wild animal, clad in the feathers of 1 Compare above, VIII, 15, 7 and 11. * This is several times referred to in the Gatakas; for instance, pp. 6, 9, 12. Perhaps made of leaves. Compare Bohtlingk-Roth's, No. 5, sub voce; and Gataka I, 304 (phalakattharasayana). Perhaps also Gataka I, 356,'making a man his phalaka,' may be a figure of speech founded on this use of the word, and mean 'making him his covering.' * Like the well-known Titthiya Agita, one of the six great heretics (Samanna-phala Sutta, ed. Grimblot, p. 114,= Book of the Great Decease, V, 60). Digitized by Digilzed by Google

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VIII, 29, 1. THE DRESS OF THE BHIKKHUS. 247 an owl, clad in antelope skins (with the hoofs left on). But instead of adopt nakedness as the Titthiyas do' substitute respectively wear a garment of grass, &c., which is the symbol the Titthiyas use.'] . 3. Now at that time a certain Bhikkhu came up to the place where the Blessed One was, clad in cloth made of the stalks of the akka plant %. [All as before in SS 1, down to :) And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said : You are not, O Bhikkhus, to dress yourselves in the stalks of the akka plant. Whosoever does so, shall be guilty of a dukkata.' [ 3 is then repeated of a Bhikkhu clad in cloth made of the makaki fibre *.] 29. 1. Now at that time the Khabbaggiya Bhikkhus wore robes that were all of a blue, light yellow, crimson, brown, black, brownish yellow, or dark * Buddhaghosa, at Suttavibhanga, Paragika I, 10, 3, where this word occurs, says on it, Aginakkhikan (sic) ti salomam sakhuram agina-miga-kammam. Compare also above, Mahavagga V, 2, 4. * Titthiya-dhaga. Compare Gataka I, 65, and Kullavagga I, 27. Akkanalan ti akkanalamayam (B.). Compare BohtlingkRoth, under arka. * Potthako ti makakimayo vukkati (B.). So also Childers, sub voce, Digitized by Google

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248 MAHAVAGGA. VIII, 30, 1. yellow colour 1; they wore robes with skirts to them which were not made of torn pieces of cloth, or were long, or had flowers on them, or cobras' hoods on them; they wore jackets, and dresses of the Tiritaka plant?, and turbans. The people were indignant, murmured, and became annoyed, saying, 'This is like those still living in the enjoyments of the world.' They told the matter to the Blessed One. Robes that are all of a blue colour [&c.; all the things mentioned in the first paragraph being here repeated] are not to be worn. Whosoever wears them shall be guilty of a dukkata :.' 30. 1. Now at that time Bhikkhus, after having spent the rainy season, but before a gift of robes had fallen to the Samgha, went away (from the place); left the Order; died; admitted that they were Samaneras; or that they had abandoned the precepts; or that they had become guilty of an extreme See Buddhaghosa's explanations of all these colours in the note on V, 2, 1. * Buddhaghosa says on this word, Tiritan (sic) ti pana ruk. khakhallimayam, tam pada-punkhanam katum vattati. Khalli is bark.' 3 Buddhaghosa says that the robes of the colours mentioned in this chapter may be worn if they have first been dyed, or may be used as coverlets, or may be cut up and used as parts of robes. So the robes with skirts to them may be worn if the forbidden skirts have first been torn or cut off, Digitized by Digilzed by Google

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VIII, 30, 2. THE DRESS OF THE BHIKKHUS. 249 offence; or that they were mad; or that their minds were unhinged; or that they suffered bodily pain; or that suspension had been pronounced against them for their refusal to acknowledge an offence they had committed, or to atone for such an offence, or to renounce a false doctrine; or that they were eunuchs; or that they had furtively attached themselves to the Samgha); or that they had gone over to the Titthiyas; or that they were an animal; or that they had been guilty of matricide, or of parricide; or that they had murdered an Arahat; or that they had violated a Bhikkhunt; or that they had caused a schism in the Samgha; or that they had shed (a Buddha's) blood; or that they were hermaphrodites ?. They told this matter to the Blessed One. 2. 'In case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, goes away before a gift of robes has fallen to the Samgha- then they are nevertheless to be allotted to him if there be any person present proper to receive them on his be half. Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Samgha, leaves the Order, or dies, or acknowledges that he has become a Samanera, or that he has abandoned the precepts, or lastly that he has become guilty of an extreme offence, -- then the Samgha becomes the owner (of the portion of robes that would have fallen to him). The above list of disqualifications has already occurred at II, 36; IV, 14. Digitized by Digilzed by Google

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VIII, 30, 3. 'Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Samgha, acknowledges that he has become mad, or unhinged in his mind, or in bodily pain, or that he has been suspended for refusal to acknowledge an offence he had committed, or to atone for such an offence, or to renounce a false doctrine-then (his portion of robes. is nevertheless) to be allotted to him if there be any person present proper to receive them on his behalf. 250 MAHAVAGGA. 'Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Samgha, acknowledges that he is a eunuch, or that he had furtively attached himself to the Samgha, or that he had gone over to the Titthiyas, or that he is an animal, or that he had been guilty of matricide, or of parricide, or that he had murdered an Arahat, or that he had violated a Bhikkhunt, or that he had raised a schism in the Samgha, or that he had shed a Buddha's blood, or that he is a hermaphroditethen the Samgha becomes the owner (of the portion of robes that would have fallen to him). 3. [The same rules as in SS 2, if he had gone away, &c., after the gift of robes had been made to the Samgha, but before the robes had been divided among the individual members of the Samgha belonging to the place where he had spent the rainy season.] 6 4. Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy season, divisions arise among the Samgha before any robes have fallen to them, and the people there give the water (of Digitized by Google

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VIII, 31, 1. THE DRESS OF THE BHIKKHUS. 251 presentation 1) to one party, and the robes to the other party, thinking, "We are giving to the Samgha"--then those (robes are the property) of the (whole) Samgha. "The people there give the water of presentation to one party, and the robes to the same party, thinking, "We are giving to the Samgha"--then those robes are the property of the whole Samgha. 5. '[In the same two cases, if the people intend to give to the one party only, the robes are to be the property of that party.] 6. Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy season, divisions arise among the Samgha after the gift of robes has been made to the Samgha, but before the division (of the robes to the individual members) has taken place-then at the division an equal share is to be given to all.' 1. Now at that time the venerable Revata sent a robe to the venerable Sariputta in charge of a certain Bhikkhu, saying, 'Give this robe to the Thera.' But that Bhikkhu, whilst on the way, took the robe himself in trust on the venerable Revata ? Now the venerable Revata, on meeting with the 1 There is no doubt that this is the meaning here of udaka. Compare above, Mahavagga I, 22, 18, and Gataka I, 93; III, 286; Dipavamsa XIII, 29. * That is, in trust that the venerable Revata, if he knew that the Bhikkhu wanted it, would have given it to him. See above, Mahavagga VIII, 19. Digitized by Digitized by Google

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VIII, 31, 2. venerable Sariputta, asked him, saying, 'I sent to the venerable Thera a robe. Did that robe come into his hands?' 252 MAHAVAGGA. 'I know nothing, friend, about that robe.' Then the venerable Revata said to that Bhikkhu: 'I sent a robe, my friend, in your charge to the Thera. Where is that robe?' 'I took the robe myself, Lord, in trust upon you.' They told the matter to the Blessed One. 2. 'In case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, "Give this robe to such and such a Bhikkhu;" and he, whilst on the way, takes it himself in trust on the one who sends it-then it is rightly taken. But if he takes it himself in trust on the one to whom it was sent, it is wrongly taken. [The same repeated, the latter case being put first, and the former case last.] 'Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, "Give this robe to such and such a Bhikkhu;" and he, whilst on the way, hears that that Bhikkhu who sent it is dead; then if he keeps the robe himself1 as the robe of a deceased Bhikkhu, it is rightly kept; if he takes it himself in trust on the one to whom it was sent, it is wrongly taken. '[In the same case], he, whilst on the way, hears that that Bhikkhu to whom it was sent is deadthen if he keeps the robe himself as the robe of a deceased Bhikkhu, it is wrongly kept; if he takes 1 On this meaning of adhiti/thati, see our note above, VIII, 20, 2; VIII, 24, 2. Digitized by Google

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VIII, 32, 1. THE DRESS OF THE BHIKKHUS. 253 it himself in trust on the one who sent it, it is rightly taken. '[In the same case, if he hears, whilst on the way, that both are dead--then if he keeps it himself as the robe of a deceased Bhikkhu, to wit, the one who sent it, it is rightly kept; if he keeps it himself as the property of a deceased Bhikkhu, to wit, the one to whom it was sent, it is wrongly kept.] 3. Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkbu, saying, "I give the robe to such and such a Bhikkhu "--then (in all the cases given in SS 2 the decision is reversed] "' 32 1. There are, O Bhikkhus, these eight grounds ? for the getting of a gift of robes--when he gives it to the boundary, when he gives it to (a Samgha which is) under agreement (with other Samghas), when he gives it on a declaration of alms, when he gives it to the Samgha, when he gives it to both the Samghas, when he gives it to the Samgha which has spent the rainy season (at the place), when he gives it to a specified number 3, when he gives it to a single Bhikkhu. 1 The reason of all this is, that if the sender (A) says to the messenger (B), Give this robe to the sendee (C),' the property in the robe does not pass; if A says to B,`I give this robe to C,' it does pass. * Matika; used in the same sense here as at VII, 1, 7. * That is, of monks and nuns--the Bhikkhu-samgha and the Bhikkhuni-samgha. Digitized by Digilzed by Google

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254 MAHAVAGGA. VIII, 32, 1. When he gives it to the boundary, it is to be divided among all those Bhikkhus who have come within the boundary When he gives it to a Samgha which is under agreement, there are a number of residences which hold in common whatever they get, and what is given in one residence is given in all. When he gives it on a declaration of alms (means when the givers say), "We give it at the place where constant supply of alms is kept up for the Samgha 2." "When he gives it to the Samgha, it is to be divided among the Samgha there present. When he gives it to both the Samghas, though there be many Bhikkhus and only one Bhikkhuni, an equal half is to be given to each of the two Samghas), and though there be many Bhikkhunfs and only one Bhikkhu, an equal half is to be given (to each of the two Samghas). When he gives it to the Samgha which has spent the rainy season, it is to be divided among as many Bhikkhus as have spent the rainy season at that particular residence. When he gives it to a specified number, it is the number present at the giving of congey, or 1 See chapters II, 6 and following. e Buddhaghosa says, Bhikkha-pannattiya, ti attano parikkagapannapana-tthane. Ten' ev' aha yattha samghassa dhuva kara kariyanti ti. Tass' attho, yasmim vihare imassa kivara-dayakassa santakam samghassa pakavaltam va valtati, yasmim va vihare bhikkhu attano bharam katva sada gehe bhogesi. Yattha varena avaso va karito, salakabhattadini va nibaddhani, yena pana sakalo pi viharo patillhapito, tattha vattabbam eva n'atthi ime dhuvakara nama. Digitized by Digilzed by Google

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VIII, 32, 1. THE DRESS OF THE BHIKKHUS. 255 rice, or hard food, or robes, or bedding, or medicinel. When he gives it to a single Bhikkhu, he says, "I give a set of robes to such and such a one."' Here ends the eighth Khandhaka, the Kivara khandhaka. That is, he invites a number of Bhikkhus to partake of yagu, and when the yagu is served he says, 'I give robes to those who have partaken of the yagu,' and so on in all the other cases except that of robes. In that case he says, 'I give robes to those who have previously received robes from me' (B.). Digitized by Digitized by Google

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256 MAHAVAGGA. IX, I, I. NINTH KHANDHAKA. (VALIDITY AND INVALIDITY OF FORMAL ACTS OF THE SAMGHA.) 1. 1. At that time the blessed Buddha dwelt at Kampa, on the brink of the lotus-pond Gaggara. At that time there was in the country of Kasi (a village) called Vasabha-gama. There a Bhikkhu called Kassapa-gotta had his residence, who was bound (to that place) by the string (of the religious duties which he had to perform there1), and who exerted himself to the end that clever Bhikkhus from a distance might come to that place, and the clever Bhikkhus therein might live at ease, and that (religious life at) that residence might progress, advance, and reach a high state. Now at that time a number of Bhikkhus, making their pilgrimage in the country of Kasi, came to Vasabha-gama. And the Bhikkhu Kassapa-gotta saw those Bhikkhus coming from afar; when he saw them, he prepared seats for them, brought water for the washing of their feet, a foot-stool, and a towel 2. Then he went forth to meet them, took their bowls and their robes, offered them (water) to drink, and provided a bath for them, and provided also ricemilk and food hard and soft. 1 Tanti-baddha. Buddhaghosa says, Tanti-baddho 'ti tasmim avase katabbata-tanti-pafbaddho. ? See our note at I, 6, 11. Digitized by Google

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IX, 1, 3. FORMAL ACTS OF THE SAMGHA. 257 Now those stranger Bhikkhus thought: The resident Bhikkhu here, O friends, is indeed goodnatured; he provides a bath for us and provides also rice-milk, and food, hard and soft. What if we were to stay here, friends, at Vasabha-gama.' Thus those stranger Bhikkhus stayed there at Vasabhagama. 2. Now the Bhikkhu Kassapa-gotta thought : *These stranger Bhikkhus are rested now from their travel-weariness; they did not know their way here before, but now they know their way. It is troublesome indeed to be busy all one's life for people not related to one's self, and being asked 1 is disagreeable to men. What if I were to provide no longer rice-milk, and food, hard and soft (for those Bhikkhus).' Thus he did not provide any more (for them) rice-milk, and food, hard and soft. Then those stranger Bhikkhus thought: 'Formerly, friends, this resident Bhikkhu used to provide baths for us, and to provide also rice-milk, and food, hard and soft. But now he does not provide any more rice-milk, and food, hard and soft. This resident Bhikkhu, friends, is in anger with us now. Well, friends, let us pronounce expulsion against this resident Bhikkhu. 3. Then those stranger Bhikkhus assembled and said to the Bhikkhu Kassapa-gotta : 'Formerly, friend, you used to provide baths for us and to provide also rice-milk, and food, hard and soft. But now you do not provide any more rice-milk, and food, hard and soft. You have committed an offence, friend; do you see that offence?' 1 As he was obliged to ask the people of Vasabha-gama for what the stranger Bhikkhus wanted. [17] Digitized by Digilzed by Google

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258 MAHAVAGGA. IX, 1, 4. There is no offence, friends, for me to see.' Then those stranger Bhikkhus pronounced expulsion against the Bhikkhu Kassapa-gotta for his refusal to see that (pretended) offence. Then the Bhikkhu Kassapa-gotta thought: 'I do not know indeed whether this is an offence or not, and whether I have made myself guilty of an offence or not, and whether I have been expelled or not, and whether that sentence is lawful or unlawful, objectionable or unobjectionable, valid or invalid. What if I were to go to Kampa and to ask the Blessed One about this matter?' 4. And the Bhikkhu Kassapa-gotta put his resting-place in order, took up his alms-bowl and his robe, and went forth to Kampa; and in due course he came to Kampa and to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Now it is the custom of the blessed Buddhas to exchange greeting with incoming Bhikkhus. And the Blessed One said to the Bhikkhu Kassapa-gotta : 'Is it all well with you, O Bhikkhu ? Do you find your living ? Have you made your journey without too much fatigue ? And from what place do you come, O Bhikkhu ?' It is all well, Lord; I find my living, Lord; I have made the journey, Lord, without too much fatigue. 5. There is in the country of Kasi, Lord, (a village) called Vasabha-gama. There I had my residence, Lord, (&c.?, down to :) Then those See $$ 1-3. Instead of the Bhikkhu Kassapa-gotta' the Digitized by Digitized by Google

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IX, 1, 7. FORMAL ACTS OF THE SAMGHA. 259 stranger Bhikkhus, Lord, pronounced against me expulsion for my refusal to see that offence. Then I thought, Lord: "I do not know indeed whether this is an offence or not, and whether I have made myself guilty of an offence or not, and whether I have been expelled or not, and whether that sentence is lawful or unlawful, objectionable or unobjectionable, valid or invalid. What if I were to go to Kampa and to ask the Blessed One about this matter." Thus I have come here, Lord.' 6. (Buddha replied): 'This is no offence, O Bhikkhu; it is not an offence. You are innocent; you are not guilty of an offence. You are not expelled, and have not been expelled; the sentence by which you have been expelled is unlawful, objectionable, and invalid. Go, O Bhikkhu, and settle yourself again at Vasabha-gama.' The Bhikkhu Kassapa-gotta expressed his assent to the Blessed One (by saying), "Yes, Lord,' rose from his seat, and having respectfully saluted the Blessed One and walked round him with his right side towards him, he went on his way to Vasabhagama. 7. Now those stranger Bhikkhus (at Vasabhagama) were overcome by scruples and remorse : It is all loss to us indeed, it is no gain to us; we will fare ill indeed, we will not fare well, in this that we have expelled that pure, guiltless Bhikkhu without any cause and reason. Well, friends, let us go to Kampa and let us confess there in the Blessed One's presence our sin in its sinfulness.' pronoun of the first person is to be read; and the appellation Lord,' addressed to Buddha, is inserted several times. S 2 Digitized by Digilzed by Google

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260 MAHAVAGGA. IX, 1, 8. And those stranger Bhikkhus put their restingplaces in order, took up their alms-bowls and their robes, and went forth to Kampa, and in due course they came to Kampa and to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, they sat down near him. Now it is the custom of the blessed Buddhas (&c.?, down to:) 'It is all well, Lord; we find our living, Lord; we have made the journey, Lord, without too much fatigue. There is in the country of Kasi, Lord, (a village) called Vasabhagama; from that place we come, Lord.' 8. So are you, O Bhikkhus, those who have expelled the resident Bhikkhu there?' We are, Lord.' For what cause, O Bhikkhus, and for what reason ?' Without any cause and reason, Lord.' Then the Blessed One rebuked those Bhikkhus: *That is improper, O Bhikkhus, it is unbecoming, indecent, unworthy of Samanas, unallowable, and to be avoided. How can you, O fools, expel a pure and guiltless Bhikkhu, without any cause and reason? This will not do, O Bhikkhus, for converting the unconverted.' Having thus rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: "Let no one, O Bhikkhus, expel a pure and guiltless Bhikkhu without cause and reason. He who does, commits a dukkata offence.' 9. Then those Bhikkhus rose from their seats, adjusted their upper robes so as to cover one See $ 4. The alterations to be made those Bhikkhus' instead of the Bhikkhu Kassapa-gotta,' &c.) are obvious. Digitized by Digitized by Google

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IX, 2, 1. FORMAL ACTS OF THE SAMGHA. 261 shoulder, prostrated themselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One : Transgression, O Lord, has overcome us like the foolish, like the erring, like the unhappy, in this that we have expelled a pure, guiltless Bhikkhu without any cause and reason. May, O Lord, the Blessed One accept (the confession of) our sin in its sinfulness, and we will refrain from it in future.' Truly, O Bhikkhus, transgression has overcome you like the foolish, like the erring, like the unhappy, in that you have expelled a pure, guiltless Bhikkhu without any cause and reason. But as you see, O Bhikkhus, your sin in its sinfulness, and duly make amends for it, we accept it from you. For this, O Bhikkhus, is called progress in the discipline of the noble one, if one sees his sin in its sinfulness, and duly makes amends for it, and refrains from it in future.' 1. At that time the Bhikkhus of Kampa performed official acts in the following ways: they performed unlawful acts before an incomplete congregation ; they performed unlawful acts before a complete congregation; they performed lawful acts before an incomplete congregation; they performed seemingly lawful acts before an incomplete congregation; they performed seemingly lawful acts before a complete congregation; a single Bhikkhu pronounced expulsion against a single one; a single Bhikkhu pronounced expulsion against two; a single Bhikkhu Digitized by Digilzed by Google

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262 MAHAVAGGA. IX, 2, 2. pronounced expulsion against a number of Bhikkhus; a single Bhikkhu pronounced expulsion against a Samgha; two Bhikkhus pronounced expulsion against a single one .... against two .... against a number of Bhikkhus.... against a Samgha ; a number of Bhikkhus pronounced expulsion against a single one .... against two .... against another number .... against a Samgha; a Samgha pronounced expulsion against another Samgha? 2. Those Bhikkhus who were moderate, were annoyed, murmured, and became angry: 'How can the Bhikkhus of Kampa perform official acts in the following ways : perform unlawful acts before an incomplete congregation (&c., down to :) how can a Samgha pronounce expulsion against another Samgha ?' These Bhikkhus told this thing to the Blessed One. Is it true, as they say, O Bhikkhus, that the Bhikkhus of Kampa perform official acts in the following ways, &c. ?' It is true, Lord.' Then the blessed Buddha rebuked those Bhikkhus : 'It is improper, O Bhikkhus, what these foolish persons are doing; it is unbecoming, indecent, unworthy of Samanas, unallowable, and to be avoided. How can these foolish persons, O Bhikkhus, perform official acts in the following ways, &c. This will not do, O Bhikkhus, for converting the unconverted.' Having thus rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: 3. "If an official act, O Bhikkhus, is performed 1 The cases of a Samgha's expelling a single Bhikkhu, or two Bhikkhus, or a number of Bhikkhus, are omitted, because such proceedings are lawful, Digitized by Digitized by Google

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263 unlawfully by an incomplete congregation, it is no real act' and ought not to be performed. An official act performed unlawfully by a complete congregation is no real act and ought not to be performed (&c., as in SS 1, down to :). A seemingly lawful act performed before a complete congregation is no real act and ought not to be performed. In case a single Bhikkhu pronounces expulsion against a single one,-- this is no real act and ought not to be performed (&c., down to :). In case a Samgha pronounces expulsion against another Samgha,-this is no real act and ought not to be performed. 4. 'There are, O Bhikkhus, four kinds of official acts (which a Samgha can perform); an unlawful act performed by an incomplete congregation, an unlawful act performed by a complete congregation, a lawful act performed by an incomplete congregation, and a lawful act performed by a complete congregation. 'If, O Bhikkhus, an act is unlawful and performed by an incomplete congregation-such an act, O Bhikkhus, is objectionable and invalid on account of its unlawfulness and of the incompleteness (of the congregation). Such an act, O Bhikkhus, ought not to be performed, nor is such an act allowed by me. 'If, O Bhikkhus, an act is unlawful and performed by a complete congregation-such an act, O Bhikkhus, is objectionable and invalid on account of its unlawfulness. Such an act, &c. IX, 2, 4. FORMAL ACTS OF THE SAMGHA. 'If, O Bhikkhus, an act is lawful and performed by an incomplete congregation-such an act, O Bhikkhus, is objectionable and invalid on account of 1 I. e. it is null and void. Digitized by Google

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264 MAHAVAGGA. IX, 3, 1. the incompleteness (of the congregation). Such an act, &c. 'If, O Bhikkhus, an act is lawful and performed by a complete congregation--such an act, O Bhikkhus, is unobjectionable and valid on account of its lawfulness and of the completeness (of the congregation). Such an act, O Bhikkhus, ought to be performed, and such an act is allowed by me. Therefore, O Bhikkhus, you ought to train yourselves thus: "Lawful acts which are performed by complete congregations--such acts will we perform?." 3. 1. At that time the Khabbaggiya Bhikkhus performed official acts in the following ways: they performed unlawful acts before an incomplete congregation (&c., as in chap. 2, SS 1, down to :) they performed seemingly lawful acts before a complete congregation; they performed acts without a natti? and with the proclamation (of the kammavaka 2); they performed acts without a proclamation (of the kammavaka) and with the natti; they performed acts without a natti and without a proclamation (of the kammavaka); they performed acts contrary to the Dhamma; they performed acts contrary to the Vinaya; they performed acts contrary to the doctrine of the Teacher; and they performed acts against which (the Bhikkhus present) protested, which were unlawful, objectionable, and invalid. Those Bhikkhus who were moderate, were annoyed, * A similar injunction is found at the close of chapter II, 14. See I, 28, &c. Digitized by Digitized by Google

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IX, 3, 3. FORMAL ACTS OF THE SAMGHA. - 265 &c. These Bhikkhus told this thing to the Blessed One. 'Is it true, as they say, O Bhikkhus, that the Khabbaggiya Bhikkhus, &c. ?' It is true, Lord, &c. Having thus rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: 2. If an official act, O Bhikkhus, is performed unlawfully by an incomplete congregation, it is no real act and ought not to be performed (&c. , down to:). If an official act, O Bhikkhus, is performed against which (the Bhikkhus present) protest, which is unlawful, objectionable, and invalid, this is no real act and ought not to be performed. 3. "There are, O Bhikkhus, six kinds of official acts (which a Samgha can perform): an unlawful act, an act performed by an incomplete congregation, an act performed by a complete congregation, a seemingly lawful act performed by an incomplete congregation, a seemingly lawful act performed by a complete congregation, a lawful act performed by a complete congregation. And which, O Bhikkhus, is an unlawful act? If one performs, O Bhikkhus, a nattidutiya act? with one natti, and does not proclaim a kammavaka, such an act is unlawful. If one performs, O Bhikkhus, a nattidutiya act with two nattis and does not proclaim a kammavaka . ... with one kammavaka and does not propose a natti.... with two 1 Here the different categories of forbidden acts are enumerated one after the other, as in $ 1. * About natti, kammavaka, hattidutiya, and nattikatuttha acts, see our note at I, 28, 3. Proposing a natti' and 'proclaiming a kamma va ka' mean proposing a motion and putting a resolution to the assembled brethren. Digitized by Digitized by Google

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266 MAHAVAGGA. IX, 3, 4. kammavakas and does not propose a natti, such an act is unlawful. 4. 'If one performs, O Bhikkhus, a nattikatuttha act with one natti and does not proclaim a kammavaka, such an act is unlawful. If one performs, O Bhikkhus, a nattikatuttha act with two (.... three, .... four) wattis and does not proclaim a kammavaka, such an act is unlawful. If one performs, O Bhikkhus, a nattikatuttha act with one kam mavaka (.... with two, .... three, .... four kammavakas) and does not propose a natti, such an act is unlawful. Such acts, O Bhikkhus, are called unlawful acts. 5. 'And which, O Bhikkhus, is an act of an incomplete congregation ? If, O Bhikkhus, at a nattidutiya act not all Bhikkhus, as many as are entitled to vote, are present, if the khanda' of those who have to declare their khanda has not been conveyed (to the assembly), and if the Bhikkhus present protest, such an act is performed by an incomplete congregation. 'If, O Bhikkhus, at a nattidutiya act as many Bhikkhus as are entitled to vote, are present, but if the khanda of those who have to declare their khanda has not been conveyed (to the assembly), and if the Bhikkhus present protest, such an act is performed by an incomplete congregation. 'If, O Bhikkhus, at a nattidutiya act as many Bhikkhus as are entitled to vote, are present, if the khanda of those who have to declare their khanda has been conveyed, but if the Bhikkhus present protest, such an act is performed by an incomplete congregation. i See II, 23. Digitized by Digitized by Google

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IX, 3, 8. FORMAL ACTS OF THE SAMGHA. 267 If, O Bhikkhus, at a nattikatuttha act, &c. 1 Such acts, O Bhikkhus, are called acts performed by incomplete congregations. 6. 'And which, O Bhikkhus, is an act of a complete congregation ? 'If, O Bhikkhus, at a nattidutiya act as many Bhikkhus as are entitled to vote, are present, if the khanda of those who have to declare their khanda has been conveyed (to the assembly), and if the Bhikkhus present do not protest, such an act is performed by a complete congregation. 'If, O Bhikkhus, at a nattikatuttha act (&c., as in last section). 'Such acts,'o Bhikkhus, are called acts performed by complete congregations. 7. 'And which, O Bhikkhus, is a seemingly lawful act performed by an incomplete congregation ? If, O Bhikkhus, at a nattidutiya act the kammavaka is proclaimed first and the natti is proposed afterwards, if not all Bhikkhus, as many as are entitled to vote, are present, &c.? 8. 'And which, o Bhikkhus, is a seemingly lawful act performed by a complete congregation ? If, O Bhikkhus, at a nattidutiya act the kammavaka is proclaimed first and the natti is proposed afterwards, if as many Bhikkhus as are entitled to vote, are present, &c.3 1 The identical three cases given before with regard to the nattidutiya act are repeated here. ? The six cases given in this paragraph, of which three refer to nattidutiya acts and three to najtikatuttha acts, differ from those specified in $5 only by the statement added in each of these cases regarding the inverted order of natti and kammava ka. * This paragraph stands precisely in the same relation to $ 6 in which the preceding one stands to $ 5. Digitized by Digitized by Google

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MAHAVAGGA. " 9. And which, O Bhikkhus, is a lawful act performed by a complete congregation? 268 IX, 3, 9. 'If, O Bhikkhus, at a nattidutiya act the atti is proposed first and afterwards the act is performed with one kammavaka, if as many Bhikkhus as are entitled to vote, are present, if the khanda of those who have to declare their khanda has been conveyed (to the assembly), and if the Bhikkhus present do not protest, such an act is lawful and performed by a complete congregation. 'If, O Bhikkhus, at a nattikatuttha act the natti is proposed first and afterwards the act is performed with three kamma vakas, if as many Bhikkhus as are entitled to vote, &c., such an act is lawful and performed by a complete congregation.' 4. 1. 'There are five kinds of Samghas: the Bhikkhu Samgha consisting of four persons, the Bhikkhu Samgha consisting of five persons. of twenty persons. . . of . of more ten persons... than twenty persons. 'In case, O Bhikkhus, the Bhikkhu Samgha consist of four persons, and acts lawfully, and is complete, it is entitled to perform all official acts except three acts, that is, the upasam pada ordination, pavarana, and abbhana1. 'In case, O Bhikkhus, the Bhikkhu Samgha consist of five persons, and acts lawfully, and is complete, it is entitled to perform all official acts except 1 See Kullavagga III, 2 seq. Digitized by Google

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IX, 4, 3. FORMAL ACTS OF THE SAMGHA. 269 . two acts, that is, the upasampada ordination in the central countries and abbhana. In case, O Bhikkhus, the Bhikkhu Samgha consist of ten persons, and acts lawfully, and is complete, it is entitled to perform all official acts except one, namely, abbhana. In case, O Bhikkhus, the Bhikkhu Samgha consist of twenty persons, and acts lawfully, and is complete, it is entitled to perform all official acts. In case, O Bhikkhus, the Bhikkhu Samgha consist of more than twenty persons, and acts lawfully, and is complete, it is entitled to perform all official acts. 2. 'An official act, O Bhikkhus, which requires the presence of four persons, if performed by a congregation in which a Bhikkhunt is the fourth, is no real act, and ought not to be performed. An official act, O Bhikkhus, which requires the presence of four persons, if performed by a congregation in which a sikkhamand is the fourth, . ...in which a samanera, &c.*, is the fourth, .... in which a person belonging to another communion is the fourth, .... in which a person staying within a different boundary: is the fourth, .... in which a person poised in the air by supernatural power is As regards the exceptional regulations referring to the upasampada ordination in the bordering countries, see above, V, 13, 12. . Here follows the very frequent enumeration given, for instance, at II, 36, $$ 1-4. * Generally speaking, the two categories of persons belonging to another communion,' and persons staying within another boundary,' can be considered as coincident. In certain cases, however, they could be distinguished; see X, 1, $$ 9, 10. Digitized by Digitized by Google

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270 MAHAVAGGA. IX, 4, 3. the fourth, . . . , in which a person against whom the Samgha institutes a proceeding is the fourthis no real act and ought not to be performed.' End of the regulations about acts performed by four persons. 3-5. 'An official act, O Bhikkhus, which requires the presence of five (.... ten, .... twenty) persons, if performed by a congregation in which a Bhikkhuni, &c.1, is the fifth (.... tenth, .... twentieth), is no real act and ought not to be performed.' End of the regulations about acts performed by five, (ten, twenty) persons. 6. If, O Bhikkhus, a congregation in which a person sentenced to the parivasa discipline ? is the fourth, institutes the proceedings of parivasa, of mala ya patikassana, and of manatta, or if a congregation in which such a person is the twentieth, confers abbhana, this is no real act and ought not to be performed. 'If, O Bhikkhus, a congregation in which a person that ought to be sentenced to mala ya patikassana . . . . that ought to be sentenced to manatta .... that is subject to the manatta discipline .... * Here the enumeration of SS 2 is repeated. ? See about parivasa, and the other Samgha kammas referred to in this paragraph, the details given in the second book of the * Kullavagga. Digitized by Digitized by Google

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IX, 4, 8. FORMAL ACTS OF THE SAMGHA. 271 on whom the abbhana sentence ought to be conferred", institutes the proceedings of parivasa, of mula ya patikassana, and of manatta, or if a congregation in which such a person is the twentieth, confers abbhana, this is no real act and ought not to be performed. 7. Of some persons, O Bhikkhus, the protest 2 raised in the assembly is effectual, of some persons it is ineffectual. ' And which are the persons, O Bhikkhus, whose protest raised in the assembly is ineffectual ? The protest, O Bhikkhus, raised in the assembly by a Bhikkhunt is ineffectual. The protest, O Bhikkhus, raised in the assembly by a sikkhamana (&c.", down to :) by a person against whom the Samgha institutes a proceeding, is ineffectual. These are the persons, O Bhikkhus, whose protest raised in the assembly is ineffectual. 8. "And which are the persons, O Bhikkhus, whose protest raised in the assembly is effectual ? * The protest, O Bhikkhus, of a Bhikkhu who is healthy (in mind), who belongs to the same communion", who stays within the same boundary', even 1 But has not yet been conferred. An abbhita Bhikkhu is considered as fully rehabilitated. . Against official acts which the Samgha is performing. 3 This list of persons who cannot protest against official acts of the Samgha differs from that given in $ 2 or at II, 36, $$ 1-4, only by three categories being here added after a person guilty of an extreme offence' (antimavatthum agghapannaka). These categories are the following: 'a madman,' a person whose mind is unhinged,''a person who suffers (bodily) pain.' See II, 22, 3, &c. * That is, the Samgha which is going to perform the act in question. 6 See the note at SS 2. Digitized by Digitized by Google

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272 MAHAVAGGA. IX, 4, 9, if he have committed a sin which brings about immediate punishment in hell,--if he give notice of his protest at the meeting, is effectual. This is the person, O Bhikkhus, whose protest raised in the assembly is effectual. 9. "There are, O Bhikkhus, two cases of expulsion 1 (pronounced against a person). If expulsion, O Bhikkhus, had not been pronounced (before) against a person, and the Samgha pronounces expulsion against him, there are some against whom such expulsion has been pronounced duly, and others against whom it has been pronounced unduly. And which is a person, O Bhikkhus, against whom, if expulsion had not been pronounced before, and the Samgha pronounces expulsion against him, expulsion has been pronounced unduly? In case, O Bhikkhus, there be a pure, guiltless Bhikkhu,if the Samgha pronounces expulsion against him, expulsion has been pronounced unduly. This, o Bhikkhus, is called a person against whom, if expulsion had not been pronounced before, and the Samgha pronounces expulsion against him, expulsion has been pronounced unduly. And which is a person, O Bhikkhus, against whom, &c., expulsion has been pronounced duly ? In case, O Bhikkhus, there be an ignorant, unlearned Bhikkhu, a constant offender, who is unable to discern what is an offence, who lives in lay society, unduly * Compare the rules regarding the pabbaganiyakamma, Kullavagga I, 13 seq., and our note at I, 79, 1. ? Anapadana. Buddhaghosa: 'Anapada no 'ti aparana- (read apadana-) virahito. apadanam vukkati parikkhedo. apatti-parikkheda-virahito 'ti attho. Probably the word must not be derived from the root da, to give,' but from da, to cut.' Digitized by Digized by Google

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IX, 4, II. associating himself with lay people,--if the Samgha pronounces expulsion against him, expulsion has been pronounced duly. This, O Bhikkhus, is called a person, &c. " 10. There are, O Bhikkhus, two cases of restoration (of an expelled Bhikkhu). If restoration, O Bhikkhus, had not been granted before to a person, and the Samgha grants restoration to him, there are some to whom such restoration will have been granted duly, and others to whom it will have been unduly granted. 'And which is a person, O Bhikkhus, to whom, &c., restoration has been granted unduly? A eunuch, O Bhikkhus, to whom restoration had not been granted before, and whom the Samgha restores, has been restored unduly. A person who has furtively attached himself (to the Samgha), &c.1, to whom restoration had not been granted before, and whom the Samgha restores, has been restored unduly. 'This, O Bhikkhus, is called a person to whom, &c., restoration has been granted unduly. These, O Bhikkhus, are called persons to whom, &c., restoration has been granted duly. FORMAL ACTS OF THE SAMGHA. II. 'And which is a person, O Bhikkhus, to whom, &c., restoration has been granted duly?' &c.2 273 End of the first Bhanavara, called the Vasabhagama Bhanavara. [17] 1 See the list of persons given at II, 36, 3. * The formality and the repetitions are the same here as in SS 10, and need not be repeated. The list of persons whose restoration is stated to be valid is the same as at I, 71, 1. T Digitized by Google

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274 MAHAVAGGA. IX, 5, 1. 5. 1. 'In case, O Bhikkhus, there be no offence which a Bhikkhu should see (or, acknowledge as committed by himself), and if the Samgha, or a number of Bhikkhus, or a single person reprove him (and say): " You have committed an offence, friend; do you see that offence ?"--and he replies: "There is no offence, friends, which I should see," and the Samgha pronounces expulsion against him for his refusal to see that offence,-this is an unlawful act. In case, O Bhikkhus, there be no offence which a Bhikkhu should atone for, &c. In case, O Bhikkhus, there be no false doctrine which a Bhikkhu should renounce, &c.2 2. 'In case, O Bhikkhus, there be no offence which a Bhikkhu should see, and there be no offence which he should atone for, and if the Samgha, or a number of Bhikkhus, or a single person reprove him (and say): "You have committed an offence, friend; do you see that offence ? Atone for that offence,"--and he replies: "There is no offence, friends, which I should see; there is no offence, 1 The ukkhepaniyakamma apattiya appafinissagge (expulsion for a Bhikkhu's refusal to atone for an offence) is spoken of here exactly in the same terms as those in which the ukkhepaniyakamma apattiya adassane (expulsion for a Bhikkhu's refusal to see an offence) is spoken of in the preceding clause. The brethren say to the pretended offender, 'You have committed an offence, friend; atone for that offence' --which he refuses to do. * As above; the Bhikkhus institute the ukkhepaniyakamma papikaya ditthiya appafinissagge (expulsion for a Bhikkhu's refusal to renounce a false doctrine). Digitized by Digized by Google

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IX, 5, 9. FORMAL ACTS OF THE SAMGHA. 275 friends, which I should atone for," and the Samgha pronounces expulsion against him for his refusal to see that offence, or for his refusal to atone for that offence,--this is an unlawful act. 3-57 6-7. 'In case, O Bhikkhus, there be an offence which a Bhikkhu should see, and if the Samgha, or a number of Bhikkhus, or a single person reprove him (and say): "You have committed an offence, friend; do you see that offence?"and he replies : "Yes, friends, I see it," and the Samgha pronounces expulsion against him for his (pretended) refusal to see that offence,--this is an unlawful act. In case, O Bhikkhus, there be an offence which a Bhikkhu should atone for, &c. ? 8-9. 'In case, O Bhikkhus, there be an offence which a Bhikkhu should see, and if the Samgha, or a number of Bhikkhus, or a single person reprove him (and say): "You have committed an offence, friend; do you see that offence ?"--and he replies : "There is no offence, friends, which I should see," and the Samgha pronounces expulsion against him for his refusal to see that offence,--this is a lawful act 8' As in $ 2, the first and second of the three cases given in & I are combined, so follow now combinations of the first and third, the second and third, and of the first, second, and third cases respectively. * Here follow again the cases of the ukkhepaniyakamma apattiya appafinissagge and papikaya ditthiya appahinissagge, and the combinations of the three cases as above. * Here follow the two other cases, together with the combinations of the three, exactly as above. T2 Digitized by

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276 MAHAVAGGA. IX, 6, 1. 1. And the venerable Upali 1 went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Upali said to the Blessed One: 'Lord, if a complete congregation performs an act at which the presence (of the accused Bhikkhu) is required, in his absenceis this act, Lord, performed lawfully according to Dhamma and Vinaya?'' 'It is performed, Upali, unlawfully against Dhamma and Vinaya.' 2. * Lord, if a complete congregation performs an act at which the accused Bhikkhu) ought to be called upon for an answer, without calling upon him for an answer--if it performs an act at which the confession (of the culprit) is required, without his confession-if it grants to a Bhikkhu to whom sativinaya? ought to be granted, an amalhavinaya : if it proceeds against a Bhikkhu to whom amalhavinaya ought to be granted, with the tassapapiyyasikakammaif it proceeds against a Bhikkhu against whom the tassa papiyyasikakamma ought 1 That the redactors of this Pitaka have chosen Upali here and at X, 6, Kullavagga II, 2, 7, to question the Blessed One about the Vinaya regulations, stands evidently in connection with the tradition ascribing to Upali an especial authority regarding the rules of the Order and styling him, as is said in the Dipavamsa (IV, 3, 5; V, 7, 9), agganikkhittaka, i.e. original depositary, of the Vinaya tradition. See our Introduction, p. xii seq. See Kullavagga IV, 4, 10. See Kullavagga IV, 5. + See Kullavagga IV, 11. Digitized by Digitized by Google

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IX, 6, 3. FORMAL ACTS OF THE SAMGHA. 277 to be instituted, with the tagganiyakamma --if it proceeds against a Bhikkhu against whom the tagganiyakamma ought to be instituted, with the nissayakamma-if it proceeds against a Bhikkhu against whom the nissayakamma ought to be instituted, with the pabbaganiyakamma -- if it proceeds against a Bhikkhu against whom the pabbaganiyakamma ought to be instituted, with the pa tisaraniyakamma-if it proceeds against a Bhikkhu against whom the patisaraniyakamma ought to be instituted, with the ukkhepaniyakamma-if it sentences a Bhikkhu against whom the ukkhepaniyakam ma ought to be instituted, to parivasa 2if it sentences a Bhikkhu who ought to be sentenced to parivasa, to malaya patikassana-if it sentences a Bhikkhu who ought to be sentenced to malaya patikassana, to manatta-if it grants to a Bhikkhu who ought to be sentenced to manatta, the decree of abbh a na-if it confers on a Bhikkhu to whom abbhana ought to be granted, the upasa mpada ordination,-is this act, Lord, performed lawfully according to Dhamma and Vinaya ?' 3. 'It is performed, Upali, unlawfully against Dhamma and Vinaya. If a complete congregation, Upali, performs an act at which the presence (of the accused Bhikkhu) is required, in his absence (&c., down to :) confers on a Bhikkhu to whom abbhana ought to be granted, the upasampada ordination,-in such case, Upali, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Samgha trespasses against the law.' 1 This Samghakamma and the following ones are explained in Kullavagga I, 1 seq. . For this term and the next ones, see Kullavagga III, 1-7. Digitized by Google Digitized by

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278 MAHAVAGGA. IX, 6, 4. 4. 'Lord, if a complete congregation performs an act at which the presence (of the accused Bhikkhu) is required, in his presence (&c., down to :) confers on a person, on whom the upasampada ordination ought to be conferred, the upasampada ordination,-is this act, Lord, performed lawfully according to Dhamma and Vinaya ?? 'It is performed, Upali, lawfully according to Dhamma and Vinaya. If a complete congregation performs an act (&c., down to :) the upasampada ordination,-in such case, Upali, this act is performed lawfully according to Dhamma and Vinaya, and in such case this Samgha does not trespass against the law. 5. 'Lord, if a complete congregation grants to a Bhikkhu to whom sativinaya ought to be granted, an amalha vinaya, and to a Bhikkhu to whom amalhavinaya ought to be granted, a sativina ya (&c. , down to :) confers on a Bhikkhu to whom abbh a na ought to be granted, the upasa mpada ordination, and grants to a person on whom the upasampada ordination ought to be conferred, the decree of abbhana,-is this act, Lord, performed lawfully according to Dhamma and Vinaya ?' 6. 'It is performed, Upali, unlawfully against Dhamma and Vinaya. If a complete congregation grants to a Bhikkhu, &c.,-in such case, Upali, this act is performed unlawfully against Dhamma and 1 The Samghakammas enumerated in $ 2, beginning with sativinaya, are arranged here in pairs, in direct and reverse order, in this way: sativinaya and amulhavinaya, amulhavinaya and sativinaya; then amulhavinaya and tassapapiyyasikakamma, tassapapiyyasikakamma and amalhavinaya, &c. Digitized by Digized by Google

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IX, 6, 9. FORMAL ACTS OF THE SAMGHA. Vinaya, and in such case this Samgha trespasses against the law.' 7. 'Lord, if a complete congregation grants sativinaya to a Bhikkhu to whom sativinaya ought to be granted, and amulhavinaya to a Bhikkhu to whom amulkavinaya ought to be granted (&c.', down to :) grants abbhana to a Bhikkhu to whom abbhana ought to be granted, and confers the upasampada ordination on a person on whom the upasampada ordination ought to be conferred, is this act, Lord, performed lawfully according to Dhamma and Vinaya?' 8. 'It is performed, Upali, lawfully according to Dhamma and Vinaya (&c., down to :) and in such case this Samgha does not trespass against the law.' 9. And the Blessed One thus addressed the Bhikkhus: 'If a complete congregation, O Bhikkhus, grants to a Bhikkhu to whom sativinaya ought to be granted, an amulkavinaya, in such case, O Bhikkhus, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Samgha trespasses against the law. If a complete congregation, O Bhikkhus, institutes against a Bhikkhu to whom sati vinaya ought to be granted, the tassa papiyyasikakamma (&c., down to :) grants to a person on whom the 279 1 The same dyads as in SS 5. In this paragraph all possible combinations of two different Samghakammas are formed in this way: first, sativinaya is combined with amuhavinaya and all the rest, down to upasampada; then amuhavinaya with all terms from tassapapiyyasika down to sativinaya, and so on; the whole series ends thus with the combinations of upasampadaraha with all terms from sativinaya down to abbhana. Digitized by Google

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280 MAHAVAGGA. IX, 7, 1. upasam pada ordination ought to be conferred, the decree of abbhana,-in such case, O Bhikkhus, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Samgha trespasses against the law.' End of the second Bhanavara, which contains the questions of Upali. 1. 'In case, O Bhikkhus, a Bhikkhu be litigious, contentious, quarrelsome, disputatious, and constantly raise questions before the Samgha. And the other Bhikkhus say among each other : " This Bhikkhu, friends, is indeed litigious, contentious, &c.; well, let us proceed against him with the tagganiyakammal." And they proceed against him with the tagganiyakamma unlawfully? with an incomplete congregation, and he then goes from that district to another district. There the Bhikkhus say among each other : "Against this Bhikkhu, friends, the Samgha has proceeded with the tagganiyakamma unlawfully with an incomplete congregation; well, let us proceed against him with the tagganiyakamma." And they proceed against him with the tagganiyakamma unlawfully with a complete congregation, and he then goes from that district again to another district. And there the Bhikkhus again say among each other (&c., * See Kullavagga I, 1-8. 3 See above, chap. 3, $ 5. ? See above, chap. 3, SS 3 seq. Digitized by Digized by Google

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IX, 7,7. FORMAL ACTS OF THE SAMGHA. 281 down to :) and they proceed against him with the tagganiyakamma lawfully with an incomplete congregation .... seemingly lawfully1 with an incomplete congregation .... seemingly lawfully with a complete congregation? 2-5. In case, O Bhikkhus, a Bhikkhu be litigious, &c. 8 6. 'In case, O Bhikkhus, a Bhikkhu be ignorant, unlearned, a constant offender, unable to discern what is an offence", and lives in lay society, unduly associating himself with lay people. And the other Bhikkhus say among each other: "This Bhikkhu, friends, is indeed ignorant, unlearned, &c.; well, let us proceed against him with the nissayakammas," and they proceed against him with the nissaya kamma unlawfully with an incomplete congregation, &c. 7. 'In case, O Bhikkhus, a Bhikkhu leads a life hurtful to the laity, and devoted to evil?. And the other Bhikkhus say among each other : "This * See above, chap. 3, $ 7. ? See above, chap. 3, SS 8. 9 As in & I, but with a different arrangement of the five categories on which this exposition is based : unlawfully with an incomplete congregation, unlawfully with a complete congregation, lawfully with an incomplete congregation, seemingly lawfully with an incomplete congregation, seemingly lawfully with a complete congregation. In SS 1 these categories are arranged in their natural order; in SS 2 the second is placed at the head, then follow the third, fourth, fifth, and finally the first; in $3 the exposition likewise begins with the third and ends with the second, &c. This arrangement is called a wheel' (kakka). See the note at chap. 4, SS 9. 6 See Kullavagga I, 9-12. & The same five cases and the same kakka as in $$ 1-5. ? See the 13th Samghadisesa Rule. Digitized by Digitized by Google

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282 MAHAVAGGA. IX, 7, 8. Bhikkhu, friends, leads a life hurtful to the laity, and devoted to evil; well, let us proceed against him with the pabbaganiyakamma!," &c. 8. 'In case, O Bhikkhus, a Bhikkhu abuses and reviles lay people. And the other Bhikkhus say among each other : "This Bhikkhu, friends, abuses and reviles lay people; well, let us proceed against him with the patisa raniyakamma 3," &c. 9-11. 'In case, O Bhikkhus, a Bhikkhu, having committed an offence, refuses to see that offence (committed by himself). And the other Bhikkhus say among each other: "This Bhikkhu, friends, has committed an offence and refuses to see that offence; well, let us pronounce expulsion against him for his refusal to see that offence 5," &c. 2 12-13. 'In case, O Bhikkhus, a Bhikkhu, against whom the Samgha has proceeded with the tagganiyakamma, behaves himself properly, lives modestly, aspires to get clear of his penance, and asks for the revocation of the tagganiyakamma sentence. And the other Bhikkhus say among each other: "This Bhikkhu, friends, against whom the Samgha has proceeded with the tagga niyakamma, in truth behaves himself properly; he lives modestly, &c.; well, let us revoke the tagganiyakamma sentence pronounced against him." And they revoke the tagganiyakamma sentence i See Kullavagga I, 13-17. ? As in $$ 1-5 or in $ 6. * Kullavagga I, 18-24. * $ 10: A Bhikkhu, having committed an offence, refuses to atone for that offence. S II: A Bhikkhu refuses to renounce a false doctrine. o $ 10: For his refusal to atone for that offence. $11: For his refusal to renounce that false doctrine. Digitized by Digitized by Google

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IX, 7, 15. FORMAL ACTS OF THE SAMGHA. - 283 pronounced against him unlawfully with an incomplete congregation. And he then goes from that district to another district. There the Bhikkhus say among each other : "The tagganiyakamma sentence, friends, pronounced against this Bhikkhu has been revoked by the Samgha unlawfully with an incomplete congregation," &c. 14. 'In case, O Bhikkhus, a Bhikkhu against whom the Samgha has proceeded with the nissayakamma .... with the pabbaganiya kamma .... with the patisaraniyakamma .... against whom the Samgha has pronounced expulsion for his refusal to see an offence .... for his refusal to atone for an offence . . . . for his refusal to renounce a false doctrine, behaves himself properly, &c. 15. 'In case, O Bhikkhus, a Bhikkhu be litigious, contentious, quarrelsome, disputatious, and constantly raise questions before the Samgha. And the other Bhikkhus say among each other : "This Bhikkhu, friends, is indeed litigious, contentious, &c.; well, let us proceed against him with the tagganiyakamma." And they proceed against him with the tagganiyakamma, unlawfully with an incomplete congregation. Now among the Samgha residing in that district a contention is raised whether this is an act performed unlawfully with an incomplete congregation, or an act performed unlawfully with a complete congregation, or an act performed lawfully, with an incomplete The analogous five cases with the kakka development as in $$ 1-5. : As in $$ 12, 13. Digitized by Digized by Google

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284 MAHAVAGGA. IX, 7, 16. congregation, or an act performed seemingly lawfully with an incomplete congregation, or an act performed seemingly lawfully with a complete congregation, or an act not performed, badly performed, to be performed again. In this case, O Bhikkhus, the Bhikkhus who say: "It is an act performed unlawfully with an incomplete congregation"--and the Bhikkhus who say: "It is an act not performed, badly performed, to be performed again" -- these Bhikkhus are right herein. 16. In case, O Bhikkhus, a Bhikkhu be litigious (&c., as in SS 15, down to :) and they proceed against him with the tagganiyakamma unlawfully with a complete congregation . . . . lawfully with an incomplete congregation . . . . seemingly lawfully with an incomplete congregation .... seemingly lawfully with a complete congregation. Now among the Samgha residing in that district (&c., as in s 15). 17-20. `In case, O Bhikkhus, a Bhikkhu be ignorant, unlearned,' &c.? End of the ninth Khandhaka, which treats of the events in Kampa. 1 The text treats here in $$ 17, 18 of the nissayakamma (see $ 6) and of the Samghakammas down to the expulsion for a Bhikkhu's refusal to renounce a false doctrine (see $$ 7-11) in the same manner as the tagganiyakamma is spoken of in $$ 15, 16. Then follows ($$ 19, 20) an exactly analogous exposition about the revocation of these Samghakammas, which stands in the same relation to $$ 15-18 in which $$ 12-14 stand to S$ 1-11. Digitized by Digitized by Google

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X, 1, 2. SCHISMS AMONG THE SAMGHA. 285 TENTH KHANDHAKA. (SCHISMS AMONG THE SAMGHA.) 1. At that time the blessed Buddha dwelt at Kosambi in the Ghositarama. At that time a certain Bhikkhu had committed an offence which he considered as an offence, while the other Bhikkhus considered that offence as no offence. Afterwards he began to consider that offence as no offence, and the other Bhikkhus began to consider that offence as an offence. Now those Bhikkhus said to that Bhikkhu : You have committed an offence, friend; do you see that offence ?' (He replied): 'There is no offence, friends, which I should see.' Then those Bhikkhus, bringing about unanimity (of the fraternity for their sentence) pronounced expulsion against that Bhikkhu for his refusal to see that offence. 2. Now that Bhikkhu was erudite; he had studied the Agamas; he knew the Dhamma, the Vinaya, the Matika ?; he was wise, learned, intelligent, modest, conscientious, anxious for training. And that Bhikkhu went to his companions and friends among the Bhikkhus, and said to them : *This is no offence, friends; this is not an offence. 1 See Kullavagga I, 11, 1, with our note. Digitized by Digitized by Google

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286 MAHAVAGGA. X, 1, 3. I am offenceless; I am not guilty of an offence; I am unexpelled and have not been expelled; the sentence by which I have been expelled is unlawful, objectionable, and invalid. May the venerable ones be my partisans according to Dhamma and Vinaya.' Thus that Bhikkhu got his companions and friends among the Bhikkhus on his side. And he sent also a messenger to his companions and friends among the Bhikkhus of the whole country (with the following message): 'This is no offence, friends; this is not an offence (&c., down to :). May the venerable ones be my partisans according to Dhamma and Vinaya.' Thus that Bhikkhu got also his companions and friends among the Bhikkhus of the whole country on his side. 3. Now those Bhikkhus who were partisans of the expelled Bhikkhu, went to the place where those who had expelled him, were. Having approached them, they said to the Bhikkhus who had expelled him: This is no offence, friends; this is not an offence. This Bhikkhu is offenceless; this Bhikkhu is not guilty of an offence. This Bhikkhu is unexpelled; this Bhikkhu has not been expelled. The sentence by which he has been expelled is unlawful, objectionable, and invalid.' When they had spoken thus, the Bhikkhus who had expelled that Bhikkhu, said to the partisans of the expelled one: 'This is an offence, friends; this is not no offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; this Bhikkhu is not unexpelled. The sentence by which he has been expelled is lawful, Digitized by Digized by Google

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X, 1,6. SCHISMS AMONG THE SAMGHA. - 287 unobjectionable, and valid. Do not stand, O venerable ones, on the side of this expelled Bhikkhu ; do not follow him.' But the partisans of the expelled Bhikkhu, though they were spoken to thus by the Bhikkhus who had expelled him, persevered nevertheless on the side of that expelled Bhikkhu and followed him. 4. And a certain Bhikkhu went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him that Bhikkhu said to the Blessed One: 'A certain Bhikkhu, Lord, had committed an offence which he considered as an offence (&c., as in $ 1-3, down to :). But the partisans, Lord, of the expelled Bhikkhu, though they were spoken to thus by the Bhikkhus who had expelled him, persevered nevertheless on the side of that expelled Bhikkhu and followed him. 5. Then the Blessed One (exclaimed): "The Bhikkhu Samgha is divided! The Bhikkhu Samgha is divided I'--and he rose from his seat and went to the place where the Bhikkhus were who had pronounced that sentence of expulsion. Having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One said to the Bhikkhus who had pronounced expulsion against that Bhikkhu : 'Do not think, O Bhikkhus, that you are to pronounce expulsion against a Bhikkhu whatever be the facts of the case, saying, " It occurs to us to do so; it occurs to us to do so." 6. 'In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers as no offence, while the other Bhikkhus consider it as an offenceif, O Bhikkhus, those Bhikkhus know with regard Digitized by Digized by Google

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288 MAHAVAGGA. X, 1,7 to that Bhikkhu: "This venerable brother is erudite; he has studied the Agamas; he knows the Dhamma, the Vinaya, the Matika; he is wise, learned, intelligent, modest, conscientious, anxious for training. Should we pronounce expulsion against this Bhikkhu for his refusal to see that offence, and should we not hold Uposatha with that Bhikkhu, but hold U posatha without that Bhikkhu, this matter will cause among the Samgha altercations, contentions, discord, quarrels, divisions among the Samgha, disunion among the Samgha, separations among the Samgha, schisms among the Samgha,"--in that case, O Bhikkhus, let those Bhikkhus, standing in awe of causing divisions, not pronounce expulsion against that Bhikkhu for his refusal to see his offence. 7. 'In case, O Bhikkhus, a Bhikkhu has committed (&c., as above, down to:). "Should we pronounce expulsion against this Bhikkhu for his refusal to see that offence, and should we not hold Pavarana with that Bhikkhu, but hold Pavarana without that Bhikkhu, and not perform official acts with that Bhikkhu, but perform official acts without that Bhikkhu, and not sit down on our seats with that Bhikkhu, but sit down on our seats without that Bhikkhu, and not sit down to drink rice-milk with that Bhikkhu, but sit down to drink rice-milk without that Bhikkhu, and not sit down in the dininghall with that Bhikkhu, but sit down in the dininghall without that Bhikkhu, and not dwell under one roof with that Bhikkhu, but dwell under one roof without that Bhikkhu, and not perform with that Bhikkhu, according to seniority, the duties of respectfully saluting each other, rising from our seats, raising the joined hands before each other, and all Digitized by Digized by Google

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X, 1, 8. SCHISMS AMONG THE SAMGHA. 289 proper duties, but perform without that Bhikkhu, according to seniority, the duties, &c.,--this matter will cause among the Samgha (&c., as in SS 6, down to the end).' 8. And the Blessed One, having spoken thus to the Bhikkhus who had pronounced that sentence of expulsion, rose from his seat, and went to the place where the partisans of the expelled Bhikkhu were. Having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One said to the partisans of the expelled Bhikkhu : 'Do not think, O Bhikkhus, if you have committed an offence, that you need not atone for that offence, (saying to yourselves): "We are without offence." In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers as no offence, while the other Bhikkhus consider it as an offence--if, O Bhikkhus, that Bhikkhu knows with regard to those Bhikkhus: "These venerable brethren are erudite (&c., down to :) anxious for training. It is impossible that they should, on my account, or on account of anybody else, abandon themselves to walking in longing, in malice, in delusion, in fear. Should these Bhikkhus pronounce expulsion against me for my refusal to see that offence, and should they not hold Uposatha with me, but hold Uposatha without me, and should they not hold Pavarana with me, but hold Pavarank without me (&c., as in SS 7), this matter will cause, &c., schisms among the Samgha," min that case, O Bhikkhus, let that Bhikkhu, standing in awe of causing divisions, acknowledge that offence on the authority of his brethren!' And the 1 In the text sandhaya must be corrected into saddhaya; see Kullavagga XI, 1, 10. [17] Digitized by Digitized by Google

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. 290 MAHAYAGGA. X, 1,9 Blessed One, having spoken thus to the partisans of the expelled Bhikkhu, rose from his seat and went away. 9. At that time the Bhikkhus who were partisans of that expelled Bhikkhu, held Uposatha and performed official acts at that same place, within the boundary. On the other hand the Bhikkhus who had pronounced expulsion against him, went outside the boundary and there held Uposatha, and performed official acts. Now a certain Bhikkhu of those who had expelled that Bhikkhu, went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him that Bhikkhu said to the Blessed One: 'Lord, those Bhikkhus who are partisans of that expelled Bhikkhu, hold Uposatha, and perform official acts, at that same place, within the boundary. On the other hand, we who have pronounced expulsion against him, have gone outside the boundary and there hold Uposatha and perform official acts.' (Buddha replied): 'If those Bhikkhus, O Bhikkhu, who are partisans of that expelled Bhikkhu, will hold Uposatha, and perform official acts, at that same place, within the boundary, according to the rules laid down by me about natti and anussavana, these official acts which they perform will be lawful, unobjectionable, and valid. And if you, O Bhikkhus, who have expelled that Bhikkhu, will hold Uposatha, and perform official acts, at that same place, within the boundary (&c., down to :) and valid. 10. 'And why is this so ? These Bhikkhus belong to another communion than that to which you Digitized by Digized by Google

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X, 2, 1. SCHISMS AMONG THE SAMGHA. UNINFOSY CA 29! belong, and you belong to another communion than that to which they belong. There are two cases, O Bhikkhu, in which a Bhikkhu (though he dwell within the same boundary) is considered as belonging to another communion :-- either he himself makes himself belong to another communion', or the Samgha in a complete congregation pronounces expulsion against him for his refusal to see (an offence committed by himself), or to atone (for such an offence), or to renounce (a false doctrine). These, O Bhikkhu, are the two cases in which a Bhikkhu is considered as belonging to another communion. 'There are two cases, O Bhikkhu, in which a Bhikkhu (belonging to either of the categories mentioned) reacquires the belonging to the same communion (with his brethren within the same boundary): either he himself makes himself belong (again) to that same communion, or the Samgha, having expelled him for his refusal to see (an offence), or to atone (for an offence), or to renounce (a false doctrine), restores him in a complete congregation. These, O Bhikkhu, are the two cases in which a Bhikkhu reacquires the belonging to the same communion. 2. 1. At that time the Bhikkhus, among whom altercations, contentions, and quarrels had arisen, in the dining-hall and amidst the houses, behaved 1 By associating with expelled Bhikkhus. 2 By giving up his connection with expelled Bhikkhus, U 2 Digitized by Google

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292 MAHAVAGGA. X, 2, 2. improperly towards each other in gesture and word, and came to blows. The people were annoyed, murmured, and became angry (saying), 'How can these Sakyaputtiya Samanas, when altercations, contentions, and quarrels have arisen among them, &c., and come to blows ?' Some Bhikkhus heard those people that were annoyed, murmured, and had become angry. The moderate Bhikkhus were annoyed, murmured, and became angry (saying), 'How can the Bhikkhus, when altercations, &c. ?' These Bhikkhus told the thing to the Blessed One. Is it true, O Bhikkhus, &c. ?' It is true, Lord.' Having rebuked them, and delivered a religious discourse, he thus addressed the Bhikkhus: "When divisions have arisen among the Samgha, O Bhikkhus, and when unlawful conduct and unfriendliness prevail among the Bhikkhus, then you ought to sit down on your seats (separately, saying to yourselves): "At least we will not behave improperly towards each other in gesture or word, and will not come to blows." When divisions have arisen among the Samgha, O Bhikkhus, and when lawful conduct and friendliness prevail among the Bhikkhus, then you may sit down (together), one by one from each side?' 2. At that time the Bhikkhus, among whom altercations, contentions, and quarrels had arisen, wounded each other with sharp words in the assemblies, and were unable to settle that question. 1 Asanantarikaya. Buddhaghosa : 'Ekekam asanam antaram katva nisiditabbam.' Digitized by Digized by Google

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X, 2, 3. SCHISMS AMONG THE SAMGHA. 293 Then a certain Bhikkhu went to the place where the Blessed One was; having approached him and respectfully saluted him, he stationed himself near him. Standing near him, that Bhikkhu said to the Blessed One: 'Lord, the Bhikkhus among whom altercations, contentions, and quarrels have arisen, wound each other with sharp words in the assemblies, and are unable to settle that question. Pray, Lord, may the Blessed One go to those Bhikkhus out of compassion towards them.' And the Blessed One expressed his consent by remaining silent Then the Blessed One went to the place where those Bhikkhus were; having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One thus addressed those Bhikkhus: "Enough, O Bhikkhus, no altercations, no contentions, no disunion, no quarrel !' When he had spoken thus, a certain Bhikkhu, an adherer of the party who were wrong, said to the Blessed One: 'Lord, may the Blessed One, the king of Truth, be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained already in this life! The responsibility for these altercations and contentions, for this disunion and quarrel will rest with us alone.' And for the second time the Blessed One thus addressed those Bhikkhus: 'Enough, O Bhikkhus, &c.' And for the second time that Bhikkhu who adhered to the party who were wrong, said to the Blessed One: 'Lord, may the Blessed One, &c.' Then the Blessed One spoke thus to those Bhikkhus: 3. 'In former times, 0 Bhikkhus, there lived at Digitized by Digitized by Google

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294 MAHAVAGGA. X, 2, 3 Benares a king of Kasi, Brahmadatta by name, wealthy, rich in treasures, rich in revenues, rich in troops and vehicles, the lord over a great realm, with full treasuries and storehouses. And there was also a king of Kosala, Dighiti by name, not wealthy, poor in treasures, poor in revenues, poor in troops and vehicles, the lord over a small realm, with empty treasuries and storehouses. And king Brahmadatta, O Bhikkhus, of Kasi, having set the four hosts of his army in array, went out to war with king Dighiti of Kosala. And king Dighfti of Kosala heard, O Bhikkhus : "King Brahmadatta of Kasi, having set the four hosts of his army in array, has gone out to war with me." Then king Dighiti of Kosala thought, O Bhikkhus: "King Brahmadatta of Kasi is wealthy, rich in treasures, &c.; and I am not wealthy, poor in treasures, &c. I am not able to stand against even one attack of king Brahmadatta of Kasi. What if I were to flee from the town beforehand." "And king Dighfti of Kosala, O Bhikkhus, took his queen-consort with him and fled from the town beforehand. *Then king Brahmadatta of Kasi, O Bhikkhus, conquered the troops and vehicles, the realm, the treasuries and storehouses of king Dighiti of Kosala, and took possession of them. And king Dighiti of Kosala, O Bhikkhus, together with his consort, went forth to Benares. Wandering from place to place he came to Benares, and there at Benares, O Bhikkhus, king Dighiti of Kosala dwelt, together with his consort, at a certain place near the town, in a potter's dwelling, in disguise, in the guise of a wandering ascetic. Digitized by Digized by Google

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X, 2, 5. SCHISMS AMONG THE SAMGHA. 295 4. 'And ere long, O Bhikkhus, the queen-consort of king Dighiti of Kosala became pregnant. And there came upon her the longing of pregnant women; and she desired, at sunrise, to see an army, with its four hosts set in array, clad in armour, standing on auspicious ground, and to drink the water in which the swords were washed. And the queen-consort, O Bhikkhus, of king Dighfti of Kosala said to king Dighiti of Kosala : "I am pregnant, Lord, and the longing of pregnancy has come upon me; and I desire, at sunrise, &c." (The king replied): "Whence shall come, O queen, to people in distress like us, an army with four hosts set in array, clad in armour, standing on auspicious ground, and the water in which the swords are washed ?" (The queen said): "If I do not obtain it, Lord, I shall die." 5. Now at that time, O Bhikkhus, the Brahmana who was domestic chaplain to king Brahmadatta of Kasi, was a friend of king Dighiti of Kosala. And king Dightti of Kosala, O Bhikkhus, went to the place where that Brahmana, the domestic chaplain to king Brahmadatta of Kasi, was; having approached him he said to that Brahmana, the domestic chaplain to king Brahmadatta of Kasi : "Your ladyfriend, my beloved, is pregnant, and the longing of pregnant women has come upon her; and she desires (&c., as above)." (The Brahmana replied): "Well, O king, let us see the queen also." Then, O Bhikkhus, the queen-consort of king Dighiti of Kosala went to the place where that Brahmana, the domestic chaplain to king Brah Digitized by Digized by Google

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296 * MAHAVAGGA. X, 2, 6. madatta of Kasi, was. And, O Bhikkhus, that Brahmana, the domestic chaplain to king Brahmadatta of Kasi, saw the queen-consort of king Dighiti of Kosala coming from afar. On seeing her he rose from his seat, adjusted his upper robe so as to cover one shoulder, raised his joined hands to the queen-consort of king Dighfti of Kosala, and three times uttered this exclamation : "Verily a Kosala king dwells in thy womb! Verily a Kosala king dwells in thy womb!" (And further he said): "Do not despond, O queen, you will obtain the sight at sunrise of an army with its four hosts set in array, clad in armour, standing on auspicious ground, and you will obtain the drinking of the water in which the swords are washed." 6. 'And, O Bhikkhus, that Brahmana, the domestic chaplain to king Brahmadatta of Kasi, went to the place where king Brahmadatta of Kasi was. Having approached him, he said to king Brahmadatta of Kasi : "Lord, the signs that appear are such, that to-morrow at sunrise an army with four hosts, set in array, clad in armour, must station itself on auspicious ground, and the swords must be washed." Then, O Bhikkhus, king Brahmadatta of Kasi gave order to his attendants : "Do, my friends, what the Brahmana, my domestic chaplain, tells you." Thus, O Bhikkhus, the queen-consort of king Dighiti of Kosala obtained the sight at sunrise, &c., and the drinking of the water in which the swords were washed. And, O Bhikkhus, the queen-consort of king Dighfti of Kosala, when the child in her womb had reached maturity, gave birth to a boy. They called Digitized by Digized by Google

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X, 2, 9. SCHISMS AMONG THE SAMGHA. 297 him Dighavu ("Longeval"). And ere long, O Bhikkhus, young Dighavu came to the years of discretion. 7. And king Dighfti of Kosala, O Bhikkhus, thought: "This king Brahmadatta of Kasi has done much harm to us. By him we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. Should he find us out here, he will have us all three killed. What if I were to cause young Dighavu to dwell outside the town." Then king Dighiti of Kosala, O Bhikkhus, caused young Dighavu to dwell outside the town. And young Dighavu, O Bhikkhus, dwelling outside the town, ere long learnt all arts. 8. 'At that time, O Bhikkhus, the barber of king Dighfti of Kosala dwelt at the court of king Brahmadatta of Kasi. Now, O Bhikkhus, this barber of king Dighiti of Kosala saw king Dighiti of Kosala dwelling, together with his consort, at Benares, at a certain place near the town, in a potter's dwelling, in disguise, in the guise of a wandering ascetic. When he had seen him, he went to the place where king Brahmadatta of Kasi was, and having approached him, he said to king Brahmadatta of Kasi : "King Dighiti of Kosala, Your Majesty, dwells, together with his consort, at Benares, at a certain place near the town, in a potter's dwelling, in disguise, in the guise of a wandering ascetic." 9. Then, O Bhikkhus, king Brahmadatta of Kasi gave order to his attendants: "Well, my friends, bring king Dighiti of Kosala and his consort before me." And those people, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), Digitized by Digized by Google

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298 MAHAVAGGA. X, 2, 10. "Yes, Your Majesty," and brought king Dighiti of Kosala and his consort before him. "Then, O Bhikkhus, king Brahmadatta of Kasi gave order to his attendants: "Well, my friends, bind king Dighiti of Kosala and his consort firmly with strong ropes, tie their arms to their backs, have them close shaven, lead them around with loud beatings of drums from road to road and from cross-way to cross-way, then lead them out of the town by the southern gate, hew them in four pieces to the south of the town, and throw the pieces away to the four quarters." And those people, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), "Yes, Your Majesty," bound king Dighiti of Kosala and his consort firmly with strong ropes, tied their arms to their backs, had them close shaven, and led them around with loud beatings of drums from road to road and from cross-way to cross-way. 10. 'Now, O Bhikkhus, young Dighavu thought : "For a long time I have not seen my father and mother. What if I were to go and see my father and mother." And young Dighavu, O Bhikkhus, entered Benares, and saw his father and mother, bound firmly with strong ropes, their arms tied to their backs, close shaven, and being led around with loud beating of drums from road to road and from cross-way to cross-way. When he saw that, he went up to his father and mother. 'And king Dighiti of Kosala, O Bhikkhus, saw young Dighavu coming from afar; seeing young Dighavu he said to him : "Do not look long, my dear Dighavu, and do not look short?. For not by ? This enigmatic phrase will be found explained below, $ 19. Digitized by Google Digitized by

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X, 2, 12. SCHISMS AMONG THE SAMGHA. 299 hatred, my dear Dighavu, is hatred appeased; by not-hatred, my dear Dighavu, hatred is appeased." 11. When he had spoken thus, O Bhikkhus, the people said to king Dighiti of Kosala : " This king Dighiti of Kosala is mad and raves. What has this Dighavu to do with him? Who is he to whom he says : Do not look long, &c. ?!" (Dighiti replied): "I am not mad, my friends, nor do I rave. He who is clever will understand it." 'And for the second time, &c. And for the third time, O Bhikkhus, king Dighiti of Kosala said to young Dighavu, &c. And for the third time said the people (&c., down to :) "He who is clever will understand it." Then those people, O Bhikkhus, having led king Dighiti of Kosala and his consort around from road to road and from cross-way to cross-way, led them out of the town by the southern gate, hewed them in four pieces to the south of the town, threw the pieces away to the four quarters, stationed there a troop of soldiers, and went away. 12. Then young Dighavu, O Bhikkhus, went to Benares, got strong drink there, and made those soldiers drink it. When they were drunk and had fallen down, he gathered the pieces of the two bodies), made a funeral pile, put his father's and his mother's bodies on that pile, set it on fire, and raising his clasped hands he three times circumambulated the funeral pile. Now at that time, O Bhikkhus, king Brahmadatta of Kasi had gone up on to the terrace of his splendid palace. And king Brahmadatta of Kasi, O Bhikkhus, saw young Dighavu, who, raising his clasped hands, three times circumambulated the Digitized by Digized by Google

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300 MAHAVAGGA. X, 2, 13. funeral pile. When he saw that, he thought : "Doubtless this man is a relation or kinsman of king Dighiti of Kosala. Alas for my misfortune, that nobody will tell me (what this means)!" 13. And young Dighavu, O Bhikkhus, went to the forest. There he cried and wept to his heart's content. Then he wiped his tears, entered the town of Benares, went to the elephant stables near the royal palace, and said to the elephant trainer: "I wish to learn your art, master." ""Well, my good young man, learn it." And young Dighavu, O Bhikkhus, arose in the night, at dawn's time, and sung in the elephant stables in a beautiful voice, and played upon the lute. And king Brahmadatta of Kasi, O Bhikkhus, having risen in the night, at dawn, heard that singing in a beautiful voice and that playing upon the lute in the elephant stables. On hearing that he asked his attendants : "Who is it, my friends, who has risen in the night, at dawn's time, and has sung in the elephant stables in so beautiful a voice, and has played upon the lute ?" 14. '(The attendants replied): "A young pupil, Your Majesty, of such and such an elephant trainer, has risen in the night, at dawn, and has sung in the elephant stables in so beautiful a voice, and has played upon the lute." (The king said) : "Well, my friends, bring that young man to me." * Those people accepted, O Bhikkhus, that order of king Brahmadatta of Kasi (by saying), "Yes, Your Majesty," and brought young Dighavu to him. "" Is it you, my good young man, who has risen in the night, &c. ?" Digitized by Digized by Google

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X, 2, 15. SCHISMS AMONG THE SAMGHA. 301 ""Yes, Your Majesty." ""Well, my good young man, sing and play upon the lute (also before me)." Young Dighavu, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), " Yes, Your Majesty," and in order to win (the king's) favour he sung in a beautiful voice and played upon the lute. And king Brahmadatta of Kasi, O Bhikkhus, said to young Dighavu: "Be my attendant, my good young man." Young Dighavu, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), " Yes, Your Majesty." And young Dighavu, o Bhikkhus, became (a servant) of king Brahmadatta of Kasi, rising before him, lying down after him, willingly obeying all his commands, agreeable in his conduct, pleasing in his words. And ere long, O Bhikkhus, king Brahmadatta of Kasi gave to young Dighavu an intimate position of trust. 15. And king Brahmadatta of Kasi, O Bhikkhus, said to young Dighavu: "Well, my young friend, put the horses to the chariot; we will go a-hunting." And young Dighavu, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), "Yes, Your Majesty," put the horses to the chariot, and said to king Brahmadatta of Kasi : "The horses have been put to your chariot, Your Majesty; you may do now as you think fit." 'And king Brahmadatta of Kasi, O Bhikkhus, ascended the chariot, and young Dighavu drove the chariot: and he drove the chariot in such a way that the hosts (of the royal retinue) went one way, and the chariot went another way. Digitized by Digized by Google

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302 MAHAVAGGA. X, 2, 16. And after a long drive, O Bhikkhus, king Brahmadatta of Kasi said to young Dighavu : "Well, my young friend, stop now the chariot. I am tired; I would lie down." *Young Dighavu, o Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), "Yes, Your Majesty," stopped the chariot, and sat down on the ground cross-legged. And king Brahmadatta of Kasi, O Bhikkhus, lay down, laying his head in the lap of young Dighavu; and as he was tired, he fell asleep in a moment. 16. "And young Dighavu thought, O Bhikkhus : " This king Brahmadatta of Kasi has done much harm to us. By him we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. And he has killed my father and mother. Now the time has come to me to satisfy my hatred,"--(thinking thus) he unsheathed his sword. Then, O Bhikkhus, young Dighavu thought: "My father said to me in the hour of his death : 'Do not look long, my dear Dighavu, and do not look short. For not by hatred, my dear Dighavu, is hatred appeased; by not-hatred, my dear Dighavu, hatred is appeased.' It would not become me to transgress my father's word," --(thinking thus) he put up his sword. And for the second time .... and for the third time young Dighavu thought, O Bhikkhus: "This king Brahmadatta of Kasi has done much harm to us" (&c., down to :)-(thinking thus) he put up his sword. * At that moment, O Bhikkhus, king Brahmadatta of Kasi, frightened, terrified, full of anguish, and alarmed, suddenly arose. And young Dighavu, O Bhikkhus, said to king Digitized by Digized by Google

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X, 2, 17. SCHISMS AMONG THE SAMGHA. 303 Brahmadatta of Kasi: "Why do you arise so suddenly, O king, frightened, terrified, full of anguish, and alarmed ?" (The king replied): "I dreamt, my young friend, that young Dighavu, the son of king Dighiti of Kosala, came upon me with his sword; therefore have I arisen so suddenly, frightened, terrified, full of anguish, and alarmed." 17. "Then, O Bhikkhus, young Dighavu, stroking with his left hand the head of king Brahmadatta of Kasi, and with his right hand unsheathing his sword, said to king Brahmadatta of Kasi : "I am that young Dighavu, O king, the son of king Dighiti of Kosala. You have done much harm to us. By you we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. And you have killed my father and mother. Now the time has come to me to satisfy my hatred." "Then, O Bhikkhus, king Brahmadatta of Kasi fell down before young Dighavu, inclining his head to his feet, and said to young Dighavu : "Grant me my life, my dear Dighavu! Grant me my life, my dear Dighavu !" "" How can I grant you your life, O king? It is you, O king, who should grant me my life!" ""Well, my dear Dighavu, then grant me my life, and I will grant you your life." Thus, O Bhikkhus, king Brahmadatta of Kasi and young Dighavu granted each other their lives and took each other's hands and swore an oath not to do any harm to each other. And king Brahmadatta of Kasi, O Bhikkhus, said to young Dighavu : "Well, my dear Dighavu, put now the horses to the chariot; we will go." Digitized by Digitized by Google

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304 MAHAVAGGA. X, 2, 18. And young Dighavu, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), "Yes, Your Majesty," put the horses to the chariot, and said to.king Brahmadatta of Kasi : " The horses have been put to your chariot, Your Majesty; you may do now as you think fit." And king Brahmadatta of Kasi, O Bhikkhus, ascended the chariot, and young Dighavu drove the chariot; and he drove the chariot in such a way that they soon reached again the hosts (of the royal retinue). 18. 'And king Brahmadatta of Kasi, O Bhikkhus, having entered Benares, convoked his ministers and counsellors and said to them: "If you should see, my good Sirs, young Dighavu, the son of king Dightti of Kosala, what would you do to him ?" Some of the ministers) replied: "We would cut off his hands, Your Majesty;" (others said): "We would cut off his feet"-_"We would cut off his hands and feet"-"We would cut off his ears" "We would cut off his nose" -"We would cut off his ears and his nose "_"We would cut off his head." " This is young Dighavu, Sirs, the son of king Dighiti of Kosala. It is not permitted to do anything to him; he has granted me my life, and I have granted him his life." 19. 'And king Brahmadatta of Kasi, O Bhikkhus, said to young Dighavu: "Why did your father say to you in the hour of his death : 'Do not look long, &c.'-what did your father mean by that?" "What my father said, O king, in the hour of his death : 'Not long'--(means): 'Let not your hatred last long; this did my father mean when he said in the hour of his death : 'Not long.' And Digitized by Digized by Google

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X, 2, 20. SCHISMS AMONG THE SAMGHA. 305 what my father said, O king, in the hour of his death : 'Not short'-(means): 'Do not be hasty to fall out with your friends;' this did my father mean when he said in the hour of his death : Not short.' And what my father said, O king, in the hour of his death : 'For not by hatred, my dear Dighavu, is hatred appeased; by not-hatred, my dear Dighavu, is hatred appeased'-(means this): You have killed my father and mother, O king. If I should deprive you therefore of life, O king, then your partisans, O king, would deprive me of life; my partisans again would deprive those of life. Thus by hatred that hatred would not be appeased. But now, O king, you have granted me my life, and I, O king, have granted you your life; thus by not-hatred hatred has been appeased.' This did my father mean when he said in the hour of his death : 'For not by hatred, &c." 20. "Then king Brahmadatta of Kasi, O Bhikkhus, thought: "O wonderful ! O marvellous ! How clever is this young Dighavu, that he understands in its full extent the meaning of what his father spoke so concisely,"--and he gave him back his father's troops and vehicles, his realm, his treasuries and storehouses, and he gave him his daughter. 'Now, O Bhikkhus, if such is the forbearance and mildness of kings who wield the sceptre and bear the sword, so much more, O Bhikkhus, must you so let your light shine before the world that you, having embraced the religious life according to so welltaught a doctrine and a discipline, are seen to be forbearing and mild.' And for the third time the Blessed One thus * See $ 3. [17] Digitized by Digized by Google

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306 addressed those Bhikkhus: 'Enough, O Bhikkhus, no altercations, no contentions, no disunion, no quarrels !' And for the third time that Bhikkhu who adhered to the party who were wrong, said to the Blessed One: 'Lord, may the Blessed One, the king of Truth, be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained already in this life! The responsibility for these altercations and contentions, for this disunion and quarrel will rest with us alone.' And the Blessed One thought: 'Truly these fools are infatuate; it is no easy task to administer instruction to them,'-and he rose from his seat and went away. MAHAVAGGA. End of the first Bhanavara, which contains the story of Dighavu. X, 3. 3. And in the forenoon the Blessed One, having put on his under-robes, took up his alms-bowl and his kivara, and entered the town of Kosambi for alms. Having collected alms in Kosambi, after his meal, when he had returned from his alms-pilgrimage, he put his resting-place in order, took up his alms-bowl and his kivara, and standing in the midst of the assembly he pronounced the following stanzas: 'Loud is the noise that ordinary men make. Nobody thinks himself a fool, when divisions arise in the Samgha, nor do they ever value another person higher (than themselves). Digitized by Google

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X, 3. SCHISMS AMONG THE SAMGIIA 307 Bewildered are (even) the clever words of him who is versed in the resources of eloquence. As wide as they like they open their mouth. By whom they are lead they do not see. " He has reviled me, he has beaten me, he has oppressed me, he has robbed me,"-- in those who nurse such thoughts, hatred will never be appeased. ""He has reviled me, he has beaten me, he has oppressed me, he has robbed me,"--in those who do not nurse such thoughts, hatred is appeased. For not by hatred is hatred ever appeased; by not-hatred it is appeased; this is an eternal law. "The others do not know that we must keep ourselves under restraint here; but those who know it, their quarrels are appeased. They whose bones are broken (by their foes), who destroy lives, who rob cows, horses, and treasures, who plunder realms,-even these may find conciliation. How should you not find it? 'If a man find a wise friend, a companion who i Parimuttha. Buddhaghosa: Parimultha 'ti mutthassatino.' Mutthassati cannot be connected with malha, as Childers supposes, but it is evidently mushitasmriti (Kathasarits. 56, 289; compare satisammosa, Mil. Pasha, p. 266). Thus it appears that parimutha must be derived also from the root mush. * These verses are inserted in the Dhammapada, vv. 3-6. That is to say, those who do not follow the Buddha's teaching. On this meaning of pare compare parappavada at Maha-parinibbana Sutta V, 62. Professor Max Muller, who in the first edition of his translation of the Dhammapada (Buddhaghosa's Parables, p. lvi) has 'Some do not know that we must all come to an end here,' in the revised edition (Sacred Books of the East, vol. x) renders the phrase, 'The world does not know that we must all come to an end here. * The following three verses have also been inserted in the Dhammapada, vv. 328-330. The two first recur in the Khaggavisana-sutta of the Sutta Nipata, vv. 11, 12, X 2 Digitized by Digized by Google

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308 MAHAVAGGA. X, 4, 1. lives righteously, a constant one, he may walk with him, overcoming all dangers, happy and mindful? 'If he find no wise friend, no companion who lives righteously, no constant one, let him walk alone, like a king who leaves his conquered realm behind ?, like an elephant in the elephant forest 8. It is better to walk alone; with a fool there is no companionship. Let a man walk alone ; let him do no evil, free from cares, like an elephant in the elephant forest ! 1. And the Blessed One, having pronounced these stanzas standing in the midst of the assembly, went forth to Balakalonakara-gama (or, to Balaka, the salt-maker's village). At that time the venerable Bhagu dwelt at Balakalonakara-gama. And the venerable Bhagu saw the Blessed One coming from afar; seeing him he prepared a seat, brought water for the washing of his feet, a foot-stool, and a towel, went forth to meet him, and took his bowl and his robe. The Blessed One sat down on the seat he had prepared; and 1 On the juxtaposition of happiness with mindfulness, see the constantly repeated phrase occurring, for instance, in the Tevigga Sutta I, 49 (at the end). It would perhaps be better to read satima in the text, as Fausboll has done, metri causa. 9 That is, who abdicates, and devotes himself in the forest to a hermit's life. This is given as the crucial instance of a happy life in the Gataka Story, No. 10. Professor Fausboll reads in both verses matangaranno instead of matangaranne. Digitized by Digitized by Google

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X, 4, 3. SCHISMS AMONG THE SANGHA. 309 when he was seated, the Blessed One washed his feet. And also the venerable Bhagu, having respectfully saluted the Blessed One, sat down near him. When he was sitting near him, the Blessed One said to the venerable Bhagu: 'Is it all well with you, O Bhikkhu ? Do you find your living? Do you get food without too much trouble ?' 'It is all well with me, Lord; I find my living, Lord; I get food, Lord, without too much trouble.' And the Blessed One, having taught, incited, animated, and gladdened the venerable Bhagu by religious discourse, rose from his seat and went forth to the Eastern Bamba Park (Pakina-vamsa-daya). 2. At that time the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila dwelt at Pakina-vamsa-daya. And the park-keeper saw the Blessed One coming from afar; seeing him he said to the Blessed One: Do not enter this park, O Samana; here dwell three noble youths accustomed to comfort and ease; you must not annoy them.' And the venerable Anuruddha heard what the parkkeeper was saying to the Blessed One; hearing that he said to the park-keeper: 'Do not keep off the Blessed One, my good park-keeper; our teacher, the Blessed One, has arrived.' And the venerable Anuruddha went to the place where the venerable Nandiya and the venerable Kimbila were; having approached them, he said to the venerable Nandiya and to the venerable Kimbila : 'Come here, my venerable friends! Come here, my venerable friends! Our teacher, the Blessed One, has arrived.' 3. And the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila went forth to meet the Blessed One; one took the bowl and the Digitized by Digized by Google

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310 MAHAVAGGA. X, 4, 4. robe of the Blessed One, the other one prepared a seat, the third one brought water for the washing of his feet, a foot-stool, and a towel. Then the Blessed One sat down on the seat they had prepared; and when he was seated, the Blessed One washed his feet. And also those venerable persons, having respectfully saluted the Blessed One, sat down near him. When the venerable Anuruddha was sitting near him, the Blessed One said to him: 'Is it all well with you, O Anuruddhas?? Do you find your living? Do you get food without too much trouble ?' 'It is all well with us, Lord; we find our living, Lord; we get food, Lord, without too much trouble.' 'And do you live, O Anuruddhas, in unity and concord, without quarrels, like milk and water (mixed together), and looking at each other with friendly eyes ?' Certainly, Lord, do we live in unity and concord (&c., down to :) and looking at each other with friendly eyes.' And in what way, O Anuruddhas, do you live in unity and concord, &c.?' 4. 'I think, Lord: "It is all gain to me indeed, it is high bliss for me indeed, that I live in the companionship of brethren like these." Thus, Lord, do I exercise towards these venerable brethren friendliness in my actions, both openly and in secret; I i We have here the plural Anuruddha, meaning Anuruddha and his friends. So in Kullavagga I, 13, 6 Sariputta means Sariputta and Moggallana. * Khirodakibhata can scarcely contain an allusion to the Milk Ocean (see Childers, s.v. khirodaka). Milk and water is frequently chosen by the Indian poets as a type of the most perfect union. Digitized by Google Digitized by

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311 X, 4, 5. exercise (towards them) friendliness in my words, and friendliness in my thoughts, both openly and in secret. And I think thus, Lord: "What if I were to give up my own will and to live only according to the will of these venerable brethren." Thus, Lord, I give up my own will and live only according to the will of these venerable brethren. Our bodies, Lord, are different, but our minds, I think, have become one 1.' SCHISMS AMONG THE SAMGHA. And also the venerable Nandiya.... and also the venerable Kimbila . . . . said to the Blessed One: I think also, Lord: "It is all gain to me" (&c., down to :) have become one. 'In this way, Lord, do we live in unity and concord, without quarrels, like milk and water (mixed together), and looking at each other with friendly eyes.' 5. 'And do you live, O Anuruddhas, in earnestness, zeal, and resolvedness?' 'Certainly, Lord, do we live in earnestness, zeal, and resolvedness.' 'And in what way, O Anuruddhas, do you live in earnestness, zeal, and resolvedness?' 'He' who first of us comes back, Lord, from the village, from his alms-pilgrimage, prepares seats, gets water for washing feet, a foot-stool, and a towel, cleans the slop-basin, and gets it ready, and puts there (water to) drink and food. He who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner of the others) and if he desires to do so; and if he does 1 Compare the last poem in the Sutta Nipata, and especially V. 1143. Compare IV, 1. Digitized by Google

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312 : MAHAVAGGA. X, 4, 6. not desire (to eat), he throws it away at a place free from grass, or pours it away into water in which no living things are; takes away the seat, puts away the water for washing the feet, the foot-stool, and the towel, cleans the slop-basin and puts it away, puts the water and the food away, and sweeps the dining-room. He who sees a water-pot, or a bowl for food, or an easing-chair, empty and void, puts it (into its proper place), and if he is not able to do so single-handed, he calls some one else, and thus we put it into its place) with our united effort, but we do not utter a word, Lord, on that account. And every five days, Lord, we spend a whole night, sitting together, in religious discourse. In this way, Lord, do we live in earnestness, zeal, and resolvedness. 6. And the Blessed One, having taught, incited, animated, and gladdened the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila by religious discourse, rose from his seat, and went forth to Parileyyaka. Wandering from place to place he came to Parileyyaka. There the Blessed One dwelt at Parileyyaka, in the Rakkhita grove, at the foot of the Bhaddasala tree. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: 'Formerly I did not live at ease, being troubled by those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambi, the constant raisers of questions before the Samgha. But now, being alone and without a companion, I live pleasantly and at ease, remote from those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambi, the constant raisers of questions before the Samgha. And there Digitized by Digized by Google

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X, 4, 7. SCHISMS AMONG THE SAMGHA. 313 dwelt also a noble elephant, who was surrounded by a crowd of elephants, she-elephants, elephant-calves, and young elephants; the grass blades he ate had their tips broken; the branches he broke down (the other elephants) ate; the water he drank was turbid; and when he waded into the river and plunged down, the she-elephants came and rubbed up their bodies against him. Now that noble elephant thought : 'I am surrounded by a crowd of elephants (&c., down to :) and rub up their bodies against me. What if I were to live alone, far away from those crowds.' 7. And that noble elephant left the herd behind, and went to Parileyyaka, to the Rakkhita grove, to the foot of the Bhaddasala tree, to the place where the Blessed One was. Having approached him, he administered with his trunk to the Blessed One (water to) drink and food, and removed the grass from that place. And that noble elephant thought: *Formerly I did not live at ease, surrounded by that crowd of elephants (&c., down to :) and rubbed up their bodies against me. But now, being alone and without a companion, I live pleasantly and at ease, remote from those elephants, she-elephants, elephant-calves, and young elephants. Then the Blessed One, both regarding his own retirement, and understanding by the power of his mind the thoughts which had arisen in the mind of that noble elephant, on this occasion pronounced this solemn utterance : Thus the noble one and the noble, the elephant tusked with tusks like cart poles (and the noble * Isadanta; see Bohtlingk-Roth, sub voce fsha. Digitized by Digized by Google

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314 X, 5, 1. One among men)-the mind of the one and the mind of the other harmonise in this, that they take delight in dwelling alone in the forest.' MAHAVAGGA. 5. 1. And the Blessed One, having dwelt at Parileyyaka as long as he thought fit, went forth to Savatthi. Wandering from place to place he came to Savatthi. There the Blessed One dwelt at Savatthi, in the Getavana, the garden of Anathapindika. And the lay-devotees of Kosambi thought: 'These venerable Bhikkhus of Kosambi have brought much misfortune to us; worried' by them the Blessed One is gone. Well, let us neither salute the venerable Bhikkhus of Kosambi, nor rise from our seats before them, nor raise our hands before them, nor perform the proper duties towards them, nor honour and esteem and revere and support them, nor give them food when they come on their walks for alms; thus, when they are not honoured, esteemed, revered, supported, and hospitably received by us, they will go away, or return to the world, or propitiate the Blessed One.' 2. Thus the lay-devotees of Kosambt did not salute any more the Bhikkhus of Kosambi, nor did they rise from their seats before them (&c., down to:) nor gave them food when they came on their walks for alms. Then the Bhikkhus of Kosambt, when they were no more honoured (&c., down to :) and hospitably 1 Ubbalha; see Gataka I, 300, and Mahavagga III, 9, 1. Digitized by Google

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X, 5, 4. SCHISMS AMONG THE SAMGHA. 315 received by the lay-devotees of Kosambl, said to each other: 'Well, friends, let us go to Savatthi and let us settle there that question before the Blessed One.' And the Bhikkhus of Kosambi put their resting-places in order, took up their almsbowls and their robes, and went forth to Savatthi. 3. And the venerable Sariputta heard: 'Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambi, the constant raisers of questions before the Samgha, are coming to Savatthi.' And the venerable Sariputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sariputta said to the Blessed One : 'Lord, those litigious, contentious (&c., down to :) are coming to Savatthi. How am I to behave, Lord, towards those Bhikkhus ?' Well, Sariputta, you must side with those who are right according to the Dhamma.' ' But how shall I discern, Lord, what is right and what is wrong?' 4. 'There are eighteen things, Sariputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma. In case, Sariputta, a Bhikkhu declares what is not Dhamma to be Dhamma, or declares what is Dhamma not to be Dhamma, or declares what is not Vinaya to be Vinaya, or declares what is Vinaya not to be Vinaya, or declares what has not been taught and spoken by the Tathagata to have been taught and spoken by the Tathagata, or declares something taught and spoken by the Tathagata not to have been taught and spoken by the Tathagata, or declares what has not been Digitized by Digized by Google

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316 MAHAVAGGA. X, 5, 5. practised by the Tathagata to have been practised by the Tathagata, or declares something practised by the Tathagata not to have been practised by the Tathagata, or declares what has not been ordained by the Tathagata to have been ordained by the Tathagata, or declares something ordained by the Tathagata not to have been ordained by the Tathagata, or declares what is no offence to be an offence, or declares an offence to be no offence, or declares a slight offence to be a grievous offence, or declares a grievous offence to be a slight offence, or declares (a rule regarding) an offence to which there is an exception to be without an exception, or declares (a rule regarding) an offence to which there is no exception to admit of exceptions', or declares a grave offence? to be a not grave offence, or declares an offence that is not grave to be a grave offence, -these are the eighteen things, Sariputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma. 5. 'And there are eighteen things, Sariputta, by which you may conclude that a Bhikkhu is right according to the Dhamma. In case, Sariputta, a Bhikkhu declares what is not Dhamma to be not 1 Our translation of savasesa and anava sesa is entirely conjectural. By the exceptions alluded to here we believe that such clauses must be understood as, for instance, in the sixth Nissaggiya Rule the words: Except at the right season ;-here the right season means when the Bhikkhu has been robbed of his robe, or when his robe has been destroyed. This is the right season in this connection.' The term 'Dutthulla apatti' is used also in the ninth Pakittiya Rule, and the Old Commentary there states that by grave offences' those belonging to the Paragika and Samghadisesa classes are understood. Digitized by Digized by Google

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X, 5, 7. SCHISMS AMONG THE SAMGHA. 317 Dhamma, or declares what is Dhamma to be Dhamma (&c., down to :), or declares a grave offence to be a grave offence, or declares an offence that is not grave to be not grave, - these are the eighteen things, Sariputta, by which you may conclude that a Bhikkhu is right according to the Dhamma.' 6. And the venerable Mahamoggallana heard (&c., as in $$ 3-5)--and the venerable Mahakassapa heard, &c.--and the venerable Mahakakkana heard, &c.--and the venerable Mahakotthita? heard, &c.--and the venerable Mahakappina heard, &c.-- and the venerable Mahakunda heard, &c.--and the venerable Anuruddha heard, &c.--and the venerable Revata heard, &c.--and the venerable Upali heard, &c.--and the venerable Ananda heard, &c.--and the venerable Rahula heard (&c., as above). 7. And Mahapagapati Gotam heard : Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambi, the constant raisers of questions before the Samgha, are coming to Savatthi.' And Mahapagapati Gotami went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, she stationed herself near him. Standing near him Mahapagapati Gotami said to the Blessed One: 'Lord, those litigious, contentious (&c., down to :) are coming to Savatthi. How am I to behave, Lord, towards those Bhikkhus?' Well, Gotami, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, 1 The name of this Thera is spelt in the MSS. Mahakotthita and Mahakotthika. In the Northern Buddhist works he is called Mahakaushthilya. In the Lalita Vistara (p. I, ed. Calc.) Kaundilya is a misprint. Digitized by Digized by Google

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318 MAHAVAGGA. X, 5, 8. then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma ; and whatever the Bhikkhuntsamgha has to apply for to the Bhikkhusamgha?, for all that you must apply to the party of those who are right.' 8. And Anatha-pindika the householder heard (&c., as in SS 3, down to :). "How am I to behave, Lord, towards those Bhikkhus ?' Well, householder, bestow gifts on both sides ; having bestowed gifts on both sides, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma.' 9. And Visakha Migaramata heard, &c. ? 10. And the Bhikkhus of Kosambi in due course came to Savatthi. And the venerable Sariputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sariputta said to the Blessed One: 'Lord, those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambi, the constant raisers of questions before the Samgha, have arrived at Savatthi. How are we, Lord, to arrange the dwelling-places of those Bhikkhus?' Well, Sariputta, assign separate dwelling-places to them.' See Kullavagga X, 1, 4, and the 59th Pakittiya Rule in the Bhikkhuni-patimokkha. . As in $ 8. Instead of. Well, householder,' read Well, Visakha.' Digitized by Digized by Google

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X, 5, 12. SCHISMS AMONG THE SAMGHA. 319 And if there be no separate dwelling-places, what are we to do then, Lord?' *Then, Sariputta, you must separate (some dwelling-places from the rest) and then assign them (to those Bhikkhus). But in no wise, Sariputta, do I say that the dwelling-place of a senior Bhikkhu must be taken from him. He who does that, commits a dukkata offence.' And how are we to act, Lord, regarding (the distribution of) material gifts ??' * Material gifts, Sariputta, must be distributed among all in equal parts.' 11. And that Bhikkhu against whom expulsion had been pronounced, pondering over both Dhamma and Vinaya, came to the following conclusion: This is an offence; this is not no offence. I am an offender; I am not offenceless. I am expelled; I am not unexpelled. The sentence by which I have been expelled is lawful, unobjectionable, and valid.' Then that expelled Bhikkhu went to the expelled Bhikkhu's partisans; having approached them, he said to the partisans of the expelled Bhikkhu : 'This is an offence, friends; this is not no offence, &c. Come now, my venerable brethren, and restore me.' 12. Then the partisans of that expelled Bhikkhu took with them the expelled Bhikkhu, and went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him. Sitting near him those Bhikkhus said to the Blessed One : 'Lord, this Bhikkhu, against whom expulsion has been pronounced, says, "This is an offence, friends (&c., Such as food, robes, &c. Digitized by Digized by Google

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320 MAHAVAGGA. X, 5, 13. down to :) and restore me." What are we to do here, Lord ?' This is an offence, O Bhikkhus; this is not no offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; he is not unexpelled; the sentence by which he has been expelled is lawful, unobjectionable, and valid. But since this Bhikkhu, O Bhikkhus, having committed an offence, and having been sentenced to expulsion, sees (his offence), restore now that Bhikkhu, O Bhikkhus. 13. And the partisans of that expelled Bhikkhu, having restored that expelled Bhikkhu, went to the Bhikkhus who had sentenced him to expulsion ; having approached them, they said to the Bhikkhus who had pronounced that sentence: 'As regards that matter, friends, which gave origin to altercations among the Samgha, to contentions, discord, quarrels, divisions among the Samgha, to disunion among the Samgha, to separations among the Samgha, to schisms among the Samgha,--that Bhikkhu (who was concerned in that matter), having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored. Come, friends, let us declare now the re-establishment of concord among the Samgha in order to bring that matter to an end.' Then the Bhikkhus who had pronounced that sentence of expulsion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him; sitting near him those Bhikkhus said to the Blessed One: 'Lord, those partisans of the expelled Bhikkhu have said to us: "As regards Digitized by Digitized by Google

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X, 5, 14. SCHISMS AMONG THE SAMGHA. 321 " that matter (&c., down to :) in order to bring that matter to an end." What are we to do here, Lord?' 14. Since this Bhikkhu, O Bhikkhus, having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored, let the Samgha, O Bhikkhus, declare the re-establishment of concord in order to bring that matter to an end. And this declaration is to be performed in this way: Let all brethren assemble together, both the sick and the healthy; no one is allowed to send his declaration of khanda' (and to stay away). When you have assembled, let a learned, competent Bhikkhu proclaim the following atti before the Samgha: "Let the Samgha, reverend Sirs, hear me. As regards that matter which gave origin to altercations among the Samgha, to contentions, discord, quarrels, divisions among the Samgha, to disunion among the Samgha, to separations among the Samgha, to schisms among the Samgha,-that Bhikkhu (concerned in that matter), having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored. If the Samgha is ready, let the Samgha declare the re-establishment of concord in order to bring that matter to an end. This is the natti. Let the Samgha, reverend Sirs, hear me (&c., down to:) the re-establishment of concord, in order to bring that matter to an end, has been declared by the Samgha; the division that existed among the Samgha has been settled; the disunion that existed 1 See II, 23. 'Here follows the repetition of the natti and the other solemn formulas belonging to a nattidutiya kamma in the usual way. Y [17] Digitized by Google

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322 MAHAVAGGA. X, 6, 1. among the Samgha has been settled. The Samgha is in favour (of this declaration); therefore you are silent; thus I understand." Then let the Samgha hold U posatha and proclaim the Patimokkha.' 1. And the venerable Upalii went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable U pali said to the Blessed One: 'Lord, if the Samgha, regarding a matter which has given origin to altercations (&c., down to :) to schisms among the Samgha, declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it, is this declaration, Lord, lawful ?' 'If the Samgha, Upali, regarding a matter (&c., down to :) declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it,--this declaration, U pali, is unlawful.' 'But if the Samgha, Lord, regarding a matter (&c., down to :) declares the re-establishment of concord, after having inquired into that matter and after having got to the bottom of it,-is this declaration, Lord, lawful ?' 'If the Samgha, Upali, (&c., down to :) declares the re-establishment of concord, after having inquired See the note at IX, 6, 1. Digitized by Digitized by Google

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X, 6, 3. SCHISMS AMONG THE SAMGHA. 323 into that matter and after having got to the bottom of it,--this declaration, Upali, is lawful.' 2. 'How many kinds are there, Lord, of the reestablishment of concord among a Samgha ?' There are the following two kinds, Upali, of re-establishment of concord among a Samgha : Concord may be re-established, Upali, in the letter, but not in the spirit, and concord may be re-established both in the spirit and in the letter. And in what case, Upali, is concord re-established in the letter, but not in the spirit ? If the Samgha, Upali, (&c., as above) declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it,-in this case, Upali, concord is said to have been re-established in the letter, but not in the spirit. And in what case, Upali, is concord re-established both in the spirit and in the letter ? If the Samgha, Upali, (&c., as above) declares the re-establishment of concord, after having inquired into that matter and after having got to the bottom of it, in this case, Upali, concord is said to have been re-established both in the spirit and in the letter. These, U pali, are the two kinds of re-establishment of concord among a Samgha.' 3. And the venerable U pali rose from his seat, adjusted his upper robe so as to cover one shoulder, bent his clasped hands towards the Blessed One, and addressed the Blessed One in the following stanzas : In the affairs of the Samgha and in its consultations, in the business that arises and in trials, what sort of man is then most wanted ? what Bhikkhu is then most worthy of the leadership?' Y 2 Digitized by Digized by Google

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324 MAHAVAGGA. X, 6, 3. * Above all he who is blameless in his moral conduct, who watches over his behaviour, whose senses are well controlled, whom his rivals do not reprove according to the law,-for there is nothing for which they could censure him, Such a man, who abides in blameless conduct, is well versed (in the doctrine), and mighty are his words. He is not perplexed, nor does he tremble, when he enters an assembly? He does not disparage his cause by vain talk. So also when he is asked questions in the assemblies, he does not hesitate, and is not troubled. By his timely words, that solve the questions, the clever man gladdens the assembly of the wise. Full of reverence for elder Bhikkhus, well versed in what his teacher has taught him, able to find out (the right), a master of speech, and skilled in making his rivals fail, -- By whom his rivals are annihilated, by whom many people receive instruction,-he does not forsake the cause he has taken up, (nor does he become tired) of answering questions and putting questions without hurting others ; 'If he is charged with a mission, he takes it upon himself properly, and in the business of the Samgha (he does) what they tell him?;--when a number of Bhikkhus despatches him (somewhere), he obeys 1 The same idea is put into the Buddha's mouth in the Mahaparinibbana Sutta I, 23, 24. 2 We propose to read ahu nam yatha. This seems more satisfactory than the reading and the explanation found in Buddhaghosa's Allhakatha: yatha nama ahunam ahutipindam samugganhanti (sic) evam api so scmanassa gaten' eva ketasa samghassa kikkesu samuggaho.' Digitized by Digized by Google

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X, 6, 3. * SCHISMS AMONG THE SAMGHA. R 325 their command, but he does not think therefrom, "It is I who do this;"-- 'In what cases a Bhikkhu commits an offence, what an offence is, and how it is atoned for; both these expositions are well known to him?; he is versed in the rules about offence and atonement; 'By what deeds a Bhikkhu brings expulsion upon himself, in what cases one has been expelled, and the rehabilitation of a person who has undergone that penance,-all this he also knows, well versed in the Vibhangas ; Full of reverence for elder Bhikkhus, for the young, for the Theras, for the middle-aged, bringing welfare to many people, a clever one :--such a Bhikkhu is the one who is then worthy of the leadership.' End of the tenth Khandhaka, which contains the story of the Bhikkhus of Kosambi. End of the Mahavagga. For 'Exposition' the text has vibhanga, about the technical meaning of which see our Introduction, pp. XV seq. Both' refers to the Bhikkhuvibhanga and Bhikkhunivibhanga. In the text, ubhayassa must be corrected into ubhay' assa, i.e. ubhaye assa. Digitized by Digitized by Google

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KULLAVAGGA. FIRST KHANDHAKA. THE MINOR DISCIPLINARY PROCEEDINGS. I. The TAGGANIYA Kamma (ACT OF REBUKE). 1. At that time the Blessed One was staying at Getavana, in the grove of Anatha-pindika. Now at that time the Bhikkhus who were followers of Panduka and of Lohitaka !,--who themselves were makers of strife, quarrelsome?, makers of disputes *, given to idle talk, and raisers of legal questions in the Samgha ", -used to go up to such other Bhikkhus as were the same, and say, 'Do not allow such a one, venerable Sirs, to turn you back. Discuss loud and long. You are indeed cleverer, more wise, more well informed, more able at that (than 1 These were two out of the six notorious Khabbaggiya Bhikkhus, who are so frequently mentioned elsewhere. Buddhaghosa says, tesam nissitaka pi Pandukalohitaka tv'eva pannayanti. * In addition to the passages referred to in the two following notes, compare the closing words of the Patimokkha, and the end, 3rd, iath, 13th, 17th, 54th, 74th, and 75th Pakittiyas. Such persons were formerly dealt with according to the roth, Ilth, and 12th Samghadisesas. * Such persons were formerly dealt with according to the 8th and 9th Samghadisesas and the 76th Pakittiya. Compare also below, IV, 14, and the 63rd and 79th Pakittiyas. Digitized by Digized by Google

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330 KULLAVAGGA. I, 1, 2. your adversaries are) and do not you be afraid of them. We too will be on your side.' Thereby both disputes arose which had not arisen before; and disputes which had arisen grew hotter. 2. Those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, How can the Bhikkhus who are followers of Panduka and of Lohitaka act thus.' And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, and in that connection, convened an assembly of the Order of Bhikkhus, and inquired of the Bhikkhus: 'Is it true, as they say, Bhikkhus, that those Bhikkhus who are followers of Panduka and Lohitaka, -who themselves (&c., as in SS 1, down to the end) ?' It is true, Lord !' The Blessed Buddha rebuked them, saying, 'This is improper, O Bhikkhus, for those foolish persons, not according to rule, unsuitable, unworthy of a Samana, unbecoming, and ought not to be done. How can these foolish persons, O Bhikkhus, who themselves (&c., as in g 1, down to the end). This will not conduce, O Bhikkhus, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.' 3. And when the Blessed One had rebuked those Bhikkhus in various ways,-speaking of the evils of being hard to satisfy in the matter of support or nourishment, of wishing for much, of discontent, of love of society, and of sloth; and speaking in praise of being easy to satisfy in the matter of support and nourishment, of wishing for little, of the Digitized by Digized by Google

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I, 1,4. THE MINOR DISCIPLINARY PROCEEDINGS. 331 contented man who has eradicated (evils from his mind), has quelled his passions, and is full of faith, of reverence, and of the exercise of zeal,--when he had thus held a religious discourse to the Bhikkhus as to what was fit and suitable in that respect, he addressed the Bhikkhus, and said : 'Let the Samgha, therefore, O Bhikkhus, carry out the Tagganiyakamma (Act of Rebuke) against those Bhikkhus. 4. Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhus who are followers of Panduka and Lohitaka ought to be warned; when they have been warned, they ought to be reminded (of the Rule in the Patimokkha against which they have offended); when they have been reminded, they ought to be charged with the (particular) offence; when they have been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Samgha, saying, ""Let the venerable Samgha hear me. These Bhikkhus who are followers of Panduka and Lohitaka, who themselves (&c., as in SS 1, down to the end). If the time is fit for the Samgha (to do so) let the Samgha carry out the Tagga niya-kamma against the Bhikkhus who are followers of Panduka and Lohitaka. ""Such is the motion (natti). "" Let the venerable Samgha hear me. The Bhikkhus who are followers of Panduka and Lohitaka, 1 We have here the substance of that religious discourse (dhammim katham) which the Buddha is so frequently stated to have held before he laid down the rule for the guidance of the Bhikkhus in the particular matter which had been brought before him. It recurs in the Mahavagga (I, 25, 6), and is constantly to be supplied both there and below. Digitized by Digized by Google

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332 KULLAVAGGA. 1, 2, 1. who themselves (&c., as in SS 1, down to the end). The Samgha hereby carries out the Tagganiyakamma against them. Whosoever of the venerable ones approves of the carrying out of the Tagganiyakamma against the Bhikkhus who are followers of Panduka and Lohitaka, let him remain silent. Whosoever approves not thereof, let him speak. ""A second time I say the same thing. Let the venerable Samgha (&c., as before ?). A third time I say the same thing. Let the venerable Samgha (&c., as before"). ""The Tagganiya-kamma against the Bhikkhus who are followers of Panduka and Lohitaka has been carried by the Samgha. The Samgha approves (the motion). Therefore is it silent. Thus do I understand."' 2%. 1. "There are three things, O Bhikkhus, by which, when a Tagganiya-kamma is characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has not been carried out in a full assembly of properly qualified persons, according to law and justice, and in the presence of the litigant parties : when it has been carried out without the accused person having been heard--when it has been carried out without the accused person having confessed himself guilty. A Tagganiya-kamma, O Bhikkhus, charac * The motion just proposed is repeated down to the end. * Repeated below, chapters 10, 14, and 19. 8 All these details are involved in the meaning of the technical term a sammukhata, which is fully explained in Kullavagga IV, 14, 16, and following. Digitized by Digized by Google

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I, 2, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 333 terised by these three things is against the Dhamma, and against the Vinaya, and difficult to be settled. There are other three things, O Bhikkhus, by which, when a Tagganiya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled ; (that is to say), when it has been carried out though no fault has been committed--when it has been carried out for a Paragika or a Samghadisesa offence when it has been carried out though the fault has been confessed. A Tagganiya-kamma, O Bhikkhus, characterised (&c., as before, down to) settled. There are other three things, O Bhikkhus, by which, when a Tagganiya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has been carried out without the accused person having been warned--when it has been carried out without the accused person having been called upon to remember (whether he has or has not committed the offence)--when it has been carried out without the accused person having been convicted. A Tagganiya-kamma, O Bhikkhus, characterised (&c., as before, down to settled. There are other three things, O Bhikkhus, by which, when a Tagganiya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has not been carried out in a properly constituted meeting properly conducted when it has Buddhaghosa says, A desanagaminiya ti Paragikapattiya va Samghadisesapattiya va. . As in the first paragraph of this section more fully described. The word here used is the same. Digitized by Digitized by Google

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334 RULLAVAGGA. I, 2, 1. been carried out without justice 1--when it has been carried out without the presence and approval of all the Bhikkhus belonging to the particular circuit ? A Tagganiya-kamma, O Bhikkhus, characterised by these three things is (&c., as before, down to settled. *There are other three things, O Bhikkhus, by which, when a Tagga niya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has been carried out without the accused person having been heard--when it has been carried out without justice--when it has been carried out without the presence and approval of all the Bhikkhus belonging to the circuit. A Tagganiya-kamma, O Bhikkhus, characterised by these three things is (&c., as before, down to settled. There are other three things (&c., as before, down to) that is to say, when it has been carried out without the accused person having been convicted--when it has been carried out without justice--when it has been carried out without the presence and approval of all the Bhikkhus belonging to the circuit.' [And in a similar way each of the three things in paragraphs 2 and 3 of this section are united with the two things just repeated in each of paragraphs 4, 5, and 6, to make six further cases in which a Tagganiya-kamma is declared to be against the Dhamma, and against the Vinaya, and difficult to be revoked.] Here end the twelve cases of a proceeding (Kamma) which is against the law. * Adhammena; perhaps 'contrary to the Rules.' * Vaggena for vi +aggena, the opposite of samaggena. See our note on the 21st Pakittiya, and Mahavagga IX, 3, 5. Digitized by Google

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1, 4, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 335 3. 1. There are three things, O Bhikkhus, by which, when a Tagga niya-kamma is characterised, it is a proceeding in accordance with the Dhamma, a proceeding in accordance with the Vinaya, and is easy to be settled ; (that is to say), when it has been carried out in a full assembly of qualified persons, according to law, and in the presence of the litigant parties--when it has been carried out after the accused person has been heard--when it has been carried out after the accused person has confessed himself guilty. A Tagga niya-kamma, O Bhikkhus, characterised by these three things is in accordance with the Dhamma, and in accordance with the Vinaya, and is easy to be settled.' . [And in a similar way the opposite of each of the twelve propositions in the last section is here laid down.] Here end the twelve cases of a proceeding (Kamma) which is according to law. 1.'There are three things, Bhikkhus, which, when they characterise a Bhikkhu, the Samgha, if it likes, should carry out the Tagganiya-kamma against him; (that is to say), when he is a maker of strife, quarrelsome, a maker of disputes, given to idle talk, and a raiser of legal questions in the Samgha _ when he is dull, stupid, full of faults, and devoid of merit--when he is living in lay society, in unlawful * This refers to the Introductory Story, I, 1, 1. Digitized by Digized by Google

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336 KULLAVAGGA. I, 4, 2. association with the world. * There are three things, O Bhikkhus, which, when the Samgha suspects (&c., as before, down to) against him. There are other three things, O Bhikkhus, (&c., as before, down to) against him; (that is to say), when he has failed in morality as regards moral things--when he has failed in conduct as regards transgression--when he has failed in opinion as regards the principal matters of opinion? There are three things, O Bhikkhus, (&c., as before, down to) against him. "There are other three things, O Bhikkhus, (&c., as before, down to) against him; (that is to say), when he speaks in dispraise of the Buddha-when he speaks in dispraise of the Dhamma--when he speaks in dispraise of the Samgha. These are three things, O Bhikkhus, (&c., as before, down to) against him. 2. "There are three kinds of Bhikkhus, O Bhikkhus, against whom, if the Samgha likes, it should carry out the Tagganiya-kamma; (that is to say), one who is a maker of strife (&c., as in SS 1, down to) a raiser of legal questions in the Samgha-one who is dull, stupid, full of faults, and devoid of merit-and one who is living in lay society, in unlawful association with the world. These are three kinds of Bhikkhus, O Bhikkhus, (&c., as before, down to the Tagganiya-kamma. There are other three kinds of Bhikkhus, O Bhikkhus, against whom, if the Samgha likes, it should carry out the Tagganiya-kamma; (that is to say), one who has failed in morality in regard to moral matters--one who has failed in conduct Compare Mahavagga I, 36, 8, and our note there. Digitized by Digitized by Google

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1, 5, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 337 as regards transgression-one who has failed in opinion as regards the principal matters of opinion. These are three kinds of Bhikkhus, O Bhikkhus (&c., as before, down to) the Tagganiya-kamma. There are other three kinds of Bhikkhus, O Bhikkhus, against whom, if the Samgha likes, it should carry out the Tagganiya-kamma; (that is to say), one who speaks in dispraise of the Buddha-one who speaks in dispraise of the Dhamma-one who speaks in dispraise of the Samgha. These are three kinds of Bhikkhus, O Bhikkhus (&c., as before, down to) the Tagganiyakamma.' Here end the six permissive cases of Tagganiya kamma. 51 I. 'A Bhikkhu against whom the Tagganiyakamma has been carried out ought to conduct himself aright. And herein this is the right conduct : he ought not to confer the upa sampada--he ought not to give a nissaya -he ought not to provide i This chapter is repeated below for the Nissaya-, Pabbaganiya-, and Parisaraniya-kammas (chapters 10, 15, and 21). The corresponding rule for the first two Ukk hepaniya-kammas is different, and much more stringent (chapter 27, repeated in chapter 31); but that for the third (chapter 33) is again the same as the rule laid down in this chapter. In the second Khandhaka (1, 2) the list of restrictions is again longer. . Sammavattana. See Mahavagga I, 26, 1; 27,1; 33, 1; 34, 1. * Buddhaghosa says, agantukanam nissayo na databbo. The relation of a junior Bhikkhu either to his upagghaya or to his akariya is alike called nissaya (Mahavagga I, 36, 1); but the term is more especially applied to the latter (Mahavagga I, 32, 2, whereas in the corresponding formula for the upagghaya, Maha [17] Digitized by Digized by Google

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338 KULLAVAGGA. 1, 5, 1. himself with a samanera --he ought not to accept the office of giving exhortation to the nuns -and if he has accepted the office, he ought not to exhort the nuns he ought not to commit the offence for which the Tagganiya-kamma has been carried out by the Samgha against him-nor any offence of a similar kind - nor any worse offence-he ought not to find fault with the proceeding (that has been carried out against him)-nor with (the Bhikkhus) who have carried it out-he ought not to raise objection against a regularBhikkhu's taking part in the U posatha ceremony or in the Pavarana ceremony 6--he ought not to issue commands (to a junior inhibiting him from going beyond the bounds, or summoning him to come before the elders)-he ought not to set on foot a censure against any other Bhikkhu ?-he ought not to ask another Bhikkhu to give him leave (to rebuke that Bhikkhu 8)--he ought not to warn (another Bhikkhuo whom he supposes to be offending)-he ought vagga I, 25, 7, the word nissaya does not occur). In other words, nissaya means all that is included in the phrase 'nissaya te vatthabbam' (Kullavagga I, 9, 2). Compare Mahavagga I, 36, 37. * See below, Kullavagga X, 9, 4, and also the aist Pakittiya. * Compare Minayeff, Patimokkha, p. 63. * Compare Patimokkham thapetum at Kullavagga IX, 2. Compare Mahavagga IV, 16, 2. o As, for example, under the rule at Mahavagga I, 27, 2. Buddhaghosa says, Na sava kaniyam katabban ti aham ayasmantan asmim vatthusmim vakaniyam karomi imamha avasa param pi ma pakkami yava na tam adhikaranam vupasantam hotiti. He also gives a longer note, partly to the same effect, on the corresponding passage in II, 1, 2, which will be found in our note there, and from which we have taken the second clause in the parentheses. ? See the note on this word in the next chapter. * Compare Mahavagga II, 16, 1. Compare Kullavagga IX, 5. Digitized by Google Digitized by

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1, 6, 2. THE MINOR DISCIPLINARY PROCEEDINGS. 339 not to call upon another Bhikkhu to remember (whether he has or has not committed an offence) and he ought not to associate with the Bhikkhus.' Here end the eighteen duties which follow on a Tagganiya-kamma. 61. 1. So the Samgha carried out the Tagganiyakamma against the Bhikkhus who were followers of Panduka and Lohitaka. And when they had been subjected by the Samgha to the Tagganiyakamma and were conducting themselves aright in accordance thereto, they became subdued, and they sought for release 3; and going up to the Bhikkhus they spake as follows: "We, Sirs, have been subjected by the Samgha to the Tagganiya-kamma (&c., down to) release. What now should we do?' They told this thing to the Blessed One. * Then, O Bhikkhus, let the Samgha revoke the Tagganiya-kamma carried out against the followers of Panduka and Lohitaka. 2. "There are five things, O Bhikkhus, by which, 1 Compare below, chapters 11, 16, 23, 28, 34. Lomam patenti. See the commentary as given by H. Oldenberg at p. 309 of his edition of the text. That our translation is correct is evident from the use of panna-lomo (at Kullavagga VII, 1, 6), that being simply the opposite of hallha-lomo, which signifies having the hair of the body erect in consequence of the excitement produced by fear, joy, or amazement;' and hence simply troubled, excited.' The opposite of this is 'pacified, subdued.' Nettharam vattanti. See the commentary in the edition of the text loco citato. Z 2 Digitized by Digitized by Google

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340 KULLAVAGGA. T, 6, 2. when a Bhikkhu is characterised, a Tagganiyakamma ought not to be revoked for him; (that is to say), when he confers the upasa mpada -- when he gives a nissaya--when he provides himself with a sa manera--when he accepts the office of giving exhortation to the nuns--and when, having accepted that office, he exhorts the nuns. These are the five things, O Bhikkhus (&c., as before, down to) revoked for him. "There are other five things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Tagganiya-kamma ought not to be revoked for him; (that is to say), when he commits the offence for which the Tagganiya-kamma has been carried out by the Samgha against him--or any other offence of a similar kind-or any worse offencewhen he finds fault with the proceeding that has been carried out against him--or with the Bhikkhus who have carried it out. These are five things, O Bhikkhus (&c., as before, down to) revoked for him. "There are eight things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Tagganiyakamma ought not to be revoked for him; (that is to say), when he raises objections against a regular' Bhikkhu's taking part in the Uposatha ceremony-or in the Pavarana ceremony-when he inhibits a junior from going beyond the bounds -- when he sets on foot a censure against any other Bhikkhu--when he asks another Bhikkhu to give 1 Pakatattassa, that is a Bhikkhu who has not made himself liable to any disciplinary proceeding, has committed no irregu. larity. It is one of the expressions unknown to the Patimokkha, but occurs in the much later Introduction to that work (Dickson, p. 11). See below, III, 1, 1. Digitized by Digitized by Google

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1, 8, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 341 him leave to rebuke that Bhikkhu--when he warns another Bhikkhu whom he supposes to be offending-when he reminds another Bhikkhu of a rule against which he supposes that Bhikkhu to be offending--when he associates with the Bhikkhus. These are the eight things, O Bhikkhus (&c., as before, down to) revoked for him.' Here end the eighteen cases in which there ought to be no revocation (of the Tagganiya-kamma). [This chapter is exactly the converse of the last.] Here end the eighteen cases in which there ought to be a revocation (of the Tagganiya-kamma). 84 1. Now, thus, O Bhikkhus, should the revocation be carried out. Those Bhikkhus who are followers of Panduka and Lohitaka should go before the Samgha, with their upper robe arranged over one shoulder, and should bow down at the feet of the elder Bhikkhus, and squatting down, and raising their hands with the palms joined together, should speak as follows: "We, Sirs, have been subjected by the Samgha to the Tagganiya-kamma, and are conducting ourselves aright in accordance thereto; and we have become subdued, and we seek for release, and beg for a revocation of the Tagganiya Compare below, chapters 12 and 17. Digitized by Digized by Google

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342 KULLAVAGGA. 1, 8, . kamma." And a second time they should beg [in the same words]. And a third time they should beg [in the same words]. Then a discreet and able Bhikkhu should lay the matter before the Samgha : 2. "Let the venerable Samgha hear me. These Bhikkhus who are followers of Panduka and Lohitaka have been subjected (&c., as before), and they are conducting themselves (&c., as before), and they beg (&c., as before). "" This is the motion (natti). "" Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) and they beg for a revocation of the Tagganiya-kamma. The Samgha revokes the Tagganiya-kamma for the Bhikkhus who are followers of Panduka and Lohitaka. Whosoever of the venerable ones approves of the revocation of the Tagganiya-kamma for the Bhikkhus who are followers of Panduka and Lohitaka, let him hold his peace. Whosoever approves not thereof, let him speak. "And a second time I say the same thing. Let the venerable Samgha (&c., as before, down to) let him speak. "And a third time I say the same thing. Let the venerable Samgha (&c., as before, down to) let him speak. : " The revocation of the Tagga niya-kamma for the Bhikkhus who are followers of Panduka and Lohitaka has been carried by the Samgha. The Samgha approves; therefore is it silent. Thus do I understand." Here ends the first (Kamma), the Tagganiya-kamma. Digitized by Digitized by Google

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1, 9, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 343 II. THE NISSAYA-KAMMA (ACT OF SUBORDINATION). 1. Now at that time the venerable Seyyasaka was stupid, and indiscreet, and full of faults, and devoid of merit, and was living in lay society in unlawful association with the world'. So much so that the Bhikkhus were worn out with placing him on probation, and with throwing him back to the beginning (of his probationary term)", and with subjecting him to the manatta discipline", and with rehabilitating him. The moderate Bhikkhus were annoyed, and murmured, and became indignant 1 There is no rule in the Patimokkha in which any of these things are declared to be an offence. The 31st and 85th Pakittiyas only refer to a Bhikkhu's staying an unreasonable time in a public rest-house, and to his frequenting a village beyond the ordinary occasions. Stupidity, and keeping low company, are not mentioned. Why then should Seyyasaka have been placed upon probation? We think the answer will appear from our note i on II, 1, 1. * Pakata, done up,' explained by vavata. See Oldenberg's quotation from Buddhaghosa at p. 310 of his edition of the text. . Compare Mahavagga I, 38, 1; Maha-parinibbana Sutta V, 64, 65; and Kullavagga III, 3. On the distinction between these kinds of probation, see also our note below on II, 1, 1. See below, II, 2, 1. Compare also Subhati's explanation in Childers, and the passages quoted in the index to Oldenberg's edition of the text, p. 348, sub voce, especially Rullavagga III, 7. See below, Kullavagga III, 1 ; III, 4. * See below, Kullavagga III, 2 ; III, 5. Digitized by Digitized by Google

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344 KULLAVAGGA. 1,9, 3. (saying), "How can the venerable Seyyasaka be so stupid (&c., as before), that the Bhikkhus are worn out (&c., as before)?' Then those Bhikkhus told that matter to the Blessed One. And the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusamgha, and asked the Bhikkhus, 'Is it true, O Bhikkhus, as they say, that the venerable Seyyasaka is stupid (&c., as before, dawn to) with rehabilitating him ?' 'It is true, Lord!' The Blessed Buddha rebuked him (saying), 'This is improper' (&c., as usual, compare 1, 2, 3, down to), and addressed the Bhikkhus, and said, 'Let the Samgha therefore, O Bhikkhus, carry out the Nissaya-kamma (Act of Subordination) against the venerable Seyyasaka : "Thou must remain under the superintendence of others?." 2. Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhu Seyyasaka ought to be warned; when he has been warned, he ought to be reminded; when he has been reminded, he ought to be charged with the offence; when he has been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Samgha (saying), ""Let the venerable Samgha hear me (&c., as usual; see above, chapters 1. 4 and 8. 2).") 1 These are the distinctive and technical words of the Nissayakamma, just as the corresponding clause in chap. 13, SS 7 contains the technical words of the Pabbaganiya-kamma. . As explained above, chap. I. 4. Digitized by Digized by Google

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1, 11, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 345 10. [Chapters 2-5 are here repeated at length, Nissaya-kamma being substituted throughout for Tagganiya-kamma.] 111, 1. So the Samgha carried out the Nissayakamma against the Bhikkhu Seyyasaka (saying), 'Thou must remain under the superintendence of others.' And he, when subjected by the Samgha to the Nissaya-kamma, by resorting to and cultivating the acquaintance of good companions, associating with them, getting them to declare to him (the Dhamma), and asking them questions, became wise in the traditions ; a man to whom the Nikayas had been handed down; a reciter of the Dhamma, of the Vinaya, and of the Matikas; clever, discreet, wise, modest, full of remorse, and docile; he conducted himself aright, he became subdued, he sought for release, and going up to the Bhikkhus, he spake as follows: 'I, Sirs, after having been subjected by the Samgha to the Nissaya-kamma, am conducting myself aright, and have become subdued, and I seek for release. What now should I do?' They told this thing to the Blessed One. Then, O Bhikkhus, let the Samgha revoke the Nissaya-kamma for the Bhikkhu Seyyasaka. i Compare above, chapter 6. * Compare Dhammapada, ver. 357. Digitized by Digitized by Google

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346 I, II, 2. 2. 'There are five things, O Bhikkhus (&c., as in chap. 6. 2, down to the end of chap. 7, reading throughout Nissaya-kamma for Tagganiyakamma).' KULLAVAGGA. 12. [This chapter sets out the mode of revocation by a kamma-vaka precisely as above in chapter 8.] Here ends the second (Kamma), the Nissaya kamma. Digitized by Google

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1, 13, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 347 III. THE PABBAGANIYA-KAMMA (ACT OF BANISHMENT). 131 1. Now at that time the Bhikkhus who were followers of Assagi and Punabbasu were dwelling on the Kita Hill, wicked Bhikkhus, and shameless. Such as these were the evil practices they followed : they used to plant cuttings of flowers, and have them planted; they used to water flowers, and have them watered; they used to gather them, and have them gathered; they used to make them up into nosegays, and have them so made up; they used to make them up, and to have them made up, into wreaths, of the kind with the stalks together, and of the kind with the stalks separate?, of the kind called mangarika 3, of the kind called vidhutika", of the kind called vatamsaka", of the kind 1 The whole of this chapter recurs in the Sutta Vibhanga on the 13th Samghadisesa. The proceeding here laid down is really only a later method of acting under the circumstances similar to those for which that rule had previously been the authorised dealing. 3 The Samanta Pasadika says, Ekatovantikan ti pupphanam vante ekato katva kata-malam. Ubhatovantikan ti ubhohi passehi puppha-vante katva kata-malam. * Perhaps like an anklet.' The Sam. Pas. says, Mangari viya kata puppha-vikati mangarika ti. * Perhaps like a fan.' The Sam. Pas. says, Vidhutika ti sukiya va salakaya va sinduvara-pupphadini vigghitva kata (mala). Perhaps like a crest.' The Sam. Pas. says, vata msako ti A + Digitized by Google Digitized by

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348 called a vela1, of the kind called urakkhada';-- and they then used to take or send wreaths of each of these various kinds to the wives and daughters and young women and sisters-in-law and female slaves in respectable families;-and they used to eat out of one dish, to drink out of one vessel, to sit on one seat, to lie on one bed, one mat, one coverlet, with the wives and daughters and young women and sisters-in-law and female slaves in respectable families; and they used to eat food at the wrong time, and to drink strong drink, and to make use of garlands, and scents, and unguents;--and they used to dance, and sing, and play music, and wanton, and all these together in every combination. 2. And they used to amuse themselves at games3 with eight pieces and ten pieces, and with tossing up, hopping over diagrams formed on the ground, and removing substances from a heap without shaking the remainder; and with games at dice, and trap-ball; and with sketching rude figures, tossing balls, blowing trumpets, having matches at ploughing with mimic ploughs, tumbling, forming mimic wind-mills, guessing at measures, having KULLAVAGGA. I, 13, 2. avatamsako. Compare the close of Rh. D.'s note on vegha for avegha, Buddhist Suttas,' p. 37. 1 Perhaps 'like an earring.' The Sam. Pas. says, akelo (sic) ti kannika. Compare Sanskrit apida, and Gataka, vol. i, pp. 12, 95, 269. 2 The Sam. Pas. says, Urakkhado ti hara-sadisam ure-thapanakapuppha damam. 'Like mail-armour.' All these games are forbidden seriatim in paragraph 4 of the Magghima Sila, and the whole list of offences recurs in the Suttavibhanga, Samghadisesa XIII, 1, 2. See Rh. D., 'Buddhist Suttas from the Pali,' p. 193. We adhere to the translations there given and based on the Sumangala Vilasini. Digitized by Google

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1, 13, 3. THE MINOR DISCIPLINARY PROCEEDINGS. 349 chariot races, and archery matches, shooting marbles with the fingers, guessing other people's thoughts, and mimicking other people's acts ;-and they used to practise elephant riding, and horse riding, and carriage driving, and archery, and swordsmanship;and they used to run to and fro in front of elephants, and in front of horses, and in front of carriages; and they used to exhibit signs of anger', and to wring their hands, and to wrestles, and to box with their fists;--and spreading their robes out as a stage they used to invite dancing girls, saying, Here you may dance, sister l' and greet her with applause". Thus manifold were the evil lives which they practised. 3. Now at that time a certain Bhikkhu who had spent the rainy season in the country of Kasi, and was on his way to visit the Blessed One, arrived at the Kita Hill. And that Bhikkhu in the early morning put on his under garment, and went, duly bowled and robed, to the Kita Hill for alms. And he was perfect in dignity, with his eyes cast down, and pleasing in appearance, whether in going in or 1 Usselhenti. We are quite uncertain how to render this word. One might be tempted to think that a denominative verb from ussolhi may have acquired a technical sense appropriate to this passage. But we do not favour any such conjectural alteration of the clear reading of the MSS., at all events at present. * Appothenti. See Buddhaghosa's note quoted by Rh. D. in his note on the Book of the Great Decease, II, 19: Nibbugghanti, which Buddhaghosa explains by malla-yuddham karonti. Compare ubbugghati at Kullavagga VIII, 10, and Sutta-vibhanga, Paragika I, 10, 26. * The Sam. Pas. says, Nalalikam pi denti sadhu sadhu bhaginiti attano nalate angulim thapetva tassa nalale thapenti. Digitized by Digized by Google

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I, 13, 4. 350 in coming out, in looking or in watching, in bending in his arm or in stretching it forth1. KULLAVAGGA. Then the people on beholding that Bhikkhu, Isaid, 'Who is this fellow like a fool of fools, or like an idiot of idiots, or like a simpleton of simpletons? Who would give an alms when this fellow comes near! Now our own masters, the followers of Assagi and Punabbasu, are gentle, friendly, pleasant in speech, radiant with smiles, by no means fools, but open in countenance, and the first to speak. To such now it is fit to give an alms!' And a certain lay-disciple saw that Bhikkhu as he was going along the Kita Hill for alms. And on seeing him, he went up to the place where he was; and on coming there he said to that Bhikkhu: 'Has your reverence received an alms?' 'No, my friend, I have received no alms!' 'Come, your reverence! Let us go to my house!' 4. So the lay-disciple took the Bhikkhu to his house, and gave him to eat, and asked him : 'Whither then is your reverence going?' 'I am on my way to Savatthi, my friend, to visit the Blessed One.' 'Then let your reverence bow down at the feet of the Blessed One in my name, and say, "The residence on the Kita Hill, Lord, has been spoiled. The Bhikkhus who are followers of Assagi and Punabbasu are dwelling on the Kita Hill, wicked Bhikkhus, and shameless. Such as these are the 1 Compare Maha-parinibbana Sutta II, 15. The Sam. Pas. says, Samkufita-mukhataya bhakufika-bhakuka viya. Digitized by Google

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I, 13, 5. THE MINOR DISCIPLINARY PROCEEDINGS. 351 evil practices they follow (&c., as in $$ 1, 2, down to the end). And people, Lord, who were formerly believers and full of faith, are now become nonbelievers and void of faith; the opportunities of alms that were formerly open to the Samgha are now destroyed; worthy Bhikkhus forsake, and wicked Bhikkhus dwell in the place. Let, Lord, the Blessed One be pleased to send (other) Bhikkhus to the Kita Hill in order that the residence there may be re-established."' 5. Very well, my friend,' said the Bhikkhu, in assent, to that lay-disciple. And rising from his seat, he set out for Savatthi, and went straight on to Anatha-pindika's grove, to the Getavana in Savatthi, to the place where the Blessed One was staying. And on arriving there he saluted the Blessed One, and took his seat on one side. Now it is the custom for the Blessed Buddhas to exchange words of greeting with in-coming Bhikkhus. And the Blessed One said to that Bhikkhu, Do things go well with you, O Bhikkhu ? Have you enough for your support? Have you accomplished your journey without too much fatigue ? And whence, O Bhikkhu, have you come?' *Things go well with me, Lord. I have enough for my support. And I have accomplished my journey without too much fatigue. I have spent the rainy season, Lord, in the land of Kasi; and on my way to Savatthi to visit the Blessed One I arrived at the Kita Hill. And after having dressed early in the morning, I went, Lord, duly bowled and robed, on to the Kita Hill for alms. And a certain lay-disciple saw me (&c., as above, down to the end of g 4, with the alterations necessary to Digitized by Digized by Google

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352 KULLAVAGGA. I, 13, 6. the narrative form of speech). Thence, Lord, am I. come.' 6. Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu-Samgha, and asked the Bhikkhus: 'Is it true, O Bhikkhus, as they say, that those Bhikkhus who are followers of Assagi and Punabbasu, and are dwelling on the Kita Hill, are wicked Bhikkhus, and shameless; and that such are the evil practices they follow (&c., as in 4, down to the end) ?' It is true, Lord.' The Blessed Buddha rebuked them, saying, 'How can they, O Bhikkhus, foolish persons that they are, follow such practices as these (&c., as in $$ 1, 2, down to the end)? This will not conduce, O Bhikkhus, to the conversion of the unconverted (&c., as usual. Compare chap. 1, SS 2, down to the end).' And when the Blessed Buddha had rebuked them, and had delivered a religious discourse, he addressed the venerable Sariputta and Moggallana, and said, 'Go now, Sariputta and Moggallana', to the Kita Hill. And on arriving there carry out the Pabbaganiya-kamma (Act of Banishment) against those Bhikkhus who are followers of Assagi and Punabbasu, to the effect that they may become your Saddhi-viharikass.' 1 On this meaning of Sariputta, see the note on Mahavagga X, 4, 3. That is, out of the particular place where they have caused the scandal, not of the Order. When they in anger left the Order, their conduct in doing so is blamed. See chap. 16, SS 1. See Mahavagga I, 25, 6, and following, and Kullavagga VIII, 11, 12, and compare above, 9. 1. Digitized by Digitized by Google

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I, 13, 7. THE MINOR DISCIPLINARY PROCEEDINGS. 353 How, Lord, can we carry out the Pabbaganiyakamma against those Bhikkhus who are followers of Assagi and Punabbasu; for they are passionate men and violent ?' "Then do you go, Sariputta and Moggallana, together with a number of Bhikkhus.' 'So be it, Lord !' said Sariputta and Moggallana, in assent, to the Blessed One. 7. 'Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhus who are followers of Assagi and Punabbasu ought to be warned: when they have been warned, they ought to be reminded (of the Rule in the Patimokkha against which they have offended); when they have been reminded they ought to be charged with the offence; when they have been charged some discreet and able Bhikkhu ought to lay the matter before the Samgha, saying, ""Let the venerable Samgha hear me. These Bhikkhus who are followers of Assagi and Punabbasu are wicked Bhikkhus and shameless. Their evil practices are both seen and heard, and also that respectable families have been led astray by them is seen, too, and heard ? If the time is fit for the Samgha to do so, let the Samgha carry out the Pabbaganiya-kamma against those Bhikkhus who are followers of Assagi and Punabbasu, to the effect that the Bhikkhus who are followers 1 On this section compare chap. 1, $ 4, chap. 9, SS 2. ? Buddhaghosa points out that whereas the Tagganiya-kamma is directed against quarrelsomeness, and the nissa ya-kamma against foolishness, it is scandal to the community against which the Pabbaganiya-kamma is directed. [17] Aa Digitized by Google

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354 KULLAVAGGA. 1, 13, 7. of Assagi and Punabbasu are not to dwell on the Kita Hill. ""This is the motion (natti). "Let the venerable Samgha hear me. These Bhikkhus who are followers of Assagi and Punabbasu are wicked Bhikkhus and shameless. Their evil practices (&c., as before, down to) is seen, too, and heard. The Samgha hereby carries out the Pabbaganiya-kamma against them, to the effect that the Bhikkhus who are followers of Assagi and Punabbasu are not to dwell on the Kita Hill ?. Whosoever of the venerable ones approves of the carrying out of the Pabbaganiya-kamma against the followers (&c., as before) to the effect (&c., as before ') let him remain silent. Whosoever approves not thereof, let him speak. ""A second time I say the same thing. Let the venerable Samgha (&c., as before). A third time I say the same thing. Let the venerable Samgha (&c., as before). ""The Pabbaganiya-kamma has been carried out by the Samgha against those Bhikkhus who are followers of Assagi and Punabbasu to the effect that those Bhikkhus who are followers of Assagi and Punabbasu are not to dwell on the Kita Hilli. The Samgha approves of it. Therefore is it silent. Thus do I understand." 14, 1. (Here follow the twelve cases in which a Pabbaganiya-kamma is declared to be against The corresponding clause to the words to the effect,' &c., is wanting in chap. 1, SS 4, but occurs in chap. 9, SS 2. Digitized by Google Digitized by

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I, 14, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 355 the law, and according to law respectively, in the precise wording of chapters 2 and 3, reading Pabbaganiya for Tagganiya. Then follow the six cases of permissive suspension in the precise wording of chapter 4, but in addition to the cases there given for the Tagganiya-kamma, S$ 1 and 2 of this chapter are respectively added at the end of g 1 and 2 of that chapter.] 1. 'There are three things, O Bhikkhus, which when they characterise a Bhikkhu, the Samgha, if it likes, should carry out the Pabbaganiyakamma against him; (that is to say), when he is characterised by frivolity' of action--when he is characterised by frivolity of speech--when he is characterised by frivolity both of action and of speech. These are the three things, O Bhikkhus (&c., as before, down to) against him. *There are other three things, O Bhikkhus, which when they characterise a Bhikkhu, the Samgha, if it likes, should carry out the Pabbaganiyakamma against him; (that is to say), when he is characterised by absence of right-doing in actionwhen he is characterised by absence of right-doing in speech-when he is characterised by absence of right-doing both in action and in speech. These are the other three things, O Bhikkhus (&c., as before,.. down to) against him. There are other three things (&c., as in each of the last paragraphs; the three things here being injury ? done by him to others in action, in speech, and both in action and in speech, owing to his own 1 The Sam. Pas. says, Kayiko davo nama kaya-kila vukkati. * The Sam. Pas. says, Kayikam upaghatitam nama kaya-dvare pannatti-sikkhapadassa asikkhana-bhavena upahananam vukkati. Aa2 Digitized by Digized by Google

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356 RULLAVAGGA. I, 14, 2. want of training in the precepts and practices of the order) "There are other three things (&c., as in each of the last paragraphs, the three things here being evilness of life in action, in speech, and both in action and in speech). 2. "There are three kinds of Bhikkhus, O Bhikkhus, against whom, when the Samgha likes (to do so), it should carry out the Pabbaganiyakamma; (that is to say), one who is frivolous in action-one who is frivolous in speech-one who is frivolous both in action and in speech. These are the three kinds of Bhikkhus (&c., as above, down to) the Pabbaganiya-kamma. There are other three kinds of Bhikkhus (&c., as in the last paragraph, substituting first, absence of right-doing-secondly, injury to others--and thirdly, evilness of life respectively in action, in speech, and both in action and in speech).' 15. [This chapter is identical with chapter 5, reading Pabbaganiya for Tagga niya.] 161 1. So the Bhikkhu-Samgha, with Sariputta and Moggallana at their head, proceeded to the Kita Hill, and there carried out the Pabbaganiyakamma against those Bhikkhus who were followers * Corresponding to chapters 6 and 11 above. Digitized by Digitized by Google

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I, 16, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 357 of Assagi and Punabbasu, to the intent that those Bhikkhus should no longer dwell on the Kita Hill. And they, when subjected by the Samgha to the Pabbaganiya-kamma, did not conduct themselves aright, they did not become subdued, they did not seek for release, they did not ask the Bhikkhus for forgiveness, they reviled them, they found fault with them', saying that they were offending by acting in partiality, in ill-feeling, in folly, and in fear?; and they not only departed from the place, but also left the Order . Those Bhikkhus who were moderate were offended, murmured, and became indignant, saying, How can those Bhikkhus who are followers of Assagi and Punabbasu, after having been subjected by the Samgha to the Pabbaga niya-kamma, refuse to conduct themselves aright (&c., as before, down to) leave the Order ?' And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusamgha, and asked the Bhikkhus: 'Is it true, O Bhikkhus, as they say, that those Bhikkhus who are followers of Assagi and Punabbasu, after having been subjected by the Samgha to the Pabbaganiya-kamma, refuse (&c., as before, down to) leave the Order ?' 'It is true, Lord !' Compare Samghadisesa 13. * These are the four so-called Agatis, usually occurring as the faults of a judge (Rh. D., Buddhist Birth Stories,' p. xxii, and Dasaratha Gataka, p. 1), but compare Sigalovada Sutta, ed. Grimbolt, p. 299. Compare Gataka I, 117, and Mahavagga I, 39, 5. Digitized by Digized by Google

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358 KULLAVAGGA. I, 16, 1. How can those Bhikkhus who (&c., as before, down to leave the Order? This will not conduce, O Bhikkhus, either to the conversion of the unconverted, or to the increase of the converted; but rather to the unconverted being not converted, and to the turning back of those which have been converted.' And when the Blessed One had rebuked those Bhikkhus in various ways, and had delivered a religious discourse, he addressed the Bhikkhus, and said: Then, O Bhikkhus, let not the Samgha revoke the Pabbaganiya-kamma. There are five things, O Bhikkhus (&c., as before, from chapter 6, SS 2, . down to the end of chapter 7, reading Pabbaga. niya for Tagganiya).' Here end the eighteen cases in which there ought to be a revocation (of the Pabbaganiya-kamma). 171 I. 'Now thus, O Bhikkhus, should the revocation be carried out. The Bhikkhu, who has been subjected to the Pabbaganiya-kamma, should go before the Samgha (&c., as before in chapter 8, S$ 1, 2, down to the end).' Here ends the third (Kamma), the Pabbaganiya-kamma. Compare chapters 8 and 12. Digitized by Digized by Google

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I, 18, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 359 IV. The PatisARANIYA-KAMMA (ACT OF RECONCILIATION). UNTITEITY 18! CHE LUNA 1. Now at that time the venerable Sudhamma was residing at Makkhikasanda in dependence upon Kitta the householder, superintending the new buildings he erecteds, and being constantly supplied by him with food. And whenever Kitta the householder wished to give an invitation to the Samgha, or to four or five Bhikkhus", or to a single one, he used not to invite them without making special mention of the venerable Sudhamma. Now at that time a number of the Thera Bhikkhus, including the venerable Sariputta, and the venerable Maha Moggallana, and the venerable Maha Kakkana, and the venerable Maha Kotthita, and the venerable Maha Kappina, and the venerable Maha Kunda, and 1 The whole of this story of Kitta and Sudhamma recurs in the Dhammapada commentary, pp. 262-264. There is no Rule in the Patimokkha by which giving offence to a layman, the cause of the proceeding described in the following chapters, is considered worthy of censure. ? Navaka mmiko, not 'newly appointed to an office,' as Dr. Rudolf Hoernle translates in the Indian Antiquary, XI, 29, in dealing with one of the Bharhut Inscriptions. See Gataka I, 92, and below, V, 13, 3, VI, 5, 2, VI, 17, 1, X, 24. This duty of superintending a new building was even filled by Bhikkhunis; see the Bhikkhuni-vibhanga, Paragika I, where the details of the duty are incidentally mentioned. s Compare below, Kullavagga VI, 5, 2, and Gataka I, 92, 22. * This clause, both here and below, is omitted in the Sinhalese MS. Digitized by Digitized by Google

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360 KULLAVAGGA. 1, 18, 2. the venerable Anuruddha, and the venerable Revata, and the venerable Upali, and the venerable Ananda, and the venerable Rahula, as they were journeying through the country of Kasi, arrived at Makkhikasanda. And Kitta the householder heard the news that the Thera Bhikkhus had arrived at Makkhikasanda. Then Kitta the householder went up to the place where the Thera Bhikkhus were, and on arriving there, he saluted the Thera Bhikkhus, and took his seat on one side. And when he was so seated the venerable Sariputta taught Kitta the householder, and incited him, and roused him, and gladdened him with religious discourse. And Kitta the householder, having been thus taught, and incited, and roused, and gladdened with religious discourse, said to the Thera Bhikkhus, May the venerable Theras consent to take their to-morrow's meal, as incoming Bhikkhus, at my house.' And the Thera Bhikkhus signified, by silence, their consent. 2. Then perceiving that the Thera Bhikkhus had given their consent, Kitta the householder rose from his seat, and bowed down before the Thera Bhikkhus, and keeping them on his right hand as he passed them, went on to the place where the venerable Sudhamma was. And on arriving there, he saluted the venerable Sudhamma, and stood by on one side. And so standing, Kitta the householder said to the venerable Sudhamma : May the venerable Sudhamma consent to take his to-morrow's meal at my house with the Theras. But the venerable Sudhamma, thinking, 'Formerly indeed this Kitta the householder, whenever he wished to give an invitation to the Samgha, or to Digitized by Digitized by Google

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I, 18, 3. THE MINOR DISCIPLINARY PROCEEDINGS. 361 four or five Bhikkhus, or to a single one, used not to invite them without making special mention of me; but now he has invited the Thera Bhikkhus without regarding me. This Kitta the householder is now incensed against me, unfavourable to me, takes pleasure in me no longer.' And so thinking he refused, saying, 'It is enough, O householder.' And a second time Kitta the householder said to the venerable Sudhamma (&c., as before, with the same result). And a third time (&c., as before, with the same result). Then Kitta the householder, thinking, 'What can the venerable Sudhamma do against me, whether he consents, or whether he does not consent,' saluted the venerable Sudhamma, and keeping him on his right hand as he passed him, departed thence. 3. And at the end of the night Kitta the householder made ready sweet food, both hard and soft, for the Thera Bhikkhus. And the venerable Sudhamma, thinking, 'I may as well go and see what Kitta the householder has made ready for the Thera Bhikkhus,' robed himself early in the morning, and went, duly bowled and robed, to the place where Kitta the householder dwelt; and, on arriving there, he took his seat on a mat spread out for him. Then Kitta the householder went up to the place where the venerable Sudhamma was; and after he had come there, he saluted the venerable Sudhamma, and took his seat on one side. And when he was so seated the venerable Sudhamma addressed Kitta the householder, and said: "Though this great store of sweet food, both hard and soft, has been made ready by you, O householder, there is one thing yet wanting, that is to say, tila seed cake.' Digitized by Digized by Google

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362 * KULLAVAGGA. I, 18, 4: Though then, Sir, there is so much treasure in the ward of the Buddhas, yet there is but one thing of which the venerable Sudhamma makes mention, and that is tila seed cake. Long ago, Sir, certain merchants of Dakkhinapatha went, for the sake of their traffic, to the country of the East, and thence they brought back a hen. Now, Sir, that hen made acquaintance with a crow, and gave birth to a chicken. And, Sir, whenever that chicken tried to utter the cry of a cock it gave vent to a "caw," and whenever it tried to utter the cry of a crow, it gave vent to a "cock-a-doodle-do?." Just even so, Sir, though there is much treasure in the ward of the Buddhas, whenever the venerable Sudhamma speaks, the sound is "tila seed cake." 4. "You are abusing me, householder. You are finding fault with me, householder. This place, householder, is yours. I must go away from it,' said the venerable Sudhamma.. 'I do not intend, Sir, to abuse the venerable Sudhamma, nor to find fault with him. Let, Sir, the venerable Sudhamma still dwell at Makkhikasanda. Pleasant is this grove of plum trees, and I shall take good care to provide the venerable Sudhamma with those things a recluse requires to wit, with robes and food and lodging and medicine when he is sick.' And a second time the venerable Sudhamma said: You are abusing me (&c., as before, with the same reply). And a third time the venerable Sudhamma said : You are abusing me (&c., as before, down to) I must go away from it.' Compare Gataka I, 432; II, 30%. Digitized by Digized by Google

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I, 18,5. THE MINOR DISCIPLINARY PROCEEDINGS. 363 * "Whither then, Sir, will the venerable Sudhamma go ?' I shall go to Savatthi, O householder, to visit the Blessed One.'. Then, Sir, let the Blessed One know all, both what you yourself have said, and what I have said. And I should not, Sir, be surprised if the venerable Sudhamma were to return again even to Makkhikasanda.' 5. So the venerable Sudhamma gathered together his sleeping mat, and set out, with his bowl and his robe, for Savatthi. And he journeyed straight on to Savatthi, to the Getavana, Anathapindika's Grove, to the place where the Blessed One was; and on arriving there he bowed down before the Blessed One, and took his seat on one side. And when he was thus seated the venerable Sudhamma informed the Blessed One of all, both that he himself had said, and that Kitta the householder had said. The Blessed Buddha rebuked him, saying, 'This was improper, O foolish one, not according to rule, unsuitable, unworthy of a Samana, and ought not to have been done. How is it that you, O foolish one, could put down and could lower by your censure? Kitta the householder, he being a man of faith, a believing disciple, and a donor, a provider, and a supporter of the Samgha ?' This will not conduce, O foolish one, either to the conversion of the unconverted, or to the increase of the converted; but rather to the unconverted not being converted, and to the turning back of those who have been * Compare Dhammapada, p. 263, and Gataka I, 191. : Compare Gataka I, 191, 356, 359, and Sutta Nipata, verse 905. Digitized by Google Digitized by

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364 KULLAVAGGA. I, 18, 6. converted.' And after he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said : 'Let therefore the Samgha, O Bhikkhus, carry out the Patisaraniya-kamma (Act of Reconciliation)' against the Bhikkhu Sudhamma, saying, "You are to ask and obtain pardon of Kitta the householder.") 6. Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhu Sudhamma ought to be warned: when he has been warned, he ought to be reminded (of the Rule in the Patimokkha against which he has offended); when he has been reminded, he ought to be charged with the offence; when he has been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Samgha, saying, ("Let the venerable Samgha hear me. This Bhikkhu Sudhamma has put down, and has lowered by censure Kitta the householder, a man of faith, a believing disciple, a donor, provider and supporter of the Samgha. If the time is fit for the Samgha to do so, let the Samgha carry out the Patisaraniya-kamma against the Bhikkhu Sudhamma. ""This is the motion (natti). * Childers proposes doubtingly to derive the word Palisaraniya from the root smar; but that that is impossible is probably sufficiently evident from the meaning of the word, which is quite clear from the context of this, and from the following chapters. Now at p. 530 of the Lalita Vistara the common Pali phrase sammodaniyam katham saraniyam vitisaretva is represented by the Sanskrit sammodanih samranganih kathah kritva. It is by no means impossible that this parallel may offer the true solution of the etymology of the Pali words in question; (compare Saraga as equal to samraga, saratta to samrakta, &c. &c.) Patisaraniya would then be equal to pratisamranganiya. See Senart, Mahavagga, p. 599. Digitized by Google Digitized by

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I, 20, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 365 ""Let the venerable Samgha hear me. This Bhikkhu (&c., as before, down to) supporter of the Samgha. The Samgha hereby carries out the Patisaraniya-kamma against the Bhikkhu Sudhamma with the words, 'You are to ask and obtain pardon of Kitta the householder. Whosoever of the venerable ones approves of the carrying out of the Patisaraniya-kamma against Sudhamma the Bhikkhu, let him remain silent. Whosoever approves not thereof, let him speak. ""A second time I say the same thing. Let the venerable Samgha (&c., as before). A third time I say the same thing. Let the venerable Samgha (&c., as before). "The Patisaraniya-kamma has been carried out against the Bhikkhu Sudhamma with the words, *You are to ask and obtain pardon of Kitta the householder.' The Samgha approves the motion. Therefore is it silent. Thus do I understand."' 19. [Here the twelve cases of a proceeding against, and the twelve cases of a proceeding according to law are repeated of the Patisaraniya-kamma in the words of chapters 2 and 3 of the Tagganiya. . kamma.] 201 1. There are five things, O Bhikkhus, which when they characterise a Bhikkhu, the Samgha, if it likes, should carry out the Patisaraniya-kamma against him ; (that is to say), when he goes about to bring i See above, chapter 4. Digitized by Digized by Google

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366 KULLAVAGGA. I, 20, 1. loss on the laity--when he goes about to do harm to the laity--when he goes about to deprive the laity of their dwellings- when he reviles and finds fault with the laity--when he brings about division between the laity. These are the five things, O Bhikkhus, which (&c., as above, down to) against him. There are other five things, O Bhikkhus, which when they characterise a Bhikkhu, the Samgha, if it likes, should carry out the Patisaraniyakamma against him; (that is to say), when he speaks to the laity in dispraise of the Buddha--when he speaks to the laity in dispraise of the Dhammawhen he speaks to the laity in dispraise of the Samgha-when he puts laymen down, and lowers them by censure--when he does not fulfil a promise * made in accordance with the Rules to the laity. These are the other five things, O Bhikkhus, which (&c., as before, down to) against him. There are five kinds of Bhikkhus, O Bhikkhus, against whom the Samgha, if it likes, should carry out the Patisaraniya-kamma; (that is to say), one who goes about to bring loss on the laity (&c., as in the last paragraph, down to the end).' Here end the four times five cases of suspicion. 21. [Chapter 5, as to the right conduct of a Bhikkhu subjected to the Tagganiya-kamma, is repeated, reading Patisaraniya for Tagganiya.] Here end the eighteen duties which follow on a Patisaraniya-kamma. Digitized by Digilzed by Google

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1, 22, 2. THE MINOR DISCIPLINARY PROCEEDINGS. 367 1. So the Samgha carried out the Patisaraniyakamma against Sudhamma the Bhikkhu, saying, You are to ask and obtain pardon of Kitta the householder. And after he had been subjected by the Samgha to the Patisarariya-kamma, though he went to Makkhikasanda, he was unable, being greatly troubled in his mind, to ask and obtain pardon of Kitta the householder, but returned again even to Savatthi. Then the Bhikkhus asked him, 'Has Kitta the householder been induced by you to give you his pardon ?' 'Indeed, though I went to Makkhikasanda, I was unable, being greatly troubled in my mind, to ask and obtain pardon of Kitta the householder.' They told this thing to the Blessed One. 2. "Let, then, the Samgha, O Bhikkhus, appoint a companion messenger to Sudhamma the Bhikkhu, to ask and obtain pardon of Kitta the householder. Now thus, O Bhikkhu, should the companion messenger be appointed. In the first place the Bhikkhu (who is to be sent) is to be asked (whether he is willing to go). After he has been asked, let some discreet and able Bhikkhu lay the matter before the Samgha, as follows: "" Let the venerable Samgha hear me. If the . time seems meet to the venerable Samgha, let the Samgha appoint such and such a Bhikkhu as a companion messenger to Sudhamma the Bhikkhu, to ask and obtain pardon of Kitta the householder. ""This is the motion (natti). Digitized by Digilzed by Google

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368 KULLAVAGGA. I, 22, 3. "" Let the venerable Samgha hear me. The Samgha hereby appoints such and such a Bhikkhu as a companion messenger to Sudhamma the Bhikkhu, to ask and obtain pardon of Kitta the householder. Whosoever of the venerable ones approves of such and such a Bhikkhu being appointed as a companion messenger to Sudhamma the Bhikkhu, let him remain silent. Whosoever approves not thereof, let him speak. ""Such and such a Bhikkhu has been appointed by the Samgha (&c., as before). The Samgha approves thereof. Therefore is it silent. Thus do I understand." 3. Then, O Bhikkhus, let Sudhamma the Bhikkhu go, together with the Bhikkhu who is the companion messenger, to Makkhikasanda, and ask pardon of Kitta the householder, saying, "Pardon me, O householder; I desire to gain once more thy good pleasure." If, when he thus speaks, he pardons him, it is well. If he pardon him not, the Bhikkhu who is the companion messenger should say, "Pardon him, O householder; he desires to gain once more thy good pleasure." If, when he thus speaks, he pardon him, it is well. If he pardon him not, the Bhikkhu who is the companion messenger should say, "Pardon him, O householder; I desire to gain thy good pleasure." If, when he thus speaks, he pardon him, it is well. If he pardon him not, the Bhikkhu who is the companion messenger should say, "Grant pardon, O householder, to this Bhikkhu, in the name of the Samgha (I ask it)." If (&c., as before, down to). If he pardon him not, the Bhikkhu who is the companion messenger--without going out of sight, and without going out of hearing, Digitized by Digitized by Google

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I, 24. THE MINOR DISCIPLINARY PROCEEDINGS. 369 of Kitta the householder-should make Sudhamma the Bhikkhu arrange his robe on one shoulder, and squat down on his heels, and stretch forth his two hands with the palms together, and so confess his fault.' 23. 1. So the venerable Sudhamma went, with another Bhikkhu as companion messenger, to Makkhikasanda, and obtained pardon of Kitta the householder. And he conducted himself aright, and he became subdued, and he sought for release (&c., as above, in chapters 6, 7, down to the end). Here end the eighteen cases in which there ought to be a revocation of the Patisaraniya-kamma. 24.. [In this chapter the Kammavaka of the revocation of the Patisaraniya-kamma is given in words precisely similar to those of chapters 8 and 12.] Here ends the fourth (Kamma), the Patisaraniya-kamma. [17] v' Bb Digitized by Digitized by Google

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370 KULLAVAGGA. I, 25, 1. V. THE UKKHEPANIYA-KAMMAS (ACTS OF SUSPENSION) for not acknowledging, and for not atoning for, an offence? 25. 1. Now at that time the Blessed Buddha was dwelling at Kosambi, in the Ghosita Arama. And at that time the venerable Khanna', when he had committed a fault, was not willing to acknowledge the fault. Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, 'How can the venerable Khanna act so ?' And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, and in that connection, after he had convened a meeting of the Bhikkhu-samgha, asked the Bhikkhus: 'Is it true, O Bhikkhus, as they say, that Khanna 1 There is no mention in the Patimokkha of any such proceeding. At the close of each of the four Patidesaniya Rules there is a form of confession to be observed. It would seem from the following chapters, which are nowhere expressly confined to these four cases, that a similar confession was expected after the commission of an offence against any of the Patimokkha Rules. In the closing words of the Samghadisesa Rules, an older proceeding is mentioned, under which an offending Bhikkhu who has not confessed any breach of either of those thirteen Rules is to remain on probation for as many days as he has allowed to go by without confessing. On K'hanna's character, see also below, IV, 14, 1, XI, 1, 12-14, and Maha-parinibbana Sutta VI, 4. Digitized by Digilzed by Google

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1, 25, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 371 when he has committed a fault, is not willing to acknowledge the fault ?' It is true, Lord !' The Blessed Buddha rebuked him, saying, 'How, O Bhikkhus, can that foolish one act so ? This will not conduce either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.' And when the Blessed One had so rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus and said: 'Let therefore the Samgha, O Bhikkhus, carry out against Khanna the Bhikkhu the apattiya adassane Ukkhepaniya-kamma (the Act of Suspension which follows on not acknowledging a fault) to the intent that he shall not eat or dwell together with the Samgha? Now thus, O Bhikkhus, should it be carried out.' [Here follow the formal words of the Kammavaka as in chapter 1. 4, with the necessary alterations owing to the difference of the fault and of the Kamma following on it. And at the end of the Kammavaka (after the words "Thus I understand ') the following sentence is added.] And send a proclamation, O Bhikkhus, from residence to residence 3 ; saying, "Khanna the Bhikkhu has been subjected by the Samgha to the Ukkhepaniya-kamma for not acknowledging a fault."' i Compare Mahavagga I, 79 generally, and SS 2 of that chapter on the last clause (asambhogam samghena). On this phrase the Samanta Pasadika says, Avasa-param. para% ka Bhikkhave samsatha ti sabbavasesu froketha. Bb 2 Digitized by Digitized by Google

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372 KULLAVAGGA. I, 26. 26. [Here follow the twelve cases in which a Kamma is against the law, and the twelve in which it is according to law; and also the six permissive cases in which it may be carried out, if the Samgha likes, precisely as in chapters 2, 3, and 4.] 271 1. 'A Bhikkhu against whom the Ukkhepaniyakamma that follows on not acknowledging a fault has been carried out ought to conduct himself aright. And herein this is the right conduct: he ought not to confer the upasampada-he ought not to give a nissaya2-he ought not to provide himself with a samanera ?he ought not to accept the office of giving exhortation to the nuns if he have accepted that office, he ought not to exhort the nuns 2-he ought not to commit the offence for which the Ukkhepaniya-kamma that follows on not acknowledging a fault has been carried out against him-nor any offence of a similar kind-nor any worse offencehe ought not to find fault with the proceeding (that has been carried out against him)-nor with the Bhikkhus) who have carried it out- she ought not to accept from a regular Bhikkhu reverence, or " As this chapter, containing the samma-vattana or right conduct, differs from the corresponding chapters of the preceding Kammas (chapters 5, 10, 15, and 21), it is here set out in full. See the passages quoted above (chapter 5). $. The passage between these two figures recurs at II, 1, 1. Digitized by Digilzed by Google

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I, 37, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 373 service, or salutation, or respect, nor allow him to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool", or a foot-towel for him, nor to carry his bowl or his robe, nor to shampoo him he ought not to harass a regular Bhikkhu with a complaint that he has failed in morality, or in conduct, or in doctrine, or in the mode of obtaining a livelihood--he ought not to cause division between a Bhikkhu and the Bhikkhus--he ought not to wear the outward signs of being a layman, or of being a follower of some other doctrine --he ought not to follow the professors of other doctrines--he ought to follow the Bhikkhus-he ought to train himself in the training of the Bhikkhus--he ought not to dwell under one and the same roof with a regular Bhikkhu, whether in a place formally declared to be a residence, or to be not a residence, or in a place which is neither the one nor the other,-on seeing a regular Bhikkhu he ought to rise from his seat-he ought not to touch? a regular Bhikkhu, either inside or outside (of the residence)--he ought not to raise objections against a regular Bhikkhu's taking part in the Uposatha ceremony 8_or in the Pavarana * At II, 1, 1. Buddhaghosa explains this word as confined to a stool on which to place feet that have been washed (dhota-padathapanakam). o Buddhaghosa says on the same expression in II, 1, 1, padakathaliyan (sic) ti adhota-pada-thapanakam pada-ghamsanam va. o The Samanta Pasadika says, Na titthiya-dhago ti kusakiradim na dharetabbam, Compare the use of ara ha d-dhagam at Gataka I, 65. * The Samanta Pasadika says, Na asadetabbo ti na pasadetabbo (compare the use of asadesi, Gataka I, 481). Anto va bahi va ti viharassa anto va bahi va. * On this and the following sentences compare the passages quoted above, chapter 5. Kat, 05 Digitized by Digitized by Google

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374 RULLAVAGGA. I, 28, 1. ceremony-he ought not to issue command (to a junior, inhibiting him from going beyond the bounds, or summoning him to appear before the elders)-he ought not to set on foot a censure against any other Bhikkhu-he ought not to ask another Bhikkhu to give him leave (to rebuke that Bhikkhu)--he ought not to warn (another Bhikkhu whom he supposes to be offending)--he ought not to remind (another Bhikkhu of a law against which he supposes that Bhikkhu to be offending)--and he ought not to associate with the Bhikkhus.' Here end the forty-three duties which follow on an Ukkhepaniya-kamma for not acknowledging a fault. 28. 1. So the Samgha carried out against Khanna the Bhikkhu the Ukkhepaniya-kamma for not acknowledging a fault to the effect that he should not eat or dwell together with the Samgha. And after he had been subjected by the Samgha to the Ukkhepaniya-kamma for not acknowledging his fault he went from that residence to another residence. And the Bhikkhus there did no reverence to him, rose not from their seats to welcome him, rendered him not service, offered him not salutation, paid not respect to him, offered him not hospitality, nor esteemed him, nor honoured him, nor supported him. And when he received from the Bhikkhus neither hospitality, nor welcome, nor esteem, nor honour, nor Digitized by Digitized by Google

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I, 29. THE MINOR DISCIPLINARY PROCEEDINGS. 375 support, he went from that residence to another residence. And the Bhikkhus there did no reverence to him, rose not from their seats to welcome him, rendered him not service (&c., as before, down to :) he went from that residence to another residence. And when he received no hospitality he returned back again even to Kosambi. Then he conducted himself aright, and he became subdued, and he sought for release, and going up to the Bhikkhus he spake as follows: 'I, Sirs, having been subjected by the Samgha to the Ukkhepaniyakamma am conducting myself aright in accordance thereto, and I am become subdued, and I seek for release. What now should I do?' They told this thing to the Blessed One. Then, O Bhikkhus, let the Samgha revoke the Ukkhepaniya-kamma for not acknowledging his fault carried out against Khanna the Bhikkhu. 2. "There are five things, O Bhikkhus, [&c., the rest of this section bearing the same relation to the last, which chapter 6, SS 2, does to chapter 5.]' Here end the forty-three cases (in which an Ukkhepaniya-kamma for not acknowledging a fault is not to be revoked]. 29. "There are five things, O Bhikkhus, [&c., as in . chapter 7. This chapter being the exact opposite of chapter 28.] Here end the forty-three cases [in which an Ukkhepaniya-kamma for not acknowledging a fault ought to be revoked). Digitized by Digilzed by Google

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376 XULLAVAGGA. I, 30. 30. And thus, O Bhikkhus, should the revocation be carried out [&c., as before, in chapters 8, 12, &c.]' Here ends the fifth Kamma, namely, the Ukkhepaniya-kamma for not acknowledging a fault. 31. Now at that time the Blessed Buddha was dwelling at Kosambi, in the Ghosita Arama. And at that time the venerable Khanna, when he had committed a fault, was not willing to atone for that fault [&c., the proceeding in this case being the same, and laid down in the same words as the proceeding in the last case, chapters 25-30]. Here ends the sixth Kamma; namely, the Ukkhepaniya-kamma on not atoning for a fault 1. " It will be seen from the above chapters, and especially from chapter 27, that the Ukkhepaniya-kamma is an Act, not of expulsion, but only of suspension. The ten cases in which a member of the Order could be expelled are those given above in Mahavagga I, 60; and the technical word for "expel' is naseti. Digitized by Digitized by Google

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1, 32, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 377 VI. THE UKKHEPANIYA-KAMMA for not renouncing a sinful doctrine. 32. 1. Now at that time the Blessed Buddha was staying at Savatthi, in the Getavana, the grove of Anathapindika. And at that time a certain Bhikkhu by name Arittha, who had formerly been a vulture tormentor', had fallen into a sinful belief of this kind; (that is to say), In this wise do I understand the Dhamma preached by the Blessed One, that to him who practises those things which have been declared by the Blessed One to be impediments 2, ? In his commentary on the Pakittiya, quoted by Oldenberg in his note on this passage, Buddhaghosa explains this expression to mean' born in a family of vulture slayers. This does not help us much, vulture slaying as a regular occupation being somewhat incomprehensible, and not referred to elsewhere. Whatever its meaning, the occupation referred to is perhaps the origin of, or should at least be compared with, the statement of Ktesias (circa B. C. 400) in his 'Indika' (ed. C. Muller, Fragment xiii), that the Indians used not dogs but vultures, which they trained for that purpose, in hunting hares and foxes. Lassen in his 'Indische Alterthumskunde,' II, 638, 639, thinks this statement not incredible, very fairly comparing the use of falcons in Europe in the Middle Ages. It is not impossible that the correct rendering here should be vulture-catcher,' or vulture-trainer;' but we prefer to be literal. ? The only one of such things (Dhamma) known to us elsewhere in the Vinaya Pitaka itself is deliberate falsehood. This is stated in Mahavagga II, 3, 3 to be an impediment, which is explained by the Old Commentator, at Mahavagga II, 3, 7, to mean an impediment to the attainment of the Ghanas, and other things of similar nature. Digitized by Digilzed by Google

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378 KULLAVAGGA. 1, 32, 2. there will arise no impediment sufficient (to prevent his acquiring spiritual gifts)??' Now many Bhikkhus heard that Arittha, who had formerly (&c., as before, down to :) to be impediments. And those Bhikkhus went up to the place where Arittha the Bhikkhu, who had formerly been a vulture tormentor, was; and on arriving there they asked Arittha the Bhikkhu, who had formerly been a vulture tormentor, 'Is it true, friend Arittha, as they say, that you have fallen into a sinful belief (&c., as above, down to) spiritual gifts ?' Certainly?! I do so understand the Dhamma preached by the Blessed One (&c., as before).' 2. 'Say not so, friend Arittha. Bear not falsewitness against the Blessed One. For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One have spoken so. By many a figure, friend Arittha, have the things which are impediments been declared to be impediments by the Blessed One, and also to be sufficient to prevent him who cultivates them (from attaining to spiritual gifts) 3. Lusts have been declared by the Blessed One to be of short taste 4, full of pain, and full of despair, things wherein the danger is great. Lusts have been declared by the Blessed One to be like the bones of a skeleton, full of pain, and full of despair, things wherein the danger is 1 This is word for word the same speech as that which is condemned in the 68th and 70th Pakittiyas. Bya is only known to us as an intensive particle occurring in passages like the present one. 9 So far this section is word for word the same as the 68th and the 70th Pakittiyas. * Quoted at Dhammapada, ver. 186. Digitized by Digitized by Google

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1, 32, 3. THE MINOR DISCIPLINARY PROCEEDINGS. 379 great. Lusts have been declared by the Blessed One to be like lumps of raw meat, full (&c., as before, down to :) is great. Lusts have been declared by the Blessed One to be like torches made of a wisp of hay ...., like a pit full of live coals....., like the visions of a dream ...., like a beggar's portion ...., like the fruits of trees...., like the sword and the slaughter-house .... , like darts and clubs .... , like snakes and creeping things, full of pain, and full of despair, things wherein the danger is great.' Yet notwithstanding that Bhikkhu Arittha, who had formerly been a vulture tormentor, when thus being addressed by the Bhikkhus, remained steadfastly adhering, in the very same way, and with violence, to that sinful doctrine, declaring, Verily I do so understand the Dhamma preached by the Blessed One (&c., as before, in g 1). 3. Then since those Bhikkhus were unable to move Arittha the Bhikkhu, who had formerly been a vulture tormentor, from that sinful doctrine, they went up to the place where the Blessed One was; and when they had come there, they told this thing to the Blessed One. And the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusamgha, and asked Arittha the Bhikkhu, who had formerly been a vulture tormentor, 'Is it true, as they say, Arittha, that you have fallen into a sinful doctrine of such a kind (&c., as before, in s 1)?' 'Certainly, Lord! I do so understand (&c., as before, in s 1). Compare Gataka I, 231, 232. Digitized by Digilzed by Google

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380 KULLAVAGGA. I, 32, 4. How can you, O foolish one, so understand the Dhamma preached by me? Have I not, by many a figure, O foolish one, declared the things which are impediments to be impediments, and sufficient to prevent him who cultivates them (from attaining to spiritual gifts)? Have not lusts been by me declared to be of short taste (&c., as above, down to :) like snakes and creeping things, full of danger, full of despair, things wherein the danger is great ? Yet now you, o foolish one, by your having grasped that doctrine wrongly!, are not only bearing false-witness against us, but you are also rooting yourself up, and are giving rise to much demerit, the which will be to you for a long time for an evil and a woe. This will not conduce, O foolish one, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who are unconverted not being converted, and to the turning back of those who have been converted ?' When he had thus rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: 'Let therefore the Samgha, O Bhikkhus, carry out against Arittha the Bhikkhu, who was formerly a vulture tormentor, the Ukkhepaniyakamma for not renouncing a sinful doctrine, to the intent that he shall not eat or dwell together with the Samgha. 4. Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhu Arittha ought 1 Compare Maha-parinibbana Sutta IV, 8-11. Up to this point the whole chapter recurs as the Introductory Story in the Sutta-vibhanga on the 68th Pakittiya. Digitized by Google

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I, 34, I. THE MINOR DISCIPLINARY PROCEEDINGS. 381 to be warned [&c., as in chapter 25, down to the end of the Kammavala, including the supplementary sentence as to the proclamation].' 33. [Here follow the twelve cases in which the Kamma is against the law, the twelve cases in which it is according to law, the six permissive cases in which it can be carried out if the Samgha likes, and the eighteen divisions of the right conduct for the convicted Bhikkhu to pursue, precisely as in chapters 2, 3, 4, and 5, reading 'Ukkhepaniya-kamma for not renouncing a sinful doctrine,' instead of 'Tagganiya-kamma.'] 34. 1. So the Samgha carried out against Arittha the Bhikkhu, who had formerly been a vulture tormentor, the Ukkhepaniya-kamma for not renouncing a sinful doctrine, to the intent that he should not eat nor dwell with the Samgha. And when he had been thus subjected by the Samgha to the Ukkhepaniya-kamma for not renouncing a sinful doctrine, he left the Order. Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, 'How can Arittha the Bhikkhu, having been subjected by the Samgha to the Ukkhepaniya-kamma for not Digitized by Google

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382 KULLAVAGGA. I, 34, 1. renouncing a sinful doctrine, leave the Order?' And those Bhikkhus told the matter to the Blessed One, Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu-samgha, and asked the Bhikkhus, Is it true, O Bhikkhus, as they say, that Arittha the Bhikkhu, having been subjected (&c., as before, down to) left the Order ?' It is true, Lord.' The Blessed Buddha rebuked him, saying, 'How can Arittha the Bhikkhu (&c., as before, down to) leave the Order ? This will not conduce either to the conversion of the unconverted, nor to the increase of the converted; but rather to those who have not been converted not being converted, and to the turning back of those who have been converted.' And when he had rebuked him, and delivered a religious discourse, the Blessed One addressed the Bhikkhus, and said: 'Let then the Samgha, O Bhikkhus, revoke the Ukkhepaniya-kamma for not renouncing a sinful doctrine, which has been carried out against Arittha the Bhikkhu. "There are five things, O Bhikkhus, [&c., as before, in chapters 6 and 7, down to the end.' Here end the eighteen cases in which a revocation of the Ukkhepaniya-kamma on not renouncing a sinful doctrine should be carried out. Digitized by Digitized by Google

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I, 35. THE MINOR DISCIPLINARY PROCEEDINGS. 35. Now thus, O Bhikkhus, should it be carried out,' &c. [Here follows the Kammava ka for the revocation of a Kamma precisely as in chapter 8, with the necessary alterations.] Here ends the seventh(Kamma), the Ukkhepaniya kamma on not renouncing a sinful doctrine. Here ends the First Khandhaka, the Khandhaka on the Kammas. Digitized by Digitized by Google

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384 KULLAVAGGA. II, 1, 1. SECOND KHANDHAKA. PROBATION AND PENANCE. 1. Now at that time the Blessed Buddha was staying at Savatthi, in the Getavana, Anathapindika's Grove. And at that time Bhikkhus who had been placed on probation used to accept reverence and service and salutation and respect from regular Bhikkhus; and to allow them to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool, or a foot-towel for them; and to carry their bowl or their robe, and to shampoo them? 40a. 1 There are four principal kinds of probation: the first of which was required when the follower of another of the reforming sects was received into the Buddhist Order, and is described in Mahavagga I, 38. The other three, which follow on the commission of a Samghadisesa offence, are more particularly described below in the third Khandhaka. The Pali names of these four are respectively apafikkhanna-parivasa, patikkhanna-parivasa, suddhanta-parivasa, and samodhana-parivasa. No conclusion should be drawn against this statement from the passage above at I, 9, 1; though Seyyasaka's conduct, as there described, would not have rendered him liable to any one of these four principal probationary proceedings. For he is said to have been guilty of many offences (apatti-bahulo). The accompanying enumeration must be taken, not as a description of those offences, but as additional to them. And the probation imposed upon him must have been for concealing one or more of the many offences not particularly specified. * All these expressions recur above, I, 27, 1. Digitized by Digilzed by Google

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II, I, I. 385 Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, 'How can Bhikkhus who have been placed on probation accept reverence (&c., as above, down to) shampoo them?' And those Bhikkhus told this thing to the Blessed One. PROBATION AND PENANCE. Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusamgha, and asked the Bhikkhus: 'Is it true, O Bhikkhus, as they say, that Bhikkhus who have been placed on probation accept reverence (&c., as before, down to) shampoo them?' 'It is true, Lord.' The Blessed Buddha rebuked them, saying, 'How can those Bhikkhus (&c., as before, down to) shampoo them? This will not conduce, O Bhikkhus (&c., as usual, down to)1 turning back of those who have been converted.' And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, saying, 'A Bhikkhu who has been placed on probation ought not to accept reverence (&c., as before, down to) shampoo them. Whosoever does so, shall be guilty of a dukkata offence. I prescribe, O Bhikkhus, to those Bhikkhus who have been placed on probation to do [all the courtesies, duties, and services mentioned above] for one another, according to their seniority. I prescribe, O Bhikkhus, five things (as permissible) to Bhikkhus who have been placed on probation, 1 See I, 1, 2, down to the end. 2 That is, in the lists recurring in the previous paragraphs, and given in full at I, 27, 1. [17] C C Digitized by Google

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386 KULLAVAGGA. II, 1, 2. according to their seniority; (that is to say), the Uposatha ceremony, the Pavarana ceremony, the share in robes for the rainy season, in things dedicated to the Samgha?, and in food. 2. "Therefore, O Bhikkhus, do I make known to you a rule of conduct for Bhikkhus who have been placed on probation, according to which they ought to conduct themselves aright. And herein this is the right conduct. He ought not to confer the Upasampada (&c., as above, in I, 1, 5, down to the end) 'A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to walk in front of, or to sit down in front of, a regular Bhikkhu. Whichever belonging to that company of Bhikkhus shall be the worst seat?, or the worst sleeping-place, or the worst room", that shall be given to that Bhikkhu, and there us. 1 Onoganam, which the Samanta Pasadika explains by visagganam. Compare the use of onogesi at Dipavamsa XIII, 29. The etymology of the word is unknown to us. 2 The Samanta Pasadika has here the following note on savakaniyam, which should be compared with the shorter note on the same word given above, I, 1, 5: Na savakaniyam katabban ti palibodhatthaya pakkosanatthaya va savakaniyam na katabbam. Palibodhatthaya hi karonto, aham ayasmantam imasmim vatthusmim savakaniyam karomi, imamha avasa ekapadam pi ma pakkami yava na tam adhikaranam vupasantam hotiti; evam karoti. Pakkosanatthaya karonto, aham te savakaniyam karomi, ehi maya saddhim vinaya-dharanam sammukhibhavam gakkhama ti : evam karoti. * Buddhaghosa says here, Asanapariyanto bhattaggadisu samgha-navak-asanam vukkati, svassa databbo. Pariyanta is used here in the same sense as in the 22nd Nissaggiya. 4 Vihara. In later times this word is no doubt always, or almost always, used to designate the whole of a building in which several or many Bhikkhus resided. In the older literature it always, Digitized by Digilzed by Google

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II, 1, 2. PROBATION AND PENANCE. 387 with shall he content himself. A Bhikkhu who has been placed under probation ought not, O Bhikkhus, to visit the families who support a regular Bhikkhu (by officiating, in order to do so, as the companion who precedes or follows that regular Bhikkhu)-he ought not to devote himself to a forest life-he ought not to devote himself to living on alms personally received!--he ought not to cause an alms to be brought out to him with the object of escaping an extension of his probationary term?, thinking, " Let them not recognise me" (as one who has been placed under probation). 'A Bhikkhu who has been placed on probation ought, O Bhikkhus, to announce the fact of his having been so placed when he arrives at a residence as an incoming Bhikkhu-he ought to announce the fact to an incoming Bhikkhu-he ought to announce the fact at an Uposatha meeting--he ought to announce the fact at a Pavarana meeting--and, if he be sick, he ought to announce the fact at such meetings by means of a messenger". or almost always, denotes the dwelling-place, the private apartment, of a single Bhikkhu. 1 That is, to refrain from salaka-bhatta, &c. * The Samanta Pasadika says, Tappakkaya 'ti nihatabhatto hutva viharen' eva nisiditva bhunganto vattiyo ganayissami gak. khato me bhikkha disva anarokentassa rattikkhedo (cap. 2) siya 'ti imina karanena pinda pato na niharapetabbo. : Ma mam ganims a 'ti ma mam ekabhikkhu pi ganatu 'ti ka imina agghasayena vihare samanerehi pakapetva bhungitum labbhati. Gamam pindaya pavisitabbam eva. Gilanassa pana navakammam akariyupagghayakikka dipasu (sic) tassa va vihare yeva akkhitum valtati. Sake pi game anekasata bhikkhu vikaranti na sakka hoti aroketum gamakavasam gantva sabhagatthane vasitum valtati. * This paragraph, it will be seen, is omitted in three out of the four following cases, which are otherwise similar in every respect, CC 2 Digitized by Google

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388 KULLAVAGGA. II, 1, 3. 3. 'A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence in which Bhikkhus are living to a residence in which no Bhikkhus are living, unless with a regular Bhikkhu, or in time of danger. A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence in which Bhikkhus are living to a place which is not a residence and where no Bhikkhus are living, unless with a regular Bhikkhu, or in time of danger. A Bhikkhu (&c., as before) ought not to go away from a residence in which Bhikkhus are living, either to a residence or to a place which is not a residence, and where Bhikkhus are not living, unless (&c., as before)2. ... from a place which is not a residence, but where Bhikkhus are living, to a place which is a residence, but where Bhikkhus are not living . . . . from a place which is not a residence, but where Bhikkhus are living, to a place which is not a residence and where Bhikkhus are not living .... from a place which is no residence, but where Bhikkhus are living, either to a place which is not a residence or to a residence where no Bhikkhus are living .... from a place which is either a residence or not a residence, to a place which is a residence, but where no Bhikkhus are living .... from a place which is either a residence or no residence, but where Bhikkhus are living, to a place as regards the right conduct which is laid down for them, to the present case of the Bhikkhus who have been placed on probation. 1 The Samanta Pasadika says, (Abhikkhuko avaso) na hi tattha vuttharattiyo gananupika honti. pakatattena pana saddhin vattati. Anavaso nama ketiyagharam bodhigharam sammanganiallako daruattako paniyamalo vakkakuti dvarakotthako 'ti evamadi. . In the text read a vaso va anava so va. Digitized by Digilzed by Google

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II, 1, 4. PROBATION AND PENANCE. 389 which is not a residence and where no Bhikkhus are living .... from a place which is either a residence or not a residence, but where Bhikkhus are living, to a place which is either a residence or not a residence, but where no Bhikkhus are living, unless with a regular Bhikkhu or in time of danger. 'A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence where Bhikkhus are living to a residence where Bhikkhus are living, but where there may be Bhikkhus of different communities from his own (unless, &c., as before). [The same changes as in the last series are here rung upon this inhibition, down to] .... from a place which is either a residence or not a residence, but where Bhikkhus are living, to a place which is either a residence or not a residence, and where Bhikkhus are living, but where there may be Bhikkhus of different communities from his own (unless, &c., as before). A Bhikkhu who has been placed on probation ought to go, O Bhikkhus, from a residence where Bhikkhus are living to a residence where Bhikkhus are living, and where there are Bhikkhus of the same community (with himself), if he knows, "This very day I can go there." [Here follow the same permutations and combinations as in the last two series.] 4. 'A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to dwell with a regular Bhikkhu in a residence under one and the same roof-nor in a place which is not a residence under one and the same roof-nor in a place which is either a residence or not a residence under one and the same roof. On seeing a regular Bhikkhu he Digitized by Digitized by Google

Page #884
390 KULLAVAGGA. II, 1, 4. ought to rise from his seat?; and he ought to offer his seat to a regular Bhikkhu. He ought not to sit down on one and the same seat with a regular Bhikkhu ; when a regular Bhikkhu is seated on a low seat he ought not to sit down on a high seata; when a regular Bhikkhu is seated on the ground he ought not to sit down on a seats; he ought not to walk up and down on the same kankama+ with a regular Bhikkhu ; when a regular Bhikkhu is walking up and down on a low kanka ma he ought not to walk up and down on a higher karkama; when a regular Bhikkhu is walking up and down on the ground he ought not to walk up and down on a (properly prepared) kankama. 'A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to dwell (&c., all the other acts mentioned in the last paragraph being here repeated down to the end) with a Bhikkhu senior to himself who has been placed on probation .... with a Bhikkhu who has been thrown back to the commencement of his term of probation .... with a Bhikkhu who has rendered himself liable to the Manatta discipline . . . . with a Bhikkhu undergoing the Manatta discipline .... with a Bhikkhu who is in a position to receive rehabilitation6. 'If a meeting of four Bhikkhus, of whom one is 1 This recurs in Khandhaka I, chapter 27. Compare the 69th Sekhiya.' * Compare the 68th Sekhiya. A narrow space of open ground, levelled and cleared of jungle, for the purpose of being used to walk up and down upon when meditating. See our note on Mahavagga V, 1, 14. On these disciplines and on rehabilitation, see the following Khandhaka. Digitized by Digitized by Google

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JI, 2, 1. PROBATION AND PENANCE. 391 a probationer, should place a Bhikkhu on probation, or throw him back to the beginning of his probationary course, or subject him to the Manatta discipline-or if a meeting of twenty Bhikkhus, of whom one is a probationer, should rehabilitate a Bhikkhu, that, O Bhikkhus, is an invalid act, and need not be obeyed?' Here end the ninety-four duties encumbent on a probationer. I. Now the venerable Upali went up to the place where the Blessed One was; and on arriving there, he saluted the Blessed One, and took his seat on one side. And when he was so seated the venerable U pali said to the Blessed One: 'Now in what case, Lord, can there be an interruption of the probationary period of a Bhikkhu who has been placed on probation?' There are three ways of interruption of the probationary period, O Upali, of a Bhikkhu who has been placed on probation; (that is to say), by 1 Compare Mahavagga IX, 4, 1. ? Literally, ' breaking of the nights.' The time of probation was reckoned, not by days, but by nights; and in either of the three cases which follow the reckoning was interrupted, and had to begin afresh. Digitized by Digilzed by Google

Page #886
392 KULLAVAGGA. II, 3, 1. dwelling together", by dwelling alone?, and by not announcing These are the three ways of interruption to the probationary period, O Upali, of a Bhikkhu who has been placed under probation.' 34 1. Now at that time, since there was a great company of the Bhikkhus gathered together at Savatthi, those Bhikkhus who had been placed on probation did not know how to carry out their probation correctly. They told this thing to the Blessed One. *I prescribe to you, O Bhikkhus, to carry out your probation correctly. Now thus, O Bhikkhus, ought you to postpone the probation. The Bhikkhu who has been placed on probation is to go up to a single Bhikkhu, and arranging his robe on one shoulder, and squatting down on his heels, and stretching forth his hands with the palms together, he is to say: "I postpone my probation." Then the probation is postponed. Or he is to say: "I postpone 1 Buddhaghosa explains this to mean when the probationer has done any of the things forbidden in II, 1, 4. * That is, when the probationer has done any of the things forbidden in II, 1, 3. 8 That is, when the probationer has omitted to make any of the announcements prescribed at the end of II, 1, 2. * This chapter is repeated below, chap. 8, in reference to Bhikkhus undergoing the Manatta discipline. That is, if it should be impossible during the time immediately succeeding the imposition of probation to fulfil all the thereto necessary duties, then a Bhikkhu might postpone the fulfilment to some more convenient season. Digitized by Digilzed by Google

Page #887
PROBATION AND PENANCE. II, 4, I. 393 the duties (i. e. of a probationer)." Then also the probation is postponed.' 2. Now at that time the Bhikkhus who were at Savatthi went away hither and thither, and the Bhikkhus who had been placed on probation were not able to carry out their probation correctly1. They told this thing to the Blessed One. 'I prescribe to you, O Bhikkhus, to take upon yourselves again the probation (which had been postponed). Now thus, O Bhikkhus, ought you to take it upon yourselves again. The Bhikkhu who has been placed under probation is to go up to a single Bhikkhu, and arranging his robe on one shoulder, and squatting down on his heels, and stretching forth his hands with the palms together, he is to say: "I take my probation again upon myself." Then the probation is resumed. Or he is to say: "I take the duties (i. e. of a probationer) upon myself again." Then also is the probation resumed.' Here end the duties encumbent on a probationer. 1. Now at that time Bhikkhus, who had rendered themselves liable to be thrown back to the commencement (of their probationary course), used to 1 The Samanta Pasadika here says, Evam vattam samadiyitva parivutta-parivasassa manattam ganhato puna vatta-samadana-kikkam n'atthi samadinna-vatto yeva hi esa. Tasmassa kharattam manattam databbam, kinna-manatto abbhetabbo, evam anapattiko hutva suddhante pati//hito tisso sikkha paretva dukkhass' antam karissatiti. This is fully explained in the next Khandhaka. Digitized by Google

Page #888
394 KULLAVAGGA. II, 5 accept reverence [&c., as before in chapter 1, reading throughout ' Bhikkhus liable to be thrown back to the beginning of their probationary course' for Bhikkhus who had been placed on probation?;' and omitting in chapter 2 the announcements referred to there in our note]. 5 [In this chapter the same rules are laid down, word for word, as in the last, reading throughout for 'Bhikkhus liable to be thrown back to the beginning of their probationary course,' 'Bhikkhus liable to be subjected to the Manatta disciplines.'] 6. [In this chapter the same rules for the Manatta, or Penance, are laid down word for word as those in chapter 1, $$ 1, 2, 3, and 4, for the probation, reading throughout 'Bhikkhus who are going through the Manatta discipline' for 'Bhikkhus who have been placed under probation. There are, however, one or two minor points of difference, which are as follows: 1. At the end of the announcements (chapter 1, * In the text alter the words 'Instead of samghena parivaso dinno hoti read sam ghena mala ya palikassanaraho kato hoti' into Instead of parivasika bhikkhu read malaya padi. kassanaraha Bhikkha. * This is fully explained in the next Khandhaka. Digitized by Digilzed by Google

Page #889
II, 7, 1. PROBATION AND PENANCE. 395 SS 2) there is inserted the injunction, 'He ought to announce the fact every day.' 2. In the passages about going from one residence to another (chapter 1, SS 3) read 'unless with the Samgha' instead of unless with a regular Bhikkhu.'' 1. Now the venerable Upali went up to the place where the Blessed One was; and on arriving there, he saluted the Blessed One, and took his seat on one side. And when he was so seated the venerable U pali said to the Blessed One: "Now in what case, Lord, can there be an interruption of the Manatta discipline of a Bhikkhu who is undergoing that discipline ?' *There are four ways of interruption of the Manatta discipline, O Upali, of a Bhikkhu who is undergoing that discipline; (that is to say), by dwelling together, by dwelling alones, by not announcing, and by living with less than four other Bhikkhus". These are the four ways (&c., as before, down to) undergoing that discipline.' 1 It will be seen, therefore, that there is very little, one might almost say no practical, difference between the Parivasa, which we have rendered 'probation,' and the Manatta, which we have usually left untranslated, and sometimes rendered 'penance.' Neither the one nor the other are at present enforced anywhere among the Buddhists. * See chapter 2, note 1. . See the notes above on chapter 2. * The Samanta Pasadika says, ane gane ti kattaro va atireka va. Digitized by Digilzed by Google

Page #890
396 KULLAVAGGA. II, 8. [In this chapter the means of postponing and resuming the Manatta penance are laid down, word for word, as in chapter 3, reading 'Bhikkhus who are undergoing the Manatta discipline' for 'Bhikkhus who have been placed on probation.'] [This chapter is word for word the same as chapter 1, reading "Bhikkhus who have rendered themselves capable of receiving rehabilitation' for * Bhikkhus who have been placed on probation.'] Here ends the Second Khandhaka, called the Khandhaka on Probationers, &c. Digitized by Digitized by Google

Page #891
III, 1, 2. PROBATION AND PENANCE. 397 THIRD KHANDHAKA. PROBATION AND PENANCE (CONTINUED). 1. Now at that time the Blessed Buddha was staying at Savatthi, in the Getavana, Anathapindika's Grove. And at that time the venerable Udayi committed an offence, to wit, the first Samghadisesa offence, and did not conceal it. He told the Bhikkhus, saying, 'I have committed an offence--the first Samghadisesa offence--and do not 'conceal it. What now shall I do?' They told this thing to the Blessed One. "Then, O Bhikkhus, let the Samgha lay the Manatta penalty on Udayi the Bhikkhu for the space of six days on account of that offence-the first Samghadisesa--which he has not concealed. 2. 'Now thus, O Bhikkhus, ought it to be laid upon him. Udayi the Bhikkhu ought to go up, O Bhikkhus, before the Samgha; and, arranging his robe on one shoulder, he ought to bow down at the feet of the elder Bhikkhus, and squatting down on his heels, and stretching forth his hands with the palms together, he ought to say as follows: "" I, venerable Sirs, have committed an offencethe first Samghadisesa--which I have not concealed. I ask the Samgha (to impose upon me) the Manatta penalty for six days on account of this offence-the Digitized by Google

Page #892
398 KULLAVAGGA. III, 1, 3. first Samghadisesa offence--which I have not concealed."' [This speech is repeated three times.] 3. 'Some discreet and able Bhikkhu should then lay the matter before the Samgha, as follows: "" Let the venerable Samgha hear me. Udayi the Bhikkhu has committed an offence--the first Samghadisesa offence--which he has not concealed. And he asks the Samgha for the Manatta penalty for six days on account of that offence--the first Samghadisesa offence-which he has not concealed. "" If the time seem meet to the Samgha, let the Samgha impose a Manatta of six days' duration on U dayi the Bhikkhu for that one offence--the first Samghadisesa offence--which he has not concealed. "" This is the motion (natti). ""The Samgha hereby imposes a Manatta of six days on Udayi the Bhikkhu for that one offencethe first Samghadisesa offence--which he has not concealed. ""Whosoever of the venerable ones approves of the imposition of a Manatta (&c., as in the last paragraph, down to) not concealed, let him remain silent. Whosoever approves not, let him speak. ""A second time I say the same thing (&c., as before in the last two paragraphs). A third time I say the same thing (&c., as before). ""The Samgha has imposed a Manatta of six days' duration (&c., as before, in the words of the motion, down to) not concealed. The Samgha approves thereof. Therefore is it silent. Thus do I understand." Digitized by Digitized by Google

Page #893
III, 2, 3 PROBATION AND PENANCE. 399 1. When he had done the Manatta he told the Bhikkhus, saying,' Friends, I committed an offence -the first Samghadisesa offence-which I had not concealed. And I asked the Samgha for a Manatta of six days' duration for that offence-the first Samghadisesa offence-which I had not concealed. The Samgha imposed upon me a Manatta (&c., as before, down to) not concealed. Now I have accomplished that Manatta. What now shall I do ?' They told this thing to the Blessed One. Then, O Bhikkhus, let the Samgha rehabilitate Udayi the Bhikkhu. 2. Now thus, O Bhikkhus, ought he to be rehabilitated. * Udayi the Bhikkhu ought to go up (&c., as in chapter 1, SS 2, down to) he ought to say as follows: "I committed, venerable Sirs, an offence--the first Samghadisesa offence--which I did not conceal. I asked the Samgha (to impose upon me) a Manatta of six days' duration for that offence, the first Samghadisesa offence--which I had not concealed. The Samgha imposed upon me a Manatta of .... for .... not concealed. I, having accomplished that Manatta, ask the Samgha for rehabilitation." [This speech is repeated three times.] 3. "Then some discreet and able Bhikkhu [&c., as before in chapter 1, SS 2, the rest of the kammavaka bearing the same relation to the petition as it does there] Digitized by Digitized by Google

Page #894
400 KULLAVAGGA. III, 3, I. 1. Now at that time the venerable Udayi had committed an offence--the first Samghadisesawhich he had for one day concealed. He told the Bhikkhus (&c., as before). They told this thing to the Blessed One. Then, O Bhikkhus, let the Samgha impose a probation of one day on Udayi the Bhikkhu for an offence (&c., as in the first paragraph of this section down to) concealed. 2. "Now thus, O Bhikkhus, ought it to be imposed -- [Here follows the kamma vaka precisely as in chapter 1, $SS 2 and 3, with the necessary changes in the wording, a. of the offence, b. of the penalty.] 1. When he had passed through the probation he told the Bhikkhus, saying, 'I committed, friends, an offence-the first Samghadisesa--which for one day I concealed. I asked the Samgha to impose upon me a probation of one day for the offence .... concealed. The Samgha imposed .... concealed. I have passed through that probation. What now should I do?' They told this thing to the Blessed One. 'Let then the Samgha impose upon Udayi the Bhikkhu a Manatta of six days' duration.' 2, 3. [Here follows the kammavaka as in chapter 1, $$ 2, 3, to the end.] Digitized by Digilzed by Google

Page #895
IIT, 7, 1. PROBATION AND PENANCE. 401 1. When he had accomplished the Manatta he told the Bhikkhus, saying, 'I committed (&c., as 4. 1, down to) for one day concealed. I asked, &c. ... The Samgha imposed a probation, &c. ... When I passed through that probation the Samgha imposed a Manatta of &c. . . . for &c. ... I have accomplished that Manatta. What now shall I do?' They told that matter to the Blessed One. Let then the Samgha, O Bhikkhus, rehabilitate U dayi the Bhikkhu.' 2, 3. [Here follows the kam mavaka as in chapter 2, $$ 2, 3, to the end.] [This chapter is the same as chapter 3, reading 'for two-three-four-five days concealed, and probation of two-three-four-five days.'] 1. Whilst he was undergoing that probation, he committed an offence--the first, &c.--which he did not conceal. He told the Bhikkhus, saying, 'I committed, &c. ... I asked the Samgha, &c. ... The Samgha imposed upon me a probation of two-three-four -five days. Whilst I was undergoing that probation, I committed, &c. ...' [17] od Digitized by Digized by Google

Page #896
402 KULLAVAGGA. III, 7, 2. They told that matter to the Blessed One. Let then the Samgha, O Bhikkhus, throw back Udayi the Bhikkhu to the commencement of his probationary course).' 2, 3. [Here follows the kam mavaka as in chapter 1, with the necessary alterations.] 8. 1. When he had undergone that probation, and was liable to the Manatta, he committed an offencethe first Samghadisesa--which he did not conceal. He told the Bhikkhus, saying, &c. .... They told this matter to the Blessed One. 'Let then the Samgha, O Bhikkhus, throw back Udayi the Bhikkhu to the commencement (of his probationary course).' 2, 3. [Here follows the kam mavaka in the same form as is given in chapter 1.] 9. 1. When he had undergone that probation he told, &c. ... They told, &c. ... * Let then the Samgha, O Bhikkhus, impose upon Udayi the Bhikkhu a Manatta of six days' probation for these offences.' 2, 3. [The kammavaka as before.] 10. 1. While he was undergoing that Manatta he Digitized by Digitized by Google

Page #897
III, 11, 1. PROBATION AND PENANCE. 403 committed an offence -- the first Samghadisesa -- which he did not conceal. He told the Bhikkhus, saying, 'I committed, &c. ... I asked the Samgha. ... The Samgha imposed [&c., going through all that had happened, down to the end of the first paragraph in this chapter). They told, &c. Let then the Samgha, O Bhikkhus, impose upon Udayi the Bhikkhu a Manatta of six days' duration, throwing him back to the commencement (of his Manatta). [The kamma vaka as before.] 11. 1. When he had accomplished that Manatta, and while he was worthy to be rehabilitated, he committed an offence--the first Samghadisesa offence which he did not conceal. He told the Bhikkhus [all that had happened from chapter 6 onwards down to this last offence). They told, &c. Let then the Samgha, O Bhikkhus, impose upon Udayi the Bhikkhu a Manatta of six days' duration, for that he when he had (&c., as in first paragraph down to) not conceal, throwing him back to the commencement (of his Manatta). Now thus, O Bhikkhus, [here follows the kammavaka as before.] od 2 Digitized by Digitized by Google

Page #898
404 KULLAVAGGA. III, 12, 1. 12. 1. When he had accomplished that Manatta he told the Bhikkhus [all that had happened]. They told, &c. 'Let then the Samgha, O Bhikkhus, rehabilitate U dayi the Bhikkhu. Now thus [here follows the kam mavaka as before]. 13. I. Now at that time the venerable Udayi committed an offence--the first Samghadisesa--and for half a month he concealed it. [The rest of this chapter is precisely the same as chapter 3, reading for half a month' instead of for one day.'] 14. 1. Whilst he was undergoing that probation he committed an offence -- the first Samghadisesa -- which for five days he concealed. He told, &c. ... 'I committed, &c. ... I asked, &c. ... The Samgha imposed a probation of half a month, &c. . . . Whilst I was undergoing, &c. ... What now shall I do?' They told, &c. Let then the Samgha, O Bhikkhus, for that whilst (&c., as in the first paragraph) throw Udayi the Bhikkhu back to the beginning of his probationary Digitized by Digilzed by Google

Page #899
III, 15, 1. PROBATION AND PENANCE. 405 term, and impose upon him an inclusive probation (to include his new offence together) with the former offence? Now thus, o Bhikkhus, here follow two kammavakas, one for the throwing back, and one for the additional probation, each of them as in chapter 1.]' 15. 1. When he had undergone that probation, and while he was liable to the Manatta, he committed an offence--the first Samghadisesa--which for five days he concealed. He told, &c. ... [all that happened, from chapter 13 downwards). They told, &c. Let then the Samgha, O Bhikkhus, for that he when he had (&c., as in the first paragraph) throw Udayi the Bhikkhu back to the commencement of . 1 Samodhana-parivasa. It is clear from the next chapter that this probation did not affect the Manatta to which he was liable for that first offence. The Manatta always lasted six days, and was preceded by a probation equal in length to the time during which the offence had been concealed. If now, during that probation, another offence was committed and concealed, the penalties for this new offence and for the old one were not accumulative but concurrent. The offender lost the advantage of the probation he had already undergone, he was thrown back to the commencement of his term of probation, and had to begin again. But the new term of probation-equal in length to whichever was the longest of the two periods during which he had concealed the two offences satisfied both the concealments, and the Manatta which still, as it would have done before, followed at the end of the probation, satisfied both the offences. See our note below on chapter 20. Digitized by Digilzed by Google

Page #900
406 KULLAVAGGA. III, 16, 1. his probationary term, and impose upon him an inclusive probation (for this and) for the former offence. Now thus, O Bhikkhus, [here follow two kammava kas, as in the last chapter.] 16. 1. When he had undergone that probation he told the Bhikkhus, &c. [all that had happened since chapter 13] They told, &c. "Let then the Samgha, O Bhikkhus, impose upon Udayi the Bhikkhu a Manatta of six days' duration for these offences ? Now thus, O Bhikkhus, [here follows one kammavaka in the form given in chapter 1.]' 17. 1. While he was undergoing that Manatta he committed an offence--the first Samghadisesa - which he for four days concealed. He told, &c. . . . [all that had happened, from chapter 13 downwards). They told this matter to the Blessed One. 'Let then the Samgha, O Bhikkhus, for that while (&c., as in the first paragraph) throw Udayi the Bhikkhu back to the commencement (of the probationary term he had already undergone), and impose As in chapter 9. Digitized by Digilzed by Google

Page #901
III, 19, 1. PROBATION AND PENANCE. 407 upon him an inclusive probation (for this and) for the first offence, and also a Manatta of six days' duration. Now thus, o Bhikkhus, [here follow three kammavakas, one for the throwing back, one for the inclusive probation, and one for the new Manatta, each of them on the same form as that given in chapter 1.]' 18. 1. When he had accomplished that Manatta, and while he was worthy to be rehabilitated, he committed an offence--the first Samghadisesa--which for five days he concealed. He told, &c. [all that happened, from chapter 13 downwards]. They told this matter to the Blessed One. 'Let then the Samgha, O Bhikkhus, for that when he had (&c., as in the first paragraph) throw Udayi the Bhikkhu back to the commencement (of the probationary term he had already undergone) and impose upon him an inclusive probation for this and for the first offence, and a Manatta of six days' duration. Now thus, &c. ... [Here follow three kammavakas as in chapter 17.] 19. 1. When he had accomplished the Manatta he told the Bhikkhus [all that happened, from chapter 13 downwards). Digitized by Google

Page #902
408 KULLAVAGGA. III, 19, I. They told this matter to the Blessed One. 'Let then the Samgha rehabilitate Udayi the Bhikkhu. 'Now thus, O Bhikkhus, [here follows the kammavaka as in chapter 5.]' Here end the proceedings on the breach of the first Samghadisesa. - Digitized by Google

Page #903
III, 20, 1. PROBATION AND PENANCE. 409 20. 1. Now at that time a certain Bhikkhu had committed numerous Samghadisesa offences, one of which he had concealed for one day, one for two days, one for three days, (and so on down to] and one for ten days. He told the Bhikkhus, saying, 'I have committed, (&c., as before, down to) and one for ten days. What now shall I do?' They told this thing to the Blessed One. Let then the Samgha, O Bhikkhus, impose upon that Bhikkhu an inclusive probation according to one of those offences which has been concealed for ten days?' Now thus, O Bhikkhus, ought it to be imposed.' i From this and what follows it is clear that however many are the offences, and however various the periods of concealment, the probation is only to last for the same period as the longest of the concealments has lasted. Thus the Samanta Pasadika says here: agghasa modhano nama sambahulasu apattisu ya eka va dve va tisso va sambahula va apattiyo sabbakirapafikkhannayo tasam agghena samodhaya ta sam rattiparikkhedavasena avasesanam anatarapalikkhannanam Apattinam parivaso diyyati. Yassa pana satam apattiyo dasaha patikkhanna, aparam pi satam &pattiyo dasahapatikkhanna ti, evam dasakkhattum katva apattisahassam divasasatapatikkhannam hoti, tena kim katabban ti? Sabbam samodhapetva dasa divase parivasitabbam, evam eken' eva dasahena divasasatam pi parivasitam eva hoti. Vuttam pi k' etam : dasasatam rattisatam apattiyo khadayitvana dasarattiyo vasitvana mukkeyya parivasiko. Digitized by Digilzed by Google

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410 KULLAVAGGA. III, 21, 1. [Here follows the kammavaka in the form given at chapter 1, SSSS 2, 3, to the end.] 21. 1. Now at that time a certain Bhikkhu had committed numerous Samghadisesa offences, one of which he had concealed for one day, two for two days, three for three days, (and so on down to] and ten for ten days. He told, &c. They told, &c. * Let then the Samgha, O Bhikkhus, impose upon that Bhikkhu an inclusive probation equal in duration to the longest time during which he has concealed any one or more of those offences.' [Then follows the kammava ka as before.] 22. 1. Now at that time a certain Bhikkhu had committed two Samghadisesa offences which he had concealed for two months. And it occurred to him, 'Lo! I have committed two Samghadisesa offences which I have concealed for two months. Let me now ask the Samgha for a probation of two months for one offence concealed for two months. And he asked the Samgha for a probation of two months for * Literally, according to the value of whichever offences among those offences have been the longest concealed.'. Digitized by Digilzed by Google

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III, 23, 1. PROBATION AND PENANCE. 411 one offence concealed for two months. And the Samgha imposed upon him a probation (&c., as before, down to) for two months. Whilst he was undergoing that probation, shame overcame him in that he thought, I have committed, &c. ... And it occurred to me, &c. ... And I asked, &c. ... And the Samgha imposed .... And whilst I was undergoing ....(&c., as before, down to) for two months.' 'Let me now ask the Samgha for a probation of two months for the other offence concealed for two months. . 2. He told the Bhikkhus [all that had happened]. They told this thing to the Blessed One. 3. 'Let then the Samgha, O Bhikkhus, impose upon that Bhikkhu a probation of two months for that other offence concealed for two months.' [Here follows the kam mava ka as before.] Then that Bhikkhu, O Bhikkhus, should undergo probation for two months from that date?.' 23. 1. 'Now in case, O Bhikkhus, a Bhikkhu have committed two Samghadisesa offences [&c., as before, in the first paragraph of the last chapter down to the end]. And he asks the Samgha for a probation of two months for that other offence concealed for two months. And the Samgha imposes upon him a probation of two months for that other offence * Tadupadaya; see chapters 23. 1 and 2, 24. 3. Digitized by Digitized by Google

Page #906
412 KULLAVAGGA. III, 23, 2. concealed for two months'. That Bhikkhu, O Bhikkhus, ought to continue on probation for two months from that date. 2. "Now in case, O Bhikkhus, a Bhikkhu have committed two Samghadisesa offences, which he has concealed for two months. And he is aware of one offence, but of the other offence he is not aware. And he asks the Samgha for a two months' probation for that offence of which he is aware, concealed for two months. And the Samgha gives him a probation of two months for an offence concealed for two months. And whilst he is undergoing that probation he becomes aware of the other offence. Then it occurs to him, ""Lo! I have committed two Samghadisesa offences (&c., as in the last paragraph, down to) I became aware of the other offence. Let me now ask the Samgha for a probation of two months for that other offence concealed for two months." * And he asks the Samgha for a probation of two months for that other offence concealed for two months. And the Samgha imposes upon him a probation of &c. ... for &c. ... That Bhikkhu, O Bhikkhus, ought to continue on probation for two months from that date. 3. 'Now in case, O Bhikkhus, a Bhikkhu commit two Samghadisesa offences, which he conceals for two months; and one offence he recollects, but the other offence he does not recollect. And he asks the Samgha (&c., as in the last section, down to the end, reading "recollect" for "be aware of"). * This is merely repeated to lay a basis for the following variations. See below, chapter 25. Digitized by Digitized by Google

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III, 23, 5. PROBATION AND PENANCE. 413 4. .Now in case, O Bhikkhus, a Bhikkhu commit two Samghadisesa offences, which he conceals for two months; and of one offence he is not doubtful, but of the other offence he is doubtful. And he asks the Samgha (&c., as in the last section, reading "is doubtful" for "does not recollect"). 5. Now in case, O Bhikkhus, a Bhikkhu commit two Samghadisesa offences, which he conceals for two months; and one offence he conceals wittingly, but the other offence he conceals unwittingly. And he asks the Samgha for a probation of two months for those two offences concealed for two months. And the Samgha imposes upon him a probation of two months for those two offences concealed for two months. And whilst he is undergoing that probation there arrives a Bhikkhu who is versed in the traditions, acquainted with the tradition, a custodian of the Dhamma, of the Vinaya, and of the Matikas?, clever, discreet, wise, modest, sensitive, willing to learn. And he speaks thus : " What has this Bhikkhu, O friends, been guilty of, and why is he on probation?" And they reply: "This Bhikkhu, O friend, has committed two Samghadisesa offences, which he concealed for two months; and one offence he concealed wittingly, and one offence he concealed unwittingly. He asked the Samgha for a probation of two months for those two offences concealed for two months. And the Samgha imposed upon him a probation of two months for those two offences con * In chapter 34, SS 1, dilihi, instead of nibbematiko, is put in opposition to vematiko. . See our note above, on Mahavagga II, 21, 2, and compare VII, 1, 7; VIII, 32, 1; X, 1, 2; Kullavagga I, II, I, Digitized by Digilzed by Google

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414 III, 23, 6. cealed for two months. Therein, O friend, is this Bhikkhu guilty, and therefore is he on probation." 'And he rejoins: "The offence which he wittingly concealed, O friends, for that the imposition of a probation is valid, and by reason of its validity it takes effect1. But the offence which he unwittingly concealed, O friends, for that the imposition of a probation is invalid, and by reason of its invalidity it does not take effect. For this offence, O friends, the Bhikkhu is liable to a Manatta." KULLAVAGGA. 6. In case, O Bhikkhus, a Bhikkhu commit two Samghadisesa offences, which he conceals for two months. And one offence he conceals recollecting it, but the other offence he conceals without recollecting it.' [Here follow the same remarks as in the last section, down to the end, reading 'recollecting it' for 'wittingly."] 24. I. Now at that time a certain Bhikkhu committed two Samghadisesa offences which he concealed for two months. And it occurred to him, 'Lo! I have committed, &c. ... for two months. Let me now ask the Samgha for a probation of one month for &c. ...' He asked the Samgha for a probation of one month for &c. ... The Samgha imposed upon him a probation of one month for &c. . . . Whilst he was undergoing that probation, shame (for the way 1 This expression recurs below, chaps. 25, 27, &c. Compare the use of ruhati at Mahavagga VI, 14, 5. Digitized by Google

Page #909
III, 25, 1. PROBATION AND PENANCE. 415 in which he had acted) overcame him. "Let me now ask the Samgha for a (further) probation of one month for the two Samghadisesa offences concealed for two months.' 2. He told the Bhikkhus [all that had happened, in the words of i 1, and asked them], 'What now shall I do?' They told this thing to the Blessed One. 3. 'Let then the Samgha, O Bhikkhus, impose upon that Bhikkhu a probation for a further month for those two Samghadisesa offences concealed for two months.' [Here follows the kammavaka in the form given in chapter 1, $$ 2, 3.] : Thus that Bhikkhu, O Bhikkhus, should undergo probation for two months from that date'.' 25. 1. 'In case, O Bhikkhus, a Bhikkhu commit two Samghadisesa offences which he conceals for two months. And it occurs to him (&c., as in last chapter). . . . And he asks . . . . And the Samgha imposes .... And whilst he is undergoing that probation, shame (&c.) overcomes him, &c. ... And he asks the Samgha for a probation of a further month for those two Samghadisesa offences concealed for two months. And the Samgha imposes upon him a further probation, &c. ... Then, O Bhikkhus, that Bhikkhu should from that date undergo that further See above, chap. 22. 3. Digitized by Digilzed by Google

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416 KULLAVAGGA. III, 25, 2. probation of one month for those two Samghadisesa offences concealed for two months?. 2, 3. Now in case, O Bhikkhus, a Bhikkhu have committed two Samghadisesa offences, which he conceals for two months. And of one month he is aware, but of the other month he is not aware ....one month he recollects, but the other month he does not recollect .... one month he wittingly conceals, but the other month he unwittingly conceals.' [This chapter is word for word the same as chapter 23, reading 'month' for 'offence.] 26 1. Now at that time a certain Bhikkhu had committed numerous Samghadisesa offences; but he was not aware of the degree of the offences, and was not aware of the duration of the times?; or he did not recollect the degree of the offences, and did not recollect the duration of the times; or he was uncertain as to the degree of the offences, and was uncertain as to the duration of the times. He told the Bhikkhus, saying, 'I have committed, &c. ... but I am not aware, &c. ... I do not recollect, &c. ... I am uncertain, &c. . . . What now shall I do?' They told this thing to the Blessed One. 'Then let the Samgha, O Bhikkhus, impose upon that Bhikkhu a probation of complete purifi 1 This repetition of the last chapter is again only to afford a basis for the succeeding variations, as above, in chap. 23. That these are plurals, and not singulars, is clear from $ 3, below. Digitized by Digitized by Google

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III, 26, 3. 417 cation (that is to say, a probation for as many days as have elapsed since the date of his upasa mpada)1. 2. 'Now thus, O Bhikkhus, should it be imposed.'... [Here follows the kammavaka in the same form as is given in chapter 1.] 3. In the following cases, O Bhikkhus, is the probation of complete purification to be imposed; and in the following cases is the (ordinary) probation to be imposed. Now in what cases is the probation of complete purification to be imposed? When he is not aware of the degree of the offences, nor of the duration of the times; when he does not recollect the degree of the offences, nor the duration of the times; and when he is not certain as to the degree of the offences, nor as to the duration of the times-then is the probation of complete purification to be imposed. 'When he is aware of the degree of the offences, but not of the duration of the times; when he does recollect the degree of the offences, but not the duration of the times; when he is certain as to the degree of the offences, but not as to the duration of the times then is the probation of complete purification to be imposed. 'When he is aware....recollects.... is certain.... of the degree of some, but not of others of the offences, and is not aware of.... does not recollect.... is not certain of the duration of the times2then &c. " 'When he is not aware.... does not recollect.... PROBATION AND PENANCE. 1 Suddhanta-parivaso. The Samanta Pasadika says, Tam gahetva gahita-divasato yava upasampada-divaso tava rattiyo ganetva parivasitabbam. 2 This and the following sentences are given in the text in full, as in the last paragraph. [17] Ee Digitized by Google

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418 KULLAVAGGA. III, 26, 4. is not certain .... of the degree of the offences, and is aware .... recollects .... is certain .... of the times of some, but not of the times of the others--then, &c. When he is aware.... recollects .... is certain of the degree of the offences, and is aware ..., recollects .... is certain of the times of some, but not of the times of others--then, &c. When he is aware .... recollects .... is certain of the degrees of some of the offences, but not of others; and is aware ....recollects .... is certain of the times of some, but not of the times of others--then, &c. 'In these cases, O Bhikkhus, is the probation of complete purification to be imposed. 4. 'And in what cases, O Bhikkhus, is the (ordinary) probation to be imposed ? When he is aware .... recollects .... is certain of the degree of the offences, but is not aware.... does not recollect .... is not certain of the duration of the times--then is the (ordinary) probation to be imposed. "When he is not aware .... does not recollect.... is not certain of the degree of the offences, but is aware .... recollects .... is certain of the duration of the times--then &c. ... * When he is aware.... recollects .... is certain of the degree of some of the offences, but not of others; and is aware .... recollects .... is certain of the duration of the times--then &c. ... 'In these cases, O Bhikkhus, is the ordinary) probation to be imposed ?.' Here ends the probation. 1 That is to say, shortly; if the guilty Bhikkhu can determine the time during which the offence has been concealed (on which the length of the probation depends), then he is to undergo the Digitized by Digitized by Google

Page #913
III, 27, 1. PROBATION AND PENANCE. 419 27. 1. Now at that time a certain Bhikkhu, whilst he was under probation, threw off the robes. Afterwards he came back again, and asked the Bhikkhus for upasam pada. They told this thing to the Blessed One. 'In case, O Bhikkhus, a Bhikkhu throws off the robes whilst he is under probation, there can follow no probation to him, O Bhikkhus, so long as he is out of the Order. If he afterwards receive the upasampada, the original probation (previously imposed upon him, still remains obligatory) upon him. A probation once imposed, is imposed for good; a probation once undergone, is undergone for good; if any (portion of the time) remain over, the probation must be again undergone (from the beginning). In case, O Bhikkhus, a Bhikkhu, whilst he is undergoing probation, becomes a Samanera. There can happen no probation to him, O Bhikkhus, so long as he is a Samanera. If he afterwards receives the upasa mpada (&c., as in the last paragraph, down to the end). *In case, O Bhikkhus, a Bhikkhu, whilst he is undergoing probation, goes out of his mind .... becomes weak in his mind .... diseased in his sensations .... is suspended for not acknowledging an corresponding probation. If not, he is to undergo the so-called probation of complete purification,' which, as it is computed from the date of his ordination, is quite certain to be as long as the time of the longest concealment of any offence, Ee 2 Digitized by Digilzed by Google

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420 KULLAVAGGA. MI, 27, 2. offence.... for not atoning for an offence .... for not recanting a sinful doctrinel-there can happen no probation to him, O Bhikkhus, so long as he is out of his mind.... weak in his mind .... suspended, &c. If he afterwards becomes not out of his mind .... becomes not weak in his mind .... is restored from the suspension, the original probation is still obli.gatory upon him. A probation once imposed (&c., as in the first paragraph, down to the end). 2. 'In case, O Bhikkhus, a Bhikkhu, whilst he is liable to be thrown back to the commencement of his probation, throws off the robes (&c., as in all the paragraphs of section 1, reading "liable to be thrown back," for "undergoing probation").' 3. [The same for a Bhikkhu who throws off the robes, or becomes any of the seven things specified, whilst he is liable to be subjected to the Manatta discipline; 4. Or is undergoing the Manatta discipline; 5. Or is fit to be rehabilitated.] Here end the forty cases (of interruption to a major disciplinary proceeding from a change of state in the person undergoing that discipline). 28. 1. 'In case, O Bhikkhus, whilst a Bhikkhu is undergoing probation, he commit numerous Samgha 1 The text has a separate paragraph for each of these cases. ? That is, on any of the above eight events occurring in any of the above five cases. Digitized by Digitized by Google

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III, 28, 2. PROBATION AND PENANCE. 421 disesa offences, definite?, but not concealed, that Bhikkhu is to be thrown back to the commencement of his probation 2. 'In case, O Bhikkhus, whilst a Bhikkhu is undergoing probation, he commit numerous Samghadisesa offences, definite, and concealed, that Bhikkhu is to be thrown back to the commencement of his probation, and an inclusive probation is to be imposed upon him according to the duration of time since the first of the offences which he has thus concealed. 'In case, O Bhikkhus, whilst a Bhikkhu is undergoing probation, he commit numerous Samghadisesa offences, grievous, and some of them concealed, some of them not concealed, that Bhikkhu must (as in the last paragraph to the end). 'In case, O Bhikkhus, whilst a Bhikkhu is undergoing probation, he commit numerous Samghadisesa offences, not definite, and not concealed .... not definite, and concealed?.... not grievous, and some of them concealed, others not concealed .... some definite, and some not definite and not concealed .... some definite, and some not definite and (all) concealed .... some definite, and some not definite, some concealed, some not concealed--then that Bhikkhu is to be thrown back, and an inclusive probation is to be imposed upon him, according to the duration of i Parimana, the meaning of which is open to much doubt. The Samanta Pasadika merely says, Antara sambahula a pattiyo apaggati parimana patikkhan nayo ti adisu apatti-parikkhedavase parimanayo k' eva appahkkhannayo ka 'ti attho. The only conclusion to be drawn from this is that the word is acc. fem. plur., and not an adverb. Compare chap. 33, below. 3 The text has a full paragraph for each of these cases. Digitized by Digitized by Google

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422 KULLAVAGGA. III, 29, 1. the time since the first of the offences which he had concealed.' [The same if the offences are committed whilst he is liable to the Manatta discipline, or undergoing the Manatta discipline, or pending his rehabilitation.] Here end the thirty-six cases (of fresh offences being committed whilst under probation)" 29. 1. 'In case, O Bhikkhus, a Bhikkhu who has committed numerous Samghadisesa offences, but has not concealed them, throw off the robes, and he, 'having afterwards again received the upasampa da, does not conceal them. A Manatta, O Bhikkhus, is to be imposed upon that Bhikkhu. In case, O Bhikkhus, a Bhikkhu (&c., as before, down to) throw off the robes, and he, having afterwards again received the upasampada, does conceal them,--on that Bhikkhu, O Bhikkhus, a probation is to be imposed according to the duration of the time during which he has concealed any offence in the batch of offences thus afterwards concealed; and after that a Manatta is to be imposed. 1 This chapter is repeated below, chap. 33, for the cases in which a new ordination has followed after the offences have been com. mitted. The Samanta Pasadika says, Pakkhimasmim a pattikkhandhe ti eko 'va so apattikkhandho, pafikkhaditatta pana pakkhimasmim apattikkhandhe ti vuttam. Purimasmin ti etthapi es' eva nayo. Digitized by Digitized by Google

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III, 29, 2. PROBATION AND PENANCE. 423 In case, O Bhikkhus, a Bhikkhu who has committed numerous Samghadisesa offences, and has concealed them, throw off the robes, and he, after having again received the upasampada, does not conceal them,-on that Bhikkhu, O Bhikkhus, a probation is to be imposed according to the duration of the time during which he has concealed any offence in the batch of offences thus previously concealed ? ; and after that a Manatta is to be imposed upon him. : 'In case, O Bhikkhus, a Bhikkhu who has committed numerous Samghadisesa offences, and has concealed them, throw off the robes, and, after again receiving the u pasa mpada, he does conceal them, -on that Bhikkhu, O Bhikkhus, a probation is to be imposed corresponding to the duration of the time during which he has concealed any offence either in the first or in the batch of offences thus afterwards concealed; and after that a Manatta is to be imposed upon him. 22. '[In case, O Bhikkhus, a Bhikkhu have com i See the close of the last note. . This section should correspond to chap. 31, section 2, but as noted by H. O. in his edition of the text, p. 312, there is very great confusion in the MSS. We ought to have four cases of which the distinctions are as under. Those offences concealed before are afterwards not concealed 1 not concealed before not concealed before not not concealed before concealed concealed before concealed 3 not concealed before not concealed) - concealed before concealed It not concealed before , concealed } - + All these four cases are required to make up the one hundred 1 + 1 + 1 + 1 + + + III + + Digitized by Digilzed by Google

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424 KULLAVAGGA. MI, 29, 3. mitted numerous Samghadisesa offences, and some of his offences have been concealed, and some not concealed; and he, having thrown off the robes, and again received the upasampada, does not afterwards conceal those offences which he had previously concealed, and does not afterwards conceal those offences which previously he had not concealed, - on that Bhikkhu (the penalty is to be the same as in section 1, paragraph 4].] 'In case, o Bhikkhus, a Bhikkhu [&c., as in last paragraph, down to] does not afterwards conceal those offences which he had previously concealed, and does conceal those offences which previously he had not concealed, -on that Bhikkhu (the penalty is to be the same as in section 1, paragraph 4]. 'In case, O Bhikkhus, a Bhikkhu (&c., as in last paragraph, down to) does afterwards conceal those offences which he had previously concealed, and does not afterwards conceal those offences which previously he had not concealed, -on that Bhikkhu [the penalty is to be the same as in section 1, para graph 4]. 'In case, O Bhikkhus, a Bhikkhu (&c., as in last paragraph, down to) does afterwards conceal those offences which he had previously concealed, and does afterwards conceal those offences which previously he had not concealed,- on that Bhikkhu (the penalty is to be the same as in section 1, paragraph 4]. 3. 'In case, O Bhikkhus, a Bhikkhu have committed numerous Samghadisesa offences, and of some cases mentioned in the title at the close of chap. 30; but the first is altogether omitted in the text, and the others are not properly discriminated. We have supplied the first in brackets, and corrected the others accordingly. Digitized by Digilzed by Google

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III, 29, 3. PROBATION AND PENANCE. 425 of them he is aware, but of some of them he is not aware; and he conceals those offences of which he is aware, but does not conceal those offences of which he is not aware; after having thrown off the robes, and again received the upasampada, those offences of which he had previously been aware, and which he did then conceal, of them, afterwards, he is still aware, and he does not conceal them; and those offences of which previously he had not been aware and did not then conceal, of them, afterwards, he becomes aware, and does not conceal them, on that Bhikkhu (the penalty is the same as in section 1, paragraph 3]. In case, O Bhikkhus, a Bhikkhu (&c., as in the last paragraph, down to) and again received the upasam pada, those offences of which he had previously been aware, and which he did then conceal, of them, afterwards, he is still aware, and he does not conceal them; and those offences of which previously he had not been aware, and did not then conceal, of them, afterwards, he becomes aware, and does conceal them,--on that Bhikkhu (the penalty is the same as in section 1, paragraph 4]. In case, O Bhikkhus, a Bhikkhu (&c., as in the last paragraph, down to) which he did then conceal, of them, afterwards, he is still aware, and does conceal them; and of those offences of which previously he had not been aware, and did not then conceal, of them, afterwards, he becomes aware, and does not conceal them,-on that Bhikkhu (the penalty is the same as in section 1, paragraph 4]. In case, O Bhikkhus, a Bhikkhu (&c., as in the last paragraph, down to) which he did then conceal, of them, afterwards, he is still aware, and does conceal Digitized by Digilzed by Google

Page #920
426 KULLAVAGGA. III, 29, 4. them; and of those offences of which previously he had not been aware, and did not then conceal, of them, afterwards, he becomes aware, and does conceal them,-on that Bhikkhu [the penalty is the same as in section 1, paragraph 4].' 4. [This section is the same as the last, reading 'he recollects' for 'he is aware,' and 'he does not recollect' for 'he is not aware.'] 5. [This section is again the same as section 3, reading "he is certain' for 'he is aware,' and 'he is not certain' for 'he is not aware.'] 30. 1. [The whole of the last chapter is repeated in the case of a Bhikkhu who, having committed offences, becomes a Samanera, goes out of his mind, or becomes weak in his mind, and the text then goes on] 'He becomes diseased in his sensations. His offences are some of them concealed, some not concealed. Of some offences he is aware, of some he is not aware. Some offences he recollects, some he does not recollect. Of some offences he is certain, of some he is not certain. Those offences of which he was not certain, those he conceals; those offences of which he was certain, those he does not conceal. Then he becomes diseased in his sensations. When he has recovered power over his sensations, those offences of which he previously had been certain and had concealed, of those he is afterwards still certain, but does not conceal them; and those offences of which he previously had been See above, chap. 27, and Mahavagga II, 22, 3 ; IX, 4, 7. Digitized by Google Digitized by

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III, 30, 1. PROBATION AND PENANCE. 427 uncertain and had not concealed, of those he became certain but did not conceal them. Those offences of which he previously had been certain and had concealed, of those he was afterwards still certain and did not conceal; while those offences of which he previously had been uncertain, and had not concealed, of those offences he afterwards became certain and did conceal them. Those offences of which previously he had been certain, and had concealed, of those offences he was afterwards still certain and did conceal them; while those offences of which he previously had been uncertain and had not concealed, of those offences he afterwards became certain, and did not conceal them. Those offences of which he previously had been certain, and had concealed them, of those offences he was afterwards still certain and did conceal them; whilst those offences of which he previously had been uncertain and did not conceal them, of those offences he afterwards became certain and did conceal them,--on that Bhikkhu, O Bhikkhus, [the same penalty is to be imposed as in chapter 29, section 1, paragraph 4.]' Here end the hundred cases in which a Manatta (is to be imposed after a change of state in the guilty Bhikkhu). * The hundred cases are made up thus : Chap. 29, 8$ 1, 2, 3, 4, 5 contain each of them four cases (after our correction of 29. 2); so that chap. 29 gives altogether twenty cases. Then in chap. 30, each of these twenty cases is repeated in the four other cases there given; so that chap. 30 gives altogether eighty cases. Of these eighty cases, as usual, at the end of a repetition, the last (four cases) are set out in full. Digitized by Digitized by Google

Page #922
428 KULLAVAGGA. III, 31, 1. 31. I. 'In case, O Bhikkhus, a Bhikkhu who is undergoing probation is guilty meanwhile of a number of * Samghadisesa offences, and without concealing them then throws off the robes, and he, when he has again received the upasampada, does not conceal those offences --that Bhikkhu ought to be thrown back to the commencement (of his term of probation). "And in case, O Bhikkhus, a Bhikkhu (&c., as before, down to) and he, when he has again received the upasampada, does conceal those offencesthat Bhikkhu ought to be thrown back to the commencement (of his term of probation), and an inclusive probation ought to be imposed upon him (corresponding to the time which has elapsed since) the first offence among those offences which he has concealed. "And in case, O Bhikkhus, a Bhikkhu who is undergoing probation is guilty meanwhile of a number of Samghadisesa offences, and, concealing them, throws off the robes; and he, when he has again received the upasampa da, does not conceal those offences--that Bhikkhu ought to be thrown back to the commencement of his term of probation, and an inclusive probation ought to be imposed upon him (corresponding to the period which has elapsed since) the first offence among those offences which he has concealed! [The same judgment if he has concealed the offences before he throws off the robes, and also after he has again received the upasampada.]" ? This section corresponds to chap. 29, section 1. Digitized by Digitized by Google

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III, 31, 3. PROBATION AND PENANCE. 429 2. 'And in case, O Bhikkhus, a Bhikkhu who is undergoing probation is guilty meanwhile of a number of Samghadisesa offences, and some of them he has concealed and some of them he has not concealed; and after he has thrown off the robes and again received the upasa mpada, he does not afterwards conceal those offences which previously he had concealed, and he does not afterwards conceal those offences which previously he had not concealed--[the judgment is the same as in the last paragraph of g 1]' [In the same case down to] he does not afterwards conceal those offences which previously he had concealed, and he does afterwards conceal those offences which previously he had not concealed (the judgment is the same]. [In the same case, down to] he does afterwards conceal those offences which previously he had concealed, and he does not afterwards conceal those offences which previously he had not concealed [the judgment is the same]. [In the same case, down to] he does afterwards conceal those offences which previously he had concealed, and he does afterwards conceal those offences which previously he had not concealed [the judgment is the same]" 3. 'And in case, O Bhikkhus, a Bhikkhu who is undergoing probation is guilty meanwhile of a number of Samghadisesa offences, and he is aware of some of those offences, and not aware of others; and he conceals those offences of which he is aware, but does not conceal those offences of which he is This section corresponds to chap. 29, section 2. Digitized by Digilzed by Google

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III, 32, I. not aware. After having thrown off the robes and again received the upasampada, those offences of which he had previously [&c., as in chapter 29, section 3, down to] on that Bhikkhu [the penalty is the same as in the last section, chapter 31, SS 2].' 430 KULLAVAGGA. [The rest of this chapter corresponds exactly to chapter 29, SSSS 4, 5, and chapter 30; the penalty being always the same.] 32. I. 'And in case, O Bhikkhus, a Bhikkhu who has rendered himself liable to the Manatta discipline, or is undergoing the Manatta discipline, or is fit to be rehabilitated, is guilty meanwhile of a number of Samghadisesa offences which he does not conceal; and he then throws off the robes, and again receives the upasampada,-then with regard to the Bhikkhu so liable to the Manatta discipline, or undergoing the Manatta discipline, or fit to be rehabilitated, the same rules are to apply as in the case of a Bhikkhu so acting while undergoing probation1. 'And in case, O Bhikkhus, a Bhikkhu who is fit to be rehabilitated' is guilty meanwhile of a number of Samghadisesa offences which he does not conceal; and he then becomes a Samanera, goes out of his mind, becomes weak in his mind, or becomes diseased in his sensations; his offences are some of them 1 As laid down in chap. 31. This includes, of course, the two other cases of a Bhikkhu who has rendered himself liable to, or is undergoing the Manatta discipline. Digitized by Google

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III, 33, 1. PROBATION AND PENANCE, 431 concealed, some of them not concealed .... [and so on, as in chapter 30, down to the end, excepting that the penalty is here the same as it is in the previous chapters 31 and 32).' 33. 1. And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Samghadisesa offences, definite, and not concealed--not definite, and not concealed-of one designation, and not concealed--of various designations, and not concealed-similar, and not concealed-dissimilar, and not concealed-connected", and not concealed-disconnected, and not concealed -and then throws off the robes?'... * On the opposition of vavatthita and sambhinna, compare Minayeff Patimokkha, p. 29, where these two expressions are used of language. . The chapter is translated as it stands. To supply the implications involved, the words 'a Bhikkhu' at the beginning should be understood as 'a Bhikkhu undergoing probation, or liable to the Manatta discipline, or undergoing the Manatta discipline, or fit to be rehabilitated.' And the conclusion should be supplied as in chap. 28, except that the penalty in each case is not an additional probation, but a probation corresponding in length to the period which has elapsed since the first of those offences which the re-ordained Bhikkhu has concealed (either before or after the second ordination). The details are only worked out, in chap. 28, of the first of the several pairs here enumerated, and are intended to be supplied here for each of the other pairs in a similar way. All the pairs recur in chaps. 35, 36. Digitized by Digitized by Google

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432 KULLAVAGGA. III, 34, I. 34. I. 'Two Bhikkhus have been guilty of a Samghadisesa offence, and as touching that Samghadisesa offence they are of opinion that it is a Samghadisesa offence1. One of them conceals, the other does not conceal it. He who has concealed it should be compelled to confess himself guilty of a dukkata offence, and a probation corresponding to the period during which he has concealed it having been imposed upon him, a Manatta should be imposed upon them both. 'Two Bhikkhus have been guilty of a Samghadisesa offence, and as touching that Samghadisesa offence they are in doubt. One of them conceals, the other does not conceal it. [The penalty is the same.] 2 " Two Bhikkhus have been guilty of a Samghadisesa offence, and as touching that Samghadisesa offence they are of opinion that it is a mixed offence3. One of them conceals, the other does not conceal it. [The penalty is the same.] 2 'Two Bhikkhus have been guilty of a mixed offence, and as touching that mixed offence they are of opinion that it is a Samghadisesa offence. One of 1 Compare chap. 23, SS 4. 2 The concluding words of the last paragraph are here repeated. The Samanta Pasadika says, Missakan ti thullakkayadihi missitam; that is an act which involves not only a Samghadisesa, but also some one or other of the lesser offences. Compare the use of missaka at Gataka II, 420, 433, and at Maha-parinibbana Sutta, ed. Childers, p. 22. Digitized by Google

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III, 34, 2. 433 them conceals, the other does not conceal it. [The penalty is the same.]1 PROBATION AND PENANCE. 3 'Two Bhikkhus have been guilty of a mixed offence, and as touching that mixed offence they are of opinion that it is a mixed offence. One of them conceals, the other does not conceal it. is the same.] [The penalty 'Two Bhikkhus have been guilty of a minor offence; and as regarding that minor offence they are of opinion that it is a Samghadisesa offence. One of them conceals, the other does not conceal it. He who has concealed it should be compelled to confess himself guilty of a dukkata offence, and both of them should be dealt with according to law. 'Two Bhikkhus have been guilty of a minor offence, and as touching that minor offence they are of opinion that it is a minor offence. One of them conceals, the other does not conceal it. He who has concealed it should be compelled to confess himself guilty of a dukkata offence, and both of them should be dealt with according to law. 2. Two Bhikkhus have been guilty of a Samghadisesa offence, and as touching that Samghadisesa offence they are of opinion that it is a Samghadisesa. One of them thinks: "I will tell (the Samgha of it)." The other thinks: "I will not tell (the Samgha of it);" and during the first watch of the night he conceals it, and during the second watch of the night he conceals 1 The concluding words of the last paragraph are here repeated. 'That is, any offence less than a Samghadisesa. The Samanta Pasadika says, Suddhakan ti Samghadisesam vina lahukapattikkhandham eva. [17] F f Digitized by Google

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434 KULLAVAGGA. MI, 34, 2. it, and during the third watch of the night he conceals it. After the sun has arisen the offence is a concealed one. He who has concealed it [&c.; the penalty is the same as in section 1, paragraph 1). 'Two Bhikkhus have been guilty of a Samghadisesa offence, and as touching that Samghadisesa offence they are of opinion that it is a Samghadisesa offence. They set out, intending to tell (the Samgha of it). On the way there springs up in one of them a desire to conceal it; and during the first watch of the night he conceals it, and during the second watch of the night he conceals it, and during the third watch of the night he conceals it. After the sun has arisen the offence is a concealed one. He who has concealed it [&c.; the penalty is the same as before)... 'Two Bhikkhus have been guilty of a Samghadisesa offence, and as touching that Samghadisesa offence they are of opinion that it is a Samghadisesa offence. They go out of their mind; and afterwards when they have recovered their senses one of them conceals, the other does not conceal it. He who has concealed it [&c.; the penalty is the same as before). 'Two Bhikkhus have been guilty of a Samghadisesa offence. When the Patimokkha is being recited they say thus : " Now do we come to perceive it; for this rule they say has been handed down in the Suttas, is contained in the Suttas, and comes into recitation every half month." As touching that Samghadisesa offence, they (thus) come to be of It is probably to be understood that a like rule is to apply in the other similar cases mentioned in the last paragraph of chap. 32. Digitized by Digitized by Google

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III, 35, 1. PROBATION AND PENANCE. 435 opinion that it is a Samghadisesa offence. One of them conceals, the other does not conceal it. He who has concealed it [&c.; the penalty is the same as before] 35. 1. 'And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Samghadisesa offences-definite, and not definite-of one designation, and of various designations-similar to each other, and dissimilar - connected with each other, and disconnected". He asks the Samgha for an inclusive probation on account of those offences. The Samgha imposes upon him an inclusive probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Samghadisesa offences, definite ones, which he does not conceal. He asks the Samgha to throw him back on account of those intervening offences to the commencement (of his term of probation). The Samgha [does so] by a * lawful proceeding that cannot be quashed, and fit See chap. 33 for this list. * In accordance with the rule laid down in chap. 28, which shows that by'a Bhikkhu' must be understood 'a Bhikkhu who is under probation;' and the offences he has committed must have been concealed by him. & Akuppa. The technical term kammam kopeti is not to revoke the valid decision of a kamma regularly held, but to show that the kamma by reason of some irregularity was no real kamma, and its whole proceedings therefore void. One may compare akuppa me keto-vimutti spoken by the Buddha immediately after he had attained Nirvana under the Bo Tree (Ariyapariyosana Sutta in H. O.'s 'Buddha,' p. 429) and the opposite idea in Sutta Nipata IV, 3, 5. Ff2 Digitized by Digilzed by Google

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436 KULLAVAGGA. III, 35, 3. for the occasion; and it also imposes a Manatta upon him, but by an unlawful proceeding, and then by an unlawful proceeding rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences. And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Samghadisesa offences-definite, and not definite--of one designation, and of various designations--similar to each other, and dissimilar-connected with each other, and disconnected. And he asks the Samgha for an inclusive probation on account of those offences. The Samgha imposes upon him an inclusive probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Samghadisesa offences, definite ones, which he does conceal. He asks the Samgha to throw him back on account of those intervening offences to the commencement (of his term of probation). The Samgha [does so] by a lawful proceeding that cannot be quashed, and fit for the occasion; and it also imposes upon him an inclusive probation by a lawful proceeding, and imposes upon him a Manatta, but by an unlawful proceeding, and by an unlawful proceeding it rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences.' [The same decision is given if, of the intervening offences, all of which are definite, some have been concealed, and some not concealed.] 2. [The same if the intervening offences have been not definite and not concealed, or not definite and concealed, or all not definite but some concealed and some not concealed, or all not concealed but some definite and some not definite, or all concealed Digitized by Digilzed by Google

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MI, 36, 2. PROBATION AND PENANCE. 437 but some definite and some not definite, or some definite and some not definite and some concealed and some not concealed.] Here end the nine principal cases (which serve as a basis for the variations in the following chapter) in which a Bhikkhu is not purified (by undergoing a term of probation). 36. 1. [The same nine cases of the throwing back is carried by unlawful proceeding, though the Manatta and the rehabilitation are by a lawful proceeding.) 2. 'And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Samghadisesa offences-definite, and not definite-of one designation, and of various designations-similar to each other, and dissimilarconnected with each other, and disconnected'. He asks the Samgha for an inclusive probation on account of those offences. The Samgha imposes upon him an additional probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Samghadisesa offences, definite ones, which he does conceal. He asks the Samgha to throw him back on account These offences must be understood to be offences committed while under probation, and concealed. See the note on chap. 35, $ 1. Digitized by Digilzed by Google

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438 KULLAVAGGA. III, 36, 2. of those intervening offences to the commencement of his term of probation. The Samgha [does so] by an unlawful proceeding that is liable to be quashed, and unfit for the occasion; and it also imposes an inclusive probation upon him, but by an unlawful proceeding. He thinking, "I am undergoing that probation," is guilty meanwhile of a number of Samghadisesa offences, definite ones, which he does conceal. When he has arrived at this condition he calls to mind the other offences committed while the first offences were being committed, and he calls to mind also the other offences committed while the latter offences were being committed. Then it occurs to him, "I have been guilty of a number of Samghadisesa offences (&c., as in the whole of the section from the beginning to the end of the last paragraph, down to) and I called to mind also the other offences committed while the latter offences were being committed. Let me now ask the Samgha to throw me back on account of those offences committed while the former offences, and while the latter offences, were being committed, to the commencement of my term of probation, by a lawful proceeding that cannot be quashed, and is fit for the occasion; and let me ask for an inclusive probation to be imposed by a lawful proceeding, and for a Manatta to be imposed by a lawful proceeding, and then for rehabilitation by a lawful proceeding." ' And he asks the Samgha (accordingly), and the Samgha [does so]. That Bhikkhu, O Bhikkhus, is purified from those offences.' [The same if some of the offences in each case have been concealed and some not concealed.] Digitized by Digilzed by Google

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III, 36, 4. PROBATION AND PENANCE. 439 3, 4. [The Bhikkhu is not purified from such intervening and remembered offences as are specified in the last section, if the Samgha has proceeded, as in the first section of this chapter, by an unlawful proceeding.] Here ends the Third Khandhaka, on the Accumulation of Offences. Digitized by Digitized by Google

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NOTE ON ABHIHATTHUM. In the 7th Nissaggiya, in the 34th Pakittiya, and in the 36th Pakittiya there occurs the phrase abhihatthum pavareyya, regarding the correct translation of which, as will be seen from the note on the first passage, we were in doubt. The connection is always .if A should offer B,' &c.; and the only difficulty is the force of the word abhihatthum which precedes the should offer,' and in some way qualifies it. In all three passages the Old Commentary preserved in the Sutta-Vibhanga explains the two words abhihatthum pavareyya by 'Take just as much as you want' (yavatakam ikkhasi tavatakam ganhahi), which does not solve the difficulty. On the following words of the third passage, however, the Old Commentary (see H. O., Vinaya Pitakam,' vol. iv, p. 84) uses the word abhiharati in its usual sense of he brings up to. offers to, hands over to,' as practically equivalent to abhihatthum pavareti; and Buddhaghosa, in the Samanta Pasadika on the 7th Nissaggiya, uses abhiharitva as directly equivalent to abhi hallhum. Now in a passage quoted from the Thera-gatha in H. O.'s 'Buddha, sein Leben, seine Lehre, und seine Gemeinde' (p. 425, note I), nikkha mitumna occurs as the gerund of nikkhamati instead of nikkhamitvana. The existence in Prakrit of corresponding gerunds in -tu, -tum for -tva, and in -tuna, -tuana for -tvana, is laid down in Hemakandra II, 146 (Pischel, vol. I, p. 62). And Professor Weber has given corresponding forms (ahattu, kattu, &c.) from the Gain dialect in his Bhagavati I, p. 433. What we have in the phrase in question is therefore simply a gerund in -tum, and the two words taken together mean, 'if A should lay before and offer to B,' &c. The thing offered in one case is robes, in the other two cases food; and abhiharati is the usual word in Pali for serving food, laying it before another person. Compare thali-paka-satani abhihari at Gataka I, 186; and the phrase bhattabhiharo abhihariyittha constantly repeated in the Maha-sudassana Sutta (Rh. D., Buddhist Suttas,' in the last paragraph of chap. II, $$ 12, 29, 31, 33, 37). Digized by Google Digitized by

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TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED BOOKS OF THE EAST. . MISSIONARY ALPHABET. CONSONANTS. Sanskrit. Zend. Pehlerl Persian Arabic. Hebrew. Chinese. [17] I Class II Class III Class Gutturales. 1 Tenuis .......... 2 , aspirata ..... 3 Media .......... 4 , aspirata ...... 5 Gutturo-labialis . .... norca 99901 53 (ng) Gg 6 Nasalis .......... (ng): :::: mi cong : 4 4 4 lar(N)} ou (to ho) nmn -- Graie TRANSLITERATION OF ORIENTAL ALPHABETS. : : : : --www: Anansirmar: : : : : : Digitized by Google 7 Spiritus asper ...... 8 lenis ......... 9 asper faucalis .... , lenis faucalis .. >> asper fricatus .. 12 , lenis fricatus .... Gutturales modificatae (palatales, &c.) 13 Tenuis ......... 14 ., aspirata :... 15 Media ........ 16 >> Aspirata ..... 7 . Nasalis ..... . . . . . . . . 441 : ein: wiwwi :: ww! ::::: : :

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MISSIONARY ALPHABRT. CONSONANTS continued) Sanskrit Zend Pehlor. Persian Arabic. Hebrew. Chinese I Class II III Class. 442 - 18 Semivocalis ... init. . . :: 3 ::3 . Show : AN ::: : 3:9 19 Spiritus asper...... 20 lenis ...... asper assibilatus lenis assibilatus .. Dentales. 23 Tenuis ......... 24 , aspirata ..... 25 . assibilata ..... 26 Media ......... 27 , &spirata ... 28 , assibilata .. 29 Nasalis ......... 30 Semivocalis ....... 31 mollis 1.. 32 , mollis 2. 33 Spiritus asper 1 ..... asper 2 .... , lenis .... asperrimus 1. >> asperrimus 2 .. TH TRANSLITERATION OF ORIENTAL ALPHABETS DH : *-08 : vulvviso : Digitized by Google :::: 8431 4:* :- 17 - ::qin :: :. .::?:933 :3:13: N ? (3)

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Dentales modificatae (linguales, &c.) 38 Tenuis ....... 39 ,, aspirata ....... 40 Media ............ 41 , aspirata ........ 42 Nasalis .......... 43 Semivocalis ........ fricata .... , diacritica .. 46 Spiritus asper...... 47 . lenis ....... :: ::: Nem 44 ::2::::?: : vse : - 40:35:::: 45 :::: 1 . Labiales. 48 Tenuis .......... 49 aspirata ..... 50 Media .......... 51 aspirata ..... 52 Tenuissima........ 53 Nasalis .......... 54 Semivocalis ....... 55 aspirata ..... 56 Spiritus asper...... 57 ,, lenis ......... 58 Anusvara ......... 59 Visarga ...... FOR THE SACRED BOOKS OF THE EAST. :: :: **HA Digitized by Digitized by Google ***:80:11: 0:7::::00: ::::::94: : ::-:::O: UNUM 443

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MISSIONARY ALPHABET. Sanskrit. VOWELS. Zend. Pehlevi Persian Arabic. Hebrew. Chinese. I Class II Class III Class. a :: 444 w init. : ::::./1411 Willin :::: :: :lolib : : : :|0h ::: ::::: vyli bi ::: 1045 ::: : e 1 Neutralis ...... 2 Laryngo-palatalis .... 3 , labialis .. 4 Gutturalis brevis . 5 , longa ..... 6 Palatalis brevis ...... 7 , longa...... 8 Dentalis brevis ...... 9 , longa ....... 10 Lingualis brevis ..... 11 longa ... 12 Labialis brevis .... 13 , longa ........ 14 Gutturo-palatalis brevis ... 15 longa ... e (ai) (e) 16 Diphthongus gutturo-palatalis ai (ai) ei (ei). oi (ou) 19 Gutturo-labialis brevis .. 0 1 20 , longa .. . (au) (0) 21 Diphthongus gutturo-labialis 22 leu (eu) 23 Jou (ou) 24 Gutturalis fracta ... 25 Palatalis fracta ...... 26 Labialis fracta ...... 27 Gutturo-labialis fracta .. 22:E TRANSLITERATION OF ORIENTAL ALPHABETS. 17 9 18 Digitized by Google ::::::: (au) s`

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UNIVERSITY OF CALIFORNIA LIBRARY THIS BOOK IS DUE ON THE LAST DATE STAMPED BELOW SEP 28 1976 50ct'55BC DEC 1 2 1955 LC 5 Jul56PL SEP 2 51977 FEC'D LD DEC 17 1956 NOV 10 1931 LIBRARY USE FEB 2 1953 16 Feb 53 KF 27lul650P REC'D LD JUL 15'65 -1 PM NUG 18 1966 3 3 AFTER HOUR CHUTE SEP 22 1966 FEB 91953 LIBRARY USE MAR 12 1953 REXEIVE BEPART M28 Mars 30D MAY 1953 LU SEP 22 '66-8 AM REC. CIR. AUG 280mpt'15

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YC 54595

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Google This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project to make the world's books discoverable online. It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover. Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the publisher to a library and finally to you. Usage guidelines Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to prevent abuse by commercial parties, including placing technical restrictions on automated querying. We also ask that you: + Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for personal, non-commercial purposes. + Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the use of public domain materials for these purposes and may be able to help. + Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find additional materials through Google Book Search. Please do not remove it. + Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner anywhere in the world. Copyright infringement liability can be quite severe. About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at http://books.google.com/

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The Sacred Books of the East: Pahlavi texts, pt. 2 Friedrich Max Muller Tinthelas Google

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The New York Public Library Astor, Lenox & Tilden Foundations The R. Heber Newton Collection Presented by His Children 1931

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THE SACRED BOOKS OF THE EAST dup. to Be Kept [18] Digitized by Google

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London HENRY FROWDE DOMINA IMINA NUSITIO ILLVMCA OXFORD UNIVERSITY PRESS WAREHOUSE 7 PATERNOSTER ROW Digitized by Google

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THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS. AND EDITED BY F. MAX MULLER VOL. XVIII Orford AT THE CLARENDON PRESS 1882 [ All rights reserved). . [ All rights reserved BiGoogle

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THE NEW YCK PUBLIC LIEFIFY 537801 A ASTOR, LENE X TILDEN FOUNDATIONS R 1931 L Digitized by Google

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PAHLAVI TEXTS TRANSLATED BY E. W. WEST PART II THE DADISTAN-I DINIK AND THE EPISTLES OF MANUSKIHAR Orford AT THE CLARENDON PRESS 1 882 All rights reserved] Digitized by Google

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CONTENTS. INTRODUCTION. . . . . 1. General Remarks . . . 2. The Dadistan-i Dinik . 3. The Epistles of Manuskihar.. 4. The Appendix . . . Abbreviations used in this volume . . . . PAGE . xiii . xxii . XXV . xxviii . xxxi . TRANSLATIONS. DADISTAN-Dinik . 1. Introductory 2. Why a righteous man is better than all creatures, spiritual or worldly . . . . . . . . II 3. Why a righteous man is created, and how he should act. 15 4. Why a righteous man is great . 5. How temporal distress is to be regarded . . . 22 6. Why the good suffer more than the bad in this world i 7. Why we are created, and what we ought to do . . 8. Whether good works done for the dead differ in effect from those ordered or done by themselves : : 26 9. How far they differ . . . . . . . 10. The growth of good works during life. 11. Whether the growth of a good work be as commendable as the original good work . . . . . 12. Whether it eradicates sin equally well . . . 13. Whether one is made responsible for all his sins and good works separately at the last account, or only for their balance . . . . . . . . 14. The angels who take account of sin and good works, and how sinners are punished . . . . . . 32 15. The exposure of a corpse does not occasion the final departure of life, and is meritorious . . . . 34 16. Whether the soul be aware of, or disturbed by, the corpse being gnawed . . . . . . . 36 . 30 Digitized by Google

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viii CONTENTS. CHAP. PAGE 17. Reasons for the exposure of corpses . . . . 38 18. How the corpse and bones are to be disposed of . . 43 19. Whether departed souls can see Adharmazd and Aharman 20. Where the souls of the righteous and wicked go . 46 21. The Daitih peak, the Kinvad bridge, and the two paths of departed souls . . . . 22. Whether the spirits are distressed when a righteous man dies 50 23. How the life departs from the body . I . 51 24. Where a righteous soul stays for the first three nights after death, and what it does next . . . . 53 25. Where a wicked soul stays for the first three nights after death, and what it does next. . . . 55 26. The nature of heaven and its pleasures . 27. The nature of hell and its punishments . . . . 57 28. Why ceremonies in honour of Srosh are performed for the three days after a death . . . . . 58 29. Why Srosh must be reverenced separately from other angels 60 30. Why three sacred cakes are consecrated at dawn after the third night from a death . . . . . . 61 31. How a righteous soul goes to heaven, and what it finds and does there . . . . . . . 63 32. How a wicked soul goes to hell, and what it finds and suffers there . . . . . . . . 70 33. The position and subdivisions of hell . . . . 34. The two ways from the Daitih peak ; that of the righteous to heaven, and that of the wicked to hell. . . 76 35. The continuance of mankind in the world till the resur rection . . . . . . . . . 76 v 36. The preparers of the renovation of the universe , . 77 37. The contest of the good and evil spirits from the creation till the resurrection, and the condition of creation after the resurrection . . . . . . . 80 38. The effect of doing more good works than are necessary for attaining to the supreme heaven. . . . 120 39. Reasons for wearing the sacred thread-girdle . . . 122 40. On the sacred shirt and thread-girdle, grace before and after eating, and cleansing the mouth before the after grace . . . . . . . . . 133 41. The sin of apostasy, and how to atone for it . . 136 42. The good works of him who saves others from apostasy 139 Digitized by Google

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CONTENTS. CHAP. PAGE 43. The distance at which the fire can be addressed, the use of a lamp, and the proper order of the propitiatory dedications, when consecrating a sacred cake . . 141 44. Whether a skilful priest who is employed to perform ceremonies, but is not officially the priest of the dis trict, should be paid a regular stipend . . . 145 45. The separate duties of priests and disciples . . 46. When a priest can abandon the priesthood to obtain a livelihood . . . . . . . . 47. Whether a priest who knows the A vesta, or one who understands the commentary, be more entitled to the foremost place at a sacred feast . . . : 155 48. The advantage and proper mode of celebrating the ceremonial . . . . . . . 159 + 49. Whether it be lawful to buy corn and keep it long, so as to raise the price for the sake of profit . . . 174 50. Whether it be lawful to sell wine to foreigners and infidels 176 51. The sin of drunkenness, and what constitutes immoderate drinking . . . . . . . . 178 52. Whether a man who bargains to deliver wheat in a month, and takes a deposit, is bound to deliver the wheat if its market-price has risen enormously . . 180 53. Whether it be lawful to sell cattle to those of a different religion . . . . . . . . 182 54. Whether a man without a son can give away his pro perty to one daughter on his death-bed; the laws of inheritance, and when an adopted son must be ap pointed, in such a case . . . . . . 183 55. Whose duty it is to order the ceremonies after a death. 187 56. The laws of adoption and family-guardianship . . 188 57. Those who are fit, or unfit, for adoption . . . 190 58. The three kinds of adoption . . . . . 191 59. The least amount of property that requires the appoint ment of an adopted son . . . . . 192 60. The sin of not appointing an adopted son, or of appoint ing a dishonest one . . . . . . 192 61. The merit and demerit of family-guardianship . . 193 62. The laws of inheritance . . . . 194 63. Whether it be lawful to seize property from foreigners and infidels. . . . . . . . 190 Digitized by Google

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CONTENTS. CHAP. PAGE 201 210 210 212 64. The origin of Gayomard, Mashyaih, and Mashyayoih , 197 65. The origin of next-of-kin marriage . . . . 199 66. Regarding the cost of religious rites, and whether a priest's fees can be reduced when others will take less. . 67. The cause of the rainbow . . . . . . 68. The cause of the phases of the moon. 69. The cause of eclipses . . . 70. The causes of river-beds . 213 71. What things happen through destiny, and what through exertion . . . . . . . . 214 72. The seven heinous sinners, and the necessity of avoiding him who commits unnatural intercourse . . . 216 73. Whether the stench of such intercourse reaches the sky. 220 74. Whether that stench disturbs the archangels . . 221 75. Whether the angels raise such a sinner from the dead at the resurrection . . . . . . . 222 76. Whether it be a good work to kill such a sinner, .223 77. Why such intercourse is a heinous sin . . . 224 78. Why adultery is heinous, and how one can atone for it. 227 79. The sin of not repeating the full grace before drinking (when one is able to do so), and how one can atone for it . . . . . . . . . 233 8o. Regarding him who does not order ceremonies . . 237 81. About the ceremonies for the living soul . . 82. About hin who pays for ceremonies and him who takes the money without performing them . . . 242 83. Whether a priest must undertake all religious rites . 244 84. Whether gifts to the priesthood for ceremonies can be diminished or increased . . . . . . 245 85. The advantages of increasing such gifts . 246 86. The harm of diminishing such gifts . 248 87. Why it is good to give such gists . . . . 249 88. About the cost of religious rites in Pars . . . 250 89. Whether when a man has once resolved to go into Pars, with gifts for the priesthood, it be lawful for him to send another man with the gifts . 254 go. The seven immortal rulers in the region of Khvaniras before the coming of the good religion. . . 255 91. The nature and material of the sky , . . 259 92. The course and benefit of the water of Arekdvisur 262 Digitized by Google

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CONTENTS. CHAP. PAGE 93. Tistar's seizing of water from the ocean to rain it upon the earth, and his conflict with Apaosh. . .. 264 94. Conclusion * * * * * * * * 369 EPISTLES OF MANUskihar . . . . 277 Epistle I. To the good people of Sirkan. 1. Introductory compliments, acknowledging receipt of a complaining epistle . . . . . . 279 2. Deploring the false opinions in circulation, owing to the fiend, about the purification ceremonies . . . 3. Excusing any defects in this epistle for various reasons detailed . . . . . . . . 286 4. Deprecating the disuse of the Bareshnum ceremony, as decreed by his brother; such disuse being contrary to scripture and the commentaries . . . . 292 5. Alluding to the one-sided view of the opinions of the commentators adopted by the decree they had sent . 298 6. Discussing the different statements of the commentators as to the number of purifiers and washings . . 301 7. Discussing the proper quantities of liquids to be used, and the 300 pebbles . . . . . . 304 8. Regarding the stirring up of the bull's urine when fetid, as mentioned in the Sakadum Nask . . .' 309 9. Deciding that the commentary which teaches the most efficient mode of purification is to be followed, when there are no special reasons for acting otherwise . 312 10. Reserving other matters for special instructions to the priests, but warning them not to obey the decree now denounced . . . . . . . 316 11. Arranging for the enforcement of his decision, until he can write further, or come himself; and concluding with benediction and date . . . . . 320 EPISTLE II. To his brother, Zad-sparam. 1. Acknowledging receipt of a former epistle, and announc ing the arrival of complaints about his brother's reprehensible decree . . . . . . 324 2. Disapproving of the decree and its mode of dealing with the commentaries, whose exact agreement is as unlikely as the simultaneous occurrence of several particular conjunctions of the planets. * 331 Digitized by Google

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xii CONTENTS. CHAP. PAGE 3. Exhorting him not to seek for new rules, but to adhere strictly to the old customs . . . . . 336 4. Reasserting his opinions, and protesting against the notion that the decree was in accordance with the practice of all the purifiers in Iran . . . . 341 5. Commenting upon the secrecy with which the decree had been prepared, and the evil consequences resulting from it . . . . . : 343 6. Persuading him to remain steadfast in the faith, and threatening him if he should not . . . . 348 7. Explaining that he had previously written to Sirkan, and would shortly come there himself; but ordering the appointment of proper purifiers . . . . 350 8. Mentioning his general epistle to all of the good religion in Iran, and describing the evil consequences of continued disobedience, including the possibility of his own retreat to foreign lands . . . . 352 9. Giving further instructions for satisfying the discontented, and opposing the heterodox; and concluding with out date . . . . . . . . 354 EPISTLE III. To all of the good religion in Iran. Forbidding the substitution of a fifteenfold washing for the Bareshnum ceremony; and dated A.Y. 250 (A. D. 881). . 359 . . . * APPENDIX . . . . I. Legends relating to Keresasp II. The Nirang-i Kusti, . III. The meaning of Khvetuk-das . IV. The Bareshnum ceremony. . V. Finding a corpse in the wilderness . 367 * 369 * 383 * 389 * 431 * 455 . INDEX . CORRECTIONS . . . . . . . . . . . . 459 . 479 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East. 481 Digitized by Google

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INTRODUCTION. 1. GENERAL REMARKS. THE Pahlavi texts selected for translation in this volume are distinguished from all others by the peculiarity that both the name and station of their author and the time in which he lived are distinctly recorded. His name, Mangskihar, son of Yadan-Yim (or Gasndam), is mentioned in each of the headings and colophons to the Dadistan-i Dinik and the three Epistles attributed to him. He is styled simply a erpat, or 'priest,' in the headings of Eps. I and II, and aerpat khada i, or 'priestly lordship,' in that of Ep. III; but he is called the rad, pontiff, or executive high-priest,' of Pars and Kirman, and the farmadar, 'director,' of the profession of priests, in the colophons to Dd. and Ep. II; and we learn from Dd. XLV, 5 that the farma dar was also the pesapai, or ' leader of the religion, the supreme high-priest of the Mazda-worshipping faith. Regarding his family we learn, from Ep. I, iii, 10, vii, 5, that his father, Yadan-Yim, son of Shahpuhar, had been the leader of the religion before him; and his own succession to this dignity indicates that he was the eldest surviving son of his father, who, in his declining years, seems to have been assisted by his advice (Ep. I, iii, 11). We also learn, from the heading of his second epistle, that Zad-sparam was his brother, and this is confirmed by the language used in Ep. II, vi, 1, ix, 6, and by Zad-sparam being a son of the same father (Eps. I, heading, III, 2); that he was a younger brother appears from the general tone of authority over him adopted by Manuskihar in his epistles. Shortly before these epistles were written, Zadsparam appears to have been at Sarakhs (Ep. II, v, 3), in Digitized by Google

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xiv PAHLAVI TEXTS. the extreme north-east of Khurasan, where he probably came in contact with the Tughazghuz (Ep. II, i, 12) and adopted some of their heretical opinions, and whence he may have travelled through Nivshahpuhar (Ep. II, i, 2, note) and Shiraz (Ep. II, v, 3, 4) on his way to Sirkan to take up his appointment as high-priest of the south (Eps. I, heading, II, 1, 4, V, 9, vii, 1, viii, 1, Zs. I, o). Soon after his arrival at Sirkan he issued a decree, regarding the ceremonies of purification, which led to complaints from the people of that place, and compelled his brother to interfere by writing epistles, threatening him with deprivation of office (Ep. 1, xi, 7) and the fate of a heretic (Eps. II, viii, 2, 3, III, 17-19). That Zad-sparam finally submitted, so far as not to be deprived of his office, appears from his still retaining his position in the south while writing his Selections (Zs. I, o), which must have been compiled at some later period, free from the excitement of active and, hazardous controversy. The age in which Manuskihar lived is decided by the date attached to his third epistle, or public notification, to the Mazda-worshippers of Iran; which date is the third month of the year 250 of Yazdakard (Ep. III, 21), corresponding to the interval between the 14th June and 13th July A.D. 881; at which time, we learn, he was an old man (Ep. II, ix, 1), but not too old to travel (Eps. I, iii, 13, xi, 4, II, v, 5, vi, 4, 6, vii, 3, viii, 4, 5). His writings, therefore, represent the state of the Zoroastrian religion a thousand years ago; and it may be presumed, from the importance and influentialness of his position, that his representations can be implicitly relied upon. To detect any differences there may be between the tenets and religious customs he describes, and those upheld by Zoroastrians of the present time, would require all the learning and experience of a Parsi priest; but, so far as a European can judge, from these writings and his own limited knowledge of existing religious customs among the Parsis, the change has been less than in any other form of religion during the same period. The manuscripts containing the writings of Mandskihar Digitized by Google

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INTRODUCTION. khu are of two classes, one represented in Europe by the codex No. 35 of the collection of Avesta and Pahlavi manuscripts in the University Library at Kopenhagen, the other represented by No. 14 of the Haug Collection of similar manuscripts in the State Library at Munich, which two manuscripts are called K35 and M14, respectively, in this volume. In the former of these classes, represented by K35, the Dadistan-i Dinik occupies the central third of the codex; being preceded by a nearly equal extent of other miscellaneous religious writings of rather later date, resembling a Pahlavi Rivayat; and being followed by a third series of similar writings of about the same age and extent as the Dadistan-i Dinik, which includes the Epistles of Manuskihar and the Selections of Zad-sparam. In the latter class of manuscripts, from which M14 is descended, the text of the Dadistan-i Dinik contains many variations from that in the former class, as if it had been revised by some one whose knowledge of Pahlavi was insufficient to decipher difficult passages, and who had freely exercised his editorial license in altering and mutilating the text to suit his own limited comprehension of it. The codex K35, which was brought from Persia by the late Professor Westergaard in 1843, is one of the most important manuscripts of the former class, and now consists of 181 folios; but it is incomplete at both ends, having lost seventy-one folios at the beginning and about thirty-five at the end. It still includes, however, the whole of the Dadistan-i Dinik and the Epistles of Mandskihar; though its date has been lost with its last folios. But this date can be recovered from an old copy of this codex existing in India (here called BK) and still containing a colophon, probably copied from K35', which states that the manuscript was One reason for supposing that this colophon was so copied is that K35 does not seem older than the date mentioned in it. Another reason is that the loss of the end of this colophon in BK allows us to assume that it was followed by another colophon, as is often the case in copies of old MSS. A colophon that extends to the end of the last folio of a manuscript can never be safely assumed to belong to that manuscript, because it may have been followed by others on further folios, Digitized by Google

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xvi PAHLAVI TEXTS. completed by Marzapan Fredun Vahrom Rustam Bondar Malka-mardan Din-ayar, on the day Asman of the month Amerodad A.Y. 941 (19th March, 1572), in the district of the Dahikan in the land of Kirman. The end of this colophon is lost with the last folio of BK, which renders it possible that the last folio contained the further colophon of this copy. That BK is descended from K35 is proved by its containing several false readings, which are clearly due to mis-shapen letters and accidental marks in K35. And that it was copied direct from that codex is proved by the last words of thirty-two of its pages being marked with interlined circles in K35, which circles must have been the copyist's marks for finding his place, when beginning a fresh page after turning over his folios. This copy of K35 has lost many of its folios, in various parts, but most of the missing text has been recently restored from the modern manuscript J, mentioned below; there are still, however, eleven folios of text missing, near the end of the codex, part of which can be hereafter recovered from TK, described below. The independent value of BK is that it supplies the contents of the seventy-one folios lost at the beginning of K35, and of about nineteen of the folios missing at the end of that codex. A third manuscript of the first class, which may be even more important than K35, was brought to Bombay from Persia about fifteen years ago, and belongs to Mr. Tehmuras Dinshawji Anklesaria, of Bombay, but it has not been available for settling the texts translated in this volume. It is here called TK, and is described as still consisting of 227 folios, though seventy folios are missing at the beginning and about fourteen at the end. In its present state, therefore, it must begin very near the same place as K35, but it extends much further, so as even to supply nearly half the contents of the eleven folios missing from BK; it does not, however, include the contents of the last three folios of BK. According to a colophon appended in this manuscript to the 'Sayings of Zad-sparam, son of Yadan-Yim, about the formation of men out of body, life, Digitized by Google

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INTRODUCTION. xvii and soul' (see Zs. XI, 10, note), some copy of these 'sayings' was written by Gopatshah Rust@m Bandar Malka-mardan in the land of Kirman. This Gopatshah was evidently a brother of Vahrom, the grandfather of the Marzapan who wrote the colophon found in BK and supposed to have been copied from K35 (see pp. xv, xvi). If, therefore, this colophon in TK has not been copied from some older MS., it would indicate that TK is two generations older than K35. A recent copy of TK exists in the library of the highpriest of the Parsis in Bombay, to whom I am indebted for the information that its text does not differ from that of K35, at the two points (Dd. XCIII, 17 and Ep. III, 11) where some omission of text may be suspected. The manuscripts of the second class appear to be all descended from an old, undated codex brought to Bombay from Persia about sixty-five years ago !, and recently in the library of Mr. Dhanjibhai Framji Patel of Bombay. From what is stated, concerning the contents of this codex, it appears to commence with about three-fourths of the miscellaneous religious writings, found at the beginning of BK; and these are followed by the altered text of the Dadistan-i Dinik, as appears from the copies described below, but how the codex concludes is not stated. It may, however, be supposed that it contains as much of the third series of writings as is found in the manuscript J, a copy of this codex which ends in Ep. II, vi, 2. This manuscript J belongs to the library of Dastar Jamaspji Minochiharji in Bombay; it commenced originally at the same point as the codex just described, and, so far as it has been examined, it contains the same altered text of the Dadistan-i Dinik. There is, therefore little doubt that it was originally copied from that codex, but a considerable * There is some doubt about this period. Dastar Peshotanji mentions thirty or forty years, but in the MS. J, which appears to have been copied chiefly from this codex in Bombay, the date noted by the copyist of the older part of that MS. is the day Rashn of the month Khurdad, A.Y. 1188' (21st December 1818, according to the calendar of the Indian Parsis), showing that the codex must bave been at least sixty-four years in Bombay. [18] Digitized by Google

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xviii PAHLAVI TEXTS. portion of the additional matter at the beginning of BK has been prefixed to it at a later date. The oldest portion of this copy, extending to Ep. I, vii, 4, bears a date corresponding to 21st December 1818; the date of a further portion, extending to Ep. II, vi, 2, corresponds to 12th February 1841; and a third portion copied from BK, at the beginning of the manuscript, is still more recent. Another copy of this codex, or of the Dadistan-i Dinik contained in it, exists in the library of the high-priest of the Parsis in Bombay; and from this copy the text of the Dadistan-i Dinik contained in M14 was transcribed. This latter manuscript consists of two volumes, written in 1865 and 1868, respectively; the first volume containing Chaps. I, 1-XXXVII, 9, and the second volume Chaps. XXXVI, 1-XCIV, 15 of the altered text of the Dadistan-i Dinik. Other copies of the Dadistan-1 Dinik, which have not been examined, are to be found in India, but, unless descended from other manuscripts than K 35 and the abovementioned codex recently belonging to Mr. Dhanjibhai Framji, they would be of no further use for settling the text. Of the manuscripts above described the following have been available for the translations in this volume :-K35 for the whole of the Dadistan-i Dinik and the Epistles ; M14 for the whole of the Dadistan-i Dinik alone; BK for Dd. I, 1-VI, 31, X, 2-XIV, 3?, LXXXVIII, 9-XCIV, 15, the whole of the Epistles, the legend about the soul of Keresasp (see pp. 373-381), and the extracts from the Pahlavi Rivayat in these codices relating to Khvetuk-das (see pp. 415-423); and J for Dd. I, 1-XXXIX, 103; LXXXVIII, 9LXXXIX, 14, XCI, 7-XCIV, 15, Ep. I, i, 1-II, ix, 75, the 1 The text of Chaps. VI, 3-X, a has been lost, and recently supplied from J. *No copy of the intermediate chapters obtained by the present translator, and several of the original folios have been lost. * No copy of the intermediate chapters taken by the present translator. . Chaps. LXXXIX, 1-XCI, 7 omitted. * Ep. II, vi, 2-ix, 7 being copied from BK and wrongly inserted in Dd. XXXVII, 33 (see p. 89, note 5). Digitized by Google

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INTRODUCTION, xix legend about Keresasp, and the extracts relating to Khvetuk-das. Other manuscripts, used for the remaining extracts translated in the Appendix, will be mentioned in SS 4 of this introduction. The existence of two versions of the text of the Dadistan-i Dinik would have been a source of much perplexity to the translator, had it not been soon apparent that the version represented by M14 was merely a revision of that in K35, attempted by some editor who had found much difficulty in understanding the involved phraseology of Manuskihar. There are, undoubtedly, some corrupt words and passages in K35, where the revised version may be followed with advantage, but nine-tenths of the alterations, introduced by the reviser, are wholly unnecessary, and in many cases they are quite inconsistent with the context. Under these circumstances it has been the duty of the translator to follow the text given in K35, wherever it is not wholly unintelligible after prolonged study, to note all deviations of the translation from that text (which are usually small), and merely to mention the variations of the revised text, so far as they are intelligible, in the notes. The writings of Manuskihar are certainly difficult to translate, not only from the involved and obscure style he affects, but also from the numerous compound epithets he uses, which are not easy either to understand with certainty, or to express clearly in English. The only other Pahlavi writings that approach them in difficulty are those of his brother, Zad-sparam, and those of the author of the third book of the Dinkard, who seems to have also been a con. temporary writer. To a certain extent, therefore, an involved style of writing may have been a failing of the age in which he lived; and his works, being of an epistolary and hor. tatory character, would naturally be more abstruse and idiomatic than simple narrative; but much of the obscurity of his style must still be attributed to his own want of clear arrangement of thought and inadequate, though wordy, expression of ideas, the usual sources of all obscure and rambling writing. When to the difficulty of tracing the thread of an argument b 2 Digitized by Google

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xx PAHLAVI TEXTS. through the involved obscurity of the text is added the perplexity occasioned by the ambiguity of many Pahlavi words, it can be readily understood that no translation is likely to be even approximately accurate, unless it be as literal as possible. The translator has to avoid enough pitfals, in the shape of false constructions and incorrect readings, without risking the innumerable sources of error offered by the alluring by-paths of free translation. If, therefore, the reader should sometimes meet with strange idioms, or uncouth phrases, he must attribute them to a straining after correctness of translation, however little that correctness may be really attained. For the purpose of more effectually keeping a curb upon the imagination of the translator, and indicating where he has been compelled to introduce his own ideas, all words not expressed or fully understood in the original text are italicised in the translation. Occasionally, also, the original word is appended to its translation, where either the reading or meaning adopted is unusual, or where a scholar might wish to know the particular Pahlavi word translated. Some endeavour has likewise been made to introduce greater -precision than has hitherto been attempted, in the transliteration of Pahlavi words and names, by taking advantage of the italic system, adopted for this series of Sacred Books of the East, not only for distinguishing variations of sound (as in the use of g, k, and s for the sounds of j, soft ch, and sh, respectively, in English), but also to indicate the use of particular Pahlavi letters, when there are more than one of nearly the same sound. Thus, d is used where its sound is represented by pt; land , where they are represented by ) n, v, 0, or by 3 Av. o; v and where they are represented by e k; and ad where those letters are represented by w a. If, in addition to these particulars, the Pahlavi scholar will remember that the uncircumflexed vowels are not expressed in Pahlavi characters, and the vowel o is expressed, he will find no particular difficulty in restoring any of the transliterated words to their original character, by merely following the Digitized by Google

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INTRODUCTION. xxi ordinary rules of Pahlavi writing. Without some such model of distinguishing the different Pahlavi letters used for the same sound, it would be practically impossible to restore the transliteration of any word, new to the reader, to its original Pahlavi form. And even the system here adopted requires the addition of a and d to represent the vowel w a, a when one of its turns is omitted in writing (as in ey ap, dv, used for ela ap, af; y adin used for rouadin, &c.), and of j orj to represent y when it has the sound of g or English j, in order to distinguish it from ek,g. The general reader should, however, observe that these niceties of transliteration are merely matters of writing, as the exact pronunciation of Pahlavi cannot now be fully ascertained in all its details. There is every reason to suppose that the Semitic portion of the Pahlavi was never pronounced by the Persians as it was written (unless, indeed, in the earliest times); but to transliterate these Semitic words by their Persian equivalents, as the Persians certainly pronounced them, would produce a Pazand text, instead of a Pahlavi one. If, therefore, we really want the transliteration to represent the Pahlavi text correctly, we must transliterate the Semitic words as they are written, without reference to the mode in which we suppose that the Persians used to read them. With regard to the Persian words, if we call to mind the fact that Pahlavi was the immediate parent of modern Persian, we shall naturally accept the modern Persian pronunciation (stripped of its Arabic corruptions) as a guide, so far as Pahlavi orthography permits, in preference to tracing the sounds of these words downwards from their remote ancestors in ancient Persian or the Avesta. But the pronunciation of words evidently derived directly from the Avesta, as is the case with many religious terms, must clearly depend upon the Dotted letters might be used, if available, instead of italics; but they are liable to the objection that, independent of the usual blunders due to the ordinary fallibility of human eyesight, it has been found by the translator that a dot, which was invisible on the proofs, will sometimes appear under a wrong letter in the course of printing. Digitized by Google

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xxii PAHLAVI TEXTS. Avesta orthography, so far as the alteration in spelling permits. These are the general rules here adopted, but many uncertainties arise in their practical application, which have to be settled in a somewhat arbitrary manner. 2. THE DA DISTAN-I DINIK. The term Dadistan-i Dinik, 'religious opinions or decisions,' is a comparatively modern name applied to ninety-two questions, on religious subjects, put to the highpriest Manuskihar, and his answers to the same. These questions appear to have been sent in an epistle from Mitro-khurshed, son of Aturo-mahan, and other Mazdaworshippers (Dd. heading and I, 2), and were received by Manuskihar, who was the leader of the religion (Dd. I, 10, note), in the month of July or August (Dd. I, 17); but it was not till September or October, after he had returned to Shiraz from a tour in the provinces, that he found time to begin his reply which, when completed, was sent by a courier (Dd. I, 26) to his correspondents, but at what date is not recorded. Regarding the residence of these correspondents, and the year in which these transactions took place, we have no positive information. The correspondents seem to have thanked Manuskihar for sending them one of his disciples (Dd. I, 3, 4) to act probably as their high-priest; and, from the mode in which the land of Pars is mentioned in Dd. LXVI, 28, LXXXIX, 1, it seems likely that they were not inhabitants of that province; but this conclusion is hardly confirmed, though not altogether contradicted, by the further allusions to Pars in Dd. LXVI, 3, 15, 21, LXXXVIII, 1. With regard to the date of this correspondence we may conclude, from the less authoritative tone assumed by Manuskihar in his reply (Dd. I, 5-7, 11), as compared with that adopted in his epistles (Ep. III, 17-19), that he was a younger man when he composed the Dadistan-i Dinik than when he wrote his epistles; we may, therefore, probably assume that the Dadistan-i Dinik was written several years before A. D. 881. Digitized by Google

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INTRODUCTION. xxiii Although the subjects discussed in the Dadistan-i Dinik cover a wide range of religious doctrines, legends, and duties, they cannot be expected to give a complete view of the Mazda-worshipping religion, as they are merely those matters on which Mitro-khurshed and his friends entertained doubts, or wished for further information. It is also somewhat doubtful whether the whole of the questions have been preserved, on account of the abrupt transition from the last reply, at the end of Dd. XCIII, to the peroration in Dd. XCIV, and also from the fact that a chapter is alluded to, in Dd. XVII, 20, XVIII, 2, which is no longer extant in the text. The questions, although very miscellaneous in their character, are arranged, to some extent, according to the subjects they refer to, which are taken in the following order :-The righteous and their characteristics; the temporal distress of the good; why mankind was created; good works and their effects; the account of sin and good works to be rendered; the exposure of corpses and reasons for it; the paths, destinations, and fate of departed souls, with the ceremonies to be performed after a death; the contributors to the renovation of the universe; the contest between the good and evil spirits from the creation till the resurrection ; works of supererogation; the sacred shirt and thread-girdle; apostasy and its prevention; the use of fire at ceremonies, and other details; duties, payment, and position of priests; details regarding ceremonies; lawful and unlawful trading in corn, wine, and cattle, with a definition of drunkenness; adoption, guardianship, and inheritance; rights of foreigners and infidels; the origin of mankind and next-of-kin marriage; the cost of religious rites; the causes of the rainbow, phases of the moon, eclipses, and river-beds; things acquired through destiny and exertion; the sins of unnatural intercourse and adultery; imperfect prayer before drinking ; ceremonies and payments for them; the seven immortal rulers before Zaratust; the sky, the source of pure water, and the cause of rain and storms. In his replies to these questions Mandskihar displays Digitized by Google

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xxiv PAHLAVI TEXTS. much intelligence and wisdom, the morality he teaches is of a high standard for the age in which he lived, and, while anxious to uphold the power and privileges of the priesthood, he is widely tolerant of all deficiencies in the conduct of the laity that do not arise from wilful persistence in sin, The reader will search in vain for any confirmation of the foreign notion that Mazda-worship is decidedly more dualistic than Christianity is usually shown to be by orthodox writers, or for any allusion to the descent of the good and evil spirits from a personification of 'boundless time,' as asserted by strangers to the faith. No attempt is made to account for the origin of either spirit, but the temporary character of the power of the evil one, and of the punishment in hell, is distinctly asserted. Although Manuskihar does not mention, in his writings, any of the lost Nasks or sacred books of the Mazda-worshippers, except the Husparam (Dd. LXI, 3) and the Sakadum (Ep. I, viii, 1, 6, 7), he certainly had access to many Pahlavi books which are now no longer extant; hence he is able to give us more information than we find elsewhere regarding some of the legendary personages mentioned in Dd. II, 10, XXXVI, 4, 5, XLVIII, 33, XC, 3; he hints that the second month of the year (April-May) was called Zaremaya in the Avesta (Dd. XXXI, 14); and he mentions two places, instead of one, intermediate between heaven and hell, one for the souls of those not quite good enough for heaven, and one for those not quite bad enough for hell (Dd. XXIV, 6, XXXIII, 2). The present translation of this work is not the first that has been attempted. Shortly before the late Professor Haug left India he delivered a lecture on the Parsi religion to a large assemblage of Parsis in Bombay, at their request, and at his desire the sum of goo rupis, out of the net proceeds of the entrance-tickets sold, was offered as a prize for an edition of the Pahlavi text of the Dadistan-i Dinik with a Gugarati translation and glossary. Some years afterwards this prize was awarded to Mr. Shehriarji Dadabhoy and Mr. Tehmuras Dinshawji Anklesaria, for their joint Gugarati translation of the work, which still, however, remains unpublished Digitized by Google

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INTRODUCTION. XXV for want of funds, and has, therefore, been inaccessible to the present translator. 3. THE EPISTLES OF MANUSKIHAR. It has been already stated (see pp. xiii, xiv) that Zadsparam, a younger brother of Manuskihar, after having been at Sarakhs, in the extreme north-east of Khurasan, where he seems to have associated with the heretical Tughazghuz, was appointed high-priest of Sirkan, south or south-west of Kirman'. Shortly after his arrival there he issued a decree, regarding the ceremonies of purification and other matters, which was so unpalatable to the Mazda-worshippers of that place that they wrote an epistle to Manuskihar, complaining of the conduct of his brother (Ep. I, 1, 2, ii, 1). In reply to this complaint, which was sent by a special courier (Ep. I, i, 2), and after going to Shiraz and holding a general assembly of the priests and elders (Ep. II, i, 11), Manaskihar wrote his first epistle, completed on the 15th March 881 (Ep. I, xi, 12), in which he condemned the practices decreed by Zad-sparam, to whom he sent a confidential agent, named Yazdan-panak (Ep. I, xi, 1, 2, 6, 10, II, vii, 2), with a copy of this epistle and a further one to himself, which has not been preserved, for the purpose of inducing his brother to withdraw his decree and conform to the usual customs. It would appear that Yazdan-panak was not very successful in his mission, as we find Manuskihar writing a general epistle (Ep. III) to all the Masda-worshippers in Iran, in the following June or July (Ep. III, 21), denouncing as heretical the mode of purification decreed by Zadsparam, and ordering an immediate return to former customs. At the same time (Ep. II, vii, 2, viii, 1) he wrote a second epistle (Ep. II) to his brother, as he had already The city of Kirman was itself called Strgan, or Sirgan, in the middle ages, and is evidently mentioned by that name in Ouseley's Oriental Geography, Pp. 139, 143, though the Sirgan of pp. 138, 141 of the same work was clearly further south. Which of these two towns was the Sirkan of these epistles, may, therefore, be doubtful. Digitized by Google

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xxvi PAHLAVI TEXTS. promised in Ep. I, xi, 2, and, after referring to an epistle (now lost) which he had received from Zad-sparam in the previous November or December, he proceeded to enforce his views by a judicious intermingling of argument, entreaty, and threats. He also contemplated making preparations (Ep. I, xi, 4, II, vii, 3) for travelling himself to Sirkan, notwithstanding his age (Ep. II, ix, 1), to arrange the matters in dispute upon a satisfactory basis. Whether he actually undertook this journey is unknown, but that his brother must have finally submitted to his authority appears from Zad-sparam retaining his position in the south, as has been already noticed (p. xiv). The matter in dispute between Zad-sparam and the orthodox Mazda-worshippers may seem a trivial one to people of other religions, but, inasmuch as the ceremonial uncleanness of a person insufficiently purified after contact with the dead would contaminate every one he associated with, the sufficiency of the mode of purification was quite as important to the community, both priests and laity, as avoidance of breach of caste-rules is to the Hindu, or refraining from sacrifices to heathen gods was to the Jew, the early Christian, or the Muhammadan. And much more important than any disputes about sacraments, infallibility, apostolic succession, ritual, or observance of the Sabbath can possibly be to any modern Romanist or Protestant. In his mode of dealing with this matter Manuskihar displays at once the moderation and tact of a statesman accustomed to responsibility, the learning and zeal of a well-informed priest, and the kindly affection of a brother. That he was not without rivals and enemies appears from his casual allusions to Zaratust, the club-footed, and Aturd. pad in Ep. II, i, 13, V, 14, ix, 11; but in all such allusions, as well as in his denunciation of heretical opinions, he refrains from coarse invective, and avoids the use of exaggerated language, such as too often disfigures and weakens the arguments in polemical discussions. Indirectly these epistles throw some light upon the condition of the Mazda-worshippers after more than two Digitized by Google

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INTRODUCTION. xxvii centuries of ceaseless struggle with the ever-advancing flood of Muhammadanism which was destined to submerge them. Shiraz, Sirkan, Kirman, Rai, and Sarakhs are still mentioned as head-quarters of the old faith; and we are told of assemblies at Shiraz and among the Tughazghuz, the former of which appears to have had the chief control of religious matters in Pars, Kirman, and the south, acting as a council to the high-priest of Pars and Kirman, who was recognised as the leader of the religion (Dd. XLV, 5). We also learn, from Ep. I, iii, 11, II, v, 14, that the leaders of the Mazda-worshippers, if not their high-priests, were still in the habit of maintaining troops; and, from Ep. II, i, 9, that when a high-priest became very old his worldly duties were performed by four of the most learned priests, forming a committee, which had full authority to deliberate and act for him in all worldly matters. Manuskihar even speaks of emigrating by sea to China, or by land to Asia Minor (Ep. II, viii, 5), in order to escape from the annoyances of his position. But the statements which are most important to the Pahlavi scholar, in these epistles, are the date attached to the third epistle, corresponding to A.D. 881, and the mention of Nishahpuhar in Ep. I, iv, 15, 17 as the supreme officiating priest and councillor of king Khasro Noshirvan (A.D. 531-579), engaged apparently in writing commentaries on the Avesta. The date of these epistles not only limits that of the Dadistan-i Dinik to the latter half of the ninth century, but also fixes those of the larger recension of the Bundahis and of the latest revision of the Dinkard within the same period, because it is stated in Bd. XXXIII, 10, 11 that the writer of that chapter was a contemporary of Zad-sparam, son of Yadan-Yim, and Atur-pad, son of Hemid, the former of whom was evidently the brother of Maruskihar, and the latter is mentioned in Dinkard III, ccccxiii as the latest editor of that work. The actual compiler of a great part of the Dinkard (especially of the fourth and fifth books) was, however, the somewhat earlier writer Atur-frobag, son of Farukhuzad (Dd. LXXXVIII, 8, Ep. I, jii, 9). The name of Nishahpahar is also mentioned as that Digitized by Google

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xxviji PAHLAVI TEXTS. of a commentator in the Pahlavi Vendidad and Nirangistan, which works must, therefore, have been revised since the middle of the sixth century. And as we are informed in the book of Arda-Viraf (I, 35) that there are some who call him by the name of Nikhshahpur,' we ought probably to refer that book to the same age. These epistles, therefore, enable us, for the first time, to fix the probable dates of the latest extensive revisions of six of the most important Pahlavi works that are still extant; and from the relationship of these to others we can readily arrive at safer conclusions, regarding the age of Pahlavi literature in general, than have been hitherto possible. 4. THE APPENDIX. For the sake of elucidating certain matters, mentioned in the writings of Manuskihar, further information than could be given in the foot-notes has been added in the shape of an appendix. To a brief summary of the Avesta legends, relating to the ancient hero Keresasp, has been added a translation of a Pahlavi legend regarding the fate of his soul, in which several of his more famous exploits are detailed. This legend is found in the Pahlavi Rivayat preceding the Dadistan-i Dinik in the manuscripts BK and J, and is evidently derived from the fourteenth fargard of the Sudkar Nask, whose contents, as described in the ninth book of the Dinkard, are also given. It is likewise found in the later Persian Rivayats, with several modifications which are duly noticed. The Nirang-i Kusti, or ceremony of tying the sacred thread-girdle, is also described in detail, with a translation of the ritual accompanying it, partly from actual observation, and partly from Gugarati accounts of the rite. It having become necessary to ascertain with certainty whether the term 'next-of-kin marriage' was a justifiable translation of khvetuk-das, as used by Pahlavi writers, an extensive examination of all accessible passages, which throw any light upon the meaning of the word, has been Digitized by Google

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INTRODUCTION. xxix made. The result of this enquiry can be best understood from the details collected, but it may be stated in general terms that, though 'marriage among kinsfolk' might fairly represent the varying meaning of khvetuk-das in different ages, its usual signification in Pahlavi literature is more accurately indicated by 'next-of-kin marriage.' Some apology is perhaps due to the Parsi community for directing attention to a subject which they consider disagreeable. But, by the publication of a portion of the Dinkard, they have themselves placed the most important passage, bearing on the subject, within the reach of every European Orientalist; thus rendering it easy for any prejudiced translator to represent the practice of such marriages as having been general, instead of their being so distasteful to the laity as to require a constant exertion of all the influence that the priesthood possessed, in order to recommend them, even in the darkest ages of the faith. To avoid such one-sided views of the matter, as well as to hinder them in others, has been the special aim of the present translator in trying to ascertain the exact meaning of the obscure texts he had to deal with. The translations from the Pahlavi Vendidad, regarding the Bareshnum ceremony and the purifications requisite after finding a corpse in the wilderness, will be found necessary for explaining many allusions and assertions in the Epistles of Manuskihar. The text followed in all passages translated from the Dinkard is that contained in the manuscript now in the library of Dastar Sohrabji Rustamji, the high-priest of the Kadmi sect of Parsis in Bombay. It was written A. D. 1669, and was brought from Persia to Surat by Mulla Bahman in 1783. All other known copies of the Dinkard are descended from this manuscript, except a codex, brought from Persia by the late Professor Westergaard in 1843, which contains one-fifth of the Dinkard mostly written in 1574, and is now in the University Library at Kopenhagen. For translations from the Pahlavi Vendidad the text adopted, wherever available and not evidently defective, has been that of L4, a manuscript of the Vendidad with Digitized by Google

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XXX PAHLAVI TEXTS. Pahlavi, Z. and P. IV, in the India Office Library in London. The date of this manuscript has been lost with its last folio, but its text is in the same handwriting as that of three others, in Kopenhagen and Bombay, which were written A. D. 1323-4. A considerable portion of the beginning of this manuscript has also been lost, and is replaced by modern folios of no particular value. In conclusion, the translator must take the opportunity of thankfully acknowledging the kindness and readiness with which Dastur Peshotanji Behramji Sanjana, the highpriest of the Parsis in Bombay, and Dastur Jamaspji Minochiharji Jamasp-Asa-na, of the same city, have always furnished him with any information he applied for, not only on those matters specially mentioned in the footnotes, but also on many other occasions. E. W. WEST. MUNICH, September, 1883. Digitized by Google

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ABBREVIATIONS USED IN THIS VOLUME. Acc. for accusative case ; Af. Zarat. for Afringan-i Zaratust; anc. Pers. for ancient Persian ; App. for Appendix to this volume ; Ar. for Arabic; AV. for the Book of Arda-Viraf, ed. Hoshangji and Haug; Av. for Avesta; B29 for Persian Rivayat MS. No. 29 of the University Library in Bombay ; Bd. and Byt. for Bundahis and Bahman Yast, as translated in vol. v of this series; BK for an old imperfect copy of K35 written in Kirman, but now in Bombay; Chald. for Chaldee; comp. for compare ; Dd. for Dadistan-i Dinik, as translated in this volume; Dk. for Dinkard; Ep. for Epistles of Manuskihar, as translated in this volume; Farh. Okh. for Farhang-i Oim-khadak, ed. Hoshangji and Haug ; Gen. for Genesis ; Haug's Essays for Essays on the Sacred Language, Writings, and Religion of the Parsis, by M. Haug, 2nd edition; Hn. for Hadokht Nask, as published with AV.; Huz. for Huzvaris; Introd. for Introduction; J. for Dd. MS. belonging to Dastur Jamaspji Minochiharji in Bombay; K35 for Dd. MS. No. 35 of the University Library in Kopenhagen; L4 for Vend. MS. No. 4 of the India Office Library in London; Lev. for Leviticus; M5, M7, M10, M14 for MSS. Nos. 5, 7, 10, 14 of the Haug Collection in the State Library in Munich; Mkh. for Mainyo-i-khard, ed. West; n. for foot-note; nom. for nominative case; p. for page; Pahl. for Pahlavi; Paz. for Pazand; Pers. for Persian; p. p. for past participle; Sir. for Sirozah, ed. Westergaard; Sls. for Shayast-la-shayast, as translated in vol. v of this series; TD for Bd. MS. belonging to Mr. Tehmuras Dinshawji in Bombay ; TK for Dd. MS. belonging to the same; trans. D. for translated by Darmesteter, in vol. iv of this series; Vend., Visp., and Yas. for Vendidad, Visparad, and Yasna, ed. Spiegel; Yt. for Yast, ed. Westergaard; Z.D.M.G. for Zeitschrift der deutschen morgenlandischen Gesellschaft; Zs. for Selections of Zad-sparam, as translated in vol. v of this series. Digitized by Google

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re DADISTAN-I DINIK OR THE RELIGIOUS OPINIONS OF MANUSKIHAR, SON OF YUDAN-YIM, DASTOR OF PARS AND KIRMAN, A. D. 881. [18] Digitized by Google

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OBSERVATIONS. 1. For all divisions into chapters and sections the translator is responsible, as the manuscripts merely indicate the beginning of each question and reply. 2. Italics are used for any English words which are not expressed, or fully understood, in the original text, but are added to complete the sense of the translation. 3. Italics occurring in Oriental words, or names, represent certain peculiar Oriental letters (see the 'Transliteration of Oriental Alphabets' at the end of this volume). The italic d, I, n, T, v may be pronounced as in English; but g should be sounded like j, hv like wh, k like ch in church,' s like sh, and a like French j. 4. In Pahlavi words the only vowels expressed in the original text are those circumflexed, initial a, and the letter o; italic d is written like t, and I like n or the Avesta o, v and & like g, and sd like a in the Pahlavi character (see the latter part of $ 1 of the Introduction). 5. In the translation, words in parentheses are merely explanatory of those which precede them. 6. For the meaning of the abbreviations used in the notes, see the end of the Introduction. 7. The manuscripts mentioned are: BK, an old imperfect copy of K35 written in Kirman, but now in Bombay. J (about 60 years old), belonging to Dastur Jamaspji Minochiharji in Bombay K35 (probably written A. D. 1572), No. 35 in the University Library at Kopenhagen ; upon the text of which this translation is based. M5 (written A.D. 1723), a MS, of miscellaneous texts in Persian letters, No. 5 of the Haug Collection in the State Library at Munich. M14 (a modern copy of a MS. in the library of the Parsi highpriest in Bombay), No. 14 in the same Collection. TD, a MS. of the Bundahis belonging to Mobad Tehmuras Dinshawji in Bombay. Digitized by Google

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DADISTAN-I DINIK. Some chapters of the enquiries which Mitrokhurshed, son of Aturd-mahan", and others of the good religion made of the glorified (a noshakora ban) Mangskihar 2, son of Yadan-Yim, and the replies given by him in explanation. CHAPTER I. 0. Through the name and power and assistance of the creator Adharmazd and all good beings, all the heavenly and earthly angels, and every creature and creation that Adharmazd set going for his own angels and all pertaining to the celestial spheres. The name Atur-mahan occurs in a Pahlavi inscription, dated A.Y. 378 (A. D. 1009), in one of the Kanheri caves, near Bombay (see Indian Antiquary, vol. ix, pp. 266, 267), and Adharm ah is mentioned in Hoffmann's Auszuge aus syrischen Akten persischer Martyrer (Leipzig, 1880), p. 203 ; so that this name must have been commonly used by Parsis in former times, though unknown now. * He calls himself pontiff and director of the priests of Pars and Kirman in A.Y. 250=A. D. 881, and was, therefore, the leader of the religion (see Chaps. XLV, 5, XCIV, 13, and Ep. III, 21). Besides these titles of pesu pai, leader,' farmadar, director,' and rad, pontiff or executive high-priest,' he is also called aerpat khu dai, 'priestly lordship,' in the heading to Ep. III, and has the general title aerpat, priest,' in those of Ep. I and II. The reading of the name of his father, Yadan-Yim (Pers. Guvan-Gam, the youthful Gamshed'), is merely a guess; the Parsis read either Goshna-gam or Gadan-dam; and, perhaps, Gushna-dam, 'breathing virility,' is a likely alternative reading. B 2 Digitized by Google

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DADISTAN-I DINIK. 1. To those of the good religion, who are these enquirers owing to devout force of demeanour and strength of character, the type of wisdom and standard of ability-and of whom, moreover, the questions, seeking wisdom, contemplating good works, and investigating religion, are specified-the blessing and reply of Manuskihar, son of YudanYim, are these:-2. That is, forasmuch as with full affection, great dignity, and grandeur you have blessed me in this enquiring epistle', so much as you have blessed, and just as you have blessed, with full measure and perfect profusion, may it happen fully likewise unto you, in the first place, and to your connections, separately for yourselves and dependents; may it come upon you for a long period, and may it be connected with a happy end. 3. As to that which you ordered to write about wishes for an interview and conversation with me, and the friendliness and regard for religion of yourselves and our former disciple2 (lanmanak kadmon) -who is a servant of the sacred beings (yazdano)3 and a fellow-soldier in struggling with the fiend, alike persistent in reliance upon the good religion of Mazda-worship-I am equally desirous of that one path of righteousness when its extension is to a place in the best existence, and equally hopeful 1 Regarding this epistle, nothing further is known that can be gathered from the text of this reply to it, which gives the substance of the questions it contained. This disciple appears to have been previously sent by Manuskihar to the community he is addressing, most probably to serve as their high-priest. 3 The word is plural, like Elohim in the book of Genesis, but it means 'God' in Pers an. Another name for Garodman, the highest heaven, or dwelling of Auharmazd (see Sls. VI, 3, 4). Digized by Google

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CHAPTER I, I-6. of resurrection (akhezisno) at the renovation of the best existence 1. 4. As to the interview and important conversation of that disciple of ours (manak), and his going, and that also which he expounded of the religion--that of him who is intimate in interview and conversation with him who is wise and righteous the stunted good works are then more developing 3--and as to the degree of praise which you ordered to write concerning me, much greater than reason, and the important statements full of the observations of friendship as to kind regards, my course about these is also that which leads to gratitude. 5. That which you ordered to write about the way of knowing and understanding not being for any one else but for your servant, was owing to your affection, and for the sake of kind regard; but on account of the importance of truth it is more expressly to be regarded as being proper to write also to other spiritualmen, as to the learning which is more fully studied by them. 6. For even with the perplexing struggle of the fiend, and the grievous devastation and collapse (nizorih) which have happened to religious people, after all, through the persistence (kh va parih) of the sacred beings even 1 That is, when this transitory world is purified and made permanent, so as to form a part of heaven, which is expected to take place at the resurrection. ? Pahl. kazd, which inay be compared with Pers. kas, distorted,' or may be a miswriting of Pahl. kas, small.' * The modern MSS., M14 and ), add and those which are great are more attainable.' The word is mainok (minavad), but the omission of one stroke would make it magog, priestly,' which was probably the original reading. Digitized by Google

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DADISTAN- DINIK. now there are pontiffs (rada no), priests, high-priests, judges, and also other religious leaders of those of the religion in various quarters. 7. Moreover, the other priests and spiritual? men here enumerated have well considered the commentary (zand) of the text (mansar) which is muttered, are acquainted with opinions explaining the religion, and are, in many places, the cause of preferring good works ; with whom also, on account of their understanding and knowing about such opinions, the sacred beings are pleased. 8. The desires expressed, and the good wishes as to what is mine and has happened to me, which you ordered to write, are likewise marks of friendship and kind regard, and owing to them a like measure of 'friendship and kind regard becomes your own. 9. As to that which you ordered to write in much friendship and commendation and profusely about me-as regards the administration of the realm (keshvar dastobarih), of the unity without counterpart (da digarih), and the singleness co-extensive with any duality--if the writing of that, too, were owing to your friendship, even then it seemed to me disquieting, owing to this being so much praise. 10. If in these times and countries there be an understanding of the time and a boasting about any one, if it be graceful as regards him who is a leader of the religion (dino pesapat)of long-continued faith, I consider it not suitable for myself. 11. Though 1 See p. 5, note 4. All MSS. have thy.' . Although he was himself the director of the profession of priests' of Pars (see Chap. XCIV, 13), an office which was then equivalent to that of leader of the religion' (see Chap. XLV, 5). Digitized by Google

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CHAPTER 1, 7-16. the praise of a leader (sardar), raised by agreeable voices', is uttered about me, yet I am not pleased when they extol my greatness more than that of their own leader; for my wish is for that praise which is due to my own rank and similar limits, and seems suitable to me; and humility in oneself is as correct as grandeur among inferiors. 12. That which is about the lengthy writing of questions, as to your worldly circumstances (stihantha) and worldly affairs, has also shown this, that I should write a reply at a time in which I have leisure. 13. That is more important on account of your well-expressed questions and boldness about ambiguous answers, and your ardent desire for the setting aside of time; for the setting aside, or not beginning, of a reply is implied. 14. But owing to the perplexing a struggle on account of the fiend there is little leisure for quick and searching thought, and owing to that which is undecided there is little for indispensable (frezvaniko) work. 15. As to a reply at a period of leisure time, the occurrence of the time appointed is manifested in everything, apart even from the kind regards of friendship, and the collection of information whereby, owing to my little leisure, it is declared unto you. 16. And I have, too, this confidence, that your questions are written with religious faith and desiring religious decision; and in the reply the statement of reasons from revelation (dino) is manifold, for 1 This translation of mano-advasiko-akhesako is somewhat doubtful. ? Or prodigious.' * That is, awaiting the high-priest's judicial and ecclesiastical decision. Digitized by Google

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DADISTAN-I DINIK. guidance which is not destitute of wisdom and which is without risk from every kind of importunity'. 17. And this same epistle came in the month Tir3, at such season as, owing to entreaties for three years from the country-folk (desikano), and the burden of troubles of the offspring (sarako) of those of the good religion, the much importunity for arranging what was undecided among them-which, inasmuch as I had no power about investigating that trouble and suffering, was the more indispensablethe arrangements for the preservation and education of disciples, and many private matters which had accumulated, I obtained no opportunity for properly looking over these same questions till the month Shatvairo, when I came to Shiraz and had at various times a little leisure. 8 18. And I looked over these same questions; and when I saw the compact writing (ham-dadakthayektibunisnih) it then seemed to me more important to make each chapter of the questions separate and more explanatory. 19. And I gave the questions to a writer, in the same copy which you ordered to write, and instructed him to write the various chapters, every single question in one chapter; and the several opinions, both due to my acquaintance with the religion and my remembrance in perfection, 1 Or 'over-persuasion.' 2 See SS 2. The fourth month of the Parsi year, which corresponded to July-August in the time of Maniskihar. That is, candidates for the priesthood and young priests. The sixth month of the Parsi year, which then corresponded to September-October. From this it would appear that the Dadistan-i Dinik was written at Shiraz which, being the principal city of Pars, was probably the high-priest's usual residence. Digitized by Google

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CHAPTER I, 17-23. both of the decisions (dastobarth) of the ancients and as regards wisdom, are the replies I intend to write below the questions. 20. When there is nothing in such as you ask, concerning which I consider such otherwise, as I write, than what is like that which was once advisedly our different opinion from those high-priests of the ancients who were better and wiser, and have become our lord (ahvo), master (rado), and high-priest, I have written that?, even though the usual decision on the same subject is such as our high-priests, who are of our family, have maintained in particular. 21. Afterwards, moreover, about the sayings of that high-priest whose custom is otherwise there is no difference of opinion expressed?; and if there be any one for whose opinion I have acquired perfect reverence, a priestly man acquainted with the religion, who understands and who manages intelligently, by holding in reverence the ancient treatises and truth, and the sayings of the high-priests, whatever of his is to the purpose, as regards the reply, this also is written as successful illustration. 22. If owing to such cause it be not fully perceived, or regarding the decision it be not clear, it is chiefly not owing to the incompleteness of the decision of revelation in clearness of demonstration and correctness of meaning, but owing to our incomplete attainment to understanding the authoritative decrees (nikezak fragusto): of the religion. 23. From the That is, his own different opinion apparently, but the writer's sentences are often so involved as to confuse the reader. * Meaning, apparently, that he does not propose to mention the opinions of others unless he approves of them. * The MSS. have fragato, possibly Pers. fargad, 'miracle.' Digitized by Google

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Io DADISTAN-E DINIK. imperfection (avehih) of that also which is asked of us the hasty thinking, notably therein, owing to the grievousness of the times, is even till now devoid of a distinct knowledge, interpreting the texts about the compassion of the good spirits, and regarding a clearer demonstration of the exposition of revelation which is thereby more fully declared, as regards religious practice, from two sources, one is from the treatises which are an exposition of the rules and wisdom of the leader of the religion, and one--which is more descriptively expressed (madiganotar hankhetunto)--is the writings (vutako) of various glorified ancients, those who were the great leaders of those of the primitive faith?. 24. Owing to thats, as their writings (nipikan) about the demonstration of reasons, on account of depth and minute wording, are not well known, even to minute observers and penetrative (vehramako) understandings, and through the little diffusion (frago-padikhaih), likewise, of difficult words, there may be doubts among the less intelligent, so, about the purport of these same questions, if there be anything which is wanted by you more clear and more plain in meaning, or a nearer way to a true interpretation, not without clearness, of any decision of a learned leader of the religion, I will give a reply, whenever you ask and I am able, so far as my knowledge and want of power permit. 25. When one has to observe the nature of the attributes (go harano) of the sacred beings the That is, revelation is declared by the exposition. ? The true Masda-worshipping religion in all ages, both before and after the time of Zaratust (see Sls. I, 3). s Want of knowledge referred to in $ 23. Digitized by Google

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CHAPTER I, 24-II, 3. II investigator's great advantage is the perfection, peace, equipment with righteousness, and fienddestroying power of his own people; and since you are made aware of the result of wishes and actions, and are directed by me, many new blessings also arise from you. 26. That which is written to you yourselves and unto all, in the beginning and even the end, is completely adapted to your own several wants; may it have an exalted end, with one courier (ae-barido) and continuously from beginning to end, and also perpetually! 27. A fair copy (barzisniko pakino) of the questions, as well as the replies, is this; so that, when there is nothing in it which owing to that cause 1 is different, I am of opinion as is here written. CHAPTER II. 1. First you ask thus: Why is a righteous man created better than the stars and moon and sun and fire of Adharmazd, and is called in revelation greater and better than the spiritual creation, and also than that which is worldly? 2. The reply is this, that the greatness and goodness of advance in wisdom and just judgment over the creatures arise from proficiency (hunar). 3. Justice is the one good proficiency over the creatures, the means of wisdom are great, and praise bestowed is the most effectual performance 1 Owing to the copying. The sentence is equivalent to the modern phrase,'errors excepted.' Digitized by Google

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12 DADISTAN-I DINIK. of what is desirable (kamisn-karih). 4. For all three are mutually connected together; since the manifestation of justice is through wisdom, and its advantage is the performance of what is desirable for the creator; wisdom is the performance of what is desirable for the requirements of the creator, and its weapon (zeno) is justice; and the desire of the creator, which is progress, is in wisdom with justice. 5. All three are great among the creatures, and their lodgment in the superior beings and righteous men is spiritual, in the spirit which is the pure guardian angel', in the understanding for encountering, averting, smiting, and prostrating (kh vapak) the fiend, in the army of angels, and in the sovereignty of the far-seeing (dur-venako)2 spirit, Adharmazd; and, materially, in the worldly equipment and mutual connection of body and life. 6. And their appliances are the wisdom and worldly efficacy of treatises on the wise adoption of good thoughts, good words, and good deeds, and the relinquishment and discontinuance of evil thoughts, evil words, and evil deeds. 7. And their acquirer is the worldly ruler who is providing for Adharmazd, and approving and stimulating the pure religion, a praiser of the good and pure creator, and a director of persistence in destruction of the fiend. 8. And in the pro 1 The fra vahar or fravashi, which is the prototype or spiritual counterpart supposed to have been created in the beginning for each good creature and creation afterwards produced, whether material or immaterial, and whose duty is to represent the creature and watch over its interests in the spiritual world. 9 This word is badly written in K35, so that it has become zorinak in later MSS., which might perhaps mean 'strengthexerting.' Digitized by Google

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CHAPTER II, 4-10. 13 mulgation (ra bako-dahisnih) of the good and religious liturgy (mansar), the coming of the good cause of the resurrection, and the production of the renovation of the universel are his cooperation and his own thanksgiving; and over the creatures of this prior world he is a guardian, defender, and manager. 9. And such rulers are great and pre-eminent; yet every man is not for that greatness, but it is mentioned as to superior beings and concerning righteous men, in whom it has arisen, and the best are the three who are the beginning, middle, and end of the creation. 10. One is the pure man, Gayomard, who was its first rational praiser; he in whose keeping was the whole creation of the sacred beings, from its beginning and immaturity unto the final completion of the worldly creatures, over which was the exercise of goodness of his well-destined progeny, such as Hoshang, Takhmorup, Yim, and Fredun?, such as the apostles of the religion, like Zaratust, Hushedar, and Hashedar-mah 3, and the producers of the renovation of the universe, like Soshans *, Roshano-kashm, and 1 Which is expected to take place about the time of the resurrection (see Bd. XXX, 32). The first four rulers of the world (omitting the usurper Dahak) after Gayomard (see Bd. XXXI, 1-3, 7). The five names of these primeval sovereigns are corruptions of the Avesta names, Gaya-maretan, Haoshyangha, Takhmo-urupa, Yima, and Thraetaona. The third name is always written Takhmorido in Dd. : Corruptions of Av. Zarathustra, Ukhshyad-ereta, and Ukhshyad-nemangh. The last two are future apostles still expected by the Parsis to restore their religion to its original purity, in preparation for the resurrection (see Bd. XXXII, 2-10, Byt. III, 13, 43-48, 52, 53). - Av. Saoshyas. The last of the future apostles, in whose Digitized by Google

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14 DADISTAN-I DINIK. Khar-kashm? 11. The approvero of the enterprises (rabak-dahisniha) of cooperators, the purely-praising and just worshipper of the sacred beings through the strength of the spirit, the disabler of the worldly activity of the fiend as regards worldly bodies, and the one of pure religion--which is his charge (spor) 3, the revelation of the place of the beneficent spirit and of the destruction of the depravity of the evil spirit", the subjugation (khvapisno) of the fiend, the completion of the triumph of the creator, and the unlimited progress of the creatures is the upholder of Mazda-worship. 12. And likewise through the goodness of Gayomard, which is the begetting of Zaratust, he is also just; likewise through the goodness of Soshans, by which he is the progeny of Zaratust, he is also progressive in every good thought, good word, and good deed, more than the creatures which are produced with a hope of the religion, and equally thankful. 13. And one is the producer of bodies 6, time the universe is expected to be renovated and the resurrection to take place (see Bd. XXX, 4-27, XXXII, 8, Byt. III, 62). 1 These two names, which mean 'bright-eyed' and 'sunnyeyed,' are the Av. Raokas-kaeshman and Hvare-kaeshman of Fravardin Yt. 128 (see also Chap. XXXVI, 4). ? This is Zaratust (see $ 12), the righteous apostle of the middle portion of the history of creation referred to in $ 9. 3 Or which is wholly his.' * These two spirits are supposed to be the authors of all the good and evil, respectively, that exists in creation. They appear, originally, to have been both supposed to spring from Adharmasd, who speaks of 'the more beneficent of my two spirits' in Yas. XIX, 21; but in later times, and throughout the Pahlavi literature, the beneficent spirit is identified with Adharmazd, and the origin of the evil spirit is left in obscurity. o The renovated bodies of the future existence which are prepared for mankind at the resurrection (see Bd. XXX, 4, 7, 25-27). Digitized by Google

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CHAPTER II, II-III, 2. 15 the renovator (frashagar) Soshans, who is the putter down, with complete subjugation from the world, of the glorification of fiends and demons, and of the contention with angels in apostasy and heterodoxy of various kinds and unatoned for; and the completer of the renovation through the full continuance of the glorification of the angels, and the perfect continuance of the pure religion. 14. And through that excellent, unblemished, brotherly work1 such a ruler may be seen above the sun with swift horses, the primeval luminaries, and all removal of darkness, the advance of illumination which is the display (togisno) of the days and nights of the world 2. 15. Regarding the same completion of the renovation of the universe it is said in the revelation of the Mazda-worshippers, that this great light is the vesture of the like righteous men. CHAPTER III. 1. The second is that which you ask thus: For what purpose is a righteous man created for the world, and in what manner is it necessary for him to exist in the world? 2. The reply is this, that the creator created the creatures for progress, which is his wish; and 1 Mentioned in SSSS 7, 8. 2 M14 and J have such rulers' own praise is above the sun with swift horses, the primeval luminaries, and all good creatures; for that, too, which may be seen when the light of the sun is owing to the removal of darkness, and the removal is the advance of illumination of the world, is the display of days and nights.' Digitized by Google

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16 DADISTAN-I DINIK. it is necessary for us to promote whatever is his wish, so that we may obtain whatever is our wish. 3. And, since that persistent creator is powerful, whatever is our wish, and so far as we remain very faithful, such is as it were deserving of his wish, which is for our obtainment of whatever is our wish ? 4. The miracle of these creatures was fully achieved (avorido) not unequally, and the gain (guaftako) also from the achievement of the same miracle is manifest; that is, achieving, and knowing? that his achievement is with design (kim) and his desire is goodness, when the designed achievement, which is his creature, and also the goodness, which is his wish, are certain, and likewise, owing to the perfect ability which is due to the creator, the wish is achieved, it is manifest. 5. And, afterwards, it is decided by wisdom that he has achieved it, and the creatures, as perfected for the complete progress which is his wish, lapse into evil; and since when evil exists good becomes the subjugation of evil--for when evil is not complete, and after it is expressly said that his creatures are created for his own will, the progress due to subjugations of evil is on account of the good completed--it is similarly testified, in accordance with the will aforesaid, that its is achieved. 6. The creatures are for the performance of what is desirable for the creator, and the performance of what is desirable for the creator is necessary 1 Reading kamako instead of the damako of the MSS., which was, no doubt, originally gamako. ? M14 has knowing perfectly.' The subjugation of evil apparently. Digitized by Google

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CHAPTER III, 3-9. 17 for two purposes, which are the practice of worship and contention. 7. As the worship is that of the persistent creator, who is a friend to his own creatures, and the contention is that with the fiend -the contender who is an enemy to the creation of the creator--that great worship is a pledge, most intimate to one's self, of the utmost contention also, and a pledge for the prosperity owing to the friend subjugating by a look which is a contender with the enemy, the great endeavour of the acquirers of reliance upon any mortals whatever 8. For when the persistent one accomplished that most perfect and wholly miraculous creation of the lord, and his unwavering look -- which was upon the coming on of the wandering evil spirit, the erratic, unobservant spirit--was unmingled with the sight of an eye?, he made a spirit of observant temperament, which was the necessary soul, the virtuous lord of the body moving into the world. 9. And the animating life, the preserving guardian spirit, the acquiring intellect, the protecting understanding, the deciding wisdom, the demeanour which is itself a physician, the impelling strength, the eye for what is seen, the ear for what is heard, the nose for what is smelt, the mouth for recognising flavour, the body for approaching the assembly (pidram) of the righteous, the heart for Referring probably to the strong influence of a steady eye upon all living creatures. * This appears to be the meaning of agumegisnd-i val ven aftako didag; which phrase is followed by the conjunction 'and,' so that the original text means that when the creator had done as in $$ 8, 9, he proceeded to act as in SS 10. This conjunction, for the sake of clearness, is here transferred to the beginning of $ 10. [18] Digitized by Google

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18 DADISTAN-E DINIK. thinking, the tongue for speaking, the hand for working, the foot for walking, these which make life comfortable, these which are developments in creating, these which are to join the body, these which are to be considered perfected, are urged on by him continuously, and the means of industry of the original body are arranged advisedly. 10. And by proper regulation, and the recompense of good thoughts, good words, and good deeds, he announced and adorned conspicuous, patient, and virtuous conduct; and that procurer of the indispensable did not forget to keep men in his own true service and proper bounds, the supreme sovereignty of the creator. 11. And man became a pure glorifier and pure praiser of that all-good friend, through the progress which is his wish. 12. Because pure friendship is owing to sure meditation on every virtue, and from its existence no harm whatever arose; pure glorifying is owing to glorifying every goodness, and from its existence no vileness whatever arose; and pure praising is owing to all prosperity, and from its existence no distress whatever arose. 13. And pronouncing the benedictions he is steadfast in the same pure friendship, just glorifying, and expressive praising, which are performed even as though Vohuman were kept lodging in the thoughts, Srosh in the words, and Ard in the actions? 14. That, moreover, which is owing to the lodgment of Vohuman in the thoughts is virtu 1 These three angels are personifications of the Avesta terms vohu-mano, good thought,' sraosha, 'listening, obedience,' and areta, righteous. The coming of Vohuman ("the good spirit' of $17) and of Srosh is mentioned in the Gathas (Yas. XLIII, 16, cd). Digized by Google

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CHAPTER III, 10-19. 19 ously rushing unto true propitiation from the heart, and keeping selfishness away from the desires ; the lodgment of Srosh in the words is owing to him who is intelligent being a true speaker, and him who is unintelligent being a listener to what is true and to the high-priests; and the lodgment of Ard in the actions is declared to be owing to promoting that which is known as goodness, and abstaining from that which one does not know. 15. And these three benefits? which have been recited are sent down (farostako) in two ways that the ancients have mentioned, which are that deliberately taken and that they should deliberately leave ?, whose means are wisdom and proper exertion. 16. And his (man's) high-priest is he whose instigation is to keep him truly in accordance with the revelation (dino) of the sacred beings, and is the origin of his pure meditation which is truly through goodness like Vohaman's. 17. As the religious of the ancients have religiously said, that of him who keeps the goodness of Vohaman lodging in the thoughts the true way is then that of the good spirit. 18. The Mazda-worshipper understands the will of the creator in the true way, and grows and acquires by performing what is desirable for the creator, which obtains the benefit of the renovation. 19. A more concise reply is this, that a righteous man is the creature by whom is accepted that occupation which is provided for him, and is fully 1 The lodgments of the three angels. Meaning, probably, the deliberate adoption of good conduct and relinquishment of evil (compare Chap. VII, 7). C2 Digitized by Google

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20 DADISTAN-I DINIK. watchful in the world as to his not being deceived by the rapacious fiend. 20. And as a determiner, by wisdom, of the will of the creator-one who is himself a propitiator and understander, and a promoter of the understanding of goodness--and of whatever pertains to him (the creator), he is a giver of heed thereto; and it is necessary for him to be thus, so that such greatness and goodness may also be his more securely in the spiritual existence. CHAPTER IV. 1. The third question is that you ask thus: For what reason does this greatness of a righteous man exist ? 2. The reply is this, that it is for the performance of what is desirable for the creator by the Mazdaworshipper; because he strives unhesitatingly that the way for the performance of what is desirable for the creator may be the propitiation ? which is his desire, and that desired propitiation ? becomes perfect through sound wisdom. 3. The wisdom by which he understands about the desire of the heavenly angels is not appointed (vakht), but is the true, pure religion which is knowledge of the spirits, the science of sciences, the teacher of the Referring to Chap. II, 1, and not to Chap. III, 20; otherwise it might be supposed that the questions were contrived to suit the replies. * Or, perhaps, understanding.' 3 K35 has obedience to' by inserting a medial stroke in da nisno, which converts it into sin visno, but is probably a mistake. Digitized by Google

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CHAPTER III, 20-IV, 6. 21 teaching of the angels, and the source of all knowledge. 4. And the progress, too, of the pure religion of the Mazda-worshippers is through the righteous man, as is shown of him in revelation thus: 'I created, O Zaratust the Spitaman! the righteous man who is very active?, and I will guard his hands from evil deeds; I will also have him conveyed unto those who are afterwards righteous and more actively wise? 5. And at the same time the religion of me who created him is his desire, and it is the obtainment of a ruler which is to be changed by the well-organised renovation of the universe 3. 6. As through wisdom is created the world of righteousness, through wisdom is subjugated every evil, and through wisdom is perfected every good; and the best wisdom is the pure religion whose progress is that achieved by the upholders of religion, the greatness of the best men of the righteous, in whose destiny it is, such as that which was shown about Gayomard, Zaratust, and Soshans * M14 and J here insert "I will guard his mind from evil thoughts, his tongue from evil-speaking.' ? In the future existence. * M14 and J have and it is the obtainment of a ruler who is a wise upholder of religion, from time to time, even unto the change of the last existences by the well-organised renovation of the universe.' But the additional words appear to have been suggested by the word 'ruler' being taken literally, whereas it seems to have been figuratively applied to the religion which is to rule the righteous till the future existence. * In Chap. II, 9-13. Digitized by Google

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DADISTAN-I DINIK. CHAPTER V. 1. The fourth question is that which you ask thus: Of this destruction (zada m) and terror which ever happen to us from the retribution of the period, and are a cause of the other evils and defects of the good religion, what kind of opinion exists? And is there a good opinion of us among the spirits, or not? 2. The reply is this, that it is said in the revelation of the Mazda-worshippers that the impediments (ras-bandih), through which there is vexation in righteousness, are because its doctrine is this, that, regarding the difficulty, anxiety, and discomfort which occur through good works set going, it is not desirable to account them as much difficulty, trouble, and discomfort. 3. Whereas it is not desirable to account them as anxiety and difficulty, it is then declared by it 2 thereof, that, as its recompense, so much comfort and pleasure will come to the soul, as that no one is to think of that difficulty and discomfort which came upon him through so many such good works, because he is steadfast to maintain the good religion, and utters thanksgivings (va stayedo). 4. And as regards the discomfort 3, which the same good religion of ours has had, it comes on from the opponents of the religion. 1 Reading pada san, but by a slight alteration M14 and J have padakhshahan, monarchs,' which is equally suitable. ? By revelation. 9 M14 and J have and he remains thereby certain that his good works are in the statement (madigano) of good works, and as regards all that terror, anxiety (vayado), and discomfort,' &c. Digitized by Google

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CHAPTER V, I-VI, 3. 23 5. Through the coming of religion we have full enjoyment (bara gakarem), and owing to religion, unlike bondsmen (abardoganvar), we do not become changeable among the angels; our spiritual life (ah voih) of praise then arrives in readiness, and owing to the angels there are joyous salutation, spiritual life, and glory for the soul. CHAPTER VI. 1. The fifth question is that you ask thus: Why does evil always happen more to the good than to the bad? 2. The reply is this, that not at every time and every place, and not to all the good; does evil happen more--for the spiritual welfare of the good is certainly more--but in the world it is very much more manifest". 3. And the reasons for it are many; one which is conclusive is even this, that the modes * M14 and J have 'but the worldly evil and bondage are incalculably more manifest about the good, much more in the season (zemanih) of Srosh. The season of Srosh' may perhaps mean the night-time, or the three nights after death, when the protection of the angel Srosh is most wanted; but Dastur Peshotanji Behramji, the high-priest of the Parsis in Bombay, prefers reading zimanash (with a double pronominal suffix), and has favoured me with the following free translation of the whole passage :-'At every time and every place much evil does not happen to all the good; for the good, after having been separated from this world, receive (as a reward for their suffering evil) much goodness in the next world, which goodness is (regarded as) of a very high degree in religious doctrines (srosh). Perhaps, after all, Srosh is a miswriting of sarya, .bad, evil.' Digitized by Google

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24 DADISTAN-I DINIK. and causes of its occurrence are more; for the occurrence of evil is more particularly appointed (vakhto) by two modes, one by the demons, the appointers of evil, and one by the vile, the doers of evil; even to the vileness of creation and the vile they cause vexation. 4. Moreover, incalculable is the evil which happens to the vile from the demons, and that to the good from the demons and also from the vile, and the mode of its occurrence is in the same way without a demon. 5. This, too, is more particularly such as the ancients have said, that the labour and trouble of the good are much more in the world, and their reward and recompense are more certain in the spiritual existence; and the comfort and pleasure of the vile are more in the world, and their pain and punishment in the spiritual existence are more severe. 6. And this, too, is the case, that the good, through fear of the pain and punishment of hell, should forsake the comfort and ease in the world, and should not think, speak, or do anything improper whatever. 7. And through hope for the comfort and pleasure in heaven they should accept willingly, for the neck?, much trouble and fear in the practice of virtue in thought, word, and deed. 8. The vile, through provision with temporary enjoyment?--even that enjoyment of improprieties for which eventually there is hell--then enjoy them 1 The word can be read either garevan, 'collar,' or gardan, neck,' and is the usual Paz. of the Huz. kavarman (Chald. X7y), the neck,' though 'neck' is often expressed by gardun. The meaning is that the yoke of trouble and fear should be accepted. ? M14 and J have through provision with the enjoyment of improprieties which is temporarily theirs.' Digitized by Google

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CHAPTER VI, 4-VII, 3. 25 selves therein temporarily, and lustfully on account of selfishness; those various actions also, through which there would be a way to heaven, they do not trouble themselves with. 9. And in this way, in the world, the comfort and pleasure of the vile are more, and the anxiety, vexation, despondency, and distress of the good have become more; the reason is revealed by the stars CHAPTER VII. 1. The sixth question is that which you ask thus: Why are we men produced for the world, and what is it necessary for us to do therein ? 2. The reply is this, that even in the reply to an accompanying question ? it is written that the creatures are achieved for 3 justice and the performance of what is desirable for the creator; and to prepare thoroughly well that which is unlimited and the virtuous progress of the creatures, whose distress is like fear, there is the unparalleled (abradarvato) renovation of the universe. 3. And that preparation arises from the complete predominance of the creator and the non-predominance of the fiend, as is said of it in revelation thus : 'In that time I become completely predominant, I who am Adharmazd; in nothing whatever 1 That is, it is dependent upon destiny. * See Chap. III. * Reading pavan instead of bara, two words which are often confounded by the copyists of MSS. because their Persian equivalents are nearly identical. Digitized by Google

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26 DADISTAN-DINIK. is the evil spirit predominant.' 4. And also about the good procedure of the creature-creation it is recounted thus : 'Happy am I when the creatures are so created by me, and according to any wish whatever of mine they give the sovereignty to me, and also come to the sovereignty when I have created it for the performance of what is desirable for the expression of what sovereignty is.' 5. And it is necessary for us to become so in the world as that the supreme sovereignty of the creator may be kept more friendly to us, its own true servants. 6. The way to that true service is known through wisdom, is believed (vavari-aito) through truth, and is utilized through goodness; and the path of excellence more particularly leads to it. 7. And to set the good spirit rightly in the place of thought it is deliberately taken and they should deliberately leave it!, as it is said in revelation that Adharmazd spoke out to Zaratust thus : Thou shouldst assist Vohaman with thy pure spiritual faculties (ah vo), so that they may make him fully welcome; for when thou assistest Vohuman with thy pure spiritual faculties, so that they make him fully welcome, thou shalt thus fully understand the two ways, that which is good conduct, and that also which is bad conduct. CHAPTER VIII. 1. The seventh question is that you ask thus : When a man is passing away, and after the occurrence of his passing away, how does the good work Compare Chap. III, 15. The 'good spirit' is Vohuman. Digized by Google

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CHAPTER VII, 4-VIII, 5. 27 then go to him and assist him, which any others may do for him who has gone out from the world, on the third night in the dawn?, at which he goes out to the balance?? And is its greatness such as though it be done by his own hand, or otherwise ? 2. The reply is this :- When any others do a good work for him who has passed away, after the passing away, and if he who has passed away did not order that good work in his lifetime, and did not bequeath it, nor was its originator, and it was not even his by design (dado), then it does not go and does not reach him out at the balance. 3. Even at the time for being proceeded with, when that good work does not assist it is not appropriated, for that which is appropriated as the design of some one is appropriated by acceptance from some one; when it is not his by design it is then not accepted as his. 4. If he who has passed away did not order that good work, and did not even bequeath it, but was consenting to it by design, that which shall be done in his lifetime then reaches out in the three nights (satuih) for the aggrandizement of his position; but. that which shall be done after his passing away is not in the account of the three nights and the balance, but reaches out, at the time the good work is proceeded with, for the enjoyment of the soul. 5. And if he who has passed away ordered that The soul of a dead person is supposed to hover about the corpse for three nights, and not to depart for the other world till the dawn after the third night; that is, at dawn of the fourth day, including the day of death (see Chap. XX, 2, 3, Sls. XVII, 2-6). * Where the soul's good works are balanced against its sins, to determine its fate till the resurrection. Digitized by Google

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28 DADISTAN-I DINIK. good work in his own lifetime, or bequeathed it, or was the originator and cause of the soul's employment, although it is proceeded with after his passing away, it then reaches out to him for the happiness of his soul, since the origin of the thanksgiving (sipas)', and the orderer and ownership of the good work are certain. 6. Any good work whatever which is proceeded with is clearly a like good work as regards those who account for it as with him who is the doer of it; also in the account of his soul the good work is as much with him who did it, but the soul of him by whom the good work is done by his own hand, is handsomer and stronger than of him by whom it is ordered. 7. And its similitude is such as when a man's handsome and seemly suit of clothes is his own, and he wears it on his body and is handsomer, more splendid, and more seemly than another man who wears a suit of clothes, in like manner, which is his own by theft. CHAPTER IX. 1. The eighth question is that which you ask thus: Of him who, out of his own wealth, himself directed others thus : 'Let them act advantageously (khanginako) for my soul,' is it so that what others may do for him out of that wealth and that done by his own toil are very different, one from the other, or not? 1 The good works mentioned in this chapter would chiefly consist of prayers and ceremonies for which priests have to be remunerated, and gifts to holy men and the poor; such actions as are most highly appreciated by priests. Digitized by Google

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CHAPTER VIII, 6-X, 2. 29 2. The reply is this, that they are very different, one from the other; for that which he orders out of his own wealth is more effectual than that which others may do for him without order. 3. And among the kinds of good work, that is more effectual which one practises himself and with his own toil; then that which one sets going out of whatever is his own by his own order, regarding which hel afterwards bequeaths and orders out of his own property and it comes into progress; and, lastly, that which others may do for him. 4. Since thus his own and that which is his by design, when any one manages for him and in his lifetime, aggrandize his position then, and his soul is preserved, when he manages for him thereafter the enjoyment then reaches unto his soul. 5. When not consenting as to the good work, and it is not his by design, even though others may do it for him it does not then come into his possession. Chapter X. 1. The ninth question is that which you ask thus : How much does the growth of his good works increase, from the time when the good works are done, so long as he is living ? 2. The reply is this, that from the time when a good work comes into progress its growth remains on the increase so long as he is living; moreover, 1 M14 and J make this an additional kind of good work by reading "after which is that regarding which he himself,' &c. . Reading vakhsh instead of the ves, 'more,' of the MSS. Digitized by Google

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30 DADISTAN-I DINIK. when he is distressed by that good work?, while the increase does not desist from increase, it grows just as a child becomes enlarged in the womb of a mother. CHAPTER XI. 1. The tenth question is that which you ask thus : Does the growth which increases become as commendable in the fourth night? as the original good work3 in his possession, or does it become otherwise? 2. The reply is this, that it is otherwise ; for the original good work stands up opposing sin, and the growing good work stands up opposed to the growth of sin. CHAPTER XII. 1. The eleventh question is that you ask thus : Does the growth of a good work eradicate sin just like the original good work, or not? 2. The reply is this, that the growth does eradicate it, as happens with the good work which is for atonement for sin; it shall be done as retribution for sin, and it eradicates the sin, which is specially mentioned in revelation 6. 3. "Then the place of his 1 The good work being more meritorious when more troublesome. After death, when all the immediate ceremonies for the dead have been completed (see Sls. XVII, 5 note). * Literally the good work of the beginning.' That bun kirfako does not here stand for bun-i kirfako, the origin or root of the good work,' appears from Chap. XII, 1, where it is written kirfako-i bun. * Literally the good work of growth.' o See Pahl. Vend. VII, 136, where the matter is mentioned, but Digitized by Google

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CHAPTER XI, I-XIII, 3. 31 other good work is evidently the soul; and, in order to be with the sin at its origin, it remains and is taken into account.' 4. 'Through good works and the growth of good works is the recompense of the soul, so that they should do those good works in atonement for sin.' 5. And concerning the sin eradicated it is said: 'An original good work eradicates original sin1, and the growth of a good work eradicates the growth of a sin.' CHAPTER XIII. 1. The twelfth question is that which you ask thus: In the fourth night do they score off (bara angarend) the sin by the good works, and does he go by the residue (bon); or do they inflict punishment on him for the sin which has happened to him, and give reward and recompense for the good works which he has done? 2. The reply is this, that at dawn of the third night the account is prepared it is said, and about the sin which he has atoned for, and the good work which is its equivalent (avar) there is no need for account, since the account is about the good works which may be appropriated by him as his own, and about the sin which may remain in him as its origin. 3. Because the origin of it (the sin atoned for) remains distinct, and it is cancelled (astardo) the passages which seem to be quoted here must be from some other source. 1 Literally' sinning of the beginning' (bun-vinasih). It must mean the first commission of any particular sin, and has no connection with the 'original sin' of Christian writers. Digitized by Google

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32 DADISTAN-I DINIK. by it (the good work), they balance it therewith; and they weigh the excess and deficiency, as it may be, of the other good works and sin. 4. Of those living, at the just, impartial (a kafsisno) balance the man of proper habits (da do), whose good works are more, when sin has happened to him, undergoes a temporary (vida naik) punishment and becomes eternally cleansed by the good works; and he of improper habits, of much sin and little good works, attains temporary enjoyment by those good works, but through the sin which they perceive in him he is suffering punishment unto the resurrection. CHAPTER XIV. 1. The thirteenth question is that which you ask thus : Who should prepare the account of the soul as to sin and good works, and in what place should they make it up? And when punishment is inflicted by them, where is their place then? 2. The reply is this, that the account about the doers of actions, as to good works and sin, three times every day whilst the doer of the actions is living, Vohuman the archangel should prepare ; because taking account of the thoughts, words, and deeds of all material existences is among his duties. 3. And about the sin which affects accusers', which 1 Sins are divided into two classes, ha memalan or those which affect 'accusers,' and rubanik or those which affect only one's own soul. In the first class are included all evil actions which injure our fellow-creatures or any good animal or thing, and for which the injured party (the accuser ') must receive satisfaction before the sinner can be pardoned (see Sls. VIII, 1). Digitized by Google

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CHAPTER XIII, 4-XIV, 6. 33 is committed by (val) breakers of promises, even in the world Mitro1 is said to be over the bodies, words, and fortunes (hu-bakhtako) of the promisebreakers; and as to the amount, and also as to being more than the stipulation when there is a period of time, Mitro is the account-keeper. 4. In the three nights' account (satuih) Srosh the righteous and Rashnu the just are over the estimate of the limits of the good works and sin of righteousness and wickedness. 5. In the future existence, on the completion of every account, the creator Auharmazd himself takes account, by whom both the former account of the three nights and all the thoughts, words, and deeds of the creatures are known through his omniscient wisdom. 6. The punishment for a soul of the sinners comes from that spirit with whom the sin, which was committed by it, is connected; fostered by the iniquity practised, that punishment comes upon the souls of the sinful and wicked, first on earth, afterwards in hell, and lastly at the organisation of the 'The angel of the sun's light; he is a personification of friendship and good faith, and is, therefore, specially aggrieved by breaches of promise and fraudulent debtors, but assists righteous souls in their passage to the other world (see AV. V, 3, Mkh. II, 118). Referring to debts and promises to pay. The angels of obedience and justice; the duty of the former is to protect the righteous, and that of the latter is to weigh the good works and sins in his golden scales, when the soul's account is balanced after the third night after death (see AV. V, 2-5, Mkh. II, 115-122). Referring, perhaps, to the future temporary separation of the wicked from the righteous, after the assembly of the Sadvastaran (see Bd. XXX, 10-16). * The demon who is supposed to have occasioned the sin. [18] D Digitized by Google

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34 DADISTAN-E DINIK. future existence! 7. When the punishment of the three nights is undergone? the soul of the righteous attains to heaven and the best existence, and the soul of the wicked to hell and the worst existence. 8. When they have undergone their punishment at the renovation of the universe they attain, by complete purification from every sin, unto the everlasting progress, happy progress, and perfect progress of the best and undisturbed existence. CHAPTER XV. 1. The fourteenth question is that which you ask thus: Is the eradication of life the gnawing of dogs and birds upon the corpse? And does the sin of those who suppose its a sin proceed from that origin, or not? 2. The reply is this, that the decrease of sin and increase of good works, owing to good thoughts, good words, and good deeds, arise really from the effort and disquietude which come on by means of the religion the soul practises, and through the strength in effort, steadfastness of religion, and * The three days and nights of final punishment, after the resurrection and before the final purification in melted metal (see Bd. XXX, 13, 16, 20), which is mentioned again in $ 8. ? This does not refer to the final punishment of $$ 6 and 8, but to the previous three nights' tribulation just after death, and to the fate of the soul before the resurrection (see Chaps. XXIV, XXV). * The exposure of the dead, apparently; but the construction of this question and its relation to the reply are by no means clear at first sight. From $$ 2, 5, 6 we have to infer that the exposure is a meritorious action rather than a sin; and from $$ 3, 4 we have to gather that as loss of life occurs to every one, and exposure of the corpse only to some, the former cannot be caused by the latter. Digitized by Google

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CHAPTER XIV, 7-xv, 6. 35 protection of soul which the faithful possess. 3. That evil which occurs when doing good works, which is the one (hana) when doing iniquity, and when one strives it is the one when he does not strive, the one when content and the one when not content, and after it is undesired, and no cause of good works is with it, it occurs just as undesired, for the sake of favour and reward, is the certain eradication of life. 4. It happens once only (aetum) unto the righteous and the wicked, every one who may have received the reward-that reward is living until the time of passing away--but the gnawing of dogs and birds does not happen unto every one and every body. 5. It is necessary for those to act very differently1 whose understanding of good works is owing to proper heed of dead matter; and, on account of the rapid change (vardi-hastano) of that pollution, and a desire of atonement for sin, they should carry the body of one passed away out to a mountain-spur (kof vakhsh), or a place of that description, enjoining unanimously that the dogs and birds may gnaw it, owing to the position of the appointed place 2. 6. Therefore, as owing to that fear3, the commands of religion, and progressive 1 Differently from others. 2 The dead must be deposited upon some dry and barren spot, remote from habitations and water, and, if possible, upon the summit of a hill (see Chap. XVII, 17, and Vend. VI, 93). From the mention of dogs gnawing the corpse it would appear that the depositories for the dead were less enclosed when this work was written than they are at present; and in ancient times both enclosed and unenclosed depositories seem to have been used (see Vend. VI, 92-106). For a description of the present form of such depositories see Sls. II, 6, note. 3 Fear of pollution from the dead. D 2 Digitized by Google

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DADISTAN-E DINIK. desire it is accepted strenuously for the wicked himself, his own recompense is therein, and it happens to him in that way for the removal (narafsisno) of sin and for the gratification of his soul. CHAPTER XVI. 1. The fifteenth question is that which you ask thus: When the dogs and birds tear it (the corpse) does the soul know it, and does it occur uncomfortably for it, or how is it? 2. The reply is this, that the pain occasioned by the tearing and gnawing so galls (maledo) the body of men that, though the soul were abiding with the body, such soul, which one knows is happy and immortal, would then depart from the body, along with the animating life, the informing (sinayinako) consciousness, and the remaining resources of life. 3. The body is inert, unmoving, and not to be galled; and at last no pain whatever galls it, nor is it perceived; and the soul, with the life, is outside of the body, and is not unsafe as regards its gnawing, but through the spiritual perception' it sees and knows it. 4. That which is wicked is then again desirous of its bodily existence ?, when it sees them thus: the wonderfully-constructed body which was its * Supposing that sinasno stands for sinayisno; otherwise we must read 'in the spiritual places (divagano).' . This section is made still more complicated in the Pahlavi text by the division of this first phrase; half of it being placed at the beginning, and the other half at the extreme end of the sentence. Digitized by Google

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CHAPTER XVI, 1-7. 37 vesture, and is dispersed, and that spiritual life (hako) which was with its heart, and is even on account of this--that is: 'Because in my bodily existence and worldly progress there was no atonement for sin and no accumulation of righteousness'-- also in mourning about it thus : 'In the prosperity which this body of mine had, it would have been possible for me to atone for sin and to save the soul, but now I am separated from every one and from the joy of the world, which is great hope of spiritual life; and I have attained to the perplexing account and more serious danger.' 5. And the gnawing becomes as grievous to it, on account of that body, as a closely-shut arsenal (afzar beta-f badtum) and a concealed innermost garment are useless among those with limbs provided with weapons and accoutrements, and are destroyed. 6. And of that, too, which is righteous and filled with the great joy that arises from being really certain of the best existence, then also the spiritual life which was with its body, on account of the great righteousness, fit for the exalted (firakhtaganik), which was ever accumulated by it with the body, is well developed (madam hu-tashido), and the wonderfully-constructed body is destroyed in the manner of a garment, particularly when its dispersion (a pasisno) occurs thereby. 7. And the consciousness of men, as it sits three nights outside of the body, in the vicinity of the body, has to remember and expect that which is truly fear and trouble (khar) unto the demons, and reward, peace, and glad tidings (novik) unto the spirits of the good; and, on account of the dispersion and injuring of the body, it utters a cry spiritually, Digitized by Google

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38 DADISTAN-I DINIK. thus : 'Why do the dogs and birds gnaw this organised body, when still at last the body and life unite together at the raising of the dead ?' 8. And this is the reminding of the resurrection and liberation, and it becomes the happiness and hope of the spirit of the body and the other good spirits, and the fear and vexation of the demons and fiends. CHAPTER XVII. 1. The sixteenth question is that which you ask thus : What is the purpose of giving up a corpse to the birds ? 2. The reply is this, that the construction of the body of those passed away is so wonderful that two co-existences have come together for it, one which is to occasion endurance (der pada yinidano) and one which is to cause conflict (nipordinida no), and their natures are these, for watching the angels and averting the demons. 3. After appertaining to it the life-so long as it is in the locality of the place of the body-and the demons of dull intellects, who are frightened by the body, are just like a sheep startled by wolves when they shall further frighten it by a wolf?. 4. The spirit of the body, on account of being the spiritual life (hu ko) for the heart in the body, is indestructible; so is the will which resided therein, even when they shall release it from its abode. 5. In the same way the body of those who are Assuming that a han stands for a hang. 2 This last clause is a quotation, slightly altered, from Vend. XIX, 108, 109. Pahl. Digitized by Google

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CHAPTER XVI, 8-XVII, 8. passed away is so much the more innocently worthy of the rights (sano) of one properly passed away, and what it is therein provided with, as it has uttered thanksgivings. 6. For those guardian spirits who keep watch over the body of Keresasp1 the Saman are also such praises from the life and body, for that reason, moreover, when they unite. 39 7. The injury of the destroyer to the body of those passed away is contaminating; the Nasus (corruption') rushes on it and, owing to its violence when it becomes triumphant over the life of the righteous man, and frightens it from the place of the catastrophe (hankardikih), and puts itself into the place of the body, that body is then, for that reason, called Nasal ('dead matter'). 8. And, on account of the co-existence of rapid changing and the mode of attacking of the same Nasus, even when it is necessary for the disintegration of the body, this is also then to lie and change sanatorily. An ancient hero, mentioned both in the Avesta and Shahnamah, who, owing to his disregard of religion, is said to be lying asleep on the plain of Pesyansai (probably the Pisin valley near Qandahar), watched by a myriad guardian spirits of the righteous, until he shall be hereafter aroused by the angels to kill the revived usurper Az-i Dahak (see Bd. XXIX, 7, 8, Byt. III, 59-61). Regarding his soul a legend is related in the Pahlavi tracts which precede Dd. in some MSS., of which a translation will be found in Appendix I. 2 Supposed to be a fiend who enters and pervades every corpse immediately after death, except in certain cases of violent death, when its arrival is delayed till the next period of the day (see Sls. X, 32). This exception is made in Vend. VII, 5, 6, and was probably intended, in most cases, to prevent a person who had met with a serious accident being left to perish, through fear of his death contaminating any one coming to his relief; not from any idea of the fiend being taken unawares by the suddenness of the death. This fiend is the Av. nasu (nom. nasus). Digitized by Google

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DADISTAN-I DINIK. 9. Hence, as the body of men is formed out of hard bone and soft fat, that which is established is the expulsion of the bone from the fat. 10. For the bone through its hardness, when no damp fat is with it, and it does not become a holder of its damp, is itself essentially dry; and it becomes unconsumable and attaining durability, through dryness, out of the dead matter even for perpetuity. 11. And the sun is provided to make rotten, dispersed, and useless the fat that is around the bone, which on the decay of the animating life is to become increasingly damp, and, after the departure of life through terror and disgust (a dostih), it comes to rottenness and stench; and the noxious creatures in it alike afflict it and the hard part such as bone. 12. As regards the shrinking away of those who are sinners, the nearer way to a remedy is the gnawer away from men"; the fat becomes separate from the bone, and is seized and digested, as by the separation of the fat from the dead matter for digestion, moreover, the permanent matter (asarih) and bone attain more fully unto their own nature (sano), and the body (kalpado) to emptiness. 13. Because there is no other way to consume that fat of men, since it is most grievous to them (the sinners), and the pollution and contamination are made a blessing unto it (the gnawer). 14. The dispersers (a stardagaran) completely disperse from it a; they are ap 1 That is, in the case of those who neglect the proper exposure of corpses, there is a natural remedy in the worms produced for consuming them. Perhaps the word khastar, cutter or gnawer,' stands for khastar, 'noxious creature.' 3 The consumers of the corpse disperse when their work is done, and carry contamination with them unless purified by the sun's heat, as described in $ 15. Digitized by Google

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CHAPTER XVII, 9-18. 41 pointed and produced, a production not worthy, for its defilement of those purified and animals is contaminating, through contact again with men. 15. The crow (galag) and such-like, through scorching away by the fire of the luminaries, become worthy; moreover, the affliction of that which is completely pure fire arises therefrom, as it is not able itself to come unto the scorched one, for then the defilement (darvakh) of the scorcher by the most grievous gnawer would be possible. 16. But it is not proper to recount (angastano) the devouring of the noxious creatures, for the spirit of the body is troubled when it observes the alarmed (vazid) spirituality which was in the body of those destroyed, the noxious creatures upon the goodly forms, and the mode and strangeness of their disintegration and spoliation. 17. And so it then becomes the more remedial way' when, as it is ordered in revelation, the body fraught with corruption is placed on the ground of a clear mountainspur (kof vakhsh); and, in order not to convey it to the water, plants, and men of the plain, it is fastened 3 in the customary manner, so that the corpse-eating dogs and corpse-eating birds, which are not subject to the hand (dasto-amuko) of men, and are likewise not entertained as food, shall yet not drag any of it away for man's eating of dead matter. 18. For streams and waters go themselves * and That is, it is better to adopt the customary mode of removing the corpse. See Vend. VI, 93-97. * This is ordered only when the corpse is not placed in any enclosure. Or, as Vend. V, 49-62 describes it, the water is rained down by Digitized by Google

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42 DADISTAN-I DINIK. 2 consume that fat, and are digested by the vital fire1 which is in the life of the creatures of Auharmazd; and from fat the corpses and dead matter are reduced unto dregs of clay and permanent matter, even with the dust they are mingled and become scattered about. 19. Likewise to those dogs, flying creatures, and birds they themselves (the waters) have given the corpse-eating quality and habit3, and on account of dull intellect they (the creatures) are not overwhelmed even by that sin. 5 20. From that fat which is mingled with the living body of a creature of Auharmazd then arises also the assault of the demons, as is shown in the chapter on the reason for showing a dog to a dead person, so that the body of those passed away, when the gnawers away are mingled with the living body of a creature of Auharmazd, exhibits a partial resurrection and the tokens of it, and thereby the demons keep in it (the living body), and give pain by the will of the sacred beings. Auharmazd, purified in the Putik sea, and conveyed through the wide-formed ocean to the well-watered tree of all seeds, whence the falling seeds are brought back, with the misty clouds, and rained upon the earth, to grow there and yield food for cattle and men. 1 The vital heat, or Vohu-fryan fire (see Bd. XVII, 1, 2). 2 Reading gil-valigih (compare Pers. kalik, 'sediment,' or galiz, 'saliva'). "Which they have imbibed by contact with dead matter. * Or 'weapon.' No such chapter is now extant in Dd., and, therefore, this remark favours the supposition that some chapters are lost between Chaps. XCIII and XCIV. A corpse must be shown to a dog in order that the demon, Nasus, may be driven out of it by the look, or touch, of the dog (see Sls. II, 1-4, X, 33). * A recognition of the fact that the drinking of impure water, or eating of tainted food, is apt to produce disease. Digitized by Google

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CHAPTER XVII, 19-XVIII, 4. 43 CHAPTER XVIII. 1. The seventeenth question is that you ask thus: Is it better when they give it to the birds, or what mode is better? 2. The reply is this, that after showing the dogthe reason of which is as declared in its own chapter -they shall carry the corpse at once to the hills and rising ground (vakhsh bum); and, for the reason that the dogs and birds should not bring that dead matter away to a watered, cultivated, or inhabited place, one is to fasten it in the manner of a thief?. 3. When the corpse-eating birds have eaten the fat, that fat which, when it is not possible to eat it, becomes rotten, offensive, and fraught with noxious creatures, then men shall properly convey the bones away to the bone-receptacle (astodand), which s one is to elevate so from the ground, and over which * a roof (askupo) so stands, that in no way does the rain fall upon the dead matter, nor the water reach up to it therein, nor the damp make up to it therein, nor are the dog and fox able to go to it, and for the sake of light coming to it a hole is made therein. 4. More authoritatively (dastobariha) it is said that bone-receptacle is a vault (kadako) of solid stone', and its covering (nih u mbako) one is to Literally as the reason of it is declared. This is another allusion to the missing chapter mentioned in Chap. XVII, 20. ? Reading a hun k had dino, but this is very likely a corruption of khaddind khaddino, 'in various modes.' * The MSS. have mu nam, which by me.' * The MSS. have min madam, 'from above.' o Whether khadako-sa gako means 'solid rock' or 'solid ashlar' is doubtful. Digitized by Google

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44 DADISTAN-I DINIK. construct also of a single stone which is cut perforated (sulak-homand), and around it one is to fill in with stone and mortar 1. CHAPTER XIX. 1. The eighteenth question is that which you ask thus: When the souls of the righteous and the souls of the wicked go out to the spirits, will it then be possible for them to see Adharmazd and Aharmana, or not? 2. The reply is this, that concerning Aharman it is said that his is no material existence (stis); and Adharmazd, as a spirit among the spirits, is to be heard by those who are material and those also who are spiritual, but his form (kerpo) is not completely visible except through wisdom. 3. And a sem blance of his power is seen, as was told unto Zaratust the Spitaman when he saw the result (zah) of his handiwork, and he (Adharmazd) spoke thus : Grasp the hand of a righteous man! for the kindly operation of my religion through thee thyself is as Perhaps the single stone is not to cover the whole space, but merely to contain the opening for light, and to be set in a vaulted roof of ashlar or rubble; otherwise it is not clear where the filling with stone and mortar is to be placed. This bone-receptacle was to be provided for the bones of those corpses which were deposited on the open ground. In the enclosed depositories, used in India, the bone-receptacle is a circular well in the centre, from which the rain does not appear to be excluded (see Sls. II, 6, note). ? The evil spirit (see Chap. II, 11), whose nature and powers differ very little from those ascribed to the devil by most Christian writers. * Or'on;' or, perhaps, it'is as much as he shall grasp at thee thyself. Digitized by Google

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CHAPTER XIX, 1-7. 45 much as he shall grasp, and thou mayst see him whose reception (mahmanih) of my wisdom and glory is the most.' 4. And about the souls of the righteous and wicked, in the spiritual places they see the throne (gas), which they deem a sight of Allharmazd. 5. And so also those who are domiciled with (hamneman) Aharman, through that wisdom with reference to whose creator they shall suffer, will understand minutely as regards Adharmazd and the nature of Aharman (Aharmanih). 6. And he who is of the righteous is delighted at escaping from Aharman and coming to the existence pertaining to Adharmazd; and they shall offer homage to the glory of Adharmazd. 7. And he who is wicked, through being deceived by Aharman, and turning from the direction (pelag) of Adharmazd, becomes more vexed and more penitent; the hope (zahisno) and forgiveness which he possesses, and the retribution and manacling which are his among the fiends and spirits through his own handiwork, are by the permission which comes from the most persistent of the persistent 2 at the period of the resurrection. The word 'glory' is always to be understood in its material sense of radiance, effulgence.' ? That is, from Adharmazd. The epithet k hvapar, here translated 'persistent,' appears to mean self-sustaining' in the Avesta (see Sls. XXII, 21); traditionally it is supposed to mean protecting, cherishing,' but this is merely a guess, though it seems related to Pers. khaparah, 'active,' and may, therefore, often mean 'persevering.' Digitized by Google

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46 DADISTAN-I DINIK. CHAPTER XX. 1. The nineteenth question is that you ask thus: To what place do the righteous and wicked1 go? 2. The reply is this, that it is thus said that the souls of those passed away and of the dead' are three nights on earth; and the first night satisfaction comes to them from their good thoughts and vexation from their evil thoughts, the second night come pleasure from their good words and discomfort and punishment from their evil words, and the third night come exaltation from their good deeds and punishment from their evil deeds. 3. And that third night, in the dawn, they go to the place of account on Alburz; the account being rendered they proceed to the bridge, and he who is righteous 3 1 As K35 inserts the relative i here, some such phrase as 'who are dead' has probably dropped out of the Pahlavi text. The Parsi books speak of the righteous dead as 'departed,' a term very rarely applied to the wicked (see Chap. XXXII, 4), who are nearly always said 'to die;' the latter verb is, however, occasionally used when speaking of the righteous. This distinction is made even in the Huzvaris logograms, which express the death of the righteous by forms allied to Chald. "'he passed over,' and the death of the wicked by forms allied to Chald. n' 'he died.' 3 So in all MSS., but the 'punishment' seems superfluous here. * The Avesta merely states that the soul remains three nights near the body, chanting a particular hymn, and experiencing as much pleasure or uneasiness as it had in the world (see Hn. II, 3-17, III, 3-16); and much the same account is given in AV. IV, 9-14, XVII, 2-9, Mkh. II, 114, 158-160. The mountain chain which is supposed to surround the world (see Bd. XII, 3); the Av. Hara-berezaiti. The Kinvad bridge (see Chap. XXI, 2-7), which is said to Digized by Google

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CHAPTER XX, 1-XXI, I. 47 passes over the bridge on the ascent (lalaih), and if belonging to the ever-stationary (hamistaniko)" he goes thither where their place is, if along with an excess of good works his habits are correct (frarun-dad) he goes even unto heaven (vahisto), and if along with an excess of good works and correct habits he has chanted the sacred hymns (gasano) he goes even unto the supreme heaven (garodmand). 4. He who is of the wicked falls from the lower end (tih) of the bridge, or from the middle of the bridge; he falls head-foremost to hell, and is precipitated (nikuni-aito) unto that grade 2 which is suitable for his wickedness. CHAPTER XXI. 1. The twentieth question is that which you ask thus : How are the Kinvad bridge, the Daitih peak (kakad), and the path of the righteous and wicked; rest upon the Daitih (judicial') peak, and to pass over to Albars (see Bd. XII, 7). According to the Avesta (Vend. XIX, 100, 101, trans. D.) his conscience, in the form of a maiden, 'makes the soul of the righteous one go up above the Hara-berezaiti (Albarz); above the Kinvad bridge she places it in the presence of the heavenly gods (angels) themselves.' See also AV. V, 1, 2, Mkh. II, 115. 1 The intermediate place for those not good enough for heaven and not bad enough for hell, where such souls remain in a passive, immovable state till the resurrection (see Sls. VI, 2). It is divided into two parts, according to the author, one for those nearly righteous (see Chap. XXIV, 6), and one for those nearly wicked (see Chap. XXXIII, 2). Four grades of heaven and four of hell are mentioned in AV. and Mkh. (see Sls. VI, 3, note). Digitized by Google

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48 DADISTAN-I diniK. how are they when one is righteous, and how when one is wicked? 2. The reply is this, that thus the high-priests have said, that the Daitih peak 1 is in Airan-veg?, in the middle of the world; reaching unto the vicinity of that peak is that beam-shaped (dar-kerpo) spirit, the Kinvad bridge 3, which is thrown across from the Albarz enclosure (var) back to the Daitih peak. 3. As it were that bridge is like a beam of many sides, of whose edges (posto) there are some which are broad, and there are some which are thin and sharp; its broad sides (sukiha) are so large that its width is twenty-seven reeds (nai), and its sharp sides are so contracted (tang) that in thinness it is just like the edge of a razor. 4. And when the souls of the righteous and wicked arrive it turns to that side which is suitable to their necessities, through the great glory of the creator and the command of him who takes the just account? 5. Moreover, the bridge becomes a broad bridge for the righteous, as much as the height of nine spears (nizako)--and the length of those which they carry is each separately three reeds ; and * The Kakad-i Daitik of Bd. XII, 7. * The primeval home of Mazda-worship (see Vend. I, 5, 6), which the Bundahis places in the direction of Adarbigan;' it is also stated to contain the Daitik or Daitih river (which must not be confounded with the Daitih peak) and the Daraga river (on whose bank Zaratust's father is said to have dwelt), and to have been the scene of Zaratust's first promulgation of the religion (Bd. XX, 13, 32, XXIX, 12, XXXII, 3). Its winter is likewise described as both long and cold (Vend. I, 8-12, Bd. XXV, 11, 16), which is the case in Adarbigan. See Chap. XX, 3. The angel Rashnu. * The nine spears of three reeds each, in length, making up the Digized by Google

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CHAPTER XXI, 2-9. 49 it becomes a narrow bridge for the wicked, even unto a resemblance to the edge of a razor. 6. And he who is of the righteous passes over the bridge, and a worldly similitude of the pleasantness of his path upon it is when thou shalt eagerly and unweariedly walk in the golden-coloured spring, and with the gallant (hu-kir1) body and sweet-scented blossom in the pleasant skin of that maiden spirit, the price of goodness. 7. He who is of the wicked, as he places a footstep on to the bridge, on account of affliction (si parth) and its sharpness, falls from the middle of the bridge, and rolls over headforemost. 8. And the unpleasantness of his path to hell is in similitude such as the worldly one in the midst of that stinking and dying existence (hastan), there where numbers of the sharp-pointed darts (tezO muk dugo) are planted out inverted and point upwards, and they come unwillingly running; they shall not allow them to stay behind, or to make delay. 9. So much greater than the worldly similitude is that pleasantness and unpleasantness unto the souls, as such as is fit for the spirit is greater than that fit for the world. twenty-seven reeds mentioned in SS 3. As the reed appears to have been about 4 feet 8 inches (see Chap. XLIII, 5, note), the width of the bridge is supposed to be about 126 feet, and the length of a spear is taken as 14 feet. 1 So in the MSS., but hu-kihar, 'handsome,' is more probable. 2 Reading kaniko, instead of the kanako of the MSS., as there can be no allusion to the evil spirit here. The reference is to a good conscience, which is symbolised by the handsome maiden who is supposed to meet the righteous soul on its way to heaven (see Chap. XXIV, 5). Assuming that agzast is equivalent to Pers. agast. The allusion seems to be to a form of torturing punishment (running upon ground studded with sharp points) well known to the author. [18] E Digitized by Google

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50 DADISTAN-I DINIK. CHAPTER XXII. 1. The twenty-first question is that which you ask thus: When he who is righteous passes away, who has performed much worship of the sacred beings, and many duties and good works, do the spirit of creation, the spirit of the sacred ceremony (yazisno) and religion of the Mazda-worshippers, the water, earth, plants, and animals, make complaint unto Adharmazd, owing to the passing away of him who is righteous, and is it distressing to them when he goes out from the world, or how is it? 2. The reply is this, that as to him who is of the righteous, in his transit of worldly pain in passing away, and also after passing away to the passage onwards ? which is his limit (star) still in the perplexing account, and, after the account, in his own joy, and in what occurs when his gossips (hamvakan) in the world--by whom the spiritual beings are also not unrecognised, nor his position unknown -are in worldly demeanour downcast and grieving, on all these occasions 2 his thoughts, procuring forgiveness, are about the sacred beings. 3. And the spirit of creation, and the good spirit of the religion of the Mazda-worshippers, which are in the worldly existence of which also, in the world, that righteous one is a praiser, an employer, a manager, a protection, and a forbearing friend-shall make an outcry to 1 The Kinvad bridge, near which the soul's account is rendered. ? The sentence is clear enough in Pahlavi, but too involved to be readily understood in English without these extra words. 3 The worldly existences which those spirits represent. Digitized by Google

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CHAPTER XXII, 1-XXIII, 2. 51 the creator about him who is righteous, who is away from worldly protection, also for the granting of a promoter of forbearance, and for a restorer (avordar) of what is extorted 1; likewise a petition about the compensatory concomitants as to his new protection and disposer. 4. And the almighty creator responds, and allots a teacher 2 for smiting the fiend, for the satisfaction of the righteous, and for the protection of the good creatures. 5. As it is said, that in every age a highpriest of the religion and his managing of the creatures are made manifest, in whom, in that age, the protection of the creatures and the will of the sacred beings are progressing. Chapter XXIII. 1. The twenty-second question is that which you ask thus : When they shall snatch forth the life from the body of man how does it depart ? 2. The reply is this, that it is said to be in resemblance such as when the redness is drawn up out of a fire; for when the inflammable material of a fire is burnt, and has remained without glowing 3, 1 These latter clauses of the outcry refer to their own wants, and the necessity of providing some one to take the place of the deceased; but the final petition seems to be for the deceased himself. * The word may be either farhakhtako, preparing, educating,' or firistako, sending, deputing,' and must be used as a substantive. s Reading abaris (compare Pers. bars, 'splendour'), or it may be abarakh, sparkless,' if barkh, a spark,' be a pure Persian word, which is doubtful. E 2 Digitized by Google

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52 DADISTAN-I DINIK. and when it does not obtain new inflammable material, or extinguishing matter (nizayisnik) comes upon it, its redness and heat then depart from it?; the life, too, on the departure of the breath (vado va sakih), does not stay in the body, but in like manner departs. 3. To a like purport the high-priests of the religion have also said this, that mortals and men by listening? perceive the time when the spirits shall put a noose (band) on the neck 3; when his time has fully come one then conducts him with a companion (pavan ham-bar)', and at his falling are the place of deaths and cause of death; and having made lethargy (bushasp) deliver him up, and terrified his fever (tapo), death (a osh) seizes decrepitude (zarman) away from him . 4. The strength in those intrusted with him, and the good proceedings and pursuit of means which remain behind ?, giving them strength, are the deter 1 M14 and J omit the remainder of the sentence. ? Reading sin visno, but by omitting a stroke we should have danisno, knowledge. s Of a person at the point of death. The demon of death, Astovidad, is supposed to cast a noose around the necks of the dead to drag them to hell, which only the righteous can throw off (see Bd. III, 21, 22). * That is, the dying man must be conveyed by more than one person, for fear of such contamination by the demon of corruption (at the time of death) as would require the tedious Bareshnum ceremonial of purification (see Sls. II, 1, 6-8). And, therefore, the place where his body will rise again at the resurrection (see Sls. XVII, 11-14). * Lethargy, fever, and decrepitude are considered as fiends, but are dispossessed by the mightier demon of death. M14 and J mention 'lethargy,' but omit the after part of the sentence. ? Alluding probably to the ceremonies to be ordered and performed by the survivors (see Chap. XXVIII, 6, Sls. XVII, 2-6). Diglized by Google

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CHAPTER XXII, 3-XXIV, 2. 5.3 mination (vikir) which is their own inward physician. 5. And should it be a passing away (vidarg) which obtains no light, and on account of their disquietudes they have gone to the understanders of remedies for strength for the remedial duties, and the way is closed, he proceeds with insufficiency of means. 6. And the soul of the body, which is the master of its house (kadak khudai), along with the animating life, goes out of the impotent body to the immortal souls', as a wise master of a house goes out of a foreign (anirano) house to a residence of the good worship. 7. It was also told to the ancient learned that life (khaya) is where there is a living spirit within the soul's body, which is connected with the soul", as much as a development (saritantano) of the body, and is the life (zivandakih) of the soul of a body of one passed away. Chapter XXIV. 1. The twenty-third question is that which you ask thus: When he who is righteous passes away, where is the place the soul sits the first night, the second, and the third ; and what does it do ? 2. The reply is this, that thus it is said, that the That is, when there are doubts about the fate of the soul, and the survivors can obtain no satisfactory assurances from the priesthood, the soul has to proceed to the other world without suitable provision for its happiness. The MSS. have soul.' * M14 and J have which is the soul,' and omit the remainder of the sentence. Digitized by Google

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54 DADISTAN-I DINIK. soul of man, itself the spirit of the body', after passing away, is three nights upon earth, doubtful about its own position (gas)?, and in fear of the account; and it experiences terror, distress (dahyako), and fear through anxiety about the Kinvad bridge 3; and as it sits it notices about its own good works and sin. 3. And the soul, which in a manner belongs to that same spirit of the body which is alike experiencing and alike touching it, becomes acquainted by sight with the sin which it has committed, and the good works which it has scantily done. 4. And the first night from its own good thoughts, the second night from its good words, and the third night from its good deeds it obtains pleasure for the soul; and if also, with the righteousness, there be sin which remains in it as its origin, the first punishment in retribution for the evil deed occurs that same third night. 5. The same third night, on the fresh arrival of a dawn*, the treasurer of good works, like a handsome maiden (ka niko)", comes out to meet it with the store of its own good works; and, collected by witches (pariko-kind), the sin and crime unatoned for (ato khto) come on to the account and are justly accounted for . 1 The spirit of the body' which is to some extent distinguished from the soul,' both in this chapter and the next, is probably the life, as described in Chap. XXIII, 7. 9 That is, its future position, or destination.' See Chap. XXI, 2-7. * Reading den bam-I nuk a yafto. * Fully described in Hn. II, 22-32, AV. IV, 18-35, Mkh. II, 125-139. & The author is more practical than most other writers on the same subject, as he assumes that the righteous soul is not absolutely righteous, nor the wicked soul absolutely wicked. Digitized by Google

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CHAPTER XXIV, 3-xxv, 4. 55 6. For the remaining (ketrund) sin it undergoes punishment at the bridge, and the evil thoughts, evil words, and evil deeds are atoned for; and with the good thoughts, good words, and good deeds of its own commendable and pleasing spirit it steps forward unto the supreme heaven (garodmano)', or to heaven (vahisto), or to the ever-stationary (hamistanagano) of the righteous, there where there is a place for it in righteousness. CHAPTER XXV. 1. The twenty-fourth question is that which you ask thus : When he who is wicked shall die, where is the place the soul sits the first night, the second, and the third ; and what does it say and do ? 2. The reply is this, that those three nights the soul is upon earth, and notices about the thoughts, words, and deeds of its own body; it is doubtful about its own position, and experiences grievous fear of the account, great terror of the bridge, and perplexing fear on account of hell. 3. Thought is oppressive as an indicator of fear, and the soul, in a manner the spirit of the body, is a computer 3 and acquirer of acquaintance by sight about the good works which it has not done, and the sin which it has committed. 4. And the first night it is hastening away from See Chap. XX, 3. ? There is another place for the ever-stationary of the wicked (see Chap. XXXIII, 2). * Assuming that angraidar stands for angarida r. Digitized by Google

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56 DADISTAN-I DINIK. its own evil thoughts, the second night from its own evil words, and the third night from its own evil deeds; but, owing to the good works which it has done in the world, the first night the spirit of its good thoughts, the second night the spirit of its good words, and the third night the spirit of its good deeds, come unto the soul, and become pleasing and commendable to it. 5. And the third night, on the fresh arrival of a dawn, its sin, in the frightful, polluted shape of a maiden (karatik) who is an injurer, comes to meet it with the store of its sin; and a stinking northerly wind comes out to meet it, and it comes on shudderingly, quiveringly?, and unwillingly running to the account. 6. And through being deceived and deceiving, heresy (avarun-dinoih), unrelenting and false 3 accusation of constant companions, and the wide-spread sinfulness of a fiend-like existence (drug-stihih) it is ruined, falls from the bridge, and is precipitated to hell. CHAPTER XXVI. 1. The twenty-fifth question is that which you ask thus : How are the nature of heaven (vahisto), and the comfort and pleasure which are in heaven? 2. The reply is this, that it is lofty, exalted, and 1 The demons are supposed to come from the north, where the gates of hell are situated (see Sls. X, 7). ? Reading asto-sistiha naro-gumdaniha, which may be, literally, with bones started and with shaking navel;' but the reading is doubtful. & Literally not allowing to hear and false-speaking.' Digitized by Google

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CHAPTER XXV, 5-XXVII, 2. 57 supreme, most brilliant, most fragrant, and most pure, most supplied with beautiful existences, most desirable, and most good, and the place and abode of the sacred beings (yazda no). 3. And in it are all comfort, pleasure, joy, happiness (vasidagih), and welfare, more and better even than the greatest and supremest welfare and pleasure in the world ; and there is no want, pain, distress, or discomfort whatever in it; and its pleasantness and the welfare of the angels are from that constantly-beneficial place (gas), the full and undiminishable space (gung)', the good and boundless world. 4. And the freedom of the heavenly from danger from evil in heaven is like unto their freedom from disturbance, and the coming of the good angels is like unto the heavenly ones' own good works provided. 5. This prosperity (freh-hasto) and welfare of the spiritual existence is more than that of the world, as much as that which is unlimited and everlasting is more than that which is limited and demoniacal (sedaniko). Chapter XXVII. 1. The twenty-sixth question is that which you ask thus: How are the nature of hell, and the pain, discomfort", punishment, and stench of hell ? 2. The reply is this, that it is sunken, deep, and descending, most dark, most stinking, and most terrible, most supplied with wretched existences (anazida ntum), and most bad, the place and cave See Chap. XXXI, 24. ? Or 'ingloriousness.' Digitized by Google

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58 DADISTAN-I DINIK. (grestako) of the demons and fiends. 3. And in it is no comfort, pleasantness, or joy whatever ; but in it are all stench, filth, pain, punishment, distress, profound evil, and discomfort; and there is no resemblance of it whatever to worldly stench, filthiness, pain, and evil. 4. And since there is no resemblance of the mixed evil of the world to that which is its sole-indicating (a e-numai) good, there is also a deviation (gumisno) of it from the origin and abode of evil'. 5. And so much more grievous is the evil in hell than even the most grievous evil on earth, as the greatness of the spiritual existence is more than that of the world ; and more grievous is the terror of the punishment on the soul than that of the vileness of the demons on the body. 6. And the punishment on the soul is from those whose abode it has become ?, from the demons and darkness--a likeness of that evil to hell--the head (kamarako) of whom is Aharman the deadly. 7. And the words of the expressive utterance of the high-priests are these, that where there is a fear of every other thing it is more than the thing itself, but hell is a thing worse than the fear of it. CHAPTER XXVIII. 1. The twenty-seventh question is that which you ask thus: Why and what is the ceremony of Meaning, probably, that the mixture of good and evil in the world is as far removed from heaven as it is from hell. But the words ae-numai and gumisno are doubtful both in reading and meaning. ? That is, hell has become; reading man gasto. Digitized by Google

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CHAPTER XXVII, 3-XXVIII, 5. 59 the three nights (satuih), when during three days they order and perform the sacred-cake ceremony (yazisne drono) of Srosh?? 2. The reply is this, that the life and soul, when from the realm of the spirit of air 2 they attain unto worldly attire, and have passed into its pain and misfortune, are more sensitive (nazuktar); owing to their nurture, birth, and mission, protection and defence are more desirable and more suitable for the discreet (hu-kiraganiktar); and milk food, and renewed (nava gunak) and constant attention to the fire are requisite 3 3. So also when they are ousted from bodily existence, and pain and the eradication of life have come upon them, they are in like manner more sensitive, and sending them protection and defence from spirits and worldly existences is more desirable. 4. And on account of their spiritual character the offering (firistisno) of gifts for the angels, fit for the ritual of a spirit (mainok nirangik), is more presentable; and also a fire newly tended (nogond) is that which is more the custom in the sacred ceremony (yazisno). 5. For the same reason in the three days when in connection with the soul the sacred ceremony, the burning of fire, its cleanly clearance (gondisno), See Chap. XIV, 4. * Reading min mainok vayih, and assuming that 'the good Vae' (the Vayo of the Ram Yt.), who is often called the angel Ram, is alluded to (see Chap. XXX, 4, Sls. XI, 4, XVII, 4). The life and soul are treated as one being in this chapter, as all the verbs and pronouns referring to them are in the singular number in the Pahlavi text. * Referring to the proper care of new-born infants, for whose protection from the demons a bright fire is to be kept constantly burning for three days (see Sls. XII, 11, 12). Digitized by Google

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DADISTAN-E DINIK. and other religious and ritualistic defence, feeding on milk and eating with a spoon' are ordered, because--as the sacred ceremony, the defence and protection of the worldly existences, is, by order of the creator, the business of Srosh the righteous ?, and he is also one of those taking the account in the three nights 3-Srosh the righteous gives the soul, for three days and nights, the place of the spirit of air in the world, and protection. 6. And because of the protectiveness of Srosh, and that one is assisted likewise by Srosh's taking the account, and for that purpose, are the manifest reasons for performing and ordering the ceremony of Srosh for three days and nights 4. 7. And the fourth day the ordering and performing the ceremony of the righteous guardian spirit (ardai fravardo)s are for the same soul and the remaining righteous guardian spirits of those who are and were and will be, from Gayomard the propitious to Soshans the triumphant. CHAPTER XXIX. 1. The twenty-eighth question is that you ask thus: For what reason is it not allowable to perform 1 No meat is to be eaten by the survivors until the third night has passed away (see Sls. XVII, 2). ? The angel Srosh is said to have been the first creature who performed the sacred ceremony (see Yas. LVI, i, 2-7, ii, 2-4, iii, 2-4), of which the spiritual counterpart was produced by Adharmazd during the creation (see Bd. II, 9). 3 See Chap. XIV, 4. See Sls. XVII, 3. See Sls. XVII, 5. . That is, from the first man to the last; the phrase is quoted from Yas. XXVI, 33. Digitized by Google

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CHAPTER xxviii, 6-xxx, 2. 61 the ceremony of Srosh, the living spirit (ahvo)!, along with other propitiations (sh nu mano), when they reverence him separately? 2. The reply is this, that the lord of all things is the creator who is persistent over his own creatures, and a precious work is his own true services which is given by him to Srosh the righteous whom, for this reason, one is to reverence separately when even his name is not frequently mentioned, and one is not even to reverence the names of the archangels with him. CHAPTER XXX. 1. The twenty-ninth question is that which you ask thus: The third night, in the light of dawn, what is the reason for consecrating separately the three sacred cakes - with three dedications (shnuman)? . 2. The reply is this, that one sacred cake, whose dedication is to Rashnu and Astad 5, is for satisfying * Probably a miswriting of asho k, 'righteous.' 2 Short formulas of praise, reciting all the usual titles of the spirits intended to be propitiated by them, which are introduced into a particular part of the liturgy to dedicate the ceremony to the particular spirit in whose honour it is being performed (see Sls. VII, 8). s Reading bondakih; but it may be bun dakih, 'completeness. perfection.' * The dron, or sacred cake, is a small flexible pancake which is consecrated in the ceremonies, and dedicated to some particular spirit by means of the shnuman, or propitiatory dedication (see Sls. III, 32). * See Sls. XVII, 4. These two angels are supposed to be present when the soul renders its account; Rashnu weighs its actions in his golden balance, and Astad assists it (see AV. V, 3, 5). " Reading rai, instead of la, 'not.' Digitized by Google

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62 DADISTAN-I DINIK. the light of dawn and the period of Aushahin', because the mountain Aushdastar is mentioned 4 in the propitiation of the angel Astad. 3. With Astad is the propitiation of the period of Aushahin 3, and she is the ruler of glory of that time when the account occurs; the souls are in the light of the dawn of Aushahin when they go to the account; their passage (vidar) is through the bright dawn. 4. One sacred cake, which is in propitiation of the good Vae, is, moreover, on this account: whereas the bad Vae is a despoiler and destroyer, even so the good Vae is a resister (kukhshidar), and likewise encountering the bad Vae; he is also a diminisher (vizudar) of his abstraction of life, 'One of the five periods of the day and night, extending from midnight until the stars disappear in the dawn, or, as some say, until all the fixed stars disappear except four of the first magnitude (see Bd. XXV, 9, Sls. XIV, 4-6). 2 Called Ushi-darena in the Avesta, and identified with some mountain in Sagastan in Bd. XII, 15. It is mentioned in the dedicatory formula of Astad (see Sir. 26), and its name is evidently here supposed to mean 'the holder of dawn,' an appropriate term for a lofty mountain to the eastward. Both Rashnu and Astad are blessed in the prayers appointed for the Aushahin period of the day. The 'glory of the Aryans' is lauded in the Astad Yast. The spirit of air, or angel Ram, who receives and protects the good soul on its way to the other world (see Chap. XXVIII, 2, 5). Identified with Asto-vidad, the demon of death, in Bd. XXVIII, 35, but Pahl. Vend. V, 25, 31 makes him a separate demon, who conveys away the bound soul, which would identify him with the demon Vizaresh of Vend. XIX, 94, Bd. XXVIII, 18. There is very little doubt, however, that the Pahlavi translator of Vend. V misunderstood the Avesta, which merely says that 'Asto-vidhotu binds him, Vayo conveys him bound,' referring probably to the good Vae who receives the parting soul; and Pahl. Vend. V, 31 admits that this was the opinion of some. Digitized by Google

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CHAPTER XXX, 3-XXXI, 3. and a receiver and protection of life, on account of the sacred cake 1. Chapter XXXI. 1. The thirtieth question is that which you ask thus: When a soul of the righteous goes on to heaven, in what manner does it go; also, who receives it, who leads 2 it, and who makes it a household attendants of Allharmazd? Also, does any one of the righteous in heaven come out to meet it, and shall any thereof make enquiry of it, or how? 2. Shall they also make up an account as to its sin and good works, and how is the comfort and pleasantness in heaven shown to it; also, what is its food ? 3. Is it also their assistance which Nothing is here said about the third sacred cake, but Sls. XVII, 4 states that this is to be dedicated to the righteous guardian spirit (see Chap. XXVIII, 7). It is doubtful whether the verb be yezrun (a corruption of yezderun) or dezran (a corruption of dedrun), but both forms are traceable to the same Semitic root (737), one with and the other without the prefix 'ye,' and both, therefore, have nearly the same meaning. 3 Reading khavag-i-man, servant of the house' (see also $$ 5,8, Chaps. XXXII, 7, XXXVII, 16, 17, 21, XLIII, 1, XLVIII, 41). This word occurs in Pahl. Vend. XIX, 102, in a compound which is doubtfully read avidamankarana, those acting without time, eternal ones,' in Haug's Essays, p. 388 it should be those acting as household attendants'). It also occurs in the Pazand tract called Aogemadaeka, from its initial word (see Geiger's ed. p. 23, SS 11), where it is read andimani, and translated by Sans. pratihara, doorkeeper;' but in a Pahlavi version of this tract (which seems to form part of the Afrin-i Dahman, and differs considerably from the Pazand text) this word is replaced by bondak manik-1, a household servant,' which confirms the reading adopted here. Digitized by Google

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64 DADISTAN-I DINIK. reaches unto the world, or not? And is the limit (samano) of heaven manifest, or what way is it? 4. The reply is this, that a soul of the righteous steps forth unto heaven through the strength of the spirit of good works, along with the good spirit 1 which is the escort (parvanako) of the soul, into its allotted station and the uppermost (tayiko) which is for its own good works; along with the spiritual good works, without those for the world, and a crown and coronet 2, a turban-sash and a fourfold filletpendant 3, a decorated robe (gamako) and suitable equipments, spiritually flying unto heaven (vahisto), or to the supreme heaven (garodman), there where its place is. 5. And Vohuman", the archangel, makes it a household attendant (khavag-l-maninedo) to Adharmazd the creator, and by order of Allharmazd announces its position (gas) and reward; and it becomes glad to beg for the position of household attendant of Adharmazd, through what it sees and knows. 6. Adharmazd the creator of good producers Probably the good Vae, the spirit of air (see Chaps. XXVIII, 2, 5, XXIX 4). ? Reading rukho vardivano, which words also occur in AV. XII, 16, XIV, 9. A most elaborate account of heaven and hell will be found in the Book of Arda Viraf with an English Translation, ed. Hoshangji and Haug, 1872. * Reading vas va kaharako balak. + Vend. XIX, 102-107 (trans. D.) states as follows: Up rises Vohu-mand from his golden seat; Vohu-mano exclaims : "How hast thou come to us, thou holy one, from that decaying world into this undecaying one?" Gladly pass the souls of the righteous to the golden seat of Ahura Mazda, to the golden seat of the Amesha-spentas, to the Garo-nmanem, the abode of Ahura Mazda, the abode of the Amesha-spentas, the abode of all the other holy beings. Digitized by Google

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CHAPTER XXXI, 4-9. (dahakan) is a spirit.even among spirits, and spirits even have looked for a sight of him; which spirits are manifestly above worldly existences 1. 7. But when, through the majesty ? of the creator, spirits put on worldly appearances (venisnoiha), or are attending (sinayaniko) to the world and spirit, and put away appearance (venisne a padogend), then he whose patron spirit (ahvo): is in the world is able to see the attending spirits, in such similitude as when they see bodies in which is a soul", or when they see a fire in which is Varahran", or see water in which is its own spirit & 8. Moreover, in that household attendance, that A dharmazd has seen the soul is certain, for Adharmazd sees all things; and many even of the fiend's souls ?, who are put away from those of Adharmazd in spiritual understanding, are delighted by the appearance (numadano) of those of Adharmazd. 9. And the righteous in heaven, who have been * Implying that Adharmazd can hardly be considered visible, except by the eye of faith (see Chap. XIX, 2). 2 Assuming that raba - vanagih is equivalent to Pers. buzurganagi, 'magnificence. * The ah vo (Av. aha) seems to be a spiritual protector, somewhat similar to a patron saint; as, according to the Ahunavar, the most sacred formula of the Parsis (see Bd. I, 21, Zs. I, 12-19), both an ahu and a ratu are to be chosen, that is, both a patron spirit and a high-priest. That is, he sees the spirits by means of their material manifestations. 6 The old Pahl. form of Vahram, the angel whose name is applied to the sacred fire (see Bd. XVII, 1, 2,9); he is the Av. Verethraghna of the Bahram Yt. * The female angel of water is the Av. ardvi sura A na hita of the aban Yt. ? The souls in hell. [18] Digitized by Google

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66 DADISTAN-I DINIK. his intimate friends, of the same religion and like goodness, speak to him of the display of affection, the courteous enquiry, and the suitable eminence from coming to heaven, and his everlasting wellbeing in heaven. 10. And the account as to sin and good works does not occur unto the heavenly ones; it is itself among the perplexing questions of this treatise, for the taking of the account and the atonement for the sins of a soul of those passed away and appointed unto heaven happen so ', although its place (gas) is there ? until the renovation of the universe, and it has no need for a new account. 11. And that account is at the time the account occurs; those taking the account are Adharmazd, Vohuman, Mitro, Srosh, and Rashnu, and they shall make up the account of all with justice, each one at his own time, as the reply is written in its own chapter 3. 12. As to that which you ask concerning food, the meals of the world are taken in two ways: one is the distribution of water in haste, and one is with enjoyment (a drvazisno) to the end; but in heaven there is no haste as to water, and rejoicing with much delight they are like unto those who, as worldly beings, make an end of a meal of luxury (adrvazisnikih). 13. To that also which is the spiritual completion of the soul's pleasure it is attaining in like proportion", and in its appearance to worldly beings it is a butter of the name of Maidyok-zarem. 14. And the reason of 1 As in Chap. XXIV, 5, 6. ! In heaven. See Chap. XIV, 2-5. * This sentence is rather ambiguous in the original. Said to be the food of the souls in heaven (see Hn. II, 38, Digitized by Google

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CHAPTER XXXI, 10-15. 67 that name of it is this, that of the material food in the world that which is the product of cattle is said to be the best (pa shum), among the products of cattle in use as food is the butter of milk, and among butters that is extolled as to goodness which they shall make in the second month of the year, and when Mitro 2 is in the constellation Taurus; as that month is scripturally (dindiko) called Zaremeyas, the explanation of the name to be accounted for is this, that its worldly representative (anda zako) is the best food in the world. 15. And there is no giving out of assistance by the soul of the righteous from heaven and the supreme heaven; for, as to that existence full Mkh. II, 152); it is to be distinguished from the draught of immortality, called Hush, which is prepared from the fat of the ox Hadhayos and the white Hom at the time of the resurrection (see Bd. XXX, 25). . If the writer refers to the correct solar year of Bd. XXV, 21, beginning at the vernal equinox, the second month would be 19th April-19th May when the sun is in the conventional sign of Taurus; but the ordinary Parsi year in his time commenced in the middle of April, and its second month would be May-June when the sun (about A.D. 880) would be in the actual constellation of Taurus. So that the statements in the text afford no certain indication of the particular calendar used by the author. . The angel of the sun's light, here used for the sun itself. * The fifteenth day of the second month of the Parsi year is the season festival called Maid hyo-zaremaya, mid-verdure,' in the Avesta; being also the middle of the second month, the author assumes that the name of that month was originally Zaremaya. The Pahl, word can also be read Zar-mah, the month of gold, or the green month.' * That is, there is no intercession of saints for those still in the world. The only interceders are the angels and guardian spirits, and they go no further than to obtain strict justice for every one according to his worldly merits. F 2 Digitized by Google

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68 DADISTAN-I DINIK. of joy, there is then no deserving of it for any one unless each one is fully worthy of it. 16. But the soul has a remembrance of the world and worldly people, its relations and gossips; and he who is unremembered and unexpecting (a barmarvad) is undisturbed, and enjoys in his own time all the pleasure of the world as it occurs in the renovation of the universe, and wishes to attain to it. 17. And, in like manner, of the comfort, pleasure, and joy of the soul, which, being attained in proportion, they cause to produce in heaven and the supreme heaven, its own good works of every kind are a comfort and pleasure such as there are in the world from a man who is a wise friendhe who is a reverent worshipper--and other educated men, to her who is a beautiful, modest, and husband-loving woman -- she who is a manager (arastar) under protection--and other women who are clever producers of advantage?. 18. This?, too, which arises from beasts of burden, cattle, wild beasts, birds, fish, and other species of animals; this, too, from luminaries, fires, streams (ho-tagisnan), winds, decorations, metals, and coloured earths; this, too, which is from the fences (pardakano) of grounds, houses, and the primitive lands of the well-yielding cattle; this s, too, which is from rivers, fountains, wells, and the primary species of water; this, too, which is from trees and shrubs, fruits, grain, and fodder, salads, aromatic herbs, and other plants; this, too, which is Reading sad an karano, and identifying the second word with Pers. a . ? That is, the pleasure. * This clause is omitted in M14 and J. Digitized by Google

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CHAPTER XXXI, 16-22. 69 the preparation of the land for these 1 creatures and primitive creations; this, too, from the species of pleasant tastes, smells, and colours of all natures, the producers of protections, the patron spirits (ahuan), and the appliances of the patron spirits, can come unto mortals. 19. And what the spirit of good works is in similitude is expressly a likeness of stars and males, females and cattle, fires and sacred fires, metals of every kind, dogs, lands, waters, and plants : 20. The spiritual good works are attached (avayuk hto) to the soul, and in the degree and proportion which are their strength, due to the advancement of good works by him who is rightcous, they are suitable as enjoyment for him who is righteous. 21. He obtains durability thereby - and necessarily preparation, conjointly with constant pleasure and without a single day's vexation (ayomae-beshtha). 22. There is also an abundant joyfulness, of which no example is appointed (vakh to) in the world from the beginning, but it comes thus to those who are heavenly ones and those of the supreme heaven; and of which even the highest worldly happiness and pleasure are no similitude, except through the possession of knowledge which is said to be a sample of it for worldly beings. 'It is doubtful whether we should read le-denmanshana, a rare plural form of denman, this,' or whether it should be le-denman yasda no; in the latter case the translation would be 'for these creatures of the sacred beings.' 9 Assuming that zinharand stands for zin harano, otherwise we must read zo haran, 'holy-waters.' * The chief objects benefited by good works. * Reading hangamih-ash, but the construction is unusual. Digitized by Google

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70 DADISTAN- DINIK. 23. And of its indications by the world the limited with the unlimited, the imperishable with perishableness, the consumable with inconsumableness are then no equivalent similitudes of it? 24. And it is the limited, perishable, and consumable things of the world's existence which are the imperishable and inconsumable ones of the existence of endless light", the indestructible ones of the all-beneficial and ever-beneficial space (gung) 3, and the alljoyful ones--without a single day's vexation-of the radiant supreme heaven (garodmano). 25. And the throne (gas) of the righteous in heaven and the supreme heaven is the reward he obtains first, and is his until the resurrection, when even the world becomes pure and undisturbed; he is himself unchangeable thereby, but through the resurrection he obtains what is great and good and perfect, and is eternally glorious. Chapter XXXII. 1. The thirty-first question is that which you ask thus: When he who is wicked goes to hell, how 1 Meaning that no adequate conception can be obtained of the enjoyments of heaven by contrasting the earthly objects which most resemble it with those most opposed to it. . The place of Adhamasd, or heaven in general (see Bd. I, 2), where things which are perishable on earth become everlasting. 3 The constantly beneficial place' of Pahl. Vend. XIX, 122, which is self-sustained, (its constant beneficialness is this, that, when it once became so, all of it became thereby ever-beneficial).' The Avesta version (trans. D.) merely calls it the sovereign place of eternal weal;' and it appears from Chap. XXXVII, 22, 24 that it is here understood as the unlimited space of heaven, contained in the endless light.' Digitized by Google

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CHAPTER XXXI, 23-XXXII, 5. 71 does he go, and in what manner does he go; also, who comes to meet him, and who leads him to hell; also, does any one of the infernal ones (da sahatkane) come to meet him or how is it? 2. Shall they also inflict punishment upon him, for the sin which he has committed, at once, or is his punishment the same until the future existence ? 3. Also, what is their food in hell, and of what description are their pain and discomfort; and is the limit of hell manifest, or how is it? 4. The reply is this, that a soul of the wicked, the fourth night after passing away ?, its account being rendered, rolls head-foremost and totters (kapinedo) from the Kinvad bridges; and Vizarash", the demon, conveys (na yedo) him cruelly bound therefrom, and leads him unto hell. 5. And with him are the spirits and demons connected with the sin of that soul, watching in many guises, resembling the very producers of doubt (vimandadaran-ik), the wounders, slayers, destroyers, deadly ones, monsters (das-gerpano), and criminals, 1 M14 and J omit the words from also' to 'leads him.' The term 'passing away' is here used with reference to the death of a wicked person, contrary to the general rule (see Chap. XX, 2). s See Chap. XX, 3. * Then the fiend, named Vizaresha, carries off in bonds the souls of the wicked Daeva-worshippers who live in sin' (Vend. XIX, 94, trans. D.); see also Bd. XXVIII, 18, where the name is Vizaresh, but it is always Vizarash in Dd. Here it has been first miswritten in K35, and afterwards corrected, so that later copyists have read Virash, as in M14 and J. * Identifying the verb with Av, na yeiti of Vend. V, 25, 31; or it may be read vayedo, and identified with Av. va yeiti of Vend. XV, 17, or Av. vadhayeiti of Vend. XIX, 94, without much change of meaning. Digitized by Google

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72 DADISTAN-E DINIK. those who are unseemly, those, too, who are diseased and polluted, biters and tearers, noxious creatures, windy stenches, glooms, fiery stenches, thirsty ones, those of evil habits, disturbers of sleep (kh vap-kharan), and other special causers of sin and kinds of perverting, with whom, in worldly semblance, are the spiritual causers of distress. 6. And proportional to the strength and power which have become theirs, owing to his sin, they surround him uncomfortably, and make him experience vexation, even unto the time of the renovation of the universe. 7. And through the leading of Vizarash? he comes unwillingly unto hell, becomes a household attendant (khavag-i-manoi-aito) of the fiend and evil one, is repentant of the delusion of a desire for fables (vardakiha), is a longer for getting away from hell to the world, and has a wonderful desire for good works. 8. And his food is as a sample of those which are among the most fetid, most putrid, most polluted, and most thoroughly unpleasant; and there is no enjoyment and completeness in his eating, but he shall devour (galad) with a craving which keeps him hungry and thirsty, due to water which is hastily sipped?. 9. Owing to that vicious habit there is no satisfaction therefrom, but it increases his haste and the punishment, rapidity, and tediousness of his anguish. 10. The locality in hell is not limited (samant 1 See $ 4. * Referring to the fact that a person who is both hungry and thirsty cannot quench his thirst, for more than a few minutes, by drinking water without eating. Or, perhaps, "his position,' if we read divak-as instead of Digitized by Google

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CHAPTER XXXII, 6-13. 73 att) before the resurrection, and until the time of the renovation of the universe he is in hell. II. Also out of his sin is the punishment connected with it, and that punishment comes upon him, from the fiend and spirit of his own sin, in that manner and proportion with which he has harassed. and vexed others', and has reverenced, praised, and served that which is vile. 12. And at the time of the renovation, when the fiend perishes, the souls of the wicked pass into melted metal (ayeno)2 for three days; and all fiends and evil thoughts, which are owing to their sin, have anguish effectually, and are hurried away by the cutting and breaking away of the accumulation (ham-dadakih) of sin of the wicked souls. 13. And by that pre-eminent (avartum) ablution in the melted metal they are thoroughly purified from guilt and infamy (dasto va raspako), and through the perseverance (khvaparih) 3 and mercifulness of the pre-eminent persistent ones they are pardoned, and become most saintly (mogtum) pure ones; as it is said in metaphor that the pure are of two kinds, one which is glorious (khvarvato), and one which is metallic (a yenavato)*: divakih, but the former reading would be more of a modern Persian idiom than a Pahlavi one. i Or, the good;' the word is not expressed in the Pahlavi text. * Bd. XXX, 20 states that both the righteous and wicked are finally purified by melted metal which is a torment to the latter, but only like a bath in warm milk to the former. * See Chap. XIX, 7 n. * This is probably a misapplication of a Pahlavi phrase which contained the word a snavato, indestructible,' and was the translation of an Avesta passage containing the words hv athravand, 'brilliant, glorious,' and a sna, stony, indestructible, enduring' (often translated 'heavenly'), which words are sometimes used together, Digitized by Google

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DADISTAN-I DINIK. 14. And after that purification there are no demons, no punishment, and no hell as regards the wicked, and their disposal (virastako) also is just; they become righteous, painless, deathless, fearless, and free from harm. 15. And with them comes the spirit of the good works which were done and instigated by them in the world, and procures them pleasure and joy in the degree and proportion of those good works. 16. But the recompense of a soul of the righteous is a better formation (vehda dih) and more! CHAPTER XXXIII. I. As to the thirty-second question and reply, that which you ask is thus : In which direction and which land is hell, and how is it? 2. The reply is this, that the place of a soul of the wicked, after the dying off 2 of the body, is in three districts (vimand): one of them is called that of the ever-stationary of the wicked, and it is a as in Yas. LIX, 14. As the Pahl. asnavato and ayenavato are written alike they are easily confounded, but that 'metal' is meant here appears from Yas. L, 9, b, Bd. XXX, 20. 1 M14 has and the position of more good works is better, the rank is greater, and the pleasure and delight more.' Literally dying down.' 8 Assuming that ham-hastakan, 'co-existences, associates,' is meant for ham istakan (see the hamistaniko of Chap. XX, 3). From this it would appear that the place of the Hamistakan, intermediate between heaven and h II, was itself supposed by the author to be divided into two widely separated regions, one for the slightly righteous (see Chap. XXIV, 6), and one for the slightly wicked, as here described. No such separation is mentioned in AV. and Mkh., and the passage is omitted in M14. Digitized by Google

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CHAPTER XXXII, 14-XXXIII, 5. 75 chaos (gumezako), but the evil is abundantly and considerably more than the good; and the place is terrible, dark, stinking, and grievous with evil. 3. And one is that which is called the worst existence, and it is there the first tormentors (vikhrunigano) and demons have their abode; it is full of evil and punishment, and there is no comfort and pleasure whatever. 4. And one is called Dragaskan', and is at the bottom of the gloomy existence, where the head (ka marako) of the demons rushes; there is the populous abode of all darkness and all evil. 5. These three places, collectively, are called hell, which is northerly, descending, and underneath this earth, even unto the utmost declivity of the sky; and its gate is in the earth, a place of the northern quarter, and is called the Arezur ridge", a mountain which, among its fellow mountains of the name of Arezur 3 that are amid the rugged (kofik) mountains, is said in revelation * to have a great fame with the demons, and the rushing together and assembly of the demons in the world are on the summit of that mountain, or as it is called 'the head of Arezur:' 1 The Av. drugaskanam of Vend. XIX. 139, which is translated 'the slothful ones of the Drug' by Darmesteter, the servants of the Drug' by Harlez, and 'wizards' in Haug's Essays, p. 336. Drugaskan is said to be a son of the evil spirit in Bd. XXXI, 6. . See Bd. XII, 8. Bd. XII, 16 mentions another Arezur in the direction of Arum.' * Vend. XIX, 142 (trans. D.) say's 'they run away casting the evil eye, the wicked, evil-doing Daevas: "Let us gather together at the head of Arezura !") Digitized by Google

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DADISTAN-I DINIK. CHAPTER XXXIV. 1. As to the thirty-third question and reply, that which you ask is thus: In what manner is there one way of the righteous from the Daitih peak? to heaven, and one of the wicked to hell; and what is their nature ? 2. The reply is this, that one is for ascent, and one for descent; and on account of both being of one appearance I write thus much for understanding and full explanation, that is to say :-3. The righteous souls pass over on the Kinvad bridge 2 by spiritual flight and the power of good works; and they step forth up to the star, or to the moon, or to the sun station, or to the endless lights. 4. The soul of the wicked, owing to its falling from the bridge, its lying demon, and the pollution collected by its sin, they shall lead therefrom to the descent into the earth, as both ways lead from that bridge on the Dastih peak. Chapter XXXV. 1. The thirty-fourth question is that which you ask thus: Does this world become quite without men", so that there is no bodily existence in it what * See Chap. XXI, 2. ? See Chap. XXI, 2-7. 8 These are the four grades of heaven, as described in AV. VII-X, Mkh. VII, 9-11. * Reading avik (or a vih) anshllta, but it may possibly be avi-1 anshdta,' without a single man.' Digitized by Google

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CHAPTER XXXIV, 1-XXXVI, 2. 77 ever, and then shall they produce the resurrection, or how is it? 2. The reply is this, that this world, continuously from its immaturity even unto its pure renovation, has never been, and also will not be, without men; and in the evil spirit, the worthless (asa pir), no stirring desire of this arises. 3. And near to the time of the renovation the bodily existences desist from eating, and live without food (pavan akhurisnih)"; and the offspring who are born from them are those of an immortal, for they possess durable and blood-exhausted (khun-girai) bodies. 4. Such are they who are the bodily-existing men that are in the world when there are men, passed away, who rise again and live again. Chapter XXXVI. 1. The thirty-fifth question is that which you ask thus : Who are they who are requisite in producing the renovation of the universe, who were they, and how are they? 2. The reply is this, that of those assignable for that most perfect work the statements recited are lengthy, for even Gayomard, Yim the splendid, Zaratust the Spitaman?, the spiritual chief (rado) of the righteous, and many great thanksgivers were * Bd. XXX, 3 states that men first abstain from meat, afterwards from vegetables and milk, and, finally, from water. . See Chap. II, 1o. His title, which is nearly always written Spitaman in K35 (rarely Spitaman), is Av, spitama or spitama, but is usually understood to mean 'descendant of Spitama,' his ancestor in the ninth generation (see Bd. XXXII, 1). Digitized by Google

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DADISTAN-I DINIK. appointed for completing the appliances of the renovation; and their great miracles and successful (avakiraganik) management have moved on, which works for the production of the renovation! 3. Likewise, on the approach of the renovation, Keresasp 2 the Saman who smites Dahak, Kai-Khusroi 3 who was made to pass away by Vae the long-continuing lord 4, Tus and Vevano the allies (avaka no), and many other mighty doers are aiding the production of the renovation. 4. But those who are the producers of the renovation more renowned throughout the spheres (vaspoharaka niktar) are said to be seven, whose names are Roshano-kashm", Khur-kashm, Fradad-gadman, 1 That is, even these ancient rulers and legislators have contributed to the final renovation of the universe by their wise actions and laws. ? See Chap. XVII, 6. Av. Kavi Husravangh, the third king of the Kayanian dynasty (see Bd. XXXI, 25, XXXIV, 7), whose mysterious disappearance, as related in the Shahnamah, is evidently alluded to here. * The Av. va yam daregho-hoadhaitim of Khurshed Nyayish, 1, that seems to be identified here with the good Vae (see Chap. XXX, 4), who conducts the soul to the other world. The Tas and Giw of Bd. XXIX, 6 and the Shahnamah, where they are said to have been frozen in the mountain snow, with other warriors, after the disappearance of Kai-Khusroi. They are the Av. Tusa of Aban Yt. 53, 58, and, perhaps, Gaevani of Frave ardin Yt. 115, but the Pahlavi form Vevan (or Vivo) of our text is inconsistent with the latter identification; the form Giw of Bd. XXIX, 6 is merely Pazand. . These names are the Av. Raokas-kaeshman, Hvare-kaeshman, Fradad-hvareno, Varedad-hvareno, Vouru-nemo, Vouru-savo, and Saoshyas of Fravardin Yt. 128, 129, partly transcribed, partly translated, and partly corrupted into Pahlavi. The corruptions are easily explained thus : Av. vouru, 'wide,' when written in Pahlavi is often identical with varen, 'desire,' and has been so read by a later copyist and then translated by its synonym kamak; Av, Digized by Google

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CHAPTER XXXVI, 3-7. 9 Varedad-gadman, Kamak-vakhshisn, Kamak-sd, and Soshans. 5. As it is said that in the fifty-seven years', which are the period of the raising of the dead, Roshano-kashm in Arzah?, Khar-kashm in Savah, Fradad-gadman in Fradadafsh, Varedad-gadman in Vidadafsh, Kamak - vakhshisn in Vorubarst, and Kamak-sud in Vorugarst, while Soshans in the illustrious and pure Khvaniras is connected with them, are immortal. 6. The completely good sense, perfect hearing, and full glory of those seven producers of the renovation are so miraculous that they converse from region unto region, every one together with the six others, just as now men at an interview utter words of conference and co-operation with the tongue, one to the other, and can hold a conversation? 7. The same perfect deeds for six + years in the six other regions, and for fifty years in the illustrious Khvaniras, prepare immortality, and set going ever nemo is translated by Pahl. niyayisn, 'homage, praise,' which is written very much like vakhshisn, increase,' and has been so read by a later copyist. For the first two names and the last see Chap. II, 10. 1 The same period is mentioned in Bd. XXX, 7. ? That is, there is one of the seven producers of the renovation in each of the seven Keshvars, or regions of the earth, of which Arzah is the western, Savah the eastern, Fradadafsh and Vidadafsh the two southern, Vorubarst and Vorogarst the two northern, and Khvaniras the central one (see Bd. V, 8, 9, XI, 2-4). . If this passage were found in the Christian scriptures, it would very probably be considered as a prophetical allusion to the electric telegraph and telephone. So in all MSS., but one would expect it to be seven,' so as to complete the fifty-seven years of $ 5. The number being written in ciphers the difference between 'six' and 'seven' is very slight. * This central region of the earth is that which contains Iran and all lands well known to the Iranians. Digitized by Google

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80 DADISTAN-I DINIK. lasting life and everlasting weal (sa dih) through the help and power and glory of the omniscient and beneficent spirit, the creator Adharmazd. Chapter XXXVII. I. As to the thirty-sixth question and reply, that which you ask is thus : How shall they produce the resurrection, how do they prepare the dead, and when the dead are prepared by them, how are they? 2. When it is produced by them, is an increase in the brilliance of the stars, moon, and sun necessary, and does it arise, or not? are there seas, rivers, and mountains, or not? and is the world just as large as this, or does it become more so and wider? 3. The reply is this, that the preparation and production of the resurrection are an achievement connected with miracle, a sublimity (rabaih), and, afterwards, also a wondrous appearance unto the creatures who are uninformed. 4. The secrets and affairs of the persistent creator are like every mystery and secret; excepting himself-he who is capable of all knowledge, the fully-informed, and all in all (vispand vispo)-no one of the worldly beings and imperfect spirits has known them. 5. A true proverb (go bisno-go) of the intelligent and worldly, which is obvious, is that as it is easier in teaching to teach again learning already taught and forgotten than that which was untaught, and easier to repair again a well-built house, given gratuitously, than that which is not so given, so also the formation again of that which was formed is more excellent (hunirtar), and the wonder is Digitized by Google

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CHAPTER XXXVII, 1-10. less, than the creation of creatures. 6. And through the wisdom and glory of the omniscient and omnipotent creator, by whom the saddened (alikhto) creatures were created, that which was to perish is produced again anew, and that which was not to perish, except a little, is produced handsome even for a creation of the creator1. [18] 7. He who is a pure, spiritual creature is made unblemished; he, also, who is a worldly creature is immortal and undecaying, hungerless and thirstless, undistressed and painless; while, though he moves (gundedo) in a gloomy, evil existence, the fiend is rightly judging from its arrangement (min nivardo) that it is not the place of a beneficent being, but the place of an existence which is deadly, ignorant, deceiving, full of malice, seducing, destroying, causing disgrace, making unobservant (aubengar), and full of envy. 8. And his existence is so full of malice, deceit, seductiveness, unobservance, destructiveness, and destruction that he has no voice except for accomplices (ham-budikan) and antagonists, except also for his own creatures and gossips when their hearts are desirous of evil, seducing, destroying, making unobservant, causing malice, and bearing envy. 9. And he is disclosed (vishad) from his own origin and abyss full of darkness, unto the limits of darkness and confines of the luminaries; and in his terribleness and demoniacal deliberation he gazes at the unblemished light and creatures of the beneficent Auharmazd. 10. And through abundant envy and complete maliciousness is his lying; and he mounts (subaredo) to seize, destroy, 81 This last clause is omitted in M14 and J. G Digitized by Google

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82 DADISTAN-I DINIK. render unobservant, and cause to perish these same well-formed creatures of the sacred beings. II. And owing to his observance of falsehood he directed falsehood and lies with avidity (vareno), which were necessary for obtaining his success in his own rendering others unobservant (a u beno); even in the nine thousand winters (hazangrok zim)' of falsehood that which is disregarded therein is his own falsity. 12. He who is the most lordly of the lords of the pre-eminent luminaries, and the most spiritual of spirits, and all the beings of Adharmazd the creator--who was himself capable of an effectual (tu bano) gain for every scheme of his 2-do not allow that fiend into the interior, into the radiance (farogid) of the luminaries. 13. And they 3 understood through their own universal wisdom that fiend's thoughts of vileness, and meditation of falsehood The interval between the first appearance and the final disappearance of the evil spirit. Twelve thousand years are supposed to elapse between the first creation and the resurrection; during the first three (about B.c. 8400-5400) the creation remains undisturbed in a spiritual state, during the next three (B.C. 5400-2400) the evil spirit appears, but flies back to hell in confusion, during the next three (B. C. 2400-A.D. 600) he attacks the creation and keeps it in a constant state of tribulation, and during the last three (A. D. 600-3600) his power, having attained its maximum, is gradually weakened till it is finally destroyed at the resurrection (see Bd. I, 8, 18, 20, 22, III, I, XXXIV, 1-9, Byt. III, II, 44, 52, 61, 62). * Probably 'the fiend,' but the sentence is by no means clear. As the verbs allow' in $ 12 and accept' in SS 13 are both plural we must understand that the opposition to the fiend arises from the spiritual creatures of Adharmazd, and not from Adharmazd alone. * Reading minishnd instead of mainogano, spirits ;' the difference between these words in Pahlavi being only a single stroke. Digitized by Google

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CHAPTER XXXVII, II-17. 83 and lies, and became aware of them by themselves and through their own intuition, and shall not accept the perdition (aoshih) of the fiend, but are to be rightly listening to the commands of him? who is worthy. 14. For his? is not the nature of him who is good, nor the wisdom of him who is propitious; and he does not turn from the confines of the shining ones, and the developments pertaining to those of the good being 3, until he arrives at the creatures ; and he struggles in an attempt (a Qzmano), spreads forth into the sky, is mobbed (gardhagi-aft) in combats, is completely surrounded, and is tested with perfect appliances. 15. His resources, also, are destroyed, his internal4 vigour is subdued, his weapons of falsehood are disregarded, and his means of deceiving shall perish ; and with completeness of experience, thorough painfulness, routed troops, broken battle-array, and disarranged means he enjoys on the outside the radiance of the luminaries with the impotence (analyyaragih) of a desire which again returns to him. 16. And the same well-shining light of all kinds of the creator, when they shall not let in him who is Aharman, shall remain an unlimited time, while the fiend is in household attendance on those of the frontier through not being let in, and constantly troubled at the everlasting creatures. 17. The household attendance of the fiend seemed to its perpetually afflicting; and also the previous struggle 1 Adharmasd. 9 The fiend's. Reading ve hikanako vakhshisno. * Assuming that andarmunih is a form analogous to piramunih, and with the meaning of andarunih. * The light. G 2 Digitized by Google

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DADISTAN-I DINIK. of the fiend when the celestial spirit (a h vo) pertaining to the luminaries was not contended with by him, his defeat (makhitantano) when the luminaries were not defeated by him, his infliction of punishment before sin, and his causing hatred before hatred exists are all recounted by it to the justice and judiciousness whose unchangeableness, will, persistence, and freedom from hatred--which is the character of its faithful ones-are not so', to him who is the primeval (pesako) creator. 18. The fiend, after his falsity, the struggle-on account of the fighting of the shining ones and the decreed keeping him away which was due to the fighter for the luminaries--and the ill-success of the struggle of himself and army, ordered the beating back of the worthy fighter against destruction, the malicious avenging again of the causer of hatred, and the destroyer's internal vileness and disorganisation anew of his own place. 19. He saw the beneficent actions by which, through the wisdom of Adharmazd, the spiritual wisdom?, within the allotted (burin-homond) time, the limited space, the restricted conflict, the moderate trouble, and the definite (fargam-homand) labour existing, struggles against the fiend, who is the unlawful establisher of the wizard; and he returned inside to fall disarmed (a samano) and alive, and until he shall be fully tormented (par-dardag-hae) and shall be thoroughly experienced, they shall not s let him out again in the allotted time that the fiend ordered for the success of falsehood and lies. 20. That is, they are altogether different from the faults of the fiend, just recounted. ? Perhaps the same as 'the spirit of wisdom of Mkh. * Reading la, not,' instead of rai, on account of.' Digitized by Google Digitized by

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CHAPTER XXXVII, 18-22. 85 And the same fiend and the primeval (kadmon) demons are cast out confusedly, irreverently, sorrowfully, disconcertedly, fully afflicting their friends, thoroughly experienced, even with their falsehoods and not inordinate means, with lengthy slumbers, with broken-down (avasist) deceits and dissipated resources, confounded and impotent, into the perdition of Aharman, the disappearance of the fiend, the annihilation of the demons, and the non-existence of antagonism. 21. To make the good creatures again fresh and pure, and to keep them constant and forward in pure and virtuous conduct is to render them immortal ; and the not letting in of the co-existent one?, owing to the many new assaults (padgastoih) that occur in his perpetual household attendance 3 of falsitythrough which there would have been a constant terror of light for the creatures of the sacred beings--is to maintain a greater advantage. 22. And his (Adharmazd's) means are not the not letting in of the fiend, but the triumph arranged for himself in the end--the endless *, unlimited light being also produced by him, and the constantly-beneficial space 6 1 The words va avigafto a fzariha are omitted in M14 and J. 9 The evil spirit. As the co-existent spirits of good and evil are antagonistic the word ham-budiko, co-existent,' is often supposed to mean 'antagonistic.' * See $ 16. M14 and J have only 'that occur through his falsity and the constant terror of light which would have arisen from him.' * That the term asar has only its etymological meaning 'endless,' and not the wider sense of eternal,' is clear from this phrase. The endless light' is the phrase used in Pahlavi to express Av. anaghra raokau, a term implying 'the fixed stars,' so the passage in the text is very suggestive of the phrase,' he made the stars also' (Gen. i. 16). Instead of gung, 'space,' we might read gang, 'treasury,' Digitized by Google

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DADISTAN-I DINIK. that is self-sustained--which (triumph) is the resource of all natures, races, characters, powers, and duties from the beginning and maturing of those of the good religion and the rushing of the liar and destroyer on to the creatures, which are requisite for the final, legitimate triumph of the well-directing creator, and for the termination of the struggles of all by the protection and recompense of the praises and propitiation performed, which are the healing of the righteous and the restoration of the wicked at the renovation. 23. Even these developments, even these established habits (dad-saniha), even these emissions of strength, even these births, even these races, even these townspeople (dihikoiha), even these characters, even these sciences', even these manageable and managing ones?, and even these other, many, special species and manners which at various periods (anbano) of time are in the hope that the quantity and nature of their auxiliaries may be complete, and their coming accomplished and not deficient in success (vakhto), are distributed and made happy by him. 24. The sky is in three thirds, of which the one at the top is joined to the endless light, in which is the constantly beneficial space; the one at the but it is written gung in Chap. XXXI, 24, according to K35, and the meaning 'space' is more appropriate to the gatus hvadhato, self-sustained place,' of Vend. XIX, 122. The epithet constantlybeneficial' is a Pahl. translation of Av, misvana, and is evidently applied here to the unlimited heavenly space contained in the endless light' (see SS 24) and including the supreme heaven, as appears from the order in which these three existences (the earliest creations of Adharmazd) are mentioned in Chap. XXXI, 24. * M14 and J have separate doers.' M14 and J have doers at different times.' Digitized by Google

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CHAPTER XXXVII, 23-28. - 87 bottom reached to the gloomy abyss, in which is the fiend full of evil; and one is between those two thirds which are below and above. 25. And the uppermost third, which is called 'the rampart of the supreme heaven' (garodmano drupasto), was made by him with purity, all splendour, and every pleasure, and no access to it for the fiend. 26. And he provided that third for undisturbedly convoking the pure, the archangels, and the righteous that have offered praises who, as it were unarmed (azenavar), struggle unprepared and thoroughly in contest with the champions of the co-existent one, and they smite the co-existent one and his own progeny (go harako) already described, and afford support to the imperishable state 2, through the help of the archangels and the glory of the creator. 27. And, again also, in their 3 fearlessness they seek for the destruction of the demons and for the perfection of the creatures of the good beings; as one who is fearless, owing to some rampart which is inaccessible to arrows and blows, and shoots arrows at the expanse below, is troubled (bakhsedo) for friends below. 28. And he made a distinction in the prescribed splendour and glory for the lowermost third of the sky; and the difference is that it is liable to injury (pavan resh), so that the fiend, who is void of goodness, comes and makes that third full of darkness and full of demons, and shall be able to perplex in that difficulty when the thousand winters occur, and the five detested (lakhsidako) kinds of the 1 Bd. III, 26 says that the rampart of the sky was formed so that the adversary should not be able to mingle with it.' ? Reading agurasend val aseg gun. * Assuming that val stands for valman or valmansan. Digized by Google

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88 DADISTAN-DINIK. demons of life I have also overwhelmed with sin those of the wicked who are deceived by the demons and have fled from the contest. 29. But they shall not let the fiend fully in, owing to the luminaries of the resplendent one, during the allotted time when the demons' punishing and the repentance of the wicked are accomplished. 30. And he appointed for the middle third the creatures of the world separated? from the world and the spiritual existence; and among those creatures 3 were produced for them the managing man as a guardian of the creatures, and the deciding wisdom as an appliance of man; and the true religion, the best of knowledge was prepared by him. 31. And that third is for the place of combat and the contest of the two different natures *; and in the uppermost part of the same third is stationed by him the light of the brilliant sun and moon and glorious stars, and they are provided by him that they may watch the coming of the adversary, and revolve around the creatures. 32. All the sacred ceremonies of the distant earth (bum), the light, the abundant rains, and the good angels vanquish Probably referring to the five fiends, or demonesses, which are the special embodiments of each man's evil passions, and are thus detailed in Mkh. XLI, 9-11:-- That man is the stronger who is able to contend with his own fiends, and who keeps these five fiends, in particular, far from his body, which are such as avarice, wrath, lust, disgrace, and discontent.' * Reading fisardako, but the word is doubtful. This central region of the sky would seem to be the place of the ever-stationary,' if it do not include the earth itself, which is not quite clear, owing to the obscure style of the author. While in the world. * The beneficent and evil spirits. * Reading venapend, but the word is doubtful. Digitized by Google

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CHAPTER XXXVII, 29-35. 00 and smite the wizards and witches who rush about below them', and struggle to perplex by injury to the creatures; they make all such assailants become fugitives? 33. And through their revolution the ascents and descents, the increase and diminution (narafsisno), of the creatures 8 shall occur, the flow and ebb of the seas, and the increase of the dye-like + blood of the inferior creatures ; also owing to them and through them have elapsed the divisions of the days, nights, months, years, periods, and all the millenniums (hazagrok ziman) of time. 34. He also appointed unto our forefathers the equipment which is their own, a material vesture, a sturdy bravery, and the guardian spirits of the righteous; and he provided that they should remain at various times in their own nature, and come into worldly vesture. 35. And those for great hosts and many slaves are born, for the duties of the period, into some tribe; he who has plenty of offspring is like Fravak?, he who is of the early law Below the sun, moon, and stars which protect the creatures. * Literally springers back. 3 Reading damiko, but the word is unusual ; it might be read dahmiko, 'of the holy man,' or be considered a corruption of damiko, earth. * Reading rangmano, but the word is doubtful. Five folios of text are here interpolated in J, of which four contain the passage (Ep. II, vi, 4-ix, 7) omitted at the end of that MS., and the fifth contains a passage on the same subject as Ep. III, and which may possibly be part of the text missing in Ep. III, 11. * Meaning that the unembodied spirits of men should enter upon their worldly existence. ? The great-grandson of the primeval man, Gayomard, and the forefather of the fifteen races of undeformed human beings (see Bd. XV, 25-31, XXXI, 1). Digitized by Google

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90 DADISTAN-I DINIK. (pesda do) like Hoshang', he who is a smiter of the demon like Takhmorup ?, he who is full of glory like Yim, he who is full of healing like Fredun, he who has both wisdoms + like the righteous Manuskihar", he who is full of strength like Keresaspo, he who is of a glorious race like Kai-Kavad", he who is full of wisdom like Aoshanar 8. 36. He who is noble is like Siyavasho, he who is an eminent doer (avarkar) like Kai-Khusrdi 10, he who is exalted like Kal-Vistasp 1, he who is completely good like the righteous Zaratust 12, he who arranges the world like Peshyotand 13, he who is over the religion (dino See Chap. II, 10 for this and the following three names. ? He is said to have kept the evil spirit thirty years as a steed (see Ram Yt. 12, Zamyad Yt. 29, Mkh. XXVII, 22). * Here written Gim. * Instinctive wisdom and that acquired by experience (see Chap. XL, 3). 6 Av. Manuskithra; the descendant of Fredun, in the eleventh generation, who overthrew the usurpation of the collateral branches of his family, and restored the Iranian line of the Pesdadian dynasty in his own person (see Bd. XXXI, 12-14, XXXIV, 6). * See Chap. XVII, 6. ? Av. Kavi Kavata; the first king of the Kayanian dynasty (see Bd. XXXI, 24, 25, XXXIV, 7). & Probably the Av. Aoshnara, mentioned in Af. Zarat., along with several of the other names, in a passage somewhat similar to that in our text. The name here can also be read Aash-khur. * Av. Kavi Sya varshan; the son of king Kai-Kalls and father of king Kaf-Khusroi, but he did not reign himself. He is said to have formed the settlement of Kangdes (see Chap. XC, 5, Bd. XXXI, 25, Byt. III, 25, 26). 10 See Chap. XXXVI, 3. 11 Av. Kavi Vistaspa, Pers. Gustasp; the fifth king of the Kayanian dynasty, who received the religion from Zaratust. His father, the fourth king, was of collateral descent from the first king (see Bd. XXXI, 28, 29, XXXIV, 7). 13 The great apostle of the Parsis (see Chap. II, 10). 13 Av. Peshotanu; a son of Kai-Vistasp, who is said to be Digitized by Google

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CHAPTER XXXVII, 36-40. 91. avarag) like Aturo-padi, he who is liturgical like Hashedar?, he who is legal like Hushedar-mah, and he who is metrical and concluding like Soshans. 37. Among them are many illustrious ones, glorious doers, supporters of the religion, and good managers, who are completely (a pur) for the smiting of the fiend and the will of the creator. 38. He also produced the creatures as contenders, and granted assistance (vedvarih), through the great, in the struggle for the perfect happiness from heaven at the renovation of the universe; and he made them universally (vaspoharakaniha) contented. 39. A vitiated thought of a living, well-disposed being is a stumble (nisivo) which is owing to evil ; and these are even those * contented with death, because they know their limit, and it shall be definite (burino-homond) and terminable; the evil of the world, in life, is definite, and they shall not make one exist unlimitedly and indefinitely in the evil of the world, through an eternal life with pain. 40. And through a great mystery, wholly mira. culous, he produced a durable immortality for the living ; a perplexity so long as the best and utmost of it is such an immortality of adversity, for it is immortal and to live in Kangdes, whence he is to come to restore the religion in the millennium of Hushedar (see Chap. XC, 3, 5, Bd. XXIX, 5, Byt. III, 25-32, 36-38, 41, 42). Probably the supreme high-priest and prime minister of the ninth Sasanian king, Shapur II (A.D. 309-379; see Bd. XXXIII, 3). ? See Chap. II, 10 for these last three names. The terms mansarik, liturgical,' dadik, legal,' and gasanik, 'metrical,' are those applied to the three divisions of the twenty-one Nasks, or books of the complete literature of the Mazda-worshippers. 3 M14 and J have merely granted assistance in the struggle at the renovation.' * Assuming that ghal stands for valman, as it sometimes does. Digitized by Google

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92 DADISTAN-I DINIK. ever living molested and eternally suffering. 41. And their development, the strength of lineage obtained, is ever young in succession, and the tender, welldestined ones, who are good, are in adversity and perpetuity of life, so that there is a succession of life through their own well-destined offspring ? 42. They become eternally famous, so that they obtain, every one, an old age which is renewed, free from sickness and decay, visibly in their own offspring and family (goharako) whenever they become complete; and any one of the combative, whose struggle is through the smiting that his fellowcombatant obtains, is of a comfortable disposition at the balance 2. 43. This one, too, is for stepping forth to heaven, even as that pre-eminent one of the righteous, the greatest of the apostles and the most fortunate of those born, the chief of worldly beings, the righteous Zaratust the Spitaman, when the omniscient wisdom, as a trance (gip), came upon him from Adharmazd, and he saw him who was immortal and childless, and also him who was mortal and provided with children; that perpetual life of the childless then seemed to him terrible, and that succession of mortals seemed commendable 3; so that * M14 and J have merely: are a succession in adversity and perpetuity of life.' ? Assuming that taras stands for tarask. The meaning is that any one who has successfully struggled with sin in the world, and leaves offspring behind him, goes to his account, at the balance of the angel Rashnu, with cheerfulness. % This seems to be a variation of the statement in Byt. II, 13, where Zaratust, after asking for immortality, and having had the omniscient wisdom infused into him for a week, describes what he had seen, and amongst other things says: 'I saw a wealthy man without children, and it did not seem to me commendable; and I Digitized by Google

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CHAPTER XXXVII, 41-45. 93 the coming of his assured offspring', Hashedar, Hushedar-mah, and Soshans ?, became more longed for and more desired, and death more than the perpetual life of his own body. 44. And when he 3 who is all-watchful and allknowing had arranged the means of opposing the fiend, there came for destroying, like a general leader (vispvar), that fiend of deceiving nature, the harassing, rushing, evil-wishing, primeval (pes) contender, together with the demons Akomano (evil thought')*, Aeshm ("wrath '), Zarman ('decrepitude'), Bushasp ("lethargy'), craving distress, bygone luck, Vae 6, Varend ("lust ')?, Asto-vidade, and Vizarasho, and the original, innumerable demons and fiends of Mazendaran 10. 45. And his darkness and gloom, scorpions (kadzano), porcupines, and vermin, poison saw a pauper with many children, and it seemed to me commendable.' 1 The Av. asna frazaintis, inherent or natural offspring,' of Yas. LIX, 14, &c. The Pahl. equivalents asnudak and asnida k can hardly be mere transliterations of asna, but are more probably translations, formed of a +sunudak and sinidak, with some such meaning as 'assured.' three future apostles (see Chap. II, 1o) are considered to be sons of Zaratust (see Bd. XXXII, 8). Adharmasd. * These first four demons are described in Bd. XXVIII, 7, 15-17, 23, 26. 5 The words niyasinako tangih budo bakhto, here translated, may possibly be a miswriting of five names of demons. * The bad Vae (see Chap. XXX, 4). ? See Bd. XXVIII, 25. * A demon of death (see Chap. XXIII, 3, note, Bd. XXVIII, 35). * Another demon of death (see Chap. XXXII, 4, 7). 10 The mountainous country south of the Caspian, said to be full of demons, the Mazainya daeva of the Avesta (see Bd. III, 20, XV, 28). These demons were, no doubt, merely idolators. Digitized by Google

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DADISTAN-I DINIK. and venom, and the mischief originally in the lowermost third of the sky', issue upwards, astute in evil, into the middle third, in which are the agreeable creatures which Adharmazd created. 46. And he smote the ox3, he made Gayomard mortal, and he shook the earth; and the land was shattered, creation became dark, and the demons rushed below, above, and on all sides, and they mounted even to the uppermost third of the sky 4. 47. And there the barricade (band) and rampart fortifying (vakhshiko) the spiritual world is approached, for which the safeguard (nigas) of all barricades ", that is itself the great glory of the pure religion, solving doubts-which is the safeguard of all barricades--is arrayed. 48. And the splendid, belt-bearing Pleiades, like the star-studded girdle of the spirit-fashioned, good religion of the Mazdaworshippers, are so arrayed as luminaries of the fully-glorious ones. 49. And there was no possibility (aitokih) of any demon or fiend, nor yet even of * See $ 28. * By omitting a stroke nos, "agreeable,' would become veh, good! The sole-created, or primeval ox, whence all animals are said to have sprung. For an account of this incursion of the fiend, see Bd. III, 12-20, VIII, 1, Zs. II, 1-11. * M14 and J have even to the upper sky of the middle third,' which means the same thing, as the author's words imply that the demons did not enter the upper third, but only reached its borders (see $ 49). o M14 and J conclude the sentence as follows: the pure religion, solving doubts, is arrayed.' * Reading vandvar Pervako. The author seems to have been thinking of Yas. IX, 81: Mazda brought to thee the star-studded, spirit-fashioned girdle (the belt of Orion) leading the Pleiades; the good Mazda-worshipping religion' (Haug's Essays, p. 182). Digitized by Google

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CHAPTER XXXVII, 46-52. 95 the demon of demons, the mightiest (mazvantam) in valour, rushing up across that boundary; they are beaten back now, when they have not reached it from the gloom, at once and finally (yak-vayo akhar). 50. And the fiend of gloomy race, accustomed to destruction (aosh-ayin), changed into causes of death the position (gas) of the brilliant, supreme heaven of the pure, heavenly angels--which he ordained through the power of Mitokht ("falsehood')--and the triumph of the glory of the world's creatures, as ordained through two decrees (ziko):one, the destruction of the living by the power of death; and one causing the manacling of souls by a course of wickedness. 51. And he made as leaders therein that one astute in evil who is already named 3, and Asto-vidad 4 who is explained as the disintegration of material beings;' he also intrusted the demon Bashasp ('lethargy')* with the weakening of the breath, the demon Tap ('fever'), with stupefying and disordering the understanding, and the demon Az (greediness) with suggesting cravings and causing drinking before having the thirst of a dog? 52. Also the demon Zarman (decrepitude') & for injuring the body and abstract i Or, zoharako may mean venomous. Mitokht was the first demon produced by the evil spirit (see Bd. I, 24, XXVIII, 14, 16) who is supposed to be as much 'the father of lies' as his counterpart, the devil of the Christians. ? Or, zohar may mean'venom.' Mitokht. * See $ 44. * See Chap. XXIII, 3. * See Bd. XXVIII, 27. Reading pes tisno-i sagak no saninidano, but we might read pes tisnog sedkunisnini dano, causing gnawing before being thirsty.' & See $ 44 for this demon and the next two. Digitized by Google

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96 DADISTAN-I DINIK. ing the strength; the bad Vae's tearing away the life by stupefying the body; the demon Aeshm ("wrath') for occasioning trouble by contests, and causing an increase of slaughter; the noxious creatures of gloomy places for producing stinging and causing injury; the demon Zairik 1 for poisoning eatables and producing causes of death; with Niyaz ("want ')2 the stealthily-moving and dreading the lights, the fearfulness of Nihiv ("terror ') chilling the warmth, and many injurious powers and demons of the destroyers were made by him constant assistants of Asto-vidad in causing death. 53. Also, for rendering wicked and making fit for hell those whose souls are under the sway of* falsehood (kadba), which in religious language is called Mitokht-since it is said in revelation that that is as much an evil as all the demons with the demons of demons--there is Akomano ('evil thought')(r), who is with the evil spirit owing to the speaking of Mitokht ("falsehood ') 54. And for his doctrine (dinoih) of falsehood, and winning the creatures, slander the deceiver, lust the selfish, hatred, and envy, besides the overpowering progress of disgrace (nang), the improper desires of the creatures, indolence in seeking wisdom, quarrelling about that 1 One of the seven arch-fiends, the Av. Zairika, which probably means 'decay,' but from the resemblance of his name to zahar, poison,' he is called the maker of poison' (see Bd. I, 27, XXVIII, u). . See Bd. XXVIII, 26. * Reading gadman bim, but it may be yadman bim, dreading the hand;' and it is doubtful whether the epithet be applied to Niyaz, or to Nihiv. * Reading 1 instead of the va,'and,' of the MSS. * See $ 44. * See $ 50. Digitized by Google

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CHAPTER XXXVII, 53-57. . 97 which is no indication of learning, disputing (sitog) about the nature of a righteous one, and many other seductive powers and demons helping to win, were made auxiliary to the doctrine of falsehood in deceiving the creatures. 55. Also, to turn his disturbancel to creatures of even other kinds, there are demons and fiends of further descriptions (freh-aftan); and for the assistance of those combatants he established also those afflictions (ntvakan) of many, the witches of natures for gloomy places, whose vesture is the radiance of the lights ? that fall, and rush, and turn below the luminaries which have to soar (vazisntkana) in stopping the way of any little concealment of the spirits and worldly beings S 56. And they (the witches) overspread the light and glory of those luminaries, of whose bestowal of glory and their own diminution of it, moreover, for seizing the creatures, consist the pain, death, and original evil of the abode for the demon of demons. 57. And those demons and original fiends, who are the heads and mighty ones of the demons, injudiciously, prematurely moving, prematurely speaking, not for their own disciplined advantage, Reading paittyarako, but K35 and J have paitasarako, which, if it be a real word, would have nearly the same meaning. ? Shooting stars, meteors, and comets, the last of which are apparently intended by the term Muspar (Av. Mas pairika, the Mas witch') of Bd. V, 1, XXVIII, 44. >> That is, the luminaries which have to prevent these beings from becoming obscured by the darkness produced by the evil spirits. By the omission of one loop the MSS. have yasda no, angels,' instead of shedano, demons;' the difference between the two words being very slight in Pahlavi characters. [15] H Digitized by Google

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98 . DADISTAN-DInik. but with unbecoming hatred, lawless manner!, envy, and spears exposing the body?, undesirably struggle together--a perplexing contention of troublersabout the destruction of the luminaries. 58. The army of angels, judiciously and leisurely fighting for the good creatures of the sacred beings, not with premature hatred and forward spears (pes-nizahih), but by keeping harm away from themselves--the champions' customary mode 3 of wounding-valiantly, strongly, properly, and completely triumphantly struggle for a victory triumphantly fought. 59. For Aharman the demons are procurers (vashika no) of success in the contests till the end, when the fiend becomes invisible and the creatures become pure. 60. Since worldly beings observe, explain, and declare among worldly beings the work of the spirits and knowledge of customs (ristako), by true observation, through wisdom, that that life (zik) is proper when it is in the similitude of the true power of wisdom, and the visible life is undiscerning of that which is to come and that which is provided, so also the evidence of a knowledge of the end of the contention is certain and clearly visible. 61. And tokens are discernible and signs apparent which, to the wisdom of the ancients-if it extended, indeed, to a knowledge about this pre-eminent subject - were hidden by the fiends, who are concealers of them from the perception (hazisno) of worldly beings, and also from their coming to the perception of worldly beings. 1 Reading an-ayin gun, but this is uncertain. * Reading kihar-tan u nizah; the last word is usually spelt nizak, but occurs in $ 58 in the same form as here. * Reading nivikan mank gun, but this is uncertain. Digitized by Google

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CHAPTER XXXVII, 58-65. 99 62. The learned high-priests who were founders (payinikano) of the religion knew it (the evidence), and those portions of it were transmitted by them to the ancients which the successive realisers of it, for the ages before me (levinam), have possessed. 63. The deceivers of the transmitters, who have existed at various times, even among those who are blessed?, have remained a mass of knowledge for me, by being my reminder of the mature and proper duty of those truly wise (ha-kiraganiko), through the directions issuable by even worldly decision, and of so many of which I have a remembrance 3, for the writing of which there would be no end. 64. Then the manifest power of the fiend among us below, and the way provided by the creator for his becoming invisible and his impotence are clear ; so also the full power of the creator of the army of angels, assuredly the procurers of success in the end, and the accomplishment all-powerfully--which is his own advantage of the completely-happy progress, for ever, of all creations which are his creatures, are thereby visible and manifest; and many tokens and signs thereof are manifestly clear. 65. One is this, that the creator is in his own predestined (bagdadako) abode, and the fiend is 1 The unorthodox, or those holding erroneous views regarding the traditions handed down by them. Reading afrinido, which K 35 has converted into afgonedo, 'casts,' by inverting the order of the two central characters. * M14 and J omit the words from through' to remembrance.' The author means that he has acquired much information on the subject even from the opinions of the unorthodox judiciously studied. * M14 has merely the words: and the completely-has py progress,' &c. n2 537801 A Digitized by Google

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100 DADISTAN-I Dinik. advancing and has rushed in, and his advancing is for the subjugation of the creation? 66. One, that the creatures of Adharmazd are spiritual and also worldly, and that is no world of the fiend, but he gathers an evil spiritual state into the world; and as among so many the greed of success is only in one?, so the triumph is manifest of the good spirits and worldly beings over the evil spirits. 67. One is this, that his defeat in the end is manifest from his contention and aggression (peszadarih); for the fiend is an aggressor in an unlawful struggle, and leaving the army of Adharmazd-subsequently the lawful defender (lakhvarzadar)--the fiend of violence is a cause of power among those wholly unrequiting the creator in the world 3. 68. If, also, every time that he smites the creatures he is equally and lawfully beaten once again, it is assuredly evident therefrom that, when their beating and being beaten are on an equality together, at first he whose hand was foremost was the smiter, and the backward fighter was beaten; but at last that backward fighter is the smiter, and the foremost fighter becomes beaten'; for when he is K35 has altered dakhshako, 'token,' into dahisno, 'creation,' by changing one letter, and M14 and I have adopted the wrong reading. ? Reading kigun den havandih kir as den khada ko. The drift of these two first reasons seems to be that the fiend, being an invader and outnumbered, must be vanquished in the end. * Reading zak-i zor drugo den-i dadar bara-a togigano-i stis vahano-i niruko-homandih. This phrase seems to have been generally misunderstood by copyists, as both M14 and J have altered it into something like : 'when the violence of the fiend is in the hand of the creator, yet even if the motive of the army is so much power.' * M14 and J omit this clause, from bul' to beaten.' Digitized by Google

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CHAPTER XXXVII, 66-91. 101 beaten in the former combat, there is then a combat again, and his enemy is beaten. 69. One is this, that when the supply of weapons!, the fighting, and the ability of the contenders are equal, the supply of weapons of him who is the beginner (pesidar) has always sooner disappeared, and, at last, he is unarmed and his opponent remains armed; and an armed man is known to be ? victorious over him who is unarmed, just as one fighting is triumphant over one not fighting? 70. And a similitude of it, which is derived from the world, is even such as when each one of two furious ones (ardd) of equal strength, in a fight together, has an arrow, and each one is in fear of the other's possession of an arrow; and one of them alone shoots his arrow, and makes it reach his opponent; then he is without an arrow, and his opponent, fully mindful of it, has an arrow, and becomes fearless through possession of the arrow, his own intrepidity, and the lack of arrows and complete terror of that earlier shooter. 71. And as regards mighty deeds he is successful; and though there be as much strength for the earlier fighter a successful termination is undiscoverable for him; despoiled of possession by him who is later, and ruined in that which is all-powerful, his end and disappearance are undoubted, clear, and manifest". 1 The term zeno afzar evidently refers here to the warrior's stock of arrows and other missiles which were to be expended in battle, so that it is analogous to the modern term 'ammunition.' * M14 has yehev uned, 'becomes,' instead of danosto, 'known.' * M14 and J omit these last four words. * The argument, both in this case and the preceding one, is that even when two combatants are equal in power and resources the hasty aggressor is likely to be beaten in the end, and, therefore, Digitized by Google

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DADISTAN-I DINIK. 72. One is this, that owing to the previous nonappearance of the fiend, the coming forward of sickness and death unto the creatures of the sacred beings occurred when the fiend rushed in, and he rendered the existence of men sickly; he also destroyed and put to death the progeny of animals. 73. Afterwards, through lawfully driving him away, sickness and death come in turn (barikiha) unto the demons, and the healthiness of the righteous and perfect life unto the creatures of the sacred beings, as its counterpart is the great healthiness which comes, more rightly rising, unto the creatures advised by the sacred beings, through united arrangement". 74. And, in the end, a worldly similitude of the sickness and grievous, complete death for the fiends, and of the healthiness and intrinsic (benafsman-kigunih) life for the creatures of the sacred beings, is that which occurs when one of two litigants (ham-patkar), prematurely revengeful, gives to his fellow-litigant an irritating poison, and himself eats wholesome flour before the later litigant gives a poison, as an antidote, to the earlier litigant, and himself eats the poison-subduing flour; after which he is cured by the poison, and his enemy is dead through the poison of the later flour. 102 the inferiority of the fiend is still more likely to lead to his final defeat. 1 M14 begins a fresh argument here, owing to some misunderstanding of the meaning of the sentence. 2 That is, the advantage of driving away the fiend in this life is a counterpart of the blessings attained at the resurrection. The word drugano, 'fiends,' is omitted in K35, but is evidently necessary to complete the sentence. This appears to be a description of ordeal by poison and the two usual modes of evading its operation. The hasty evader relies upon deceitfully substituting a wholesome powder for the Digitized by Google

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CHAPTER XXXVII, 72-78. 103 75. One is this, that Adharmazd, the creator, is a manager with omniscient wisdom, and the contention of the fiend of scornful looks (tar nigirisn) is through lust of defilement; of united power is the management of that creator, as existing with (ha mzik) all the vigilance in the wisdom which is in everything; and that united power is the strength of the management of heaven. 76. And of much power is the contention of the fiend, as his manifold changing of will-which is hostile to the will of even his own creatures, and is through the weakness and exhausted ? strength of an evil nature--is the contending power which forms his visible strength. 77. One is this, that is, on account of the fiend's contending ill-advisedly, however strongly the contest is adapted for the damage of his own fiendishness, and regret and bad consequences therefrom are perceptible. 78. Such as the very paralyzing * affliction which was appointed (nthado) by him poison he has to take; while the more cautious evader trusts to recognising his adversary's poison by its taste, and selecting another poison as an antidote for both to take, so that the hasty evader suffers through his own deceit in not taking the first poison. Similarly, the fiend is supposed to suffer in the end from the death and destruction which he was the first to introduce into the world. By omitting a phrase M14 and J have: 'and the management of the fiend of scornful looks is as it were existing with,' &c. * This is little more than a guess at the meaning of a word which can be read vashakido (compare Pers. gas and kasidan). The whole sentence is rather uncertain. * The argument is that this unstable power of the fiend cannot permanently stand against the consolidated strength of the creator. . Adopting J's reading samak guntar, but K35 has vasmakguntar, which may be very troublesome,' and M14 has sam kintar, probably for sahmgintar,' very terrible.' Digitized by Google

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104 DADISTAN-I DINIK. for the creatures of the world in putting the living to death, which he ordered with violence and the hope that it would be his greatest triumph. 79. Even that is what is so self-damaging to the same fiend that, when he puts to death him who is wicked, and he who is wicked, who is performing what is desirable for him (the fiend)--that performance of what is desirable being the practice of sin-is useless and goes thither where he is penitent of that seduction, the spirit of the owner (shah) of the sin, whose soul is wicked ?, is righteous, in whose worldly body exist the fetters of pain and darkness; and owing to the unfettering of its hands from that pain it (the spirit) is far away, and goes to heaven, which is the most fortified of fortresses. 80. Fearlessly it fights for it, even as the guardian spirit of Yim the splendid: kept away all trouble (vesam), the guardian spirit of Fredun kept away even those active in vexing', and other guardian spirits of those passed away are enumerated as engaged in the defeat of many fiends. That is, the guardian spirit (see Chap. II, 5) which is not rendered wicked by the sin of the soul. 9 The phrase mun raban-i zak darvand is ambiguous, as it might mean 'which is the soul of that wicked one,' but this is not reconcileable with the context. * See Chap. II, 10. Yim-i shedo is the Yim o khshaet 6 of Vend. II, 43, 45, the Jamshed of the Shahnamah. The legends here referred to are mentioned in Fravardin Yt. 130-138, where the guardian spirit of Yima is said to withstand the misfortune brought on by the demons, while that of Thraetaona (Fredan) withstands various diseases, and those of other heroes withstand various other evils and demons. * Reading pavan besh-ik kardaran, but for ik we ought probably to read az, so as to make the phrase correspond to the Av. azi-karstahe dbaeshangho of Fravardin Yt. 131. Digitized by Google

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CHAPTER XXXVII, 79-83.: 105 81. One is this, that the most grievous severance that is owing to him (the fiend) is the production of the mortality of the creatures, in which the afflicting (nizgun) demon Asto-vidad" is the head of the many Mazinikan demons3 82. And the propitious creator's developers were thus unprovoked (anargond) when the only person, who is called Gayomard', was destroyed by him, and came back to the world as a man and a woman whose names were Marhaya and Marhiyoih; and the propagation and connection of races were through their next-of-kin marriage of a sistero. 83. The unlucky' fiend, while he Instead of zis madam, 'that is owing to him,' we ought probably to read zis bar, 'that is his production;' the Huz. madam, which is the proper equivalent of the preposition bar, on, according to,' being wrongly used for the noun bar, 'produce.' . See SS 44. The Mazainya daeva of the Avesta (see $ 44, note). * The sole-created, or primeval, man from whom the whole human race is said to have sprung (see Chap. II, 10, Bd. III, 14, 17, 19-23, XV, 1, 31). The progenitors of the undeformed human race, who are said to have grown up, in the manner of a plant, from the seed of the dead Gayomard (see Bd. XV, 2-5). Their names are derived from Av. mashya mashyoi, the man and woman,' but the latter form is no longer extant in the Avesta. From Av. mashya we have the Mashya of Bd. XV, 6, and the Mashya of Bd. XV, 11, 19, 20, 30. From its dialectical variant martiya in ancient Pers., which would be marethya in the Avesta (compare Av, mareta, Pers. mard), we have the Marhaya of our text. And by transposition of the letters rt=reth=rha in these latter forms, we have the Matro of Bd. XV, 2 and the Maharih or Maharya of Bd. XV, 22, note. Other forms of these names also occur (see Chaps. LXIV, 2, LXV, 2, LXXVII, 4). o M14 has of brother and sister,' but the insertion of the extra word is unnecessary. Regarding khvetudad, or next-of-kin marriage, see Chap. LXV. ? Reading la-khagasto; the fiend is certainly unlucky' here, Digitized by Google

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106 DADISTAN-I DINIK. increased offspring and fortune for them through death, so uplifted his voice in their presence, about the death of the living ones of their offspring and lineage, that together with the unmeasured destructiveness of the deadly evil spirit, and the unjust contention of his through death and the conveyer of death, the sting also of birth was owing to death. 84. The repetitions of the cry were many, so that the issue (bar) of thousands and thousands of myriads from those two persons, and the multitude passed away, from a number which is limited and a counterpart (a edu noih) of the living people in the world, are apparent; and for the annihilation of many fiends, through death, the propitiousness of the contending power of the creator is clear and manifest. 85. One is this, that the most steadfast quality of the demon himself is darkness, the evil of which is so complete that they shall call the demons also those of a gloomy race. 86. But such is the power in the arms and resources of the angels, that even the first gloomy darkness in the world is perpetually subdued by the one power really originating with the sun and suitable thereto, and the world is illuminated. 87. One is this, that the most mischievous weapon of the demons is the habit of self-deception which, as by introducing death into the world he merely increases the number of beings who pass into the other world to join his opponents in the end; but the text probably means that he is 'inauspicious' and wishes to bring misfortune on mankind. 1 Asto-vidad (see $ 81). * The argument is that, as the sun is able to subdue darkness, the most constant quality of the fiend, every day, it is probable that the fiend himself will be entirely subdued in the end. Digitized by Google

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CHAPTER xxxvii, 84-90. 107 on account of rendering the soul wicked thereby, seemed to them as the greatest triumph for themselves, and a complete disaster for the angels. 88. In the great glory of the pure, true religion of the sacred beings is as much strength as is adapted to the full power of the lawlessness and much opposition of falsehood, and also to the fully accurate (arsido) speaking which is in itself an evidence of the true speaking of every proper truth; and no truth whatever is perverted by it. 89. And the false sayings are many, and good sayings--their opponents through good statementdo not escape from their imperfect truth"; since a similitude of them is that which occurs when, concerning that which is white-coloured, the whole of the truthful speak about its white colour, but as to the liars there are some who speak of its black colour, some of its mud colour, some of its blue colour, some of its bran2 colour, some of its red colour, and some of its yellow colour. 90. And every single statement of each of the truthful is as much evidence, about those several colours of those who are liars, as even the compiled sayings of the Abraham of the Christians, which are the word of him who is also called their Messiah", about the Assuming that apurastih stands for apur rastih; it may, however, be intended for avi-rastih, want of truth. The meaning is that even true statements become perverted by inaccurate speakers. * Perhaps sa pusag, 'bran,' may have originally been sapzag, green.' 3 Written Abreham-i Tarsakigan. * The letter s in Masikha is here written like ai, but the word is correctly written in $91. Digitized by Google

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108 DADISTAN-i DiniK. Son of the Supreme Beingu; thus, they recount that the Son, who is not less than the Father, is himself He, the Being whom they consider undying. 91. One falsehood they tell about the same Messiah is that he died, and one falsehood they tell is that he did not die; it is a falsehood for those who say he did not die, and for those who say he did die ; wherefore did he not die, when he is not dead ? and wherefore is it said he did not die, when he is mentioned as dead?? 92. Even the compilation itself is an opponent to its own words, for, though it said he is dead, it spoke unto one not dead; and though he is not dead, it spoke unto one dead. 93. The proper office (gas) of a compiler and mutilator 3--through whose complete attainments the demons of like power as to the force of truth are strengthened, and the pure, good religion of the Mazda-worshippers is itself dissipated and rendered useless for itself -- is a habit (da do) growing with 1 The phrase is barmano-i dad, literally 'son of the created one,' unless we assume that dad is taken as a name of God. It is, however, quite conceivable that a priest would be reluctant to admit that a strange god could be anything better than a created being. That dad is here used as a noun, and not with the meaning of 'gift' or 'law,' appears from the subsequent phrase da do-i amirako yakhsenund, the created one whom they consider undying.' . Owing to the frequent repetitions of the same words in these phrases they are specially liable to corruption by copyists, but as they stand in K35 they can hardly be translated otherwise than as questions. M14 and J have an altered text which may be translated as follows:-' for whomever he did not die, when dead, he is as dead; for whomever it is said he died, he is so when he is mentioned as dead;' but this seems no improvement of the text. s Referring to those who compile commentaries and mutilate tests to suit their own views. Digized by Google Digitized by

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CHAPTER XXXVII, 91-95. 109 the fiend; and, as he is seen to be victorious who overturns reliance on changeableness and similar powers, the final disruption of forces is a disruption of peculiarities (k hudih vishopisno)'. 94. One is this, that is, even that prodigious devastation of which it is declared that it happens through the rain of Malkos?, when, through snow, immoderate cold, and the unproductiveness of the world, most mortals die; and even the things attainable by mortals are attended with threatenings of scarcity. 95. Afterwards-as among the all-wise, preconcerted remedies (pes karih) of the beneficent spirits such a remedy was established and nihad kar) that there is one of the species of lands, that is called the enclosure formed by 1 The argument is that even heterodoxy, 'the most mischievous weapon' of the fiend (see $ 87), must fail in the end, because, like other revolutions, it relies on constant change, which implies want of permanency. ? Malko sana, of Malkos,' is a denominative adjective derived from Chald. wipo autumnal rain.' The deluging rain of Malkos is supposed to usher in the dreadful winter foretold to Yima in Vend. II, 46-56, when all, or nearly all, living creatures were to perish, a truly glacial epoch. In a Persian paraphrase of the Bahman Yast (see Byt. Introd. p. lix) this period of Malkos is described as follows:-As three hundred years have elapsed from the time of Hushedar (Byt. III, 44-49), the period of Malkos comes on; and the winter of Malkos is such that, owing to the cold and snow which occur, out of a myriad of men in the world only one will remain, and the trees and shrubs all become withered, and the quadrupeds, whether carrying, walking, leaping, or grazing, will all utterly die. Then, by command of God, they will come from the enclosure formed by Yim, and the men and quadrupeds from that place spread over Iran, and make the world populous a second time, and it is the beginning of the millennium of Hashedar(-mah). . The formation of the enclosure was ordered, as a precaution, by Adharmazd (see Vend. II, 61-92). Digitized by Google

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PO DADISTAN-i pinik. Yim", through which, by orders issued by Yim the splendid and rich in flocks, the son of Vivangha?, the world is again filled-men of the best races, animals of good breeds, the loftiest trees, and most savoury (kharegistano) foods, in that manner came back miraculously for the restoration of the world; which new men are substituted for the former created beings, which is an upraising of the dead 3. 96. Likewise from that miracle is manifested the nonattainment of the evil spirit to the universal control of the glory of the creator for every purpose. 97. One is this, that--when the heterodox (dusdino) Dahak", on whom most powerful demons and fiends in the shape of serpents are winged", escapes from the fetters of Fredan, and, through witchcraft, remains a demon even to the demons and * Reading Yim-kard var, but these words are corrupted in three different ways in the three MSS. consulted. This enclosure is said to have been in the middle of Pars in Bd. XXIX, 14. 2 Av. Vivanghau (see Bd. XXXI, 2). s That is, a type of the resurrection. * The Av. Azi Da haka, 'destructive serpent,' slain by Thraetaona. In later times he was converted into a usurping king, or dynasty, the Dha'h'hak of the Shahnamah, who conquered Yim (Jamshed) and, after a reign of a thousand years, was defeated by Fredun (Thraetaona) and fettered under Mount Dimavand; whence he is to escape during the millennium of Hushedar-mah to devastate the world, till he is finally slain by the hero Keresasp, who is revived for the purpose (see Bd. XXIX, 8, 9, XXXI, 6, Byt. III, 56-61). 0 That is, attached to the shoulders like wings; referring to the serpents said to have grown from the shoulders of Dahak. * M14 alters shedan, 'demons,' into gehan, 'world,' so as to read through the demon of witchcraft remains a destroyer unto the world.' The alteration in the Pahlavi text is small, but seems unnecessary. Digitized by Google

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CHAPTER XXXVII, 96-100. III a destroyer-a mighty man who is roused up beforehand from the dead, and is called Keresasp the Saman?, crushes that fiendishness with a club consisting of a cypress tree, and brings that Dahak through wholesome fear to the just law of the sacred beings. 98. One is this, that these, which are distinct from those born and the men who have laboured together, Asto-vidad+ has not obtained, nor even will obtain, for death; and through the power of immortals, and the action of the good discourses (hu-sakhunaganih)', they urge on to the sacred beings those who are inquiring (kav-homand), even to the immortality which is the renovation of the other creatures. 99. One, which is where the mingled conflict of the meeting of good and evil occurse, is the glorious good-yielding one of the creator which is guarded by purity, so that the fiend has not attained to injuring it, since it is pronounced to be the uninjured ox which is called Hadhayas? 100. Also the long life which Reading ange xoi-a ito, instead of the unintelligible angidiaito. * See Chap. XVII, 6. 8 Dahak and all other heinous offenders are said to undergo a special punishment for three nights at the resurrection, and are then finally purified by passing through molten metal like the rest of mankind (see Bd. XXX, 16, 20). * See SS 44. * Perhaps referring to the liturgical recitations. . In the atmosphere apparently (see Bd. I, 4). 7 Written Hadha ya m here, but Hadhayas in $ 119, Chaps. XLVIII, 34, XC, 4, and Hadhayos or Hadhayavs in Bd. XIX, 13, XXX, 25, though always in Pazand. It is also called Sarsaok, or Srisaok, in Bd. XV, 27, XVII, 4, XIX, 13, always in Pazand, and this name is converted into Pahl. Sruvo in Zs. XI, 10. Digitized by Google

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112 DADISTAN-I DINIK. is through its all-controlling power until they cause the end to occur, and the devourers of fires are subdued by it -- besides the whole strength of the unboasting (akum) creatures of the beneficent spirit, after they live even without eating? -- is because of the Hom that is white 3 and the promoter (frashm) of perfect glory, which possesses the wholesomeness of the elixir of immortality, and through it the living become ever-living. 101. And also as many more specially pure glorious ones whose enumeration would be tedious'. 102. One is this, that the struggle of the evil one and the demons with the creatures is not precisely the existence of various kinds of contest, but It is said to be an ox which never dies till it is slaughtered at the resurrection, so that its fat may form one of the ingredients of the elixir of immortality which all men have then to taste; it is also said that mankind, in ancient times, crossed the ocean on its back, when going to settle in the other regions of the earth. From what is stated in the text it may be supposed to be some form of cloud myth, but it is not mentioned in the extant portion of the Avesta, unless the ox Hadhayos' be taken as a corruption of gaus hudhau, the well-yielding ox,' and Sarsaok as connected with Pers. srisk,' a drop,' and referring to showers of rain; but this is very uncertain. 1 The power of the white Hom mentioned below. ? As, it is said, they will do for ten years before Soshans, the last apostle, appears to prepare for the resurrection (see Chap. XXXV, 3, Bd. XXX, 3). SA tree said to grow in the ocean, the juice of which is the other ingredient of the elixir of immortality; it is also called Gokarn, or Gokard, Av. gao kerena, and is guarded by ten enormous fish (see Bd. XVIII, 1-3, XXVII, 4, XXX, 25). The existence of such immortal creatures, said to be intended for special use at the resurrection, is here taken as a proof of the reality of the resurrection itself. Whether the seven immortals described in Chap. XC are to be included among them is uncertain. Digitized by Google

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CHAPTER XXXVII, 101-106. I13 by natural operation and through desire of deceit?. 103. And the demon of slander (spazg), whose nature it is to make the indignation (zohar) of the creatures pour out, one upon the other, about nothing, as he does not succeed in making it pour out among the righteous, he makes the wicked even pour it out upon the wicked; and as he does not succeed even in making it pour out among the wicked, he makes a demon pour it out upon a demon. 104. The impetuous assailant, Wrath (Aeshm), as he does not succeed in causing strife among the righteous, fings discord and strife amid the wicked; and when he does not succeed as to the strife even of the wicked, he makes the demons and fiends fight together. 105. So also the demon of greediness (azo), when he does not attain, in devouring, to that of the good, mounts3 by his own nature unto devouring that of the demons. 106. So also the deadly Asto-vidad' is ever an antagonistic operator ; when there is no righteous one who is mortal, nor any creatures in the world, the wicked dying one (mirak) rides to the fiends through a death which is an antagonism of himself. 1 That is, the demons do not come into personal conflict with material creatures, but are supposed to influence their evil passions and to pervert the original laws of nature. * M14 omits the passage from this word to the same word in $ 104. * The word sobaredo, rides, mounts,' both here and in $ 106, is possibly only a miswriting of the very similar word du baredo, runs, rushes.' Several words in this sentence are accidentally omitted in M14. * See $ 44. * As it is uncertain whether the 'dying one' is a human being or the demon himself, it is doubtful which of them is here supposed to commit suicide. M14 and J have merely : 'nor even among the [18] Digitized by Google

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114 DADISTAN-I DINIK. 107. The means of the united forces are means such as the wise and the high-priests have proclaimed, that is, at the time of the renovation of the universe 2 being nigh, when completion has come to generation--those who were provided being born --and after they occasion freedom from generation (azerkhunisnih), they cause men and animals to exist, though passed away and dead. 108. All men, righteous and wicked, who continue in the world become immortal, the men are righteous whom Astovidad does not obtain for death by evil noosing (das-vadisno): from behind, and who have completely attained to the rules of the sacred beings (yang-t yazdan); and the soul of the wicked, which is repentant of deceit, turns back upon the demons and fiends themselves all that previous violence of destruction and perversion, contention and blindingwhich is natural to a demon, and they fight, and strike, and tear, and cause to tear, and destroy among themselves (benafsman val creatures of the sacred beings those which are an antagonism of himself;' apparently connecting this section with the next. This final argument is that, as the demons by their very nature must injure their friends if they fail with their enemies, they contain within themselves the source of their own final destruction. In other words: 'if Satan rise up against himself, and be divided, he cannot stand, but hath an end' (Mark iii. 26). 1 The army of angels of $8 58, 64. The author, having exhausted his arguments in favour of the final triumph of the good creation, now returns to his description of the issue of the contest, which he was about to commence in $ 64. 2 M14 and J omit the following words as far as provided.' See Chap. XXIII, 3. * Or, perhaps, 'concealment,' as there is some doubt whether a u benidarih means 'making unseeing, or making unseen. Digitized by Google -- - - -- -

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CHAPTER XXXVII, 107-112. 115 benafsman) so long as they are in hell and numerous. 109. The wicked who are penitent become courageous anew as to the demon who perverts, the living occasion strength', and the retribution of the hellish existence of the wicked is completed, because the increase of sins?, owing to the sin which they committed, ceases. 110. They are let out from hell, though their sins are thus accumulated by the demons; they have also prepared the spirit of sin by the three days in molten metal", which drives away tears, as its name is owing to the lessening of tears", which is alle in that which occurs when all the doers of actions for the demon of falsehood? pass through that preparation. 111. And he who, for three days, thus bathes (vushakedo) his sins which are owing to the fiend, and has destroyed the filth (kakhu) of the accumulated sins, is like those who have passed off and turned over a burden. 112. And the impotence of sin is owing to the destroyer of the fiend by the perception of light, That is, the wicked who are still living, being penitent, reinforce the host of the righteous. Referring probably to the growth of sin' mentioned in Chaps. XI, 2, XII, 5. "That is,' purified.' * All men are said to be purified, at the time of the resurrection, by passing through melted metal, which seems like warm milk to the righteous, but is a final torment to the wicked (see Chap. XXXII, 12, 13, Bd. XXX, 19, 20). This would seem to allude to some Avesta name of this molten metal, which is no longer extant. . We should probably read hamai, 'ever,' instead of bamak, all.' Reading zur, but it may be zor, 'violence.' I 2 Digitized by Google

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116 DADISTAN- DINIK. who was their creator?; they (men) all see all, they all forgive, and they all are powerful as regards all things for the creator. 113. And, moreover, after the three days, when they occur, all the creatures of the good creator are purified and pure by the perfect washing passed through, by the most amazing preparation ordained (bakhto), and by the most complete account they render complete. 114. And they are triumphant over the fiend through their own weapons, through their own driving away of their own littleness (kasvidarih), and the glory of the creator and that of the angels; and since he becomes exhausted in resources (den kar) they make him become extinct. 115. But previously? they are attacked, and dispersed, and subdued, and this even fully painfully and with complete experience; and they aid, through backward goodness, in the antagonism of means which are separated divergently, through scattered resources and subdued strength, like the life from the body of worldly mortals, and this, moreover, confusedly, uselessly, and unmovingly. 116. But the abodel for the essential material existence (sti-i kihariko), about which there is a seeking for interment", is not powerless, and on enquiring the wishes of such numbers they have That is, the destroyer of the fiend was the creator of the men mentioned in $ 108. The reading sinasno, perception,' is uncertain ; perhaps we ought to read 'in the regions (divagano) of light.' ? That is, before the purification in molten metal. The 'body,' apparently, but this section is by no means clear * This must be on the part of the fiend, as burial is unlawful. Perhaps the meaning is that the fiend is at length overcome by the constantly accumulating numbers of the penitent wicked. Digitized by Google

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CHAPTER XXXVII, 113-119. 117 cast him out; and no share whatever, nor fragment of a share, of fiendishness, nor even so much as some morsel of unpardonableness sent by fiendishness, remains in this light. 117. Those who are righteous, intelligent through their own glory of religion, which is a spirit? in the form of light-are scattered (parvandag-aito) equally around the sky of skies, when from every single side of it there arises, for the sake of margin, three times as much space as the earth created by Adharmazd, in the preparation of the creatures which were created by him. 118. Through his own will he again constructs the bodies of the evil creation, unlaboriously, easily, and full-gloriously, though their construction is even from the clay of Aushdastar", and their moisture is from the purified water of Arekdvisurs the undefiled. 119. And from that which is a good protector through him, and which is also connected with 1 The handsome maiden who is supposed to meet the departed soul, and whose form is an embodiment of its own deeds and religion (see Chaps. XXIV, 5, XLIV, 20). Or, perhaps, the angel of religion (Din) itself, which is reverenced for its radiance and glory in Din Yt. 4. ? A mythical mountain (see Chap. XXX, 2). : The mythical source of pure water which is said to flow from Mount Alburs into Lake Urvis on the summit of Mount Hogar, and thence to Mount Adsindom in the wide-formed ocean, whence it partly flows into the ocean, and partly rains upon the earth (see Bd. XIII, 1, 3-5). Much the same account of it is given in Chap. XCII, 5, only the lake is said to be on the summit of Mount Ausindom. It is the Av. Ardvi sura of the aban Yt., and the Pahl, form Arekdvisur = Aregdvisur may be explained as a transposition of Aredgvisur, an ordinary mispronunciation of Ardvi sura. Modern Parsis, who consider the Pahl. k as silent (or merely a soft aspirate) after a vowel, would pronounce Aredvisur. Digitized by Google

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118 DADISTAN-DINIK. him, even from the Hadhayas ox", is the strength of everlasting welfare (vehgarih) and immortality; and the living are again produced for the body, they have immortal life, and they become hungerless and thirstless, undecaying and undying, undistressed and undiseased, ever-living and ever-beneficial. 120. After the renovation of the universe there is no demon, because there is no deceit; and no fiend, because there is no falsity; there is no evil spirit (angramino), because there is no destruction; there is no hell, because there is no wickedness; there is no strife, because there is no anger; there is no hatred, because there is no ill-temper (dazih); there is no pain, because there is no disease. 121. There is also no Dahak?, because there is no fear; there is no want, because there is no greediness; there is no shame, because there is no deformity; there is no falsehood, because there is no desire of falsehood; there is no heterodoxy, because there are no false statements; and there is no tardiness, because it speaks of a dilatory (susto) race in that which is said thus : 'They are all those of evil thoughts, of evil words, of evil deeds, a race of all evils to be made to tear by the evil spirit.' 122. And on his (the demon's) disappearance every evil has disappeared, on the disappearance of evil every good is perfected, and in the time of complete goodness it is not possible to occasion (andakhtano) any pain or distress whatever, by any means, to any creature. 123. Those who are present (nunak) suffererst, when there is a blow of 1 See $ 99. See 97. * M14 and J omit what follows, as far as 'heterodoxy.' * Literally attainers to endurance.' Digitized by Google

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CHAPTER XXXVII, 120-128. 119 a fist on the body, or the point of a nail (tekh burak) is driven into a limb, are pained on account of the combination (ham-dadakih) of a different nature for the purposes of the fiend in the body. 124. But at that time of no complication (ahamyakhtih), when a limb is struck upon a limb, or even such a thing as a knife, or sword, or club, or stone, or arrow reaches the body, there is no pain or discomfort whatever corresponding to that present pain. 125. And at that time one consideration (vusid-ae) occurs, for now the pain from that beating and striking is always owing to that different nature, and on account of their being suitable to it, but at that time everything being of like nature and like formation there is never any distress. 126. And in that most happy time they let the sun, moon, and luminaries exist, but there is no need for a return of the day and a removal of its going forth (frashm)', for the world is a dispenser (vakh tar) of all light, and all creatures, too, are brilliant; those luminaries also become as it were perfectly splendid for them. 127. And every creature, too, is of like will and like power; whichever were mortals, unenvious of the welfare of all creatures, are alike joyous, and that share of their position and pleasure rejoices them which has come to them from the glory of all the existences and capabilities of him, the all-good, who is aware of all of everything through his own perfect persistence and complete resources. 128. And he allots, to the doers of good works 1 The 'going forth' of the day or the sun means its disappearance or going away, and is an Avesta phrase. The sun is supposed to be 'forth' when it is absent, not when it appears. Digitized by Google

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I 20 DADISTAN-I DINIK. and the suitable ranks, the power of a judge (dadako), wealthiness, goodness, and the directorship (radih) of what is intended. 129. He is the designer of what is intended, as it is said about his creatures and capability that fire is producing wind, fire is producing water, and fire is producing earth; wind is producing fire, wind is producing water, and wind is producing earth; water is producing fire, water is producing wind, and water is producing earth; earth is producing fire, earth is producing wind, and earth is producing water. 130. The spirit is both the cause of spirit and the cause of matter (stis); and the cause of matter, too, is also the cause of spirit, through that perpetual capability. 131. And, moreover, all the angels, the souls, and the guardian spirits are attending to the wishes of the glory of the creator and the commands of the creator, without trouble and fully rejoicing, in likeness unto the forms of seas, rivers, mountains, trees, and waters?; and they have comforted and decorated the creation. 132. And the angels, souls, and guardian spirits, themselves also the constituted spirits of a former contact with life, are thereby pleased and rejoiced ; eternal and thoroughly prepared they are naturalised in that complete joy. CHAPTER XXXVIII. 1. As to the thirty-seventh question and reply, that which you ask is thus : The measure that they * All objects being supposed to be represented by guardian spirits in the other world. Digitized by Digitized by Google . .. - - - ---

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CHAPTER XXXVII, 129-XXXVIII, 4. 121 measure good works with being revealed ", how is it then when there is more, or not, done by us? 2. The reply is this, that every thought, word, and deed whose result is joy, happiness, and commendable recompense--when a happy result is obtainable, and the exuberance (afzuno) of thought, word, and deed is important--is well-thought, wellsaid, and well-done? 3. And for him the result of whose wish for good works is conclusively joy and exaltation of soul -- which are his attainment of recompense from the constantly-beneficial space 3, the immortal and unlimited, which shall never perish --there is no measure of the multitude of good works. 4. For every one by whom many are performed, and who engages in still more, appropriates the result more fully, and is more worthy; but it is not obtained for the completion of that which is a definite measure, therefore he does not obtain still more, and it is not necessary he should; and it is, moreover, not obtained even for the completion of a limit of unlimitedness 4. 1 They are balanced against the sins committed (see Chaps. XIII, 2-4, XXIV, 5, 6); if the good works exceed the sins by a very small quantity the soul is supposed to go to the ordinary heaven (vahisto), but if by a quantity sufficient to balance one unatonable sin it goes to the best existence, or supreme heaven (garodmano, see Sls. VI, 3, 4). M14 and J have merely: 'The measure for good works being revealed.' * The three characteristics of good works. . See Chaps. XXVI, 3, XXXI, 24, XXXVII, 22. * The good works in excess of the quantity necessary for admitting the soul into the supreme heaven cannot affect the destination of the soul, but they add to its future enjoyment (see Chap. VIII, 4), and no limit can be assigned to the quantity that can be tbus absorbed. Digitized by Google

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I 22 DADISTAN-I DINIK. CHAPTER XXXIX. 1. As to the thirty-eighth question and reply, that which you ask is thus: What are the reason and cause of tying on the sacred thread-girdle (kustiko)? which, when they shall tie it on is said to be so greatly valuable, and when they shall not tie it the sin is so grievous ? 2. The reply is this, that the all-good, most spiritual of spirits, and most ruling of rulers is the creator, and there is no need of troubles for men of the poor as to any wealth or anything, for all are his own. 3. And through his will as ruler, and allpowerful, he demands this of men, to remain properly 1 The Kastik (Pers. kusti) consists of a string, about the size of a stay-lace, which is first passed twice round the waist very loosely, over the sacred shirt (see Chap. XL, 2), and tied in front with a loose double knot (right-handed and left-handed), and the long ends are then passed a third time round the waist and tied again behind with a similar double knot. This string contains six strands, each consisting of twelve very fine, white, woollen threads twisted together, or seventy-two threads in all. Near each end the six strands are braided together, instead of being twisted, and for the last inch they are braided into three separate string-ends of two strands each; these string-ends, therefore, contain twenty-four threads each, and form a kind of fringed end to the string. This fringe is a sort of remembrancer, as its six strands are supposed to symbolize the six Gahanbars or season-festivals, the twelve threads in each strand symbolize the twelve months, the twenty-four threads in each string-end symbolize the twenty-four kardaks or sections of the Visparad, and the seventy-two threads in the whole string symbolize the seventy-two has or chapters of the Yasna. The girdle has to be re-tied every time the hands have been washed, which, in order to comply with the ceremonial laws, occurs many times in the day; and each time it has to be done with ceremony and a particular formula of prayer (see SS 27). Digitized by Google

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CHAPTER XXXIX, 1-5. 123 skirted as a true servant not even bound-which is due to that service, and also the indication of a servant-as is seen and clearly declared in the everfixed (ha mat-dado) religion and belief. 4. Formerly men paid homage through the will and worship, as it were more effectually, more essentially, and more suitably for the discreet; and every day spent in worship offered and homage paid they account as of the greatest use, particularly for observing the world, and understanding its character. 5. And as to him of whose offering of homage no worldly advantage whatever is apparent-as fruit is apparent from trees, flavour from foods, fragrance from aromatic herbs, tint (bam) from colours, the good quality of spears from the forest, health from the patient (molvarakan), and decision from words --but, audibly speaking, his head is lowered in sign of humility-as though the head, which is uppermost in the body and in the most pre-eminent position, and is lowered as far even as the sole of the foot, which is lowermost in the body, salutes2 and is placed on the ground in thought about worship and desire of paying homage-and the appearance which exists as regards himself through that lowliest (kihasto) servitude is in accordance with that which is apparent from trees, food, and the many other worldly advantages before recited--whoever has offered homage and such advantageous (vesisnako) appearance 1 That is, fully clad, as going about uncovered is a sin (see Chap. XL, 4). On occasions of ceremony, and for the purpose of showing extraordinary respect, the Parsis wear an extra longskirted robe. ? Reading drudoed, but the orthography is unusual and the word, therefore, uncertain. Digitized by Google

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I 24 DADISTAN-I DINIK. is manifest-even then that sign of humility and servitude is what great multitudes consider the offering of homage of a man more essential for hypocrisy (shedo)? 6. But owing to that which happens when they plant a tree in the name of a sacred being and eat the produce, and practise other worldly labour of worldly advantage, owing also to work of this kind through the doing of which they preserve all the growing crops of the whole world, and through tillage and multitudinous cultivated plots (k hustakiha) it is manifest that they should meditate inwardly (den minoyen)? 7. A token and sign of worship is of great use, and a great assistance (bangisno) therein is this belt (band), which is called the Kastik, that is tied on the middle of the body. 8. The reasons of the assistance are numerous ; and its first assistance is this, that as to him whoas a worshipper of the sacred beings, owing to the undeceitful (akadba) religion whose indication is sagaciously propitiating with the purifying cupwears upon the body that spiritual, customary, and 1 The author is here adopting his most involved style of writing, which, in the original Pahlavi, is often hardly intelligible, and particularly apt to be misunderstood; but the object of this section seems to be to deprecate the Muhammadan practice of frequent prostrations during prayer, which are in marked contrast to the slight obeisances made by the Parsis. Whether ye dato means an angel,' or 'God,' is here uncertain. The argument is that the growth of plants is so obviously occasioned by some unseen power that it naturally leads to meditation, and then to prayer. * The words danisniko levatman-tastik-shnayin seem to refer to the Bareshnum ceremony of purification, described in Vend. IX, 1-145 (see App. IV), which is a rite eminently characteristic of Mazda-worship. Digitized by Google

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CHAPTER Xxxix, 6-11. 125 doctrinal indication of the sacred beings with a wisdom which is truly religion, his steadfastness and religious service of the sacred beings are audibly spoken thereby; even for the religious it is commanded, because it is an assisting motive of beneficial high-priests and such-like submitters to the commands of the religion of the sacred beings. 9. One is this, that, as the lowliest servant and greatest lord are steadily agreed, and it is beneficiali when they (the servants) wear a belt upon the body as a sign of service--because it is not the custom to grant that little at any time without guardianship -the lapse of which service is also not a beneficial lapse, then those unbound are without a token of the lord's service. 10. One is this, that it is commanded in revelation to keep thought, word, and deed confined from sin by a belt, and just like a servant; for the sake of confinement of sins from purity of thought, whose dwelling is the heart, one is to wear the same belt, which is the token of a servant, on the middle of the body and before the heart; and the periodical (hangamikane) sight of the token and sign of confined sins, and of the constant reminder for one's own mind, is the necessity of wearing it as a belt which is very restraining from the sin in thought, word, and deed that is manifest even in experience; which wearing of the same belt is as a reason and cause of much remembrance of much sin, that in the same way is therefore a restraint of it. 11. One is this, that the ancients acquainted with religion have communicated these tidings (srobo) * Reading spenak, but it may be sazsak, 'seemly.' Digitized by Google

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126 DADISTAN-I DINIK. unto our ancestors and to us :- When the destroyer came upon the creatures, the demons and witches (pariko) especially rushed up in the earth and atmosphere, and even to just below the position of the stars; and they saw multitudes of luminaries, and also the barricade and rampart of the glory of the religion, and the girdle (parvand) of the wishes and good works of all, when it is arrayed like a brilliant thread-girdle (kustik), and all its luminaries are girded (parvasto) by the girdle as the girdle of the omniscient wisdom has girded the all-intelligent angels.' 12. That great glory of the pure religion, solving doubts, became as beautiful and far-adorning as is stated in the liturgy (mansar) thus: "The star-studded girdle (a yivyahangano) of the spiritfashioned, good religion of the Mazda-worshipperst.' 13. All the demons and fiends were terrified by the great glory of the religion, and it is said that, by the recital, practice, and promulgation of the whole routine of the enlightened religion, all those fiends are subdued, and the renovation of the universe is produced by the will of the patron spirits (a h van). 14. Likewise, on account of that terror, none of the demons and fiends, who are the mightiest of the demons, rushed upon the creatures of that uppermost third of the sky 5, who are in purity and inde * See Chap. XXXVII, 47. ? It is not certain that parvand signifies 'a girdle,' or that parvastano means 'to gird,' but they seem to be used in that sense here. The former word translates Av. paurvanim, leading the Pleiades' (Haug's Essays, p. 182), in Yas. IX, 81, an epithet applied to the belt of Orion. M14 has 'which.' * Quoted from Pahl. Yas. IX, 81 (see Chap. XXXVII, 48). 3 See Chap. XXXVII, 24-27. Digitized by Google

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CHAPTER XXXIX, 12-17. 127 structibility. 15. And it (the girdle) is commanded in revelation for men, more particularly for upholders of the religion?, to be within the middle third and near to the uppermost third of the body2. 16. One is this, that Yim the splendid, son of Vivangha>, who in his worldly career was most prosperous in worldly affairs, a keeper away of all agitations of temper* and all death, and a provider of freedom from decay and exemption from death, when he was deceived by the fiend was thereby made eager for supreme sovereignty instead of the service of Allharmazd. 17. And about his administration (dadarih) of the creatures it is said he himself became cuts away from radiant glory by that fiendishness, and their cause of wandering 1 M14 continues as follows :--through that girdle (parvand) of the religion, and a thread-girdle (kustiko), from the region of the world and religious in character, is put on within the middle third,' &c. 9 Some words are evidently here missing in the Pahl. text, including the first word of the next section. The reason here given for the girdle being worn round the waist, just below the uppermost third of the body, is that the impregnable barrier of heaven (of which the girdle is a counterpart) is said to be just below the uppermost third of the sky. * See Chap. XXXVII, 80, 95. * Reading vispo khoi-soian, but we might perhaps read vispoan sahoran, all oppressors,' assuming that sa hor stands for Av. sathra, a term applied to some particular tribe of another religion which was under the rule of Yim and his two predecessors (see Zamyad Yt. 26, 28, 31). Another possible reading is vispoan yek hvaran, all frosts. Assuming that kh vudako stands for khudako, but the word is uncertain. The particular kind of fiendishness that led Yim astray in his old age (like Solomon) was lying, that is, denial of the truth of his religion. In consequence of this apostasy the royal glory departed from him, and he allied himself to the demons in the Digitized by Google

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128 DADISTAN-I DiniK. (garinisno) is the demon, and mankind perishes in that wandering from plain and hill-side? 18. And his pardon originated from the fully-persistent creator; therefore he spoke and gave advice unto his successors as to the retribution of those who shall abandon the service of the creator; and therein is explained about the fortress of the angels?, with the many proper actions which are the strength of the fortress, and about the proportional way it is strengthened when a belt worn on the waist is ordered for men by him--the fully glorious ruler who was lord of the world, and also in gloriousness wellbetokening the good creation-and they 3 likewise order it 19. One is this, that just as through that reason", which is an appointment (pado-dahisno) that the sacred beings decreed, the sacred thread-girdle was worn even before the coming of Zaratust the Spitaman, so after the coming of that messenger (vakh svar) of the sacred beings, the righteous Zaratust--who enjoined the commands of the good spirits and the exposition of the religion, with discourse praising the sacred beings and scriptures (avistako) about steadfastness in the good religion-the same religious girdle is put on, with a religious formula", around 617th year of his reign, and remained in their power for most of the remaining century of his life (see Zamyad Yt. 31-38, Bd. XXIII, 1, XXXIV, 4). Assuming that dasto stands for Pers. dast, and varivako for Pers. garivah; otherwise, we may read 'from dignity and the hovel (varikako,' meaning that they perish from all ranks, instead of all places. * The rampart of heaven (see $ 11). 3 His successors. * As detailed in $18. * The Nirang-i Kusti (see $ 27). Digitized by Google

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CHAPTER XXXIX, 18-21. 129 the body, over the garment of Vohaman? 20. Because the same intimation, relative to girding (parvandisnik) is wisdom for which the race of the religion is so justly famed that innumerable people, with the same customs and equally proper girding, wear the sacred thread-girdle, the ceremonial belt of the religion and indication of the creator, on the middle of the body; and it becomes more destructive of the power of destruction, more obstructive of the way to sin, and more contesting (kastaktar) the will of the demons. 21. One is this, that he is unwise that has not worn it when that man has arrived in whose law no belting and no girdlings are ordered, and more perplexing and more grievous destruction is so manifested at the time, that it is similar evidence to that exposition of revelation, the purport (a eva ) of whose question and reply is spoken thus* :-""O creator! in whom is the manifestation of secretly-progressing destruction, that is, in whom is its progress?" And Adharmazd spoke thus: "In him who is the guide of a vile religion ; whoever it is who puts on a girdle 1 The sacred shirt (see Chap. XL, 2). The garment of a purified man is called Vohuman in Vend. XIX, 76-78, 81-83 (trans. D.). ? The term seg or seg, used for destruction' here and in $$ 21-23, is the name of the fiend who causes annihilation' (see Bd. XXVIII, 26). It is possible that an-ayivyaganih may mean 'no garmenting,' and refer to the sacred shirt, as the previous term avibandin, 'no belting,' refers to the sacred thread-girdle. * In Pahl. Vend. XVIII, 21-23, with some variations (see Haug's Essays, p. 367). Instead of rabakih, 'progress,' K35 has rabanih, which might mean 'soul-state,' but is probably a clerical blunder. K [18] Digitized by Google

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130 | DADISTAN-1 DN1K. at most thrice (3-tumak) in a year', that is, he does not wear a sacred shirt and thread-girdle, and his law also is this, that it is not necessary to wear them"--and when the law of no belting is so grievous that, when that law shall be accepted, it is observed that destruction is strengthened. 22. The same belt, kept on after the command of Yim, was the first token as regards which an annihilator of destruction is mentioned and established by law; and on both occasions destruction is more grievously manifest. 23. That which is more particularly important is such as the destroyer of destruction, Yim the splendid, advised, which the highpriest of the good, Zaratust the Spitaman, mentioned thus :- The sacred thread-girdle is as a sign of the service of the sacred beings, a token of sin ended, and a presage of beneficence; and one is to put it on and to gird it, in the neighbourhood of the heart and on the middle of the body, with the religious formula accompanying the glorious scripture.' 24. That is also betokened by its equally-dividing (hambur) position and determining fashion ; for, as a wise man becomes a discriminator between benefit and injury, between good and evil, so also the place of the sacred thread-girdle is between below and above. 25. With a low sacred girdle there is a passage for one's want of openness (avishodano) and secret ruin, and also a shutting up of life; with a high sacred 1 In the Vendidad it is he who does not put one on for three years. ? Both when ordered by Yim and when confirmed by Zaratust. * Reading avar vadisnoih (the first nasal in bandisn= vandisn being often omitted); it can hardly be afrandisnoih, magnificence,' because the latter abstract suffix, -ih, would be Digitized by Google

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CHAPTER XXXIX, 22-28. 131 girdle there is a way for thought, word, and deed, and no confinement (agirisnokarih) of life; and tying the sacred girdle with a religious rite (hamdino) is like a glory amid the glories of the angels, for it is itself through the aid of the patron spirit (ahvo). 26. And from the heart, which is the place of thought and dwelling of life, on the upper side (lalaih) are the eye, ear, tongue, and brain, which are the dwellings of sight, hearing, speech, understanding, and intellect; and on its lower side (frodih) is the abode of a father's generativeness. 27. When this sacred thread-girdle, whose token, sign, and presage are such?, is tied, it is girded on with this glorious rites of the glorious ones, the custom of the learned, the command of rulers, and the decree of apostles. 28. That secretly-progressing destruction', which arises from the fiend of insubordination (a sardarih) who was much afraid of Yim, and which is averse to the labour of men and the service of Adharmazd, is a demon and irreligious (das-dino), who is full of fear of the girdles (parvandi ha) of the glory of ungrammatical after the former, -isno, in an uncompounded verbal noun. Some of the other words are also uncertain. 1 The MSS. have merely rodih. ? As stated in $ 23. * This is the Nirang-i Kusti, or girdle formula, that has to be performed every time the girdle is re-tied, which happens several times a day. It is fully detailed in Appendix II, at the end of this volume. * See $ 21; the first letter of nihan, 'secretly,' is omitted by K35 in both places. Seg, the fiend of destruction, is connected with the demon Bat in Vend. XIX, 4, 6; but the characteristic of 'insubordination is more applicable to the demon Taromat, the disobedient' (see Bd. XXVIII, 14, 26, 34). K 2 Digitized by Google

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132 DADISTAN-I DINIK. religion, with which both angels and also worldlings have become belted and diligent. 29. Then, because the glory for this belt of ours, which is called the Kastik and is worn on the middle of the body, remains unreleased (avi-v ukht) from the angels, who are givers of glory, and from men who are glorious--which is explained as a similitude and sample of fortunes (baharakoiha) among worldlings, even those who are actually primitive creatures likewise it has, therefore, seemed comely and desirable. 30. And their heart, will, knowledge, and purpose are as much for it as that which is perceptible where, even apart from those of the good religion who shall tie the sacred thread-girdle with the scripture formula, some of the faiths of all countries, except those who are unbelted, possess the religious custom?. 31. Also outside the seat of the existence of faith all men have the waist, or the palms of the hands", or similar joints for a girdle (kastiko); and it is deemed comely, desirable, and convenient for work to wear it. 32. And it is manifestly the lot (dako) of the thoroughly-praising one whose own desire is truth and the enjoyment of welfare, it is a token of the service of the sacred beings, and a sign of walking in the commands of religion, The precise meaning is not very clear. ? Alluding probably to the Brahmanical thread which is worn by the higher castes of Hindus diagonally, over one shoulder and below the other arm, and is so far analogous to the Parsi threadgirdle that it is a religious symbol put on with a religious rite. : Reading vardyisno ahu gas, but K35 has royisno, growth,' instead of faith.' * Reading kafi ha, or kafagih. Perhaps the allusion is to a rosary which is held in the hands, or worn on the wrists, by people of many religions. Digitized by Google

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CHAPTER xxxix, 29-XL, 3. 133 which they shall tie on account of the superior beings (pashu man) with the proper formula, more particularly with that which one utters when there is reliance upon the scripture itself. CHAPTER XL. 1. As to the thirty-ninth question and reply, that which you ask is thus : What kind of goodness and want of goodness can there be in the sacred threadgirdle and shirt; and what are the sin of running about uncovered, of prayer offered and prayer not offered, and the purpose of cleansing (misn)? 2. The reply is this, that it (the shirt)' is needful to be perfectly pure white and single, which one fold is because Vohaman also is thus the one creature who was first, and afterwards from him the garment which is innermost and concealed is called in revelations 3. Proper girdling is double *, which two folds are because he also who is in the course of the twofold religious wisdom is intelligent, and the duties due to the sacred beings are themselves in two divisions 1 The sacred shirt, constantly worn by Parsis of both sexes (young children excepted), is a very loose tunic of white muslin, with very short loose sleeves covering part of the upper arm (see Sls. IV, 4-8). ? The archangel Vohuman (see Chap. III, 13) is said to have been the first creation of the creator (see Bd. I, 23). * The garment of Vohuman (see Chap. XXXIX, 19). - That is, it is passed twice round the waist before it is tied the first time, but then it is passed a third time round the waist (see Chap. XXXIX, 1). Digitized by Google

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134 DADISTAN-I DINIK. which are called the instinctive and that heard by the ears! 4. After a man is in the girding they shall tie on, the symptoms of any sins of the belted body are free from sin which is condemned (vigirinido); and when he walks uncovered, or naked, or with a twofold garment, there is then no root of the sin of running about uncovereda in him. 5. Moreover, on hymns being chanted during a meal an inward prayer is not also necessary. 6. The purpose of a cleansing (misn-ae) is this, that the suitableness of men for eating is due to worship of the sacred beings and glorification of the sacred beings. 7. And as to their necessary recommendation (siparih)6 of any food for eating, the 1 The twofold wisdom of the Avesta comprises the two intellects, the asno khratus, 'the durable or instinctive wisdom,' and the gaosho-sruto khratus, the ear-heard or acquired wisdom, which are the terms used here. ? The sin of vishad-d@barisnih, which would have been incurred in any of these cases if no girdle had been worn, is a venial sin of one Farman for each of the three first steps, but becomes a TanapQhar sin (equivalent to 75 or 400 Farmans) at the fourth step (see Sis. IV, 8-10). 3 This is mentioned as a further illustration of a greater religious duty superseding a lesser one. When the Gathas, or hymns, are being chanted, the reciter is already under the protection of the inward prayer (vag) with which all acts of worship must commence; it is, therefore, unnecessary to take another prayer inwardly before eating. Inward prayer is a short formula which is said to be taken' and 'retained' inwardly, as a protective spell, by muttering its commencement before certain necessary acts, and after the completion of the act the remainder of the formula is 'spoken out' aloud, and the spell is dissipated, before the person can converse (see Sls. III, 6). * The MSS. have pem, milk,' instead of kim, purpose,' but see $1; the Pahl. letters p and k are often much alike. * M14 has sipasih, praise;' but this and several other emenda Digitized by Google

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CHAPTER XL, 4-II. 135 glorifying of the sacred beings, and the true usages about recounting it, it is commanded, before eating, when the mouth is not soiled with food, that the mouth (da han) should proceed with the utterance of the pure glorification?. 8. Being thereupon suitably seated, and having properly eaten the food, one is to make the mouth clean with a tooth-pick and water; and after eating, before all words, the praise of the sacred beings is glorified by the mouth cleansed by washing. 9. And between the glorifying before eating and the after glorification one is not to speak other words, and when during a meal a word is spoken by the mouth, that kind of glorification which it is the custom to utter before and after eating is offered by its own organ (a ndam). 10. And every single organ has one function, but two special functions are connected with the mouth, which are speaking and eating; and because they are together they are mutually opposed, for speaking connects that which is an inward possession with outside teachings (kashiha), and through eating, the outside food comes for the inward further vitality of life. 11. As the ancients have said, where one operation is appointed unto two operators, it is more tions in the same MS. are probably nothing but unsuccessful attempts to render an obscure text intelligible, without taking the trouble to understand it. 1 This glorification (stayisno) must refer to the inward prayer of SS 5, which commences by praising Adharmaad (see Chap. LXXIX, 2, note). * Reading la, "not,' instead of rai, on account of.' M14 has altered the passage. That is, when the spell of the inward prayer is broken by speaking before the proper time (see $ 5, note), the spell must be renewed before proceeding with the meal. Digitized by Google

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136 DADISTAN-I DINIK. expressly so that during eating two operations may not both at once (ayag-ik-gun) be produced, by speaking and by eating. 12. To keep those two operations distinct, one from the other, the custom of uttering the praise of sacred beings and the glorification of sacred beings when the mouth remains in the act of eating, until the mouth becomes clean from food, is decreed as inconsistent with goodness (aham-vehih). 13. And that which remains from the outpouring (rikh) at the time of a cleansing is called 'a cleansing (misn-ae).' 14. One means for the retention of knowledge is through not having that retention of knowledge exhausted, but when one thus speaks during that cleansing the words are really originating with the mouth, for he does not retain them; and whenever (maman) he does not speak anything whatever with the tongue, that religious glorification which it is the custom to utter before and after eating is then offered by him from his own limited resources (samano-i vimond), and it will be offered from his own limited resources. CHAPTER XLI. 1. As to the fortieth question and reply, that which you ask is thus: Of those whose decision is this, that it is not necessary to be steadfast in the religion of the Mazda-worshippers--by which decision this is asserted, that they should abandon the religion of the Mazda-worshippers--some one disparages the religion and goes over to a foreign faith (an-airih), then of what nature is his sin Digitized by Google

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CHAPTER XL, 12-XLI, 5. 137 owing thereto, and what does the sin owing thereto, as regards those of the same foreign religion, amount to? 2. Or order some one then to tell us clearly concerning it, how it is, and how is the disobedience due to this sin, 3. The reply is this, that an adult is worthy of death on account of the good religion they? would abandon, on account also of the adopted law of the foreign faith he is worthy of death, in whose reliance upon the improper law is also the sin which theys maintain and practise by law, and through being in the same law he is equally sinful with them. 4. And also when any one is on that course, and his wish is for the same protection, of which a similitude is in the enduring words of that good law they would forsake, and he adopts that which is vile", even through that impropriety he is equally sinful. 5. When he dies, without renunciation of that sin and impenitently, in that improperly-constituted law, the position of his soul is then in the worst That is, he commits a mortal sin, for which he could have formerly been condemned to death by the high-priest (see Sls. VIII, 2, 5-7, 21). 9 The teachers of infidelity. 8 The foreigners. * The probable meaning is that if he conforms to the foreign faith merely from politic motives, while retaining a belief in his own religion, he is still equally sinful. This renunciation is effected by the recitation of a particular formula called the Patit, in which every imaginable sin is mentioned with a declaration of repentance of any such sins as the reciter may have committed. But this formal renunciation must be accompanied by atonement and true repentance; and in order to ascertain the proper atonement all serious sins must be confessed to the high-priest (see Sls. IV, 14, VIII, 1, 2, 8-10). Digitized by Google

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138 DADISTAN-I DINIK. existence 1, and his punishment is that of many sins worthy of death ; from the demons also there come grievously, hand in hand, pain and suffering, gnawing and stench of many kinds, stinging, tearing, and lacerating, primary evil and discomfort. 6. And through their ? law and faith his distress in that worst existence is thus until the last change of existence, when the renovation of the universe is produced by will among living beings. 7. But reality (aitoih), as regards living, arises from renunciation of that disobedience; it makes those attract to the good law who seduced him to that evil law, that which established him improperly in the law it eradicates from his conduct (ru bakih), advancing sins it again restrains, and whatever has advanced it repairs again anew through the religion of the Mazda-worshippers, and he becomes thoughtful, constant, and steadfast. 8. The sin which he set going he restrains and atones for by wealth, trouble, and authorising 8 commands; even in the body he also undergoes punishment in the three nights (sata ih)*; he then obtains forgiveness, and his soul is saved. 9. And as it is said in the persistent law of the sacred beings', that the good religion of the sacred beings, who are the Mazda-worshipping superiors, See Chap. XXXIII, 3. The foreigners'. * Or, tabankar may mean lavish.' The ordering of religious ceremonies, as good works in atonement for sin, is probably intended; and these always imply a lavish expenditure upon the priesthood. * Referring to the three nights' punishment after the resurrection of the body, which is specially reserved for mortal sinners (see Bd. XXX, 16). o Quoting, with some alteration, from Pahl. Vend, III, 151. Digitized by Google

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CHAPTER XLI, 6-XLII, 1. 139 ordains it as retribution, so that the sin it takes away (spa yeiti)' may not exist in him, his retribution is declared by revelation. 10. And by the same witness it is said, that all of the primitive faith have been quite of the same opinion about this, that from the good religion except by the way of renunciation of sin there is none unless to hell; but that renunciation should be during life, for it is said that 'whoever when living does not become righteous, that is, does not fully atone for sin, for him when dead there is no grant of the best existence.' II. To commit no sin is better than retribution and renunciation of sin. CHAPTER XLII. 1. As to the forty-first question and reply, that which you ask is thus: As to him who remains in the good religion of the Mazda-worshippers, whom men shall make the protection and assistance of the good religion", who shall save men from a foreign faith and irreligion (akdinoih), and then holds back some of those who have the idea that they should go over to a foreign faith and irreligion, and they do not go over to the foreign faith, but become steadfast in the religion of the Mazda-worshippers, what is then the The Avesta verb spayeiti, here used as a technical term, occurs frequently in Vend. III, 142-148. Assuming that bara, .indeed,' stands for pavan, 'by,' (see Chap. VII, 2 n.) Reading bakhshisn-l, but it may be a corruption of bakhshand, they shall grant,' as assumed in M14. This passage is quoted from Pahl. Vend. V, 173. * Some one placed in authority, such as a high-priest or judge, is evidently meant. * Reading edinas, 'then of him,' instead of ayaf, 'or;' the Digitized by Google

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140 DADISTAN-i dinik. nature of the decision of the angels about him, and what is the nature of their (the men's) good works and sin ? 2. The reply is this, that he is much extolled, happy, exalted, of great good works and abundant recompense, and the path to the best existence, prepared (frarasto) by his righteousness, is wide"; the delight of his soul becomes complete, and its hope? is great. 3. And every good work that is manifested in the good religion by those who are transferred by him from a foreign faith and irreligion, and which they shall do thereafter--when, through the perseverance and praise exercised by him who is protected by the religion, they are saved from irreligion-becomes his as much as though it had been set going by him himself, and he has the same praise and the same good works with them. 4. Of the extent (samano) and amount of such good works there is no writing a second time, unless his acquaintance with the full computation of the good works due to their number is continuous 3; but when in the same way they are practising and steadfast in sin it shall not be assigned to him". 5. Then his position in two words being alike in Pahlavi except in the latter part of the last letter. 1 That is, his path to heaven over the Kinvad bridge is rendered wide and easy by his good deeds (see Chap. XXI, 5). ? Reading aimed; M14 has khim, 'disposition,' and K35 has khimad, which suggests shall be greatly celebrated as a possible translation. The meaning appears to be that their good works are imputed to him only so long as he continues to exercise some control over them. . That is, their sins will not be imputed to him in the same way as their good works. Digitized by Google

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CHAPTER XLII, 2-XLIII, 3. 141 righteousness' is very grand, and in the world he has himself great eminence, applause, and dignity. 6. And as much as that which is an improper law and a law worthy of death is a punishing of the soul, and the disconnected? words and perversion (vastakih), due also to the perfidy (rangisno) of the fiend who has come, are such that in his time the religious rites (dino) performed are rites of grievous vexation and fear, so that which is a proper law, like the great glorification in spirit and the connected words of the high-priests, is the arrival of the good spirit as much as a virtue worthy of recompense and full of hope. 7. Even as that which is said thus : Of men who are practisers of good deeds the manifestation is then in their children.' CHAPTER XLIII. 1. As to the forty-second question and reply, that which you ask is thus: Regarding a man who is consecrating a sacred cakes, and the fire is his household attendant (khavag-1 mano) from afar, when he sees it, at how many steps is it improper ? 2. When they consecrate a sacred cake by light of a lamp, why do they not say the words 'tava athro (for thee, the fire),' as by another fire ? 3. And of the propitiatory dedications (sh numanoiha)* to the period of the day (gah), the day, and the month of the consecration of the sacred cake, which is that * Or, perhaps, a haruboih may here mean the righteous existence' or heaven. Reading a padvand, instead of va padvand. * See Chap. XXX, 1. * See Chap. XXIX, 1. Digitized by Google

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142 DADISTAN-I DINIK. which when earlier or later is also then not proper, and which is that which is proper ? 4. When they shall accomplish the consecration of a sacred cake with one more dedication than those of the thirty days of the months in the year, how is it necessary to act so that it may not enter too early; and which is the one more dedication which, when they shall make it, is proper, which is that which is not proper, and which is that which is earlier and later ? 5. The reply is this, that at forty-eight: feet from the sacred twigs? to the fire-which would be about nine reeds, if of a medium man-even though one K35 has 'forty-seven.' Taking the foot at 101 English inches (see Bd. XXVI, 3n) the 48 feet would be 42 English feet, and the nai or reed would be 4 feet 8 inches. The baresom (Av. baresma), or bundle of sacred twigs, is an indispensable part of the ceremonial apparatus; it is held in the hand of the officiating priest while reciting many parts of the liturgy, and is frequently washed with water and sprinkled with milk. It consists of a number of slender rods, varying with the nature of the ceremony, but usually from five to thirty-three. These rods were formerly twigs cut from some particular trees, but now thin metal wires are generally used ; and when not in the hand of the priest they are laid upon the crescent-shaped tops of two adjacent metal stands, each called a mah-ru, 'moon-face,' and both together forming the bares om-dan or 'twig-stand.' The baresom is prepared for the sacred rites by the officiating priest while reciting certain prayers (see Haug's Essays, pp. 396-399), during which he washes the twigs with water, and ties them together with a kustik, or girdle, formed of six thread-like ribbons split out of a leaflet of the date-palm and twisted together. This girdle, being passed twice round the middle of the bundle of twigs, is secured with a right-handed and left-handed knot on one side of the bundle, and is then passed round a third time and secured with a similar double knot on the other side, exactly as the kustik or sacred thread-girdle is secured round the waist of a Parsi man or woman (see Chap. XXXIX, 1). Digitized by Google

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CHAPTER XLIII, 4-8. 143 sees the fire and does not say 'tava athro1,' it is proper. 6. And a lamp also has the same contingency (ham-brah) as a fire; and by our teaching they do not consecrate a sacred cake at a lamp on which there is no burning of firewood, but they should cause a burning of firewood on that at which they consecrate a sacred cake, and they say 'tava athro 7. And there is a propitiatory dedication for each separate consecration of a sacred cake, and not again from the first to the last; and the first is the nearest to the first day, Auharmazd, just as Atur ('fire') and Avan ('waters') are other days in the series; and the last is the day Anfran, because in the same series the day Anfran is the latest. 8. When the seven 1 These Avesta words, meaning 'for thee, the fire,' are used when addressing the fire, or presenting anything to it, such as firewood and incense (see Yas. III, 52, VII, 3, XXII, 10, 22, &c.); they are not to be used, however, when the fire is so far off, or so feeble, that its light cannot be seen by the speaker (see Sls. X, 37). 2 Meaning that in his opinion a lamp is no proper substitute for a sacred fire unless a little firewood is burnt in it. In the liturgy for the consecration of the sacred cakes, which consists chiefly of Yas. III, 1-VIII, 9 (see Haug's Essays, p. 408), the portion contained in Yas. III, IV, VI, VII is filled with propitiatory formulas, some of which are fixed, but others vary according to the hour, day, and month of the service. Some of the variable propitiatory dedications for the day and month are, however, identical with some of the fixed ones, such as those for fire, waters, &c. And in case of the day or month requiring the use of a variable dedication of this description, the object of the text is to prohibit the use of the corresponding fixed dedication, which would be an unnecessary repetition of the same words. This appears to be the meaning of the words va akhar min zak-i levino val akhar la translated in the text; but it would be hardly possible to express so simple a meaning in a more obscure fashion. The series of propitiatory dedications for the thirty days of the Digitized by Google

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144 DADISTAN-I DINIK. archangels are in the propitiatory dedication it is proper to put the seven archangels first in their own order, then the period of the day1, then the day, then the month of the consecration, and, afterwards, the other dedications in such order as they are written. 9. And as to the earlier which they should put later, one is when they shall put a dedication before the seven archangels, one is that when they shall put the day before the period of the day, one is when they shall put the month before the day, and one is that when a dedication, distinct from the seven archangels, the period of the day, the day, and the month, on account of being before the archangels, or before the period of the day, or before the day, or before the month, is accounted as improper a dedi month (which are also used for months of the same names) constitute the Sirozah, which is given in two forms, one in which the names and titles are in the genitive case, and the other in which they are in the accusative. From the first form of the Sirozah the proper dedications for the actual day and month are taken and substituted for Yas. III, 50, 51, IV, 40, 41, VII, 41, 42 (which passages, as they stand, are correct only for the first day, Auharmaed, of the first month, Fravardin); and from the second form of the Sirozah they are similarly taken and substituted for Yas. VI, 37, 38; somewhat in the same way as the Collect, Epistle, and Gospel for the day are taken from the complete series of such writings, and inserted in the Communion service of the Church of England. The first day is Auharmazd, the ninth day and ninth month are Atur, the tenth day and eighth month are Avan, and the last day is Aniran. Following these variable dedications for the day and month are the fixed dedications for Atur, 'fire,' and Avan, 'waters,' unless they have been already recited for the day or month. 1 The dedication for the gah or period of the day occupies the place of Yas. III, 21-37 (in which the formulas for all five gahs are given); so that when the archangels are to be propitiated the dedications for them must precede Yas. III, 21. Digitized by Google

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CHAPTER XLIII, 9-XLIV, I. 145 cation as that of yesterday, or the day before, is for this day. 10. So that when it is the propitiatory dedication for the day Khar of the month of consecration Avan?, the day and month are such that their order and the Atur ('fire') and Avan ('waters') succeeding them are thereby set in reverse order to the proper sequence? 11. Then, too, when in the same months its propitiatory dedication for the day and month becomes alike for day and month", it is recited as regards both the month and the waters' (avan), because they are not connected together and have again become non-inclusive; and then one is to consider them as proper. Chapter XLIV. 1. As to the forty-third question and reply, that which you ask is thus: There is a man who is superintending (avar-mandakako) and skilful, in whom great skill as regards religion is provided, and the high-priest's duty and officiating priest's duty (magopatih) are performed by him; or they are not performed by him, but in him great skill as regards The eleventh day of the eighth month. The meaning is that in such a case the dedications for the day and month, and the fire and waters (Yas. III, 52, 53) which follow, will stand in the following order :Khor, Avan, Atur (the second Avan being omitted as directed by $ 7), which is precisely the reverse order of those names among the days of the month. * The eighth month, Avan. * That is, on the tenth day of the eighth month, when both day and month are Avan, in which case there would be three Avan dedications, but only two are to be used as here directed. [18] Digitized by Google

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146 DADISTAN-I DINIK. religion is provided. 2. In a place of that district there is no one who rightly knows the commentary and the proper and improper?,' so that he comes forth into a place of such decay (sa pakhan); and the people of the district,who constantly order all the religious rites (dino2) of many sacred ceremonies from any poor man of the various persons from other districts whose skill and superintending are not like his, but they constantly come to that district-shall constantly receive from him all the many religious rites and many sacred ceremonies. 3. And that man, who is revered and skilful, proceeds not undejectedly (la anaskandiha) and bashfully to his own superintending position, the position of the religion and position of the skill which are his; he does not demand any employment in the district or any award (dina) from the district, and does not know how to pro ide any other employment or award, in which there would be any fitness for him. 4. Are the people of the district-on account of the skill and activity which that man has exercised in religion, due to the performance of all the religious rites and sacred ceremonies which they constantly order From this it would appear that a treatise called Shayast Lashayast' existed a thousand years ago, which probably bore some resemblance to Sls., the work which now bears the same name. ? The words hamak dino, translated all the religious rites' both here and elsewhere, are a technical term which (as I am informed by Dastur Peshotanji Behramji, the high-priest of the Parsis in Bombay) is applied to those obligatory religious rites and festivals that every Parsi is bound to observe by performing certain ceremonies, in his or her name, with the assistance of priests engaged for the purpose. These rites and festivals include the Rapithvan, the Gahambars, the Fravardigan, the monthly festivals, &c.' Digitized by Google

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CHAPTER XLIV, 2-9. 147 thereupon to prepare that man a stipend (bahar)', and is it necessary for them to give a stipend to that man, or how is it necessary to act; and is it necessary for them to collect it for him, or not? 5. And of the much advantage of all the religious rites and work is it necessary to speak thus : Until the time that thou hadst come it was not possible for us to order except of him who is inferior to thee,' or how is it to be done? 6. Is it necessary to collect a stipend for him on account of the benefit and reasoning thought (virmato) on other subjects, of which he was the means, or how is it necessary for the superintendent of our people to collect such stipend of skill, position, and religion ? 7. The reply is this, that a man of such description as written above, and superintending the exercise of skill and provision of ability, is very worthy of a stipend and courtesy (khupih); also, through good management of all religious rites and the ceremony of the sacred beings, he is very confident in any uncertainty. 8. Therefore it is necessary to consider that he manages more openly and better than those whose skill and ability are not like his; and also as regards stipend and reasoning thought, owing to the worthiness of the ceremony of the sacred beings, his are more whose skill, ability, and activity in religion are greater. 9. And as to a man who is as written above-when all those religious rites and ceremonies are well-managed by him, and his repeated direction and right continuance of proper duties are an accumulation of his own reasoning Literally a share' of the produce of the district, analogous to tithes. L 2 Digitized by Google

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148 DADISTAN-I DINIK. thought and great capability, and are ordered of him with great solicitude-one is also to consider him a stipendiarythereby, and a thriving acquirement of ample reasoning thought. 10. And as to him, moreover, who is less skilled than he, and of inferior position, by as much as he is not so worthy, his custom is therefore to produce a want of himself again. 11. But he who has much skill should have a great stipend, and he of medium ability should have a medium one, he having less means of benefiting worthily, maturely, and necessarily. 12. And the value is as it is said in revelation thus: "The stipend they should announce to him who is an upholder of religion is two shares, and to him who is mediocre only one, to him whose lot is inferior.' 13. That man is a master and high-priests whose usage also (ain-iko) is wise, and in ability, goodness, and skill is the best of those of the religion of the Mazda-worshippers, which is the religion of wise upholders. 14. And the exercise of his religious disposition-originally possessing a religious stipend--which they shall order of him in that place, and that of the other worthy ones and applicants in the place and coming applying to the place, as much i Literally 'a shareholder.' % Assuming that the adverbial suffix -iha may be taken here (as it can be probably in all cases) as the Paz. conditional form hae of the verb 'to be,' equivalent to the more usual forms a e, a e, and the Huz. homanae (see Chap. XLVIII, 23). Or, rad dastobar may mean an awarding high-priest,' as he is called rad, 'master, chief,' in virtue of his power of sentencing sinners and governing the religious body, and he is called dasto. bar, upholder of customs,' in virtue of his control over rites and ceremonies. Digized by Google

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CHAPTER XLIV, 10-19. 149 as it is worth and happens to be their own want, one is to altogether thoroughly well consider for him. 15. Good destiny is not fulfilled by granting to those applying, but through forward ability, the forward, kind-hearted", and extreme skill provided, and grand position he is worthy of much stipend, and it is important to make them stipendiary in their own gradation of applying. 16. For the observance of moderation and the granting of applications are mutually destructive, and it is discriminatively said that the high-priest Gamasp of the Hvovas considered, in that mode, the much skill of that good superintendent being without a stipend as not disproportionate, but most justly very moderate. 17. Moreover, to collect for all except for one skilful man, and to provide a stipend for any other applicants, is not right; and the limits should be 3 moderate, for each one really shares the moderate apportionments according to his own want, apart even from the sacred ceremony. 18. But to collect for such a man, who has kind-heartedly superintended by rule during reasoning thought, is a greater good work than to approve even him who is superintending much more authoritatively. 19. And he who has himself requested is to obtain everything last; for, except in that case when a virtuous doer has in any Literally "good-hearted.' * The Av. Gamaspa Hvogva (or Hvova) of Yas. XLV, 17, L, 18, Fravardin Yt. 103. He was high-priest and prime minister of Kai. Vistasp; but probably the opinion of some much later Gamasp is here erroneously attributed to him, much in the same way as the comparatively modern Book of Enoch is attributed to Enoch, the Seventh from Adam,' in Jude, 14. Reading ha e instead of -ih a, as in $11. Digitized by Google

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150 DADISTAN-I DINIK. mode begged a livelihood' and is not capable of earning it-so that something even of the righteous gifts of clothing is begged by him--to live in idleness is not the way to be assisted; but he who has not himself requested, and is wise, is to beg a suit of clothes (rakht-hana). 20. They give to the good provider of gifts much praise, and for the preservation of the perfect giver are many religious friends, and the position of the upholders of religion *; so it is necessary to give, and to consider it as provided for the great female whom revelation greatly celebrates ", that patron spirit (aha) connected with religion, as it is said that in the opinion of Haman(r), the high-priest, the propitious religion is, as it were, the way of saving their souls?. 1 M14 has zivisno, and K35 has zivandan. * Charitable donations given to the priesthood and poor for the purpose of acquiring religious merit on certain solemn occasions; they often consist of clothing, and are then supposed to furnish the giver, or the person in whose name they are given, with garments in the other world after the resurrection (see Bd. XXX, 28). The angels who assist his soul after death, such as Srosh, Mitro, Rashna, Astad, and the good Vae (see Chaps. XIV, 3, 4, XXX, 2-4). * That is, he will occupy the same grade in heaven as the priesthood. 6 Referring to the maiden spirit supposed to meet the good soul after death and to conduct it over the K'invad bridge to heaven (see Chaps. XXIV, 5, XXXVII, 117). She is described in Vend. XIX, 98-101, and more fully in Hn. II, 22-32 and the later Pahlavi works. Her beauty is said to be proportional to the religious merit of the soul, and she is here identified with the ahu or patron spirit. Probably some one nearly contemporary with the author, such as Atur-pad son of Hemid (see Bd. XXXIII, 11), who is called ha-mano, well-meaning,' and styled 'the leader of the people of the good religion in the Dinkard (III, ccccxiii). 7 The maiden spirit, being developed by religious actions, is Digitized by Google

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CHAPTER XLIV, 20-XLV, 1. 151 21. About upholders of religion, and a more particular rule how the lawful computation should be for glorifying with moderation, a chief of the priests' has spoken thus : 'Shouldst thou be our father in wealthiness, I am thy protector in body, and thou becomest thy protector in soul' 22. The same collection is the way of the friends of religion for begging from the upholders of reli ion the preservation of the soul, and for well considering, extremely gracefully and fully reverently, the advantage and pleasure of the position of the upholders of religion, so that they shall properly collect for the preservation of souls by the mode of going to collect thoroughly with great gain. Chapter XLV. 1. The forty-fourth question is that which you ask thus: Of priesthood (aerpatih) or discipleship (ha vistih) which is the priest's duty (aerpatih), and which the disciple's; which is that which it is necessary to have in priesthood, and which in discipleship? called the soul's own religion' in AV. IV, 23; it is, therefore, that spirit's assistance which is probably meant here, when speaking of religion saving the soul. "A mobad of mobads. * Meaning that the wealthy man can easily protect his own soul by a proper expenditure of his wealth on good works. The connection of this with the first part of the sentence is rather obscure. : Mentioned in $$ 17, 18. * In heaven (see $ 20). To induce the laity to collect ample property for paying the priesthood they are promised a share of the priest's happiness in heaven. Digitized by Google

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152 DADISTAN-I DINIK. 2. The reply is this, that the priesthood and discipleship are connected together; the priests teach the scriptures', and the disciples learn the knowledge of the religion, that is, the Avesta and Zand?. 3. The priest; have been disciples; through the teaching of his own priest they make the aroused existence 3 of even a disciple become a priest, and in one body with the learner are the priesthood and discipleship. 4. Through that which he has learned as a disciple from the priest he is wiser, and owing to the priesthood in his own person he teaches the disciple who is a learner; the desire which is his craving for learning is also owing to that in his own priest, when he was a disciple unto his own priest. 5. And the disciple and priest are even such as is said thus : 'The director (farmadar) of the profession of priests (asravoan) of Pars", and chieftain over the faithful and the officiating priests (magopatan) of Pars, is the leader of the religion ; and his disciple (ashakardo) is a disciple in a selected foremost position among the priests of the religion, set up (madam agast) over those acquainted with the commentary (zand-akasano).' 6. The The word madigan means a treatise upon almost any subject, but it is specially applied to the Nasks or books of the complete ancient literature of the Mazda-worshippers, which are now nearly all lcst. It should be noted that 'teaching' and learning' are expressed by the same word in Pahlavi. 3 The Avesta is the religious literature in its original language, erroneously called Zend by Europeans, and the Zand is the Pahlavi translation of the same literature, with the Pahlavi commentary (see Bd. Introd. p. x). : Reading ham-vikhto ye hevanih and taking ham-vikhto as equivalent to Pers. angikht. * This was the post held by the author himself (see Chap. XCIV, 13). Digitized by Google

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CHAPTER XLV, 2-XLVI, 1. 153 more infallible (a saktar) of these is the powerful skill of the priest (a er pato) put forth through the ritual and Visparad', and his skill in the commentary (zand); the skill of disciples in the Avesta is, further, fully understood, and sin recognised as oppressive, through the formulas (nirang) of the sacred ceremony, ablution and non-ablution, purity and pollution. 7. And both professions are the indispensable preservers of great decisions as to that which the priestly disposition has taught, done, and considered about the perpetual existence of every being, the complete goodness and final success of the nonexistent evil and entire good of the sacred beings, the annihilation of the demons ?, and the complete understanding of the friends of the sacred beings. Chapter XLVI. 1. The forty-fifth question is that which you ask thus: Is it allowable that those of the priesthood, when there is no daily livelihood for them from the life of the priesthood, should abandon the priesthood, and that other work be done, or not? 1 The term yasto, ritual,' means any form of prayer with ceremony, and appears to include the Yasna or chief ceremonial ritual. The Visparad (here written Visporedo) is a particular form of ceremonial prayer, the various sections of which are interspersed among those of the Yasna and Vendidad in the full liturgy of the Magda-worshippers ; it is called Visparad, 'all chiefs,' because it commences with an invocation of all the spiritual chiefs of the universe. SK35 has kha sang, which might stand for khasand, 'reptiles,' but is more probably a slight alteration of se dano, demons,' which would correspond to the more modern form, sedaano, in M14. Digitized by Google

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154 DADISTAN- Dinik. 2. The reply is this, that there is no loss of reputation to priests from priestly duties (a erpatih), which are themselves the acquired knowledge that is accumulated by the priestly disposition, care for the soul, and the requisite good works. 3. And there is this advantage, that, through acquaintance with the religion of the sacred beings, and certainty as to the reward of the spirit, they make them become more contented in adversity, more intelligent as regards stability of character in difficulty and restriction, and more through knowledge the abode of hope for those saved. 4. So that it is not fit they should abandon the priesthood, which is both harmless and an employment with advantages that has required much trouble to learn. 5. But, indeed, when they do not obtain a daily livelihood from priestly duty, and the good do not give them chosen righteous gifts for it, and they do not let them obtain any from next of kin or the wicked even by begging, a livelihood may be requested from the paid performance of ceremonies, management of all religious rites (dino), and other priestly disciple's duty therein: 6. When even by that they do not obtain it, they are to seek a livelihood by agriculture, sheep-rearing, penmanship, or other proper employment among priests; and when it is not possible for them to live even by these, they are to seek it by bearing arms, hunting, or other proper employment in the profession of a virtuous warrior. 7. And when even it is not 1K35 has beg,' both here and in $ 6, the difference between the two words in Pahlavi being only a stroke. See Chap. XLIV, 19. . That is, from the general funds of the priesthood. Digitized by Google

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CHAPTER XLVI, 2-XLVII, I. 155 possible for them to maintain their own bodies, which are in requisite control, by that which is cravingly digested, they are to beg a righteous gift? authorisedly (dastobartha) as an effectual remedy; by living idly, or not expending strength, their own bodies, which are in control, are without livelihood, but not authorisedly Chapter XLVII. 1. As to the forty-sixth question and reply, that which you ask is thus : At a sacred feast (m yazd) 3 of those of the good religion, in which there are fifty or a hundred men, more or less, just as it happens, and seven men who are engaged in the performance of the religious rite (dino) which is celebrated by them are feasting together with them, of those seven men there are some who are easily 4 able to pray five sections (vidak)*, and some six subdivisions (vakhshisno), of the Avesta, but no chapter (fargardo) of the commentary (zand) is 1 That is, charity. * That is, they are not authorised to beg charity for maintaining themselves in idleness. The sacred feast consists of the consecration of the sacred cakes (see Chap. XXX, 1), followed by that of wine and fruit with the recitation of the Afringan or blessings (see Haug's Essays, p. 408), after which the consecrated food and drink are consumed by those present, both priests and laymen. * That is, they know the prayers by heart, which is necessary in reciting the Avesta. * Compare Pers. vai, vid, vida, part, little,' guz, a portion, a bundle of folios.' M14 has nask, "book,' but this is clearly an unlucky guess. . The chapters of the Vendidad are called fargards, as are also . Digitized by Google

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156 DADISTAN-I DINIK. easy to them; and all seven of them are disputing about the right (ras) to the foremost places. 2. And he to whom thirty chapters in the commentary are easy speaks thus : 'The foremost place is mine, and it became my place owing to great retentiveness of memory, for I know the commentary well and " the proper and improper 2;" and my place must be good, for whenever I do not indicate this as the place of religion unto the people I am not in the security of religion ; but you should not dispute about my place, for it is not becoming to dispute it, because this neglect and outlandishness (an-airih), which some one brings constantly into the religion, is not due to me.' 3. Those seven men, moreover, speak constantly unto him thus : 'Our place is more important and must ever be so, for every man of us is able to pray several sections in his own officiating priestly duty (zotih), and it is ever necessary to consider who is more participating in sharing a reward. 4. Then as to those whose Avesta is very easy, or him who knows the commentary and 'the proper and improper' well, and their goodness and greatness, as asked by us in this chapter, direct some one to make them clear unto us, for when he demonstrates the littleness and greatness in this those of the Vistasp Yast and many of the lost Nasks or books. The text here applies the term specially to the chapters of some scripture with commentary, and it may be noted that the thirty fargards, subsequently mentioned, are the exact number contained in the Vendidad and Vistasp Yast taken together, the learning of which by heart (as the word 'easy' implies) is a very serious task, comparable with learning the whole Greek text of the four Gospels. * Perhaps with' is meant, but the word used is pavan. * See Chap. XLIV, 3. Digitized by Google

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CHAPTER XLVII, 2-7. 157 subject his great religion is then completely an advantage. 5. The reply is this, that, as to that which you ask me to write, so that they may decide whether thirty chapters in the commentary are easier, or really the other, be they five or be they six sections of the Avesta, are easier, there is no deciding, because which are the chapters and which the sections ? 6. For, as regards more cleverness and less cleverness, it is not clear; there are some of the sections greater than many sections, and there are chapters as great as many chapters, but to understand severally the divisions (buris) and enumeration of him to whom five sections of the Avesta are easy, and also of him whose thirty chapters in the commentary are easy, it is necessary for making the calculation to consider every single division in the commentary as equivalent to seven equal divisions apart from the commentary? 7. And it is thereby thus manifest who has skill in the one and who has skill in the other ?, and whoever has less, when there is nothing in it regarding which he is otherwise than when the superintending command of rulers (khudayan) delivered over to him the place of duty--or on account of a new officiating priestly duty or directorship (radih) of the season festivals 3, or the 1 The reason for this difference is that it is only necessary to learn the words of the Avesta, without understanding them, whereas a knowledge of the Zand, or commentary, implies understanding both texts as well as knowing the Avesta by heart. * M14 omits the repetition of the words man afzar, but it seems necessary for the completion of the idiomatic phrase The six Gasanbars or Gahambars are festivals, each held for five days, and severally ending on the 45th, 105th, 180th, 210th, 290th, and 365th days of the Parsi year. They were probably Digitized by Google

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158 DADISTAN-I DINIK. foremost places being occupied, or like causes he becomes otherwise-is fit for all the great share and very good estimation of the place of one much more skilful, when their being fitting and skilful, or their excess or deficiency, is not specially manifest from their skill?. 8. And him to whom the commentary is very easy, having prayed much, it has seemed important to consider more thriving proportionable to his eating 9. And great and ample respect for both their ways of worthiness is an advantage and fully necessary, skill in the commentary and that in the Avesta being together mutually assisting; for even the solemnizers of the Avesta have need for information from the commentary about the scattered (parvand) 'proper and improper' usages of the sacred ceremony. 10. The more efficient information from the commentary is advantageous when the ceremonial is proceeded with by them, and one of those two is one of the skilful, and a friend, provider, glorifier, and aggrandizer for the other; and the friends of religion are good friends and, therefore, also providers of fame for both of them. intended originally to celebrate the periods of midspring, midsummer, the beginning of autumn, the beginning of winter, midwinter, and the beginning of spring (see Sls. XVIII, 3), when the Parsi year was fixed to begin at the vernal equinox. In later times they were supposed to commemorate the creations of the sky, water, earth, vegetation, animals, and man. 1 The meaning seems to be that a priest once acknowledged as pre-eminent is not to lose his right of precedence merely because others become rather better qualified, so long as he himself does not retrograde, or is not superseded in his official duties. But if through any accidental circumstance he be excluded from the chief seat, he ought not to dispute the matter. * Or, perhaps, through being moderate in his eating.' Digitized by Google

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CHAPTER XLVII, 8-XLVIII, 2. 159 11. When, too, they are publishing accusing statements, one about the other, from necessity, or from the violence which is owing to the adversary!, it is important to become an excuser as regards them, and not a diminisher of their share, nor a bringer (akh tar) of unhealthiness to their united strength. CHAPTER XLVIII. 1. The forty-seventh question is that which you ask thus: How is a liking for the desirableness, joy, and pleasure arising from the sacred ceremony (yazisn) friendly to Adharmazd, the archangels?, and the guardian spirits of the righteous?; in what manner is the perfection of him by whom the ceremony is ordered and the people of the country then exalted by them; and how and in what manner does it become the vexation, defeat, anguish, and discomfort of the evil spirit, the demons, and the fiends ? 2. How is the purpose of the ceremony, what is the ceremony, where is the place when they shall perform it, what is good when they shall 1 The evil spirit. The archangels are usually reckoned as seven in number, because Adhar magd, their creator, is considered as presiding over the six others, whose names are Vohuman, Ardavahist, Shatvairo, Spendarmad, Horvadad, and Amerodad. These names are merely corruptions of Avesta phrases meaning 'good thought, perfect rectitude, desirable dominion, bountiful devotion, health, and immortality, respectively, and the archangels, or immortal benefactors, are personifications of these ideas. They are said to have been the first creatures created, after the guardian spirits or prototypes of creation, the light, and the sky (see Bd. I, 8, 23-26). See Chap. II, 5. * Or gas may mean time.' Digitized by Google

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160 DADISTAN-I DINIK. perform it, and how is it good when they shall perform it? 3. The reply is this, that the great satisfaction of Adharmazd and the archangels arising from the sacred ceremony is in the purity of its formulary (nirang), and also in this, that it is completely fulfilling his own blessed commands; because he ordered that entire goodness for the complete procedure of those of the good religion (bundako hudinakanakih), as the recompense and full allotment of the sure upholder of religion among those who rightly recite it. 4. From the performance of the ceremonial of the sacred beings are the propitiation of the good spirits, the destruction (dragisno) of violence, the increase of digestiveness, the growth of plants, the prosperity of the world, and also the proper progress of living beings, even until the movement of the renovation of the universe and the immortality of the creatures arise therefrom. 5. It became so, it is expressly said, because the sacred beings are great; and unitedly opposing it the demons are particularly undesirous of it, and owing to it their defeat and vexation are severe; its consecrated cup (tastiko)also becomes the express preservation of the ceremony 6. And its purpose enquired about is this, that religion is transmitted clearly to the intelligent, that is, it is not the wisdom whose comprehension exists in worldly beings; and as, moreover, even that which is not understood by worldly wisdom is really the 1 Referring probably to the cup of Hom juice, the preparation, consecration, and use of which are essentially characteristic of the Yasisn or sacred ceremony, and are, therefore, supposed to be very repulsive to the demons. Digitized by Google

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CHAPTER XLVIII, 3-9. 161 creature of the spirits, that also which is the spiritual formulary (nfrang) is for making it intelligible to worldly beings through the body' 7. That religion which is comprehensible by the world and authoritative (nikezako) is rightly connected with that which worldly beings are quite able to understand through worldly wisdom; and the understanding about its evidence as to that which is spiritual and powerful, apart from the worldly evidence of superiors (avarikano), is the right way of the intelligent. 8. That proper (kang) purpose-in which, moreover, the ceremonial, owing to timely memory for its own completion, is unique--is this unique exhibition of purity in the pure glorifying of the heavenly angels, as is commanded; just as the purpose of the ceremonial of a season-festival being before the season-festival, and of maintaining (daran) the exposure of the body of a jackal (sakhal)? or a man, is to make the body clean from the corrupting (nasasiko) pollution, and also from outward contamination. 9. That also which might be written, as to the much retribution appointed as regards washing the limbs outside with clean moisture from clean 1 That is, the purpose of the ceremonial is to afford an outward symbol of the spiritual mysteries of the religion. 9 This reading is uncertain, but the reference appears to be to the exposure of the dead. M14 has the sentence altered as follows:-- just as the ceremony of a season-festival is exhibited more royally (or more joyously) before the season-festival, and a man who is a judge is for the purpose of making the body clean from the corrupting pollution, and also from contamination which is even outside the body, as much as is proper.' * That is, the pollution due to the Nasas, or fiend of corruption, who is supposed to seize upon all corpses (see Chap. XVII, 7). [18] M Digitized by Google

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162 DADISTAN-I DINIK. animals? and plants, and then completely washing the body with the purifying water streaming forth ; as to the clean scents among those which they rightly perceive, and making the body and clothinga sweet-scented; and as to the putting on of the white and proper garment of Vohumans, and supposing the power* of avarice to be the sight of distress, is all superfluous. 10. But it is needful still as regards these matters, that is, while engaged in the ceremonial it is not to be hurried owing to any hunger or thirst, owing to liability of punishment for religious practices, or even owing to deficiency of vacant space. II. And before the ceremonial one is to eat at the appropriate time, and such food, too, as is preparable and only moderately troublesome (navas); and any of that which one has to perform aloud in leaving the heavenly-minded, yet moderate, duty in the abode of fires which is perpetual light--is proper, pertaining to good works, and good for him, and thereby lodging in him. 12. And they, that is, * Referring to ceremonial purification by washing with bull's urine. ? Or the clothing of the body.' * The sacred shirt (see Chaps. XXXIX, 19, XL, 2). * Reading va zorih, but it may be nizorih,' weakening.' * This seems to be the meaning of min padafrahih-i dinbikih. At the time this was written the religion was often persecuted, and its ceremonies were liable to interruption; but even when such a misfortune was apprehended, they were not to be hurried over. The word is kamih in the MSS., but it may possibly have been kamih originally, in which case the meaning would be: 'or even owing to wishing for evacuation.' 7 The fire temple, where the sacred fire is kept perpetually burning. Digitized by Google

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CHAPTER XLVIII, 10-15. 163 the gloomy ones, thereby see the service (yasak) for them themselves is short; and good are they a who come into the world glorified by praise. 13. The position of the ceremony-holders: themselves, that is, the position of the officiating priest (zoto) and his co-operators, is the Adrves+ place; and, if it be the precinct (dargasth) of prayers', one should wash it over (madam pasayad) with the water of purification, to make it clean. 14. The apparatus of the ceremonial, together with its own man, who is a solemnizer, and the two creatures which are solid 6 out of these four: fire, metal, water, and plants, just as one has to bring them together in readiness, the stone Aurves, the stone and mortar Khan", and the Hom-mortaro (havanih), cups, and crescent-shaped (mah-rapo) stands set upon it, are all ceremoniously washed (padyavinid) with the water of purification. 15. The The demons. In M14 the sentence, already obscure, is altered so as to be unintelligible. ? The angels. The meaning is that, by the utterance of the proper formulas at the proper times, the demons are discouraged, and the angels are induced to come to the ceremony. Perhaps we should read sakhtaran, preparers,' as in M14, or else ya staran, solemnizers,' instead of dastaran, 'holders.' * This is the name of the consecrated space within which the ceremony is performed. It is often written Arvis, but is probably to be traced to the Av. urvaesa,' goal. That is, when the place is about to be used for a ceremony. * Literally 'material;' meaning the metallic and vegetable portions of the ceremonial apparatus. The slightly raised platform or table upon which all the apparatus, except the fire and unconsecrated water, is placed. . In which the twigs of Hom are pounded and mixed with water. * For the Baresom or sacred twigs (see Chap. XLIII, 5). M 2 Digitized by Google

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164 DADISTAN-I DINIK. bright fire on the clean fire-stand (atist) is increased by the dry firewood delivered to it puri' fied, and one is to put upon it at appropriate times the wholesome perfumes of various kinds of plants; and the water of purification, which is ritualistically produced by reciting the words of revelation, is in the clean metal cups. 16. The well-grown Homs through which the world is possessed of creatures*, the Hom through which the production of Zaratast occurred", is a symbol of the white Gokerano e as 1 A small stone platform on which the fire vase is placed, now usually called a dost. Reading nirangikiha dad instead of the unintelligible nirang ashayad of K35, which is very similarly written in Pahlavi; M14 has which one is to keep pure by the ritual of words of revelation.' "A plant said to grow among the mountains in southern Persia, which has not yet been botanically identified, but Anquetil Duperron was told that it resembled a vine without fruit. Twigs of this plant are brought to India by traders and are, therefore, considered impure until they have been purified, laid aside for a year, and again purified' (see Haug's Essays, p. 399). A few fragments of these twigs are pounded and mixed with water in the Hom-mortar, and the juice is tasted by the priest who performs the ceremony. The Avesta Hom and the Sanskrit Soma must have been originally the same plant, but both Parsis and Hindus now use plants which are no doubt mere substitutes for that original. In southern and western India the Soma plant now used by the Brahmans is the Sarcostemma Brevistigma, a leafless bush of green succulent branches, growing upwards, with flowers like those of an onion; when not in flower it can hardly be distinguished from the Euphorbia Tirucalli, or thornless milk-bush, commonly used for hedges in many parts of India. * Reading dam-homand; or it may be sem-homand, renowned.' 6 Zaratust is said to have been begotten in consequence of his parents drinking Hom-juice and cow's milk infused, respectively, with his guardian spirit and glory (see Zs. XI, 10 n). K35 has homan, and M14 has homand, instead of hom, in this clause. * Av. gaokerena, sometimes called gokard in Pahlavi, the Digitized by Google

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CHAPTER XLVIII, 16-19. 165 regards the immortality of the renovation of the universe manifest therefrom, and the resting-places of its vengeance are the various demons; and with it one is to put attentively (sinvisno-dahak) in its appropriate place the pomegranate (hadana pag) plant of the Adrvaram. 17. The vegetables sacred twigs carefully girded with the vegetable belt (parvand) and girdle, and the metallic* crescent-shaped stands--which are in the position of those who are sovereigns of the worldly creatures who are interpreted as the sacred twigs of the treatises--are prepared. 18. When arranged (stordo) by the bringing together of clean worldly productions, so much the more purely as is possible, the arrival of the pure renders all the symbols reliable. 19. Those celebrators of whom the outside of their own bodies is defiled with their bodily refuse and in clean clothing, and their disposition--ife in the religion of mythic white Hom-tree which is said to grow in the wide-formed ocean, and from which the draught of immortality is prepared for mankind at the resurrection (see Vend. XX, 17, Bd. XVIII, 1-4, XXVII, 4, XXX, 25). 1 Reading ayengih nisim, but this is uncertain. Av. hadhanae pata, to represent which the Parsis now use a twig of the pomegranate bush, but it must originally have been some sweet-scented plant (see Vend. VIII, 7). The Adrvaram (Av, acc. urvaram) consists of this twig, a small fragment of which is pounded with the Hom-twigs when preparing the Hom-juice. * From this it would appear that the practice of using metal wires, instead of twigs of trees, for the baresom (see Chap. XLIII, 5) was not in use a thousand years ago. Literally 'Shatvairian ;' the archangel Shatvairo (Av. khshathra vairy a, desirable dominion') having special charge of all metals (see Bd. XXX, 19, Sls. XV, 14-19). 6 Reading baresom: K35 has basom and M14 bim-ik. * M14 substitutes yoshdasarinido for denman higarinido, Digitized by Google

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166 DADISTAN-I DINIK. moderate eating in which is a thirst for lawfully drinking--is customarily sleep and lethargy through the tendency (runo) to falsehood of their wisdom, are to consider, even from their innermost hearts and minds, the retribution of the body of wrath, the falsehood, and bad thoughts in that disposition of infamy, and the recompense of their own renunciation of it; they are to atone for their sinfulness, and to seek great purification of mind. 20. And having acquired eyes speaking forth, hands in a state of ablution, and every other member of the bodyespecially there where well-accomplishable - free from its bodily refuse and covered with the clean clothing, the tongue is preserved and guarded from falsehood and the hand from sin, the mind is established by little preparation with good consideration for knowledge of the sacred beings, and even the good are to recite by direction (radiha) the verbal renunciation of sin. 21. The officiating priest (zoto), having directed and purified the places of the fire with liturgical words ", is to go and walk unto the place of the officiating priests while glorifying the sacred beings, and padmakht for va khim hat, so as to read the outside of their own bodies is purified and attired in clean clothing,' but this can hardly be reconciled with the context. The term higar or hikhar (Av. hikhra), here translated bodily refuse,' is applied to any refuse or dirt from the living body, or any liquid exudation from a dead one. 1 Reading govak, but it may be y avak, wishing,' or duvak, flowing. M14 alters it to venak, 'looking,' which suits the eyes well enough, but hardly seems to express the author's idea. * See Chap. XLI, 5. * M14 has 'having purified around the place.' * The Atas Nykyis (see Haug's Essays, p. 403). * This place is at the end of the ceremonial area farthest from Digitized by Google

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- CHAPTER XLVIII, 20-24. 167 and to consider invokable the glory given to the luminaries and the guardian spirits of the good. 22. Of those ? also who, co-operatively, conjointly, and interspersed (ham-res), have each separately remained in their own places and thought of the sacred beings, with propitiation of Adharmazd and scornful notice (tar dahisno) of the evil spirit, the employment stands forth prominently at the ceremonial. 23. As to the position of others co-operating with him who is an officiating priest of good leadership, there are some who are for the Avesta", there is the solitude (khaddidarih) by the fire, there are some who are bringers : forward of water, there are some who are for carriers away, there are some who are solitary ones, there are some who are gregarious ones, there are some who are directors of duties, and their own needful arrangement in the place is arranged in the ceremony. 24. In cleanliness, purity, and truth, as much as there is in this mingled existence 4, if one has to commence a ceremony glorifying the sacred beings, the fire. Here the priest first invokes the spirits in whose honour the ceremony is about to be performed, by reciting their several propitiatory formulas (see Chap. XXIX, 1). Referring to any other priests who may be present. * M14 has 'for carriers,' omitting the three clauses about the Avesta, fire, and bringing water. Or, perhaps, there is he who may be a bringer ;' and similarly in the following clauses. The plural suffix - iha being identical in form with the Paz. conditional form of the verb 'to be,' which seems to be the origin of the adverbial suffix corresponding to -ly in English when added to an adjective; occasionally it is added to a substantive, as is probably the case here, and can then be only translated by 'may, or would, be' (see Chap. XLIV, 11). * This first clause may belong to the preceding section. Digitized by Google

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168 DADISTAN-I DINIK. when the righteously-disposed temperament is purified along with the apparatus the abundant ritualism (nirangakih) of the spirit is a symbol and reminder of the will of the sacred beings, undesired by the fiend", and remains a blessing deservedly unto those come together. 25. Then is explained the text (avistak) of that great scripture (nasko) which is called the Hadokht", that is itself the best of the chiefs of the scriptures, and of the sublime Dvazdahhomasts that is not recited by any voice with falsehood (akadba) 4, and is called 'the origin of every truth.' 26. The pure glorification of the sacred beings is in the light, this is in the morning time (frayar gas) *; and even until night the ritualistic and true 1 K35 has dron,' sacred cake,' instead of drug. * The twentieth Nask, which is said to have chiefly treated of religious ceremonies and texts (see Byt. III, 25). Two Avesta fragments, published by Westergaard as Yt. XXI and XXII, are traditionally ascribed to this Nask. . Another name for the Damdad Nask, from which the Bundahis appears to have originated (see Zs. IX, 1). The name is also applied to a particular series of ceremonies, continued for twelve successive days in honour of each of the twenty-two sacred beings whose names are given to the 1st-7th, 9th-14th, 16th-22nd, 24th, and 26th days of the month; these ceremonies last, therefore, for 264 days (see Byt. II, 59). " It can hardly be akadba, as that would imply that it is not recited by any undeceitful voice. The use of the prefix a- in the sense of with' is rare, but it occurs in apastang, 'pregnant,' (whence Pers. & bistan), and is noticed by Dastur Jamaspji in his Pahlavi Dictionary, p. 2. * Reading bun-i kola rastih, apparently a forerunner of the modern name Bundahis. * The frayar period of the day corresponds to the Havan Gah or morning (compare Farh. Okh. p. 42 with Bd. XXV, 9), at which time the Yasna ceremonial should be performed when not accom Digitized by Google

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CHAPTER XLVIII, 25-29. 169 recitation of revelation (dino) is unchangeably proceeding, undivided and faultless. 27. This, too, is in benediction of the angels; this, too, is producing restraint of the fiends; this, too, is in praise of the glorious ones, the mighty doers; this, too, is as an admonition for creatures subject to command; this is in the true words of the ancients who have passed away; this, too, is as a suitable servant for the righteous, these good doers; this, too, is to obtain a permanence (patistan) of requisites; this, too, is suitable for the discreet and is merciful; this, too, is as another way in which the promoters of good (veh-yavkaran) are pardoned, as soon as the Homjuice (parahom) is digested, through not having eaten from dawn till night during the pure utterance of the pure glorification. 28. And, moreover, one performs no work?, nor is even a word uttered; one does not go to sleep, nor should they allow any pollution to the body; the sequence (patisarih) of the religious formulas is, likewise, not changed from that ordered, nor is even a detached thought away from that truth and purity; but always with phrases rightly consecutive and properly worded (hd-sakhunagandiha) the Avesta is uttered; and even the manner of response of one's co-operators is in modes contributing to good (h Q-pada yako), or they utter the scripture (nask). 29. Since the production of stench is needing something essentially purifying, many formulas in the ceremonial are tokens and signs which, while they panied by the Vendidad; or, according to the text, it must be performed by daylight. During the ceremonial. Digitized by Google

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170 DADISTAN-dinik. are strongly manifested, are terrifying and vexing to the demons, and inviting and rejoicing to the angels. 30. Such as, indeed, the pure Hom, which is squeezed out by four applications of holy-water (zorih). with religious formulas, is noted even as a similitude of the understanding 2 and birth of the four apostles bringing the good religion, who are he who was the blessed Zaratust and they who are to be HQshedar, Hashedar-mah, and Soshans S. 31. As also the metal mortar (ha van) which is struck during the squeezing of the Hom, and its sound is evoked along with the words of the Avesta, which becomes a reminder of the thoughts, words, and deeds on the coming of those true apostles into the world. 32. As also the proper rite as regards the water, that they should perform three times, which is showing the world the glorious seizing of water and formation * In preparing the Hom-juice fresh holy-water (zor) is added four times to the Hom-twigs which are each time pounded anew, while reciting the Ahunavar formula, and their liquor strained into a cup (see Haug's Essays, p. 402). ? There is no authority for translating sinvisno by conception,' otherwise that meaning would suit this sentence better. M14 has yehev unisno, existence,' which differs by only one extra stroke of the pen in Pahlavi. * See Chap. II, 10. * The word sikavi-a ito really means 'is split.' During the pounding of the Hom-twigs the pestle is struck several times against the sides of the mortar, so as to produce a ringing sound (see Haug's Essays, p. 401). Reading vida nag, instead of gun-ae, by transposing the first two Pahlavi characters. After the first series of poundings of the Hom-twigs holy-water is added to them three times while reciting, each time, the Ashem-voh formula (ibid.). * The evaporation from the ocean, said to be effected by Tistar for the production of rain (see Chap. XCIII, 2, 3). Digitized by Google

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CHAPTER XLVIII, 30-34. 171 of rain, and the healthfulness of the production of rain?. 33. And as the purification of the milk, by the glorious ritualistic product (nirang)' taken from the purifying cattle, is divided in two, by means of which the token is that which is great, glorious, and good; one being for the daughter of Paurvagirya 3 the Mazda-worshipper, and from her was Adshnor full of wisdom; and one being Farhank, daughter of Vidhirisa4, and from her came Kat-Kavad 6. 34. And, as to the high-priests of the glorious religion, it is said many concomitants (padvandiha) are obtained ; such as, much discrimination of scripture (nask), the holy-water which is indispensable as a remedy, the healthfulness which is given in that ceremonial to the sacred fire which the world destroys, that pre-eminent strength which is given at the end of the world from the ox Hadhayas? unto the good people scattered about (fravaftan)--it is 1 The delightfulness of rain after an eight-months' drought cannot be adequately appreciated by a dweller in Europe. 9 That is, bull's urine. * The reading of this name, as well as that of Adshnor, is doubtful; but if these names occur at all in the extant Avesta, they may perhaps be found in the Aoshnara pouru-gira of Fravardin Yt. 131, AR. Zarat. 2; the epithet pouru-gira, when it occurs after the name, would naturally be considered a patronymic, whence a father or grandfather could be easily created, if he did not exist already in legendary history. * This name is written in Pazand, and is evidently meant for the same person as the Paz. Vidharg-afrastaka of Bd. XXXI, 31, where Farhank is said to have been the mother of Kai-Apiveh and, therefore, the wife of Kal-Kavad. M14 has from him she came unto Kai-Kavad,' which would tally better with the statements in Bd. XXXI, 25, 31. * Literally the fire of Varahran (Bahram).' ? See Chap. XXXVII, 99. Digitized by Google

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172 DADISTAN-I DINIK. mingled with the fire of men's bodies ?, and they, therefore, become perfect and immortal through itand there are also other things. 35. There are also in the ceremonial many tokens and signs of spiritual mysteries, glorious matters, and habitual practices of which statements would be very tedious. 36. And if the wish (ayupo) should be this, that they should be engaged in a single ceremony of the length of a day, a man who is righteous in purification, inside and outside the body, should stay away from all his relations and the worldly transaction of business, from malicious actions and covetous practices, separated from all lying and falsehood of relatives; and his words are to be all those which are serving the angels, glorifying, and begging favours. 37. Then, indeed, the way of the spirit and the harmoniousness 2 of the sacred beings are manifest therefrom; and those which are as much the means due to the primitive good creations as is more purely possible are strengthening as regards the utility (bun) for offering, encouraging for purity, confounding for the confusers (gumegakan), terrifying for the fiends, and propitiating for the sacred beings. 38. The ceremonial which is good is when they shall perform it for a pure disposition and assured wisdom, a minder of the religion of the sacred beings of the spheres, and with pure thoughts, just thoughts, wise deeds, a purified body, a tongue worthy of good * The vital heat or Vohu-fryan fire (see Bd. XVII, 1, 2). * Reading a hankanakih, as in K35; M14 has khadakanakih, 'unity,' which is a much commoner word, nearly identical with the other in its Pahlavi form. * So in the MSS., but it was probably 'true words' originally, so as to complete the triad of thought, word, and deed. Digized by Google

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CHAPTER XLVIII, 35-41. 173 (veh-sazak), a scripture (nask) made easy', a true text (avistak), ablutions performed, proper rites, undivided, and faultless. 39. Near which fashion, with like abilities, and innumerable times, it is very purely solemnized in the abode of the ever-growing fire, then in the abode of the other sacred fires ?, then in the abodes of Mazda-worshippers and other good people, and then in other places pronounced clean. 40. That of the three days' is in the abode of the fire-place which is nearest to that of the departed; the ceremony of the guardian spirits of the righteous - is solemnized in purity there where the dwelling is which is nearest that of the departed whose soul is honoured. 41. And that for victories in war is then at its times of battle, the husbandry of Sam and other offenders (vina sagan) who were for keeping away husbandry, the household attendant's place for a warrior of another rank, the occasion of the outcry of those not possessing (a darigan) a lodging, unto the rest of the same temperament (munoko), expressly to produce and maintain a proportional resemblance 6. 1 That is, learnt by heart. * Literally "fires of Varahran. $ The three days after a death, during which ceremonies are performed in honour of the angel Srosh, who is supposed to protect the departed soul from the demons during that period, while it is still hovering about the body (see Chap. XXVIII, 6). * On the fourth day after a death (see Chap. XXVIII, 7). That is, Keresasp the Saman (see Chap. XVII, 6); having been a famous warrior his husbandry is said to be battle, the destruction of all ordinary husbandry. * That is, the ruin of people by war leads them to demand a share of the property of those more fortunate, so as to produce an equality. The whole section seems to be a bitter sarcasm upon the effects of war, representing the generals as cultivators of Digitized by Google

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174 DADISTAN-I DINIK. CHAPTER XLIX. 1. As to the forty-eighth question and reply, that which you ask is thus: As to them who shall buy corn and keep it in store until it shall become dear, and shall then sell it at a high price (pavan giranoih), what is the nature of the decision ? 2. The reply is this, that when there is nothing therein on account of which I should so deem' it otherwise than due to the eating of the requisite amount (avayisn) of food for one's self, that which is his controlling impulse (sardarih), and not the teachings of the worthy and good, is the internal instruction which a time of scarcity has taught by means of the occurrences during that time?; but clamorous worldly profit is want of diligence (akhapara kanih), for they would buy to make people distressed, and in order that they may sell again dearer. 3. Moreover, the store one keeps, and keeps as closed even unto the good as unto the bad-and though it be necessary for a man of the good and worthy, and they beg for some of the food, they shall not sell at the price it is worth at that time, on account of its becoming dearer-one keeps in store unauthorisedly and grievously sinfully, and every calamity of those good people they shall suffer who would not sell it at the price they beg. slaughter and rapine, with the soldiers as their domestic servants, driving the people into social democracy. K35 has a blank space for this word, but it is given in M14, and also occurs in a similar phrase in Chap. LIV, 6. . That is, so long as one does not lay in a store more than sufficient for one's own requirements, it is only an act of prudence taught by former experience. Digized by Google

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CHAPTER XLIX, 1-8. 175 4. On account of that non-obtainment of corn, or that unlawfully heinous sin, and because of dearness of price it is not proper to give it for that non-distribution (an-afsanoih) unto him himself, or those under his control, or the poor to whom it would be given by him?; and the distribution (reshisno) which occurs is then retaliative upon him. 5. And if the corn be spoiled?, through keeping too long a time in store, he is suffering assault from the hungry man (garsno) who is injured even by that damaging (bodyozedih) of the corn; if through that unlawful want of preservation (adarisnoih) noxious creatures are associated with the corn, he is overwhelmed also by that heinous sin; and, through the profit of improper diligence he is unworthy. 6. But if it be necessary for their own people who are under their control, on account of the fear of a time of scarcity, they should buy at their own suitable time, and should afford protection. 7. Or, because of the teachings of the good and worthy, they should buy corn at a cheap price from a place where the corn is more than the requirements of the eaters, and they should bring it unto there where corn is scarce, provided (va hato) the good and those requiring corn are sufficient (vasan). 8. So that, while their information of a scarcity of corn is even 1 That is, corn is not to be sold to a man who keeps it in store for the purpose of raising the price, nor to his people, nor is it even to be given to the poor whom he relieves, so that he may be compelled to support them out of his own stores, as a penalty. * Reading tapahi-a it, as in M14. Literally destroying the consciousness,' or 'injuring the existence.' Body ozed is a technical name for sins whereby animals are ill-treated, or useful property injured (see Sls. II, 39). Digitized by Google

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176 DADISTAN-I DINIK. from him himself to whom the price would become profit?, or is the persistence of these same teachings of the good-so that it may become more abundant unto them than unto the bad, even in the time of scarcity when it is very much raised in price :-- they should buy corn at a cheap price during an excess of corn, so that one may keep it until the time of a period of scarcity. 9. When there occurs a necessity for it among the good he sells it at such price as one buys it at that time, that is, the market price (arg-i shatroik) 3; by that means, in a season of scarcity, much more is obtained in price, and it becomes more plentiful among the good; then a more invigorating (padikhainagtar) praise of him is commendable. 10. And, yet, as regards that which is suitable profit--and also apart from the eating of corn, from anything eatable for the maintenance of life, from medicine and remedies for the healthfulness of life, and from whatever is for the preservation of life-it is allowable that they shall buy and shall sell dear. CHAPTER L. 1. The forty-ninth question is that you ask thus : If they should sell wine unto foreigners and infidels what is then the decision about it? ? And, therefore, likely to be correct, as it is given in opposition to his own interest. * M14 has begged at a price,' by inserting a stroke. Without holding it back for an exorbitant rise in prices. * That is, there is no harm in speculating upon prices, except in the case of necessaries of life. Digitized by Google

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CHAPTER XLIX, 9-L, 4. 177 2. The reply is this, that there is very vehement danger of grievous sin, and it would be an evil occupation. 3. But if through the operation of that wine-selling of theirs the wine is kept more away from those who become worse through immoderate drinking of wine, and comes to those who drink wine in moderation ?-whom they cause to become better through drinking the wine-more than when they shall not practise that selling of the wine, then through that selling of theirs the power which is in the wealth ?, by their keeping away of which a man is confirmed (pada yinido) in the good religion and diverted from going into infidelity, the progress of sin is impeded and good works are promoted, becomes the assistance of the good and protection of religion, the hindrance of sin and aid of good works, which, when they shall not practise that wine-selling, do not arise, and which are much more promoted than the various sins that might have arisen from the unlawfully drinking of wine. 4. Or, otherwise, the greater decision--and great are the good works which are assured therein-is thus: They who shall sell wine 8 to foreigners, infidels, and others from whom unlawful conduct arises through drunkenness, act very sinfully and not authorisedly.' That is, when the supply of wine is so limited that by selling it to moderate drinkers they keep it away from drunkards. The wealth they acquire by selling wine, which would have produced evil in the hands of the buyers, and ought to produce good in their own. * K35 has vinas, 'sin,' instead of as, 'wine,' which is clearly wrong. [18] Digitized by Google

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178 DADISTAN-I DINIK. CHAPTER LI. 1. The fiftieth question is that which you ask thus: As to one of the good religion who drinks wine immoderately, and loss and injury happen to him owing to that immoderate drinking, what is then the decision about him? 2. And how is the measure of wine-drinking which when they drink is then authorised for them ? 3. The reply is this, that whoever through the influence of opportunity drinks wine immoderately, and is adult and intelligent, through every loss and injury which thereupon come to him from that immoderate drinking, or which occasion anything unto any one, is then his causing such pollution to the creatures, in his own pleasurably varied modes, that the shame owing to it is a help (dastakih) out of that affliction. 4. And even he who gives wine authorisedlyunto any one, and he is thereby intoxicated by it, is equally guilty of every sin which that drunkard commits owing to that drunkenness. 5. And concerning that drunkenness, what is said is that that is to be eaten through which, when one eats it, one thinks better, speaks better, and acts 1 K35 has a blank space here for a word, but no word seems really necessary. M14 fills up the blank by changing gvido into gardi nido, and reads 'converted unto his own pleasure, and the mode,' &c. * M14 has 'unauthorisedly,' a very natural emendation of the text as it stands in K35, but it does not appear that the author intended to limit the responsibility of the person giving the wine merely to those cases in which his action would be quite unjustifiable. Digitized by Google

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CHAPTER LI, 1-9. 179 better; and such even is the food by which, through having drunk wine, one becomes more virtuous, or does not become more vicious, in thought, word, and deed. 6. When an experiment as regards its being good is tried, so that having drunk it in that proportion one becomes better, or does not become worse, then it is allowable to drink it. 7. When an untried person, for the sake of being tried, has drunk a mingled portion, first of one drinking-cup', secondly of two drinking-cups, and thirdly of three drinking-cups, and through drinking it he becomes more virtuous, or does not become more vicious, in thought?, word, or deed, he is to increase the drinking-cups, and the experiment is allowable unto those tested just so far as the proportion is such that he becomes better, or does not become worse. 8. To those tested it is authorisedly given to that amount through which the experimenting that is mentioned has extended; and to him who it is proved will become worse through the drinking of wine, that amount, through the drinking of which, when given s in the experiment, it was seen that he became worse, is not authorisedly given. 9. In a case of doubt one is to consider him who is orthodox (hd-dino), who has chanted the sacred hymns, and is of good repute, whose drunkenness Reading au gamako, water-cup;' but it is written like av simak in the MSS. K35 has man, M14 minisno. . Reading yehabunto instead of the unintelligible gan budo of K35, the alteration being merely lengthening the bottom stroke of the Pahl. b. M14 substitutes bara ye hev uned for bu do gan budo, which gives the following meaning : "through the drinking of which, in the experiment, it is seen that he becomes thoroughly worse.' N 2 Digitized by Google

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180 DADISTAN-I Dinik. is not manifest, in this way, that he drinks as much wine as was tried by him when he became no worse by drinking it. 10. It is necessary to consider him whose religion is unseen, whose religion is wrong, and him who is a child furnished even with the realities of religion, in this way, that he becomes worse through having drunk wine. 11. When apart from the decision there is no assignable (bangisnik) reason as regards it, the share of wine which they gave not authorisedly who themselves drank wine, one considers as some of the wine on its being given more authorisedly?. CHAPTER LII. 1. As to the fifty-first question and reply, that which you ask is thus: There is a man who hands over a dirham as regards five bushels (kafiz) of 1 The meaning appears to be that, when there is no special reason to the contrary, the quantity of wine one may have already drunk elsewhere is to be considered as part of one's allowance. * The dirham (payun) is a weight, and also a silver coin of that weight, but its amount is rather uncertain. According to the Pers. MS. M5 (fol. 55), written A.D. 1723, the proper dowry for a 'privileged' wife is 2000 dirhams of white silver, or 2300 rupis, and 2 dirhams of red gold, or 2 tolas. The rupis formerly current in Gugarat were less in value than the present Indian coinage, but the tola, which is the weight of the present rupi, was probably much the same as it is now, or 180 grains; the statement in M5 is, therefore, equivalent to saying that the dirham contained 202 grains of pure silver. This is so much more than the amount deducible from other authorities that it might be supposed that the stir (orarhe) or tetradrachm was meant, if it were not confirmed, to some extent, by the Pers. Rivayats, which state the dowry at 2000 dirhams of pure white silver and a dinars of red gold of the Nishapur currency; the dinar being a gold coin containing a dirham weight of pure Digitized by Google

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CHAPTER LI, 10-LII, 4. 181 wheat, thus: 'I give this to thee as an instalment (bon-ae) of five bushels of wheat at the end of a month ;' and during the month, and at its end, those five bushels of wheat become five times the price; would they authorisedly seize the five bushels of wheat when winnowed (pekh to kardo) by him, through that instalment which he handed over, or not? 2. The reply is this, that when they who shall take his dirham have to intrust the five bushels of wheat, unsuspiciously and by their own will, to him to winnow, even so as they are advisedly and unsuspiciously winnowed by him they should take them just as winnowed; this is the decision authorisedly given. 3. But when it is winnowed by him on account of very grievous necessity for payment, it is more suitable for the soul to beg the giver of the money, who is the purchasing payer, for some of that excess of undivided (a par) profit. 4. For he has to consider the profit of his successors as among the profit of money on the spot 3--when more than gold. It is safer, however, to rely upon the average weight of the Sasanian dirham coins, which, according to Dr. Mordtmann's statement in ZDMG. vol. xii, pp. 44, 45, is about 63 grains, or 5% annas' worth of silver; so that the stir would be 252 grains or 22$ annas. But the actual value of such coins of former times can be ascertained only from the quantity of corn, or other well-defined necessary of life, which they would purchase. * K35 has vaban twice in this sentence, but bon in $ 4. M14 alters this word and others, so as to make the chapter unintelligible. The money is supposed to be given merely as a deposit, in acknowledgment of a bargain to be carried out after the corn is ready for delivery. * Reading zednunand dakhtar, but, perhaps, this is a corruption of zednuninidar, a causer of purchase, a broker.' * That is, 'ready money.' Digitized by Google

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182 DADISTAN-Dinik. such instalment demanded - and not as a fresh carrying off of a gift. CHAPTER LIII. 1. As to the fifty-second question and reply, that which you ask is thus: If people of the good religion, in their country or out of their country, shall buy and sell with those of a different religion as regards cattle, or shall lay hold of t:aders (vanikgaran) and shall sell to them, what is then the decision about it? 2. When those of the good religion shall not buy, as they have not come up to the price, but the orthodox dealers shall sell to traders and those of a different religion, what is then the decision about it? 3. And about him, of whom the means of existence (zivisne min davam) are such, what is then the decision ? 4. The reply is this, that it would be very grievously sinful, and it would be an evil occupation to transact such business through the influence of opportunity, and to seek profit unauthorisedly in that manner. 5. But if it be the means of existence of those of the good religion of whom you have written, and they are not able to seek it in any other business and proper occupation which would be a less sinful means of existence, complete 2 purchasers who have acquired That is, having made a bargain, he is not to be aggrieved at any unexpected excess of profit made in good faith by the other parties to the bargain; a rather high standard of commercial morality. The word is par, but it may be suspected of being a blunder, as tora, ox,' would be a more likely word. Digitized by Google

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CHAPTER LIII, 1-LIV, 3. 183 the good religion shall sell unto those of the good religion?; because it is possible for him to be less sinful to whom it is allowable to beg the life of a comrade, for still the rule of a righteous man, with the righteous who are in his guardianship, is to live. 6. So it is possible, when they shall sell cattle for slaughter and foreign eating, many cattle-amounting even to a diminution of the maintenance of Iranare more wretched than a righteous man forced to kill them through a living becoming unobtainable and the fear of death. CHAPTER LIV. 1. As to the fifty-third question and reply, that which you ask is thus: A man whose wife, daughters, sisters, and relations are many, and who is the master of much wealth, becomes sick, and during the sickness has given this hoard of wealth unto one daughter. 2. And his other sisters and daughters are not contented therewith, and speak thus : 'This wealth ought to have been given during health and consciousness, not during sickness; and now it should not be allowable to give anything whatever unto any one during sickness, for if anything happens ? the wealth all comes back for division amongst us.' 3. Would it be allowable to give anything whatever of that wealth to any one, during sickness, or not? 1 Who would not be likely to kill the animal, and with whom they could come to an understanding as to its good treatment, so as to avoid the sin of body ozedih (see Chap. XLIX, 5 n). * M14 has 'if he gives anything Digitized by Google

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184 DADISTAN-I DINIK. - 4. Is it necessary for one of such wife, daughters, and sisters as there happen to be to appoint an adopted son for that man, because of that wealth, or not? 5. Are the wife, daughters, and sisters who shall take their share of the wealth responsible for the religious rites of every kind, and is it necessary for them to order the annual ceremonies for that man at the daily and yearly periods, or not? 6. The reply is this, that, when there is nothing therein on account of which I should so deem him otherwise than a man in sickness and nearly passing away, it is not allowable to give it up, except when it is for his debts, or his wife and children, or an aged person (zarman) or father who is in his guardianship--whom it is indispensably necessary to maintain-and is such as, or as much as, is discreetly requisite for payment of the debt, or for the food, maintenance, and protection of those that I have written about; then, however, it is allowable to give it up away (birano) from those of whom you have written, as much as during his consciousness. 7. In other sickness, not while passing away, whatever is given up by him himself during consciousness is allowable; when he is not conscious it is not allowable. 8. And on that which he says during unconsciousness one is not reliant and it is not credible (va var); but that which he says during 1K35 has is it not necessary,' by using la, 'not,' instead of rai, 'for,' which latter reading is adopted in the text from M14, but it is doubtful which reading is the better one. The same variation occurs in $ 5. Literally are the rites on their necks.' * Ceremonies for the dead have to be performed on the first four days, the tenth day, and then at the end of a month and a year from the time of death (see Sls. XVII, 5). Digitized by Google

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CHAPTER LIV, 4-9. 185 consciousness, and that, too, which the same man gave unto a daughter when he was ill, if given by him consciously, are even then proceedings to be granted; if given by him during unconsciousness it is just as though he died without an opportunity of speaking (avang-pfr02). 9. Of the property left by will ?, one share is needful for each separate daughter for whom a husband is not provided, and two shares for a wife who may be a privileged one 8; and so long as the wife is living she exists as the house-mistress of the family; moreover, it is not needful to appoint an Vayals. * For this uncommon word M14 substitutes avik-andars, intestate;' but the meaning is that the gift is as invalid as if he had been unable to make a declaration of his intentions. * Levatman andarx in K35, but M14 has avik andars, without a will,' which, at first sight, appears the more plausible reading (especially as avik, without,' is written very much like avak, with,' the Paz. synonym of levatman). But on further consideration it seems equally probable that this section is intended to limit the power of a testator, so as to prevent him from dividing so much of his property as he leaves to his family in any unfair manner. The rule here laid down would, of course, also apply in cases of intestacy when the testator has no son; and is that given in the Persian Rivayats. This does not imply that a man might have more wives than one, but that wives are of five classes, according to the circumstances of the marriage. A padakhshah or 'privileged' wife is one who was a maiden married with the consent of her parents who have another child. A yukan or 'only-child' wife differs from the last merely by being an only child, and having, therefore, to give up her first child to her parents. A satar or 'adopted' wife is one who was a maiden enabled to marry by receiving a dowry from the relatives of a man who has died unmarried, on condition that half of her children shall belong to the deceased. A kakar or 'serving' wife is a widow who marries again. A khud-sarai or 'self-disposing' wife is one who marries without her parents' consent (see Bd. XXXII, 6 n). Digitized by Google

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186 DADISTAN-I DINIK. adopted son (sator), for the adopted son's duty (satorih) remains with her, and she manages to claim guardianship for the family from some man out of the relatives most nearly allied. 10. Out of the portion of the property for food and maintenance the wife should provide the daughters with husbands; and to keep going the necessities in the guardianship, the nurture which the deceased man afforded, and the ceremonies and good works imposed upon the family, and thereby become indispensable, she herself is to take lapfuls and armfuls? out of the income (bar). 11. As to the sisters of that man, if they have been necessarily in his guardianship, even as to nourishment, and there is no property for them in any other way, their food and maintenance are also needful to be out of the income of the property, unless ? that man has otherwise devised, or the appointment of a husband is not provided on account of the non-subjection (10 fto afrih) in which they have been unto the guardianship of that man, or anything else opposed to it, so that nothing whatever of the property of that man is needful for them. 12. He who is a husband of one of the daughters is a leader in the management (dastobarih) of the family, but with the concurrence of the house-mistress of the family, and even so when the action is one which they should not do, and his son is not born, or becomes passing aways. * Literally the bosom size and arm size,' a Pahlavi idiom for 'plenty.' . In the Pahlavi text this latter half of the section precedes the foregoing provisional clauses. * The meaning seems to be that so long as he has no son (who Digitized by Google

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CHAPTER LIV, 10-LV, 2. 187 13. As to a daughter not provided with a husband, should the one whose husband is not provided be an only child, to keep her subject also to the housemistress of the family it is needful for her that there should be an adopted son in it; and when they shall appoint her husband unto the adopted-sonship the property then comes over into his possession. 14. When the house-mistress of the family passes away, and the daughters are provided with husbands, the adopted-sonship is to be appointed. Chapter LV. 1. As to the fifty-fourth question and reply, that which you ask is thus : What is the occupation and capacity (giriftarih) of the person that has to preserve those who are in their three nights' trials?, and who is he? 2. The reply is this, that it is said a husband (gabra) is indispensable for preservation through the three nights' trials which shall be for a privileged wife, a father for those of a child, and a master for those of a servant. would be a member of the family in direct descent through his mother) he can only assist and advise the widow, but on the birth of his son he can act more authoritatively, as the representative of the child. 1 Written aevok -a e in Pazand. She becomes a yukan or only-child' wife (see $ 9 n) until she has given up her first child to her mother, after which she is a 'privileged' wife. * The three nights after death (see Chap. XXIV). Digitized by Google

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188 DADISTAN-I DINIK. CHAPTER LVI. 1. As to the fifty-fifth question and reply, that which you ask is thus: What is this adopted-sonship and guardianship of the family, and what does it become; in what manner is it necessary to appoint it, whence is it necessary to provide food and clothing for it, and how is it necessary to be for it? 2 2. The reply is this, that the adopted-sonship is thus-It is requisite whenever a man of the good religion is passing away, while he is a complete ruler of a numerous household', who has no wife and child that may be privileged and acknowledged, nor associating brother, nor son by adoption, and his property is sixty sttrs of income. 3. The controlling (khudayinag) of the property is to be publicly provided out of the kindred of the deceased, and is called the adopted-sonship; and he is to be appointed to it who is the nearest of the same lineage (min ham-nafan), who will manage and keep the property united in its entirety. 1 Reading vad marak khan shah bundako, but the phrase can also be read vad malkaan shah bandako, while he is a servant of the king of kings (that is, a subject of the Iranian sovereign),' which is evidently the reading adopted by M14 in Chap. LVII, 2, where it substitutes the Huz. synonym malka for shah, but here the word shah is uncertain. This ambiguous phrase can also be read vad mark-ahangiha bundako,' while the agonies of death are complete.' See Chap. LIV, 9. I About 84 rupis (see Chap. LII, 1 n); but the actual value of such an income depends upon the value of silver at that time, or, in other words, upon the prices of the necessaries of life. Digitized by Google

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CHAPTER LVI, 1-9. 189 4. The guardianship of a family is that when a guardian has to be appointed in that manner over the family of a man whose wife', or daughter, or infant son is not fit for their own guardianship, so it is necessary to appoint some one. 5. And it is necessary to appoint the adopted son and the family guardianship at such time as may be convenient to them; and when the man passes away as I have written it is necessary to appoint at such period as I have written, and to neglect it temporarily, even the length of a year, would not be authorised. 6. Fit for adoption is a grown-up sister who is not adopted in another family ?, then a brother's daughter, then a brother's son, and then the other nearest relatives. 7. Fit for the family guardianship is first the father of the serving wife (kagar) 3, then a brother, then a daughter, and then the other nearest relations; among brothers he who is the eldest (mas) among them is the fittest. 8. The food and clothing of a wife that may be privileged -- who is the house-mistress of the family, and is one kind of adopted son-of a living infant son till he becomes grown up, and of a daughter of the family while she is in the guardianship of the family guardians ", are out of the property of the family so long as it exists for the purpose. 9. It has become the custom that the lapfuls and * Because she is not a privileged wife, but a serving one (see Chap. LIV, 9), as appears from $ 7. * A woman or child cannot be adopted by more than one family (see Chap. LVII, 3). The case under consideration is that mentioned in $ 2, when the deceased leaves no wise, child, or brother. Referring to the case assumed in $ 4. That is, till she is married. Digitized by Google

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DADISTAN-I DINIK. 190 armfuls of the family guardian are every month four stirs of, it may be, sixteen 2, which is the disbursement (andazisno), for food, clothing, medicine, and shelter, out of the income (bar), or out of the capital (bun), of the property which remains in the family, by a perfect wife when she is capable-such as the former house-mistress-so as want of nourishment (atafdado) may not come nakedly and unlawfully upon them. CHAPTER LVII. 1. As to the fifty-sixth question and reply, that which you ask is thus: Who is suitable for adoption, and who is not suitable? 2. The reply is this, that a grown-up man of the good religion who is intelligent, a complete ruler of a numerous household, expecting offspring, and not having sins worthy of death is suitable for adoption; even when he has accepted either one adoption, or many adoptions, he is then still suitable for another adoption. 3. And a grown-up woman, or even a child, is suitable for one adoption, but when adopted in one family she is not suitable for another adoption. 1 That is, an ample remuneration (see Chap. LIV, 10). So the sentence may be literally translated, but it is not quite certain that this is the meaning intended, as the language used is very involved. This would imply that the family guardian is entitled to one-fourth of the family expenditure. * It is doubtful what noun is to be connected with the adjective par; perhaps we should read full disbursement' in the foregoing part of the sentence, and omit the word 'perfect' here. M14 has malkaano malka bondak, 'a servant of the king of kings;' but see Chap. LVI, 2. Digitized by Google

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CHAPTER LVII, 1-LVIII, 5. 191 4. A woman requiring a husband - though a complete worshipper-or. a foreigner, or an infidel, or one having sins worthy of death, is unfit for adoption; so also those who are demon-worshippers, she who is a concubine (sh usar nesman) or courtezan, and she who is menstruous are unfit. Chapter LVIII. 1. The fifty-seventh question is that which you ask thus: How many kinds of family guardianship and adoption are there? 2. The reply is this, that it is said there are three kinds, which are the existent, the provided, and the appointed. 3. An adopted son who is existent is such as a wife who may be privileged, or an only daughter is a kind of adopted son owing to confidence in herself, such as happens when there is no wife, and a daughter for whom there is no husband, and none is provided, is the one that has remained. 4. An adopted son who is provided is such as a son that is acknowledged, who is accepted by one's self?, and free from being appointed, or from necessity. 5. And an adopted son who is appointed is he who is to be appointed among the relations who are suitable for adoption--and are nearest to him who is to be appointed as adopted son-and the ministers (padan) of religion, and he performs the duty of 1 That is, adopted during the man's lifetime. * Reacing ayaf niyaso, but it may be ay fd eyavo, or from discovery.' Digitized by Google

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192 DADISTAN-DINIK. family guardianship?; he who is the appointed one is he who is appointed by the men who are the nearest relations (naba nazdistana) on account of proximity. CHAPTER LIX. 1. As to the fifty-eighth question and reply, that which you ask is thus: For how much property is it then necessary to appoint an adopted son ? 2. The reply is this, that when the property which has remained his for whom it is necessary to appoint an adopted son is as much as sixty stirs of income, it is then indispensable to appoint an adopted son for him. 3. Even when it is less they should recognise him whose adoption is needful, and who conducts an adopted son's duty; and, similarly, an adoption is to be appointed for him, though it may not come as a possession unto him who is fittest for adoption. CHAPTER LX 1. As to the fifty-ninth question and reply, that which you ask is thus : What is the sin owing to not appointing an adopted son ? 2. The reply is this, that for the man himself it is allowable when he gives up all the property in 1 M14 has an existent family guardianship is in the son of him appointed, and a provided one is that when he himself performs the duty in the guardianship;' but the phrase interpolated is hardly grammatical. * About 84 rupis (see Chap. LVI, 2). Digitized by Google

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CHAPTER LIX, I-LXI, 2. 193 righteous gifts, and when he has no property they should not provide an adopted-sonship for him, and his relations are innocent as regards it. 3. But should they recognise him who has the adoptedsonship of the deceased, or has accepted the position of his adopted-sonship', or should they have seized the property for the adopted-sonship in order to appoint an acting adopted son (satorgar), and he conducts the adopted-sonship, and throws away both the portion (bon) provided for disbursement (vishopo) and the entirety, and quite destroys the property, and thoroughly ruins the adopted-sonship, though, on account of not restraining him, it is said to be a sin worthy of death for every single dirham, it is not said they are killed outright?. CHAPTER LXI. 1. As to the sixtieth question and reply, that which you ask is thus: What is the propriety and impropriety, the merit and demerit, of family guardianship? 2. The reply is this, that the merit is the appointment and recognition of him who accomplishes more worthily the greater benefit; the demerit is as to M14 'has or any one who has accepted the adoption as an adoption. * The meaning appears to be that, though, owing to their misplaced confidence and neglect, they have been guilty of many mortal sins, they are not liable to capital punishment. It is evident that the writer had no apprehension that any property would lie neglected through want of administration, but that he had considerable doubts of the prudence and honesty of administrators. [18] Digitized by Google

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194 DADISTAN-I DINIK. him who is unworthy, or him whose worthiness is not appointed to avert a lesser benefit and the ruining of a worthy adoption. 3. Nearer details (khurdako) of the family guardianship which is proper and which is not proper for an adopted son's duty, of the child of good religion with whose business it is connected, and of the fathers for whom a family guardian is to be appointed, are in the recital of five chapters (fragardo) of the Husparam Nask?, and in the abstracts (giriftakoiha) of the good ideas in various scriptures (nasko) in which many decisions are together. CHAPTER LXII. 1. As to the sixty-first question and reply, that which you ask is thus: How stand the shares in the inheritance (mirato) of property among those of the good religion, and how is it necessary for them to stand therein ? 2. The reply is this, that in the possession of wealth the wealth reaches higher or lower, just like water when it goes in a stream on a declivity, but when the passage shall be closed at the bottom it goes back on the running water (puy-avo), and then it does not go to its after-course? 1 The seventeenth book of the complete Mazda-worshipping literature, whose sixty-four sections are described in detail in the Dinkard (see Sls. X, 21). The five chapters here mentioned were evidently in that one of the last fourteen sections which is said to have consisted of six chapters on the ownership of property and disputes about it, on one's own family, acquiring wife and children, adoption, &c. . This metaphor seems to mean that property, like water, always Digitized by Google

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CHAPTER LXI, 3-LXII, 5. 195 3. When there is nothing otherwise in the will and private?, property goes to a wife or daughter ? who is privileged ; if one gives her anything by will then she does not obtain the share (das) pertaining to her8. 4. Whenever * a share for a son is not provided by it, every one has so much and the wife who may be a privileged one has twice as much ; and the share of that one of the sons, or even the wife of a son, who is blind in both eyes, or crippled in both feet, or maimed in both his hands, is twice as much as that of one who is sound. 5. And it is needful that he who was in the father's guardianship shall remain in guardianship, as when a father or mother is decrepit and causing awe (kagarin), or of a nurture different from that of the guardian or a child of his brother or sister, or a father, or one 8 without nurture apart from him, is descends until it meets with an obstruction to its downward progress in the shape of the nearest descendants, but, when once in their possession, it can again ascend (like the dammed stream) for the support of the survivors of an older generation (see $ 5). * Or, it may be in the provisions (vuyagan) of the will;' or, by omitting two strokes, we have simply 'otherwise (han) in the will.' ? That is, they have a share of the property when there are other next of kin. M14 adds, and they should provide a living son as father and husband unless privileged,' referring to the necessity of adoption when there is no son and the wife is not a privileged one. * It being assumed that the will provides as much as is intended for any one whom it mentions. * Reading amat, when,' instead of man, who,' which words are often confounded because their Paz. equivalents are nearly identical. * M14 has' daughters. * Armest probably means literally most immovable.' * M14 omits this last clause. & M14 has mother.' 02 Digitized by Google

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196 DADISTAN-I DINIK. without a guardian--the ready guardianship of a capable man, and the shelter and nourishment that have become inadequatel are as indispensably forthcoming 2 from the possessors of wealth, of those who have taken the property, as that taking was indispensable 3. 6. If there be no son of that man, but there be a daughter or wife of his, and if some of the affairs of the man are such as render a woman not suitable for the guardianship, it is necessary to appoint a family guardian; if there be, moreover, no wife or daughter of his it is necessary to appoint an adopted son. 7. This--that is, when it is necessary to appoint a family guardian and who is the fittest, and when it is necessary to appoint an adopted son and which is the fittest-is written in the chapters on the question CHAPTER LXIII. 1. The sixty-second question is that which you ask thus: Would they authorisedly carry off any property whatever from foreigners and infidels, or not? 2. The reply is this, that wealth and property and anything that foreigners (an-airano) possess and is carried off by them from the good with violence, and which through obstinacy they do not give back Literally not issuing.' * M14 has' are thus forthcoming.' * M14 has or have become indispensable to it.' * Or, it may be dependents,' the text is merely va hato min zak-i gabra. See Chaps. LVI-LIX. Digitized by Google

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CHAPTER LXII, 6-LXIV, 3. 197 when it is proper, it is well allowable in that case that they should seize from the foreigners. 3. So long as it is the lawful order of the procurator of its owners' it is allowable for a just decider to consider properly, and to demand authoritatively the sending of interest (sado) thereon for himself. 4. But if they proceed in their obstinacy he is sent to come up with them in obstinacy, not to dissemble with them?. 5. It is the custom to give an infidel (ak-dino), who is not a foreigner, food, clothing, and medicine, when his renunciation (vaz) has come, for keeping away matters (kisano) of death and sickness owing to hunger and thirst, cold and heat; but wealth, horses, accoutrements, wine, and land are not given authorisedly, it is said, unto foreigners and idolators 3. CHAPTER LXIV. 1. As to the sixty-third question and reply, that which you ask is thus: Whence was the first creation of mankind, and how was the formation of the original race of men ? 2. What issued from Gayomard", and what did it really become; and from what have Mashyaih and Mashyayotho arisen ? 3. The reply is this, that Adharmazd, the all * Reading vad zak amatas khudayen ayaoi-aftar farman-i da dik. The form of a yadi-aitar has not yet been met with elsewhere, but it seems to mean 'one who holds the obtainment,' though whether as agent or officer of justice is uncertain. * M14 has merely but should they proceed in their obstinacy, to come with them is not to dissemble.' * Literally demon-worshippers. See Chap. II, 10. * The same as the Marhaya and Marhiydih of Chap. XXXVII, 82. Digitized by Google

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198 DADISTAN-I DInik. ruling, produced from the endless light the shape of a fire-priest (asrako) whose name was that of Adharmazd, and its brilliance that of fire; its incombustibility was like that inside the light, and its expansion like the western (khurbarag) land. 4. And in the shape of the fire-priest was created by him the material existence (stih) that is called man, and for three thousand years !, when it did not progress and did not eat, it did not speak; likewise, it did not utter, but it thought of, the righteousness of the perfect and true religion, the desire for the pure glorification of the creator. 5. Afterwards, the contentious promise-breaker? injured the life of it, and produced a burdensome mortality; and the mortality is clear from the appellation, Gayomard3, of the nature produced. 6. The seed which was the essence of the life of the leader (mirako) of life, who was Gayomard, flowed forth on his passing away, came on to the earth of the beneficent angel", and is preserved in the earth until, through the protection of the angels, a brother and 1 This is the second of the four periods of three thousand years of which time is said to be composed (see Chap. XXXVII, rin). The shape of the fire-priest' is one of the spiritual creations of the first period, in which shape man was created during the second period, and this primeval man became Gayomard (that is, a living mortal ') through the persecution of the evil spirit (see $ 5) at the commencement of the third period. The first two steps of this creation are not described in the text of the Bundahis known to Europeans. The evil spirit, who is said to be the origin of falsehood (see Chap. XXXVII, 11). Which means the living mortal,' or 'the mortal living one.' * The female archangel Spendarmad, who has special charge of the earth. Or the phrase may be came on to the earth which the beneficent spirit produced.' Digitized by Google

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CHAPTER LXIV, 4-LXV, 1. 199 sister of mankind', connected together, have grown from it, have attained to movement and walking upon the earth, and have advanced even to intercourse and also procreation. 7. The ground where the life of Gayomard departed is gold, and from the other land, where the dissolution of his various members occurred, as many kinds of decorative metals flowed forth it is said. CHAPTER LXV. 1. As to the sixty-fourth question and reply, that which you ask is thus: Where and from what did the origin of race, which they say was next-of-kin marriage (khvetuda do), arise ; and from what place did it arise ? 1 The Mashyaih and Mashyayoih, or man and woman, of g 2, who are said to have grown up, in the course of forty years, connected together in the shape of a plant; but, after a breathing soul had entered them, they became human beings, and fifty years later they began to be the progenitors of mankind (see Bd. XV, 1-30). * Zs. X, a states that eight kinds of metal arose from the various members of the dead Gayomard, namely, gold, silver, iron, brass, tin, lead, quicksilver, and adamant. * Usually written khvetuk-das (Av. hvaetva datha, 'a giving of, or to, one's own'). It is a term applied to marriages between near relations, and is extolled as specially meritorious. For centuries past the Parsis have understood it to refer to marriages between first cousins, and all allusions to marriage between nearer relations they attribute to the practices of heretics (see Sls. XVIII, 4 n); though, like the professors of all other religions, they must admit the necessity of such a practice in the first family of mankind, as detailed in the text. Translations of other passages relating to the subject will be found in Appendix III, and it is also mentioned in Chaps. XXXVII, 82, LXXVII, 6, and LXXVIII, 19. Digitized by Google

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200 DADISTAN- DINIK. 2. The reply is this, that the first consummation of next-of-kin marriage was owing to that which Mashyaih and Mashyaydihdid, who were brother and sister together, and their consummation of intercourse produced a son' as a consummation of the first next-of-kin marriage. 3. So that they effected the first intercourse of man with woman, and the entire progress of the races of every kind of lineage of men arose from that, and all the men of the world are of that race. 4. It is truly said, that it was the joy of the lord and creator after the creation of the creatures, and, owing to that, its consummation, which was his complete accomplishment of the existence of the creatures (da manih), was owing to him. 5. And its occurrence, too, is in evidence that the creator, who is so with unflinching (a torak) will, is as much the cause of the begetting and entire progress of his own perfect creatures, in whom begetting is by destiny, as Hoshangt by whom two-thirds of the demons were smitten, Takhmorup who overturned Aharman through the power of the angels, Yim by See Chap. LXIV, 2. The names are here written Mashyeih and Mashyeyoih. * Twins, according to Bd. XV, 22, 24. * That is, he is not only the original creator, but also the perpetual promoter of the increase and progress of the creation, as much as those who appear to be such promoters, though merely acting as his agents. * Here written Hoshyang. For the Av, names of these four primeval monarchs, see Chap. II, 10 n. o K35 has three-thirds,' but see aban Yt. 22, Ram Yt. 8, Zamyad Yt. 26. * He is said to have subjugated the evil spirit, and to have used him as a steed for thirty years (see Chaps. II, 10, XXXVII, 35). Digitized by Google

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CHAPTER LXV, 2-LXVI, 3. 201 whom order was arranged and death was driven away (a vakaldo)", Fredan who fettered Az-i Dahakand stripped his blaspheming (nfrangak) from the world, and the many princes (kayan) and highpriests of grave spirit who were, and are, and will be. CHAPTER LXVI. 1. As to the sixty-fifth question and reply, that which you ask is thus: There is a man of wealth of the good religion who fully intends to order a celebration of all the rites of his religion; and a priest of it, to whom the five chapters (fragardo) of the Avesta ('text') of the correct law of the Nirangistan (religious-formula code ')are easy through the Zand ("commentary), is ever progressing in priestly manhood (magoi-gabraih). 2. And he (the man) goes unto him, and he (the priest) speaks thus : 'All the religious rites are performed for 350 dirhams", as a gift always given beforehand by them who give the order unto me, so that I may come to them. 3. A man of the discipleso, to whom the five 1 He is said to have kept away cold and heat, decay and death, and other evils from the earth (see Ram Yt. 16, Zamyad Yt. 33). * See Chap. XXXVII, 97. 8 This was the name of one of the first thirty sections of the Hdsparum Nask (see Chap. LXI, 3), and a portion of it, containing the Pahlavi commentary (or Zand) of three chapters, with many Avesta quotations, is still extant. * The word gugano, dirham,' is here omitted, but occurs in $$ 16, 20. The sum of 350 dirhams would be about 122rupis (see Chap. LII, i n). "That is, those who are still learning their priestly duties (see Chap. XLV). Digitized by Google

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202 DADISTAN-I DINIK. sections (vidag) of the Avesta are easy, and nothing whatever of its Zand is easy', then says unto him-unto that man who intends to order all the religious rites--thus : 'For this gift I will conduct all the religious rites for thee twice, with the appliances in the land of Pars, shouldst thou give the order unto me. 4. For it is quite possible for me to pray so many sections through my own exertion (dasto), but for him it is necessary to order again of an officiating priest (pavan zotako), who is himself not able to pray any section, or does not himself pray; and it is not necessary for him to go for the control (parvar)* of all the religious rites when a stipend (ba har) is the one consideration within him, and the matter is that he may receive again. 5. He who has always himself prayed is better than he who shall accept readily and orders the work again, and is not able to pray it himself, when a sulfilment is tedious to him; when it is I who receive, I always pray myself better than he who would accept readily and orders again, and it brings on my business to a closing point. 6. The priestly man speaks thus: 'The considera ! It being far easier to learn the Avesta by heart than to understand its meaning by aid of the Pahlavi commentary; a competent knowledge of the latter being sought only by advanced disciples, and rarely attained by any but the most learned priests. Reading pavan bum-1 Pars, as in $ 15; K35 has here pavan bun-fras, 'for opening the beginning,' which might be understood to refer to the preliminary ceremonies for preparing the ceremonial apparatus, if the phrase were not otherwise written elsewhere. In $ 21 K35 has pavan bun-I Pars. 8 K35 omits the last letter of valman. * Or, it may be to the precincts.' Literally I.' * Reading li mun, instead of lanman, .we.' Digitized by Google

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CHAPTER LXVI, 4-10. 203 tion of stipend is more necessary to arise with me than other men, owing to the position of religion, not the other portion (sano) of all religious rites; therefore, it is more authorisedly received and conducted by me when I accept readily and again intrust the work; but I direct so that they pray thoroughly, and it brings on much business to its closing point; moreover, if I seize upon it, even then I should be authorised, for this is the stipend of religion.'. 7. Should they seize this that is authorisedly theirs, or not? And is it the custom of a man who is frequently ordering all the religious rites to reduce his gift for the ceremonial, or not? 8. Order some one to decide for us clearly, when they do not dispute the gift for the ceremonial, or when they do dispute it, how is then its great advantage; and the harmfulness that exists therein, in many ways and many modes, when they give an insufficient gift for the ceremonial. 9. Is the property which is given up as a gift for the ceremonial so long as it thus becomes the remuneration which one gives to a receiver of remuneration (mozdobar)--that property which they can seize ? 10. And is the work which is done, or deputed, and its great advantage, more than they would perform when, in the period of the evil millenniums?, they diminish the gift for the ceremonial; and in how many modes * Reading li min, instead of the imperfect word lanm. ? Of the twelve millenniums of time, mentioned in Chap.XXXVII, 11 n, the most evil one is said to have been that in which the author lived, the millennium of HQshedar (about A.D. 600-1600 according to the chronology of Bund. and Byt.), for 'mankind become most perplexed in that perplexing time' (see Byt. II, 62, 63), a period of great tribulation for the religion of the Masda-worshippers. Digitized by Google

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204 DADISTAN-I DINIK. does its harm then proceed therefrom? 11. Of whom are all the religious rites always more authorisedly ordered, of that priestly man, or of that disciple? 12. For what reason, also, is it proper to diminish the gift for all the religious rites of him who is a priestly man, or to give it in excess ? 13. When they do not diminish the gift for the ceremonial, and it is given in excess, in what manner does its great advantage then arise therefrom; and why and through what source (bekh) is it possible for advantage to arise therefrom? 14. When they diminish the gift what harm to it (the ceremonial) is then possible to arise therefrom, and how is it better when they give the gift for the ceremonial ? 15. For when the family householders, with those of the good religion of Iran, are early (pes) with every single celebration of all the religious rites with holy-water, in the land of Pars, unless they are in distress, their gift is then 400 dirhams?; and we have given more than this, even 450 dirhams >>, for it. 16. And now should it be needful, when we diminish anything from the 400 dirhams, or from the 4503 dirhams, of their gift, they would then not accept it from us, and they speak thus : 'For 400 dirhams, or at least for 350 dirhams *; nothing less do we | About 140 rupis (see Chap. LII, 1 n). M14 has 300 dirhams. 2 About 157 rupis. M14 has 350 dirhams. The actual value of all these sums depends upon the cost of the necessaries of life in Pars in the ninth century. * M14 has '350. * About 122 rupis. K35 has angan, so,' instead of gugano, dirham' (the two words being nearly alike in Pahl, letters); this would alter the phrase as follows:-'or less; as to 350, so paltry a thing we do not accept.' Digitized by Google

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205 accept.' 17. But there are needy men1 who always come to us and speak thus: 'For 350 dirhams we will twice conduct all the religious rites with holywater, as you have always ordered us before for 400 dirhams; order it only of us, for shouldst thou have it managed by priestly men, they always say that they should always perform a curtailment (kastarih) of the religious rites and ceremonies of the sacred beings, and that all the religious rites are not authorisedly ordered except of them.' 18. Although a priest (aerpato) who becomes a ruler of the ceremonial should be doubly a decider, yet order some one to explain to us clearly concerning these questions, as asked by us. 19. The reply is this, that the man of the good religion who intended to order all the religious rites is he whose desire is goodness, and he should be a decider of questions about it. CHAPTER LXVI, II-20. 20. As to the priest who spoke thus:-'Thou shouldst order it of me for 3503 dirhams, as you have always given before your business was arranged; and it becomes your own non-religious share of the duty, to be authorisedly given, because you have proceeded with the alleged demeanour of the country and for the purpose of intercession; and all the 1 The disciples, who are represented as applicants for employ ment. ? That is, in the most solemn manner, and with all appliances. It appears from Chap. LXXXVIII, 9, that the religious rites without holy-water were then performed for 120 to 150 dirhams, or little more than one-third the fee demanded for those with holy-water; whereas the merit of some rites with holy-water is said to be a hundred times as great as that of the same rites without holy-water (see Sls. XVI, 6). M14 has '400' here, but see SS 2. Digitized by Google

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206 DADISTAN- DINIK. religious rites with holy-water are such as they solemnize repeatedly (pavan dor), among which there are many in which I act and am very well performing'- the gift of 350 dirhams is then not excessive remuneration for him. 21. As to the disciple who spoke thus:-'For 350 dirhams I will twice? conduct all the religious rites in the land of Pars'--such of them as they then conduct repeatedly are not many in the aggregate (kinako), and they certainly damage his (the man's) property, and all the religious rites of fire, through that deficiency. 22. And they would accept it on this account, that through a love of righteousness they might cause an advantage (khanginako) unto all those religious rites by their own inferior eminence 4. 23. And he extends and impels the ceremonial of the sacred beings into much progress who promotes it through that eminence which is owing to his own wealth, and which is thus more possessed of a share (bon) of the ceremonial of the sacred beings and of the good work of praise-except, indeed, a like good work of praise of his--when they shall cause that manifestation of eminence. 24. So that the orderer of the good work understands that that which is diminished by him is the eminence Reading mun, which,' instead of amat, when' (see Chap. LXII, 4 n). ? The cipher 'z' is omitted in the Pahl. text here, but see $$ 3, 17. * K35 has bun, instead of bum (see $ 3). * Or, it may be by the eminence of their own wealth,' as air, inferior,' and khel, 'wealth, property,' are alike in Pahlavi ; but neither reading is quite satisfactory here. By a proper disbursement of wealth. . When he diminishes his payment. Digitized by Google

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CHAPTER LXVI, 21-27. 207 of the disciple, which his own wealth has to order for those who are not able to give wealth which is their own property for it; and he makes no curtailment (bangisno) of those scanty remunerations. 25. And if that disciple should accept as remuneration less than is the custom for all the religious rites, the orderer is not undiminished in wealth ?, for the reason that the good effect owing to the advantage of holy-water is such as when they conduct them repeatedly, unless it be necessary to conduct them in a manner as if unpaid (pavan agazid). 26. That curtailment of the good effect is not afterwards demandable (pasin-sakh uniko), if it has to be accepted by him; and if that acceptance of less remuneration by him be an opposing of him to the malice and ill-temper (vushal) of the priests, this also is not the way that they should cause progress as regards their own business. 27. And the proximity (nazdih) of a master of the house? who keeps away from all the religious rites requested and accepted-more particularly when the accepter accepts all the religious rites of the requester for that remuneration --is itself necessary; he may not be of a religious disposition, but it is yet requisite for him to be where this is requested * M14 has it is not eminence in wealth ;' but the meaning is evidently that there is no real saving when the expenditure is reduced, because the good effect of the rites is also diminished when they are insufficiently paid for. 9 Or, khanapano may mean'a keeper of the sacred table,' or low stone platform on which the ceremonial vessels are placed, which is often called khan. In either case the orderer of the ceremony is meant, and the author evidently contemplates the probability of the order being given as a mere formal matter of duty, without any really religious feeling. Digitized by Google

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208 DADISTAN-I DINIK. and accepted for that scanty remuneration of his, owing to the extent and impetus of his share of the duty. 28. Moreover, it is perceived by us in Pars that they who would accept the work for half the remuneration which was requisite as profit for it formerly would seize the remuneration. 29. And the reason of it is this :-- The peasants relied upon the corn of the field (khano) which has not come, and they said : We are hurried; we never obtain anything even on a single one of various debts, and by this payment we shall save our lives for the time; so we calculate that whatever we seize in the manner of a debt or two, when the corn arrives and we sell the corn, we shall make as profit on that business?; '--and it seemed to me very desirable for such a man. 30. If, also, they should approve that scanty remuneration of that disciple, it is an injury of all the religious rites, of which the forgivers 2 have to cast the consideration of the unequally-shared advantage out of the body31. All the religious rites ordered of him who is a better performer, owing to not diminishing the proper remuneration, having proceeded unaltered, the remuneration of righteousness one does not approve is important as regards such as they solemnize and conduct in the period *. This parable justifies the taking of religious stipends by force, in cases of necessity, by a practical appeal to the sympathies of the enquirers; but it really evades the question proposed in $ 7, which refers to seizures not justified by necessity. * Probably the priests who appoint atonements for sins con fessed and renounced (see Sls. VIII, 1, 2, 5, 6). * Of those who have obtained a disproportionate share of the profit of the good works by not paying properly for them. * There are several doubtful points in the construction of this section. Digitized by Google

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CHAPTER LXVI, 28-34. 209 32. Since, for the 350 dirhams, all the religious rites which they conduct once with holy-water are, it is affirmed, all the religious rites caused to be conducted twice with holy-water in that same place and with the same good effect, it is more important to order of them who shall allow all the religious rites twice; for, with as much wealth, as much efficiency, and as much good effect, more ceremonial is good. 33. The worthiness of the disciple, which is owing to himself, is the preparation ; and the priest is worthy, of whose performance in the religion you have spoken"; therefore, supreme worthiness is unattainable by either of them; so it is more significant when the disciple is the preparer, and the priest, as director, becomes a demander of good effect; both strive for good progress, and through many kinds of participation they may be worthy. 34. And both of them, praising together--whereby the participation is brought to an end-may authorisedly seize ?; but that worthiness of theirs is owing to the duty and the praise therein--this one in preparing, and this one in superintendence (avar-madih) of the recitaland the after discourse and petitioning, and other good done. See $ 1. * Probably the remuneration, if it be withheld; provided always they do their duty thoroughly, as mentioned in the concluding clause. [18] Digitized by Google

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210 DADISTAN-I DINIK. CHAPTER LXVII. 1. As to the sixty-sixth question and reply, that which you ask is thus: What is this appearance 1 which is girded on the sky ? 2. The reply is this, that it is a mingling of the brilliance of the sun with mist and cloud that is seen, of which it is at all times and seasons, moreover, a characteristic appearance, whereby it has become their sign above from spiritual to earthly beings. 3. That which is earthly is the water above to which its brilliance is acceptable; and the many brilliant colours (gunakan) which are formed from that much mingling of brilliance and water, and are depicted (manaki-aito), are the one portion for appearing CHAPTER LXVIII. 1. As to the sixty-seventh question and reply, that which you ask is thus: What is this which, when the sun and moon have both come up, is something * * Reading didanoih; but the word can also be read sad-vanih, which might stand for sad-gunih, a hundred-coloured existence,' a possible term for the rainbow, but the Persian dictionaries give no nearer term than sadkas, or sadkes. * M14 has that mingling of many portions and few portions.' * Reading didaneko; but it can also be read sad-vanako, a similar alternative to that in $1. * The only probable reading for this word is mindavam, a thing;' it occurs three times in this question, but is a very vague term for the phases of the moon, probably referring to a supposed body covering the dark part of the moon's disc. Digitized by Google

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CHAPTER LXVII, I-LXVIII, 6. come, and comes on as it were anew when it (the moon) becomes new, and men want the thing to go down from the place where it is becoming apparent ? 2. When it has been several times, what is then the thing which comes up and exists, and how is its motion by night and day? 3. The reply is this, that the sun and moon are always seen there where they stand, and they exist for men and the creatures. 4. The sun is swiftermoving than the moon, and every day becomes a little in advance; at the new moon the sun is shining, and the moon owing to diminution backwards, on account of the slenderness of the moon by much travelling, and on account of the brilliance of the sun, is not apparent. 5. As the sun goes down a light which is not very apparent is the moon, and not having gone down the moon is seen; and each day the moon increases, comes up more behind the sun, and goes down more behind, and is, therefore, more seen. 6. When increased to the utmost, which is approaching a likeness of the sun, it comes spherical (aspiharako), and is seen the whole night; to diminish anew it comes back to the companionship of the sun, and goes into the splendour of the sun. 211 1 The MSS. have asti-hend, 'have remained,' instead of khaditunf-hend, are seen;' but the difference between these words in Pahlavi letters is merely a medial stroke. Apparently so, as the moon rises and sets about 48 minutes later every day, on the average. A very anthropomorphic mode of accounting for the waning of the moon into a slender crescent. Most Orientals consider the day of the new moon to be that in the evening of which it is first possible to see the moon; this is usually the first, but sometimes the second, day after the actual change of the moon according to European ideas. P 2 Digitized by Google

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212 DADISTAN-i dinik. CHAPTER LXIX. 1. As to the sixty-eighth question and reply, that which you ask is thus : When something takes hold of the moon or sun what is then its residence (khano), and whence does it always seize upon it? 2. The reply is this, that two dark progeny of the primeval ox? move and are made to revolve from far below the sun and moon, and whenever, during the revolution of the celestial sphere, they make one pass below the sun, or below the moon, it becomes a covering which is spun (tad) over the sun, and it is so when the sun or moon is not seen. 3. Of each of those two progeny of the primeval ox-one of which is called the head,' and one 'the tail'-- the motion is specified among astronomers ? ; but in remaining upon those luminaries, and producing that covering, they do not attain unto those luminaries 1 Supposing the reading should be 2-an gokihar-i tar here, and 2-an gakiharan in $ 3. Gokihar is a supposed planetary (and, therefore, malevolent) body, connected with the sun and moon and having a head and tail, which falls on to the earth at the resurrection (see Bd. V, 1, XXVIII, 44, XXX, 18), and is here described as the cause of eclipses. Its name implies that it sprang from, or contained, the seed of the primeval ox, the supposed source of animal life (see Bd. XIV, 3), and in its Av. form, gaokithra, it is a common epithet of the moon; in Pers. it has become gOzihr or gavazkihr. As the words stand in K35 they look more like 2 andog dalan-i tar, 'two dark store-lobbies,' or 2 andog gal-i tar, two clusters of dark spiders ;' and in SS 3 the word hankino is substituted for the nearly synonymous andog. In M14 the words seem to be a angun kiharano-i tar, 'two such dark faces.' * M14 has in the calculations of astronomers.' Digitized by Google

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CHAPTER LXIX, 1-LXX, 3. 213 within that covering. 4. There occurs no difference whatever of the descending rays 1 from those luminaries into a place of purity and freedom from disturbance far below those luminaries, except this, that the light which they divert to the world, and their activity as regards the celestial spheres are not complete for so much time, nor the coming 2 of the light to the earth. CHAPTER LXX. 1. As to the sixty-ninth question and reply, that which you ask is thus: What are these river-beds, and what is the cause of them; whence do they always arise, and why is there not a river-bed everywhere and in every place where there is no mountain? 2. The reply is this, that any place where a mountain is not discernible and a river-bed exists it is a fissure (ask apo); and it is declared as clear that, even before the growth of the mountains, when the earth was all a plain, by the shaking of the world the whole world became rent (zandako)* 3. Even * Literally 'fallers.' * Assuming that madarih stands for madarih. The meaning is that an eclipse produces no harm beyond a short interruption of the descent of the sun's or moon's rays to the earth. 3 There is some doubt as to whether the word should be read zogako (comp. Pers. zogh, 'a river'), or zandako (comp. Pers. sandah, 'fissured'), but the meaning is tolerably certain from the context. * When the evil spirit rushed into the earth it is said to have shaken, and the mountains began to grow (see Bd. VIII, 1-5); and at the resurrection it is expected that the earth will recover its original perfect state of a level plain (see Bd. XXX, 33). Digitized by Google

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214 DADISTAN-I Dinik. Frasiyav of Tar1 was specially mighty by causing the construction of channels (vidarg) there where it is mountainous, and also in low-lands?, in which there is no mountain, and the shaking in its creation was the formation of great sunken: springs and river-beds. 4. And if it has been prepared in, or if it be in a ravine (sikafto) of, the mountains, the cause, too, of the contraction, thundering, and tearing of a river, if its confinement be in the earth, is the resistance which it meets in seeking a passage; and as it is a spring of the waters of the earth, so also it is in the earth, whose contraction and panting are mighty and full of strength. 5. And when it is a time that they would make a constructed channel at the outside of its ravine, as regards the contraction which is within it, the resistance by which it is contracted at the outside of the ravine is the ground 4. CHAPTER LXXI. 1. As to the seventieth question and reply, that which you ask is thus : Is anything which happens Frangrasyan, the Taryan, in the Avesta; called Afrasiyab in the Shahnamah (see Bd. XXXI, 14). He is often mentioned as constructing canals (see Bd. XX, 17, 34, XXI, 6), but being a foreign conqueror he was considered as specially wicked by the Iranians. * Assuming that sitan is a miswriting of sipoan, occasioned by joining two of the letters, just as harvispo, all,' is often written harvist. Or, perhaps,'hidden.' * That is, a watercourse which is confined by its natural rocky channel in the mountains, when carried across the plain in a canal, is confined only by softer soil. Digiized by Google

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CHAPTER LXX, 4-LXXI, 4. 215 unto men through fate or through action, is exertion destiny or without destiny, and does anything devoid of destiny happen unto men, or what way is it? 2. As to that which they say, that, when a man turns unto sinfulness, they ordain anew a new death?; as to that which they say, that anything which happens unto men is a work of the moon ?, and every benefit is connected with the moon, and the moon bestows it upon worldly beings; and as to what way the moon does this, and bestows all benefits, order some one to decide the literal explanation of how and what way it is, by the will of the sacred beings. 3. The reply is this, that the high-priests have said thus, that there are some things through destiny, and there are some through action; and it is thus fully decided by them, that life, wife, and child, authority and wealth are through destiny, and the righteousness and wickedness of priesthood, warfare, and husbandry are through action. 4. And this, too, is thus said by them, that that which is not This reference is to a phrase in the Pahl. commentary on Vend. V, 33, which commentary contains a good many of the statements made in this chapter, excepting those relating to the moon. The reading aosh, 'death,' given by K35, is probably more correct than a u bas, for him,' given by our modern MSS. of the Vendidad; but M14 has amended it, and states then many new things are ordained by it for him.' ? Assuming that vidanag, time,' stands for bidana g, the Huz. of mah, which means both month' and moon.' In the following phrases the word mah is used. It may be noted that most Pahlavi writers, when quoting the Pahlavi commentaries on the Vendidad (as the author is doing here) or any other Nask, speak of them merely as the utterances of the high-priests, and reserve the term dino, 'revelation,' for the Avesta itself; thus showing that belief in the inspiration of the Pahlavi translations of the Avesta is a very modern idea. Digitized by Google

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216 DADISTAN-I Dinik. destined for a man in the world does not happen; and that which is destined, be it owing to exertion, will come forward, be it through sinfulness or slothfulness he is injured by it. 5. That which will come forward owing to exertion is such as his who goes to a meeting of happiness, or the sickness of a mortal who, owing to sickness, dies early?; and he who through sinfulness and slothfulness is thereby injured is such as he who would wed no wife, and is certain that no child of his is born, or such as he who gives his body unto slaughter, and life is injured by his living CHAPTER LXXII. 1. As to the seventy-first question and reply, that which you ask is thus: What are the heinous sins of committing unnatural intercourse, is it proper to order or perform the sacred ceremony for him who shall commit unnatural intercourse, and is it then proper to practise sitting together and eating together with him who shall commit it, and shall commit it with a longing for it, or not? 2. The reply is this, that of the evil Mazdaworshippers who were the seven evil-doers of sin of a heinous kinds, whose practice of Aharman's will was as much as an approximation to that of 1 M14 has which comes forward owing to sickness.' * M14 has of a like evil practice, in inclination for sins, were the very heinous in the religion of the Mazda-worshippers * Reading girai van vinas, and assuming that van is a miswriting of gun. Digitized by Google

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CHAPTER LXXI, 5-LXXII, 6. 217 Aharman himself-two are those whom you have mentioned, who are defiled with mutual sin. 3. For, of those seven evil-doers, one was Az-t Dahak , by whom witchcraft was first glorified; he exercised the sovereignty of misgovernment, and desired a life of the unintellectual (a hangan khaya) for the world. 4. One was Azi Sruvar?, by whom infesting the highway in terrible modes, frightful watchfulness (vimag-bidarih) of the road, and devouring of horse and man were perpetrated. 5. One was Vadak* the mother of Dahak, by whom adultery was first committed, and by it all lineage is disturbed, control is put an end to, and without the authority of the husband an intermingling of son with son occurs. 6. One was the Viptak(r) ('pathic ') See Chap. XXXVII, 97. * A personification of Av. asi srvara, a serpent or dragon thus described in the Hom Yt. (Yas. IX, 34-39) :'(Keresaspa) who slew the serpent Srvara which devoured horses and men, which was poisonous and yellow, over which yellow poison flowed a hand'sbreadth (spear's-length?) high. On which Keresaspa cooked a beverage in a caldron at the mid-day hour, and the serpent scorched, hissed, sprang forth, away from the caldron, and upset the boiling water; Keresaspa Naremanau fled aside frightened' (see Haug's Essays, pp. 178, 179). The same account is given in Zamyad Yt. 40. 3 M14 has biminidarih, 'terrifying.' * See Chap. LXXVIII, 2. There is possibly some connection between this name and the Av. epithet, Vadhaghana, which is thus mentioned by the evil spirit, speaking to Zaratust, in Vend. XIX, 23 Curse the good Mazda-worshipping religionl and thou shalt obtain fortune such as the Vadhaghana sovereign obtained;' and Mkh. LVII, 25 calls him the Vadagan sovereign Dahak.' The Pahlavi writers seem to have taken this epithet as a matronymic, owing to its form, but whether the mother's name be really traditional, or merely manufactured from the epithet, is doubtful. * Reading levatman barman barman, instead of levatman bum barman. M14 omits bum. & Av. vipto (p. p. of vip, to sow, to fecundate'), used in the Digitized by Google

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218 DADISTAN-I DINIK. in the intercourse of males, the infecundity of which is the desire of men; and by him the intercourse of males and the way of destroying the seed were first shown unto males. 7. One was the Vipinidak (paederast'), the male by whom the use of females was first brought among the errors (khazdag) of the male, and was despised (dukh to) by him ; he who is a cherisher of seed is delivering it to females, and that which is destroying the seed is the flowing of stenches into the prescribed vessels 2 for it, the delivering it to males by a demoniacal process, and carrying on a practice which effaces (ahangedo) and conceals the races of the living. 8. One was Tur-i Bradar-vakhsh 4, the Karap and heterodox wizard, by whom the best of men was put to death. 9. And one was he by whom the religions of apostates were preferred-through the deceitfulness of the perverted text and interpretation which they themselves utter--to the law which the righteous sense of 'a pathic'in Vend. VIII, 102. This name, as well as the next one, is used here more as representing a class than an individual. 1 The p.p. of the causal form of viptano, 'to fecundate,' used as an equivalent of the Av. vaepayo of Vend. VIII, 102. ? Assuming that pavan pavan madragand stands for pavan farmud ra gano; but there is some doubt as to the correct reading of several words in this section. s Or 'seed.' * The eldest of five brothers who were wizards of the Karap race or caste, and deadly enemies of Zaratust (see Byt. II, 3). He is said to have slain Zaratast in the end. Aharmoko, Av. ashemaogha, means literally 'disturbing the right,' and is a term applied to an ungodly man specially under the influence of the evil spirit, as an apostate is naturally supposed to be. . The Avesta and Zand. Digitized by Google

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CHAPTER LXXII, 7-12, 219 has praised, that existence which would have procured a complete remedy, and would have become the eternity of the records which bestow salvation, through the good righteousness which is owing to the pure religion, the best of knowledge. 10. And they who are defiled by a propensity to stench are thereby welcoming the demons and fiends?, and are far from good thought? through vexing it ; and a distance from them is to be maintained of necessity in sitting and eating with them, except so far as it may be opportune for the giving of incitement by words for withdrawing (padalisno) from their sinfulness, while converting them from that propensity. 11. Should one die, to order a ceremonial for him is indecorous, and to perform it would be unauthorised; but if he were to do so penitently one would then be authorised to perform his ceremonial after the three nights, for it is the remedy for atonement of sin. 12. And so long as he is living he is in the contingencies (vakhtagano) owing to the sickness through which he is in that way an infamous one (akhamidar), and there are no preventives (bondagano) and medicinal powder for it; these are teachings also for the duty and good works of a ceremonial for the soul". 1 Who are supposed to seize upon them and pervade them; hence the necessity of shunning such men, to avoid contamination from the demons who possess them. ? That is, from what is personified in the archangel Vohman. * During which the soul is supposed to remain on earth, hovering about the body, after death (see Chaps. XX, 2, XXIV, 2, XXV, 2). * That is, they are warnings to him to repent. Digitized by Google

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220 DADISTAN-I DINIK. CHAPTER LXXIII. 1. As to the seventy-second question and reply, that which you ask is thus : Does the stench of him, stinking withal, who commits unnatural intercourse proceed to the sky, or not; and to what place does the wind of that stench go when it goes anywhere? 2. The reply is this, that the material stench goes as far and in such proportion as there are filthiness and fetidness in the stinking existences, and the spiritual stench goes unto there where there are appliances (samano) for acquiring stench , a miserable place; on account of the separation (gardih) of the sky, everywhere where it goes in the direction of the sky it does not reach to the undisturbed existences ?. 3. Information about the stench is manifest in the omniscient creator, whose omniscience is among the luminaries, but that persistent creator and the primeval angels and archangels are free from its attack; and his information about the deception which is practised upon that labourer for hell and mind allied with the demons 2 is certain. 1 The sky being divided into three parts, and the uppermost part being inaccessible to evil (see Chap. XXXVII, 24, 25). . Reading ava-seda-minisnoih, but it is possible that ava may have originally been khavdak, for the Av. khavzo, male paramour,' of Vend. VIII, 99, 103 (trans. D.). Digitized by Google

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CHAPTER LXXIII, I-LXXIV, 3. 221 CHAPTER LXXIV. 1. As to the seventy-third question and reply, that which you ask is thus : Is there any discomfiture (vanidarih) of the archangels from that stench, or not? 2. The reply is this, that the archangels are immortal and undistressed; their place, also, is in that best existence of light, all-glorious, all-delightful, and undisturbed ; and the strength of the stench due to the demons' does not reach unto anything pertaining to the archangels. 3. The archangels are omniscient?, friendly to the creatures, persistent, and procure forgiveness; they know that heinous practice which is the heinous practice 3 of that wretched dupe (friftako) who has become defiled in that most filthy manner (zisttum arang), which is like that which is provided and which is applied to him even in the terrible punishment that has come upon him from the demons; and then, on account of their friendliness to the creatures, it has 1 Reading as-sedaiko, but it may be as-sedaiko, 'of the demon of greediness,' or it may stand for khaudak-seda iko, of a male paramour of the demons,' as mentioned in the last note. Omniscience with regard to what is taking place in the world being an indispensable characteristic of any being to whom prayers are addressed, or whose intercession is implored. * These words are thus repeated in K35, and the repetition may be correct. . * Referring probably to the punishment of such a sinner, detailed in AV. XIX, 1-3, as follows:-'I saw the soul of a man, through the fundament of which soul, as it were, a snake, like a beam, went in, and came forth out of the mouth; and many other snakes ever seized all the limbs.' Digitized by Google

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DADISTAN-I DINIK. seemed to them severe, and thereby arises their forgiveness which is according to whatever anguish is owing to the torment which galls him. 222 CHAPTER LXXV. 1. As to the seventy-fourth question and reply, that which you ask is thus: Do the angels have his dead body restored, or not? 2. The reply is this, that there was a high-priest who said that the angels do not have his dead body restored, because of the sin of the mutually-polluting, full of stench, and inglorious victims (khvapidoan)', the terrible kind of means for the exculpation of creatures, and that practice when males keep specially imperfect in their duty; it being then suitable for mankind to become free from him wholike Az-i Dahak3, who wanted many most powerful demons-resists and struggles, and is not possessing the perception to extract (patkasistano) a pardon, owing to the course of many demoniacal causes. 3. But innumerable multitudes (amarakaniha), happily persevering in diligence, have with united observation, unanimously, and with mutual assistance (ham-bangisn tha) insisted upon this, that they have the dead bodies of all men restored; for 1 Victims of the deceptions practised by the demons (see Chaps. LXXIII, 3, LXXIV, 3); but the reading is uncertain. 2 Probably the punishment of the wicked in hell. See Chap. XXXVII, 97. Reading farukhvo-tushisn, but it may be perkhunto dahisn, having begged the boon;' and M14 has poryodkeshano, 'of those of the primitive faith.' Digitized by Google

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CHAPTER LXXV, 1-LXXVI, 2. 223 the good creator, granting forgiveness and full of goodness, would not abandon any creature to the fiend?. 4. In revelation (dino) it is said that every dead body is raised up, both of the righteous and of the wicked ; there is none whom they shall abandon to the fiend. 5. And this, also, is thus decided by them, that even as to him who is most grievously sinful, when he becomes mentally seeking pardon and repentant of the sin, and, being as much an atoner as he is well able, has delivered up his body and wealth for retribution and punishment, in reliance upon the atonement for sin of the good religion, then it is possible for his soul, also, to come to the place of the righteous. CHAPTER LXXVI. 1. As to the seventy-fifth question and reply, that which you ask is thus: As to him who shall slay those who shall commit unnatural intercourse, how is then his account as to good works and crime? 2. The reply is this, that the high-priests, in their decision, have thus specially said, that all worthy of death are so by the decision of judges and the 1 Except for temporary punishment in hell. All ideas of the vindictiveness of implacable justice are foreign to the Mazdaworshipper's notion of the good creator. * Compare Bd. XXX, 7. * Probably by the multitudes' of $ 3. . By delivering up his body and wealth to the will of the highpriest, as an atonement, and mentally renouncing his sins, he is saved from hell, and the beneficial effect of any good works he may have performed returns to him (see Sls. VIII, 5). Digized by Google

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224 DADISTAN-I DINIK. command of kings, whose business is execution. 3. Whoever shall slay him who has heinous sins' after controversies three times with him, about the decision of those acquainted with the religion and about the command of kings, when he has thus remained in the sin in defiance of his own relations--and not inimically to the man and injuriously to the religion, but inimically to the sin and in order to keep away intercourse with demons--is to consider it as a great good work. 4. No command is given about the decision of what one is to do in the same matter, more heedfully and more authorisedly in cases of doubtful attention, for the good work exists undoubtedly more and more abundantly? CHAPTER LXXVII. 1. As to the seventy-sixth question and reply, that which you ask is thus : Will you direct some one then to make the heinousness of this sin of unnatural intercourse clear to us? 2. The reply is this, that the first material creature was the righteous man, the smiter of the fiend, the righteous propitiator ; so, also, in the world he is more recognising the sacred beings, more completely (hamaktar) for the production of creatures, 1 Reading vinasano, as in M14, instead of the doubtful word vashkisn, which might perhaps be compared with Pers. buzhis, 'opposition.' The meaning is that no one is bound to put such sinners to death until they are condemned by the authorities, but should one do so upon his own responsibility, entirely for the good of the faith, and certain of the impenitence of the sinners, he is not only free from blame, but has done a meritorious deed. Digitized by Google

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CHAPTER LXXVI, 3-LXXVII, 7. 225 and with more provision for the creatures ?. 3. And with the manifestation of knowledge the best duty is that which exists in lawfully practising procreation, and the complete progression of righteous men arose therefrom. 4. In like manner he who is the omniscient creator formed mankind in the first pair, who were brother and sister, and became Mashyaih and Mashyayoth, and all races of material life exist by means of acquiring sons and his omnisciently causing procreation. 5. The man and woman were also made to lust (gaminido) by him, and thereby became the father and mother of material men; and he naturalized among primitive man the qualities of a desire (aluda no) for acquiring sons together through glorifying. 6. And the law and religion authorised it as a proper wish, so long as they proceed from those who are their own relations, not from those who are not their own; and with those whom nextof-kin marriages, original duties, and desires for other sons have formed, complete progress in the world is connected, and even unto the time of the renovation of the universe", it is to arise therefrom. 7. And the birth of many glorious practisers of the religion, those confident in spirit, organizers of the realm, arrangers of the country, and even accom 1 Reading val-dam-nivaris noihatar; the syllables -atar being written separately M14 has val dam-nivarisnih aiyyad. tar, more remembering the provision for the creatures.' Promoting the increase of, and providing maintenance for, good creatures are considered to be important good works. 9 Here written Mashya and Mashyayadih, but see Chaps. XXXVII, 82, LXIV, 2. * See Chap. LXV. * See Chap. II, 8. (18] Digitized by Google

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DADISTAN-I DINIK. plishers of the renovation of the universe, which arises from those same to whom that practice shall be law-and when it occurs lawfully-is a miracle and benefit of the world, the will of the sacred beings and the utmost good work discernible, because the complete progress of the righteous arises therefrom, and the great female faculty (nekedth) is manifested. 226 8. So when the opponent of the same, by whom the source of seed and procreation is spoiled, is intent upon a way for the death of progeny-and the intention is certain-its annihilation is owing to him1; and he is the devastating fiend, whose will is a desire of depopulation and ruin, and by the power of his Niyaz (demon of 'want') he turns imperceptibly the esteem of the very indispensable production of men from the position of wishing for sons to a creature who is opposed to it, through whom have arisen its ruin and corruption. 9. And the nature and power which are his cherishing of progeny are not suitable for receiving seed, and misrepresented (drokinido) by him is the accompanying evil intercourse, so that emitting the seed (shudak), in delivering it at that time into that burning place, full of stench, to produce its death, and no procreation occurs. 10. The dupes turn the living seed from mingling with women and seeking for births, just as in the like vice of any demon, connected with a longing 1 A free translation of agas loito, which phrase is placed at the end of the section in the Pahl. original. The evil spirit. M14 has 'to a member.' See Chap. XXXVII, 52. Of the fiend. Digitized by Google

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CHAPTER LXXVII, 8-LXXVIII, I. 227 II. for the dupes', they shall abandon that advantage of the world, the delights (vayagano) of a son2. He who is wasting seed makes a practice of causing the death of progeny; when the custom is completely continuous, which produces an evil3 stoppage of the progress of the race, the creatures have become annihilated; and certainly, that action, from which, when it is universally proceeding, the depopulation of the world must arise, has become and furthered (frarasto) the greatest wish of Aharman*. 12. Such a practiser is the greatest wish of Aharman, through the demon's excretion of doubt in the practice, owing to intercourse with the emitter, which is most filthy and most fetid, and the emitting member, which is causing death; and the demoniacal practice is perceptible even from the same practice, and whatever is the heinousness of the sinfulness is clear to observers of the dead body. CHAPTER LXXVIII. 1. As to the seventy-seventh question and reply, that which you ask is thus: As to the nature of the heinousness and sinfulness of committing adultery, and the worldly retribution specified for it in revela 1 Such men are said to become paramours of the demons (see Vend. VIII, 102-106), as further alluded to in SS 12. * M14 has 'seeking a son.' 3 Reading dahed vad, but M14 has yaityunto, 'brought a,' and may be right. See Chap. XXXVII, 10. * Reading rikhih, but M14 has rasih, 'course.' * In hell. Q 2 Digitized by Google

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228 DADISTAN-I DINIK. tion, will you then direct some one to point out to us the modes of retribution for it? 2. The reply is this, that it is adultery, heinous and vicious, which first Dahak used to commit, and he is known by the illicit intercourse which was his desire with Vadak?, who was his mother, in the lifetime of Adrvadasps, who was his father, without the authority of Adrvadasp, who was the husband of Vadak whose practising of sin, unauthorisedly and injudiciously, was itself heinous and very frequent. 3. And its modes of theft or spoliation are just as much more heinous than other theft and spoliation as a man and that which arises from his procreation of man are greater than the position of property. 4. One is this, that it is important to consider with steadfastness the courtezan life of the adulteress and the bad disposition assuredly and undoubtedly therein; she causes pillage unauthorisedly, and in her practice, also, intercourse during menstruation, owing to its resembling the burning of seed, is a frightful kind of handiwork (dasto). 1 M14 has the various modes.' : This is evidently the name written Udai in Paz. in Bd. XXXI, 6, who was, therefore, the daughter of Bayak; the fact of her being the mother of Dahak is more clearly expressed in the Pahlavi text of Chap. LXXII, 5. : This is the name written Khr@tasp in Bd. XXXI, 6, which is a Paz. reading, though confirmed by the Pahl. form in TD (as Udai is, to some extent, by the Pahl. Aud of TD). This AQrvadasp, whose name can also be read KhQrQtasp, must be distinguished from his namesake, the father of Vistasp, whose name became corrupted into Loharasp (see Bd. XXXI, 28, 29). * K35 omits avik, without,' here, but has it in Chap. LXXII, 5. Without this particle the meaning would be 'who was the highpriest of his father, Adrvadasp.' Digitized by Google

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CHAPTER LXXVIII, 2-10. 229 5. One is this, that it may be that she becomes pregnant by that intercourse, and has to commit on her child' the murdering of progeny. 6. One is this, that it may be in pregnancy, by her coming to intercourse with another man, that the living child which is in her womb has died through that intercourse. 7. One is this, that it may be that she becomes pregnant by that intercourse, and the pregnancy having given indications, through shame or fear she swallows a drug ? [and seeks a remedy, and murders the child in her womb. 8. One is this, that it may] be that a woman who is foreign or infidel, and becomes pregnant by that intercourse, gives birth to a child, and it has grown up with the child which is known to belong to the husband of the woman, and remains in foreign habits (an-airih) or infidelity. 9. The committer of the illicit intercourse is as unobservant and grievously sinful as he who shall lead his own child from his native habits (afrth) and the good religion into foreign habits and infidelity; as to the sin which that child may commit in childhood he is the sinner, and as to that which it may commit in manhood he is equally sinful with it. 10. Also, if that child be put to death in childhood, and be passed through water, rain, or fire, or be buried in the well-yielding earth , he is an equally vicious murderer, and is defiled thereby through being the invisible causer. I M14 has and with the assistance of another man she has so to commit on her child of that pregnancy. The interpolation is clumsy, and does not make the sentence easier to translate. * The passage which follows, in brackets, is from M14; there being evidently something omitted from K35 at this point. * The contamination of water, rain, fire, or earth, by contact with Digitized by Google

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260 * DADISTAN- DINIK. 11. Likewise, if he who is a man of the good religion accustoms a woman to illicit intercourse, and through adultery a child is born and grows up, even then to practise undutifully that which undutifulness committed is to make a wretched and clandestine connection. 12. On account of the birth having occurred through illicit intercourse it is grievously sinful; through propriety it is praiseworthy, and through falsity it is sinful", and it is said that a bastard is not appointed in superintendence over any one. 13. If it be done so that pregnancy does not occur, even then every single time--not to mention the text (avistak) as to the matter regarding the destruction of his own living seed?--it is a sin of two Tanapahars, which are six hundred stirs 3; and regarding that emission it is inexpiable (atanapahar) a corpse, being considered a heinous sin (see Sls. II, 9, 50, 76, XIII, 19). That is, procuring the birth of a legitimate child is highly meritorious, but an illegitimate birth is sinful. * Referring probably to Vend. VIII, 77-82, which states that the voluntary waste of seed is an inexpiable sin, as mentioned at the end of this section. A Tanapuhar (Av. tanuperetha) sin was originally one that required the sinner to place his body at the disposal of the highpriest, in order to atone for it; but it was not necessarily a sin worthy of death, or mortal sin. At the time when the Vendidad was written, such a sin was punished by two hundred lashes of a horse-whip or scourge (see Vend. IV, 72). Subsequently, when the Vendidad scale of punishments was converted into a scale of weights. for estimating the amounts of sins and good works, a Tanapuhar sin was estimated at three hundred stirs (orarup) of four dirhams (Spaxun) each (see Sls. I, 1, 2). The weight of 600 stirs was probably about that of 840 rupis, or 21 lbs. (see Chap. LII, 1 n). That is, a sin which cannot be atoned for even by giving up one's body for execution. Ana puhar in Pahl. Vend. VIII, 82. Digitized by Google

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CHAPTER LXXVIII, 11-17. 231 * 14. As much on account of the conversation as on account of the companionship of the man who goes unto various women, for the sake of a man's sin, and is unatoning, should his own body be also defiled with bodily refuse (higar-homond)', or should those kinds of harm be not kept away from another, even then every single time of the bodily refuse bringing harm to his own body is a sin of sixty stirs 3, and through making his own body defiled with bodily refuse is each time a sin of sixty stirs ; and if he washes with water that defilement with his own bodily refuse, or that which is harmed thereby, every single time it is a sin of six hundred * stirs. 15. And if it be a foreign or infidel woman, apart from the sinfulness about which I have written, it is a sin of sixty stirs on account of not controlling the sins and vicious enjoyment of the foreign woman. 16. And, finally, the other various sins which are owing to this sin are very numerous, and grievous to thousands of connections, and it is thereby contaminating to them in a fearful manner. 17. The retribution is renunciation of sin in procuring pardon; and the renunciation in his turning from equally grievous disobedience', every single 1 See Chap. XLVIII, 19. 9 M14 has or he does not wash those harmful kinds of bodily resuse,' which is inconsistent with what follows. * This is the estimated weight of a Khor sin, originally the crime of inflicting a severe hurt, ranging from a bruise to a wound or broken bone not endangering life (see Sls. I, 1, 2). The weight was probably equal to that of 84 rupis. * M14 has three hundred.' * Reading asrustih as in M14, instead of the aitroistoih of K35. Possibly the latter word might be read 3-troistoih, the Digitized by Google

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232 DADISTAN-I DINIK. time that he turns from similar viciousness, and as an atonement for the sin, is to arrange, or order, four (arba) marriages of the next of kin to his own wife, lawfully, authorisedly, and most hopeful of offspring. 18. Through fear of the grievous sinfulness which I have recounted, in case of a child of those of the good religion who has no giver of shame ", and to keep lawfully in subjection a child who is under control, he who is unnurtured is lawfully given nurture, and is nominated for lawfully bringing up. 19. And to turn a man or woman of bad disposition, by eulogy and entreaty, or 2 by distress (fangim) and fear and other representations, from that bad disposition and vicious habit; to order next -of-kin marriage 8 and all the religious rites (hamak dino), the Dvazdah-homast", the ceremony in honour of the waters', and the presentation of holy-water to the fires e; to remove the burden of offspring ? which is distressing those of the good religion, and to force them from the infidelity acquired, which is a very atoning atonement for such sins, are extremely proper proceedings (avir-farhakhtikih). passing away of the three nights,' referring to the Av. phrase thrityau khshapo thraosta, 'on the passing away of the third night,' in Hn. II, 18; the three nights are those immediately after death, while the soul is supposed to remain hovering about the body, thinking over its sins, and dreading the approaching judgment of the angel Rashnu; but previous renunciation of sin would relieve it from much of this dread. 1 That is, one not born in shame, but a legitimate child. M14 has shir, milk,' substituted for sharm, shame.' * M14 has woman of family with extending sins or bad disposition. See Chap. LXV. * See Chap. XLVIII, 25. * Probably the aban Nyayis. Probably the Atas Nyayis. ? By assisting in their support. Digitized by Google

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CHAPTER LxxvIII, 18-LXXIX, 3. 233 CHAPTER LXXIX. 1. As to the seventy-eighth question and reply, that which you ask is thus: What is the decision about water with the word Itha ' and him who shall drink it? 2. When a man has performed his ritual and does not take the prayer (vago) inwardly, but drinks water with the word Itha, what is the decision about this efficacy o of which he takes up one half and abandons one half, how is it necessary, or not, to consider it, and what is the sin of it? 3. As to him who performs half, or less than half, of the efficacy, and drinks water with the word Itha, what is the retribution for this sin when he shall commit it occasionally, and what is good in order that this sin, when he shall commit it, may depart from its source ? 1 The first word of Yas. V, 1, 2 which forms the first portion (after the invocation) of the inward prayer, or grace, to be muttered before eating or drinking. This first portion may be translated as follows: 'Here then we praise Ahura-mazda, who gave (or created) both cattle and righteousness, he gave both water and good plants, he gave both the luminaries and the earth, and everything good.' This is followed by three Ashem-vohas, each meaning as follows: Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to the angel of perfect rectitude.' After muttering these formulas, or taking 'them inwardly as a protective spell, the mutterer can eat or drink, and after washing his mouth he speaks out' the spell or vag by reciting certain other formulas aloud. This chapter refers to those who mutilate the vag by muttering only its first word or words, which matter is also treated in Sls. V. * Supposing that this word, which may be twice read maana & and four times maen ke, represents the Ar. ma'hni, but this is by no means certain. Digitized by Google

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234 DADISTAN-I DINIK. 4. As to him who has performed his Nabarritual, and drinks water with the word Itha, not muttering (anda ko) the inward prayer (vago), and performs a ceremony (yasto), though he does not order a ceremony of Geto-kharid? for himself, is the decision then about him anything better, or not; and does the good work of this ceremony of Geto-kharid become just the same as that of the Nabar ceremony, or not? 5. As to him who orders a ceremony of Geto-kharid for 3 himself, what is then his good work, and what is the value of his worthiness when he does not himself perform because he orders that they should perform for him ? 6. And as to him who has not performed his ceremony, and is fifteen years old, what is then the decision about him ? 7. The reply is this :- When a man who has chanted the Gathas ('hymns') drinks water with the word Itha, if, moreover, being preservable from suffering (r), he be not a righteous one overwhelmed by impotence, it is thus said that, when in order to consecrate the sacred cake (drono) ? it is not possible The initiatory ceremony of a young priest, written naibar or nagbar in this chapter, and sometimes nonabar (Pahl. navak nibar). This ceremony, which means the world-purchased,' and by which, according to the Sad-dar Bundahis,'heaven is purchased in the world, and one's own place brought to hand in heaven,' lasts three days, and is performed by two priests; the first day's ceremonies are those of the Nonkbar, those of the second are of the angel Srosh, and those of the third are of the Sirozah, or angels of the thirty days of the month (see Bd. XXX, 28 n). Reading rai instead of la, not. * Reading varka, instead of va neked, 'female,' which is much like it in Pahl. letters. o And is, therefore, an initiated priest. * M14 has' from impotent suffering. See Chap. XXX, 1. Digitized by Google

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CHAPTER LXXIX, 4-9. 235 to take the prayer inwardly, and there are no presentations of it for the tasting of the virtuous with inward prayer, or for the sake of relieving the sickness of a righteous person, which has come severely, when it is possible for him to say "Itha' and one 'Ashem-voha ?,' or it is possible for him to say 'Ashem,' he is to recite that which it is possible for him to speak, and he is to drink or eats the water, or food, or medicine which is discreetly his, and may be the custom of his body and life 8. But the sinfulness of him who has drunk water with the word Itha, not owing to suffering, is much the most sinful, except this efficacy of which you have written that, having taken up one half, they shall abandon one half; for, when in eating the efficacy is possessed in that manner, it is then a chattering meal which is a very grievous sin 8. 9. Every single drop (pashan)? which in that manner comes to the Reading vago atofda da gan-i nadugano, which M14 has altered to mean and if in his state of hunger and thirst.' ? Merely the first words of the two formulas which constitute the inward prayer, or vag (see & in). * M14 has only he is to eat. * M14 has and is authorisedly to preserve his own body.' * Reading frag, as in M14 and SS 2, instead of pavan, 'in ;' though the reading in taking up' is quite possible. The sin of drayan-gwyisnih, eagerness for chattering,' which arises from talking while eating, praying, or at any other time when a prayer (vag) has been taken inwardly and is not yet spoken out. The sin arises from breaking the spell of the inward prayer (see Sls. V). ? Comp. Av. parshuya and Pers. pashang, bashang. This word has been misread yasisn, ceremony,' in Sls. V, 3, 4, which ought to stand as follows:- It is unseasonable chatter for every single drop; for him who has performed the ritual it is a Tanapuhar sin; for him who has not performed the ritual it is less, Digitized by Google

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226 DADISTAN-I DINIK. mouth as a new taste is a sin of three stirs !, and every single thing which is spoken like that word ? is a sin of three stirs, which is mentioned as the minimum. 10. The retribution is that way well perfected when, in renunciation of that sin which attacks, a proper efficacy is prepared and becomes a vestige (vu nako) of the sin of the performer. 11. Whoever is not able to arrange it in this manner is to entreat the prayers of three men with a donation of wealth, and is to solemnize his Nonabar ceremony 3, or he is to consecrate a sacred cake every day in the ceremonial place, to eat food lawfully, and to order the proper maintenance of the efficacy. 12. The assistance of performing the proper rituals through ordering the Nabar ceremony, and the helping existence of discharging the burden of the trouble of a populous household seem to me suitable for the atonement of such-like sin, through the will of the sacred beings. some have said three Srosho-karanams. The measure of unseasonable chatter is a Tanapuhar sin; this is where every single drop, or every single morsel, or every single taste is not completed.' 1 The stir is evidently taken here as equivalent to the Sroshokaranam of Sls. V, 3 (see the last note). A sin of three Sroshokaranams, lashes with a scourge,' is called a Farman, and is usually the least degree of sin of which notice is taken ; its amount is variously estimated (see Sls. IV, 14, X, 24, XI, 2, XVI, 1, 5), but the value given here, in the text, is very likely correct, and is equivalent to about 4+ rupis, either in weight or amount (see Chap. LII, 1 n). . The word Itha. M14 has 'every single time it is spoken in tasting with an efficacy like that word,' but the meaning of this is not clear. 3 See $ 4. Digitized by Google

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CHAPTER LXXIX, 10-LXXXI, 1. 237 CHAPTER LXXX. 1. As to the seventy-ninth question and reply, that which you ask is thus: Concerning him who does not order ceremonies what is then the decision? 2. The reply is this, that, excepting those among which is specially the selected religious rite (dino) of him whose ceremony is not performed--who, even though having many good works, does not afterwards attain unto the supreme heaven, which is determined 1- this, moreover, is thus said, that he who is not able to perform his ritual himself, when he orders a Geto-kharid? ceremony and they shall perform it, can become fit for the supreme heaven (garodmaniko); this is greatly to be commended. CHAPTER LXXXI. 1. As to the eightieth question and reply, that which you ask is thus: What is the purpose of this ceremony for the living souls, and why' is it necessary It is the general opinion that if the proper ceremonies are not performed during the three days after a death (see Chap. XXVIII) the deceased cannot attain to the highest grade of heaven; this is, however, denied by some of the commentators (see Sls. VI, 3-6). See Chap. LXXIX, 4 n. * Dastur Peshotanji Behramji, the high-priest of the Parsis in Bombay, informs me that every Parsi is bound to perform, or get performed, every year during his or her lifetime, ceremonies for three days in honour of his or her soul, analogous to those performed during the three days after a death. These Zindah-ravan, or Srosh, ceremonies are generally ordered on the first three Fravardigan holidays, extending from the twenty-sixth to the twenty-eighth day of the last month of the Parsi year. Reading maman rai, as in M14; K35 has la'not,' instead of rai, for.' Digitized by Google

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238 DADISTAN-I DInik. to order it? 2. And, whenever one orders it, how is it necessary then to order it, how is it best when they celebrate it, and what is its great advantage as a good work? 3. The reply is this, that worship with the ceremonial for those newly passed away, during the three days which they spend in the account', is suitable for the discreet, just as the protection with nourishment of those newly born, in their infancy, is also much more suitable for the discreet. 4. He is a truly discreet man through whom there is ceremonial for the three days, on account of his own father, and privileged wife, and infant child, and well-behaved servant, on their passing away; and it is indispensable to order the triple ceremonial of the three days. 5. This, too, is said: where it is not possible to solemnize his three days, or they solemnize them afterwards, when information of the death arrives?, three days are to be solemnized as a substitute for those three. 6. For the good work of the ceremonial which is ordered by him himself, or bequeathed by him, or is his through consenting to it by design, exists--even though it is thus possible that it will be conducted afterwards--whenever it comes into progress; therefore he is exalted for it at his account See Chaps. XXIV, XXV. * M14 has or they do not solemnize them, after which the information arrives,' which is clearly inconsistent with the context. When a person dies away from home, and the ceremonies are not performed on the spot, they must be performed at his home immediately after information of his death arrives, and the three succeeding days are considered as representing the three days after the death (see Sls. XVII, 6). * Comp. Chap. VIII, 5. Digitized by Google

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CHAPTER LXXXI, 2-11. 239 in the three days, and it comes on for his being exalted. 7. When that which is conducted afterwards comes on for aiding his being exalted in the three days of the account, that which was conducted by him himself beforehand is more hopeful and more certain of being exalted in that position. 8. On account of there being also a diminution (alto-k gahidarih) of risk about their own souls, in the event of (min zak aigh hat) their children not ordering the three days' ceremonial, or it not being possible to solemnize it at that time, it is desirable to order, in their own lifetime and at their own convenience, the ceremony for their own living souls, advisedly, without doubt, and having appointed the mode of life of the three days, and also to appoint by will him who is to conduct it in the end. 9. And when both are conducted, the increase of good works and exaltation, though the end is not possible, or is not proceeded with--and the previous good works are commendable, and, therefore, preservatory-has reached even unto the most lordly wishes. 10. As to the man with great and powerful children, to whom the ceremonial of the three days for himself at the final day, and also the progress of many good works have seemed certain, but on account of yet another way to freedom from doubt effectually (frara stiha) existing, he has bequeathed the conduct of the three days' ceremonial, and also other good works, unto his children, in order that the ceremony for the living soul may be conducted at the final day, with him the angels are in triumph, the glory of the religion in the most lordly glory, and the solemnizers of ceremonial worship are many. 11. Then, moreover, owing to the contest of the Digized by Google

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240 DADISTAN- Dinik. demons-so unjust that on the day of his passing away it is due to the uncleanness (a pa dyavih) which has attained unto its full extent all the solemnizers in the country, of the acts of worship solemnized, may have become thoroughly doubtful of the worship, and until it goes on to the disciples, and the ceremony is prepared, it is not proper to perform the whole ceremonial ; in that way is manifested the great advantage and commendableness which arises from that ceremony for his living soul. 12. The nature of the ceremony ordered for the living soul is a counterpart of the three days, so it is needful that at all times of the three days and nights, successively emancipative (avadiginisnik), a ceremonial in honour of Srosh? be always conducted, and that it proceed; and a fire is lighted in the ceremonial, and the clean ligature of the limbs is to be tied. 13. As a rule it is so considered that: in the three days there are fifteen* ceremonies (yastano) in honour of Srosh, and three sacred cakes (dron) which are consecrated in each dawn (bam-1) with various dedications; and the fourth day they solemnize the Visparado, the portion of the righteous guardian spirits (ardat fravardo). 14. And there * * The corpse being considered utterly unclean. See Chap. XIV, 4. The following clause, about the three days, is omitted in M14 which skips from 'that' to 'the fourth day.' * The Pers. Rivayats merely say that four priests are employed, two at a time, so as to relieve each other in the continuous series of ceremonies for three days and nights. . See Chap. XXX, 1. * Here written Visparedo (see Chap. XLV, 6). * Reading bon, instead of nub; M14 omits the word. Digitized by Digitized by Google

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CHAPTER LXXXI, 12-17. 241 are fugitives of families of the period, and other still further diminishers? of good works, who have wished to produce the wealth which is necessary to perform advantageously, as a custom of the soul in those three days, one celebration of all the religious rites (hamak dino) in honour of Srosh, and the consecration of three sacred cakes for Srosh every day; and the third night, at dawn, the consecration of a sacred cake dedicated in three modes. 15. In accomplishing the consecration of the sacred cake specially for the righteous guardian spirits, on the fourth day, one is supposed to order a Dvazdah-homasts in honour of the righteous guardian spirits, and the rest of the ceremonial. 16. And he who has intended much more laudably is declared as the more devout and more judicious of worshippers; and for the sake of the ceremonial he is cleansed by the Bareshnam ceremony", and is to practise other descriptions of cleanliness as regards his body and clothing. 17. While in the performance of the ceremonial, bread made from corn which is ground by those of the good 1 M14 has 'there are ghostly observers of the families of the period, and many other teachers.' But the original meaning was, no doubt as in K35, that there were many persons at that period who would have been glad to possess the means of ordering even a small portion of the proper rites for the dead. . That is, at dawn on the fourth day. The rites here mentioned seem to have been considered as the minimum that could be approved. . See Chap. XLVIII, 25. "A tedious ceremony of purification, lasting nine nights and detailed in Vend. IX, 1-145 (see App. IV). Its name is the Av. word which commences the instructions for sprinkling the unclean person (Vend. IX, 48), and means 'the top of the head. [18] Digitized by Google

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242 DADISTAN-I DINIK. religion, wine from that made by those of the good religion, and meat from the animal' which is slaughtered in the ceremonial are eaten; and one is to proceed into the abode of fires 2 and of the good, and to abstain from the rest of the other places which are dubious : and food which is dubious. 18. And with that thorough heedfulness one is to conduct and order that ceremonial in the abode of the ever-growing fire, or other fire of Varahran *; whereby his numerous good works are effectual, and the path of good works 5 is very broad. 19. Concerning the suffering of him whose capability in that which is his preserving efficacy? is less, it is thus revealed, that not he who is righteous is overwhelmed, as it were unwilling, by incapability 8. Chapter LXXXII. 1. As to the eighty-first question and reply, that which you ask is thus : As to a man who shall order a ceremonial and shall give the money (diram), and the man who shall undertake his ceremonial 1 A goat or sheep is meant by gospend here. * The fire temple, in, or near, which the priests (the good') reside. . Or, var-homand may mean open to choice,' but it is generally used as the opposite of aevar, certain.' * Sacred fire (see Chap. XXXI, 7). Over the Kinvad bridge (see Chap. XXI, 5). * Reading ras, instead of la, 'not,' here, and vice versa further on in the sentence, as in M14. 7 That is, in good works. M14 omits the word 'less. & The construction of this quotation is suggestive of its being a literal translation from the Avesta. Digitized by Google

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CHAPTER LXXXI, 18-LXXXII, 5. 243 and shall take his money, but has not performed the ceremonial, what is then the decision; and what is then the decision about the man who ordered the ceremonial ? 2. The reply is this, that the merit of a ceremonial not performed is not set going, and does not come to the soul of the undertaker who shall take money for it, nor even to that of the orderer who gave money for it. 3. But, as to him who is the orderer, since his mental meritoriousness is so steadfast that he gave his money, the efficacy (ta ban) of the good work, mentally his own, has not stayed away from him, because he gave money authorisedly * for the good work; the decision, then, about him is such as about him to whom harm occurs in performing a good work for the religion. 4. It is said that the angels so recompense him that he does not consider it as any other harm; and as much as the good money given for the sacred feast? and ceremonial is then the pleasure which comes unto his soul, as much as would have been possible to arise in the world from that money. 5. And he who shall take his money, and did not perform his ceremonial, is just as though he had abstracted from the angels : and the righteous guardian spirits, and destroyed, as much propitiation as would have been possible from that ceremonial; and he is, therefore, overwhelmed by it", and expiates it in the soul. * M14 has the money given by him,' which may be correct. * See Chap. XLVII, 1. K35 has 'the good. . * Or, we might perhaps read 'thereby it is his overwhelming (astarid),' supposing astarido to be a technical term implying a R 2 Digitized by Google

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244 DADISTAN-I DINIK. CHAPTER LXXXIII. 1. As to the eighty-second question and reply, that which you ask is thus: Is it necessary for a priestly man that he should undertake all the religious rites and other ceremonials, or in what way is it? 2. The reply is this, that a priestly man should necessarily undertake all the religious rites and other ceremonials, because the deciding and advising performers of the ceremonial, these same priestly men, well understand the merit or demerit, the propriety or impropriety, of the ceremonial. 3. When the undertaker and conductor of all the religious rites is a priestly man, one is more hopeful of their progress in merit. 4. As to the priestly man who shall undertake all the religious rites, if he be living comfortably (hu-zivisno) on a share of our house-rulership', flogging, as appears probable from a passage in Farh. Okh. p. 34, Il. 1, 2, which, when restored to its form in the oldest MSS., runs as follows:--Astaridano askarih astaraspan snas pavan vinas, which may be translated the manifestation of "overwhelming" is the blow of horsewhips for sin;' assuming that a starasp is equivalent to aspo astar, the usual translation of Av. aspahe astraya, with a horsewhip. 1 The term magavog-gabra probably means strictly 'a man of a priestly family,' as distinguished from a priest appointed from the laity, an appointment that seems to have been occasionally made in former times (see Bd. Introd. p. xxxiii, note I). According to the Nirangistan any virtuous man or woman can perform certain priestly duties under certain circumstances (see Sls. X, 35), but would not, of course, be magavog, 'priestly, or of priestly family.' * Reading manpatih, instead of magopatih, priesthood,' which words are often confounded in Pahlavi, being written very nearly alike. And assuming that hatom, 'if my,' stands for hatoman, if our;' M14 has atukhsh, without exertion,' but hatos, 'if his,' would be a more probable emendation, as it occurs in the next section. Digitized by Google

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CHAPTER LXXXIII, 1-LXXXIV, 1. 245 village-rulership, tribe-rulership, and province-rulership, and his needful support of religion remain the consideration as to his living comfortably, and he have no need for the stipend of all the religious rites, then the rule for him is to distribute properly that recompense of the sacred feast?, which is to be given for all the religious rites, among the solemnizers. 5. If it be needful for him, the priestly man, as he is suitable, is not changed -- whereby good management is not attained -- and if it be needful even for his consideration of all those religious rites, his performance in the duty and ministration is then an approval of worthiness and management. 6. When they shall act so, all those religious rites are more meritoriously managed; and one day the solemnizers are brought from the fag-end (sar) into the rank of priestly manhood, which is the stipend for all the religious rites that they shall expressly take authorisedly, and are, therefore, worthy of it?. CHAPTER LXXXIV. 1. As to the eighty-third question and reply, that which you ask is thus : Is it desirable to give i See Chap. XLVII, 1. ? That is, if the chief priest has already a sufficient income, he is not to appropriate the fees for such occasional ceremonies, but to distribute them among his assistants, who are the actual solemnizers. . That is, when the chief priest requires the fees for his own support, the reward of his assistants must be the fact that they are rendering themselves competent to undertake the responsibility of the chief priest at some future time. Digitized by Google

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DADISTAN-I DINIK. 246 in excess the gift for the ceremonial which it is not desirable to diminish? 2. The reply is this, that it is proper not to diminish a gift where it is the gift for a ceremonial, and the reasons for it are many. 3. One is this, that a gift is the money which in another good work suffices for the accomplishment of the good work, and the good work of a righteous gift' is a great good work, and not to diminish it is sure worthiness among the explainers. 4. When the sacred feast and the gift for the ceremonial are supplied in excess, even that which is an excess of gift is an excess of liberality to the performers of the ceremonial, and has realized (frarasto) an excess of good works that is commendable. CHAPTER LXXXV. 1. As to the eighty-fourth question and reply, that which you ask is thus: As to a gift for the ceremonial which they do not reduce, and while they give it in excess, in what manner is then its great advantage, and how and in how many modes is it possible to occur? 2. The reply is this, that the advancement of the ceremonial of the sacred beings is by so much as the gift is more fully given; and the great advantage of the good work is more, and its reasons many, therefrom. 3. The desire of this wealth, which has come for the sake of the good work, is an experience 1M14 omits the repetition of the words afgh dahisno-i. 2 See Chap. XLIV, 19. See Chap. XLVII, 1. Digitized by Google

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CHAPTER LXXXIV, 2-LXXXV, 7. - 247 of the comfortable living of the angels, by whom the solemnizers are aggrandized, and is proper apart from its great judiciousness; to diminish it is improper. 4. When the gift for the ceremonial is abundantly given, the performers of the ceremonial, who, with much trouble annoying them, have solemnized the Avesta and chanted the hymns (Gathas), and obtain the stipend of their solemnizing from the remuneration of the solemnization, are living comfortably, thriving, and blessed. 5. And also the undertakers of all the religious rites who, by means of the hope of rightful religion, render one certain as to the way to the distant awful place', and tempt the longers for righteousness into the religion", undertake all the religious rites and ceremonial of the sacred beings for the sake of the stipend of proper diligence. 6. And reasoning thought is cognizant as regards the advantageousness due to the undertakers and solemnizers of all the religious rites, and a great stipend is more obtained and observed for them than for any other profession. 7. The sons, too, of priests and disciples strive for the words prayed?, and are more eager for their prayers ;' and many, likewise, shall engage for all the religious rites, and become more diffusive of the religion (dino balisniktar); and, in like manner, the proper, more attainable, and more propitious path of the good for saving the soul becomes wider. The place of account (see Chap. XX, 3). Or, it may be, 'render one certain, in the course of time, regarding the awful place (hell).' * M14 adds and acquire good works.' * That is, they are more diligent in learning the prayers by * Referring to the Kinvad bridge (see Chap. XXI, 5). heart. Digitized by Google

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248 DADISTAN-I DINIK. CHAPTER LXXXVI. 1. As to the eighty-fifth question and reply, that which you ask is thus : What is possible to become the harm of a gift that is reduced ? 2. The reply is this, that since those things are to be properly given which are for the religious rites of the ceremonial', and are the consideration of the undertakers of all the religious rites, and are also the stipend of some solemnizers, both are living comfortably by the ceremonial. 3. The sons of the disciples who wanted approval for the words prayed, become so much the more to be ordered and to be accepted; and the ceremonial of all the religious rites becomes more progressive. 4. So, moreover, when they go to undertake the well-operating activity of the ceremonial for a diminution of remuneration and gift, and owing to undertaking and ordering agains, by way of routine (pavan dor ras), they do not request so much stipend, it is as though they should buy my linen and should sell it again for their own payment (dadano). 5. As to the performers of the ceremonial, likewise, who have to acquire approval with much trouble and words prayed, and obtain a remuneration which, for the soul even, is as little for the ceremonial as though one were annoyed -- whereby * M14 has merely since the proper donation for the ceremonial.' ? That is, both the undertakers and solemnizers, the chief priest and his assistants. * Referring to a priest who undertakes ceremonies and then directs inferiors to perform them (see Chap. LXVI, 4, 6). Digitized by Google

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CHAPTER LXXXVI, 1-LXXXVII, 1. 249 living is difficult-they become sorry for enduring the trouble, owing to lukewarmness (afsurdominisnih) in the same profession. 6. And even the sons of the disciples shall sell linen for wages, and they rejoice that it is possible to learn other callings with less pains; and thus they make them become lukewarm and meditating retreat (avaza hang) from the words of fresh paragraphs continually prayed", from the approval requested of the learned (azan), and from all the religious rites they should undertake for the contented. 7. As to those, moreover, who, through ferventminded undertaking of what is ordered, request less for all the religious rites, and have not obtained 2 even that which is due to them, it is not even as though they ordered of them for the fiends. 8. And the disgrace, too, of the orderers of good works of lukewarmness is the exaltation of the profession of the disciples; and its deficient progress becomes the paralysation of the ceremonial of the sacred beings for saving the souls of the good from the deadly one (mar). CHAPTER LXXXVII. 1. As to the eighty-sixth question and reply, that which you ask is thus: How is it good when they give a gift for the ceremonial ? * Literally "prayed and prayed.' * Reading ayaft, instead of the unintelligible ayadt, as d has, no doubt, been written for f. * Meaning that the orderers would act more liberally if they wanted a ceremony even in honour of the fiends. Digitized by Google

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250 DADISTAN-I DINIK. 2. The reply is this, that as it is necessary, so that the ceremonial of the sacred beings may be more advanced, and such wealth may more come on to the good work, for the proper stipends of the undertakers and solemnizers--that they may become less lukewarm as regards the accompanying proprieties, and thereby diligent in performing themand there is not in ith an express connection manifested with different work, and with that which has proceeded from so many previous good people, I deem the introduction of it? more expressly better. CHAPTER LXXXVIII. 1. As to the eighty-seventh question and reply, that which you ask is thus : As family householders we of the good religion of Iran, before each celebration of all the religious rites with holy-water which they have provided in the land of Pars, have then always given for it a gift of 400 dirhams, or 350 dirhanis5 at least. 2. And now if we should be needy, when we deduct something from the 400 dirhams, or from the 350 dirhams, of the gift for them, they would then not accept it from us, and speak thus : 'Less than 400, or than 350, dirhams we do not accept.' 3. But there are needy men 1 The ceremonial. The gift. . See Chap. LXVI, 17. * Reading bum, as in M14, instead of the barmano, son,' of K 35. About 140 or 122} rupis (see Chap. LII, I note). As in Chap. LXVI, the actual value of these sums of money depended upon the price of the necessaries of life in the ninth century. * K35 repeats the negative, but whether this is a blunder, or intended to intensify the negation, is uncertain. Digitized by Google

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CHAPTER LXXXVII, 2-LXXXVIII, 7. 251 who always come to us themselves and speak thus : 'For 350 dirhams we will always twice conduct all the religious rites and ceremonial with holy-water such as those which you have always ordered before for 400; only order us.' 4. Would a needy one, apart from the priestly men who always say that they are not, be authorised, or not? 5. The reply is this, that the priest to whom your predecessors have given a gift of 400 or 350 dirhams, for all the religious rites with holy-water, it is proper to consider particularly virtuous and faithful, when there is nothing else about him, on account of which he is otherwise. 6. A celebration of all the religious rites with holy-water, in which they shall use four pure animals i and just according to the teaching of the high-priests they present to every single fire from one animal and one holywater-and the offering of holy-water unto the fire whose holy-water it is, and bringing it on to another fire apart from that holy-water, and the ceremonial cleansing of the holy-water they maintain by agreement in thy name, the superiors solemnize with approval, faithfully, and attentively; and the remuneration of 350 dirhams would be a balancing of when they conduct the religious rite at the place of undertaking it, and when it is undertaken as regards a distant district 7. In Artakhshatar-gadman >>, within my memory, 1 Sheep or goats. That is, it is a fair average charge. 3 The Huz. form of Ardashir-khurrah, the name given by Ardashir son of Papak, the first Sasanian king, to the city and district of Gor, subsequently called Piruzabad (see Noldeke's Geschichte der Perser und Araber zur Zeit der Sasaniden, pp. 11, 19), about Seventy miles south of Shiraz. Digitized by Google

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252 DADISTAN-I DINIK. they who would accept less than 300 dirhams for it made a. memorandum (farhang), to keep in remembrance that 350 dirhams for all the religious rites performed was to be the rule declared by those of the religion in Artakhshatar-gadman. 8. Likewise, the glorified Atur-frobag ?, son of Farakhuzad, who was the pre-eminent leader of those of the good religion, decided in the same manner. 9. And now, too, they always conduct those rites which are without holy-water for 150 dirhams, or even for 120 dirhams 3; and the reason of it is the neediness of the disciples who, owing to that need, and in hope of obtaining more employment, always diminish their demands, and through deficient remuneration always become more needy, more importunate, and more moderate in desiring remuneration; and, in the course of the employment of resources and requesting the charge of all the religious rites, the labour and endurance of discipleship are exhausted. 10. And as to him who undertakes to conduct all the religious rites twice for 350 dirhams, if he be properly working and thoroughly reliable for the 350 dirhams which are always given him for the ceremonial of all the religious rites--just like those who would always undertake them once-and all the religious rites are conducted and secured twice, on 1 About 105 rupis. The name of an early editor of the Dinkard, whose selections from various religious writings form the fourth and fifth books of that extensive work in its present form. He lived after the Muhammadan conquest of Persia, and probably in the eighth century of the Christian era. s That is, 52} or 42 rupis. Digitized by Google

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CHAPTER LXXXVIII, 8-14. 253 account of the merit due to the continuous ceremonial of the sacred beings it is more authorisedly ordered of those who solemnize all the religious rites twice? 11. But as to him who would undertake all the religious rites twice for 350 dirhams, but is not able to conduct them unless he puts to it some of his own wealth, so that the progress may be acceptable to him as they conduct them through repetition, he should not undertake them owing to the reasons written in another chapter of ours ?, since it tends much more to neediness. 12. And more like unto the ancient sceptics (vima nako) have become the disciples, among whom disagreement and enmity are produced, as is written in the same writing (khadd-gun namako) 8; and, owing to admonishing words, these become enviousness and maliciousness unto the disciples, and trouble and disagreement less becoming among you and more contentious about you. 13. And at the time in which a great stipend existed, they contended with him through whose greatness and abundance of stipend their conflict was caused, one with the other, through envy; and now, too, they aways squabble about his deficient stipend, by which they will tempt them, on account of its inadequacy, for the sake of a way for preserying life, as was shown by my metaphor in the other chapter 4 14. When those who, through need of employment in the rites of religion, or the recitations' 1 This is also stated in Chap. LXVI, 32. * See Chap. LXVI, 24-26. . Ibid. * See Chap. LXVI, 28, 29. * It is uncertain whether these are the correct technical meanings of kesh and dor. Digitized by Google

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254 DADISTAN-DINIK. which are its wisdom, would at once produce enmity, and the friends of religion, are for each of two sides, it is important to look to the procuring of forgiveness, kind regards, and the progress of the elect (pasandaka no) in the duty of the faithful. CHAPTER LXXXIX. 1. As to the eighty-eighth question and reply, that which you ask is thus: When a man resolves within himself thus : 'In the summer time I will go into Pars, and will give so much money for the high-priesthood, on account of the fires and other matters which are as greatly advantageous,' though he himself does not come into Pars, but sends the money according to his intention, or in excess of it, unto the high-priests-so that he is like the great who send in excess of that unto the highpriests 2--that, as the benefit is greater which is more maintained, they may provide for the fires of every kind and other matters, is then his proceeding of sending to Pars, for that purpose, a sin, or not? 2. The reply is this, that if his coming be indispensable for the design he would undertake, then it is indispensable for him to accomplish his own mental undertaking; but in suffering which is excited and not avoidable, when there is really no possibility 1 Assuming that haman stands for hamino. * M14 omits this phrase. Digitized by Google

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CHAPTER LXXXIX, I-XC, 2. 255 of his travelling himself, any one whom he sends in his place, more particularly on that account, is not acceptable by the approval of the angels who have realized the affliction in his good thought, but the good work is to be eagerly well-considered. 3. Good gifts, and every office (gas) about good works which it is possible to perform, are what are commendable in the well-housed man that is not able to work himself; they are avoidable by him when not of good race, and are not indispensable for him whenever the good work is not announced. 4. When able to manage it himself it is better; and when otherwise, his appointment of a faithful person over its preparation, and his accomplishment of the work of selector are expedient. CHAPTER XC. 1. As to the eighty-ninth question and reply, that which you ask is thus: Who, and how many are they who are without the religion (adinoth) but are made immortal, and for what purpose is their immortality? 2. Where is the place they, each one, possess sovereignty, and in the place where they possess sovereignty are there people of the good religion of every kind, or how are they; are there sacred fires and appointed worship, or how is 1 M14 adds, 'he longs for good giving and good consideration; important and virtuous is he when able to do it ;' but the sentence is hardly grammatical. Literally 'fires of Varahran' (see Chap. XXXI, 7). Digitized by Google

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256 DADISTAN-I DINIK. it; and for what purpose is each one of their sovereignties? 3. The reply is this, that the immortal rulers of the region of glory, Khvantras", are said to be seven: one is Yosto, son of Fryan ?; the Avesta name of one is Yakhmayusad", son of the same Fryan; the name of one is Fradhakhsto, son of the Khumbiks 4; the name of one is Ashavazang, son of Porudakhstoih 5; one is the tree opposed to harmo; 1 The central one of the seven regions of the earth, which is supposed to contain all the countries best known to the Iranians, and to be as large as the other six regions put together (see Bd. XI, 2-6). The name is here corrupted into Khvanairas. Av. Ydisto y6 Fryananam of aban Yt. 81, Fravardin Yt. 120, who had to explain ninety-nine enigmas propounded to him by the evil Akhtya. In Paz. this name is corrupted into Gost-i Fryand, whose explanation of thirty-three enigmas propounded by Akht the wizard, and proposal of three enigmas in his turn form the subject of a Pahlavi tale published with AV. He is not included among the immortals mentioned in Bd. XXIX, 5, 6, and Dk. (see $ 8, note), but is one of those specified in Byt. II, 1. No doubt, the Av. Ashem-yah mai-usta ("righteousness for which be blessing') who precedes Y isto in Fravardin Yt. 120. He is the Asam-i Yamahust of Bd. XXIX, 5, who is said to reside in the district of the river Naivtak; but he is not mentioned in Dk. The names Yakhmayusad, Fradhakhsto, and Ashavazang are written in Pazand, which accounts for their irregular spelling. Av. Fradhakhsti Khunbya of Fravardin Yt. 138. In Dk. he is said to be ruler on the Naivtak waters, but in Bd. he is called Parsadga Hvembya residing in the plain of Pesyansai. * Av. Ashava zdang the Pourudhakhstiyan of Aban Yt. 72, Fravardin Yt. 112. He is the Ashavazd son of Pourudhakhst in Bd., and is said to rule in the plain of Pesyansa i in Dk. 6 The many-seeded tree, said to grow in the wide-formed ocean, and also in Airan-veg, on which the Saena bird (simurgh) is supposed to sit and shake off the seeds, which are then conveyed by the bird Kamros to the waters gathered by Tistar, who rains them down on the earth with the water; hence the growth of fresh vegetation when the rainy season commences (see Rashnu Yt. 17, Bd. XXVII, 2, XXIX, 5, Mkh. LXII, 37-42). Digitized by Google

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CHAPTER XC, 3-6. 257 one is Gopatshah1; and one is Peshyotanu 2, who is called after the Kitravoko-miyanO 3. 4. The reign of Gopatshah is over the land of Gopato, coterminous with Airan-veg, on the bank (bar) of the water of the Daitth; and he keeps watch over the ox Hadhayas, through whom occurs the complete perfection of primitive man". 5. The reign of Peshyotanu is in Kangdez', and he resides in the illustrious Kangdez which the noble Styavash 10 formed through his glory, he who is called the erratic youth" of the illustrious Kayanians. 6. And through his powerful spirit arose increase of cultivation and the ruler Kai-Khusroi 12 among the highest of the mountains in the countries of 1 Either a title or son of Aghrerad, brother of Frasiyav of Tur (see Bd. XXIX, 5, XXXI, 20-22). He is a righteous minotaur according to Mkh. LXII, 31-36. * Here written Patshayotanu, but he is the Peshyotanu of Chap. XXXVII, 36. The Katru-miyan river in Kangdes (see Bd. XX, 31). Which is a non-Aryan country according to Dk., but Bd. (XXIX, 5) calls it 'the land of the Saukavastan,' and Mkh. (XLIV, 24-35, LXII, 31) places Gopatshah in Airan-veg. See Chap. XXI, 2. Av. Daitya, a river which flows out of Airan-veg (see Bd. XX, 13). 7 See Chap. XXXVII, 99. * Referring either to the complete peopling of the earth by emi- gration on the back of this ox in ancient times, or to the immortality produced at the resurrection by tasting an elixir, of which the fat of this ox is one of the ingredients. * A settlement east of Persia formed, or fortified, by Siyavash (see Bd. XXIX, 10, Byt. III, 25). 10 See Chap. XXXVII, 36. "Or kang-f raftar may mean 'jaunty youth;' but it is evidently an attempt to account for the name Kangdez as 'the fortress of the kang ("youth")." "The son of Siyavash (see Chap. XXXVI, 3, Bd. XXXI, 25). [18] S Digitized by Google

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258 DADISTAN-I DINIK. Iran and Turan; the purity of the sacred fire of great glory and the recital of the liturgy exist there, and the practice of religious rites (dino) is provided. 7. The custom, also, of him (Peshyotand) and his companions and coadjutors (ham-bar), in the appointed millenniums, is the great advancement of religion and good works in other quarters likewise ? 8. But, secondly, as to the whereabouts of the places which are theirs-just like his-of which there is no disquisition by me, this also is even owing to my not remembering %. 1 Literally fire of Varahran.' ? He is expected to be summoned by the angels to restore the religious rites to the world, after the conflict of the nations in a future age (see Byt. III, 25-42). s In the detailed account of the contents of the Sadkar (or Studgar) Nask, given in the ninth book of the Dinkard, the latter part of its fifteenth fargard is said to have been on the seven immortal rulers who are produced in the region of Khvaniras, and also about the determination of their glory, and the goodness, too, of their assistants and living sovereignty in both worlds. The tree opposed to harm is on Airan-veg in the place of most excavations (freh-niganan?). Gok-pato is in the non-Aryan countries. Peshyotanu son of Vistasp is in Kangdes of the hundred-ribbed shape (sad-dandako kerpih?), in which a myriad of the exalted, who wear black marten fur (man siyah samar yakhsenund), are righteous listeners out of the retinue of Peshyotand son of Vistasp. Fradakhsto son of the mortal Khambiks, who is sovereign on the water of Naivtak. Ashavazd son of Porudakhsto, who is sovereign over the most manifest among uplands, the plain of Pesinas Barazd the causer of strife. And of the father-in-law's race (khast-tomagag?) of the famous Vistasp is he who is called Kaf-Khusroi, who produces even an advance of thy religion of the Mazda-worshippers, and also understands about it; and who gives my good practices further blessings, so that the world maintains my doings with benedictions. Perfect is the excellence of righteousness." In this list of the immortal rulers of ancient times, the names of Barazd and Kai-Khusrot are substituted for those of Yosto and Digitized by Google

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CHAPTER XC, 7-XCI, 4. 259 CHAPTER XCI. 1. As to the ninetieth question and reply, that which you ask is thus: From what is the sky made, and with what is it prepared ? 2. The reply is this, that the sky is a dome (gardan), wide and lofty; its inside and whole width and boundaries (akhyakiha), besides its material existence, are the stone of light, of all stones the hardest and most beautiful; and the grandeur of its spirit and even its internal bow are like those of mighty warriors arrayed. 3. And that material of the sky reached unto the place where promise-breaking words exists, and was without need of preparation; as it is said of places such as those--where wisdom is a witness about them--that that which is not even itself a place, and its place does not yet exist, is without need of any preparing 4. The light is for existing things, and they cherish a faculty (niyaih) of motion also of two Yakhmayusad in our text. Barazd is the Ibairaz of Bd. XXIX, 6, and, possibly, the Av. Berezyarsti of Fravardin Yt. 101. 1 The same notion as that indicated in Genesis by the word firmament.' * The rainbow. Probably meaning that the sky extends downwards, below the horizon, as far as the second grade of hell, that for evil words,' Das-hQkht (see Sls. VI, 3, note). * The word divak, place' (zivak in the Sasanian inscription of Naqs-i Rustam, but traditionally pronounced ginak), seems to be here taken in the etymological sense of zivak, that is, a livingplace. The text refers to the period, in the beginning, when the sky was indefinite space unprepared for the residence of creatures and merely a region of light (see Bd. I, 2), the light mentioned in 84. Its preparation is referred to in $ 8, 9. S 2 Digitized by Google

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260 DADISTAN-9 dinik. kinds, that causing motion and that of movables?; as mobility is mentioned about thought and immobility about material things. 5. Immovables are not moved, while movables are moved by their power of movement; and those movables, that way causing motion, are afterwards themselves a moving secret cause of motion, and then a cause of motion is not moving the movable, since it is not incapable of causing motion secretly by movement of itself. 6. Just as the force (kunisno) of a movement exists and does not become a force; only then it is declared by wisdom, that the causers of motion have been the causing of motion by force before movement, and, being unmoved, they are subsequently made to move by the force; later on, the causers of motion have to cause motion, by their power of causing motion, in the non-causers of motion, from which it is certain though the force of a movement exists it does not become a force ; but, finally, that which is prepared with a source of activity 3, before force, becomes unmoved. 7. Natures without need of the trouble of a preparer are distinguished from such ; where movement occurs through every force, the championship of a position (ga h) not made to move-except, indeed, of that whose force, when it is unmoved by other force, is its own--is unmoving and thirstless 4 8. It i M14 has 'movables and immovables' instead of this clause. * Perhaps we should read the spirits,' by inserting an additional medial stroke in the Pahlavi word. : Reading takhshiniki ha, instead of the unintelligible takhshtikiha. The author has so nearly lost sight of his argument in the mazes of his verbiage that there is some uncertainty about the translation of this paragraph. * That is, the guardians of a place exposed to all attacks (as Digitized by Google

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CHAPTER XCI, 5-10. 261 was restored immovably when there was an approach to the sky of that actual contender for the place, the fiend, and the sky was shaken by him; for connected with the sky were arranged so many possessors of all resources, dignified (afrankid) by their own allpowerful position and that well-operating, mighty, undrawn bow?, righteous and well-discoursing (hafravakhsh), and many good spirits, gloriously cooperating for the preparation of the sky. 9. For that which was not even itself a place ?, when it is thus henceforth really a place, is in want of preparing; and, in the preparation of that visible 3 place, with the material of the sky is mingled that triuinphing, powerful spirit who made its existence a seeking for principle and seeking for intention, drawing up from below and drawing down from above, so that through that seeking for principle it becomes a concord, the resting-place of united champions, and unadmonishable through that power of seeking for intention ; such as this it is if, indeed, it be the will of him, the creator of all goodness. 10. And it is said summarily that the sky was shaken in the period of disturbance and restored with trouble ; and, if the guardian spirits are in freedom from disturbance through the glory of the creator, when there is not even a place for it prepared by themselves", and their nature and own the sky is supposed to be), unless it is a stronghold in itself, must be always on the alert. "The rainbow ; reading atang darun. 2 That is, 'a living-place' (see SS 3 n). : Reading dido, seen;' but it may be sto for sti,' material.' . That is, while the sky was still indefinite space, the region of light, but no dwelling-place; although the guardian spirits had Digitized by Google

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DADISTAN-I DINIK. strength are approving the trouble of preparation, it is not moved1, except by the creatures of his will, a will which is subduing. 262 CHAPTER XCII. 1. As to the ninety-first question and reply, that which you ask is thus: Of waters and rivers, and whatever water is good, is Arekdvisur the greatest (mas), or some other water or good river; and, again, where is the place of Arekdvisur ? 6 2. The reply is this, that it is the water of Arekdvisur; and what has gushed from Arekdvisur is as large a mass as all the water in the world except the Arvand; within the wide-formed ocean it is dominant over the thousand cascades (pashan) and thousand lakes of the waters, and its place is most renowned throughout the spheres. 3. There flows the water of Arekdvisur in a forest, the source of all seeds, whereby the species which plants possess are assimilated (aedunagido) by it, and healing existences of all kinds are mingled with it from medicinal plants. 4. The abundant power of the 3 been created as representatives of the creatures, both spiritual and material, which were to be afterwards produced (see Bd. I, 8). 1 That is, when afterwards prepared as a dwelling-place the sky remains unmoved by evil beings. See Chap. XXXVII, 118. Compare Yas. LXIV, 12, Aban Yt. 3. A name of the river Tigris (see Zs. VI, 20). As this ocean is supposed to encircle the world, the whole earth is within it. 6 Compare Yas. LXIV, 17, Aban Yt. 4, 101. Digitized by Google

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CHAPTER XCII, 1-6. 263 coming of healing to the purifying water is like the nature of the existences which it acquires, and then the nature which it thus acquires for its own the water draws up by the power which is drawing water to itself. 5. The water of Arekdvisur is on Alburz', and flows even to the summit of the star station during the coming of the healing of purification, even unto Hakhir the lofty ?, all-gorgeous and brilliant; thence its flowing is effected into the lake of a summit to Alburz, Mount Ads,hindam", which is in the middle of the wide-formed ocean. 6. And from that flowing of waters that destined river, the utter destruction of every night, comes on in the light of a dawn; by the sprinkling of spray (pash-pashano) it extends through the seven regions of the earth, and from it arise the growth of their plants and the coming of the healing of purification, that which is called a drop (srisk) of the primeval creatures being a particle (aham) of water of the bulk of a horse 6. 1 The chain of mountains supposed to surround the world and reach to heaven (see Chap. XX, 3, Bd. XII, 1, 3); owing to its height any water from its summit must flow downwards to reach the lowermost grade of heaven, called the star station. ? Av. Hukairy a berezo, the Hagar of Bd. XII, 5, XXIV, 17, probably a western summit of the mythic Alburs. * M14 and I have nikani-aito, is precipitated,' instead of kuni-ait. The Av. us Hindvad, up the Hindva,' of Tistar Yt. 32, a mountain summit where the clouds gather; it is the Ausindom mountain of Bd. XII, 6, XIII, 5, said to be of the ruby material of the sky. In Bd. XIII, 4 the lake is said to be on the summit of Hugar. Referring to the term aspo-kehrpa applied to waters in Haftan Yt. 13, Tistar Yt. 8, 46. Digitized by Google

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264 DADISTAN-I DINIK. CHAPTER XCIII. 1. As to the ninety-second question and reply, that which you ask is thus: From what place should Tistar seize the water? How does it pass into a cloud, and how does he make the cloud move on? How does it rain upon the world? How can he carry on a struggle with demons, and with which demon can he carry it on? How does this always happen with the hail and snow, whenever hail and snow occur? And who can force away that hail and snow? 2. The reply is this, that the high-priests have thus said, that Tistar seizes a place which is called "abysmal' (varunak)?, that is the last place of filtration in the ocean, and there are no removal of any kind and causing rain from any other place. 3. And the cause of its (the rain's) establishment is spiritually active, more particularly, however, through two kinds of material agency: one is that which is the rule (mang) in the atmosphere of the earth, whereby it is drawn up in atoms similarly to smoke, and in larger masses, well-soaring from the rivers ; and one is that which blows with the power of the well-operating wind, and the blowing of the great united breath (ham-vae) and strength of the com 1 The angel who is supposed to produce rain, being a personification of the star Tistar or Sirius. His production of rain and conflict with the demons of drought and thunder are detailed in Bd. VII, 1-13. ? Assuming that the word is meant as a translation of Av. vairya, a term which is applied to the depths or depressed basins of the ocean in Yas. LXIV, 17, 18, Aban Yt. 101, Zamyad Yt 51. Digitized by Google

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CHAPTER XCIII, 1-7. 265 munity (kandiganoih) of spirits", from the fully perfect distillation (pur-hd-zuhigih) of the mighty ocean to the upper regions, and thereby the clouds are blown. 4. Afterwards, it (the rain) speeds in the cloud, through the great strength of the mighty wind, to where there is a necessity for it, to divert it from where there is no necessity; and so long as there is a necessity for it it (the cloud) discharges. 5. And when there is a necessity and it causes rain, and the necessity is for no more acquisitions of water, and the advantage is the effect of water upon the place, and it distributes it to the existing rivers for the use of the sea, and it causes rain again, it thereby produces even new water, new flowing, new coming of healing to plants, new growth, new golden colouring to lands, new purification to animals, new procreation, new proper breathings for other creatures, new dawn, and new things of that description. 6. The thriving of the world makes the advantage and perfection of the good creation increase ; and, apart from a great craving for the effect of the glory of the spirits in the operations of cultivation and the performance of spiritual mysteries, it is said labours are aided even for one gloriously destined. 7. And Tistar in seizing the water should seize upon the great strength of the wind of whirlwinds (gardinakan), which is figuratively (minisnik) the dragging and blowing that follow the whirling; and the purified water is expanded and carried up aloft to the higher regions of the atmosphere, just as that * Altering minisno, thought,' into 'spirits' by inserting an extra medial stroke, as in M14 and J. Digitized by Google

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DADISTAN-I DINIK. which is seen where it reaches up with the heaviness and weight of earth, and then is discerned in the plain accompanied by the dragging of the whirling wind which would carry it afar to settle like that which is owing to dust; it (the atmosphere) is called Andarvae ('the intermediate air'), and the wind is a whirlwind. 8. As the water is lighter, and owing to the more strongly dragging wind on the ocean than that which exists on the plain, so, also, the water from the ocean is much more in proportion, and transportable farther up than the dust from the plain. 9. And as in the midst of a plain a medium whirlwind of wind is expanded into the wide plain by a medium dragging of the wind, and plenty of much buffeting is the violence of the dragging of winds, a whirlwind of wind which is seen very lofty and large is unknown; so, also, one is ignorant of what is spreading among the movements of the sea. 10. The water of that full and abundant flowingwhich is through the power and glory of the heavenly angels and Tistar's control of the work-is blown up, both by the well-characterised water-drawing power, and also by the force of various kinds, the dragging, and upward blowing of the winds, into the atmosphere; and thence it rains the complete rain, as they have recounted from observation and much full evidence. 266 11. The demon who resists the doings of Tistarand the glorious Tistar, meeting him, properly drives back such improper resistance of his-is 1 Referring to the frequent small whirlwinds, sweeping up the dust, which accompany every complete change of wind in dry climates. K35 omits the first two letters of afra, 'dust,' by mistake. Digitized by Google

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CHAPTER XCIII, 8-14. 267 a demon of the name of Apaosh, which is interpreted as the destruction of water' (ap-adsh). 12. He contends, moreover, with the uppermost and lowermost water; and desirous of its destruction that demon contends at three periods: first, for the non-existence of rain; secondly, for converting it into a cause of damage to a place; and thirdly, at the place of producing it with advantage; and the struggling is like a tree (va no) which is set moving. 13. The seizers of the feminine ? pure water are a benefit for the existences of the whole world; and the formation of rain, and the triumph and ascendancy of Tistar over the demon, through that seizing (falanih) of water, are due to the creator who strengthens him?, the archangels who have him assisted", the religious who reverence him, and the worldly beings who glorify him. 14. Very properly do the archangels propitiate him, and mankind promote the strength and power, which are engaged about the business, by glorifying and invoking the good spirit who increases them in consequence of glorifying and worship, and through which 1 Av. Apaosha, the demon of drought, who, in the form of a black horse, is said in the Tistar Yast to fight with Tistar in the ocean. Here his name is written Apahosh, but see Bd.VII, 8-12. ? Reading madagik. According to Bd. XVI, 6 the sky, metal, wind, and fire are always male, while water, earth, plants, and fish are always female, and all other creations are of both sexes. Water and earth are also personified as female angels. * In his first encounter with Apaosh, Tistar is vanquished, and attributes his defeat to his not being invoked by name in the ceremonies, whereupon Adharmazd invokes him by name so as to give him enormous strength, when he returns to the conflict and conquers the demon (see Tistar Yt. 20-28, Bd. VII, 8-10). Reading aiyyarinend, as in M14 and J; in K35 it is written like a yend rivend, they come and liberate.' Digized by Google

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268 DADISTAN-I dinik. arises that advantageousness of his -- which owing to that benefit is the benefit of every one else for this advantageous business. 15. And Tistar shall gradually (padmanikiha) seize upon the water to distribute it liberally, assiduously a similitude of that which a learned ruler said, in extolling a wise high-priest, that, 'just as the wind draws the up-flying water from rivers and springs and from seas, Tistar, through his own liberality, bestows the prepared apportionments of the whole production for the advantage of the creatures by the will of the sacred beings, and makes it rain. 16. And through that which he shall purposely seize to distribute suitably he distributes the water purified, he moistens the pleasant existences of animals and plants and spares ? the polluted, he provides for the thirsty 3, he causes harm to the dye-like bloody one, and he makes the world thrive. 17. When that wide-spread liberality of his, the production of rain, is from the pure, healing water which he shall thus seize gradually and with just apportionment, and when through that acquiring of water-seizings the rivers, springs, and other existences (shavandagand) are well-expanding, and even the diminution which is owing to the wasting (airikhtagih) of rivers and springs does not occur thereby, it is thus, too, the lordly, by a law (dado) moderate and varied--if the regulation (gan) is to reach away from the region-are as much contributing, as * Reading sudakih instead of i yadakih, which is unity.' M14 has na dakth, 'benefit.' * Or 'forgives' (bakhshe do). * M14 and J have he causes the thirsty to drink.' Digitized by Google

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CHAPTER XCIII, 15-XCIV, 1. 269 Tistar is by causing rain for the region and the good, to the aggrandizement of the many grades 1 and the replenishment of the region and creatures 2.' CHAPTER XCIV. 1. And those of the primitive faith, the ancients of those acquainted with the religion ", thus considered, that in the spirit of life (ahvo). there is 1 Or 'to the great aggrandizement of the grades.' * Reading dam, as in M14 and J, instead of gadman,' glory.' The chapter appears to break off here, without any reference to the queries about hail and snow; but it is uncertain if any portion of the work be here omitted (owing to loss of folios in some older MS.) because the author does not always reply to all clauses of the questions, as may be noticed in Chap. XXXVII. One reason, however, for supposing that some of the text is here lost is the allusion, in Chaps. XVII, 20, XVIII, 2, to a chapter no longer extant in Dd. 3 The first eleven sections of this chapter are quoted from the beginning of the sixth book of the Dinkard, which commences as follows :-'The propitiation of the creator Adharmasd is even in the benedictions of the religion of Masda-worship; this, too, was the settled decision of those of the primitive faith. The sixth book is on a compendium (vasang) which was prepared by those of the primitive faith to maintain about the sayings of the religion of Masda-worship;' and then proceeds as in our text, with the variations and additional matter mentioned in the foot-notes. It is hardly probable that these quotations were intended as a conclusion to any reply, the beginning of which may be lost, as they refer to a variety of subjects; but they may have been selected by the author as authoritative opinions sufficiently comprehensive for his general peroration. At any rate they show that the Dinkard must have been in existence in its present form before the Da distan-i Dinik was written. All the MSS. have this peroration written continuously with the preceding chapter, without stop or break of any kind to indicate a change of subject. Dk. has the ancients of the wise. Dk. adds of men.' Digitized by Google

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270 DADISTAN-I DINIK. a thought and one appointed who holds the position (gas), and there is a fiend who stops the way; and in the thought there is a word appointed which holds the position, and there is a fiend who stops the way s. 2. In the spirit of life 4 is a thought and Spendarmad5 ( bountiful devotion') holds the position, and the fiend Taromato ("scornful thought') stops the way; in the thought is a word and Ard' ('the righteous ') holds the position, and Varend & ("lust') stops the way; in the word is a deed and Dino ('religion'), the good, holds the position, and self-conceit 1 Dk. has 'which is appointed and,' &c. * Literally holds.' 8 It is evident from the context that something is omitted here, and Dk. supplies the following: and in the word there is a deed for the appointed position, and there is a fiend who stops the way. And in the spirit of life is a heart (valom) and Vohllman ("good thought ") holds the position, and Akoman ("evil thought ") stops the way; and in the heart is a will and Srosh ("attention ") holds the position, and Aeshm ("wrath ") stops the way.' It seems probable that the author did not mean to quote the latter sentence of this passage. * Dk. has and in the will.' 8 The female archangel, who is a personification of Av. spenta armaiti, and has special charge of the earth and virtuous women (see Bd. I, 26, Sls. XV, 20-24). * Here written Tarokmato (Av. taro maiti); he is the archdemon of disobedience, also called Nanghas (see Bd. XXVIII, 14, XXX, 29). ? Av. areta, a title of the female angel Arshisang or Ashisang (Ay, ashis vanguhi, good rectitude'), whose name is given to the 25th day of the Parsi month (see Bd. XXII, 4, XXVII, 24, Sls. XXII, 25, XXIII, 4).. Av. varena, 'desire,' personified as a demon (see Bd. XXVIII, 25). Av. daena personified as an angel whose name is given to the tenth month and 24th day of the month of the Parsi year, and is also coupled with the names of other angels to form appellations Digitized by Google

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CHAPTER XCIV, 2-5. 271 (khud-doshagih) stops the way. 3. We men of all descriptions have to become very ? cautious that, while we do not desist from that way 3, we do not go on to the way of the demons and fiends 4. 4. For the struggling of men is in these three 6 ways and paths; and whoever is saved in these three ways and paths is saved from every place, and whoever is misled there comes into the hands of the demons and fiends?, and is thenceforth not master (salita) of himself, except when he shall do that which the fiends order him. 5. And this, too, was thus considered by them, that that nature only is good when it shall not do unto another whatever is not good for its own self 10; and that wisdom only is good when it thoroughly 11 understands how to utilize the advantage 12 of that happiness which has occurred, and shall 18 not suffer vexation on account of harm which has not occurred; and that intellect only is good which for the 8th, 15th, and 23rd days (see Bd. XXV, 3, 11, 20, Sls. XXII, 8, 15, 23, 24, XXIII, 4). Dk. omits the epithet 'good.' 1 Dk. omits the words of all descriptions ;' it also places $ 3. after SS 4. * Dk. has' from the way of the angels.' * Dk. has go after the fiends.' * Dk. has and the struggling of the fiend with men,' and places this section after $ 2. 6 Dk. has such' instead of three' in both places. ? Dk. has comes then to the hands of the fiends.' . Dk. then proceeds with $ 3, and we men have to become cautious,' &c. . Dk. has 'which,' instead of when it,' both here and in the next clause. 10 Dk. has for itself.' 11 Dk. omits thoroughly.' 19 Literally 'to eat the fruit.' 13 Dk. has does. Digitized by Google

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272 DADISTAN-I DINIK. understands that it does not understand that which it does not understand. 6. And this, too, was thus considered by them, that one is to become a friend of every one, and this is thy nature ?; also, bring them on into 3 goodness, and this is thy wisdom; also, consider them as thine own, and this is thy religion ; also, through them it shall produce* happiness, and this is thy soul. 7. And this, too, was thus considered by them, that, when one shall do even that which he knows to be sin?, that is disobedience, and disobedience is the nature of the adversary; when one shall not do even that which he knows to be a good work, that is cupidity (varenoikih), and cupidity is the wisdom of the adversary 8; and when one shall do even that which he does not know to be a good work or a sin, until it comes fully to 10 his knowledge, 1 Dk. has it is the becoming.' ? Dk. has 'wisdom.' 8 Or through.' Dk. omits this clause, substituting and this, too, was thus considered by them.' * Dk. has do thou produce.' 8 Dk. continues as follows:-'And this, too, was thus considered by them, that nature is that which deceives no one, wisdom is that which does not deceive itself, and religion is that which is whatever knows where one should perform good works. * Reading a mat, instead of man,' which,' in all three clauses (see Chap. LXII, 4 n); Dk. omits the word altogether. Dk. has shall not do even that which he knows to be a good work,' as in the second clause which it omits. % This clause is omitted by M14, J, BK, and the oldest MS. of Dk.; later MSS. of Dk. give it as follows: 'should they do even that they know to be a sin, that is lustful (varendik), and lustful is the wisdom of the adversary.' Dk. has does.' 10 Dk. has before it comes unto.' Digitized by Google

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CHAPTER XCIV, 6-8. 273 that is self-conceit, and self-conceit is the religion of the adversary 8. And this, too, was thus considered by them, that Aharman? would do everything for the injury of Adharmazd, but when it is done by him : it is then an injury of him himself, and an advantage of Adharmazd; and Adharmazd would do everything for his own advantage, and when it is done by him it is then, indeed", an advantage of him himself, but an injury of Aharman : 1 In Dk. the following is here inserted : And this, too, was thus considered by them, that in one's nature there is no wisdom, but in wisdom there is nature, and in religion are both wisdom and nature. It is known how to manage the affairs of the spirit by the nature, they are preserved by wisdom, and the soul is preserved by a union of both. And this, too, was thus considered by them, that shame is that which should not allow one to commit sin, and disgrace is that it would not allow to cause. And this, too, was thus considered by them, that the essential thing of the primitive faith is freedom from sin. And this, too, was thus considered by them, that one becomes diligent about that with which he is conversant. And this, too, was thus considered by them, that the good thoughts that are in the records of the religion of every kind one should always put fully into practice, so far as he understands them. And this, too, was thus considered by them, that Adharmagd, the lord, produced these creatures through his nature, maintains them through wisdom, and forces them back to himself through religion.' * The evil spirit (see Chaps. II, 11, XIX, 1). Or when he has done it' which would be expressed by the same words. Dk. omits indeed.' In Dk. the following is here inserted : And this, too, was thus considered by them, that people are to keep an eye most diligently on the world for these three things : that which is realisable by a sinner through sin, a follower made famous, and to beg the recompense of good works from the spirits : and keeping their eye on the world is said to be this, that it is he who observes himself, so that a part of whatever he really desires he should always perform. And this, too, was thus considered by them, that three [18] Digitized by Google

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274 DADISTAN-I DINIK. 9. And this, too, was thus considered by them, that a person of whatever description is to be kept 1 in remembrance of the affairs of the spirit at every period and time, and of the happiness of heaven and misery of hell at that period when comfort, happiness, and pleasure have come to him, 10. And this, too, was thus considered by them, that happiness, indeed, would be there, in the heaven of light, when even here it is so happy, though, owing to many things, Aharman-with whom the happiness there is not connected-is even here so happy at the time when distress, vexation, and misery have come hereto; and this, too, was thus considered, that evils, indeed, would be there, in hell, when here is such misery, though even here much of the earthly happiness of Athar things which are very difficult to do are even such as these: one is not to render the sinfulness famous by the sin; one is not to exalt the opinions of the fiend, and the various sovereignties of the evil one, for the sake of wealth; and one is to beg the recompense of good works from the spirits, and not from the world.' 1 Dk. has merely 'keeps.' * Dk. has 'this, too, is to be considered,' as a continuation of the preceding section. Dk. omits of light.' The oldest MS. of Dk. has though some of the much happiness of Auharmazd,' &c., as in the latter part of the section, omitting the passage referring to Aharman and hell; later MSS., however, insert a modified version of the omitted passage, and read as follows: 'When even here it is so happy at the period when it should be distressing and the mischievous vexation of much pain has come; this, too, is to be considered, that misery, indeed, is the calamity (afato) there, in hell, when even here it is so, though some of the much happiness of Auharmazd,' &c., as before. This interpolation in Dk. is evidently modern (as the word afato is Arabic and not Pahlavi), and was probably composed by a copyist in India who was acquainted with the text of Dk. Digitized by Google

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CHAPTER XCIV, 9-13. 275 mazd--with whom the misery there is not connected--is here so evil. 11. And this, too, was thus considered by them, that that person is the more fortunate ?, in whom are soundness of body, happiness, and energy (rayinisno) ; who has done those things about which the last wish of him who departs from the world is then thus: 'I will strive to do more;' and who shall have exercised much complete abstinence from those things about which his last wish, when he departs from the world, is then such as I will strive to do less, and it would have occurred more comfortably for my soul S.' 12. Do you good people of those of the good religion of these countries of Iran keep in use the laws appointed by those of the primitive faith who were high-priests, so that your bodies may become more renowned, and your souls more perfect, in the radiant supreme heaven which is the seat of Adharmazd and the archangels, of the angels and all the guardian spirits of the righteous. 13. So these are so many answers of the questions provided, and are given explanatorily from the exposition of the religion and the statements of the high-priests of Dk. has that a person is most fortunate in that.' * M14 and J have are the appearance of health of body and pleasure;' Dk. has' is the appearance of perfection.' . Dk. concludes as follows: who has done those things which are done, about which on his last day-when the things of the world depart--his wish is then thus, that more endeavour should be made by me;' and has exercised much abstinence from those things about which his last day's wish is this, that the endeavour made should not be made.". The quotations from Dk. end at this point. . Reading man, as in M14 and J, instead of amat, 'when,' (sec Chap. LXII, 4 n.) T 2 Digitized by Google

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276 DADISTAN-I DINIK. those of the primitive faith, and are the nature of the teachings that Manuskihar, son of Yudan-Yim1, pontiff (rado) of Pars and Kirman, and director (farmadar) of the profession of priests, ordered to write. 8 4 14. Steadfast in the propitiation and praise of the creator Auharmazd is the righteousness of obtainments of prayers, perfect is Zaratust, and one only is the way which righteousness obtains, the others are no ways; homage to the exalted pontiff sent from the creator Auharmazd, the heavenly, most righteous Zaratust the Spitaman. 15. Completed in peace and pleasure, joy and delight; happy for him who reads, and happier for him who keeps it in use and shall take his duty therefrom, if they exist unto time eternal. 1 See p. 3, note 2. The two southern provinces of Persia, bordering on the Persian Gulf. * This title seems to be always spelt in Pahlavi with a in the middle syllable, so that the form framaDHar in Noldeke's Geschichte der Perser und Araber zur Zeit der Sasaniden, p. 9, must be looked upon as an Arabic corruption, and the idea that it means 'a preceder or one who has precedence' can hardly be maintained. It probably stands for farmaidar, 'a director or commander,' not in a military sense. It occurs also in Bd. XXXIII, 2, where the title 'great farmadar' is evidently equivalent to 'prime minister, or grand vazir,' but applied to a priest, as farmadar is here and in Chap. XLV, 5. * Reading ras, as in M14, instead of ra, which is merely an imperfect word. This clause of the sentence is a slight modification of a well-known quotation (said to be taken from the lost part of the Hadokht Nask) which is often used in perorations. "Or 'who keeps to duty and shall do his duty thereby.' Digitized by " Google

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EPISTLES OF MANUSKI HAR. 1. TO THE GOOD PEOPLE OF SIRKAN. II. TO HIS BROTHER, ZAD-SPARAM. III. TO ALL OF THE GOOD RELIGION IN IRAN. A. D. 881. Digitized by Google

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OBSERVATIONS. 1. For all divisions into chapters and sections the translator is responsible, as the manuscripts are written continuously, with very few stops marked, and even those are often misplaced. 2-6. (The same as on page 2.) 7. The manuscripts mentioned are: BK, an old imperfect copy of K35 written in Kirman, but now in Bombay. J (about 60 years old), belonging to Dastar Jamaspji Minochiharji in Bombay. K35 (probably written A. D. 1572), No. 35 in the University Library at Kopenhagen ; upon the text of which this translation is based. Mio (about 150 years old), a Persian Rivayat, No. 10 of the Haug Collection in the State Library at Munich. Digitized by Google

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EPISTLES OF MANUSKIHAR. EPISTLE I. TO THE GOOD PEOPLE OF siRKAN. THROUGH the name and assistance of the creator Adharmazd and the whole of the sacred beings, all the angels of the spiritual and the angels of the worldly existences. A copy of the epistle of the priest Mandskihar", son of Yadan-Yim, which was composed by him for the good people of Sirkan", on the contents of the precepts (vigir-kardo) which the priest Zadsparams, son of Yadan-Yim, prepared. CHAPTER I. 1. In the name of the sacred beings, who sent you a soul with long life, with provision for proper progress, and with the protection of increase of righteousness and wisdom, may such works and - 1 The high-priest of Pars and Kirman (see the heading to Dd., p. 3). * Written Sirkan once, Sirkand twice, and Sirgand four times, in these epistles. It was a town of considerable importance in former times (see Ouseley's Oriental Geography, pp. 138-145), about thirty parasangs south of Kirman. * He was high-priest of Sirkan and brother of Mangsklhar (as expressly stated in the heading to Ep. II), both being sons of the same father. Digitized by Google

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280 EPISTLES OF MANUSKIHAR. mysterious dignity, encompassed with happiness, now possess increasing prosperity and a complete share of pre-eminent welfare and great exaltation in both worlds. 3 2. The epistle which was wisely, properly, and with religious demeanour ordered by you, and sent by a courier (patko), has come, and has enveloped and assailed (gasto) me, indeed, with appalling intelligence on other subjects; and if even a portion of the vast importance and great value, as regards your heavenly concerns, arrangements, and natural and unpremeditated (avartk) prodigies, which are for my knowledge, for the sake of courteous (drudik) information, be owing to intelligence for which the courteousness and proper courageousness are among you, special pleasure is received therewith. 3. And praise is, thereupon, recited by me to the sacred beings, as regards the conflicting affairs even of this disordered (gume zisnikO) existence; worldly possessions, as much as are suitable for the assistance of wisdom, are proper", and the gift of virtuous pleasure is the gain of the undeserving good work or prayer they (the sacred beings) shall accept; it causes aggrandizement and is as deserving as even that which the decision of 1 Or, 'sent down in,' according as we read parvasto or frosto. An epistle complaining of certain heretical teachings of their high-priest, Zad-sparam, which is no longer extant. Reading va hat vahar-ik. The epistle which he had received from his brother, Zadsparam, some time before, seems also to have mentioned certain omens (see Ep. II, i, 3). "J omits shayedo, 'are proper,' because it follows the other shayed, are suitable;' but it is not always safe to assume that the repetition of a word is a blunder. Digitized by Google

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EPISTLE I, CHAPTER 1, 2-5. 281 the wise has said about it, that even from the management of disordered possessions which are impaired there is advantage through the power of wisdom; and they (the sacred beings) select and cleanse and uplift the good works in such manner as a precious stone (sag khel) from the water, and gold brocade from the dust. 4. My pleasure, also, is as much increased through the information due to the same courtesy, and I have a new and great desire for the arrival of information, continuously from henceforth, about the perfect courageousness, enduring humility, good works, worshipping, favouring position, and eagerness of soul of you who have recounted your great thoughtfulness for religion and have provided good works. 5. On account of the universal renown (aspoharakanih) of the good people of Khvanfras >, which is yours, owing to the favour that is your complete happiness, ardently and joyfully most desired, and constantly so, when there are opportunities of seeing you--though it is supposed to be the advantage of your own religion, joy of soul, courteousness, and proper constancy-since my will resides among you, you make known and command my actions, through the will of the sacred beings. 1 Reading dipako- i zahaba. * The central region of the earth, containing all the lands best known to the Iranians (see Dd. XC, 3). Digitized by Google

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282 EPISTLES OF MANUSKIHAR. CHAPTER II. 1. Then comes that itself" which is dictated in the middle of your epistle, and, thereupon, it lays hold of me, and, owing to its hellish gloom, pallid appearance, and hellish effect, benediction is per. plexedly dispensed by me in terror for my heart and mind; I have, also, grievously repented, as regards my own former arrangements in my warfare of violence--which were undeceptive in the balance pertaining to Rashna of any real falsity of the co-existent one 3 I may have produced. 2. Responsible for the malice and annoyance of unjust kinds which are encountering us is the fiend of great strength, who is unobserving, seductive, astute in evil, eager for causing annihilation (gastokun-varen), and full of deceit, so that it is possible for him to render doubtful, when so deceived, even him who is most a listener to essential righteousness, most desirous of steadfast truth, most performing proper religious customs, most acquainted with good ideas, most amazingly careful of his soul, most approved in the most wounding hell-brought conflict, and most at home (khanagiktum) in truth of all kinds, and to show him a semblance of reality in unreality, and of unreality in reality. 3. Just as even that similitude which is mentioned in revelation thus: 'He intends righteousness and considers 1J has 'the writing.' See Dd. XIV, 4. : The evil spirit who is supposed to be, for a time, co-existent with the beneficent spirit of Adharmasd. Digitized by Google

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EPISTLE I, CHAPTER II, 1-5. 283 about it thus: "A good work is done by me," and he acquires fiendishness-that is, it becomes a source of sin for him--who shall bring forth water without holy-water to one contaminated by dead matter (nas-homand), or who shall bring it forth without holy-water on a concealed or dark place in the night.' 4. And about this I have no doubt, that the wish of that spirit is not coincident with righteousness, for it is realised, understood, and known that, as regards his own creatures, he is not careful for the proper movement of body and for the long living of life; so that the furtherance and continuance of these, which are his original resources of body and activities (khaparand) of life, become, for him who is among them (the fiend's creatures), an increase of the propitiation of the sacred beings, of the practice of religion, and of the advancement and benediction of the teachings of just high-priests 2. 5. It is also manifest from the constantly-operating arrangement of manuscripts and synodical statements, about which Afarg & wrote without falsifying the religion and apart from controversies; because among them (the fiend's creatures) is he who has said they are like unto that which is now written * Quoted from Pahl. Vend. VII, 194-196, with some slight variations from the existing text. The meaning is that it is quite possible to commit sin by doing a good action in an impropet manner. That is, even the wicked, when they seek welfare, have to take to religious practices. * A commentator whose opinions are frequently quoted in the Pahlavi translations of the Avesta (see Sls. I, 3). J has 'about which the splendour (afrand) of the religion is without falsehood.' Digitized by Google

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284 EPISTLES OF MANUskihar. by him himself about it, and it has arranged much deliverance from sin!. 6. Of this, too, I am aware, that, except there where a purifier is in no way reached, his great duty--which is just the purification in which there is a washer who is cleansed (masido) in the religious mode for the profession of the priesthoodis then a means which the high-priests should allow? 7. A washing which is not religiously ritualistic is ranked as an operation among the useless ones; it is vicious and grievously criminal, because the special means which, by preserving the soul s, is the perfect happiness of men, is the puri That is, any one who explains the scriptures in a new fashion to suit his own purposes, which he thereby represents as beneficial, is merely carrying out the wishes of the fiend. The author is here, referring to the heretical teachings of his brother, regarding purification, which are further described in the sequel. * That is, whenever a properly-qualified purifier is procurable, the priests should require him to purify any one who happens to be defiled by contact with dead matter by means of the Bareshnum ceremony (see App. IV). It appears from the sequel, and from Eps. II and III, that the heresy of Zad-sparam consisted chiefly of a misinterpretation of Vend. VIII, 278-299 (see App. V), which passage directs that a man in the fields, who has touched a corpse not yet eaten by dogs or birds, shall wash himself fifteen times with bull's urine, that he shall then run to some village, asking three different men on the way to cleanse him with the proper ceremony, and if they decline they each take upon themselves a share of the sin; when arrived at the village he shall ask a fourth time to be cleansed, and if no one will perform the ceremony he must wash himself with bull's urine and water in the ordinary manner, and shall be clean. The erroneous teaching of Zad-sparam was that the fifteen times' washing was sufficient, without the subsequent ceremonial cleansing; and the object of these epistles was to combat that view of the law. The ceremonial purification is supposed to cleanse the soul, Digitized by Google

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EPISTLE 1, CHAPTER 11, 6-12. 285 fication of men. 8. It is said ": 'The purification of men cleansingly is a something (alt) for the soul that should be after perfect birth; when they have been fully born the purification of others is the one thing which is good for the soul.' 9. And it is shown in another place that it is possible to obtain possession of purification also for the soul through purification of the body, even as it is said that a purifier is requested by him. 10. And it is necessary for him to speak thus: 'I have thus stood close by the body of him who is dead; I am no wisher for it by thought, I am no wisher for it by word, I am no wisher for it by deed; which is the reason--that is, on account of pollution-it is not possible to seek good works by thought, word, or deed, and it demands purification for me, that is, wash me thoroughly 21' 11. As it is thereby declared that when he whose body is not purified, until they thoroughly wash him, is not able to seek good works by thought, word, or deed, and is not able to purify his soul, it is then a matter for the truly wise to seek even for purification of the soul by the purification of the body, for whose religious purification are those things which are unsubdued (asikand) in the religious ritual. 12. When these are thus the statements of former upholders of the religion and high-priests of the religion, he who is more intelligent and more active whereas ordinary washing cleanses the body only, and is spiritually useless. * In Pahl. Vend. V, 65, X, 35, being a translation of a quotation from the Gathas or sacred hymns (Yas. XLVII, 5, c). * Quoted, with some variation, from Pahl. Vend. VIII, 283, 284 (see App. V). Digitized by Google

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286 EPISTLES OF MANOSKIHAR. in the religion of the Mazda-worshippers in every house, village, tribe, and province--and, very much more the man who is righteous, of Auent speech, speaking the truth, who has chanted the sacred hymns, acquainted with the ritual, trained for the work, of renowned disposition, and a friend of the soul-is competent for the purification which it is very important to prepare, to think of, and to promote. 13. When the period is so unworthy, the fiend so abundantly contentious, and the hasty preparer of holy-water of such base origin (dus-vekh).-- which happens, moreover, when the good are equally low-minded (ham-basto-minisno)--we strive for what encourages the preparation of that even which is a collectively virtuous profession. 14. Then, too, there remains such rising in strength of many new things from very many countries, which is particularly grievous distress and danger to us; they deliver tokens of them to us applaudingly, and the expansibility of the words of the delivering diffuser of these and also other religious customs, as the sacred beings' own persistency and complete glory, is a great and powerful capability. CHAPTER III. 1. This, too, I am begging of you, that you may be desiring the truth, and that Vohaman, who, 1 This seems to be an allusion to the unworthiness of some of the priests of the period (compare Ep. II, 1, 13; v, 14). * The archangel personifying 'good thought' (see Dd. III, 13). Digitized by Digized by Google

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EPISTLE I, CHAPTER II, 13-III, 6. 287 when a ruler (shah) of yours, is an interpreter (pakoko) about the writing which I write, may as regardfully and accommodatingly observe and direct as the variety of dispositions permits. 2. For you are of like opinion with me, to inform again the most initiated 2; so that I am more steadfastlydetermined (allstikano-minisntar) thereon, 3. And if there be anything that seems to you otherwise, direct some one to point it out again, with the reason for maintaining it which occurs to you, just as a household companion is a responder and has spoken again for the sake of pointing out again; for there are many reasons, on account of which your kindlyregardful observation is needful, which are to be written about. 4. The first is this, that the penmanship of the spirits is not the profession of me and others s; and as to him by whom a theory (farhang) not universally operating is disseminated, which is distinct from his more indispensable occupation, there is then no command for his teaching and apostleship therein. 5. On that account, too, the wise and the seekers for truth uphold the body of opinion about the statements of the writing of the spirits ", and, therefore, direct less of the ingenuity of preparing again the penmanship of various tidings. 6. The second is this, that, in the distress (dahyako) of this grievous time, he to whom Reading i instead of va, 'and.' ? That is, to severely admonish their high-priest, as he does in Ep. II. 3 That is, he disclaims all pretensions to inspiration on the part of himself and his contemporaries. * The inspired scriptures. Digitized by Google

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- 2 288 EPISTLES OF MANUSKIHAR. adherence and much indebtedness even as to his forefathers have remained, is well-lamenting, owing to the proposals (dada no) of the unfriendly, and much harm has occurred through the conflicting (ardiko) offer of remedies and lawful provision of means, full of trouble, except, indeed, to the upholder of religion who is more worldly-managing ; and investigation by opponents is grievous danger, full of things inopportune and unnecessary for accomplishment? 7. The third is this, that a wise man who is a high-priest of the spirit-retaining religion and acquainted with opinions, when also himself properly humble, fearless, and benedictive in the world, is then even, owing to his estimating : pardonings and long-continued dexterity (der zivakakih), united with the good creations in affliction and vexation. 8. And, on account of information about the worldly and spiritual misery of former evils of many kinds--always as much in the religion, and in the thoughts of others, as one delivers up his heart to ingenious verbiage and for the preparation of phrases-he speaks as in the question in revelation, thus 6: ""Who in the bodily existence ? Referring to the risk of unfriendly and destructive criticism of the scriptures. * J has 'spirit-observing,' by changing girisno into nigirisno. * Reading andasih; the reference being to the sympathy acquired by a high-priest through performing his duty of appointing atonements for sins confessed to him. Assuming that aisano stands for afsa no. o J has only 'as one speaks out his heart for ingenious verbiage and phrases, thus.' The question and reply here quoted seem to be no longer extant in the Avesta. Digitized by Google

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EPISTLE 1, CHAPTER 111, 7-10. 289 is more quickly fortunate ?" and it is answered thus : "The youth who is observant and humble, O Zaratust! who, as regards both that which has happened and that which happens, also sees that which is evil and good with gratitude, just like that also which happens unto another;"' because he knows this, that from this is a benefit, for he knows happiness and also misery? 9. The glorified leader of those of the good religion, Her-Frdvag?, son of Farukhdzad, wrote: 'It is he understands the consequence of his own action; and it is his great household attendant, and the worldly desire provided at the Kinvad bridge becomes less watchful. 10. The fourth is this, that I am more universally hoping about the property of the profession and the much duty fit for the truly wise, in such manner as even that in which the glorified and greatlylearned leader of those of the good religion, YudanYim , son of Shahpuhar, always urged on a priestly man with many sons and equally clever discourse. It is doubtful whether this last clause be a portion of the quotation, or not. * This name is corrupted into H&-Forvag in the MSS., but aturFrobag is probably intended. He was the compiler of a great part of the Dinkard, and is also mentioned in Dd. LXXXVIII, 8. The names Atar and Her are synonymous, both meaning 'fire.' The passage quoted in the text has the same form (beginning with the word homando, 'it is') as nearly all the sections of the third book of the Dinkard, but it has not yet been discovered among them. * Here written Kis-vidarg (see Dd. XX, 3). . So written in J, but K35 and BK have the syllable dan somewhat corrupted. The person meant, both here and in Chap. VII, 5, was probably the author's father, though Bd. XXXIII, 11 seems to make Yadan-Yim the son of Vahram-shad. Reading ham-goko, but J has ham-dadako, 'of the same family;' it also omits several other words by mistake, [18] Digitized by Google

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290 EPISTLES OF MANUSKIHar. 11. That was through my instigation, alone and with little assistance, in the beginning; and, on account of the deficiency of warriors, the abundance of opponents, the very rapid arrival of disturbance, and the fourfold supplication for keeping away the ruin or hasty unlawful maintenance of the fires of the Mazda-worshippers, my constant distress is such that most of my time speaks of the same subjects. 12. They may leave the abundance of despondency and thoughtfulness of the bodily existence to such remedial writing of his, unto whom the pleasantly comfortable thought of an evaded (virikhto) seizure is requisite, but there is little worldly leisure for me for writing more in this direction (hana-runtar). 13. And specially in this passing time--when, alike limited by the coming of the period of giving daily supplies to the performers of worship, and by the ever-triumphant fire and its produce ?, it was necessary for me to go to Shiraz' on account of some indispensable provision of means--the work was much and the leisure little. From this and Ep. II, v, 14 it would appear that the priests at that time maintained a body of troops for the protection of their followers. . That is, regarding the proper maintenance of the priesthood, which had already engaged his anxious attention during the lifetime of his father. * The word var may either mean 'ashes' (see Sls. II, 49), alluding to clearing out the fire, or it may mean ordeal' (see Sls. XIII, 17). * See Dd. I, 17. This name is written Shiraso once, Siraso thrice, and Siraso four times in K35. Manuskihar appears to have come to Shiras on this occasion to hold a general assembly of the priests and leading members of the community, and be wrote this epistle from that city (see Ep. II, I, II; V, 10). Digitized by Google

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EPISTLE I, CHAPTER III, 11-17. 291 14. The fifth is this, that the custom of providing for all the duties even of the sacred fire (atur) by me, and my own desire ?, trained hand ?, unhardened mind, and unhardened heart for managing many things should have become the joy of my mind. 15. Then, too, from having read such writing and such news the healer of distress would be thoroughly connected with my heart and mind, owing to which my intellect would have become quickly fatigued (mandako) by a limited preparation of phrases. 16. The sixth is this, that even he who is a rescued : and better-operating (hu-dagtar) manwhen, owing to the writing of a learned man of the realm who is desiring the truth, he is so perplexed* on account of a doubt of increasing the after-tearing of the same perplexity-has no doubt of the falsity and little training existent in the worldly. 17. The seventh is this, that if none of these six of which I have written should exist, even then your approved cleverness (sivagdarih), extolled freedom from strife, hereafter-discerning and complete mind 1 Reading kamako, instead of the unintelligible kaman. * The MSS. omit the last letter of y adman. * That is, delivered from contamination or sin; virikht is probably to be traced to Av. vi+irikhta, rather than to vit rikhta (Pers. gurekht). * K35 has a blank space here, and again a few words further on, but it is doubtful if any words be missing. The spaces are filled up in J and BK, apparently by guess, as follows: J has 'he sees so perplexing a chance, concerning which, owing to the increase of after-tearing of the same perplexity and the arrival of evil, he is doubtful, has no doubt,' &c. And BK has he is so perplexed on account of no doubt of the falsity and little training that existed in the worldly for increasing the after-tearing of the same perplexity, has no doubt, &c.' U 2 Digitized by Google

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EPISTLES OF MANUSKIHAR. fulness, practised' attention to the good, and much affection for the faithful-so kindly regarding, truly judging, and with a liking for praising (sridano), as regards whatever I write truly and with true conviction are, I consider, to make provision, and have realised a preparation striven for. 292 CHAPTER IV. 1. I have also seen the spiritual life' in the writing which is in such statements of incompleteness, and owing to the same reason they should not cease from the operation of washing you-whom may the angels protect!-with the Bareshnum ceremony (r). 2. Because the ancients have said that, when it shall be discarded from use, every water, fire, plant, righteous man, and animal, and all the creatures of Atharmazd are afflicted, diminished, and made to leap away. 3. As it is said in revelation that, as to him who stands by a dead body upon which the Nasus has rushed', 'anuso zi, Spitama Zara 1 J has burzidako, 'extolled,' instead of varzidako, 'practised.' * Reading dakhsharmih as in J; the other MSS. have m instead of u. Reading did ahvoih; but it can also be read stihanoih, in which case the translation would be:-'And my worldly condition.' Meaning the incomplete kind of purification which their statements complained of, or his referred to. K35 and BK omit the r in kardako. * See App. IV. 7 The fiend of corruption (see Dd. XVII, 7). The three Avesta passages here quoted, with their Zand (Pahlavi translation), are from Vend. IX, 161-163, and are freely translated (trans. D) thus:-'It grieves the sun, indeed, O Spitama Digitized by Google

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EPISTLE I, CHAPTER IV, I-3. 293 thustra! aesha ya? paiti-irista avad? hvare a-ta pa yeitis, anuso hau mau, anuso ave staro* -discontentedly, moreover, o Zaratust the Spitaman! does the sun shine upon him who has been by the dead, so discontentedly [does the moon]", thus discontentedly do the stars --khsh navayeiti zi, Spitama Zarathustra! aesho na yo yaozdathryo, yad aeteme paiti-iristem fra-nasum kerena oiti--the man who is purifying propitiates them, o Zaratust the Spitaman! when he operates on him who has been by the dead, on whom the Nasus is put forth, and he has become parted from the sacred twigs he propitiates fire, he propitiates Zarathustra ! to shine upon a man defiled by the dead; it grieves the moon, it grieves the stars. That man delights them, Spitama Zarathustra! who cleanses from the Nasu those whom she has defiled; he delights the fire, he delights the water, he delights the earth, he delights the cow, he delights the trees, he delights the faithful, both men and women.' The Avesta text is given according to the standard edition of Westergaard (1X, 41, 42), and all variants of any importance, in the three MSS. here used, are mentioned in the notes. These passages are also referred to in Ep. II, iii, 5. * K35 and BK insert the last three words, anuso ava staro, here. e J inserts ya here. J has a -tapayaeta, but K35 and BK omit the word. * K35 and BK have khshathro-chinangho, of a desire of authority' (which occurs in Fravardin Yt. 112 as the name of a man) instead of a ve staro, which they have inserted earlier. They also leave a blank space for the words maman akhursandiha, moreover, discontentedly' (which begin the Pahlavi translation), as if they were descended from a damaged original. * All three MSS. omit the words in brackets, which are necessary to complete the Pahlavi version. * K35 and BK omit aetem. ? J has who has become polluted,' which separation from the sacred twigs (see Dd. XLIII, 5), or other ceremonial apparatus, implies. The phrase is omitted in Pahl. Vend. IX, 162. Digitized by Google

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* EPISTLES OF MANUSKIHAR. water, he propitiates animals and plants1, he propitiates the righteous man, he propitiates the righteous woman, both of them,' as in the Avesta of it :-khshnavayeiti atarem, &c. 4. When there is no purifier all the angels of the worldly existence become afflicted and dissatisfied; and religious purifiers who are intelligent are even now not to keep backward the work of purification, just as it has come to them by practice from those of the primitive faith, and are not to diminish it. 5. To change a good work properly appointed they shall not accept a law which is not right, a good work not properly appointed; not to do the work thereof is accounted very sagacious and perfectly wise; and through your freedom from inferiority" the glorifying, commendation, praise, and blessing are your own. 6. For it is said that in all the work of forming and maintaining the law (dadistano) those of the primitive faith were very greatly particular about every single thing; and as to the whole operation of that proceeding into which they have entered, those of the primitive faith have become aware of the power which resides in true authority. 7. But, otherwise, the routine which is brought out 294 1 J has 'he propitiates plants,' as in Pahl. Vend. IX, 163. Literally 'male.' The initial words of which here follow their Pahlavi translation, instead of preceding it. J omits these six words. Reading afrotarih, as in BK; K35 had originally avartarih, 'pre-eminence,' as in J, but the copyist wrote afro (=aparva) over the avarta, as a correction, leaving it doubtful whether he meant afrotarih or aparvarih, 'want of education.' * That is, unless confirmed by the decisions of the ancients. Digitized by Google

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EPISTLE I, CHAPTER IV, 4-9. 295 from revelation and the teaching of the high-priests is then not authorisedly changed by that priestly man whose decree of the fifteen ? washings is written in your epistles; because, on account of the whole and any perversion (gastakih) of the same writing, not of similar utterance with revelation, before which the custom did not exist, I am without doubt as to that decree. 8. And in it, moreover, is written, declared, and contained (vangido) that once washing is mentioned", until a purifier comes who is acquainted with the ritual, who washes just as declared in revelation. 9. To be so washed I consider just as a thing for which he is even now as it were a purifier who is a good washerdeg, that of which it is written below and clearly realised that it should not be decreed; and through the scanty deliverance written therein' it is manifest it would not be the statement above 8. * J has which is brought out with knowledge of the purifying cup (tastik), with preservation of faith, and with manifestation from revelation.' * All three MSS. have sixteen 'in ciphers, but it is evident that Zad-sparam and his erroneous teaching of the sufficiency of fifteen washings (see Ep. III, 1, 2) are here referred to. * Reading semag, a Huz. hybrid for namak. The decree of Zad-sparam, apparently. Referring probably to Vend. VIII, 299, which provides a washing for the polluted person by himself, if he can find no one willing to purify him (see App. V). * That is, for such a purpose any ordinary washer would be sufficient. * In Pahl. Vend. VIII, 299, which states that, although pure enough for ordinary purposes, he must still abstain from engaging in ceremonies for others (see App. V). . That is, it is very different from the propitiation mentioned in $ 3. Digitized by Google

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296 EPISTLES OF MANOSKIHAR. 10. If learned knowledge, relating both to that about inferior matters (agirtariha) and that about superior matters, bei true authority praised and declared by the great primitive faith, former high-priests and those newly arisen (navakgandakane) would be and would have been similarly forward; then, too, it would exist not so much with the priestly men of the time as with the learned officiating priests (magopatan) of Adharmazd who have been before. 11. And when, moreover, all the Avesta and Zand are easy to a priest, preeminently acquainted with the liturgy and a supreme Zaratust, he has attained unto, and should remain with, Adharmazd and 3 the officiating priestship of Adharmazd, and the supreme, world-managing, religion-observing (h Q-din-nikah) sovereignty as to religious treatises". 12. To change then their practice in the law would be entirely an outcry apart from deliberation, and a like violation of the unanimity of the spirits who are the heads and guardians of the religion, and of the unanimity of the source of opinion of the good themselves, for the sake of what is not acceptable. 13. But the statement above 6 is, was, and will be that which remains a good idea well considered by them with the centre of thought, as to its well 'J has "because if even for that about superior matters, acquaintance with religion, and learned knowledge there be,' &c. 9 That is, when he knows all the scriptures and commentaries by heart. J omits 'Adharmazd and.' * That is, he has full authority to interpret the scriptures. o Reading saran sardaran, but in K35 the two words overlap, so that sar-sardaran, head guardians,' might be intended. * Probably referring to the quotation from the Vendidad in $ 3. Digitized by Google

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EPISTLE I, CHAPTER IV, 10-17. 294 operating characteristics, just contention, and complete powerfulness. 14. Also from the teaching of just high-priests, through the preservation of much evidence, and ascertained for the members of the assemblies of various provinces (shatro shatro), are shown the opinion and experience of most priestly men; and to make the various districts (kustako kustako) thrivingly steadfast, an unperverted one should be set up in all four quarters (padkos) of the same province. 15. And a semblance of it is apparent even from that which the glorified Nishahpuhar, the supreme officiating priest?, and also other officiating priests of Adharmazd have said, that one is not to change any teaching of theirs thereon after it is provided, and not to render useless the statements of other authority thereon. 16. But that which they should accept from them as a certainty is to maintain the statements of other high-priests as pre-eminent; and not to change the operation of statements of another description has appeared lawful. 17. Even so it was as that same Nishahpahar, in the council of the glorified (anoshako rubang) Khusro?, king of 1 This mobad of mobads is mentioned in Pahl. Vend. III, 151, V, 112, VI, 71, VIII, 64, XVI, 10, 17, AV. I, 35, and twenty-four times in the Nirangistan (see Sls. I, 4 n). His name is spelt in various ways. * King Khusto, son of Kavad, who is best known by his title Noshirvan, or Anoshirvan, immortal-soulled,' reigned A.D. 531579; and the statement that Nishahpahar was one of his councillors (made little more than three centuries after his death, and, therefore, probably correct) is of considerable importance for fixing a limit to the age of those Pahlavi books in which he is mentioned. These books are the Pahlavi Nirangistan, a late recension of the Pahlavi Vendidad, and the Book of Arda-Viraf, in which last it is Digitized by Google

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298 EPISTLES OF MANUSKIHAR. kings and son of Kavad,--by preserving old things (ligano-showed that way on whose thoughts they are established, and wrote them unaltered, so that such thoughts thereon became as it were decided; and their thoughts thereon, after such decree of his, have so become unanimous. 18. Through the importance of his assured rank, and the rest which was said by him in the work of sustaining the faithful, he maintains as much as the other statements, one by one, from the deliberative teaching of those high-priests. CHAPTER V. 1. That writing which comes amid the writing of your epistle is a correct fragmenta as regards the nothing in which one is to change the operation properly maintainable, and it is becoming; because, if it be even for him, by whom it is written from the stated that Viraf was called by the name of Nikhshapor by some. From the statements made in our text it seems probable that the council was employed in revising the Pahlavi Vendidad, in which they were careful not to erase the opinions of older commentators, and thus confirmed their statements by their own authority. It is possible that this council was that mentioned in Byt. I, 7, where the name Nishapur also occurs, but whether it refers to a man or a city is not quite certain. This council, which seems to have been summoned for condemning the heresy of Mazdak, was held probably two or three years before Khasro came to the throne (see Noldeke: Geschichte der Perser und Araber zur Zeit der Sasaniden, p. 465). 1 Reading bangisnih, but it may be bagisnih, 'deliverance from contamination. The reference is to the decree of Zad-sparam mentioned in Chap. IV, 7, the writing' alluded to in Ep. II, u, 1; iii, 1. Digitized by Google

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EPISTLE I, CHAPTER IV, 18-V, 4. 299 statements of Medydk-mah, Afarg, and Soshans , the several statements and teachings of the same high-priests, yet then the elaboration and publication thereof are not such as that which is sent down by his further elaboration 2. 2. And thereby it has seemed manifest that it is sent so that a wish for the spirit may proceed from the truth of its minister (pado), or from his thought for the desired decision; or his understanding may be of that kind which is warped (vuku sto), as though he believed it as other than the exposition of the religion and the teaching of the high-priests. 3. But until the unparalleled arrival of Soshans : any one not sharing in complete knowledge is not appointed unto a patron spirit (a hvo), and the fiend specially contends more experimentally with the thoughts of the high-priests of the religion for a religious decision. 4. And even the recompense of community of property is that when one gladly observes pure thoughts; and the swift action of voluble (par) speakers and kind regard of religious characters for deliverance and for the noticeable undeceitfulness of the same spirit which is itself the desire of settled observation that is in it for the sake of the 1 The names of three of the commentators whose opinions are most frequently quoted in the Pahlavi Vendidad (see Sls. I, 3). Each of them appears to have written a complete 'teaching' or dissertation upon the ceremonial laws, from which the quotations are taken (see $ 6). . That is, in collecting the opinions of the ancients, he has twisted them so as to suit his own views. * The last of the future apostles (see Dd. II, 10), not the commentator of the same name mentioned in $ 1. * Literally "fraternity.' 6 From pollution or sin. * See $ 2. Digitized by Google

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300 EPISTLES OF MANUSKIHAR. same kind of full religious diffusion-are the swift action of the patron spirit, which, for the sake of preparing him for a deliverance that is not falsifying revelation and is without disputants, is a kind regard for the deliverance itself of him whose spiritual life (hukO) it is. 5. As to that which is thought by him1 of those deliverances sent down, completed, and announced, I consider more particularly about the meaning of one thing, which is their solemnized observance. 6. The solemnized observance of Medyok-mah is in the teaching of Medyok-mah, and those of Afarg and Soshans are each one meditated and indicated in a teaching; and the pointedly superior position of each one of them is mentioned by him in his statement of any teaching and of the decision set up. 7. Also with a kind regard for his own choice he has thought it (the former teaching) imperfect, and, on account of what was not attained by it-- which was a re-explainer of the same good ideas provided its dissimilarity to it is not unnoticed 3. 8. But when one hears the re-explainers of a true reply he is well protected (ha-zinhartdo) by complete mindfulness, and is himself confident that the teaching of Medyok-mah is not the whole statement of Medyok-mah, for there are many opinions of 1 Zad-sparam the writer of the decree mentioned in SS 1. The word kastako means usually a written course of teaching or exposition, a commentary, dissertation, or manual of instruction. * Implying that Zad-sparam had been more inclined to enforce his own opinions than to examine those of the commentators. The Pahl. translation of Av. armaiti, 'devotion,' which is usually personified as a female archangel protecting the earth. Digized by Google

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EPISTLE I, CHAPTER V, 5-VI, I. 301 Medyok-mah? which have decided in another manner; not that whatever Medyok-mah said is not good, but in the teaching of Medyok-mah it is certain that even what is not proper is mentioned many times as a possibility CHAPTER VI. 1. As to that which is written in that epistle, that in the teaching of Soshans he thus states, that'of both the purifiers necessary he is suitable by whom the ritual is performed 8,' they have been similarly very unanimous that when one is incapable (ata)* it is the other that is suitable, who is written of in connection with him; and that, moreover, because the statement of Afarg is in a teaching of his , and, on * J inserts 'rules which are mentioned in the special teaching of Medyok-mah.' It appears probable that the author had access to much more complete commentaries than the fragments now extant in the Pahlavi version of the Vendidad. Meaning, probably, that Medyok-mah was disposed to relax the rigid enforcement of the law in cases of doubt or difficulty, as the Avesta itself does in several cases. * Quoted from Pahl. Vend. IX, 132, 6, where it may be read either as an opinion of Afarg (as mentioned in our text), or as a statement of the Pahlavi translator, who would, therefore, appear to have been Soshans. A complete translation of the Pahlavi version of Vend. IX, 1-145 and the commentaries relating to the Bareshnum ceremony, which are frequently alluded to in these epistles, will be found in App. IV. * Perhaps'impotent,' as the Rivayats (M1o, fol. 103 a) provide that a purifier shall be neither aged nor youthful, not less than thirty years of age. See note 3, above; from this it appears that Afarg was the earlier commentator. Digized by Google

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302 EPISTLES OF MANoskihar. that account, that declaration of his seemed to be from him, which is as though it were decided by him. 2. Then, when one reaches the eulogistic (afrasinako) reply of his re-explainer, owing to his just will it is itself well perceived that Afarg comes into account as one of the high-priests; and that which is the special teaching of Soshans has mentioned that they have been very unanimous that when there is one he would be suitable 1 3. That evidence, too, which many high-priests, and especially one teaching, are alike diffusing, is stated also in the teaching of Medyok-mah, that when he who is washing ? understands the profession, then one purifier is plenty for him. 4. When it is abundantly declared, in particular by two teachings, that when there is one he is suitable, it is then not to be rendered quite inoperative through the solitary statement of Afarg; for Afarg only said, as it appeared so to him himself, that 'two purifiers are requisite 3' 5. The customs of another highpriest are not declared to exist with like evidence; and this is set aside (spegido) even by him himself, that another custom is not suitable to exist, because his own view is mentioned as it appeared to him. 6. Those of the primitive faith have been fully 4 of the custom that other one selected, as to this, where it is the performance of the Vikaya ('exorcism ') *; because its explanation is this, that an See Pahl. Vend, IX, 132, b, but the earlier part of the section refers to statements no longer extant. That is, the person undergoing the purification. See Pahl. Vend. IX, 132, 6, Ep. II, u, 7. * J inserts of the same opinion.' 6 That is, they have considered one purifier sufficient for reciting Digitized by Google -- -

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EPISTLE I, CHAPTER VI, 2-9. 303 opinion upon which the priests (magavogano) are without dispute is that which he says is the custom of a priest, and the business of the two priests, of whose other custom he speaks as much, is a performance by those two witnesses indicating the same as the priest. 7. This, too, is evident, that, by confession of Afarg, when there is only one purifier he is to be considered as being suitable ; and an attainment to more evidence is that which is written by you, that Medyok-mah has said that every customary part (pisako) is to be washed three times?, and now the purifiers do it once. 8. That teaching remains in the same manner as written by him, but the threefold washing of Medyok-mah is not a washing to be striven for, but one to be well considered, of which he spoke ; and this, too, is not said by him, that when one shall not wash three times it is not proper 3. 9. Afarg said that when one shall* wash once it is proper, and about this once the opinion of Medyokmah is the after statement, and the opinion of Afarg is the prior statement; and since in the life of man the first thing to be considered is about purity, not the indispensability of washing, and, further, the the passages from the Avesta (see Vend. VIII, 49-62, IX, 118) which are supposed to drive away the fiend (comp. Ep. II, ii, 7). 1 See Pahl. Vend. IX, 132,6. * See Pahl. Vend. IX, 132,j, where, however, the statement as to three times washing is attributed to Afarg, who is the prior authority quoted (as mentioned in $ 9), and that as to once washing is attributed to Medyok-mah, who is the after authority. Reading la khalelanedo-ae la shayedo instead of la khalelune do a-la shayedo. . Reading ae instead of va a. This statement is attributed to Medyok-mah in Pahl. Vend. (see note 2, above). Digitized by Google

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304 EPISTLES OF MANUSKHAR. pollution diminishes, about which it speaks in the religious cleansing, during so many times washing as is declared, then the consideration of it is a consideration about the one time which is the first computation. 10. That which mentions more than once washing is a contradiction of the prior deponent, not a declaration; and the consideration of that operation, so long as it is declared, is about the statement of him who has mentioned once washing with the opinion of a prior deponents, owing to the same reasons. II. But if it be even that much washing which is the merit of the operation, then the statement of Afarg about these times 8 is manifestly very preservative, and that of Medyok-mah is a necessity for declaration. CHAPTER VII. 1. And as to that which is written 4, that 'in the teaching of Afarg it is thus declared, that "for every single person, at the least', one cup of water and 1 In Vend. IX, 48-117 the washings of the several parts of the body are mentioned only once, which is the first computation here mentioned. ? Reading pesmal, as equivalent to the pesmal or pesimal previously used; but the word can also be read pasimal, after deponent,' which would be inconsistent with the context. The two terms are very liable to be confounded in writing Pahlavi, and in Ep. II, ii, 6 they are again written alike, though put in opposition to each other. The 'prior deponent' is Afarg. * That is, 'about this one time,' as J has it. * In the epistle to which he is replying. The words pavan kamistih, both here and in $$ 5, 6, would be better translated as a desideratum, or desired quantity;' but in Digitized by Google

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EPISTLE I, CHAPTER VI, 10-VII, 4. 305 one cup of bull's urine, which are well alike (vehmal)', are requisite;" and in the same manner it is said in the teaching of Medydk-mah, that "the water and bull's urine, when it is possible, are all to be thoroughly consecrated; when not-and, at the lowest, one cup of water and one cup of bull's urine, which are well alike, for every single person-they are to be set down in that place, and are afterwards to be mingled together?." 2. And since two teachings have so stated, are we to perform the operation more preservatively and according to a more correct opinion than this ?' 3. Also, 'a correct apportionment is not understood by us, and clear reasons have not come to our knowledge that a less measure of the thing is proper.' 4. But I well imagine (h Q-minam) this is not the operation of the purifying cup (tastiko), where a less thing is not proper, because the information with which they have existed-owing to that information of theirs, of which a former highpriest and deliberator was the communicator-is that which was heard by me, that there are some who, for the sake of diminishing the measure of water and bull's urine, speak of this apportionment thus : 'Vikithrekid", in everything the operation Pahl. Vend. IX, 132, s the phrase is pavan kamistih, which can mean only at the minimum, or least.' In Pahl. Vend. IX, 132, s, where this statement occurs, the first letter of this word is omitted, which converts it into shumar, alike. Either word may be correct, but veh-mal occurs twice in this section. * This statement of Medyok-mah seems no longer extant in the Pahlavi Vendidad. * That is, in a way more delivering from pollution and sin. * This word, which probably means 'in whatever is varied,' was [18] Digized by Google

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306 EPISTLES OF MANUSKIHAR. which accomplishes this, that is, when there is as much as is discernible from his body', is proper.' 5. And the saying is not perceived by me as a correct apportioning, because the judgment of the greatly-learned leader of those of the good religion, the glorified Yadan-Yim?, and of other deliberators, the opinion of good thinkers, was thus, that that saying is spoken about that of which the measure is not declared as the least by the high-priests' teaching of revelation. 6. Finally, when it is really of the same origin and suitable, then less than the least of that, of which the measure is declared as the least, is not proper, if, owing to much evidence in the teaching which has mentioned it as suitable, it be more of a blessing, and the operation performed thereby be more legitimate ; because that teaching is for confessing that the statements of high-priests are most evidence of the practice. 7. This is that which is equally perpetual: it is very important for the purifiers to keep the intellect of life in operation, and for the good to become mentally a powerful giver of aid to them; and now, too, a purifier is ordered to keep in use his own most universal equal measure. 8. That which is perceived by me, and has come to my knowledge, more particularly when washed by myself, is the keeping in use an equal measure 3. 9. And even if there be a purifier who does not completely keep in use the evidently the beginning of an Avesta phrase whose Pahlavi translation concludes the sentence. The phrase does not appear to be extant elsewhere. 1 That is, just sufficient to wet the body. ? His father (see Chap. III, 10). * That is, the two liquids should be provided in equal quantities, Digitized by Google

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EPISTLE I, CHAPTER VII, 5-11. 307 consecrated water and bull's urine, still then it is not worse than when it does not really arise from the same origin", and its religious rite also does not take place. 10. Also the words of both the solemnization of the Vendidad and the recitation of the Avesta are likewise to be uttered by him; because ? Zaratust enquired of Adharmazd about it thus :: "How shall I purify where he does not attain unto the Airyema there are some who say where everything is anuso (discontented')? 11. How as to the fire, how as to the water, how as to the earth, how as to animals, how as to plants, how as to the righteous man, how as to the righteous woman, how as to the stars, how as to the moon, how as to the sun, how as to the endless light, how as to the independent light(r), how as to all the prosperity, created by which differs from the present practice, as stated in the Persian Rivayats; thus, Mio, fol. 104 a, mentions 31 mans of water and ine as suitable quantities to be provided. This section is omitted in J, probably by mistake. Apparently deprecating the use of mingled liquids derived from various sources. * The passage quoted here is from Pahl. Vend. XI, 1-5, with a few variations. * Pahl. Vend. inserts as to the abode.' 4 The Airyema (written Airyeme in the MSS.) is Yas. LIIJ, which commences with the words a airyema ishy 6,' and is the last of the Gatha spells mentioned, in Vend. X, 22, as having to be recited four times in order to exorcise the fiend. The meaning of the question in the text, therefore, is : how is the purification to be effected when all the spells are not recited ? * Referring to Vend. IX, 161-163 (see Chap. IV, 3). . This clause is omitted in Pahl. Vend., being merely a repetition of the preceding one, the Av. anaghra raokau being first translated by asarag roshanoih, and then partially transliterated by X 2 Digitized by Google

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308 EPISTLES OF MANOSKIHAR. Adharmazd", which is a manifestation of righteousness?" 12. And Adharmazd spoke to him thus : "Thou shalt chant the purification liturgy, O Zaratust!--that is, fully solemnize a Vendidad servicethen he becomes purified, &c.,"' as mentioned by me above? 13. Where they do not make them solemnize a Vendidad so that they keep in operation that which is written of it as a rite, this does not drive pollution from any one; and then, too, they should abandon the commands of a decree of leaders who are not over them 3. 14. Keep the Bareshnum ceremony in operation, so that the consecrated water and bull's urine are in the proportion which is taught by the high-priests of the religion, unless a scarcity occurs as regards these. 15. Then together with it, also, this is to be observed, that what is mentioned in two teachings is certainly more correct; afterwards, too, where a possibility for it is not obtained by them, there is what is mentioned as suitable by one teaching, and I do not decide that it is not an expediency. 16. And as to that, also, which is written concerning the three hundred pebbles that, sprinkled anagrag roshano. As sar means 'head, end' in Pahlavi (hardly ever beginning'), the only meaning common to the two terms asarag and anagrag seems to be 'without a head or superior, independent,' that is, in this case, independent of the light of other luminaries. 1K35 has righteousness, created by Adharmasd,' but this is evidently a mistake, as righteousness' does not translate the original Av. voha. . That is, as to the fire, &c. mentioned in $11. * Referring to the heretical decree about which he is writing. * See App. IV. * See also Ep. II, iii, 13. The word generally used in these Digitized by Digitized by Google ----

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EPISTLE I, CHAPTER VII, 12-VIII, 1. 309 in ceremonial ablution (padyavo), are cast into (val) the bull's urine and water, that is taught even in the same manner; the inward prayer (vago)', even for when one does not cast them, is in the existing teaching, which is proper. 17. Then, too, on account of the cheapness and harmlessness of the pebbles the purifiers are less curtailing as to them, and to drink the thing so is well-curative in performance. 18. In the existing teaching of imperfect purifiers it should be very advantageous to maintain it as easy; moreover, it is not said of it that it is not suitable, and in the teaching of Afarg it is said that it is proper. CHAPTER VIII. 1. As to that which is written, that it is declared in the Sakadam Nask", that the consecrated bull's epistles is sang, stone,' but Chap. IX, 6 has sagtkako, and Pahl. Vend. IX, 132,c mentions sag kak, a pebble,' as being cast into (den) the consecrated water and bull's urine, without specifying any number. The practice appears not to be mentioned in the Persian Rivayats, and seems now obsolete ; the addition of a small quantity of the ashes of the sacred fire to the bull's urine, which is tasted at the beginning of the rite, is, however, mentioned in the Rivayats. See Dd. LXXIX, 2. The prayer or grace has to be taken inwardly, that is, murmured, before the drinking mentioned in $17. According to this text provision seems to have been made for not using the pebbles, by means of a special prayer. * Or value,' as arganih means both. * In the epistle to which he is replying. * This was the eighteenth of the lost books of the Masda-worshippers (see Sls. X, 25, note). It was one of the seven law books, and treated of many legal matters. Among the contents of its first thirty sections the following items are mentioned by the Dinkard, Digitized by Google

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- - 310 EPISTLES OF MANOSKIHAR. urine, when it becomes fetid, is to be stirred up (bara agardoinisno), and they should not carry it forth so to the fire, so that the stench extends to the fire; because, if that stench extends to the fire, on account of the moisture and through carrying bodily refuse (higar)' on and forth to the fire, it overwhelms it ; that is taught in like manner lest, and owing to what is said, it then seemed to one that the bodily refuse and pollution of fetid bull's urine is on account of the stench. 2. But it is proper to observe it more fully mindfully, perfectly completely, and with better understanding, because that which is said by it, that the carrying of bodily refuse forth to the fire overwhelms it, is not on account of the pollution of the bull's urine, but the proportion of the sin through this; so that it becomes the origin of as much sin for him as that pollution of the bull's urine; but the stench, on account of moisture, is like him even who shall bring clean and purified water into the fire, and thereby becomes sinful. and one of these passages probably contained the statement quoted in our text :-'On carrying forth the holy-water and also the pot (digo-k) to the fire, that is, with purified and thoroughly-washed hands; and the sin of carrying them forth with unpurified and imperfectly-washed hands. On preserving the pot and the other things, whose use is with the fire, from defilement with bodily refuse; when, through want of care, defilement occurs, and any one shall carry it unawares to the fire, he who is careless overwhelms it thereby.... On lawfully warming the bull's urine on the fire, and the sin when it is not done lawfully.' 1 See Dd. XLVIII, 19, note. * The argument is that the urine being a consecrated liquid, its corruption is not contaminating provided it be not occasioned by foreign matter, as alluded to in $ 7); but if the stench be sufficient to extinguish or injure the fire, it is as sinful to expose the fire to its influence as it would be to injure the fire with holy-water. Digitized by Google

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EPISTLE I, CHAPTER VIII, 2-6. 311 3. This, too, is a saying, that the proportion of the sin is mentioned not on account of the pollution of the bull's urine; it is said to be a counterpart even of that which is declared of the care of the flesh of the ass and pig, so that when they shall now carry unto the fire more than the proportion which is ordered, it overwhelms it through carrying bodily refuse forth to the fire, and even then that flesh, investigated as to purity, is mentioned as a supply for the season-festival. 4. The fetid bull's urine is itself likewise prepared, so that on this account it is ordered that it is to be stirred up, that so long as it is stirred up they may thereupon order the use of it; if then it is to be rendered quite useless, there is afterwards no necessity for stirring it. 5. The stirring is declared a purification as regards polluted things, where bodily refuse is only such that it is not endless, and so pure that it purifies even that of another. 6. When it is written of it itself, that it is thus declared in the Sakadam Nask, that consecrated bull's urine which is fetid is to be stirred up for the fire, it is afterwards declared that it is not speaking only of the bull's urine which is provided those three days?; but that, too, which is old and consecrated, So the damage to the fire is not occasioned by any impurity of the flesh of the ass or pig (which could be used for a sacred feast), but by the excessive quantity brought to it. The pig was formerly domesticated by the Parsis (see Sls. II, 58), but they have long since adopted the prejudices of the Hindus and Muhammadans as regards its uncleanness. ? Referring probably to the times of the three washings, subsequent to the chief ceremony, which take place after the third, sixth, and ninth nights, respectively, (see Vend. IX, 136, 140, 144.) Digitized by Google

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312 EPISTLES OF MANUSKIHAR.. become fetid and is stirred again, when they keep it in use, is proper. 7. And that which the Sakadam has declared is, specially, that one of the high-priests * has individually said: "That stench is mentioned with reference to the occasion when a stench reaches it of a different kind from that which exists naturally in it.' CHAPTER IX. 1. And as to that which is written', that 'the teachings of Medyok-mah, Afarg, and Soshans have all three come and remained, and, on that account, whoever has washed just as they always wash therein is certain that he is worthy. 2. Also, should it have been as it were proper to them, would Medyok-mah have said that "not even the purifier is single ?" 3. And the rest as written on that subject, which, on account of its acute observation, has seemed to be from their statements; they, however, have not decided it so by the teaching which is in their names, as was indicated by me before 3. 4. But I do not so understand that if those should have been all the particulars of the peculiarity of all three teachings, would the teachings of Medyok-mah and Soshans have said, concerning any one who should have so washed that the purifier was single, that it is suitable, because the highpriests have been thus very unanimous that when 1 In the epistle to which he is replying. ? See Chap. V, 1. See Chap. VI, 2-4. Digitized by Google Digitized by

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EPISTLE I, CHAPTER VIII, 7-1X, 7. 313 there is one he is unsuitable ? ? 5. And when it should be to them as it were proper that, apart from the hands, the other? customary parts (pisak) should be washed once by them, would Afarg have said it is proper 3, because washing them three times is not mentioned in the Avesta ? 6. And when it would have been as it were proper that the three hundred pebbles (sang) should not be cast into the water and bull's urine, would Afarg's teaching have said that it is proper", because there is not a single use for a pebble (sagikako)? 7. And when it would be as it were proper that he who is washed at the ablution seats (mak) at which any one has been washed during the length of a year, is not injured thereby--only they shall take them away and they are again deposited 6--would Medyok-mah's teaching have said that it is proper, because, when the stones (sago) are again deposited by one, it is to effect the cleansing (vistarisno) of some one, 1 The writer says he does not understand this argument of his correspondents, because it differs from the view he takes in Chap. VI, 2, but it must be confessed that the meaning of the passage in dispute (Pahl. Vend. IX, 132, 6) is not very clear, as the word ashayed, he is unsuitable,' can also be read ae shayed, 'he would be suitable,' both there and in our text. K35 has one line blank here, but this was probably owing to the state of the paper, or some inadvertence of the copyist; as it is evident that none of the text is omitted. . Compare Chap. VI, 9-11. * Compare Chap. VII, 16-18. * This shows that the places for ablution during the Bareshnam ceremony were, a thousand years ago, the same as now, namely, stones deposited on the ground, not holes dug in the ground, as directed in Vend. IX, 13, 14, 16. They are, in fact, the stones or hard material directed to be deposited at the holes in Vend. IX, 29, 30, but they go by the old name for the holes (magh). Digitized by Google

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314 EPISTLES OF MANUSKIHAR. and when a shower of rain occurs thereon so that the whole place shall be thoroughly wetted, inside and outside, it is proper ? 8. And if some one says that this is the case of a rite by a teaching of authority, and the rule is by a teaching of private authority, is not the whole rite by any teaching proper, that consists in this washing which is thoroughly preserved as they keep it in practice??' 9. The reply is even this, that every rite (nirong) is to be performed in such manner as that which is said to be most preservative, and most connected with the declaration of revelation and the testimony of the high-priests concerning it. 10. And not for the reason that Medyok-mah's teaching is more preservative ? as to one rite, and after that something of Afarg is more preservative, is the operation to be performed by the statement of Medydk-mah ; but whatever is the more preservative of Medyokmah's is collected from Medyok-mah, all the more preservative of Afarg from Afarg, and that which is the more preservative of any other high-priest from that which has the most preservative approval of the high-priest. 11. That which those highpriests have said, which they decide by just authority, is the commandment of the learned of the realm, which has lawfully arisen over the provinces (shoharano); but even that statement opposing it which is much testified and manifestly more of a deliverance, or which is declared as an exposition 1 This string of arguments appears to be quoted from the epistle to which the writer is replying, but as they are separated from their context it is difficult to understand the exact line of argument, or to be sure that they are translated correctly. ? From pollution or sin. Digitized by Google

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EPISTLE I, CHAPTER IX, 8-15. 315 of the teaching of high-priests of the religion in a dissimilar case, they shall then wholly accept, and they are to perform the operation authorisedly and preservatively thereby. 12. This, too, I so consider, that even if each separate teaching should be as it were proper, it would then not be determined by them as to the impropriety of the purifying cup, for Medyok-mah has stated, only as it was apparent to him, that every single customary part is to be washed for three times, and has not specifically determined that when all shall be so once it is not proper. 13. By the special teaching of Medyok-mah and the washing which is in the law that says-concerning those interpreting revelation--that whoever becomes quite polluted shall thoroughly wash by that law, so that his being washed is to be considered as being washed, it (the rite) is not performed by me if, also, that other high-priest has said, that every one who becomes quite polluted, and washes not by the law of the primitive faith, is not to be considered as washed. 14. Then, too, in the special teaching of Medyok-mah it is not said, of that washing which is washed by the law of those of a portion of the religion (parak-dinoan), that it is not proper. 15. He who washes by the law of those of the primitive faith, which many high-priests maintain as excellent, because it is suitable, and imagines that regarding the threefold washing it should be said that it is not proper, even he--when he also That is, when the dissimilar case arises, or when it is manifestly more efficient. . See Chap. VI, 7. Digitized by Google

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316 EPISTLES OF MANUSKIHAR. has become of the same opinion as to this, that the statements of the high-priests are on an equality, and the most evidence of the high-priests is the right course--would have attained to confidence about this, that in a doubtful matter there should be a high-priest', and also that of which Afarg and Soshans have alike understood a similar thing is proper. CHAPTER X. 1. And as to the many other matters to which an explicit reply is not written by me - be it the determinableness of it, be it the flow of inward prayer?, be it the pouring of the water, and likewise the rest which is written to me--the statements, when deliberation and conjecture about such arrangements become needful, are not to be made unto the multitude, but unto the priestly at once ? 2. And this much, also, which is written by me is on this account", that when a writing has come to you which is the purport of my re-explanation, and it has seemed that it is written after well-weighed (sakhtako) observations', even so they would cause some of those of good desires to understand, who are thoughtful friends of the soul and observers of 1 To consult about the matters in doubt. * Reading vag-regisnoih; but J omits the first letter, and thereby converts the word into apardasisnih, want of leisure.' * J has merely the statements are when deliberation and conjecture become at once needful.' * Reading hana rai, as in J; the other MSS. have hana 18. * Or, perhaps, 'strict observations' here, and 'strict observers' further on. Digitized by Google

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EPISTLE I, CHAPTER X, 1-5. 317 well-weighed ideas, in whose heart and mind, owing to that other writing', the existence of doubtfulness may fully remain; and, owing to that, this much re-explanation has, indeed, seemed to me good. 3. And then the desire to sprinkles in many modes is also an incorrect presentation", on which same subject there is this in consideration, that afterwards, peradventure, the same priestly man by whom it is written may come--whose assured wisdom & may the angels make steadfast! and whom my approaching causing a purifier to travel for various quarters has occasioned to write it--so that while they are, therefore, awed by him, and shall provide more completely for use the full measure of water and bull's urine, the complete words of the Avesta, and other proper rites, they shall proceed more approvably. 4. And if it be even not auxiliary for the same purpose (ahano) that it was written by him-except, indeed, through consideration of its details--no reason for a writing of that kind is to be assigned. 5. But if for the reason it was written by him it be manifest as an existence which is very little threatening, then I consider his opinion, which is in his decree, not so perplexing; and, till? now, the perplexing consideration was more particularly as 1 To which he is replying. * Reading adin gim, but this is doubtful. * The Huz. verb zerikanta no, to sprinkle,' is not found in the glossaries, but is readily traceable to Chald. P?!. * Reading arashniko-ko-dahisnih. Meaning his brother, Zad-sparam. . The usual Pahlavi phrase for the Av, asno khratus or instinctive wisdom (see Dd. XL, 3). 1 Assuming that val stands for val. Digitized by Google

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318 EPISTLES OF MANUSKIHAR. to that, when, owing to the great learning thereof to be seen by me, this was not doubtful, that as to the great opinion of the world about the existing law of the profession of the priesthood, and the practice of all those of the good religion of the realm, they should make a decree only by the deliberation of me and other priestly men and religious observers?. 6. For if even he retorts a further statement as to the appointed observance, its origin is then also a propagation from the diverse teachings of those great high-priests of those of the primitive faith, who were they who have been formerly great. 7. On account of the depth and much intricacy of the religion they mention many opinions and well-considered decrees which were likewise formed devoid of uniformity, and the utterance of the different opinions of the priests is with the reciters of the Nasks; but even among themselves the most supremely just high-priests were of a different opinion, different judgment, different teaching, different interpretation, and different practice only in the peace, mutual friendship, and affection which they had together. 8. Just as that even which was prominent about these chief priests (magopata no magopato), whose names were Aturd-Frobagvindad and Aturd-boged, who have been, each separately, the high-priest of the realm of the true religion and the scholar of the age. * Implying that the more learning there is manifest in an erroneous teaching, the more necessary it is to submit it to careful examination. * Reading frago vak pato-yeka vimuned, and assuming that the last word stands for pato-isted. Digitized by Google

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EPISTLE I, CHAPTER X, 6-11. 319 9. To many, when an opinion is afterwards so obtained, pertaining to the high-priests in the spiritual existence ?, it is as is said about Zaratast the Spitaman, that 'the first time when the archangels are seen by him, the Spitaman, it is then supposed by him that they are Aindar, Saru, Nakisiyya, Taufrev, and Zafrika, who are most mighty 3.' 10. From such as those the decree and its original perversity (ban-gastikoih) and scanty preservativeness are so written and prepared, and afterwards, also, your opinion is that way irritated by the habit of good thinking-of which there is so much manifest from those of the primitive faith and the high-priests--because even its words and those written with it, and the completeness of will and religion which is written, inclined the mind away from the teaching of the high-priests. 11. But as the same decree, or that which is resembling the same decree", is appointed (vakhto) 1 That is, such as have passed away. * These are the last five of the arch-demons who are the special opponents of the archangels, being corruptions of the Avesta names Indra, Sauru, Naunghaithya, Tauru, and Zairika (see Bd. I, 27). The name of the first arch-demon, Akoman, is omitted here, probably by the mistake of some copyist, as six names are wanted to make up the number of the archangels exclusive of Adharmasd himself. I continues as follows:-*" of the demons." 10. Written with the wretchedness (vak harih) and savageness of such as those, the oppressiveness and disaster of a decree of that description, and its original perversity,' &c. (as in the text). * In the decree, which was so written as to appear to be directly derived from the teachings of the commentators, but, at the same time, so warped their statements as to lead astray. Hence, it might be compared to the conversion of an archangel into an archfiend through a mental hallucination, as mentioned in $ 9. * J omits these last eight words. Digitized by Digitized by Google

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320 EPISTLES OF MANosxlhar. and specially decided, and is not to be accepted from him, and the operation is not to be performed thereby, its position is then to be considered, by those steadfast in the practice of the pre-eminent religion, with the most advanced understanding and discernment, which are the thought of its true station in the religion of the Mazda-worshippers. 12. And other religious decrees, intelligently preservative of the soul, which are made known and declared from the teaching of truthful high-priests of the religion of the Mazda-worshippers, are to be suitably accepted and fulfilled. 13. And since this opinion (dastako) of mine is, moreover, from the writing of Afarg, even about the preservation of different interpretations and different teachings, not specially owing to unobtainable statements of this shattered religion of the Mazda-worshippers, nor even to distress through simultaneous strife, but owing to the desire of true opinions which has existed, there is safety abundantly, but temporarily, from the scribbling of the opposing, partial, and injurious writing of that priestly man. CHAPTER XI. 1. For completion little is observed by me; and a man of my own, in a position of authority (song gah), comes with a second epistles for that priestly man, opposing, disputing, showing the harm, making 1 Reading hana giring, but it can also be read an adarog, that undeceitful.' ? Zad-sparam. * Not Ep. II, but one which preceded it (see $ 5, note). Digitized by Google Digitized by i

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EPISTLE I, CHAPTER X, 12-XI, 6. 321 aware of the deliverance 1, and applying for arrangement. 2. And the man who comes as a co-operator is announced by me, and the rite which is accomplished by him is so till further notice, which is for my further epistle %; because a double elucidation about that which it is necessary to arrange from afar is a custom more suitable for the discreet. 3. If that same priestly mans should have been in the vicinity, then interviews with me, with a few words, would have been more preservative than trying to convert that wretchedness (vakhar) into that which is customary (pisako) even by further writing and much information. 4. And even now my prospect is a well-considering demand for explanation, so that, if the duties which are suitable for the discreet be really disposable for it, it is proper so to arrange what it is possible for me to complete for three months; and I may go myself into the presence of that same priestly man for the arrangement of the indispensable duties, and may diffuse this arrangement properly 4. 5. But there are many reasons for private reflection (nahido) on account of which a descent from position is an evil resource; and this once a temporary epistle is written by me to him, and comes with this epistle". 6. And Yazdan From pollution, by means of the BareshnQm ceremony. * Probably referring to Ep. II, till the arrival of which (or that of Ep. III) they were to act as directed by the priest he sends with this epistle. . His brother Zad-sparam. * This intended visit to Sirkan is also mentioned in Ep. II, v, 5; vi, 4, 6; vii, 3. Being apprehensive that personal interference might lead to altercations derogatory to his dignity, he prefers trying the effect of writing in the first place. The temporary epistle, here referred to, (18] Digitized by Google

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322 EPISTLES OF MANUSKIHAR. panak", a man who is instructed?, shall come to him, who is friendly to custom (dinag-iyar), and of like rank with his own man who is faithful; and I will write further and more controversially to him, and give the information advisedly with which I shall acquaint him, so that it may be more explanatory to him. 7. But if through this which is written by me, or through myself 3, he should come immediately (digandyis) unto Pars, I shall then be seeking an opportunity even for the retirement of him himself; I do not abominate it (madam la mansom) when it is necessary for them and private, as is better. 8. As to these other diffusions of arrangements which are pre-eminently the resources of that priestly man, and the acquaintance with revelation which is sought by him, for the sake of the advantage of the religion they should not be molested before. 9. May the arrangement and restoration and benediction of the revelation (din) of the Mazdaworshipping religion reach a climax! and may the could not have been Ep. II, as that was written after Ep. III, and was the further epistle promised in $ 6. * Or, perhaps, Yasdan-pahnak. This was a common Parsi name in former times, as it is found in two of the Pahlavi inscriptions in the Kanheri caves, dated A.D. 1009 (see Indian Antiquary, vol. ix, pp. 266, 267), and the very similar name, Yazd-panah, occurs as the name of a Parsi convert to Christianity who was put to death about A. D. 541 (see Hoffmann's Auszuge aus syrischen Akten persischer Martyrer, p. 87). * Assuming that din hardo stands for zin harido. * If I should come personally. * Referring probably to further matters of complaint, which he did not think it advisable to notice seriously until the present controversy was settled. Digitized by G oogle

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EPISTLE I, CHAPTER XI, 7-12. 323 eminence of you listeners' to the primeval religion consist in long-continued, supreme prosperity, through all happiness! then, through such thoughtful friends, the acquaintance with its difficult teaching and mighty words, which is to increase that gratitude of yours to me for my decisions, is made a blessing to you, if you observe therein a good idea which seems to you important, when it reaches your sight. 10. The correct writer and scribe is ordered that he do not alter any of the words (marik), while he writes a fair copy of this epistle of mine, which is written by me to you, and he orders some one to give it to that same man, Yazdan-panak, along with that epistle, so that it may come to him $, for there are times when I seem aware that it is better so. 11. And may the angels increase and enlarge your many new things with full measure and complete exaltation ! the pleasure, peace", righteousness, prosperity, commendation, and happiness of the powerful who are all-controlling and happy-ending. 12. Manaskihar, son of Yadan-Yim, has written it in the day and month of Spendarmado, in the " Reading nyokhshidarano, as in J, instead of avakhshidarand. * Reading min, instead of man, 'who.' * To Zad-sparam. This copy was that mentioned in Ep. II, vii, 1. * Reading slam, as in J; the other MSS. have shnuman, 'propitiation,' the two words being nearly alike in Pahlavi letters. Reading patagano; J has padvandano, connections,' by inserting a stroke. * The fifth day of the twelfth month of the Parsi year; and, as Ep. III (which was evidently written after further consideration) is dated in the third month of A. Y. 250, this must have been written in A. Y. 249. The date of this epistle, therefore, corresponds to the 15th March, 881. Y 2 Digitized by Google

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324 EPISTLES OF MANUSKIHAR. enjoyment of righteousness, the glorification of the religion, trustfulness to the angels, and gratitude unto the creator Adharmazd, the archangels, and all the angels of the spiritual and the angels of the worldly existences. 13. Praise to the month (mah) of like kind which is exalted in its name with this. Digitized by Google

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EPISTLE II. TO HIS BROTHER, ZAD-SPARAM. Copy of an epistle of the priest Manaskihar, son of Yadan-Yim, which was prepared by him for the priest, his brother, Zad-sparam'. CHAPTER 1. 1. In the name of the sacred beings who shall keep exalted the pre-eminent success of your priestly lordship, accomplishing your wishes in both worlds, I am longing for the children-formerly promoting health of body--and for activity, and fully desirous, and in every mode a thanksgiver unto the sacred beings, for the well-abiding eyesight, peace, and understanding of your priestly lordship. 2. The epistle that came from you in the month Avan?, which Nivshahpaharwas ordered to write, 1 See the heading to Ep. I. The eighth month of the Parsi year, which must have been A.Y. 249 (see Ep. I, xi, 12, note). This month corresponded to the interval between the 11th November and the roth December, 880; but it is evident from Chaps. VII, 2, VIII, 1 that this reply was written about the same time as Ep. III, that is, in the interval between the 14th June and 13th July, 881. * This appears to have been the original form of the name Nikhshahpahar or Nishahpuhar, applied both to a man (see Ep. I, iv, 15, 17) and to a city in Khurasan, and in this place it is not quite Digitized by Google

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326 EPISTLES OF MANUSKIHAR. and .... by me from'.... and ...., would have been quite desirable to increase my gratitude unto the sacred beings for the health and salutation of your priestly lordship, though it had been merely to write intelligence of your own condition ; for your writing of the epistle is not such as that of the distant who write in duplicate, but like that of neighbours who think that everything new should always be really mutual information. 3. As to that, too, which you ordered to write about omens and such occurrences--for which my form of words is not as is twice specified within the epistle, and from henceforth one should order to write intelligence more clearly-moreover, on account of want of leisure on many subjects, my heart is not disengaged even for the understanding of omens. 4. I apprize your priestly lordship that in this certain whether a man or a city is alluded to. The text, as it stands in the MSS., is as follows:- Namako zitano den bidana Avand mun Nivshahpuhar nipistand farmudo va mado.' This can be translated as in our text, if the word va be omitted; but, if this word be retained and mun be changed into min, the translation would be as follows:- The epistle which some one was ordered by you to write in the month Avan from Nivshahpahar, and which came.' Now it is evident from Ep. I that Zad-sparam must have been in Sirkan for some time previous to the date of that epistle, 15th March 881, and, therefore, probably in the previous November; but, at the same time, it must be noticed that there are allusions in this second epistle (see Chaps. I, 12, V, 3) to his having been formerly at Sarakhs and among the Tughazghuz, that is, in the extreme east of Khurasan; it is, therefore, just possible that he may have been at Nivshahpahar, on his way to Sirkan in the south, in November. 1 J and BK attempt to fill up the blank with the words keshvar arg, 'the value of the realm;' but the original text probably stood thus :- and was received by me from so and so,' the names having been torn off in some intermediate MS. - Digitized by Digized by Google

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EPISTLE II, CHAPTER 1, 3-8. 327 interval (tahiko) a written statement has come unto me that the good people of Strkan are, indeed, so enveloped by you in distress, despondency, and trouble that its counterpart was when there was a liberation of our glorified fathers from the state of material existence. 5. For such as the insufficiency of the whole life of such was then to me, so even is the wounding and damage which comes now to my understanding and intellect. 6. The whole life of such is on the confines of the pure existence, a contest with the complete incorrectness that remains contaminating the liturgy by which the greatest intelligence of the religion of the Mazda-worshippers is aided; a little also, finally, of sagacity and observance of the apportionment of the more grievous impostures and more frightful delusions. 7. And, first of all, as to when your completely vile idea first destroyed your own enlightenment, and quite subdued your seconding of me, is inopportune (avida na) for me; and that ordinance ?, which though it be also right, is then even grandeur, because it is a law of the realm and an opinion of the world. 8. When even in the mansion of various thoughts, the residence of the assembly of Pars, and many other conventions to deliberate, and the united opinions of a thousand priestly men (magavog) of the good religion thereon, it could remain unaltered, then, also, the various good thoughts and opposing considerations that, along with me, the 1 Since he heard from his correspondent. The word cannot be tisgako, nine days,' as that would not tally with the dates of Eps. I and III. . Referring probably to the Bareshnum ceremony which Zadsparam wished to dispense with in many cases. Digitized by Google

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328 EPISTLES OF MANUSKIHAR. minds of other heads of the religion have promoted, and shaped or altered decisions thereon, and settled and issued orders thereon, could not have seen a grievance (seg) therein. 9. And this, too, should be observed among your requirements ", that when the fattiness of the body is in wrinkles (kin), so that four perfect ones of the period are provided, even then the opinion of a high-priest of the religion is greater than every opinion, but the law of the realm of various kinds 8 is only through the deliberation of the same perfect ones; to make him decide then is not proper 10. And it would be desirable for you to take account of that which is said thus: Thou shouldst not practise that, O Zaratust! when thou and three or four companions, in the village of a thanksgiver of the assembly, shall say this: "Such is an evil notion."' 11. These words of his are then not taken into account by you; and it is firmly and with acute observation determined by you, and thought preservative for yourself, that even the sin be not privately (andarg) declared by me unto the assembly which has deliberated at Shiraz6. 12. You order this, and J omits this phrase. : Reading mesakh or miskha; but it may be masagih, squeezing.' * J has merely the words, even then the opinion of the highpriest for the realm,' which gives a reverse meaning to the text. It appears from this, that when a supreme high-priest became very old, his worldly duties were put in commission, by being intrusted to a committee of four of the most learned priests; but the opinion of the superannuated high-priest was still supreme in spiritual matters, though not to be trusted in worldly affairs. Whither Manuskihar had specially gone to hold this assembly before writing Ep. I (see Ep. I, ii, 13). . Digitized by Google

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EPISTLE II, CHAPTER I, 9-14. 329 it is known that if it were a statement of yours in the assembly of the Tughazghuz', you would have been still less a speaker in private. 13. I consider that you are as much under-hand (afr) about this, as regards yourself, as Zaratast 2 the club-footed (a pafrobd) when he arranged his garments (vakhshakiha), and his club-foot is itself overspread thereby even to himself, so that he was then approved as good by some of those of Kirman* when they heard of it, and those of Rato (Razika no) wrote a reply that, if he should be appointed by you also at a distance, he would then be approved by them likewise as good. 14. This idea of yours is more heinous than that act of his, the reply from various sides is more mischievous, the disgrace among the people is more unslumberable, the load upon the soul is more consumingly heavy, and the 1 The MSS. have Tughzghuz in Pazand. Mas'audi states (A.D. 943) that the Taghazghaz were a powerful Turkish tribe who dwelt between Khurasan and China, in and around the town of Kusan, and not very far from the supposed sources of the Ganges. They had become Manicheans, having been converted from idolatry to the heretical form of Mazda-worship taught by Mazdak (see Mas'audi, ed. Barbier de Meynard, vol. I, pp. 214, 288, 299, quoted at length in a note to Sls. VI, 7). It would seem from the allusion in our text that Zad-sparam had recently been among these Taghazghaz, and might have imbibed some of their heretical opinions, so as to lead to this controversy with his brother and the orthodox people of Sirkan. That he had recently been in the extreme north-east of Khurasan is further shown by the allusion to Sarakhs in Chap. V, 3. * Evidently some recent pretender to the supreme high-priesthood, who had endeavoured to conceal the deformity that disqualified him for that office. * That is, fit for the dignity he aspired to. * Here written Girman (see Dd. XCIV, 13). * Near Teheran. Digitized by Google

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330 EPISTLES OF MANUSKIHAR. severance from, and contest with, Adharmazd and Zaratust become more incalculably perplexing. 15. And this, too, is my summing up (khapir)--when your own acquaintance with the religion and salvation of soul are in such force--by the parable (anguni-attako) of that physician of the body who, when they asked about destroying the toothache, thereupon gave his reply thus: 'Dig it out!' and they rejoined thus : 'He is always wanted as our physician, so that he may cure even a tooth which is diseased;' I would extract its teeth? more plentifully and with more suspicion than he. 16. And if, also, those of the good religion in the country of Iran be, therefore, always in want of the learning and acquaintance with religion of his priestly lordship, so that he disperses the profession and the preparation and management of the remedy of many diseases, then he throws it away as a profession, and there is not much of a necessity for the wisdom and learning of his priestly lordship. 17. For there are some of the present time would never vouchsafe approval of a presiding fire", which is in many modes an advance of foreign habits; and of many things which are in writing, of a nature easier and more comfortable in a worldly sense, they offer and 'J converts the phrase into 'very heinous to me,' by reading avir and adding giran. That is, he would drive the morbid ideas from his brother's mind. * Meaning the practice of the Bareshnum ceremony, for which the priests were specially required. * Probably because they saw no necessity for the presence of the fire at the sacred ceremonies. He is warning his brother that his heretical teachings would soon make the people imagine that they could dispense with the priesthood altogether. Digitized by Google

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EPISTLE II, CHAPTER I, 15-11, 3. 331 always give more than he who is a priest; and, at last, no one ever accepts any except him who is astute in evil and wicked'. CHAPTER II. 1. I have also examined that writing in detail, and it is very unprepared for the remarks of the learned and those acquainted with the religion, for the sentences concocted have to be divided, and the slender demonstration is disconnected (a parvandido); so I consider that it is not sent to be seen, as regards which such a course would, indeed, be a cause of terror to purifiers. 2. It is so written that, while on account of that same terror they are very much alarmed, and are thorough in maintaining the duty of the continuance of care for water and bull's urines, and of the formula of the operation, they shall more fully perform it as a duty provided for high-priests; even from that I am more fully of opinion that your like judgment and own concession have produced this explanation. 3. When I saw in the decree, such as that which you have written, that each time one comes unto a purifier who washes in such manner as is declared 1 That is, some priest who teaches such heresies. These terms are those applied to the demons themselves in Pahl. Vend. XIX, 140, 141, 147. * The decree of Zad-sparam, a copy of which had been sent to him by the people of Sirkan (see Ep. I, iv, 7). The two liquids used in the purifying ceremony of the Bareshnum (see App. IV). Digitized by Google

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332 EPISTLES OF MANUSKHAR, in revelation-which is evident, indeed, from his existence when he is a religious purifier, and also from your priestly lordship's knowledge of the rite; indeed, there is no use of that same decree unless the scripture of revelation, likewise, be so he is to do it with very strict observation, now, since, owing to the reception of terror by the purifiers, that preparation is evidently to produce, as regards their own disposition and movements, much harm and irregularity, and perplexed thoughts among the people, the discredit of the decreer is generated therefrom, and it would have been more reasonable to consider the terror and doubt of the purifiers in another way. 4. That which is so explained by you as though it would remain accomplished and would be in notice --and this is written by you like as it were from a teaching of some description-is not proper; because, thus, every rite in the performance of the desired operation, even by one single teaching, is suitable, which, like the preparation for the statements of lying litigants, is very like, but not correct. 5. For when there are some who have furthered Medyok-mah' better than the teaching of Afarg !, it is well when every single rite in the teaching is right; and as to his rite it is not very clear that deliverance is promoted by maintaining it. 6. Even on that occasion when Medyok-mah has mentioned threefold washing, and Afarg once washing, Medyok-mah is the after deponent and Afarg the prior 1 See Ep. I, v, 1. * From pollution. * In Pahl. Vend. IX, 132, j (see App. IV), where the threefold washing is connected with the name of Afarg, and the once washing with that of Medyok-mah; but Ep. I, vi, 7-9 agrees with the statement here. Digitized by Google

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EPISTLE II, CHAPTER II, 4-9. 333 deponent?; and, on that account, the statement is to be made as long as Medyok-mah is preserved, but as regards the opinion of the words of Afarg it is to be maintained in a state of preservation. 7. As to that which Afarg has said", that 'two purifiers are requisite,' Medyok-mah has also said that one is plenty; and, since the teaching of Soshans: is similar evidence to his, as to that which is said by him, they have thus been more unanimous that when there is one it would be proper; and as several high-priests have announced just the same evidence, and Afarg himself and other priests have been of the same opinion where it is the performance of the beginning of the Vikaya ('exorcism')', Medyok-mah is preserved. 8. Not on this account, that Afarg is more preservative through once washing, is the operation to be performed according to the teaching of Afarg, but the once washing from Afarg who is the prior deponent, and the one purifier from Medydk-mah who is the most corroborated are to be accepted and to be conducted. 9. And even the computers of the stars would make the position of the stars which exists when that of the sun and moon is from the direction (min zik) of Satvaharan", that of Saturn from the direc ated * The words pasimal, 'after deponent,' and pesmal, 'prior deponent,' are here written alike (see Ep. I, vi, 10, note). i In Pahl. Vend. IX, 132, 6 (see App. IV and compare Ep. I, vi, 1-4). * See Ep. I, v, 1. * See Ep. I, vi, 6. From pollution (see $ 6). * The high-priest of the Parsis in Bombay is of opinion that the names of the three directions' mentioned in this section are the Pahlavi forms of the names of three of the lunar mansions, whose Digitized by Google

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334 EPISTLES OF MANUSKIHAR. tion of Avenak, and that of Mars from the direction of Padramgos, a position which sends much good, and is said to be capable of undoubtedly (anarangak) bringing on maturity of strength. 10. That this is to be seen as an occurrence (gasto) is a conjunction (nazdako) which is not possible', because, if the conjunction of Satvaharan be exact, yet, since Saturn and Mars are not at their conjunctions(min nazdak), its effect is not a good configuration (khap tana); if the conjunction of Avenak be exact, yet, since the sun, moon, and Mars are not at their conjunctions, its effect is not good; and if the conjunction of Padramgos be exact, yet, since the sun, moon, and Saturn are not s at their conjunctions, the effect is Pazand appellations are given in Bd. II, 3; and he identifies Satva. haran with Kahtsar, Avenak with Avdem, and Padramgos with Padevar. The reading of all these names is, however, very uncertain. Satvaharan is written Sataharan three times out of the five occurrences of the name, and the first syllable might easily be read Gaht=Kaht, so as to correspond with the Pazand; on the other hand, the reading Sat corresponds with Sata-bhishag or Sata-taraka, the Sanskrit name of the 25th lunar mansion, Kahtsar. As Paz. Avdem seems to be merely Pahl. afdum, 'last,' I prefer identifying Avenak (which can also be read Averak) with the ninth lunar mansion, Avra (Avrak in Bd. VII, 1, Avrak in Zs. VI, 1), the Sans. Aslesha. Padramgos is also written Padramgos twice out of the three occurrences of the name; its identification with Padevar makes it the first lunar mansion, the Sans. Asvini. The aspect of the heavens, therefore, which is here mentioned as very auspicious, has the sun and new moon in the latter part of Aquarius, Saturn in the first part of Aries, and Mars in the latter part of Cancer, that is, twice as far from Saturn as the latter is from the sun and moon. 1 That is, it very rarely happens; as rarely as the exact agreement of three different commentators, whom these three conjunctions are intended to represent. * Reading mitro mah, instead of M&dy ok-mah. * The MSS. omit 1&,not,' by mistake. Digitized by Google

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EPISTLE II, CHAPTER II, 10-12. 335 not good; on account of which, in any conjunction which is not exact, they believe it possible for a firm mind also to accomplish this auspicious labour (sukh-varzisno), but they say the just and wise should make the decision. II. So that this one is a very good position, because that which is truly issuing (rast-tag) through the conjunction of Satvaharan is from that mighty Satvaharans, and that of Satvaharan being better through the conjunction of Padramgos, that is done. 12. You should understand that of the same kind is the similitude of the three teachings, of which you have written, with this similitude which I have portrayed 6 and ordered to form and scheme, so that you may look at it more clearly, from a proper regard for your own deliverance for the sharp * Reading raf, as in J, instead of the la, 'not,' of K35 and BK. * That is, the circumstances are too unpropitious for any one to come to a decision without consulting those who are better qualified to judge, as is also the case when commentators disagree. Reading min zak raba Satvaharan, but this is doubtful, because K35 has min raba a haran with zak Sat written above min raba; BK has min zak Sate (or dado) raba a haran (or kharan), which is merely reading the same characters in a different order; while J omits most of the doubtful phrase, having merely min zak-i, which, with the alteration of rast-tag into rasttar, changes the meaning into the following :- because that which is through the conjunction of Satvaharan is more correct than that of Satvaharan, and that which is through the conjunction of Padramgos, that is done.' * Or 'that remains the effect.' * Reading nisaninido; K35 and BK omit the first letter so as to convert the word into dihaninido, which might mean presented.' . From pollution. There is some temptation to use the word salvation for bugisn, but this would introduce ideas that were, no doubt, foreign to the author's mind. Digitized by Google

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336 EPISTLES OF MANUSKIhar. intellectuality of the re-explainers of what is not well-considered in connection with its purpose (ahanko), and for the accumulation of opinions that is steadfast in the law of the ancients and orders you to heed it. 13. For, owing to the miraculousness and pre-eminence of that?, he who thinks to restore the good ideas of the ancients does not himself understand the knowledge in that wisdom of the ancients, and does not keep his own presumption (minih) lowly and teachable; much, too, which is through his own learning is declared to be out of it (the law), and how he orders us to understand it is by his own opinion CHAPTER III. 1. It is disquieting about this, too, which is declared in your writings, as regards your vehement desire and embarrassment (razdih) for a new law, and your wish and longing for the establishment of the law of the apostles *; as also that which you have done about the gathering of the details of statements from the three teachings', and about 1 The ancient law, as contained in the difficult language of the Avesta. ? That is, commentators are apt to attribute to the scriptures many opinions which really originate in themselves. * The decree mentioned in Chap. II, 1. * That is, the new law which the future apostles, Hashedar, Hushedar-mah, and Soshans (see Dd. II, 10) are expected to bring, so as to restore the religion in preparation for the resurrection. * Those of Medyok-mah, Afarg, and Soshans (see Ep. I, v, 1, 6). Digitized by Google

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EPISTLE II, CHAPTER II, 13-III, 4. 337 causing the rapid bringing of the new law. 2. And on account of your embarrassment and wrong-doing (vadag) they would give up the Frasnatee ('washing upwards ?') and Upasnatee (washing downwards'), to bring the fifteen times which are without ordinance (bara ainako), that are after it?, back to the fifteen which are a portion of the ordinance (ainako vat). 3. As to the three times, each of which times one runs a mile (hasar) even until he obtains a purifier, since peradventure thy mile (parasang), too, might become more, all the good work is written purposely (ag-kartha) of three miles and more 4. 4. And that, too, which the high-priests have so appointed, when he has striven in that manner for three persons", or that sin and retribution of his is apportioned unto them and brought to the balance (sangag-ainido), is because that commission and retribution of sin might now, peradventure, be * These terms are quoted from Vend. VIII, 276, 279 (see App. V), and are thus explained in Pahlavi in Chap. IV, 2. * Referring, apparently, to the second mention of the fifteen washings, in Pahl. Vend. VIII, 281, which does not occur in the Avesta text (the ordinance'), but refers to its previous occurrence in $ 279 of the Avesta. But, perhaps, the author means that they would confound the final washing appointed in Vend. VIII, 299 with the preliminary washing appointed in the previous $ 279. See Vend. VIII, 280, 287, 291 (compare App. V and Ep. I, u, 6, note). * After the polluted person has thrice run a mile, he is to run further (see Vend. VIII, 194) to some inhabited spot; from which directions the author concludes that any excess of distance is immaterial. K35 and BK have 'four miles and more,' but this seems to be a copyist's blunder. To purify him, and, if they refuse, they each take a share of his sin (see Vend. VIII, 280-293). [18] Digitized by Google

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338 EPISTLES OF MANOSKIHAR. allotted unto the priest 1; for if he were impure (palisto) there would be no one whatever who would properly perform the purification as it is necessary. 5. Then it has become indispensable for you to perform the purification, for that operation-so suitable for the discreet where he who has been by the dead ?,' so that he has become polluted, and even 'the stars and moon and sun shine upon his life discontentedly'-is just as fit for the exalted when there is great 'propitiation of fire, water, earth, cattle, righteous males, and righteous women' thereby. 6. So great is its value that where there is no purification of the body it is not possible to purify the life and soul; and when there is a man in a realm who is able to perform it, that man is not justifiable except when he shall perform it. 7. Finally, when that pre-eminent operation is being accomplished, over which there is in revelation and the perfect information due to revelation that supreme control which you are so disputing in the religion-which even through your trifling (khardako) in the name of authority is becoming a struggle (patkar-yehevan)-then, though it may not be possible for you to perform it yourself, it should thereupon be the duty of some one of your disciples to perform it in your sight, so that you may be aware of the rite, even apart from the great resources in that most learned (aztam) acquaintance Who is to purify him finally with the Bareshnum ceremony. . Referring to Vend. IX, 161-163, quoted at length in Ep. I, iv, 3. : Reading mahisto, but it can also be read Magdayasto, * Mazda-worshipping.' Digitized by Digitized by Google

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EPISTLE II, CHAPTER III, 5-11, 339 with revelation which is associated with you!. 8. Also from that which is repeatedly written by you with understanding of the rite, as regards all three teachings?, it is manifest those rites are mentioned even as those which are more maintained, and are not those which are unnecessary to perform. 9. You are a something therein that tends to preserve 8 a little of what it is not possible for thee to attain fully in any mode; when thou shalt obtain the operations of the voice", and the water and bull's urine, as well as the three men", or thou shalt give a man to wash therein, the intellect of those controlling is then, indeed, not preservative therein. 10. It is proper also for you to consecrate the water and bull's urine by that ritual which is in all three teachings, to prepare your own ritualistic liquid and other things which are approved among you with mutual assistance, and to appoint a purifier who has performed fully acceptably and been wanted. 11. Then, to give out properly to the country that the purification is according to my order, I always 1 That is, even when not performing the ceremony himself, his presence would be desirable, for the sake of securing due attention to all the details, with which his superior knowledge must make him better acquainted than his subordinates. See $1. * Reading bakhtano; the MSS. divide the word, so as to convert it into bara tand, without a body. The meaning is that by his presence he is, at all events, able to secure some efficiency in the ceremony, when he is compelled to intrust its performance to subordinates who are not fully competent. * In the prayers and exorcisms. * That is, one thoroughly qualified (the priest mentioned in $ 4) who requires no special supervision. 22 See $ 4. Digitized by Google

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340 EPISTLES OF MANOSKIhar. perform it more acceptably than that of other purifiers. 12. For the water and bull's urine are all consecrated by me, and the three hundred pebbles (sang) are cast into them (aQbas) by me, just as it is directed; the operation is also directed by me in the three days 2 when it is performed, and all the customary parts are washed three times by me S; the ablution seats (mako) are also arranged by me anew for every single person, and the use of washed seats is not ordered by me therein *; every rite of the washing by the purifier is also so performed by me as all three teachings have mentioned as perfection. 13. You become the best of the district, as regards the minutiae (barikido an) of the purification that is within your duty, so long as they excite the sight", but which are curtailed (kazd) by you in the way of washing disclosed to me", while, when it should be performed by you in this manner, your performance would be equally constantly extolled and your writing praised. 14. When, then, you write of it that they should always perform it just as now, the falsity therein is See Ep. I, vii, 16. * The three washings' mentioned in Pahl. Vend. IX, 132, 0 (see App. IV); referring probably to those after the third, sixth, and ninth nights (see Vend. IX, 136, 140, 144), that is, on the fourth, seventh, and tenth days of the Bareshnum ceremony. Most of this clause is omitted in J. * As said to have been directed by Medyok-mah (see Chap. II, 6, Ep. I, vi, 7), though the extant Pahlavi Vendidad (IX, 132,j) attributes the order to Afarg. * Compare Ep. I, ix, 7, Pahl. Vend. IX, 132, 9, s. * J has 'so long as they advance the purification as much as possible by a resemblance so approved.' . In the heretical decree under consideration, Digitized by Google

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EPISTLE II, CHAPTER III, 12-IV, 2. 341 grievous (yagar), and I know none worse; for this washing and professional purification which one is to keep in operation-as is declared by revelation, the teaching of high-priests, and those of the primitive faith who are esteemable ? --you withdraw (madam daredo) from the midst of us. 15. That which you understand yourself is that unto Adhar. mazd the confederate good creatures are as it were defiled, and in the eyes of the good and wise they are as it were propitiatory towards the mischievous Vae?. 16. And your words about it are just as they say concerning a beggar 3, where a garment is given to him, thus: 'Wash the dirt (alaeg) on him thoroughly clean;' and that garment they shall take is put upon the fire and burnt; and he spoke thus: 'My dirt was a comfort.' CHAPTER IV. 1. It' is both explained again and summarized thus:-If the decree be from a law of Zaratust, is it so decreed as he spoke it? and if they should never perform by that, do not bring the Avesta and its exposition into the midst of it. 2. For the fifteen times of which you have written, if from the revelation of Zaratust, are his mode of washing fifteen times upwards and fifteen times downwards", a rule 1 That is, by the Avesta and Zand. . Reading anako Vae; he is the demon that carries off the soul (see Dd. XXX, 4). Even the best creatures are imperfect in the eyes of Adharmasd and the righteous. * Reading niyaskar, instead of the niyasar of the MSS. * His own line of argument. * See Chap. III, 2. Digitized by Google

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342 EPISTLES OF MANUSKHAR. which is fulfilled. 3. It is said, if one's defilement be owing to depositing any bodily refuse (higar-1), then nothing of this is ever necessary for him, for one reckoning (mar-1)' will smite that which he takes hold of with a finger and it is clean, or it will smite a golden yellow clean, or whatever ? it shall smite is clean; but nothing merely clean is purified, unless a demon be clean 4. And this, too, is very amazing to me, that when this is not taken into account by you, that when there should be, and one should obtain, no purifier it would then be necessary for him to operate himself", how then is this knowledge obtained ly you, on which information (agahih) has reached you, that the purifying of all the purifiers of the country of Iran is just as they should always perform it. 5. When, as I consider, there is then no complete acquaintance with the management of a house in you, its own master, in what manner then is your account of the gossip', and your information, about all the purifiers of the country of Iran 1 That is, a single washing, which is sufficient for ordinary defilements unconnected with the dead. ? This is doubtful; the word seems to be kike in Pazand, but, as the Av. i and a are much alike in Iranian MSS., it may be read kak-e, and the phrase would then be or it will smite a penis clean.' That is, cleanliness can no more be considered purification than a demon, who is supposed to be an embodiment of impurity, can be considered clean. .J has when there should be no purifier it would be necessary to beg the help of a chief of the religion, and when one should not obtain that.' * As directed in Vend. VIII, 299 (see App. V). * Reading vak sakhun, but this is uncertain. Digitized by Digitized by Google

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EPISTLE II, CHAPTER IV, 3-V, 2. 343 obtained ? 6. If your people should abandon that which is most indispensable, and your account of the gossip, as regards that which the whole realm has done, be not according to the commands of religion and to sound wisdom; and if it has not come completely to your knowledge as the washing of the purifiers of the country of Iran-because, when you do not fix the number even of their footsteps', it is certain that your understanding of their disposition and virtuous practice is even less--then it was necessary for you to determine the reason that all the purifiers in the country of Iran always wash that way that is declared as improper, with whatever certainty it be uttered or written. CHAPTER V. 1. If this which is said by you be a knowledge that is replete (avkar) with advantage, why was it then necessary for you to keep it as it were concealedfrom me, when I thus consider that, if a knowledge should be rightly obtained by you, it should then have been needful for you to report unto me on the first rumours from every one who is well-enlightened (hQ-bam)? 2. If this decree 1 Referring probably either to the distance of the Bareshnum place from pure objects, or to the distances between the holes or ablution seats, and from them to the furrows, mentioned in Vend. * IX, 12, 14, 18, 22 (see App. IV). * Reading nthand, as in J, but K35 and BK omit the first letter. * Assuming that mayag is a pseudo-Huzvaris equivalent of avag (Pers. ava); maya being the true Huzvaris of av, 'water.' Digitized by Google

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344 EPISTLES OF MANUSKIHAR. seemed so to you before, between when you have been in Pars and this time when in Sirkan, it was not well considered with those acquainted with the religion, the wise and the high-priests, and not even reported.' 3. If not conceived by you before, then what learned acquaintance with the religion was acquired by you in Sarakhs' and Shiraz, about which you are enlightened ? 4. And before it was to be well considered amid observation and meditation? what high-priest was obtained by you in Shiraz, who, when it was well considered with him, in completely securing himself, kept you away from deliberation to be decided with me and other priestly men and high-priests ? 5. If not decided by you in Pars on account of breaking away from me, that is as though you yourself understand that I am to keep, in my own person, not even in the rank of discipleship unto you, but in that which is like servitude; and my coming, which is on your account, is even an accumulation of harm and distrust (tars) which you have amassed for yourself by having written and acted, and has made me suffer sorrow (vidvarinid/) in my own person. 6. If it had been shown to me by you that it would be the preservation of the religion, it would then have incited me to accept it steadfastly. 7. If, "A town in the extreme north-east of Khurasan, between Nishahpuhar and Marv, but nearer the latter city. When in this town Zad-sparam probably came in contact with the Tughazgbuz mentioned in Chap. I, 12. * J inserts the words 'by you, and through your good consideration it was more properly undeceiving, if done, then.' & Referring to his intended visit to Sirkan, mentioned in Chaps. VI, 4, 6, VII, 3, Ep. I, xi, 4. Digitized by Google

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EPISTLE II, CHAPTER V, 3-11. 345 for the sake of co-operation with me, a lawful decree had been even more privately propagated by you, and if the religious demonstration about it were conservative and correct, it would then have been less vexatious for you to explain it to me than to others who have less acquaintance with the decrees and declaration of revelation; and if a difference had arisen thereon, a correct reply would then have come to you more fully from me. 8. And if you conceive that it is not necessary to demonstrate it to me through the declaration in revelation, that deliverance which it is not necessary to announce is not to be so decreed, even in another place. 9. And, just as even in Pars, if it were not decreed by you in Sirkan on that account, when your conception was that they would not accept it from you, it was necessary for you to know that, because it was not possible for you to provide much interval for demonstration. 10. If its purport be now considered by you, when you are moving as to the writing from Shiraz? -- which writes fully of your acquirement and interpretation of it, and of a mutilated deliverance 2--the arrangements for iniquity on this subject are many. 11. And one of them is the erroneous writing which is with me, for you conceive that they would accept from me your view, as it were swearing (sokandiko) that it does not go to the filth accumulated for * Referring probably to Ep. I, which appears to have been written from Shiras after holding a general assembly (see Chap. I, 11, Ep. I, iii, 13); but this epistle, judging from the remark in the text, was probably written after Manuskihar had left Shiras, as was also Ep. III (see Chap. VIII, 1). : From pollution. See Chap. II, 1. Assuming that the Paz. pgsahu stands for pas sakh-t; but, Digitized by Google

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346 EPISTLES OF MANUSKIHAR. Zaratast, and does not contend with him; and that the opposition (hamemalih) does not strive for a new law, and does not increase the evil of the spirit and the world, since it labours for the hoard of the soul. 12. And, persistently concealed, that was done by thee, owing to which is the anguish of my life; for it is annoying when a wound of the soul is not actually realised by means of the decree; but if, too, it should be really avoidable, it is then even said that ignorance itself would be regenerative (navazadariha), since it is not dubious to me, unless a matured knowledge of creation and some of that even of the angels should be in sight?. 13. Also through their much talking, which is like Visaris, and much affliction, which is like the eradication of life, there is a perpetual demonstration then in every place of the country of Iran, where this information about its religion shall arrive, that they then consider thee as an apostate and an enemy of the religion. 14. And through this eager procedure of yours many troops in the provinces, who have to horse (aspinidano) themselves, have joined Aturo-pad 3; as Av. g and d are much alike, it may be pdsahu, which, when written in Pahlavi letters, can also be read pad gehan, protector of the world;' or pdsahu may be merely a corruption of padshah=padakhshah, sovereign.' Meaning that he should have preferred being ignorant of such a decree, unless it exhibited far more knowledge of the truth than it actually did. So written here in Pazand; but, no doubt, the demon Vizaresha (the Vizarash of Dd. XXXII, 4, XXXVII, 44), who carries off the souls of the wicked, is meant. The name, apparently, of some rival of his in authority, who is also mentioned in Chap. IX, 11. Digitized by Google

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EPISTLE II, CHAPTER V, 12-16. 347 for, inasmuch as those most mounted on horses are the washers 2 of Sirkan, who would have always thought about their abundance which is due to the archangels, they have spoken with opponents about this interpretation of the section of scripture (vida k), and so become similarly testifying", thus: We do not conceive it is necessary to demand thy reason for this most grievous disaster, a thing which is more complete through your elucidation of doubt and the power of the enemy, owing to this way which is appointed by thee.' 15. And on that account, too, it is more disquieting unto me, when I am aware both of the origin of this perplexity and the surpassing contamination which is possible to arise from it. 16. And you always so observe as not to leap (la afyyakhtano) without looking before; but temporary observation is nothing really of that which, by a well-stinging similitude, is what one observes, with the eyesight looking well forward, when dust of many kinds is domesticated with the sight of the Reading asp-varakantum, and this meaning tallies well with the previous mention of troops horsing themselves; but J, by prefixing a stroke, changes the word into vaspoharakantum, those most renowned among the spheres.' The ceremonial washers or priests. $ The term vidak is applied to sections or chapters of the Avesta in Dd. XLVII, 1, 5, 6, LXVI, 4; and here it must be applied to the Avesta of Vend. VIII or IX, to which the misinterpretations of Zad-sparam specially referred. * J has 'and so given similar testimony, which is written by them of a priest of your fame, and written by them to me.' The diminution of their means of livelihood by the decrease of ceremonial washing, more than their apprehension of the sinfulness of such decrease. Digitized by Google

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348 EPISTLES OF MANUSKHAR. eye; and if his intellect be not judicious he is wonderfully deceived by it; and should it be even when he mentions the existence of two moons, has it become more proved thereby? 17. It is a custom of the most provoking in itself, and presented disquietingly when I, who believe with a fervent mind, would have delivered the life even of my body over to the perplexing bridge for your happiness and enjoyment. 18. Also, on account of my want of leisure, even the information which is presented, asking peace, is information I believe with a generous mind; and being aware regarding my want of leisure is both an advantage and harmful, and the heart to write of them ? is, therefore, miraculous. 19. Then it is always necessary for me, who am in want of leisure, to write unto you so much writing of the harassing of annoyers and against disputes, of whose end there is no conception in my heart. CHAPTER VI. 1. When at any time I write more pleasantly, this directs you to understand that still with the steadfast are my affection and natural lowly-mindedness; afterwards, too, that which happens when you have kept me wide away from the way of brotherhood, and higher even than a father, master, leader, ruler, or high-priest, is due to the fame and happiness of i The Kinvad bridge, or passage to heaven (see Dd. XX, 3); meaning that he would have been ready to lose his life for the sake of his brother. * The heart to write of the happiness and enjoyment' of g 17. Digitized by Google

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EPISTLE II, CHAPTER V, 17-V1, 4. 349 my body and life, not to affection of character, but the position of religion and the command of the sacred beings. 2. On that account, when you have seen the pure religiousness, the learned knowledge, and the repose-promoting truth of the invisible (ave napth) of which my heart is leaping with evidence, so that you are steadfast even unto the noid asta-ka ('not though the body') of which Zaratast the Spitaman spoke and, because, turned by me to the religion which is thy passport (parvanako) to the best existence, you have understood that it is the organizer of the greatest protection, even that is supposed by mem I undergo all the terror of the period in hope of the supreme recompense. 3. And the position that that religion has given, which on that account is mine, you have that way considered as supremacy 3 ; and if, sent from you or another person, the opposition of one of the same religion is seen to be the dispersion and disruption of the appointed profession, I act against the continuance of the opposition, and as steadfastly as the series (zarah) of submissiveness and gratification of your priestly lordship has done to me. 4. And this will be undoubtedly realised by you, that if you do not turn away from this decree which is not preservative, but, being appointed, I reach out from * The MS. J ends at this point, but the continuation of the text, as far as the word 'important' in Chap. IX, 7, is interpolated in Dd. XXXVII, 33 in the same MS. In Vend. XIX, 26, 'not though the body, not though the life, not though the consciousness should part asunder,' would he curse the good, Maxda-worshipping religion. * He now proceeds from persuasion to an assertion of his authority, accompanied by threats. Digitized by Google

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350 EPISTLES OF MANUSKIHAR. the country of Iran', then I shall become its greatest attacker of you. 5. And so I consider that from my opposition it is possible for more harm to happen unto you than from many accusers who are like the leader of those of the good religion, the many who are as it were of like fame with me. 6. And also from my departure, and the nonexistence of one that is a friend of yours, who, like me, is less able to be for your harm than he who is one of the many accusers of whom it is I who am the restrainer, you know this, that my coming is on account of the affection of some and the reverence of others. 7. From the exercise of religion I do not at all fall away, and for the sake of the position of the religion I am maintaining opposition to any one; even when he is a friend who is loved by me, I am then his antagonist. 8. Fate (ziko) is the great truth of the vacant, the form (andam) which has procured the light of life. CHAPTER VII. 1. A well-reflecting person, moreover, is able to understand that which is written by me, in private, in writing unto the good people of Sirkan, as perhaps a legitimate copy of a writing of that kind from Referring to his intended visit to Sirkan (see Chaps. V, 5, VII, 3, Ep. I, xi, 4). J has 'I am an opposition.' . * Or "living. * Or 'the time (hangam).' * The MSS. have pino, instead of pakind. This copy of Ep. I is mentioned in Ep. I, xi, 10. Digitized by Google

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EPISTLE II, CHAPTER VI, 5-VII, 4. 351 me may be near you; and it was like the production of some one for the tearing and rending of his own limbs, and for the purpose of bringing on that remedy--the burning, torturing medicine that is religious ?--whose purpose is to remain away from the steadfast while abiding by the commands of religion. 2. This same epistle 2, which was one of very great incompleteness, and one as it were thinking very severely, was similar to the decision (azad 3) to which I have come on the same subject, which is written of below and again ; and accompanying this epistle was a man of my own with a further epistle 4. 3. I am discharging (vigarako) my own duty as regards it', where I so arrange affairs of every kind which it is possible for me to complete for a period of three months, and come myself to where you are, and that mastery (kirih) which is prepared is again arranged when it is wanted by them? 4. You have already become a reserver (khamosidar) and rapid preparer of the adaptation of words in which cogency exists, and have clearly explained * Probably meaning remorse.' * Ep. I. Chald. TIN, referring to his general mandate (Ep. III) mentioned again in Chap. VIII, 1. * The temporary epistle to Zad-sparam (mentioned in Ep. I, xi, 1, 5), of which no copy has been preserved. o begins as follows:-And I will come later on and more combatively, when it is requisite for the sacred beings (or for them); I am also myself in possession of an opportunity as regards it.' This period for his visit to Sirkan is also mentioned in Ep. I, xi, 4. ? Or by the sacred beings;' the words yasdan and san being written alike. Digitized by Google

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352 EPISTLES OF MANUSKHAR. as much as is in sight about the reason of altering that decree, concerning which your opinion is written with great judiciousness. 5. But as to the understanding which prompted you to write properly, and not to alter the rites and purifications of the Avesta, and about the duty of purifying the purifiers ', such as has entered into the practice of the good, the propriety is declared in the teaching of the highpriests; and to do it better, so far as is possible, is to strive forwards in goodness. 6. Also, as regards changing the law of the fifteen times washing", just as it is for Iran in which purifiers are to be found, it is ordered for places to be found without purifiers; and it is in the countries of Iran that the order is given regarding purifiers not thus appointed for the work. CHAPTER VIII. 1. To arrange again for approval the other matters, of which a portion is written about by you, an epistle 3 is again prepared in advance for Sirkan, Shiraz, and other places, so as thus to make your decree a writing of bygone offence. 2. Because, if your despatch (firist) prepared this new proceeding, and you do not turn away from it, and do not recede through opposition and accumulation of vexation, and these others, too, like thee, shall ' J has and not to alter the purification in the rites of the Avesta. * See Chaps. III, 2, IX, 2, Ep. I, ii, 6, note. * Ep. III, also mentioned as a 'decision' in Chap. VII, 2. Digitized by Google

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EPISTLE II, CHAPTER VII, 5-VIII, 5. 353 not now abandon routine of that kind, then your children, your own precious ones who are belovedof whom I know that you make them love you, and do not, moreover, diminish in your protection of them-- shall be your accusers; and they shall abandon confidence in me as refuge and guardian, and in the sacred beings, through want of advice and want of guardianship. 3. The fires of the sacred fires whose manager is a guard and protection such as I, lest they should not obtain such an officiating priest (zoto), will have in defence and guardianship of themselves to make back to their Shiraz abode. 4. And I myself shall have to retire (agvirazidano) from the countries of Iran, and to wander forth to far distant realms where I shall not hear a rumour about your evil deeds. 5. In my occupation, moreover, my fortune (sukan) may be to wander forth by water even to China, or by land even to Aruml; but to be carried off by Vae?, that uplifter, is much more my desire than when I am there where, owing to you, I hear that, as regards the glorifying of the sacred beings, which, because of my reply obtained above, would then be as much as death to me; it would also be the ending of that internal strife, so distasteful (a parvarako) to me, which is like his who has to struggle with his own life. * The eastern empire of the Romans, that is, Asia Minor and the neighbouring regions. * The bad Vae, who carries off the soul (see Dd. XXX, 4). [18] A a Digitized by Google

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354 EPISTLES OF MANUSKIHAR. Chapter IX. 1. This, too, this aged one (a Qzvardo) orders, that, as to the polluted of the countries of Iran, when they do not obtain another washer, their way is then through thoroughly washing themselves. 2. For you who are understanding the rite and capable of washing, and are the most forward and intelligent of the religious, so long as your previous washing is a way of no assistance, there is this tediously-worded epistle; moreover, all their sin you assign for your own affliction>>, whose after-course is thus for their Pankadasa ('fifteen fold') washing, at the time they shall abandon, as distasteful, that sin which is a new development by way of Upasnatee (washing downwards')*; and the sinfulness is his who established that law for them. 3. And yours are truly creatures of a fetid pool (gand-avo), who, as regards my motive, always speak about it just as they spoke thus to a priesto: Why has the savoury meat-offering not become forgotten by thee, while the firewood and incense, because it is not possible to eat them up, are quite 1 From this it appears clearly that Manuskihar was an aged man when these epistles were written, though not too old to travel. The previous allusion to old age, however, in Chap. I, 9, may not have referred to himself. * As provided in Vend. VIII, 299 (see App. V). IT omits alag, affliction;' and in K35 it is doubtful whether it be struck out, or not. * See Chap. III, 2 for both these terms. Implying that the laity were inclined to attribute his own strict enforcement of ceremonies, requiring the employment of the priesthood, to interested motives. Digitized by Google

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EPISTLE II, CHAPTER 1X, 1-7. 355 forgotten?' 4. Also, as a similitude of your affairs, they are saying that it is as though the stipend of guardianship were always to be demanded just in accordance with omissions of duty (a vag mantdiha). 5. So that even while the trifle of trifles which exists as an interval from the title of leadership unto that of high-priestship-in which, except a title that is no joy of the strictly religious, there is nothing whatever-is, that way, to prepare a source of dispute as to the work which you do for the guardianship, it should, therefore, be a sufficiency (khvar-bar), where your own supreme work is purification itself; and to do either what is taught, or is advantageous, would be withdrawing from the country a demand which has caused disturbance (bald bakinido); to subdue it thou shouldst always so decide the daily allowances ?. 6. And, to-day, I have, on that account, written everything sternly, because that which another person arranges and speaks so opposed to me in evil appearance--which is little fit to be prepared--when I write seasonably, and with friendly and brotherly exaltation, you direct and persevere more expressly in preparing, so that portion upon portion is thus brought forth. 7. In good old age the great law of after-restoration is a harsh remedy, and, on that That is, the laity attributed his brother's laxity, on the other hand, to sheer neglect of duty, and had, therefore, begun to consider his supervision hardly worth paying for. * Meaning that by adherence to long-established custom, as regards both priestly work and priestly allowances, the laity would be better satisfied and more easily managed. * Reading hQ-kahobanih; J has merely k ahobanih, old age, antiquity.' He appears to be referring rather to the antiquity of the Avesta law, than to his own old age. Aa2 Digitized by Google

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356 EPISTLES OF MANOSKIHAR. supposition, where a rule is shown to descend from their three teachings', and is itself regarded as true, and the wisdom of the period as impotent (a nozohariko), you yourself fully imagine (h -minedo) that further restoration is not an importants and foremost thing. 8. Those of different faiths of various kinds have many usages and perplexing kinds of doubt, even about the accomplishment and explanation of the statements of the high-priests", for on this subject, about old age (gunanih), and even about sprinkling and about yourself accomplishing the religious rites, you are wisely for a preservation of the equally wise experience of the profession; and as to the heterodox, that writing which realised that even now memory is opposing you is itself evil-wishings, and you know it is your own arrangement. 9. This, too, they say that, if it be on that account that the purifiers shall not always so perform the purification by all three teachings, or every rite which is proper according to one teaching, it will be necessary that the purifiers shall abandon purification. 10. Then about old age, the performance of the ceremonial', and the many times of this which 1 See Chap. III, 1, Ep. I, v, 1, 6. J has khavituned, you know. He deprecates all further investigation into the meaning of the scriptures, which had already been explained by three old commentators, as he doubted the religious wisdom of the age in which he lived. 3 The continuation of the text in J ends at this point. * The commentators. * That is, the decree of Zad-sparam, though itself objectionable, was opposed to the heterodox who wished for further innovations. . The heterodox. ? Referring perhaps to the performance of the Vendidad service Digitized by Google

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EPISTLE II, CHAPTER IX, 8-15. 357 are mentioned as though this were proper, it is stated as regards how it is proper that, when on account of those of the good religion they always proceed just as is mentioned in the Zand teaching of the Avesta', it will then be necessary that they shall abandon the religion. 11. And many other sayings of things like unto these are scattered about (zerkhani-aito), and are named near Ataro-pada as hints from you; for this reason they are reckoned (khaprag-alto) in the thoughts of men. 12. And this much is written by me in distressing haste; I consider it complete, and may peace and every happiness perpetually become hospitably attainable and accomplishable for you thereby, through the severe anguish and discomfort, and the eternal distress and despondency of the healer of affliction, Manuskihar, son of Yadan-Yim, director of the profession of priests of Pars and Kirmans. 13. Written in propitiation, praise, and benediction of the creator Adharmazd and the archangels, all the angels of the spiritual and the angels of the worldly existences, and every guardian spirit of the righteous. 14. Homage to the exalted pontiff (rado) sent from the creator Adharmazd, the most heavenly of the heavenly, Zaratust the Spitaman. 15. The (which includes the Yasna ceremonial) as directed in Pahl. Vend. IX, 13a, 6, o (see App. IV). It is possible also to read in the teaching of the Avesta and Zand;' but this would ignore the fact that the teaching' is the Zand itself. 9 The same rival as is mentioned in Chap. V, 14. * According to Dd. XLV, 5 the farmadar or director' of the profession of priests of Pars was the pesapat or leader' of the religion. Digitized by Google

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358 EPISTLES OF MANUSKIHAR. most prayerful and gainful of things is righteousness; great and good and perfect is Zaratust; and one only is the way of righteousness, all the others are no ways. Compare Dd. XCIV, 14, Ep. III, 23. Compar Digitized by Google

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EPISTLE III. TO ALL OF THE GOOD RELIGION IN IRAN. In the name of the sacred beings. A copy of the notification (vishadako) of his priestly lordship Manuskihar, son of Yadan-Yim, regarding the grievous sinfulness of assuming the propriety of washing for fifteen times. In the name of the sacred beings. 1. It has come unto the ears (vasam manisno) of me, Manuskthar, son of Yadan-Yim, pontiff (rad) of Pars and Kirman ", that, in some quarters of the country of Iran, they whose chance happens to be so much ? pollution, such as is decreed unto so much washing of the customary parts (pisako), always wash themselves fifteen times with bull's urine and once with water, consider themselves as clean", and go to water, fire; and ceremonial ablution, the ablution 1 See Dd. XCIV, 13. * Reading havan; but it may be pollution of the spiritual life (ahvo),' though this is hardly possible in the next phrase, where the same word occurs. . By confounding the preliminary washing appointed in Vend. VIII, 279 with the final washing appointed in Vend. VIII, 299 (see App. V, and compare Ep. II, iii, 2, ix, 2). Digitized by Google

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360 EPISTLES OF MANUSKHAR, of the sacred twigs. 2. Such-although they say that Zad-sparam?, son of Yadan-Yim, has ordered, and the high-priests have appointed, washing of this kind-has appeared to my well-reflecting (hd-min) opinion, apprehension, and appreciation very marvellous and grave, and merely a rumour. 3. And it is needful for me to keep those of the good religion in all quarters of the country of Iran informed concerning the placing reliance upon their washing with the Bareshnum ceremony 3, and to make my own opinion clear also as regards the writings collected. 4. And, first of all, about the indispensability of the Bareshnum ceremony I write several such copies of a well-matured writing of mine * as may even be new light to the intelligent. 5. That my opinion of the information provided by revelation, the decisions of high-priests, and the teachings of those of the primitive faith is thus, that washing by the polluted with water is pollution for the life and spiritual life (ah vo)5; they render the material body clean thereby, but that which is known as the handiwork 6 of the immortals, and is also professionally called the Bareshnum, when there is the protection of a ritual of various kinds, shall make the body clean from endless worldly attacks. 6. It is in the nine ablution seats (magako)7 and the furrows, even with prayer, bull's urine, water, 1 Reading a mat, instead of the very similar word hamat, ever. * See the headings to Eps. I, II. See App. IV. * Meaning this epistle. * Because it pollutes pure water, which is considered a sin. * Reading yadman; but it may be gadman, 'glory,' which is written in precisely the same manner. ? See Ep. I, ix, 7. See Vend. IX, 21-28 (App. IV) Digitized by Google

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EPISTLE III, 2-11. 361 and other appliances, and the ritual which is such as is declared in the teaching of revelation ; and even now the purifiers, who are just as written about below, keep it in use. 7. When there is a washing they wash just as in the well-teaching statements which are known as those of Medyok-mah, of Afarg, and of Soshans!, or in the statement of one of those three teachings, or in the statement of one of the high-priests by whom those three teachings are declared as propriety, or has come unto me as the practice of those same three teachings by those of the primitive faith. 8. I deem this deliverance one wholly approvable, and the washer in a washing of that kind, with the Bareshnum ceremony--which is lawfully of that description- I consider as a purifier who is approvable. 9. And the polluted of every description, as above written, who have obtained, for any indispensable reason whatever, a purifier, as above written, whom even now various districts and various places have appointed and approved, are able to wash with the Bareshnum ceremony as above written. 10. Then their washing fifteen times is no deliverance in any way, and to wash them quickly with the Bareshnum ceremony as above written is indispensable. 11. Owing to a washing of the same kind through the Bareshnam ceremony, as is intended, water, fire, and other things, not to provide care for which is un .......... authorisedly is grievously sinful. See Ep. I, v, 1. ? From pollution. . At this point there is a blank page in K35, and also in the MS. belonging to Mr. Tehmuras Dinshawji, which is supposed to be older; and one line is left blank in BK. It is not, however, Digized by Google

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362 EPISTLES OF MANUSKUHAR. 12. When, on account of a cleansing through another washing, distinct from the Bareshnum ceremony, quite certain that any text is really missing, as this section can be read continuously and translated as follows, without much difficulty:-'Apart from a washing of the same kind through the Bareshnum ceremony, as is intended, there would be a grievous sin against water, fire, and other things, not to provide care for which would be unauthorised.' If some folios of text are missing, as seems quite possible from the terms applied to this epistle in $ 4, the question arises whether a portion of the missing text may be contained in the following fragment on the subject of the Bareshnum, which is appended to the passage (Ep. II, vi, 2-ix, 7) interpolated in Dd. XXXVII, 33 in the MS. J: "As it is declared in revelation that, if a man who has chanted comes upon a corpse, whether a dog, or a fox, or a wolf, or a male, or a female, or any creature on whose corpse it is possible that he may come, that good man becomes so that a man may become defiled by him, and it is necessary to wash the polluted one, so that it may not make him a sinner. In order that they may act so to the polluted one it is necessary to wash him, it is necessary to perform that Bareshnum ceremony of the nine nights. If the man that is spoken of has worked about carrying the dead and contact with dead matter (no sa ha malih), so that they know about his defilement to whom he comes, then he who has done this work in contact with dead matter becomes afterwards disabled for that worship of the sacred beings which they perform. So, also, some one says (compare Vend. VIII, 271-299), where in a wilderness (vyavan) are several priests (asruvo) and a man lies on the road, there he who carries the dead body of the man who passes awayas those others remain and stand away helpless, without offerings of inward prayer (vago vakhta gan) over that person (kerpo) according to the religious way-having washed his body, comes into the town and performs the nine nights' Bareshnum ceremony twice; afterwards, his Geto-kharid ceremonies (see Dd. LXXIX, 4) are performed, and he has acted well according to the religious way; then he comes into the ceremonial of the sacred beings. "How are those men purified, O righteous one, who shall stand up by a corpse which is very dry and dead a year?" (See Pahl. Vend. VIII, 107, 108.) The reply is this, that "those men are purified; Digitized by Google

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EPISTLE III, 12-15. 363 they consider themselves as clean it is more grievously sinful; just as when they do not wash with the Bareshnum, as above written, but consider themselves as clean through washing fifteen times, as above written, or on account of any washing whatever distinct from the Bareshnum, it is more grievously sinful; because, when they do not wash with a Bareshnum, as above written, but wash for fifteen times, as above written, or any washing whatever distinct from the Bareshnum, as above written, they do not become clean, through the professional washing which is decreed, from that pollution which remains 13. When without similar trouble and great judiciousness they go unto water and fire, the sin is grievous; and when they go to the bowl (padmano) for ablution of the sacred twigs 2 it is non-ablution advisedly, and to perform the ceremonial therewith would not be authorised. 14. And, in like manner, the washing of polluted Hom twigs, for any indispensable purpose, with the Bareshnum ceremony, as above written, is not possible. 15. Therefore, so that we may obtain as it were a remedy for it, I wash with the Bareshnum ceremony, as above written ; to keep the mind steadfast and to attain to a remedy I wash with the Bareshnum, as above written; and to bestow the indispensable, comprehensive Bareshnam, as above written, is indeed a good work suitable for the discreet and liberated for it is not to the dry from that dryness--that is, it would not act from this polluted thing--that the existence of dry diffusion has arisen." 1 Even after the best ordinary washing. See Dd. XLIII, 5. $ See Dd. XLVIII, 16. Digitized by Google

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364 EPISTLES OF MANUSKIHAR. from bonds, and the purification of body and soul is connected with it. 16. These things those of the primitive faith, who provided for the moderns, have communicated, whose position was above us moderns who are now the law (gun) of others, and are teachers and rulers; our station as regards them is the position (gasih) of disciples to spiritual masters, that of listeners and servitors to form and hold the opinion, about the same and other things, which those of the primitive faith formed; and the teaching of even one of those high-priests is greater and higher than our sayings and decisions. 17. And as to every custom there may be in the country of Iran, about casting away the Bareshnum ceremony, as written by me, and about all the polluted, as above written-whom it is possible to wash, for any indispensable reason whatever, with the Bareshnum as written by me, and one does not wash with the Bareshnum as written by me, but is ordered to wash for fifteen times, as written by me, and to pronounce as clean-and which is established as a rule one is urged to practise, if Zad-sparam or any one else has ordered, said, or decided in the name of authority that one is to do so, or has estab lished it as a rule, or set it going, this is to give authoritatively my opinion, decision, and enactment upon it likewise. 18. That those same sayings are short-sighted (ae-venako), that same order is unlawfully given, that same decision is false teaching, that same rule is vicious, that same setting going is grievously sinful, and that same authority is not to be accepted; it is a practice, therefore, not to be performed, and whoever has performed it, is to Digitized by Google

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EPISTLE III, 16-22. 365 engage quickly in renunciation of it. 19. And he who has decreed in the country of Iran, in the name of authority, washing of other kinds as all-remedial for the polluted, as above written, and has established a rule of that description is to be considered as a heretic (a harmoko) deserving death. 20. So, when through his wilfulness that kind of injury without enlightenment (bam) is decreed, and a rule of that description is established, as above written, and one rendered polluted is washed fifteen times with bull's urine and once with water, or in whatever other mode that is distinct from the Bareshnum ceremony as written by me, though it is possible to wash him, for any indispensable reason whatever, with the Bareshnum as above written, then, his renunciation of sin being accomplished, he is to be washed again at the nine ablution seats (magh). with the Bareshnum as written by me; and until washed again, as written by me, he is not to go to water and fire and the bowl for ablution. 21. And this epistle is written by me, in my own hand-writing, for the sake of all members whatever of the good religion of the country of Iran becoming aware of the opinion, apprehension, and appreciation of the commands of religion entertained by me, Mangskihar, son of Yudan-Yim; and several copies are finished in the month of the triumphant Hor. vadad of the year 250 of Yazdakard. 22. In trustfulness and gratitude to the sacred beings, and homage to the exalted pontiff sent from See $6. * The third month of the Parsi year 250, which corresponded to the interval between the 14th June and 13th July, 881. * Reading min, as in Ep. II, ix, 14, instead of man, who.' Digitized by Google

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366 EPISTLES OF MANUSKHAR. the creator Adharmazd, the heavenly, most righteous, and glorified Zaratust the Spitaman. 23. For the sake of obtainments of prayers the one thing is the righteousness of the Spitaman; great, good, and perfect is Zaratust; one only is the way of perfect righteousness, which is the way of those of the primitive faith ; all the others, appointed afresh, are no ways? i Compare Dd. XCIV, 14, Ep. II, ix, 15. This epistle is followed, in K35, by the Selections of Zad-sparam, of which the first portion is translated in the fifth volume of the Sacred Books of the East. Digitized by Google My

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- - - APPENDIX. I. LEGENDS RELATING TO KERESASP. II. THE NIRANG-I KUSTI. 111. THE MEANING OF KHVETUK-DAS. IV. THE BARESHNUM CEREMONY. V. FINDING A CORPSE IN THE WILDERNESS. Digitized by Google

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OBSERVATIONS. 1. For all divisions of the translations into sentences or sections the translator is responsible, as such divisions are rarely made in the manuscripts. 2-6. (The same as on page 2.) 7. The manuscripts mentioned are: B29 (written A.D. 1679), a Persian Rivayat, No. 29 in the University Library at Bombay. BK, J, K35, M10 (as described on page 278). L4 (written about A.D. 1324), a Vendidad with Pahlavi, in the India Office Library in London. M7 (written A. D. 1809), miscellaneous Parsi - Persian writings. No. 7 of the Haug Collection in the State Library at Munich. Digitized by Google

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APPENDIX. I. LEGENDS RELATING TO KERESASP. The Avesta informs us that Keresaspa was a son of Thrita the Saman, and the brother of Urvakhshaya? From the name of his father's family he is sometimes called Sama Keresaspa?, but his more usual title is Naremanau or Nairimanau, the manlyminded?' He is described as 'a youthful hero, wearing side-locks and carrying a club<<,' to whom the witch Knathaiti attached herself; she whom Zaratust promised to destroy by means of the apostle Saoshyas, who is to be born hereafter. And his body is watched over by 99,999 guardian spirits?. 1 See Yas. IX, 30, 31. ? See Fravardin Yt. 61, 136. Hence he is often called Sam in Pahlavi works (see Bd. XXIX, 7, 9, Byt. III, 60, 61); and, in a passage interpolated in some manuscripts of the Shahnamah, we are informed that Garsasp was son of Atrat, son of Sam, which is evidently a reminiscence of Keresasp being a son of Thrita the Saman (see also Bd. XXXI, 26, 27). * See Aban Yt. 3, Ram Yt. 27, ZamyadYt. 38, 40, 44. Hence we have Sam, son of Nariman, as the grandfather of Rustam in the Shahnamah. * See Yas. IX, 33. M. de Harlez converts the side-locks into some weapon called gaesus, but this word still survives in Pers. ges or gesa, ringlet, side-lock. See Vend. I, 36. Or it may be the witch whom one destroys, or to whom one prays,' if we translate the name. See Vend. XIX, 18. 7 See Fravardin Yt. 61. For the reason of this watchfulness, see Dd. XVII, 6 n. [18] Bb Digiized by Google

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370 APPENDIX. Of his exploits we are told that he'slew the serpent Srvara, which devoured horses and men, which was poisonous and yellow, over which yellow poison flowed a hand's-breadth high. On which Keresaspa cooked a beverage in a caldron at the midday hour, and the serpent being scorched, hissed, sprang forth, away from the caldron, and upset the boiling water; Keresasp, the manly-minded, fled aside frightened?' We are further told that he slew the golden-heeled Gandarewa?; that he smote Hitaspa in revenge for the murder of his brother, Urvakhshaya3; that he smote the Hunus who are the nine highwaymen, and those descended from Nivika and Dastayanit; also Vareshava the Danayan, Pitaona with the many witches, ArezO-shamana, and Snavidhakao; and that he withstood many smiters or murderers The details of these exploits, still extant in the Avesta, are very scanty; but some of them appear to have been more fully described in a legend about the soul of Keresaspa which formerly constituted the fourteenth fargard of the Sadkar Nask, the contents of which are thus summarized in the ninth book of the Dinkard : 'The fourteenth fargard, Ad-fravakhshi", is about See Yas. IX, 34-39, Zamyad Yt. 40 (translated in Haug's Essays, pp. 178, 179). * See Aban Yt. 38, Zamyad Yt. 41. A monster in the wide shored ocean, who is also mentioned in Ram Yt. 28. * See Ram Yt, 28, Zamyad Yt. 4. * See Zamyad Yt. 41. For Hunus' some read 'sons.' See Zamyad Yt. 41-44. See Fravardin Yt. 136. ? The name of Yas. XLIV, being the first two words, ad fravakhshya, of that chapter of the Gathas. In the detailed account of the contents of each fargard of the first three Nasks, given in the ninth book of the Dinkard, each fargard is distinguished Digitized by Google

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I. LEGENDS RELATING TO KERESASP. 371 Adharmazd's showing the terrible state of the soul of Keresasp' to Zaratust; the dismay of Zaratust owing to that terrible state; the sorrowful speaking. of Keresasp as regards the slaying of multitudes, for which mankind extol him, whereby abstentions from sin occurred; and the recognition of him by the creator, Adharmazd, as extinguishing his fire. The supplication of Keresasp for the best existence from Adharmazd for those exploits when the serpent (gaz) Srobar? was slain by him, and the violence of that adversary; when Gandarep with the golden heels was smitten by him, and the marvellousness of that fiend; when the Hunus of Vesko", who are by the name of some section of the Gathas. The names thus employed are composed of the first one, two, or three words of the Yatha-ahd-vairyo, the Ashem-voha, the Yenhe-hatam, Yas. XXVIIIXXXIV, the Yasna haptanghaiti, Yas. XLII-L, LII, LIII, which supply the twenty-two names required. When the Nask contains twenty-three fargards, as in the case of the Varstmansar, the first fargard remains unnamed. Whether these words were used merely as names, or whether their insertion implies that the fargards of these Nasks used to be recited (somewhat like those of the Vendidad) alternately with the sections of the Gathas, can hardly be determined from our present information. It may be noted that the three Nasks (Sadkar, Varstmansar, and Bako), whose contents are thus detailed in the Dinkard, all belong to the so-called gasanik or Gatha class of Nasks; but whether that term implies that they were metrical, or merely that they were connected in some way with the Gathas, is also uncertain. 1 Written Keresaspo, or Geresaspo, throughout the Pahlavi text of this paragraph. * The Srvara of Yas. IX, 34, Zamyad Yt. 40. The Gandarewa of Aban Yt. 38, Ram Yt. 28, Zamyad Yt. 41. * Reading Hund Vesko, but it is also possible to read khanodako, 'blood-producing,' which is fully applicable to these highwayrobbers. The 'Hunus in Vaeska' are mentioned in Aban Yt. 54, 57 as opponents of the warrior Tusa, but the Hunus in Zamyad Yt. 41 have no country assigned to them. B b 2 Digitized by Google

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372 APPENDIX. descendants of Nivik and Dastanik?, were slain by him, and the grievous harm and disaster owing to them; and when the mighty wind was appeased by him, and brought back from damaging the world to benefiting the creatures; and for that which happens when, owing to confinement?, Dahak becomes eager, rushes on for the destruction of the world, and attempts the annihilation of the creatures, and his being roused to smite him and to tame that powerful fiend for the creatures of the world. The opposition of fire to Keresasp, through his causing distress to it and keeping away from it, which were owing to his seeking hell; the supplication of Zaratust to the fire to have compassion upon him, which was owing to his sin; the compliance of the fire with that request; and the departure of the soul of Keresasp to the ever-stationary existence. Perfect is the excellence of righteousness.' Although the Sudkar Nask has long been lost, the legend contained in this fourteenth fargard still survives in its Pahlavi form, though probably somewhat abridged, and a Persian paraphrase of this Pahlavi version is also to be found in the Persian * The Nivika and Dastayani of Zamyad Yt. 41. ? The wind (vado), though an angel when moderate and useful, is supposed to become a demon in a gale or hurricane; and is mentioned as such in Vend. X, 24. s In the volcano, Mount Dimavand (see Bd. XII, 31, XXIX, 9, Byt. III, 55-61). This exploit is expected to be performed hereafter. The hamistiko ahvano, intermediate between heaven and hell (see Dd. XX, 3). The Pahlavi equivalent of the Av. ashem voha, here translated, follows each summary of the contents of a fargard or Nask in the Dinkard, in the same way as ashem vohu follows each fargard of the Vendidad and each section of the Galhas in the Vendidad sadah or liturgy. Digitized by Google

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. 1. LEGENDS RELATING TO KERESASP. 373 Rivayats!. The Pahlavi legend is included among a series of quotations, regarding the importance of fire, contained in a Pahlavi Rivayat preceding the Dadistan-1 Dinik in some manuscripts ? ; and its close correspondence with the above summary of the fourteenth fargard of the Sadkar Nask will be seen from the following translation of it : .... 'And it is declared that fire is so precious that Adharmazd spoke unto Zaratust thus: "Of whose soul is it that the actions, position, consciousness, and guardian spirit seem best when thou shalt behold it?" And Zaratust spoke thus: "Of him who is Keresasp." 'Adharmazd summoned the soul of Keresasp, and the soul of Keresasp saw. Zaratust and, on account of the misery which it had seen in hell, it spoke unto him thus: "I have been a priest of Kapal', which should be a power in support of me; and for the sake of begging life I have ever travelled through the world, and the world would have become hideous in my eyes, the world which should have feared my splendouro." 1 In B29, fols. 167-169, where it is quoted from a work called the Sad-darband-i Hash. * In BK and J; but in K35 this portion of the Rivayat has been lost, with the first 71 folios of that MS.; it also appears to have been similarly lost from the older MS. belonging to Mr. Tehmuras Dinshawji Anklesaria. * J omits this word. * omits the seeing. * Kabul. One of the three most sacred fires, the Frobak fire, is said to have been removed by Vistasp from Khvarisem to Kavulistan (see Bd. XVII, 6). The Persian version has would to God (kaske) I were a priest l' and alters the rest of the sentence to correspond. * Reading re-i li; J has 100 var, a hundred lakes (or ordeals or results).' Digitized by Google

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374 APPENDIX. "And Adharmazd spoke thus: "Stand off, thou soul of Keresasp! for thou shouldst be hideous in my eyes, because the fire, which is my son', was extinguished by thee, and no care of it was provided by thee." And the soul of Keresasp spoke thus: "Forgive me, O Adharmazd! and grant me the best existence! grant me the supreme heaven! The serpent (azo) Srdvbar' is slain outright, which was swallowing horses and swallowing men, and its teeth were as long as my arm, its ear was as large as fourteen blankets (namado), its eye was as large as a wheel, and its horn was as much as Dahak: in height. And I was running as much as half a day on its back, till its head was smitten by me at the neck with a club made for my hand, and it was slain outright by me. And if that serpent had not been slain by me, all thy creatures would have been completely annihilated by it, and thou wouldst never have known a remedy for Aharman." 'Adharmazd spoke thus: "Stand off! for the fire, which is my son, was extinguished by thee." Keresasp spoke thus: "Grant me, O Adharmazd! that best existence, the supreme heaven! for by me Gandarep was slain outright, by whom twelve 9, C. 1 Fire is often called the son of Ahura-mazda' in the Avesta, as in Yas. II, 18, Vend. V, 9, &c. * The Srvara of Yas. IX, 34, Zamyad Yt. 40. The Persian version has merely azda ha, a dragon.' 3 Or it may be shak, a bough.' The Persian version has eighty cubits.' * The Persian version adds and as I looked into its mouth, men were still hanging about its teeth;' which was evidently suggested by what is stated in the account of the next exploit. . See p. 371, note 3. Digitized by Google

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I. LEGENDS RELATING TO KERESASP. 375 districts were devoured at once. When I looked among the teeth of Gandarep, dead men' were sticking among his teeth ; and my beard was seized by him, and I dragged him out of the sea? ; nine days and nights the conflict was maintained by us in the sea, and then I became more powerful than Gandarep. The sole of Gandarep's foot was also seized by me, and the skin was flayed off up to his head, and with it the hands and feet of Gandarep were bound; he was also dragged by me out to the shore of the sea, and was delivered by me over to Akhrdrag'; and he slaughtered and ate my fifteen horses. I also fell down in a dense thicket (atsako), and Gandarep carried off my friend Akhrdrag, and she who was my wife was carried off by him, and my father and nurse (da yako) were carried off by him. And I took under my protection (din hariginido) and raised all the people of our pleasant place, and every single step I sprang forward a thousand steps, and fire fell into everything which was struck by my foot as it sprang forwards; I went out to the sea, and they were brought back by me, * The Persian version says horses and asses.' . For this clause the Persian version substitutes the sea was up to his knee, and his head up to the sun.' * This is merely a guess. The word can also be read kharvarag, 'thorny, or a thorny brake;' but it seems to be the name of some person, being followed by the word dosto, friend,' in the next sentence. Akhrura, son of Haosravangh, is mentioned in Fravardin Yt. 127. next after Sama Keresaspa, as withstanding Hashi-dava (or daeva), the wicked and covetous one destroying the world.' The Persian version omits from the dragging out of the sea in this sentence to the slaying in the next (p. 376, line 1). . BK has by me,' which must be a blunder. 6 omits these last seven words. Digitized by Google

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376 APPENDIX. and Gandarep was taken and slain by me'. And if he had not been slain by me, Aharman would have become predominant over thy creatures." 'Adharmazd spoke thus : "Stand off! for thou art hideous in my eyes, because the fire, which is my son, was extinguished by thee." Keresasp spoke thus : "Grant me, O Adharmazd! heaven or the supreme heaven! for I have slain the highwaymen? who were so big in body that, when they were walking, people considered in this way, that below them are the stars and moon, and below them moves the sun at dawn, and the water of the sea reaches up to their knees.' And I reached up to their legs, and they were smitten on the legs by me; they fell, and the hills on the earth were shattered by them 3. And if those fallen* highwaymen had not been slain by me, Aharman would have become predominant over thy creatures." 'Adharmazd spoke thus: "Stand off! for thou shouldst be hideous in my eyes, because the fire, which is my son, was extinguished by thee." Keresasp spoke thus : "Grant me, O Adharmazd! heaven or the supreme heaven! When the wind was weakened (rakhte) and paralysed by me, the 1 The Persian version says, I slew him, and as he fell down many villages and places became desolate.' : The nine highwaymen' of Zamyad Yt. 41. The Persian version says "seven.' BK has walked,' instead of slain.' 9 Instead of this sentence the Persian version has through fear of them people could not go on any journey, and every one whom they might see, on the road that he went, they would instantly eat up; and in three years they reckoned three hundred thousand men they had slain and destroyed. And I fought with them and slew all the seven.' * J omits the word 'fallen.' Digitized by Google Digitized by

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I. LEGENDS RELATING TO KERESASP. 377 demons deceived the wind, and they spoke unto the wind thus : 'He is more resisting thee than all the creatures and creation, and thou shouldst think of him thus, that "there is no one walks upon this earth more resistant of me than Keresasp;" he despises demons and men, and thee, too, who shouldst be the wind, even thee he despises.' And the wind, when those words were heard by it, came on so strongly that every tree and shrub which was in its path was uprooted, and the whole earth which was in its path was reduced to powder (payanganolaito kardo), and darkness arose. And when it came to me, who am Keresasp, it was not possible for it to lift my foot from the ground; and I arose and sallied forth (bara yehabund) upon the earth, and I stood upon it, with both feet on an equality (mirih), until a rampart (pusto) of it was completed, so that I might go again below the earth; that which Adharmazd ordered thus : 'Should I appoint a keeper of the earth and sky, they would not forsake me!' And if that thing had not been done by me, Aharman would have become predominant over thy creatures." 'Allharmazd spoke thus: "Stand off! for thou shouldst be hideous in my eyes, because the fire, which is my son, was smitten by thee." "Keresasp spoke thus: "Grant me, O Adharmazd! heaven or the supreme heaven! for it is thus 1 The Persian version has and as it arrived near me, it was not able to bear my foot from the spot; and I seized the spirit of the wind, and overthrew him with my own strength, until he made a promise thus: "I will go again below the earth." And I did not keep back my hand from that work less than Adharmasd and the archangels ordered me.' Digitized by Google

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378 APPENDIX. declared by revelation, that, when Dahak has escaped from confinement', no one is able to seek any other remedy against him but me; on that account grant me heaven or the supreme heaven! And if it be not possible to grant me heaven or the supreme heaven, give me again the strength and success which were mine during life! for when thou shalt give me again so much strength and success as were mine when I was produced alive, I will slay Aharman with the demons, I will eradicate darkness from hell, I will complete the beautiful light, and within its sole existence (tanu-ae)? you shall sit and move 3." Adharmazd spoke thus: "This I will not give thee, thou soul of Keresasp! because men shall commit sin; and until men commit no more sin, it is not possible to make thee alive again, and thou wouldst also not be able to make other men alive again, for they produce the resurrection thus, when all men become quite innocent. When men shall die, and their souls are wicked, all comfort shall forsake them, and all the misery and discomfort occasioned by them shall remain." "When Keresasp and his exploits were spoken of in this manner, the angels of the spiritual and the angels of the worldly existences wept aloud, and 1 See Byt. III, 55-61. The Persian version substitutes a legend about the gigantic bird Kamak (also mentioned in Mkh. XXVII, 50) which overshadowed the earth, and kept off the rain till the rivers dried up; it also ate up men and animals as if they were grains of corn, until Keresasp killed it by shooting it with arrows continuously for seven days and nights. ? That is, when there is only light, and no darkness. s J has I will sit and move alone within it;' and the Persian version has I will sit alone in that place.' Digitized by Digitized by Google

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I. LEGENDS RELATING TO KERESASP. 379 Zaratast the Spitaman wept aloud' and spoke thus : "Though there should be no deceiver, I would be the deceiver in thy eyes?, O Allharmazd! as regards the soul of Keresasp; for when Keresasp should not have existed as a bodily and living existence, there would have been no remnant of anything whatever, or of creature of thine, in the world 3." When Zaratust had become silent therewith, the angel of fire stood upon his feet', and the sinfulness of Keresasp unto himself was fully mentioned by him, and he spoke thus: "I shall not let him into heaven." And the angel of fire, having spoken thus many 1 The Persian version does not mention the angels and the weeping. * This can also be translated thus : 'Though thou shouldst be no deceiver, thou wouldst be a deceiver in my eyes ;' the words homanaye, would be,' and homanes,'thou wouldst be,' being written alike. The Persian version of this speech is, 'O good creator! I know that hatred and anger are not in thy path, and when any one indulges in hatred of another, there is no acquiescence of thine therein, yet now I see this matter as though some one maintained batred against another.' * The Persian version says 'the archangel Ardibahist,' who is the protector of fire (see Sls. XV, 5, 12, 13). * The Persian version proceeds, and concludes the sentence, as follows: 'and Keresasp groaned unto Zaratust the Spitaman, and Ardibahist, the archangel, said: "O Zaratust I thou dost not know what Keresasp has done unto me; that in the world, formerly, my custom and habit would have been so, that, as they would place firewood under a caldron, I would send the fire, until that caldron should be boiled, and their work should be completed, and then it would have come back to its own place. As that serpent that he speaks of was slain he became hungry, and because the fire fell one moment later upon the firewood which he had placed below the caldron, he smote the fire with a club and scattered the fire, and now I will not pass the soul of Keresasp to heaven."' Digitized by Google

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380 APPENDIX. words, desisted; and the angel Gos-adrvan stood upon her feet, and spoke thus: "I shall not let him into hell, for the benefit produced by him for me was manifold." 'Gos-adrvan, having spoken thus many words, desisted?; and Zaratust stood upon his feet, and homage was offered by him unto the fire, and he spoke thus : " I shall provide care for thee, and shall speak of thy exploits in the world, and I shall speak to Vistasp3 and Gamasp - thus : 'Observe fully that a place is made for the fire as it were at once !' when Keresasp has engaged in renunciation of sin, and you shall forgive him."' The Pahlavi legend breaks off at this point, leaving 1 Av. geus urva, 'the soul of the ox,' that is, of the primeval ox, from which all the lower animals are supposed to have been developed. This angel, who is usually called Gos, is said to be a female, and is the protectress of cattle (see Bd. IV, 2-5); in this capacity she is supposed to be friendly to Keresasp, whose exploits had chiefly consisted in slaying the destroyers of animal life. The Persian version omits these words, and the preceding paragraph, proceeding in continuation of note 5, P. 379, as follows: 'And as Ardibahist, the archangel, spoke these words, the soul of Keresasp wept and said: "Ardtbahist, the archangel, speaks truly; I committed sin and I repent." And he touched the skirt of Zaratust with his hand, and said: "Of mankind no one has obtained the eminence, rank, and dignity that thou obtainedst; now, through this grandeur and glory which is thine, do thou entreat and make intercession of Ardibahist, the archangel, for me I so that it may be that I obtain liberation from this distress and torment." See Dd. XXXVII, 36. See Dd. XLIV, 16. o The Persian version continues as follows: 'And as Zaratust the Spitaman made intercession, Ardibahist, the archangel, said: "Thy reputation is immense, and thy will is great." And after that he made no opposition to the soul of Keresasp, but pardoned it for Zaratust the Spitaman; and the soul of Keresasp obtained liberation from that discomfort. This version then concludes with an admonition as to the necessity of treating fire with proper respect. Digitized by Google

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I. LEGENDS RELATING TO KERESASP. 381 the reader to infer that Zaratust's request was granted. It is succeeded, however, by the following further remarks about Keresasp, which are evidently connected with the same legend : Zaratust enquired of Adharmazd thus: "Whose is the first dead body thou shalt unite (varazes)?". And Adharmazd spoke thus: "His who is Keresasp2" And it seemed grievous to Zaratust, and he spoke unto Adharmazd thus : "When the business of Keresasp was the slaughter of men, why is his the first dead body thou wilt prepare ?" "Adharmazd spoke thus: "Let it not seem grievous to thee, O Zaratust! for if Keresasp had not existed, and thus much work had not been done by him, which has been stated, there would have been no remains of thee, nor of any creature of mine." Besides the Persian paraphrase of this legend, in prose, the Persian Rivayats contain another version in metre, which consists of 173 couplets. The exploits of Keresasp are also mentioned in the Mainyo-i Khard (XXVII, 49-53) as follows: And from Sam the advantage was this, that by him the serpent Sruvar, the wolf Kapod which they also call Pehan", the water-demon Gandarfi, the bird Kamak", and the bewilderinge demon were slain. 1 omits the following words as far as the next 'thus. Referring to the revival of Keresasp from his trance, in order to destroy Dahak, which is expected to take place before the general resurrection (see Bd. XXIX, 8, Byt. III, 59-61). * In B29, fols. 169-171, it is quoted from the book of Bahiram Firuz. Written Pehino, or Pasino, in the Pahlavi text. * See p. 378, note 1. . Or 'seducing,' or 'desolating.' Digitized by Google

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382 APPENDIX. And also many other great actions, that were more valuable, he performed; and he kept back much disturbance from the world, of which, if one of those special disturbances had remained behind, it would not have been possible to effect the resurrection and the future existence.' Digitized by Google

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11. THE NIRANG-I KUSTI. II.. THE NIRANG-I Kusti. The Nirang-i Kusti, or girdle formula, is a religious rite which a Parsi man or woman ought to perform every time the hands have been washed, whether for the sake of cleanliness, or in preparation for prayer ; but it is not always strictly performed in all its details. * The Kusti, or sacred thread-girdle, is a string about the size of a stay-lace, and long enough to pass three times very loosely round the waist, to be tied twice in a double knot, and to leave the short ends hanging behind. It is composed of seventy-two very fine, white, woollen threads, as described in Dd. XXXIX, 1, note, and is tied in the manner there mentioned, but with the actions and ritual detailed below. The ceremonial ablution having been performed, and the Kusti taken off, the person stands facing the sun by day, or a lamp or the moon at night; when there is no light he should face the south, as he should also at midday, even when the sun is northerly? The Kusti is then doubled, and the loop thus formed is held in the right hand, with the thumb in the loop; while the left hand holds the two parts of the string together, some twenty inches horizontally from the other hand; and the ends hang loosely from the left hand. * For most of the details which follow I am indebted to Dastur Jamaspji Minochiharji Jamasp-Asa-na. ? As it is, in Bombay, for about two months in the summer. Digitized by Google

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384 APPENDIX. Holding the Kusti in this fashion, the person recites the following prayer in Pazand, bowing and raising to his forehead the horizontal portion of the string at the name of Adharmazd, dashing the string loosely and sharply downwards towards the left when mentioning Aharman, and repeating this downward jerk to the left, less violently, as each of the other evil beings is named :-May Adharmazd be lord ! and Aharman unprevailing, keeping far away, smitten, and defeated! May Aharman, the demons, the fiends, the wizards, the wicked, the Kiks, the Karaps', the tyrants, the sinners, the apostates, the impious, the enemies, and the witches be smitten and defeated ! May evil sovereigns be unprevailing! May the enemies be confounded ! May the enemies be unprevailing ! Bending forwards and holding the doubled Kusti up, horizontally, as before, he continues : Adharmazd is the lord; of all sin I am in renunciation and penitent, of all kinds of evil thoughts, evil words, and evil deeds, whatever was thought by me, and spoken by me, and done by me, and happened through me, and has originated through me in the world.' Then, holding the Kusti single with both hands near the middle of the string, but as far apart as before, while the loose ends of the string are short 1 These two Pahlavi names are merely transliterations of the Av. Kavi and Karapan, the names of certain classes of evil-doers, traceable back to the earliest times, and, probably, to the Vedic kavi and kalpa, which would naturally be used in a bad sense in the Avesta (see Haug's Essays, p. 289). The Pahlavi translators of the Yasna explain these names by the words kur, 'blind,' and kar, deaf,' which are merely guesses. Digitized by Google

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11. THE NIRANG-I KUSTI. 385 ened (to prevent their touching the ground) by being partially gathered up in a large loop hanging under each hand, like a pair of spectacles, he proceeds: 'For those sins of thought, word, and deed, of body and soul, worldly and spiritual, do thou pardon this one?! I am penitent and in renunciation through the three words?' He then continues to recite the following Avesta phrases: 'Satisfaction for Ahura-mazda !' bowing and raising the Kust to the forehead; 'scorn for Angra-mainyu !' jerking the Kusti to the left, without altering the mode of holding it; 'which is the most forward of actual exertions through the will. Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to perfect rectitude 8' Applying the middle of the Kust to the front of the waist at the first word, 'righteousness,' of the last sentence, it is passed twice round the waist during the remainder of the sentence, by the hands meeting behind, exchanging ends, and bringing them round again to the front. The following Avesta formula is then recited : *As a patron spirit is to be chosen, so is an earthly master, for the sake of righteousness, to be a giver of good thought of the actions of life towards Mazda ; and the dominion is for the lord whom he has given 1 The Pazand word is ukhe or aokhe, which the Gugarati Khurdah Avesta translates by khudataela, 'most high God;' but it seems more probably a misreading of Pahl hana-1,'this one.' These phrases are a portion of the Patit or renunciation of sin. * That is, in thought, word, and deed. So far the phrases are recited in Pazand, but the following recitations are in the Avesta language. * This last sentence is the Ashem-voh formula (see Bd. XX, 2). [18] s s Digitized by Google

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386 APPENDIX. as a protector for the poor?' At the first word the long ends of the Kusti, hanging in front, are loosely twisted round each other at the waist, with a righthanded turn (that is, with the sun), and the reciter, holding his hands together, should think that Adharmazd is the sole creator of the good creation, until he comes to the word 'actions,' after which the twist is drawn closer to the waist during the remainder of the recitation. The same Avesta formula is then repeated. At the first word the second half of the knot is formed, by twisting the long ends of the Kusti loosely round each other with a left-handed turn (that is, against the sun), so as to complete a loose reef-knot, and the reciter, holding his hands together, should think that Mazda-worship is the true faith, until he comes to the word 'actions,' after which the complete double knot is drawn close during the remainder of the recitation. Then, passing the long ends of the Kusti round the waist for the third time, from front to back, the previous Avesta formula, 'Righteousness is the best good,' &c., is recited. At the first word the ends of the Kusti are loosely twisted round each other behind the waist, with a right-handed turn as before, and the reciter should think that Zaratust was the true apostle, until he comes to the first occurrence of the word 'blessing,' when the twist is drawn close. During the remainder of the formula the second half of the knot is formed, with a left-handed twist as before, while the reciter thinks that he must practise 1 This is the Ahunavar, or Yatha-ahQ-vairyo formula (see Bd. I, 21, Zs. I, 12-19). Digitized by Google

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II. THE NIRANG-I KUSTI. 387 good thoughts, good words, and good deeds, and avoid all evil thoughts, evil words, and evil deeds; the double knot being completed behind as the last word of the formula is uttered. Afterwards, bending forward and holding the front knot of the Kusti with both hands, the person recites the following Avesta formula : 'Come for my protection, O Mazda?! A Mazda-worshipper am I, a Zarathustrian Mazda-worshipper will I profess myself, both praising and preferring it. I praise a wellconsidered thought, I praise a well-spoken word, I praise a well-performed deed. I praise the Mazdaworshipping religion, expelling controversy? and putting down attack, and the righteous union of kinsfolks, which is the greatest and best and most excellent of things that exist and will exist, which is Ahurian and Zarathustrian. I ascribe all good to Ahura-mazda. Let this be the eulogy of the Mazdaworshipping religion. And the reciter then repeats the formula, 'Righteousness is the best good,' &c., as before, bowing reverently, which completes the rite. 1 What follows is from Yas. XIII, 25-29, and is the conclusion of the Mazda-worshipper's creed. 2 The meaning of the original term fraspa yao khedhram is rather uncertain, and the Pahlavi version is not easy to understand clearly; it translates this sentence, as far as the next epithet, as follows: 'I praise the good religion of the Masda-worshippers, from which the disunion cast forth and the assault put down are manifest (this is manifest from it, that it is not desirable to go to others without controversy, and with that which arises without controversy it is quite requisite to occasion controversy).' % This is one of the earliest references to hvaetvadatha, or marriage among next-of-kin; the passage being written in the later Gatha dialect. CC 2 Digitized by Google

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388 APPENDIX During the rite the person performing it must remain standing on the same spot, without stepping either backwards or forwards, and must speak to no one. Should anything compel him to speak, he must re-commence the rite after the interruption. Digitized by Google

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III. MEANING OF KHVETOK-DAS. 389 III. THE MEANING OF KuvETOK-DAS OR KuvETO DAD. That the term Khvetuk-das is applied to marriages between kinsfolk is admitted by the Parsis, but they consider that such marriages were never contracted by their ancestors within the first degree of relationship, because they are not so permitted among themselves at the present day. Any statements of Greek, or other foreign, writers, regarding the marriage of Persians with their mothers, sisters, or daughters, they believe to be simply calumnies due to ignorance, which it is discreditable to Europeans to quote i. Such statements, they consider, may have referred to the practices of certain heretical sects, but never to those of the orthodox faith. The Parsis are, no doubt, fully justified in receiving the statements of foreign writers, regarding the customs of their ancestors, with proper caution; a caution which is quite as necessary when the statements are agreeable as when they are disagreeable to present notions. The Greeks, especially, had such a thorough contempt for all foreign customs that differed from their own, that they must have found it quite as difficult to obtain correct information, or to form an impartial opinion, about oriental habits as the average European finds it at the present time. On the other hand, the Parsis have to consider that the ancient Greek writers, whose statements they repudiate, were neither priests nor zealots, whose accounts of religious cus 1 See Dastur Peshotanji's translation of the Dinkard, p. 96, note. Digitized by Google

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390 APPENDIX. toms might be distorted by religious prejudices, but historians accustomed to describe facts as impartially as their information and nationality would permit. It is quite possible that these writers may have assumed that such marriages were common among the Persians, merely because they had sometimes occurred among the Persian rulers; but such an assumption would be as erroneous as supposing that the marriage practices of the Israelites were similar to those of their most famous kings, David and Solomon, forgetting that an oriental sovereign is usually considered to be above the law and not subject to it. Rejecting all statements of foreigners, as liable to suspicion, unless confirmed by better evidence, it seems desirable to ascertain what information can be obtained, on this subject, from the religious books of the Parsis themselves. This matter has hitherto been too much neglected by those best acquainted with the original texts, and must be considered as only partially exhausted in the following pages. The term Khvetuk-das? is a Pahlavi transcription of the Avesta word hvaetvadatha, 'a giving of, to, or by, one's own,' and is sometimes partially translated into the form Khvetak-dad, or Khvetudad, in which the syllable dad, 'what is given, a gift,' is merely a translation of the syllable das (Av. datha). The Avesta word hva etvadatha is not found in any of the Gathas, or sacred hymns, that are still extant and are usually considered the oldest portion i Occasionally written Khvecuk-dat, as in Pahl. Vend. VIII, 36 (see p. 392). Digitized by Google

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III. MEANING OF KEVETOK-DAS. 391 of the Avesta. But its former component, hvaetu, occurs several times therein, with the meaning one's own, or kinsman,' as distinguished from 'friends' and 'slaves.' The earliest occurrence of the complete word is probably in Yas. XIII, 281, where it is mentioned as follows :- I praise .... the righteous Hvaetvadatha, which is the greatest and best and most excellent of things that exist and will exist, which is Ahurian and Zarathustrian.' This merely implies that Hvaetvadatha was a good work of much importance, which is also shown by Visp. III, 18, Gah IV, 8, and Vistasp Yt. 17, where the Hvaetvadatha (meaning the man who has accomplished that good work) is associated with youths who are specially righteous for other reasons. But there is nothing in any of these passages to indicate the nature of the good work. In Vend. VIII, 35, 36 we are told that those who carry the dead must afterwards wash their hair and bodies with the urine of cattle or draught oxen, not of men or women, except the two who are Hvaetvadatha and Hvaetvadathi,' that is, male and female performers of Hvaetvadatha. This passage, therefore, proves that the good work might be accomplished by both men and women, but it does not absolutely imply that it had any connection with marriage. Turning to the Pahlavi translations of these passages we find the transcription Khvetuk-das, Khvetuk-dat, or Khvetuk-dasth, with explanations which add very little to our knowledge of the nature of * See p. 387, note 3. Digitized by Google

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392 APPENDIX the good work. Thus, Pahl. Yas. XIII, 28 merely states that it is 'declared about it that it is requisite to do it;' Pahl. Vistasp Yt. 171 asserts that the duty of Khvetuk-das is said to be the greatest good work in the religion, that, owing to it, Aharman, the demon of demons, is becoming hopeless, so that the dissolution of Khvetuk-das is worthy of death;' and Pahl. Vend. VIII, 36 speaks of 'the two who are a Khvetak-dat man and woman", that is, it is done by them.' Another reference to Khvetuk-das in the Pahlavi translations of the Avesta occurs in Pahl. Yas. XLIV, 4, as follows :--Thus I proclaim in the world that (which he who is Adharmazd made his own] best [Khvetuk-das] By aid of righteousness Adharmazd is aware, who created this one* [to perform * The age of this Pahlavi version of the Vistasp Yast is doubtful, and it is even possible that it may have been composed in India The only MS. of it that I have seen belongs to Dastur Jamaspji Minochiharji, who kindly gave me a copy of it, but seemed doubtful about the age of the translation. He was aware that his MS. was written some forty years ago, but he did not know from what MS. it was copied. This version is, however, mentioned in the list of Pahlavi works given in the introduction to Dastur Peshotanji's Pahlavi Grammar, pp. 18, 31, so that another MS. of the Pahlavi text probably exists in the library of the high-priest of the Parsis in Bombay. . Or, perhaps,'man and wife;' as gabra, man,' is occasionally used for 'husband,' though shui is the usual word, and nesman means both woman' and 'wife.' : Written Khvetvadas or Khvetudas in the very old MS. of Dastur Jamaspji Minochiharji, the text of which is followed in this translation. The phrases in brackets have no equivalents in the original Avesta text, and, therefore, merely represent the opinions of the Pahlavi translators. Spendarmad apparently, as indicated by the sequel. Digitized by Google

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III. MEANING OF KHVETOK-DAS. 393 Khvetuk-das). And through fatherhood Vohaman was cultivated by him, [that is, for the sake of the proper nurture of the creatures Khvetuk-das was performed by him.] So she who is his daughter is acting well, [who is the fully-mindful] Spendarmad?, [that is, she did not shrink from the act of Khvetukdas.] Shes was not deceived, [that is, she did not shrink from the act of Khvetuk-das, because she is] an observer of everything (as regards that which is] Allharmazd's, (that is, through the religion of Adharmazd she attains to all duty and law.) The allusions to Khvetuk-das in this passage are mere interpolations introduced by the Pahlavi translators, for the sake of recommending the practice; they have no existence in the Avesta text, but they show that the Pahlavi translators understood Khvetak-das to 1 The Pahlavi translator seems here to understand Vohuman not as the archangel (see Dd. III, 13), but as a title 'good-minded') of the primeval man, Gayomard, who is supposed to have been produced by Allharmazd out of the earth (compare Gen. ii. 7), represented by the female archangel Spendarmad. The term vohumano is used in Vend. XIX, 69, 76-84 for both a well-intentioned man and his clothing. ? The female archangel, a personification of the Avesta phrase spenta armaiti, 'bountiful devotion ;' she has special charge of the earth and virtuous women (see Bd. I, 26, Sls. XV, 20-24). She is called the daughter of Adharmasd, even as the fire and Vohuman are called his sons, because devotion (representing the earth), fire, and good thought are considered to be his most important creations. And, as the earth is also, metaphorically, the mother of man, and the creator Adharmazd is figuratively his father, this unfortunate combination of anthropomorphisms has induced later superstition to take these statements literally, and to quote them as a justification of marriage between father and daughter. * This seems the most probable nominative to the verbs in this sentence, but it is by no means certain. Digitized by Google

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394 APPENDIX. refer to such relationship as that of father and daughter, as will appear more clearly from further allusions to the same circumstances in passages to be quoted hereafter! Regarding the age of the Pahlavi translation of the Yasna we only know for certain that it existed in its present form a thousand years ago, because a passage is quoted from it by Zad-sparam, brother of the author of the Dadistan-1 Dinik and Epistles of Manuskihar, in his Selections, and we know that he was living in A. D. 8813. But it was probably revised for the last time as early as the reign of Khusro Noshirvan (A. D. 531-579), when the Pahlavi Vendidad was also finally revised". The Pahlavi versions of the lost Nasks must have been nearly of the same age as those of the extant Avesta, but of the contents of these versions we possess only certain statements of later writers. According to some of the modern Persian statements the Dabasraged Nask contained many details about Khvetuk-das, but this is contradicted by the long account of its contents given in the eighth book of the Dinkard, which was written more than a thousand years ago, and in which Khvetuk-das is not once noticed. The practice is, however, mentioned several times in the Dinkard, as an important good work noticed in the Nasks, but no details are given, except in the following passages from the ninth book : First, regarding the latter part of the eighteenth fargard of the Varastmansar Nask :- And this, too, " See pp. 396, 401, 416. See Zs. V, 4. * See Ep. III, 2, 17, 21. See Ep. I, iv, 17, note. * This is proved by the long quotation from Dk. VI contained in Dd. XCIV, 1-11. Digitized by Google

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III. MEANING OF KHVETUK-DAS. 395 that thereupon they shall excite a brother and sister with mutual desire, so that they shall perform Khvetuk-das with unanimity, and before midday are generated a radiance which is sublime, centred in the face, and peeping glances (veniko alas); and they make the radiance, which is openly manifest, grow up in altitude the height of three spears of a length of three reeds each"; and after midday they have learned expulsion (ranakih?), and shall renounce the fiend who is before the destroyer.' This is clearly an allusion to the Khvetuk-das of brother and sister, as it can hardly be considered as merely referring to the arrangement of marriages between their children. Second, regarding the earlier part of the fourteenth fargard of the Bako Nask :- And this, too, that the performance of whatever would be a causer of procreation for the doers of actions is extolled as the perfect custom of the first Khvetuk-das; because causing the procreation of the doers of actions is the fatherhood of mankind, the proper fatherhood of mankind is through the proper production of pro geny, the proper production of progeny is the cultivation of progeny in one's own with the inclinations (khimiha) of a first wish, and the cultivation of progeny in one's own is Khvetak-das. And he who extols the fatherhood of mankind, when it is a causer of the procreation of the doers of actions, has also extolled Khvetuk-das. And this, too, that the proper nurture for the creatures, by him whose wish is for * A height of about 42 English feet (see Dd. XLIII, 5). ? That is, the capability of expelling the fiends that try to take possession of man. * Reading gam (=kam), but it may be dam, creature.' Digitized by Google

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396 APPENDIX. virtue, has taught him to perform Khvetuk-das. Virtue is its virtue even for this reason, because, for the sake of maintaining a creature with propriety, he reckons upon the proper disposition of the multitude, that which is generated in the race by innumerable Khvetuk-dases!. And this, too, that. Spendarmad is taught as being in daughterhood to Adharmazd by him whose wisdom consists in complete mindfulness. Even on this account, because wisdom and complete mindfulness? are within the limits of Adharmazd and Spendarmad; wisdom is that which is Adharmazds, complete mindfulness is that which is Spendarmad's, and complete mindfulness is the progeny of wisdom, just as Spendarmad is of Allharmazd. And from this is expressly the announcement that, by him who has connected complete mindfulness with wisdom, Spendarmad is taught as being in daughterhood to Adharmazd. And this, too, the existence of the formation of that daughterhood, is taught by him whose righteousness consists in complete mindfulness.' This quotation merely shows that Khvetak-das referred to connections between near relations, but whether the subsequent allusions to the daughterhood of Spendarmad had reference to the Khvetak-das of father and daughter is less certain than in the case of Pahl. Yas. XLIV, 4, previously quoted. Third, regarding the middle of the twenty-first 1 That is, the useful peculiarities of a particular breed of domestic animals are maintained and intensified by keeping up the purity of the race. Complete mindfulness' is the usual Pahlavi explanation of Av. armaiti, devotion,' the latter component of the name Spendarmad. See pp. 392, 393. Digitized by Google

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III. MEANING OF KHVETUK-DAS. 397 fargard of the Bako Nask :-- And this, too, that a daughter is given in marriage (nesmanih) to a father, even so as a woman to another man, by him who teaches the daughter and the other woman the reverence due unto father and husband.' The reference here to the marriage of father and daughter is too clear to admit of mistake, though the term Khvetuk-das is not mentioned. Next in age to the Pahlavi versions of the Avesta we ought perhaps to place the Book of Arda-Viraf, because we are told (AV. I, 35), regarding Viraf, that 'there are some who call him by the name of Nikhshahpur,' and this may have been the celebrated commentator of that name, who was a councillor of king Khasrd Noshirvan', so that we cannot safely assume that this book was written earlier than the end of the sixth century. It gives an account of heaven and hell, which Arda-Viraf is supposed to have visited during the period of a week, while he seemed to be in a trance. In the second grade of heaven, counting upwards, he found the souls of those who had 'performed no ceremonies, chanted no sacred hymns, and practised no Khvetuk-das,' but had come there through other good works;' and it may be noted that the two upper grades of heaven appear to have been reserved for good sovereigns, chieftains, high-priests, and others specially famous. In hell, also, he saw the soul of a woman suffering grievous punishment because she had 'violated Khvetuk-das;' but this passage occurs in one MS. only. We are also told (AV. II, 1-3, 7-10) that Viraf had seven sisters, and alla those seven sisters See Ep. I, iv, 17. * The word translated all'is the ordinary Huz. kola, equivalent Digitized by Google

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398 APPENDIX were as wives of Viraf; revelation, also, was easy to them, and the ritual had been performed .... they stood up and bowed, and spoke thus : "Do not this thing, ye Mazda-worshippers ! for we are seven sisters, and he is an only brother, and we are, all seven sisters, as wives? of that brother." This passage, supposing that it really refers to marriage, seems to attribute an exaggerated form of the Khvetak-das of brother and sister to Viraf, as a proof of his extraordinary sanctity; but it can hardly be considered as a literal statement of facts, any more than the supposed case of a woman having married seven brothers successively, mentioned in Mark xii. 20-22, Luke xx. 29-32. In another Pahlavi book of about the same age, which is best known by its Pazand name, Mainyo-i Khard?, we find Khvetuk-das placed second among to Pers. har, but a Parsi critic has suggested that it ought to be read kanik, 'virgin,' so as to get rid of the idea that the sisters were married to Viraf. This suggestion is ingenious, because the difference between kola and kanik is very slight, when written in Pahlavi characters; but it is not very ingenuous, because the substitution of kan ik for kola, both here and in the similar phrase at the end of the passage quoted in our text, would render the sentences quite ungrammatical, as would be easily seen by any well-educated Parsi who would translate the phrases literally into modern Persian words, which would give him the following text: an har haft 'hva haran Viraf kan zan bad and for the first phrase, and har haft 'hva har an biradar zani em for the second. To substitute any Persian word for 'virgin'in place of the pronoun har, in these two phrases, would evidently produce nonsense. The really doubtful point in these phrases is whether zan and zani are to be understood as 'wife' and wifehood,' or merely as woman' and 'womankind;' but it would be unusual to use such terms for the unmarried female members of a family. Or the womankind.' ? From a facsimile of the only known MS. of the original Pahlavi Digitized by Google

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III. MEANING OF KHVETOK-DAS. 399 seven classes of good works (Mkh. IV, 4), and ninth among thirty-three classes of the same (Mkh. XXXVII, 12); and the dissolution of Khvetuk-das is mentioned as the fourth in point of heinousness among thirty classes of sin (Mkh. XXXVI, 7). In the Bahman Yast, which may have existed in its original Pahlavi form before the Muhammadan conquest of Persia?, it is stated that, even in the perplexing time of foreign conquest, the righteous man continues the religious practice of Khvetuk-das in his family?' The third book of the Dinkard, which appears to have been compiled by the last editor of that work, contains a long defence of the practice of Khvetakdas, forming its eighty-second chapter, which may be translated as follows : 'On a grave attack (hd-girayisno) of a Jew upon text of this work, recently published by Dr. Andreas, it appears that its Pahlavi name was Dina-i Minavad-f Khard (or Mainog-i Khird), the opinions of the spirit of wisdom.' 1 See Sacred Books of the East, vol. v, pp. liii-Ivi. See Byt. II, 57, 61. * The name of this editor was Atur-pad, son of Hemid, as appears from the last chapter (chap. 413) of the same book. He was a contemporary of the author of the Dadistan-i Dinik (see Bd. XXXIII, 11). Chap. 8o in the recent edition of Dastur Peshotanji Behramji, because his numbers do not commence at the beginning of the book. His translation of this chapter (see pp. 90-102 of the English translation of his edition) differs considerably from that given in our text. This difference may be partly owing to its being translated from the Gugarati translation, and not direct from the original Pahlavi; but it is chiefly due to the inevitable result of attempting a free translation of difficult Pahlavi, without preparing a literal version in the first place. The translation here given is as literal as possible, but the Pahlavi text is too obscure to be yet understood with absolute certainty in some places. Digitized by Google

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400 APPENDIX. a priest, which was owing to asking the reason of the custom (ahanko) as to Khvetuk-das; and the reply of the priest to him from the exposition of the Mazda-worshipping religion. That is, as one complaining about wounds, damage, and distress comes on, it is lawful to dispute with him in defence begirt with legal opinion (dadistano parvand), and the consummation of the accusation of an innocent man is averted; so of the creatures, the invisible connection of their own power to fellow-creations and their own race, through the propitiousness of the protection and preserving influence of the sacred beings, is a girdle, and the consummation of the mutual assistance of men is Khvetuk-das. The name is Khvetuk-das, which is used when it is "a giving of one's own" (khves-dahisnih), and its office (gas) is a strong connection with one's own race and fellow-creations, through the protection and preserving influence of the sacred beings, which is, according to the treatises, the union of males and females of mankind of one's own race in preparation for, and connection with, the renovation of the universe. That union, for the sake of proceeding incalculably more correctly, is, among the innumerable similar races of mankind, that with near kinsfolk (nabanazdistano), and, among near kinsfolk, that with those next of kin (nazd-padvanda no); and the mutual connection of the three kinds of nearest of kin (nazd-padvandtar)--which are father and daughter, son and she who bore him?, and brother and sister-is the most complete (avirtar) that I have considered. 1 Literally "bearer' (burdar), which is not the usual word for 'mother,' but equivalent to the Av. baretar that is used in that sense, Digitized by Google

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III. MEANING OF KHVETUK-DAS. 401 On the same subject the exposition of the obscure statements of the good religion, by a wise high-priest of the religion, is this :--"I assert that God (yedato) is the being, as regards the creatures, who created any of the creatures there are which are male, and any there are which are female; and that which is male is a son, and, similarly, a daughter is that which is female. The daughter of himself, the father of all, was Spendarmad', the earth, a female being of the creation; and from her he created the male Gaydmard", which is explained as the name for him who was specially the first man, since it is Gayomard living who is speaking and mortal, a limitation which was specially his, because of these three words--which are living, speaking, and mortal'--two of the limitations, which are living and speaking,' were through the provision of his father, the creator, and one, which is 'mortal,' was proceeding from the destroyer; the same limitation is upon all mankind, who are connected with that man's lineage, until the renovation of the universe. And now I say, if the aid of the father has produced a male from the daughter, it is named a Khvetuk-das of father and daughter S." *This, too, is from the exposition of the religion, that the semen of Gayomard--which is called seedwhen he passed away, fell to Spendarmad", the earth, which was his own mother; and, from its being united See p. 393, note 2. * See Dd. II, 10, XXXVII, 82, LXIV, 5. * It is uncertain whether the high-priest's statement continues beyond this point, or not. * See Bd. XV, 1, 2, Dd. LXIV, 6. od [18] Digitized by Google

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402 APPENDIX. therewith, Mashya and Mashiyot? were the son and daughter of Gayomard and Spendarmad, and it is named the Khvetuk-das of son and mother. And Mashya and Mashlyof, as male and female, practised the quest of offspring, one with the other, and it is named the Khvetuk-das of brother and sister. And many couples were begotten by them, and the couples became continually wife and husbands; and all men, who have been, are, and will be, are from origin the seed of Khvetuk-das. And this is the reason which is essential for its fulfilment by law, that where its contemplation (andagisno) exists it is manifest from the increase of the people of all regions. And I assert that the demons are enemies of man, and a non-existence of desire for them consists in striving for it when Khvetuk-das is practised; it then becomes their reminder of that original practice of contemplation which is the complete gratitude of men, and has become hiso who is inimical to them. Grievous fear, distress, and anguish also come upon them, their power diminishes, and they less understand the purpose of causing the disturbance and ruin of men. And it is certain that making the demons distressed, suffering, frightened, and weakened is thus a good work, and this way of having reward and of recompense is the property of the practisers of such good works. 'And I assert that the goodness of appearance and growth of body, the display of wisdom, temper, See Dd. XXXVII, 82, LXIV, 2, LXV, 2, LXXVII, 4, where these names are spelt differently. * Literally have become and have become.' See Bd. XV, 22, 24-26. * The demons'. * Adharmazd's. Digitized by Google - - -

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III. MEANING OF KHVETUK-DAS. 403 and modesty, the excellence of skill and strength, and also the other qualities of children are so much the more as they are nearer to the original race of the begetter, and they shall receive them more perfectly and more gladly. An example is seen in those who spring from a religious woman who is gentle, believing the spiritual existence, acting modestly, of scanty strength, who is a forgiver and reverential, and from a mail-clad (gapar) warrior of worldly religion, who is large-bodied and possessing strength which is stimulating (agar) his stout heart while he begets. They are not completely for warwhich is a continuance of lamentation (nas-ravandih)-and not for carefulness and affection for the soul; as from the dog and wolf--and not the ruin (seg) of the sheep-arises the fox, like the wolf, but not with the strength of the wolf like the dog, and it does not even possess its perfect shape, nor that of the dog. And they are like those which are born from a swift Arab horse and a native dam, and are not galloping like the Arab, and not kicking (padayak) like the native. And they have not even the same perfect characteristics(r), just as the mule that springs from the horse and the ass, which is not like unto either of them, and even its seed is cut off thereby, and its lineage is not propagated forwards. * And this is the advantage from the pure preservation of race. I assert that there are three: species 1 The offspring of such a match, which the apologist evidently considers an ill-assorted one, as tending to deteriorate the warlike qualities of the warrior's descendants, although he himself is no advocate for war. * As their parents. 3 Dastur Peshotanji has 'four,' because the Pahlavi text seems od 2 Digitized by Google

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404 APPENDIX. (vag) and kinds of affection of sister and brother for that which shall be born of them :-one is this, where it is the offspring of brother and brother; one is this, where the offspring is that of 1 brothers and their sister; and one is this, where it is the offspring of sisterss. And as to the one of these where the offspring is that of a brother, and for the same reason as applies to all three species of them, the love, desire, and effort, which arise for the nurture of offspring of the three species, are in hope of benefit. And equally adapted are the offspring to the procreators; and this is the way of the increasing love of children, through the good nurture which is very hopeful. And so, also, are those who are born of father and daughter, or son and mother. Light flashed forth (gasto) or unflashed (a parvakhto) is always seen at the time when it is much exposed, and pleased is he who has a child of his child, even when it is from some one of a different race and different to speak of four species in the next sentence; here it seems to have six'in ciphers, but the first cipher can also be read a e, the conditional suffix to the verb which immediately precedes the ciphers in the Pahlavi text, and the second cipher is merely three,' which corresponds to the three possible kinds of first cousins that are about to be detailed in the text. * Reading zak-i instead of zis (which might be read zakih if there were such a word). ? Literally brother.' Literally sister.' Reading zak-i instead of zis, as before. This is Dastur Peshotanji's fourth species of cousinship, which he understands as meaning second cousins. * Reading 13, by dividing the Pahlavi cipher for 'four' into two parts, both here and near the end of the sentence. This paragraph can hardly be understood otherwise than referring to the present form of KhvetQk-das, the marriage of first cousins. Digitized by Google

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III. MEANING OF KHVETOK-DAS. 405 country. That, too, has then become much delight (vayag) which is expedient, that pleasure, sweetness, and joy which are owing to a son that a man begets from a daughter of his own, who is also a brother of that same mother; and he who is born of a son and mother is also a brother of that same father; this is a way of much pleasure, which is a blessing of the joy, and no harm is therein ordained that is more than the advantage, and no vice that is more than the well-doing (khap gar). And if it be said that it is of evil appearance, it should be observed that when a wound occurs in the sexual part of a mother, or sister, or daughter, and she flees (fraved) from a medical man, and there is no opportunity for him to apply a seton (palito), and her father, or son, or brother is instructed in similar surgery, which is more evil in appearance, when they touch the part with the hand, and apply a seton, or when a strange man does so ? And, when it is desirable to effect their union, which is the less remarkable (kam hd-zanakhiktar) in evil appearance, when they are united (hamdvadi-hend) by them in secret, such as when the hearing of their written contract (nipisto) of wifehood and husbandhood is accomplished in the background (dar pa ste), or when the sound of drums and trumpets acquaints the whole district, where * Reading amat instead of mun, who,' (see Dd. LXII, 4 n.) Showing that the practice advocated was understood to be a regular marriage (performed in private probably on account of the authorities being of a foreign faith) and not any kind of irregular intercourse. It is here approvingly contrasted with the noisy celebration of a marriage with a person of foreign faith, in accordance with foreign customs. Digitized by Google

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406 APPENDIX. these people are renowned, that such an Ardman' intends to effect such a purpose with the daughter, sister, or mother of such a Parst man ? 'On this account of less evil appearance is even the good appearance which is to be mutually practised; and after the mode is seen, even the advantageousness in the accomplishment of the daily duty of concealing disgrace, the mutual desire, the mutual advantage and harm, and the contentment which arise as to whatever has happened are also mutual assistance. Some, with a husband and faint-heartedness, have a disposition (sa no) of incapability, and the diligence which is in their reverence of the husband, who is ruler of the family (bunag shah), is due even to the supremacy which he would set over them through the severity of a husband. Very many others, too, who are strange women, are not content with a custom (vag) of this description ; for they demand even ornaments to cover and clothe the bold and active ones, and slaves, dyes, perfumes, extensive preparations, and many other things of house-mistresses which are according to their desire, though it is not possible they should receive them. And, if it be not possible, they would not accept retrenchment; and, if they should not accept retrenchment, it hurries on brawling, abuse, and ugly words about this, and even uninterrupted falsehood (avisistak-ik zar) is diffused as regards it ; of the secrets, moreover, which they conceal they preserve night and day a bad representation, and unobservantly. They shall take the bad wife to "A native of Asia Minor, or any other part of the eastern empire of the Romans. Digitized by Google

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III. MEANING OF KHVETUK-DAS. 407 the house of her father and mother, the husband is dragged to the judges, and they shall form a district assembly (shatro angezo) about it. And lest he should speak thus: "I will release her from wifehood with me?," vice and fraud of many kinds and the misery of deformity are the faults which are also secretly attributed to him. 'A wife of those three classes? is to be provided, since they would not do even one of these things : ; on which account, even through advantageousness, virtuous living, precious abundance, dignity, and innocence, mutual labour is manifestly mighty and strong. "And if it be said that," with all this which you explain, there is also, afterwards, a depravity (darvakh) which is hideous," it should be understood in the mind that hideousness and beauteousness are specially those things which do not exist in themselves, but through some one's habit of taking up an opinion and belief. The hideous children of many are in the ideas of procreation exceedingly handsome, and the handsome forms of many are in the ideas of a housekeeper (khanopano) exceedingly ugly. We consider him also as one of our enemies when any one walks naked in the country, which you consider hideous; but the naked skins of 1 That is, lest he should pronounce her divorce. . The three nearest degrees of relationship must be meant, as the sequel admits the possibility of the union being considered objectionable ; otherwise, the three kinds of first cousins might be understood. * As a special pleader for marriage between near relations the apologist feels himself bound to argue that all bad wives must have been strangers to the family before marriage. Digitized by Google

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408 APPENDIX. the country call him handsome whose garments, which seem to them hideous, have fallen off. And we are they in whose ideas a nose level with the face is ugly, but they who account a prominent nose ugly, and say it is a walling that reaches between the two eyes, remain selecting a handsome one'. And concerning handsomeness and ugliness in themselves, which are only through having taken up an opinion and belief, there is a change even through time and place; for any one of the ancients whose head was shaved was as it were ugly, and it was so settled by law that it was a sin worthy of death for them"; then its habits (sano) did not direct the customs of the country to shave the head of a man, but now there is a sage who has considered it as handsome and even a good work. Whoever is not clear that it is hideous is to think, about something threatening (girat), that it is even so not in itself, but through what is taken into themselves they consider that it is hideous. Then for us the good work of that things, of which it is cognizable that it is so ordained by the creator, has its recompense; it is the protector of the race, and the family is more perfect; its nature 1 That is, those who admire flat noses select their beauties accordingly. Beauty being merely a matter of taste, which varies with the whim of the individual and the fashion of the period. . This law was evidently becoming obsolete at the time the apologist was writing, and is now wholly forgotten. Al Parsi laymen have their heads shaved at the present time, although the priests merely have their hair closely cut. This change of custom, in a matter settled by religious law, should warn the Parsis not to deny the possibility of other complete alterations having taken place in their religious customs. * Khvetuk-das. Digitized by Google

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111. MEANING OF KHVETOK-DAS. 409 is without vexation (apizar) and gathering affection, an advantage to the child-the lineage being exalted-gathering (avarkan) hope, offspring, and pleasure it is sweetness to the procreator, and the joy is most complete; less is the harm and more the advantage, little the pretence and much the skill of the graceful blandishments (nazano) which are apparent, aiding and procuring assistance (bangisno), averting disaster, and conducting affairs; less is the fear, through itself is itself illustrious, and the steadfast shall abandon crime (kam). And all our fathers and grandfathers, by whom the same practice was lawfully cherished, maintained it handsomely in their homes; and to think of mankind only as regards some assistance is the enlightenment of the steadfast, a reason which is exhibiting the evidence of wisdom, that no practice of it is not expedient. "And if it be said that the law has afterwards commanded as regards that custom thus: "Ye shall not practise it !" every one who is cognizant of that command is to consider it current; but we are not cognizant of that command, and by an intelligent person (khaparvarako) this should also be seen minutely, through correct observation, that all the knowledge of men has arisen from Khvetuk-das. For knowledge is generated by the union of instinctive wisdom and acquired wisdom>; instinctive wisdom is the female, and acquired wisdom the male ; and on this account, since both are an achievement by the creator, they are sister and brother. And 1 Khvetuk-das. * Perhaps the law of the foreign conquerors is meant. See Dd. XXXVII, 35, XL, 3. Digitized by Google

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410 APPENDIX. also of everything worldly the existence, maturing, and arrangement are due to union in proportion; water, which is female, and fire, which is male", are accounted sister and brother in combination, and they seem as though one restrains them from Khvetuk-das, unless, through being dissipated themselves, seed--which is progeny-arises therefrom; and owing to a mutual proportionableness of water and fire is the power in the brain, for if the water be more it rots it away, and if the fire be more it burns it away.' This elaborate defence of Khvetuk-das shows clearly that, at the time it was written (about a thousand years ago), that custom was understood to include actual marriages between the nearest relatives, although those between first cousins appear to be also referred to. In the 195th chapter of the third book of the Dinkard we are told that the eighth of the ten admonitions, delivered to mankind by Zaratust, was this :-'For the sake of much terrifying of the demons, and much lodgment of the blessing of the holyt in one's body, Khvetak-das is to be practised.' And the following chapter informs us, that'opposed to that admonition of the righteous Zaratast, of practising Khvetuk-das for the sake of much terrifying 1 See Dd. XCIII, 13 n. Into the forms of moisture and warmth in the body. Water and fire in their ordinary state being incapable of combination. This will be the 193rd chapter in Dastar Peshotanji's edition, because his numbers do not commence at the beginning of the book. A similar difference will be found in the numbering of all other chapters of the third book of the Dinkard. * The technical name of Yas. LIX, Digitized by Google

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III. MEANING OF KHVETOK-DAS. 411 of the demons from the body of man, and the lodgment of the blessing of the holy in the body, the wicked wizard Akhto', the enemy of the good man on account of the perplexing living which would arise from his practising Khvetuk-das, preferred not practising Khvetak-das.' The practice is also mentioned in the 287th chapter of the same book, in the following passage :--'The welfare of the aggregate of one's own limb-formations--those which exist through no labour of one's own, and have not come to the aid of those not possessing them (a nafsmanan) owing to their own want of gratitude even one of a previous formation has to eulogize suitably; and this which has come, completely establishing (spor-nih) the Avesta, one calls equally splendid, by the most modestly comprehensive appellation of Khvetuk-das.' In the sixth book of the Dinkard, which professes to be a summary of the opinions of those of the primitive faith?, we are told that, when the good work of Khvetuk-das shall diminish, darkness will increase and light will diminish.' In the seventh book of the Dinkard, which relates the marvels of the Mazda-worshipping religion, we are informed that it was 'recounted how-Gayomards having passed away--it was declared secondly, as regards worldly beings, to Masye and Masyade", the first progeny of Gayomard, by the word of Adharmazd--that is, he spoke to them when they * Av. Akhtya of aban Yt. 82, who propounded ninety-nine enigmas to Ydisto of the Fryans (see Dd. XC, 3). . See Dd. XCIV, IN. * The sole-created man (see Dd. II, 10, XXXVII, 82). See p. 402, note i. Digitized by Google

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412 APPENDIX. were produced by him--thus: "You are the men I produce, you are the parents of all bodily life, and so you men shall not worship the demons, for the possession of complete mindfulness? has been perfectly supplied to you by me, so that you may quite full-mindfully observe duty and decrees." And the creativeness of Adharmazd was extolled by them, and they advanced in diligence; they also performed the will of the creator, they carved (parkavinido) advantage out of the many duties of the world, and practised Khvetuk-das through procreation and the union and complete progress of the creations in the world, which are the best good works of mankind.' The following passage also occurs in the same book :-- Then Zaratust, on becoming exalted, called out unto the material world of righteousness to extol righteousness and downcast are the demons; and, "homage being the Mazda-worship of Zaratust, the ceremonial and praise of the archangels are the best for you, I assert; and, as to deprecation (ayazisnih) of the demons, Khvetak-das is even the best intimation, so that, from the information which is given as to the trustworthiness of a good work, the greatest is the most intimate of them, those of father and daughter, son and she who bore him, and brother and sister." It is declared that, upon those words, innumerable demon-worshipping Kiks and Karaps disputed (sarisido) with Zaratust and strove for his death, just like this which revelation states :-"It is then the multitude clamoured (mar bara virad) who are in the vicinity of the seat of Tur, the well See p. 396, note 2. * See p. 400, note 1. * See p. 384, note 1. Digitized by Google

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III. MEANING OF KHVETOK-DAS. 413 afflicting' holder of decision; and the shame of the brother of Tur arose, like that of a man whose shame was that they spoke of his Khvetuk-das so that he might perform it. This Tar was Tor-1 Adrvalta-sang?, the little-giving, who was like a great sovereign of that quarter; and he maintained many troops and much power. And the multitude told him they would seize the great one from him who is littles. But Tar-i Adrvalta-sang, the littlegiving and well-afflicting, spoke thus :--Should thereupon smite him, this great one who mingles together those propitious words for us--where we are thus without doubt as to one thing therein, such as Khvetuk-das, that it is not necessary to perform it-it would make us ever doubtful that it might be necessary to perform it.' .... And Zaratust spoke to him thus: 'I am not always that reserved speaker, by whom that I have mentioned is the most propitious thing to be obtained; and inward speaking and managing the temper are a Khvetuk-das", and the high-priest who has performed it is to perform the ceremonial.'". This passage attributes to Zaratust himself the enforcement of next-of-kin marriage, but it is hardly necessary to point out that the Dinkard only records a tradition to that effect; which 1 The word hQ-nosako is the Pablavi equivalent of Av. hunusta (Yas. L, 10, b), but the meaning of both words is uncertain. This Tur seems to have been more friendly to Zaratust than the Turanians were in general, but he appears not to be mentioned in the extant Avesta. As this epithet has not been found in the extant Avesta, the reading is uncertain. * Meaning that they demanded possession of Zaratust in an insolent manner. * In a figurative sense. Digitized by Google

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414 APPENDLX. record may be quoted as evidence of the former existence of such a tradition, but not as testimony for its truth. It is also worthy of notice that this tradition clearly shows that such marriages were distasteful to the people in general; but this might naturally be inferred from the efforts made by religious writers to assert the extraordinary merit of Khvetak-das, because customs which are popular and universal require no such special recommendation from the priesthood. In the Dadistan-i Dinik (XXXVII, 82, LXIV, 6, LXV, 2, LXXVII, 4, 5) allusions are made to the Khvetadad" of brother and sister, formed by the progenitors of mankind. We are also told that Khve tadad is to be practised till the end of the world, and that to occasion it among others is an effectual atonement for heinous sin? (Dd. LXXVII, 6, 7, LXXVIII, 19); but it is not certain that the term is applied in these latter passages to marriages between the nearest relatives. For later particulars about Khvetuk-das we have to descend to the darkest ages of Mazda-worship, those in which the Rivayats, or records of religious legends, customs, and decisions, began to be compiled. Of the earlier Rivayats, such as the Shayast La-shayast and Vigirkard-1 Dink, which were written in Pahlavi, few remain extant; but the later ones, written in Persian, are more numerous and very voluminous. * A Pahlavi Rivayat, which precedes the Dadistan-t Dinik in many MSS. of that work, devotes several * Another form of the word Khvetek-das (see p. 390). . This is also stated in Sls. VIII, 18. Digitized by Google

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III. MEANING OF KHVETOK-DAS. 415 pages to the subject of Khvetudad, which fully confirm the statements of the defender of the practice, quoted above from the Dinkard (III, lxxxii). The age of this Pahlavi Rivayat is quite uncertain ; it is found in MSS. written in the sixteenth century, but, as it does not mention the marriage of first cousins, it was probably compiled at a much earlier period, more especially as it is written in fairly grammatical Pahlavi. The following extracts will be sufficient to show how far it confirms the statements of the Dinkard : Of the good works of an infidel this is the greatest, when he comes out from the habit of infidelity into the good religion ; and of one of the good religion, remaining backward (akhar-man) at the time when his ritual is performed, this is a great good work, when he performs a Khvetadad; for through that Khvetadad, which is so valuable a token of Mazda-worship, is the destruction of demons. And of Adharmazd it is declared, as regards the performance of Khvetadad, that, when Zaratust sat before Adharmazd, and Vohuman, Ardavahist, Shatvairo, Horvadad, Amerodad, and Spendarmads sat around Adharmazd, and Spendarmad sat by his side, she had also laid a hand on his neck, and Zaratast asked Adharmazd about it thus: "Who is this that sits beside thee, and thou wouldst be such a friend to her, and she also would be such a friend to thee? Thou, who art Adharmazd, turnest not thy eyes away from her, and she turns not away As he is said to have done in heaven, when receiving instruction in the religion * The archangels (see Dd. XLVIII, 1 n), of whom Spendarmad is said to be a female (see p. 393, note 2). Digitized by Google

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416 * APPENDIX. from thee; thou, who art Adharmazd, dost not release her from thy hand, and she does not release thee from her hand?." And Adharmazd said: "This is Spendarmad, who is my daughter, the housemistress of my heaven, and mother of the creatures ?." Zaratast spoke thus: "When they say, in the world, this is a very perplexing thing, how is it proclaimed by thee-thee who art Adharmazd-for thee thyself ?" Adharmazd spoke thus: "O Zaratast! this should have become the best-enjoyed thing of mankind. When, since my original creation, Maharlya and Mahariyadlhs had performed it, you, also, should have performed it; because although mankind have turned away from that thing', yet they should not have turned away. Just as Mahariya and Mahariyaoth had performed Khvetadad, mankind should have performed it, and all mankind would have known their own lineage and race, and a brother would never be deserted by the affection of his brother, nor a sister by that of her sister. For all nothingness, emptiness', and drought have come unto mankind from the deadly one (mar), when men have come to them from a different country, from a different town, or from a different district, and have married their women; and when they shall have carried away their women, and they have * This legend is an instance of the close proximity of superstition to profanity, among uneducated and imaginative people. . She being a representative of the earth. s See p. 402, note 1. * That is, from marriage of the nearest relations, which is admitted, throughout these extracts, to be distasteful to the people; hence the vehemence with which it is advocated, Literally 'air-stuffing' (vae-akinib). Digitized by Google

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III. MEANING OF KHVETUK-DAS. 417 wailed together about this, thus : 'They will always carry our daughters into perversion?.'" 'This, too, is said, that Khvetudad is so miraculous that it is the preservation of the most grievous sin--such as witchcraft and that worthy of death, from hell. And the want of protection (avipaharth) from hell of one unprotected from Aharman and the demons arises at that time when, owing to what occurs when he is begged by some one to exercise witchcraft, he is made worthy of death. And when they shall perform Khvetudad, when the Khvetadad is owing to him?, the unprotected one is preserved from the prison of hell, from Aharman and the demons; so miraculous is Khvetadad. 'In a passage it is declared, that Adharmazd spoke unto Zaratast thus: "These are the best four things: the ceremonial worship of Adharmazd, the lord; presenting firewood, incense, and holy-water to the fire; propitiating a righteous mans; and one who performs Khvetudad with her who bore him, or a daughter, or 'with a sister. And of all those he is the greatest, best, and most perfect who shall perform Khvetadad. ... When Soshans comes * all mankind will perform Khvetadad, and every fiend will perish through the miracle and power of Khvetadad. It is then explained why the several merits of the 1 This fear of perversion to another faith was, no doubt, the real cause of the vehement advocacy of family marriages by the priesthood. * That is, when he has arranged the next-of-kin marriage of others, before his death. * That is, a priest. * Shortly before the resurrection (see Dd. II, 10). [18] Ee Digitized by Google

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418 APPENDIX. three classes of Khvetadad are considered to stand in the same order as that in which the classes are mentioned in the preceding paragraph; also that the third class includes the case of half brothers and sisters, and the second that of an illegitimate daughter. After this we find the following legend: And Khvetadad is so miraculous, that it is declared, regarding Yim', that, when the glory of his sovereignty had departed from him, he went out to the precincts (var) of the ocean with Yimak, his sister, in order to flee from the people, demons, and witches of the assembly of Dahak? And they were sought by them in hell and not seen; and others sought them among mankind, water, earth, and cattle, among trees, in the mountains, and in the towns, but they were not seen by them. Then Aharman shouted thus: "I think thus, that Yim is travelling in the precincts of the ocean." And a demon and a witch, who stood among them, spoke thus: "We will go and seek Yim." And they rushed off and went; and when they came unto those precincts where Yim was--the precincts where the water of Tir' was--Yim spoke thus: "Who are 1 The third sovereign of the world, after Gayomard (see Dd II, 10). This legend is also mentioned in Bd. XXIII, 1, as explaining the origin of the ape and bear. * The foreign king, or dynasty, that conquered Yim (see Dd. XXXVII, 97 n). * Evidently intended for Tistar, a personification of the star Sirius, who is supposed to bring the rain from the ocean (see Dd. XCIII, 1-17). Strictly speaking Tir is the planet Mercury, the opponent of Tistar, whose name is given to the fourth month, and thirteenth day of the month, in the Parsi year (see Bd. V, 1, VII, 2, XXVII, 24); but the confusion between the two names is not uncommon in the later books (comp. Sls. XXII, 13 with XXIII, 2). Digitized by Google

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III. MEANING OF KHVETOK-DAS. 419 you ?" And they spoke thus: "We are those who are just like thee, who had to flee from the hands of the demons; we, too, have fled away from the demons, and we are alone. Do thou give this sister in marriage to me, while I also give this one unto thee!" And Yim, therefore, when the demons were not recognised by him from mankind, made the witch his own wife, and gave his sister unto the demon as wife. From Yim and that witch were born the bear, the ape, Gandarep!, and Gosabar?; and from Yimak and that demon were born the tortoise (gasaf), the cat, the hawk (gaving), the frog, the weevil (divako), and also as many more noxious creatures, until Yimak saw that that demon was evil, and it was necessary to demand a divorce (zan-taka) from him. And one day, when Yim and that demon had become drunk with wine, she exchanged her own position and clothing with those of the witch; and when Yim came he was drunk, and unwittingly lay with Yimak, who was his sister, and they came to a decision as to the good work of Khvetadad; many demons were quite crushed and died, and they rushed away at once, and fell back to hell. The fact, that the zealous writer felt that he had to force his opinions upon an unwilling people, is betrayed by the exaggerated language he uses in the following statements : This, too, is declared by the Avesta, that Zaratast enquired of Adharmazd thus: "Many thoughts, many words, and many deeds are mentioned by 1 See p. 371, note 3. * Not identified, and the reading is, therefore, uncertain. Ee 2 Digitized by Google

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420 APPENDIX. thee-thee who art Adharmazd--that it is necessary to think, speak, and do; of all such thoughts, words, and deeds which is the best, when one shall think, speak, or do it?" Adharmazd spoke thus: "Many thoughts, many words, and many deeds should be proclaimed by me, O Zaratust! but, of those thoughts, words, and deeds which it is necessary to think, speak, and do, that which is best and most perfect one performs by Khvetudad. For it is declared that, the first time when he goes near to it, a thousand demons will die, and two thousand wizards and witches; when he goes near to it twice, two thousand demons will die, and four thousand wizards and witches; when he goes near to it three times, three thousand demons will die, and six thousand wizards and witches; and when he goes near to it four times it is known that the man and woman become righteous ." '.... Owing to the performance of Khvetudad there arises a destruction of demons equivalent to a stoppage of creation; and though, afterwards, some of those men and women shall become wizards, or unlawfully slaughter a thousand sheep and beasts of burden at one time, or shall present holy-water to the demons, yet, on account of that destruction and vexation of the demons, which has occurred to them owing to the Khvetudad, it does not become comfortable to them while completed; and it is not believed by them that "the souls of those people will come to us." Whoever keeps one year in a marriage of Khve i Or, as stated in the Appendix to the Shayast La-shayast (Sls. XVIII, 4), they will not become parted from the possession of Adharmasd and the archangels.' Digitized by Google

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III. MEANING OF KHVETOK-DAS. 421 tadad becomes just as though one-third of all this world, with the water, with the trees, and with the corn, had been given by him, as a righteous gift, unto a righteous man. When he keeps two years in the marriage it is as though two-thirds of this world, with the water, trees, and corn, had been given by him unto a righteous man. When he keeps three years in the marriage it is as though all this world, with the water, with the trees, and with everything, had been given by him, as a righteous gift, unto a righteous man. And when he keeps four years in his marriage, and his ritual' is performed, it is known that his soul thereby goes unto the supreme heaven (garodman); and when the ritual is not performed, it goes thereby to the ordinary heaven (vahisto). Zaratust enquired of Adharmazd thus: "As to the man who practises Khvetadad, and his ritual is performed, and he also offers a ceremonial (yazisnoae), is the good work of it such as if one without Khvetadad had offered it, or which way is it?" Adharmazd said: "It is just as though a hundred men without Khvetadad had offered it." * Zaratust enquired this, also, of Adharmazd, that is: "How is the benediction (afrino) which a man who practises Khvetadad shall offer ?" Adharmazd spoke thus: "As though a hundred men without Khvetudad should offer the benediction." And this, too, was asked by him, that is : "As to them who render assistance, and one meditates and attains to Khvetddad through them, and one The proper ceremonies after his death, or for his living soul during his lifetime (see Dd. XXVIII, LXXXI). Digitized by Google

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422 APPENDIX. performs Khvetadad on account of their statements, how is their good work ?" Adharmazd spoke thus : "Like his who keeps in food and clothing, for one winter, a hundred priests--each of which priests has a hundred disciples--such is his good work." Zaratust enquired this, also, of Adharmazd, that is : "As to them who keep a man back from performing Khvetudad, and owing to their statements he shall not perform Khvetudad, what is their sin ?" Aliharmazd spoke thus: "Their place is hell." 'In a passage it is declared that, wiser than the wise, and more virtuous than the virtuous is he in whose thoughts, words, and deeds the demons are less predominant; and Aharman and the demons are less predominant in the body of him who practises Khvetudad, and his ritual ? is performed. 'It is declared by revelation that at the time when Zaratust came out from the presence of Adharmazd, the lord, into a worldly place where he travelled, he spoke this, that is: "Extol the religion! and you should perform Khvetudad. I speak of the good and those existing in the religion; as to the negligent, the vile, and those in perplexity, this is said, that a thing so wondrous and important as that which is in our law of Khvetadad could not be for performance. This is a sublime (kirag) custom, and, as the best of all things, one asserts that it is necessary to perform it. To me, also, this is manifest when, through all faith in the law of those existing in the religion, that which is called by 1 The Pahlavi text is imperfect. See p. 421, note 1. . That is, the general law of Masda-worship, as distinguished from what he is advocating as a peculiarly religious law sanctioned Digitized by Digitized by Google i

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III. MEANING OF KHVETOK-DAS. 423 them a very heinous sin, through faith in this law of the good, is that which is called the most perfect and best good work of Mazda-worship." 'This, too, is declared by revelation, that Adharmazd spoke unto Zaratast thus: "You should cause the performance of duties and good works." And Zaratust spoke thus: "Which duty and good work shall I do first ?" Adharmazd spoke thus: "Khvetadad; because that duty and good work is to be performed in the foremost place of all, for, in the end, it happens through Khvetadad, when all who are in the world attain unto the religion 1." This, too, is declared by revelation, that Zaratust spoke unto Adharmazd thus: "In my eyes it is an evil (vado) which is performed, and it is perplexing that I should make Khvetudad as it were fully current among mankind." Adharmazd spoke thus : "In my eyes, also, it is just as in thine; but for this reason--when out of everything perfect there is some miserable evil 2 for thee-it should not seem so. Do thou be diligent in performing Khvetudad, and others, also, will perform it diligently." The unpopularity of the practice advocated could hardly be more fully admitted than in this last paragraph, nor the objection more irrationally and dogmatically disposed of. As for the numerous quotations, which the compiler of this Pahlavi Rivayat by the priests ('the good '). This is evidently an admission that the practice advocated was contrary to the ordinary laws of Mazdaworship itself. As Pahlavi writers expect them to do before the resurrection. . Reading vado-i vesht; but it may be something is difficult and hard' (tang va sakht). Digitized by Google

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424 APPENDIX. professes to take from the Parsi scriptures, it is hardly necessary to remark that their authenticity must be accepted with great reserve. Persian Rivayats, copied in the seventeenth century, advocate the marriage of first cousins, and allude vaguely to those between nearer relatives as long extinct, though most of their remarks merely recommend the performance of Khedyodath', without explaining the meaning of the term. Thus, we are informed that a person worthy of death can perform Khedyodath as a good work, but it is better if followed by the Bareshnum ceremony. An unclean person can do the same, but the Bareshnum should precede the performance, so as to avoid sins arising from the uncleanness. The performance also destroys demons, wizards, and witches; and if arranged by any one, at his own expense, for another person, it is as meritorious as if performed by himself. But the following quotations are more descriptive of the practices : 'Again, whereas the great wisdom of the king and of the assembly of priests fully understands that the ceremony of all the religious rites is a great good work, besides that which is called Khedyodath, yet, in these days, both have fallen out of their hands; but they will make an endeavour, so that they may form connection with their own, and on account of 1 The Persian form of the word Khvetuk-das. It is also written Khetyodath in some passages, and Khetvadat in others. ? The great ceremony of purification (see App. IV). 3 The Persian Rivayat from which all this information has been extracted is M10 (fol. 50 a). * See Dd. XLIV, 2 n. Digitized by Google

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III. MEANING OF KHVETOK-DAS. 425 the Musulmans the connection is a medium one!, better than that of an infidel. And Ormazd has said that by as much as the connection is nearer it is more of a good work; and they display their endeavour and effort, and give the son of a brother and daughter of a brother to each other. And just as this is said: "I establish the performer of Khedyodath, I establish the patrol of the country," even on this account they certainly display an endeavour. 'Query:-"How are the connections that relations form ?" Reply :-"A brother's children with a brother's children and a sister's children, and relations with one another form connections, and it is proper for them." 'Khedyddath is that which is a great good work, and has fallen out of their hands, owing to the reason that there is no king of the good religion; and if it be so they will make an endeavour, and will form connections with their own, and will give the son of a brother and daughter of a brother to each other, and if not it is not proper; and every such connection as is nearer is more of a good work. And the mode they will act who are at first without a king will be an infidel one, and to form connections among themselves will be very difficult now he (the king) is a Musulman, but that which is nearer is better and more of a good work.' 1 This seems to be an allusion to some interference of the Muhammadan government with marriages of those next of kin. A similar allusion occurs in the next paragraph but one, which with most of this paragraph, is also found in M7, fols. 229b, 230 a. * This Avesta quotation, from Visp. III, 18, 19, is as follows: huaetvadathem astaya, danhaurvaesem astaya;' and the meaning of the last term is uncertain. Digitized by Google

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426 APPENDIX. These quotations indicate that a great change had crept over the meaning of Khvetdk-das since the dark ages of the Pahlavi Rivayat, previously quoted, although a tradition of the old meaning still lingered in the minds of the writers. The modern meaning is, however, most completely explained in a passage, appended to a Persian version of Aeshm's complaint to Aharman, regarding the difficulty of destroying the effect of the season-festivals, the sacred feast, and Khvetuk-das (Sls. XVIII). After Aharman has confessed his inability to suggest a means of destroying the merit of the last, the Persian writer adds the following particulars : Therefore it is necessary to understand, that the chief Khetvadat is that of a sister's daughter and brother's son; a medium Khetvadat is that of a brother's son and a younger brother's daughter, or of a sister's son and a younger sister's daughter; and inferior to a medium Khetvadat is that of a sister's son and a younger brother's daughter. It is necessary to know that any person who performs Khetvadat, if his soul be fit for hell, will arrive among the ever-stationary'; if it be one of the everstationary it will arrive at heaven. Another particular is to be added: if any one, in departing, settles and strives for the connection of Khetvadat of a next brother it is a good work of a thousand Tanapahars 2; if any one strives to break off the connection of Khetvadat he is worthy of death.' See Dd. XX, 3. See Dd. LXXVIII, 13. Geldner in his Studien zum Avesta, I, pp. 3-12, suggests that the original meaning of Av. tanuperetha and peshotanu was 'outcast;' but, although these words are translated by Pahl. tanapahar, it is doubtful whether this last Digitized by Google

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III. MEANING OF KHVETOK-DAS. 427 With this quotation, which occurs in a MS. 1 written A.D. 1723, we may conclude our examination of all passages in the Parsi scriptures referring to Khvetuk-das, the result of which may be summarized as follows: First, the term does not occur at all in the oldest part of the Avesta, and when it is mentioned in the later portion it is noticed merely as a good work which is highly meritorious, without any allusion to its nature; only one passage (Vend. VIII, 36) indicating that both men and women can participate in it. So far, therefore, as can be ascertained from the extant fragments of the Avesta--the only internal authority regarding the ancient practices of Mazdaworship-the Parsis are perfectly justified in believing that their religion did not originally sanction marriages between those who are next of kin, provided they choose to ignore the statements of foreigners, as based upon imperfect information. Second, when we descend to the Pahlavi translations and writings of the better class, which, in their present form, probably range from the sixth to the ninth century, we find many allusions to Khvetukdas between those next of kin, and only one obscure reference to the marriage of first cousins ? Marriages between the nearest relations are defended chiefly by reference to mythical and metaphorical word be a mere transcript of tanuperetha (which ought to have been tanpahar), or whether it expresses the different idea of tan-a puhar, 'a person without a bridge to heaven,' which might have been that adopted by the Pahlavi translators of the Vendidad; an outcast in this world being very liable to be considered as an outcast from the next. 1 M5, fols. 54, 55. In Dk. III, lxxxii (see p. 404). Digitized by Google

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428 APPENDIX. statements regarding the creation, and to the practice of the progenitors of mankind; they are also advocated with all the warmth and vehemence that usually indicate much difficulty in convincing the laity, and this zealous vehemence increases as we descend to the dark ages of the Pahlavi Rivayat, the compilation of which may perhaps be attributed to some writer of the thirteenth or fourteenth century. Unless, therefore, the Parsis determine to reject the evidence of such Pahlavi works as the Pahlavi Yasna, the book of Arda - Viraf, the Dinkard, and the Dadistan-i Dinik, or to attribute those books to heretical writers, they must admit that their priests, in the later years of the Sasanian dynasty, and for some centuries subsequently, strongly advocated such next-of-kin marriages, though, probably, with little success. That a practice now reprobated by all Parsis should have been formerly advocated by their priests, as a religious duty, need not excite the surprise of those who consider how slavery has been advocated by many Christians, on scriptural grounds, within the present generation, and how the execution of supposed witches was similarly advocated a few generations ago. Third, as we come to the modern writings of the Persian Rivayats, which may have commenced about the fifteenth century, we find the present form of Khvetak-das, the marriage of first cousins (which was only slightly mentioned in the Dinkard of the ninth century), the only form in use; though obscure allusions are made to the other forms as being long extinct. See pp. 415-423. Digitized by Digitized by Google

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III. MEANING OF KHVETOK-DAS. 429 At whatever period the practice of next-of-kin marriage may have originated there were evidently two reasons for its establishment and continuance; one was the indispensable necessity of offspring", unfettered by duties towards any other family, for the purpose of maintaining the necessary periodical ceremonies for the souls of those passed away; the other was the wish of preventing any risk of religious perversion consequent upon marrying into a family of strangers or infidels. Both of these reasons must have become intensified as the Mazda-worshippers diminished in numbers, hence the increasing vehemence of priestly advocacy, until the foreign conquerors probably interfered, and put a stop to the practice. That such marriages were not unusual among other races, in ancient times, we learn from many tales in Greek and Roman mythology, from the usual practice of the Greek dynasty of the Ptolemies in Egypt, and even from the laws prohibiting such connections in Lev. xviii. 6-16, which, as laws are not made to prohibit practices that do not exist, would hardly have been written unless the children of Israel had at one time adopted the custom to some slight extent. That Parsis now deny the existence of such marriages among their ancestors proves that they no longer approve the custom, but does not affect the historical evidence of its former 1 The oriental feeling of such a necessity, for the mere purpose of perpetuating the family, is abundantly manifested in the story of Lot's daughters (Gen. xix. 30-38), which is related without reproval by its writer. Also by the exceptional law requiring a man to marry his brother's wife, when the brother has died childless (Deut. xxv. 5-10). Digitized by Google

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430 APPENDIX. existence. Christians no longer approve the persecution and execution of women for the imaginary crime of witchcraft, but it would be both childish and useless for them to deny that their ancestors committed hundreds of such judicial murders less than two centuries ago. Digitized by Google

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IV. THE BARESHNUM CEREMONY. 431 IV. THE BARESHNOM CEREMONY. The great ceremony of purification for any Parsi man or woman who has become unclean by contact with the dead, or through any other serious defilement, lasts for nine nights, and is called the Bareshnum, which is the Avesta name for the 'top' of the head, the first part of the body appointed to be washed in the ceremony, after the hands. The description of this ceremony, given in Pahl. Vend. IX, 1-145, which does not differ very materially from the rite still in use, is as follows? : Pahl. Vend. IX, 1. Zaratust enquired of Adharmazd thus: "O Adharmazd, propitious spirit! creator of the material world! who art the righteous one [of righteousness!' that is, Adharmazd is the righteous creator through invocation, and the rest through praise]. 2. 'How, when in the material existence they see a [clean] man together with that which is polluted], (3) how shall they purify him clean who 1 Observing that the passages in brackets do not occur in the Avesta text, but are added by the Pahlavi translators; and that the sections are numbered to correspond with the alternating Avesta and Pahlavi sections in the MSS., which is the division adopted in Spiegel's edition of the texts. The readings adopted are those of L4, wherever they are not defective; this MS. was written about A. D. 1324, and differs occasionally from Spiegel's printed text; it begins the ninth fargard with the following heading :-May it be fortunatel may it destroy the corruption (nasas) which rushes on from a dead dog and men on to the living ! May the pure, good religion of the Masda-worshippers be triumphant l' Digitized by Google

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432 APPENDIX. is with that fraught with corruption [together with pollution] owing to that dead body? (that is, how should they make him thoroughly clean ?]' 4. And Adharmazd spoke thus : 'A righteous man, O Zaratust the Spitaman! [a purifier], (5) who is a speaker (that is, it is possible for him to speak], a true-speaker (that is, falsehood is little spoken by him], an enquirer of the liturgy (that is, the ritual is performed by him], and righteous, (6) he who specially understands the purification of the religion of the Mazda-worshippers (that is, he knows the rite] (7) such a one shall cut up the plants on the fruitful earth, (8) for a length of nine separate reeds in every one of the four directions, (9) at a place on this earth which is most devoid of water, most devoid of trees, land most purified [from bodily refuse]", and with the driest ground (that is, there is no damp in that extent of it]. 10. Even where least upon the paths do cattle and beasts of burden step forth, and the fire of Adharmazd, the sacred twigs spread forth with righteousness, and the righteous man" do least exist.' 11. Creator of the material world! thou righteous one! how far from the fire ? how far from the water ? how far from the sacred twigs spread forth 1 Which would be 42 feet (see Dd. XLIII, 5 n); but the phrase gvid nai (which, in Pahl.Vend.VII, 90, has become gvid hana by misreading gvido-a e, and then substituting Huz. hana for Paz. a l) is merely an attempted translation of Av. viba zu, which latter appears to mean the 'two arms' outstretched, or a fathom. So the separate reed' should be understood as a longer kind of reed, equal to a fathom, instead of 4 feet 8 inches. See Dd. XLVIII, 19 n. L4 omits this clause altogether. * See Dd. XLIII, 5 n. * Any priest not engaged in the purification. Digitized by Google

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IV. THE BARESHNUM CEREMONY. 433 with righteousness? how far from a man of the righteous ?' 12. And Adharmazd spoke thus : 'Thirty steps from the fire, thirty steps from the water, thirty steps from the sacred twigs spread forth with righteousness, and three steps from the men of the righteous. 13. The cutting out for the first hole (for bull's urine], after the coming on of summer, is two finger-breadths in excavation; after the coming on of hail-fraught (songagan-homand) winter it is as it were a cup of four finger-breadths4. 14. So also for the second hole, for the third hole, for the fourth hole, the fifth, and the sixth.' How much is one such hole from another hole ?' 'As much as one step onwards.' * As the step is three feet (see $ 15), and the foot, being fourteen finger-breadths (see Bd. XXVI, 3 n), may be taken as 10 inches, these thirty steps would be nearly 79 English feet. ? That is, 7 feet 10 inches. This diminution of distance enables a purifying priest to stand near enough to an unclean person to hand him the purifying liquid in a ladle tied to a stick (see $8 40-42), without going within the furrows traced around the holes or ablution seats at the same distance of three steps (see $$ 21-23). . That is, at which the unclean person is sprinkled with the urine (see $$ 48-116). The urine should be that of a bull, according to Vend. XIX, 70; but Vend. VIII, 35, 36 state that it may be that of cattle or draught oxen, generally, or even that of those who perform Khvetuk-das (see p. 391). At the present time the term magh, which means ' a hole' in the Avesta, is applied to the stones which are used as ablution seats for squatting upon. * The greater depth of the hole for catching the ablution droppings in the winter, would provide for the larger quantity of liquid that could not sink into the soil, or evaporate, during the tedious washing, owing to the soil and air being damper than in summer. * The probable positions of these holes, and of the furrows enclosing them, are shown upon the plan of the Bareshnam Gah on p. 435, which differs but little from the plan still in use. [18] Ff Digitized by Google

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434 APPENDIX. 15. What kind of one step?' * Just like three feet.' 16. "The cutting out of the three other holes (which are for water], (17) after the coming on of summer, is as much as two finger-breadths in excavation; after the coming on of hail-fraught winter it is as much as four finger-breadths.' 18. How much from those former ones [for bull's urine) ?' As much as three steps.' 19. What kind of three steps ?' "As much as the steps one plants in walking with the steps he would take.' 20. What kind of walking with steps ?' Just like nine feet.' 21. 'Thou shalt also plough up a furrow with the blade due to Shatrydvair?' 22. 'How much from the holes ?' As much as three steps.' What kind of three steps ?' As much as in walking with the steps one would take and plant. 23. "How much is the walking with steps ?' As much as nine feet.' 24. "Then, afterwards, is the ploughing up of the twelve furrows. 25. By the ploughing up of three from among them three holes are separated within them. 26. Thou shalt plough up three from among them with six holes separated within. 27. Thou shalt plough up three from among them with nine holes separated within. 28. And thou shalt plough * That is, made of metal, which is under the special protection of the archangel Shatryovair or Shatvairo (sec Dd. XLVIII, 17 n). Digitized by Google

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PLAN OF BARESHNUM GAH. IV. THE BARESHNOM CEREMONY. Digitized by Google 0,0,0,0,0,0, six northern holes, for bull's urine, one step apart. 0,0. O, three southern holes, for water, one step apart and three steps from the others. S, S, S, three loads of stones on the three spaces of three steps. D, place for collecting fifteen handfuls of dust for drying the body. 435

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436 APPENDIX. up three, within which are the [three) holes that are apart, (which are for water, and] beyond (those within, which are for bull's urine]". 29. `Thou shalt carry three loads of stones on to those spaces of nine feet, as an approach to the holes; (30) or potsherds, or knotty and massive blocks, or a clod of the earth of Vistasp, or [a pot or something of] any hard earth whatever. 31. 'Afterwards, he who has been by the dead shall come to that approach, which is the approach to the holes. 32. Thereupon thou, o Zaratast ! hast to stand up more aside, by the furrows. 1 The arrangement, here described, is that of six holes in a row, one step apart; then an interval of three steps, followed by three more holes, one step apart, in the same line. This row of nine holes, from north to south (see $ 132, ), is surrounded by three furrows, the first six holes and the last three are both surrounded by a second series of three furrows, and the first three holes are surrounded by a third series of three furrows. And these furrows are not less than three steps from the holes in any place, except where they separate the three series of holes from each other. The object of the furrows, which are scored during the recitation of certain formulas (see $ 132,f, :), is to prevent the fiend of corruption from forcing its way from the unclean person within the furrows to any other person outside them. And, as the fiend is supposed to be strongest at first, and to become gradually weakened by the progress of the purification (see $ 119), the first three holes are surrounded by the strongest barrier of nine furrows. * There were three such spaces, one between the furrows and the first hole, one between the sixth and seventh holes, and one between the last hole and the furrows (see the plan). It is not distinctly stated that these stones were to be distributed, as ablution seats, to each of the nine stations, as at present; but this was probably intended. At the present time an additional group of stones is placed outside the furrows, at the entrance to the north, as a station for the preliminary washing. * That is, the priest is to stand outside, to the right (see SS 132, ), but close to the furrows. 8. Digitized by Google

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IV. THE BARESHNUM CEREMONY. 437 33. Then these words are to be murmured by thee, that is]: "Praise to Spendarmad), the propitious!" 34. And he who has been by the dead shall speak in reply to it thus : " Praise to Spendarmad, the propitious!" 35. Then the fiend becomes disabled by every word [of each repetition); (36) the smiting of the evil spirit, the wicked one, is owing to it; (37) the smiting of Aeshm?, the impetuous assailant, is owing to it; (38) the smiting of the Mazinikan demons 3 is owing to it; (39) the smiting of all the demons is owing to it. 40. Afterwards, thou shalt sprinkle bull's urine upon him with an iron, or with a leaden, ladle. 41. If thou shalt sprinkle upon him with a leaden one", thou shalt strongly demand, O Zaratust ! the stem of a reed whose nine customary parts (pisak) you have mentioned [as nine knots]; (42) and one should tie that leaden ladle strongly on its foremost part 43. 'He shall first wash over his hands (even to the elbows] 44. When he does not wash over his hands, (45) he then makes all his own body impure [and polluted]. 46. When he shall have washed over his hands for three times, (47) then, when thy hands 1 See p. 393, note 2. This exclamation is a Pahlavi version of a quotation from the Gathas (Yas. XLVIII, 10, c). The demon of wrath (see Dd. XXXVII, 44). See Dd. XXXVII, 81. This passage (8$ 36-39) is quoted from Yas. XXVII, 2, LVI, xii, 5. * These words are omitted in the Pahlavi text, but occur in the Avesta. * Or, perhaps, 'murmured over' with prayers. * This nine-knotted reed, or stick, must be so long that the ladle, tied to its end, can easily reach the unclean person at the holes, when the stick is held by the priest who stands outside the furrows. Digitized by Google

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438 APPENDIX. shall have been washed over, (48) thou shalt sprinkle him on the front of the top of his head, [as far as the hair has grown.] 49. Then the fiend of corruption" rushes in front, upon some of the space between the brows of that man. 50. "Thou shalt sprinkle in front, on some of the space between the brows of that man, [from the place where the hair has grown, as far as to the ears backwards, and both cheeks at the bottom.] 51. Then the fiend of corruption rushes upon the back of his head. 52. "Thou shalt sprinkle on the back of his head, [from the place where the hair has grown, casting (stunak) one-fourth to the spine.] 53. Then the fiend of corruption rushes in front upon his jaws. 54. 'Thou shalt sprinkle in front, on his jaws, [both cheeks as far as to the ears backwards, casting one-fourth unto the throat.] 55. Then the fiend of corruption rushes upon his right ear. 56. "Thou shalt sprinkle on his right ear. 57. Then the fiend of corruption rushes upon his left ear. 58. "Thou shalt sprinkle on his left ear, (just as the ear is turned, casting one-fourth to the liquid?.] 1 The Nasus fiend (see Dd. XVII, ). * The word, both here and in $ 68, must be Av. afs, water,' and not a Pazand term for any part of the body, as any such term would be inadmissible in 8 68. It would seem as if a smaller supply of liquid were requisite for the ears than for the other customary parts, so that a quarter of the supply is directed to be returned to the vessel holding the liquid. The remarks made by the Pahlavi translator, upon the sprinkling of the left-hand members of the body, are evidently intended also to apply, in nearly all cases, to the sprinkling of the right-hand members. Digitized by Google Digitized by

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IV. THE BARESHNUM CEREMONY. 439 59. Then the fiend of corruption rushes upon his right shoulder. 60. "Thou shalt sprinkle on his right shoulder. 61. Then the fiend of corruption rushes upon his left shoulder. 62. "Thou shalt sprinkle on his left shoulder, Con the side in front, just as it is turned, even unto the elbow.] 63. Then the fiend of corruption rushes upon his right armpit. 64. Thou shalt sprinkle on his right armpit. 65. Then the fiend of corruption rushes upon his left armpit. 66. "Thou shalt sprinkle on his left armpit, (as far as the hair has grown.] 67. Then the fiend of corruption rushes in front upon his chest. 68. Thou shalt sprinkle in front on his chest, [half the liquid to the shoulders, and half to the region of the throat, within three finger-breadths of the face.] 69. Then the fiend of corruption rushes upon his back. 70. 'Thou shalt sprinkle on his back, (from the slender part of the spine unto the anus.] 71. Then the fiend of corruption rushes upon his right nipple. 72. "Thou shalt sprinkle on his right nipple. 73. Then the fiend of corruption rushes upon his left nipple. 74. Thou shalt sprinkle on his left nipple, Sjust as the nipple shall be turned; and those of women (zanagano) are to be held up.] 75. Then the fiend of corruption rushes upon his right side. 76. 'Thou shalt sprinkle on his right side. 77. Then the fiend of corruption rushes upon his left side. . ? Reading dimak, but it may be gamak (compare Pers. gam, jaw'). LA has gimak. Digitized by Google

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440 APPENDIX. 78. "Thou shalt sprinkle on his left side ; [this, moreover, is because one specially recites for ever on that side.] 79. Then the fiend of corruption rushes upon his right hip'. 80. "Thou shalt sprinkle on his right hip. 81. Then the fiend of corruption rushes upon his left hip. 82. Thou shalt sprinkle on his left hip, [just as it is turned, as far as to the hollow of it (guyak-i valman) below the thigh.] 83. Then the fiend of corruption rushes upon his sexual part. 84. Thou shalt sprinkle on his sexual part. 85. If it be a male, thou shalt sprinkle behind it beforehand, and in front of it afterwards; (86) and if it be a female, thou shalt sprinkle in front of it beforehand, and behind it afterwards; [on this occasion half is for the front and half for behind, and it is rubbed in in front.] 87. Then the fiend of corruption rushes upon his right thigh. 88. "Thou shalt sprinkle on his right thigh. 89. Then the fiend of corruption rushes upon his left thigh. 90. 'Thou shalt sprinkle on his left thigh, (from the prominence (gohak) below the thigh to the knee.] 91. Then the fiend of corruption rushes upon his right knee. 92. 'Thou shalt sprinkle on his right knee. 93. Then the fiend of corruption rushes upon his left knee. * Reading srinak, as in Pahl. Vend. VIII, 178-182; but here the word is four times written sinak. * Or, perhaps, 'prominence' is meant, as in $ 90; although the two words guyak and gohak are written differently, they refer probably to the same part. Digitized by Google

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IV. THE BARESHNOM CEREMONY. : 441 94. 'Thou shalt sprinkle on his left knee, [above just as it is turned, and below the slender part; there are some who would say thus: "As much above it as below."] 95. Then the fiend of corruption rushes upon his right shin. 96. "Thou shalt sprinkle on his right shin. 97. Then the fiend of corruption rushes upon his left shin. 98. 'Thou shalt sprinkle on his left shin, (from the knee unto the place where the leg and foot unite.] 99. Then the fiend of corruption rushes upon his right ankle'. 100. "Thou shalt sprinkle on his right ankle. 101. Then the fiend of corruption rushes upon his left ankle. 102. "Thou shalt sprinkle on his left ankle, (just as the leg and foot unite, that is, while the ten toes are back to the ground.] 103. Then the fiend of corruption rushes upon his right instep. 104. 'Thou shalt sprinkle on his right instep. 105. Then the fiend of corruption rushes upon his left instep. 106. 'Thou shalt sprinkle on his left instep, [from the place where the leg and foot unite, to the end of his toes.] 107. Then the fiend of corruption turns dejected under the sole of the foot, and its likeness is as it were the wing of a fly's body. 108. "The toes being held quite in union with the ground, his heel is held up from the ground. 109. Thou shalt sprinkle on his right sole. 110. Then the fiend of corruption rushes upon his left sole. * The word zang means rather the lower part of the leg.' Digitized by Google

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442 APPENDIX. 111. 'Thou shalt sprinkle on his left sole. 112. Then the fiend of corruption turns dejected under the toes, and its likeness is as it were the wing of a fly. 113. The heel being held quite in union with the ground, his toes are held up from the ground. 114. Thou shalt sprinkle on his right toes. 115. Then the fiend of corruption rushes upon his left toes. 116. 'Thou shalt sprinkle on his left toes. 117. Then the fiend of corruption returns dejected to the northern quarter in the shape of a raging fly, bandy-legged, lean-hipped, illimitably spotted, so that spot is joined to spot, like the most tawdry noxious creature, and most filthy. 118. "Then these words are to be murmured, which are most triumphant and most healing?: ""As is the will of the patron spirit (as is the will of Adharmazd], so should be the earthly master (so should be the high priest], owing to whatever are the duty and good works of righteousness; (that is, he is always to perform duty and good works as authoritatively as the will of Adharmazd.] That which is the gift of good thought is the work of both existences (and the work] of Adharmazd ; [that is, the reward and recompense they give to good thought, they give also to him; there are some who would say thus: "It is the possession of good thought.'] 1 Reading bog-akintam, 'most stuffed with ostentation,' as in L4. In AV. XVII, 12 the word can be read basak-ayintim, most sin-accustomed.' ? Only the initial and final words of the Avesta of the following passages are given in the MSS. here, but they are given at length, with their Pahlavi translation, in Vend. VIII, 49-62, whence the Pahlavi version is here taken. Digitized by Google

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IV. THE BARESHNOM CEREMONY. 443 The sovereignty is given to Adharmazd, (that is, Adharmazd has made the ruler for himself,] who has given protection and nourishment to the poor, (that is, he would provide assistance and intercession for them. "Who is given to me by thee, O Adharmazd! as a protection? (when? I shall do duty and good works, who would provide me protection ?)--when I am in custody of the malice of that wicked [Aharman, that is, he retains malice with me in his thoughts other than thy fire and good thought ? [this I know, that they would do so on account of you; but, apart from you, who would provide me protection ?] When in their employ I invoke righteousness, O Adharmazd! [that is, I shall do duty and good works, who would provide me protection ?] That which thou shalt proclaim to me as religion through a high-priest (this I say, that is, preach religion through a highpriest]S. <<"Who is the smiter with triumph, through this thy teaching of protection ? (that is, so far as is declared by the revelation of scripture, who should inflict the punishment for sinners ?] With clearness the superintendence (radth) of the creation in both existences is to be taught to me, (that is, it is necessary for thee to give unto me the high-priesthood here and there'] The arrival of virtuous obedience (Srosh), with good thought (Vohuman), is here, This paragraph is the Pahlavi version of the Ahunavar, or Yatha-ahQ-vairyd formula (see p. 385). . Reading amat, instead of mon, who' (see Dd. LXII, 4 n.) . This paragraph is the Pahlavi version of the Kem-na-mazda stanza of the Gathas (Yas. XLV, 7). * Both in this world and the next. Digitized by Google

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444 APPENDIX. [that is, it is necessary for thee to give Vistasp? unto me as assistance.] O Adharmazd! [the arrival of] that one [is according to my wish], who is he according to the wish of every one, (that Soshans that shall be necessary for every one, so that they may thereby convey away their misery, the misery it is possible he should convey away from every one.] * "" Let us be guarded from the most afflicting one shere, and apart from the sinners), O Adharmazd and Spendarmadt! (that is, keep us away from the harm of the evil spirit !] Perish, thou demon fiend ! [as I speak in front of thee.] Perish, thou race of the demons! [that is, their race is from that place.] Perish, thou work transformed by the demons (for uselessness]! Perish, thou work produced by the demons [heretofore and hereafter this produced without the sacred beings, and produced by them (the demons) even for uselessness). Perish utterly, thou fiend ! [that is, mayst thou become invisible !) Perish utterly, thou fiend! [that is, rush away from here, and mayst thou become invisible on any path!] Perish utterly and apart, thou fiend! (that is, stand not again on any path!] Thou shalt perish again to the north! (the path was mentioned thus : 'Go in the direction of the north !'] do not destroy the material world of righteousness(r) !" 1 The king in the time of Zaratust (see Dd. XXXVII, 36). The last of the future apostles (see Dd. II, 10). . This paragraph is the Pahlavi version of a passage in the Gathas (Yas. XLIII, 16, b-e). * See p. 393, note 2. From hell, the place of the demons. * It appears from what follows, in $ 120, that the whole of the sprinklings and exorcisms, detailed in $$ 33-118, are to be repeated at each of the first six holes. Digitized by Google

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IV. THE BARESHNUM CEREMONY. 445 119. 'At the first hole the man becomes freer from the fiend of corruption, [that is, it shall depart a little from his body, like a flock when they disperse it.] 120. 'Then these words are to be murmured by thee, &c. [as in SS 33-118. All the second (hole, &c., as in $ 119. And the same routine is to be followed at] the third, fourth, fifth, and sixth Choles]". Afterwards he shall sit--he who has been by the dead--within the precinct (sitra) of the holesa apart from those holes (which are for bull's urine) 121. So much from that [of the previous ones for bull's urine) as four finger-breadths. 122. They shall also dig up those full diggings up of this earth, (they should accomplish this well.] 123. They shall scrape together fifteen handfuls of the earth, (so that they shall quite dislodge the damp purely.]* 124. And they shall remain about it the whole period from that time until the time when the hair on his head shall become dry, (125) and until the time when the wet earth on his body shall become dry. 126. Then he who has been by the dead shall come to that approach to those other holes (which are for water] 127. At the first hole he shall then purify over his own body once with water. 128. At the second hole he shall then purify over his own 1 This paragraph is omitted in the Pahlavi text, being merely given in the Avesta (for the sake of brevity) so far as the words are not included in the brackets. * The three holes for washing with water. . That is, three English inches south of the six furrows which separate the first six holes from the last three, at the point Don the plan. * That is, the person undergoing purification shall be rubbed with dust until he is quite dry, Digitized by Google

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446 APPENDIX. body twice with water. 129. At the third hole he shall then purify over his own body thrice with water. 130. 'Afterwards, he who is perfumed with sandarac (rasno)", or benzoin, or aloes?, or any other of the most odoriferous of plants, (131) shall then put on his clothes. 132. Then he who has been by the dead shall come to that approach, the approach to his abodes.' [a. The clothing is always cleansed by the Khshvash-maungho ("the six-months' process"). 6. Afargo said two purifiers are requisite, and of the two he is suitable who has performed the ritual ; thus they have been very unanimous; when he scores the furrow, washes that unclean person in the customary places, and utters the Avesta he has performed it; the other, when he has not performed it, Av. urvasna (which is translated by Pahl. rasno) is supposed, in India, to mean sandal-wood. These are supposed, in India, to be the two substances meant by the Av. voha-gaona and voha-kereti, which are merely transcribed by the Pahl. hd-gon and ha-keret. The Avesta text adds a fourth perfume, named hadha naepata, which is understood to mean the pomegranate bush, although that plant seems to yield no perfume. . For the continuation of the instructions see $ 133; the text being here interrupted by a long Pahlavi commentary on the whole of the foregoing description of the ceremony. This sentence is evidently incomplete in the Pahlavi text. The process is thus described in Pahl. Vend. VII, 36: If it be that it is woven, they shall wash it over six times with bull's urine, they shall scrape together six times on the earth with it (so that they quite dislodge its moisture purely), they shall wash it over six times with water, and they shall perfume over it six months at a window in the house. For the Avesta version of this description, which is nearly the same, see Sls. II, 95 n. o See Ep. I, v, 1. * See Ep. I, vi, 4, II, u, 7. Digitized by Google -

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IV. THE BARESHNOM CEREMONY. 447 is unsuitable; when there shall also be one who is suitable? he fully solemnizes a Vendidad service, for this purpose, with a dedication (shnumano) to Srosh. c. For every single person, at the least, one cup, alike of water and bull's urine, is to be set down in that place?, and at the beginning of its consecration it is to be thoroughly inspected, and at the Vendidad it is to be thoroughly inspecteds; afterwards, when it is covered, it is also well; the pebbles cast into it they should carry back to the holy-water, there is no use for them; when thoroughly consecrated it is always suitable, until it becomes quite fetido. d. For the avoidance of an unsecluded (aga bal) menstruous woman nava vibazva drago ('the length of nine fathoms')* from her is necessary, when she stands nearest; in a wild spot the herbage is to be dug up?; when they shall make the purifying place in the town, and a path, or a stream, or a wall does not extend into it, it is suitable; and the cleanly plucking up of its small trees, extracting them in the daytime with recitation of the Avesta of Zaratast 8 --those which are thick not existing among the holes--is proper. e. And every one who digs the holes, with whatever he digs, and whenever he digs, is suitable; four finger-breadths and two finger-breadths' is no matter; 1 See Ep. I, vi, . * See Ep. I, vii, 1. . L4 has it is to be taken up,' by omitting the first letter of nikirisno. * See Ep. I, vii, 16, II, iii, 12. See Ep. I, viii, 1-6. * See $ 8. See $ 7. * These twelve words do not occur in L4. * See $ 13 Digitized by Google

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448 APPENDIX. each hole is at a minimum distance of three feet, at a maximum as much as one thoroughly purifies his body in ; and they are to be formed in it from the north, and are to be dug in the direction towards its more southern side. f. In the daytime is the purifier's scoring of the furrows, and with a blade they are to be scored; with the recital of the Avesta? they are to be scored ; in the day they are to be scoreds; in that day they are to be scored, when a furrow is scored, three Ashemvohas", the Fravarane', whatever period of the day one considers it to be, the dedication to Srosh(r), and its inward prayer? are to be taken up inwardly. g. It is also to be done inside it from the north, and its end is to be passed back at the end ; for every single furrow there is one Yatha-ahd-vairyd 8 at the least, and at the most as many as are possible for it; a furrow is not to be scored again for a furrow, until it is to be put into use; whenever it is fully disturbed it is to be scored again with the recital of its Avesta ; when prepared for use and one scores it again it is no matter. i See $$ 14, 15. * The Ahunavar or Yatha-ahQ-vairyo (see $ 8). * So in L4. See Dd. LXXIX, 1, note. * That is, the profession of faith (Yas. I, 65), which is as follows :--'I will profess myself a Zarathustrian Masda-worshipper, opposed to the demons and of the Ahura faith. This is followed by the dedication to the period of the day, which is given for the first period only in Yas. I, 66, 67; the dedications for the other periods will be found in Gah II-V, 1. Sir. I, 17. ? See Dd. XL, 5, note. All the prayers here detailed are to be murmured merely as a preliminary spell, but while each furrow is being scored a further formula is to be recited (sees). . See pp. 385-386. Digitized by Google

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IV. THE BARESHNUM CEREMONY. 449 h. Once the outside of the body is to be made quite clean from the bodily refused of the world; and the hair being tied up-it is no use to cut the pubes (nihano) - he is also to be brought into it (the precinct) from the north to the holes. i. The purifier stands up on the right-hand side, and when he retains the inward prayer from scoring the furrows it is proper; when not, the prayer to be taken inwardly by him--which is his utterance of Nemaska ya armaitis izaka (and the homage which is devotion and nourishment') 3--is also that which is to be uttered by the unclean person; and when he is not able to speak, it is both times to be uttered for him. j. And his hands are to be thoroughly washed three times, not in the inside ; as to the other customary parts (pisak) Afarg has said three times, not in the inside, but Medok-mah + one time; also the water and bull's urine, such as are necessary for him, are to be conveyed on to him; and a portion (bahrak) is to be preserved for him away from the body, and, when anything comes upon him, a little bull's urine is to be dropped down upon him; likewise, 1 See Dd. XLVIII, 19 n. ? That is, when he has not broken its spell by talking, since he began the scoring. $ These are the Avesta words from Yas. XLVIII, 10, c, of which the Pahlavi version is given in $$ 33, 34. * Written Medyok-mah in Ep. I, v, 1. The statement here attributed to Medok-mah is ascribed to Afarg in Ep. I, vi, 7, 9, II, ii, 6, but Afarg is there said to be the prior deponent,' as he is here; we should, therefore, probably transpose the three times' and 'one time' in our text; the blunder having originated from the frequent substitution of hana for ae in Pahlavi, both meaning this,' while a e also means 'one' and is the cipher for '3.' [18] Gg Digitized by Google

Page #1431
450 APPENDIX. any customary part, while being washed by him, is to be preserved from that which is not washed; when it comes upon it, it is improper. k. When a drop of water (av yugako-1) shall remain upon him, his hand is to be thoroughly rubbed over it; when at the same hole and he becomes doubtful as to a customary part1, when he knows which, it is to be washed by him again, and from that onwards they are always to be washed again by him; when he does not know which, the beginning of the washing at the hole is to be done again by him, and when he comes unto that which he did before, when he knows it, he is also to go again to that after it, from his doing again of the beginning of the washing at the hole; when he becomes doubtful as to the hole, he is to go back to that which is not doubtful. I. And when they go from hole to hole, the dog is to be held once, the Avesta s of the purifier is to be spoken, and it is to be done by him thus :--When he arrives at the place, it is done by him; when not, the head is to be done thoroughly--there are some who would say thus : 'In the same hole the head is to be done thoroughly'--and all four feet of the dog are to be put by him into the hole; he is also to sit down within four finger-breadthst, and the Pankadasa zemo hankanayen ('fifteen times of earth they shall 1 That is, when he is doubtful which he washed last. ? The dog is not mentioned in the Avesta account of the Bareshnum in Vend. IX, but it is ordered to be brought before the unclean person in another such account in Vend. VIII, 120, 123. The use of the dog is that its sight or touch is supposed to destroy or drive away the Nasus, or fiend of corruption. "The exorcism in 118. * See $121. Digitized by Google

Page #1432
IV. THE BARESHNOM CEREMONY. 451 scrape together')' are to be well completed by him, it is also to be thoroughly done by him, and he is to be fully guarded while he properly and thoroughly well perseveres. m. And, after it, he is to go unto the holes for water; the different times with water are just like the different holes for bull's urine, except holding the dog; the dog, too, works for him inside. n. When he seeks for it, it is to be thoroughly warmed for him; when he hungers for it, bread is to be given to him; when the necessity of making water arises, something is to be held unto him; when, on account of his imperfect strength (vad zorth), he is quite unable to wash, some one is to sit down inside with him; when he is only just washed, he is to come into his position therein before, the inward prayer is to be spoken out by him, and the inward prayer is to be again offered by him, his customary parts are also washed, and are to be considered as washed. 0. When he shall keep on for three washings", though not clean, it is not improper; when he does not attain three washings, it is not proper ; when the enclosure is not to be formed to the north 5, it is not proper; when one shall not solemnize the Vendidad serviceo, it is not proper. p. When the purifier shall not have performed the ritual, it is not proper; when the purifier is not a man, it is not proper. 1 The Avesta version of 123. * The water, apparently, & Perhaps it should be kand tak, 'several times,' instead of kigun tak, only just.' * See $$ 136, 140, 144. See se. * See $ 6. Gg2 Digitized by Google

Page #1433
452 APPENDIX. 9. When he shall not wash on the customary parts, it is not proper; when he does not utter the Avesta, it is not proper; and when the dog' is not held, it is not proper; when there is no digging of the holes, it is not proper ; when he does not perform the Pankadasa zemo hankanayen (fifteen times of earth they shall scrape together')?, it is not proper. r. When it is not the purifier who scores the furrows, and he does not score them with a blades, nor does he score them with the recitation of the Avesta, nor does he score them in the daytime, it is not proper. s. When he shall see anything impure in the hole, it is not proper; when they shall cause rain to come within a hole for bull's urine, it is not proper ; when night shall come in upon him, it is not proper ; when in everything there is suitableness, but as to one thing doubt arises, through that suitableness it is not proper.] 133. Het is to sit down in the place of the secluded (armestano), within the precinct (sitra) of his abode, apart from the other Mazda-worshippers. 134. He shall not come with authorization to fire, nor to water, nor to earth, nor to animals, nor to plants, nor to a righteous man, nor to a righteous 1 See $1. . See $123 See $f. * He who has been by the dead, as stated in $ 132, in connection with which this sentence is to be read; the foregoing $$ a-s being interpolated by the Pahlavi translators. * The original meaning of armest was probably 'most stationary,' as it is a term applied to water in tanks, helpless cripples, and insane people, as well as to unclean persons who have to remain apart from their friends (see Sls. II, 98 n). Digitized by Google

Page #1434
IV. THE BARESHNOM CEREMONY. 453 woman, (135) at all from that time, until the time when his three nights shall fully elapse. 136. 'After those three nights he shall wash over his body, and his clothes are purified over in such a way as with bull's urine and also with water. 137. He shall sit in the place of the secluded, within the precinct of his abode, apart from the other Mazdaworshippers. 138. He shall not come with authorization to fire, &c. [just as has been written in SS 134), (139) at all from that time, until the time when his six nights shall fully elapse. 140. 'After those six nights? he shall wash over his body, and his clothes are purified over in such a way as with bull's urine and also with water. 141143. He shall sit in the place of the secluded [just as has been written in $133-135] until the time when his nine nights shall fully elapse. 144. Then, after the nine nights, he shall wash over his body, and his clothes are purified over in such a way as with bull's urine and also with water. 145. Then he shall come with authorization unto fire, unto water, unto earth, unto animals, unto plants, unto a righteous man, unto a righteous woman.' Besides the above fully detailed description of the Bareshnum ceremony we find two other accounts of the rite, in the Vendidad. Of these the most detailed is contained in Vend. VIII, 117-228, which mentions the use of the dog?, the nine holes, the washing with bull's urine and water, and all the * The MSS. omit several words, when sentences are repeated, for the sake of brevity. . See $ 1 above. Digitized by Google

Page #1435
454 APPENDIX. detail of driving the fiend of corruption from one part of the body to another (by sprinkling with the good waters ') till it flies away to the north as in Vend. IX, 117. But it omits the description of the purifier, the dimensions of the purifying place, the scoring of the furrows, the placing of the stones, the exorcism , the seclusion for nine nights, and all the washings after the first day. The other account, which is much shorter, is given in Vend. XIX, 67-84. It specifies that the urine must be that of a young bull, and that the purifier must score a furrow; it mentions the recitation of a hundred Ashem-vohus and two hundred Yatha-ahdvairyos, four washings with bull's urine and two with water, nine nights' exposure, followed by attention to the fire and fumigation, when the man clothes himself while paying homage to the sacred beings, and is clean; but no other details are given. 1 That is, the exorcism is not found in the Pahlavi version, but is introduced in the Vendidad sadab in an abbreviated form, possibly copied from Vend. IX, 118. Digitized by Google

Page #1436
V. FINDING A CORPSE IN THE WILDERNESS. 455 V. FINDING A CORPSE IN THE WILDERNESS. The controversy between Manaskihar and his brother, Zad-sparam, of which the Epistles of Manaskihar are the only portion extant, turned chiefly upon the meaning to be attached to Vend. VIII, 271-299', and whether the mode of purification therein detailed was a sufficient substitute, or merely a preparation, for the Bareshnum ceremony. The following is a translation of the Pahlavi version of this passage ?: Pahl. Vend. VIII, 271. 'O creator! how are those men purified, O righteous Adharmazd! who shall stand by a corpse, in a distant place, upon a wild spot 3?' 272. And Adharmazd spoke thus: "They are purified, O righteous Zaratast!' 273. "But when so ? (that is, how will such a one become clean ?]' 274. 'If a corpse-eating dog, or a corpse-eating bird, has attacked that corpse, (275) the man shall then purify over his own body with bull's urine, (276) thirty times by washing forwards (with the bull's urine), and thirty times by washing over", [and See Sacred Books of the East, vol. iv, pp. 116-118. * Subject to the same observations as those detailed in p. 431 n. . Reading pavan vaskar, but the MSS., by omitting a stroke, have pavan sikar, on the chase.' * So here, but washing backwards' in $ 279; and in Ep. II, iv, we find upwards' and 'downwards,' instead of forwards' and backwards.' The Pahlavi translators were evidently doubtful whether the Av. upasnated (see Ep. II, ii, 2) meant washing over, backwards, or downwards.' Digitized by Google

Page #1437
456 APPENDIX. his hand shall rub over it.] 277. Of the topmost part of him is the washing over, [that is, the washing of his head is that regarding which there is a mention through this study-causing (hashkar) exclamation.] 278. 'If a corpse-eating dog, or a corpse-eating bird, has not attacked that corpse, (279) he shall purify fifteen times by washing forwards, and fifteen times by washing backwards, (and his hand shall rub over it.] 280. He shall run the first mile (hasar)? 281. He shall then run forwards, (when the Pankadasa ("fifteen times") shall be performed byhim.] 282. And when he shall thus stop opposite any one whomsoever of the material existence 3, he shall be prepared with a loud issue of words, (283) thust: "I have thus stood close by the body of him who is dead; I am no wisher for it by thought, I am no wisher for it by word, I am no wisher for it by deed, (that is, it is not possible for me to be as though washed.] 284. It demands purification for me, [that is, wash me thoroughly!]" 285. When he runs, the first he shall reach, (286) if they do not grant him purification, share one-third of that deed of his, (that is, of all that sin, not possible for him to bear, except when they shall perform his purification, one part in three is theirs at its origin.] 287. "He runs the second mile (while he runs for * Implying that the Pahlavi translators had found the use of Av. aghrya for 'head' rather perplexing. * The hasar was 'a thousand steps of the two feet' (see Bd. XXVI, 1, note), and was, therefore, about an English mile. $ That is, any human being. * See Ep. I, ii, 10. Digitized by Google

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V. FINDING A CORPSE IN THE WILDERNESS. 457 it]. 288. He runs, and a second time he reaches people. 289. If they do not grant him purification, (290) they share a half of that deed of his, (that is, of all that sin, not possible for him to bear, except when they shall perform his purification, as it were a half is even for them at its origin.] 291. 'He shall run the third mile (while he runs for it). 292. When he runs, the third he shall reach, (293) if they do not grant him purification, share alla that deed of his, (that is, all that sin which it is not possible for him to bear, except when they shall perform his purification, is ever theirs at its origin.] 294. He shall then run forwards : 295. He shall thus stop opposite some people of the next house, village, tribe, or district, and he shall be prepared with a loud issue of words, (296) thus : "I have thus stood close by the body of him who is dead; (297) I am no wisher for it by thought, I am no wisher for it by word, I am no wisher for it by deed, [that is, it is not possible to bear without washing.) 298. It demands purification for me, [that is, wash me thoroughly!]" 299. If they do not grant him purification, he shall then purify over his own body with bull's urine, and also with water; thus he shall be thoroughly purified over?' [a. He shall go three miles ; it is not allowable to walk back to his district, until he has fully striven 1 That is, half of the two-thirds remaining with him, or onethird of the whole original trespass. . That is, all the remaining one-third of the original trespass. See Ep. II, iii, 3. * What follows is a commentary, by the Pahlavi translators, on the whole passage. Digitized by Google

Page #1439
458 APPENDIX. with three persons, and all that sin, not possible for him to bear, except when they shall perform his purification, is theirs at its origin. 6. When thus thoroughly washed by himself, his duty even then is the work frakairi frakerenaod, vastre verezyoid ('he should accomplish with perseverance, he should cultivate in the pastures "'); there are some who would say thus: 'He is always for the performance of work, and abstinence from the ceremonies of others is for him?.] Quoted from Vend. XIX, 140, where the words 'sheep's food and food for oxen' are added. * A person so purified by himself, after vainly seeking a proper purifier, is, therefore, only fit for the ordinary labours of life, and must avoid all religious celebrations till properly purified by the Bareshnum ceremony. This was the opinion of Manuskihar, but it is based upon a Pahlavi commentary, and not upon the Avesta text, which is not clear upon this point. Digitized by Google

Page #1440
INDEX. Digitized by Google

Page #1441
OBSERVATIONS. 1. The references in this index are to the pages of the introduction and appendix, and to the chapters and sections of the translations; the chapters being denoted by the larger ciphers, or by roman type. 2. References to passages which contain special information are given in parentheses, when the reference is not the first one. 3. Though different forms of the same name may occur in the translations, only one form is usually given in the index, to which the references to all forms are attached; except when the forms differ so much as to require to be widely separated in the index. 4. Pazand forms are printed in italics, as their orthography is usually corrupt. In all such italicised names any letters which would elsewhere be italic are printed in roman type. 5. Abbreviations used are :- Ap. for Appendix; AV. for Arda-Viraf; Av. for Avesta word; Byt. for Bahman Yast; com. for commentator; Cor. for Corrections; Dd. for Dadistan-i-Dinik; Dk. for Dinkard; Dr. for Doctor; Ep. for Epistle; ins, for inscription; lun. man. for lunar mansion; m. for mountain ; meas. for measure; Mkh. for Mainy6-1 Khard; n for foot-note; Pahl. for Pahlavi ; Pers. for Persian; Prof. for Professor; r. for river; Riv. for Rivayat ; Sans. for Sanskrit word ; trans, for translation ; Vend, for Vendidad; Visp. for Visparad; Yas. for Yasna. Digitized by Google

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INDEX. gan, rite, 2 Da. 90, 3-722 Aban nyayis, Dd. 78, 19n. Ablution, Dd. 45, 6; 48, 9, 14, 20; Ep. 1, vii, 16; III, 1, 13; Ap. 383.- holes, Ep. I, ix, 7n; Ap. 433-436, 444 n, 445, 447-453. -- in Bareshnim, Ap.437-454.-in melted metal, Dd. 32, 13; 37, 110, III, 113.- seats, Ep. I, ix, 7; II, iii, 12, iv, 6 n; III, 6, 20; Ap. 433 n, 436 n. Abode of fires, Dd. 48,11; 81, 17, 18. Abortion, Dd. 78, 7. Abraham, Dd. 37, 90. Abyss, Da. 37, 9, 24. Account of the soul, Dd. 8, 6; 13, 2; 14,1-5; 20, 3; 22, 2; 24,5; 25, 5; 28, 5, 6; 30, 3; 31, 2, 10, 11; 32, 4. Adam, Dd. 44, 16 n. Adarbigan, land, Dd. 21, a n. Ad-fravakhshya, Av., Ap. 370. Adharmah, man, Dd. On. Adopted daughter, Dd. 56, 6. - son, Dd. 54, 4, 9, 13; 56, 2, 5, 6, 8; 58, 3-5; 59, 1-3; 60, 1,3; 61, 3; 62, 6, 7. - sonship, Dd. 64, 13, 14; 56, 1-3; 60, 2, 3 Adoption, Bd. 56, 2, 6; 57, 1-4; 58, 1, 5; 59, 3; 61, 2. Adost, see Fire-stand. Adultery, Dd. 72, 5; 78, 1-19. Adversary, Dd. 37, 31; 84, 7. Aerpat, Int. 13; Dd. on. See Priest. - khadai, Int. 13; Dd. On. See Priestly lordship. Aeshm, demon, Dd. 37, 44, 52, 104; 94, 19; Ap. 426, 437. Afarg, com., Ep. I, ii, 5, V, 1, 6, vi, 1, 2, 4, 7, 9, 11, vii, 1, 18, ix, 1, 5, 6, 10, 15, X, 13; 11, ii, 5-8, iii, In; III, 7; Ap. 446, 449. Afrasiyab, king, Dd. 70, 3 n. Afrin, see Benediction. -idahman, Dd. 31, i n. See Blessing of the holy. Afringan, rite, Dd. 47, in. Aghrerad, man, Dd. 90, 3 n. Aharman, Dd, 19, 1, 2, 5-7; 27, 6; 37, 16, 20, 59; 65, 5; 72, a; 77, 11, 12; 84, 8, 10; Ap. 374, 376-378, 384, 392, 417, 418, 426, 443 Aharmok8, Dd. 72, 9 n. See Apos tate. Ahunavar, Dd. 48, 30 n; Ap. 386 n, 443 n, 448 n. Ahura, Av., Ap. 448 n. Ahura-mazda, Av., Dd. 79, in; Ap. 374 n, 385, 387. See Adhar mazd. Ahvo, Dd. 1, 20; 7,7; 29, 1; 31, 7. See Patron spirit. Ahvoih, Dd. 5, 5. See Spiritual life. Aindar, demon, Ep. 1, x, 9. Airan-veg, land, D. 31, 3; 90, 3 n, 4,8 n. Airyema, Av., Ep. I, vii, 10. Akhrurag, man, Ap. 375. Akhtya, man, Dd. 30, 3 n; Ap.411n. Akomano, demon, Dd. 37, 44, 53; 94, in; Ep. I, X, 9 n. Albarz m., Dd. 20, 3; 21, 2; 37, 118 n; 92, 5. Aloes, Ap. 446. Amerodad, angel, Dd. 48, in; Ap. . 415. Amesha-spentas, Dd. 31, 5 n. See Archangels. Anahita, angel, Dd. 31, 7 n. Andarvae, Dd. 93, 7. Andreas, Dr., Ap. 399 n. Angel of wind, Ap. 372 n. Angels, Dd. 1,0; 2, 13; 3, 13 n, 15 n; 4,3; 5,5; 17,2; 20, 3n; 26, 3, 4; 28, 4; 31, 15 n; 37, 32, 86, 87, 114, 131, 132; 39, 11, 25, 28, 29; 42, 1; 48,12 n, 27, 29; 64, 6; 65, 5; 75, 1, 2; 81, 10; 82, 4, 5; 85, 3; 89, 2; 84, 12; Ep. 1, iv, 1, x, 3, xi, 11; II, v, 12; Ap. 379 n; army of, Dd. 37, 58, 64, 107 n; fortress of, Dd. 39, Digitized by Google

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462 PAHLAVI TEXTS. 18; earthly, Dd. 1,0; heavenly, Dd. 1, o; 4, 3; 37, 50; 48,8; 93, 10; primeval, Dd. 73, 3; spiritual, Ep. I, o, xi, 12; II, ix, 13; Ap. 378; worldly, Ep. I, o, iv, 4, xi, 12; 11, ix, 13; Ap. 378. See Sacred beings. Angra-mainyu, Av., Ap. 385. See Evil spirit. Aniran day, Dd. 43, 7. Anoshirvan, Ep. I, iv, 17 n. Anquetil Duperron, Dd. 48, 16 n. Aogemadaeka, Av., Dd. 31, 1 n. Aoshanar, man, Dd. 87, 35. Aoshnor, man, Dd. 48, 33. Apaosh, demon, Dd. 99, 11, 13 n. Ape, origin of, Ap. 418 n, 419. Apcstates, Dd. 72, 9; Ep. II, V, 13; Ap. 384. Apostles, Dd. 2, 10 n, iin; 87, 43, 100 n; 39, 27; 48, 30, 31; Ep. I, v, 3 n; 11, iii, 1; Ap. 369, 386, 444 n. Aquarius, Ep. 11, ii, 90. Arab horse, Ap. 403 Archangel, Dd. 14, 2; 31, 5; 72, ion; Ep. 1, iii, in; Ap. 380 n, 434 n; female, Dd. 94, a n; Ap. 393 n. Archangels, Dd. 29, ; 87, 26; 43, 9; 48, (1,) 3; 73, 3; 74, 1, 2; 93, 13, 14; 94,12; Ep. I, X, 9, xi, 12; II, V, 14, ix, 13; Ap. 377 n, 412, 4150, 420 n; omniscient, Dd. 74, 3; seven, Dd. 49, 8, 9. Ard, angel, Dd. 3, 13, 14; 94, (2.) Ardashir-i Papakan, king, Dd. 88, 7 n. Ardashir-khurrah, town, Dd. 88,7n. Ardavahist, angel, Dd. 48, in; Ap. Arda-Viraf, man, Int. 28; Dd. 31, 4 n; Ep. I, iv, 17 n; Ap. 397, 428. Ardibahist, angel, Ap. 379 n, 380 n. Arekdvisur water, Dd. 37, 118; 92, 1-3, 5. Arezo-shamana, man, Ap. 370. Arezur m., Dd. 33, 5. Aries, Ep. II, ii, 9 n. Armest, Ap. 452 n. See Secluded. Artakhshatar-gadman, town, Dd. 88, 7. Arum, land, Ep. II, viii, 5. Arliman, Ap. 406. Arvand r., Dd. 92, 2. Arvis, Dd. 48, 13 n. See Adrves. Aryans, glory of, Dd. 80, 30. Arzah, region, D. 88, 5. Asam-i ramabust, chief, Dd. 90, 3 D. Asbavazang, chief, Dd. 90, 3. Ashavazd, chief, Dd. 90, 30, 8 n. Ashem-voha, Av., Dd. 48, 32 0; 79, 7; Ap. 371 n, 372 , 448, 454; translated, Dd. 79,7n; Ap. 385. Ashes of sacred fire, Ep. 1, vii, 16 n. Ashisang, angel, Dd. 94, 2 n. See Ard. Asia Minor, Int. 27; Ep. II, viii, 5n; Ap. 406 n. Aslesha, lun. man., Ep. II, ii, 9 D.' Ass, Ep. 1, viii, 3. Assembly, Int. 25, 27; Ep. I, iv, 14; 11, i, 8, 10-12, V, 10n; Ap. 407, . 424. Astad, angel, Dd. 30, 2, 3; 44, 20 n. Asto-vidad, demon, Dd. 83, 3 a; 30, 4 n; 87, 44, 51, 52, 81, 83 , 98, 106, 108. Asvini, lun. man., Ep. II, ii, 9 n. Atas nyayis, Dd. 48, ann; 78, 19 n. Atonement for sin, Dd. 12, 2; 13, 2, 3; 15,5; 31, 10; 78,11; 75,5; 78, 17, 19, Ap. 414. Atrat, man, Ap. 369 n. Atur (fire), Dd. 43, 10; day, Dd. 43, 7. Atfr-frobag-i Farukhuzadan, priest, Int. 27; Dd. 88, 8; Ep. I, iii, AtQrd-bQged, priest, Ep. I, X, 8. - frobag-vindad, priest, Ep. I, 4, 8. - mahan, man, Int. 22; Dd. O. - pad, man, Int. 26; Ep. II, v, 14, ix, 11. --i Hemidan, priest, Int. 27; Dd. 44, 20 n; Ap. 399 n. -- i Maraspendan, priest, Dd. 37, 36. Atharmazd, Dd. 1,0; 2, 5, 7; 22, 1; 28, 5 n; 31, 5, 8, 11; 36, 7; 37, 22, 43, 44, 95n; 40, 7n; 48, 1, 3; 84, 3; 93, 13 n; 94, 8, 10; Ep. 1, iv, 11, X, 9n; II, i, 14, iii, 15; Ap. 373, 377, 384, 386, 392, 393, 396, 402 D, 411, 412, 415, 442-444; army of, Dd. 37, 67; beneficent, Dd 87, 9; created by, Dd. 37, 117; Ep. I, vii, 11; creatures of, Dd. 17, 18, 20; 37, 13 n, 66; Ep. I, iv, 2; domestic of, Dd. 31, 1, 3; fire 415. Digitized by Google

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INDEX. 463 of Pd. 51, :04 12 ore of, Dd. 2, 1; Ap. 432; in endless 92, 5n; 93, inn; Ap. 411 n, light, Dd. 31, 24 n; in Gard- 431, 433 D. man, Dd. 1, 3 n; 94,12; nature Avrak, lun, man., Ep. II, ii, 9 n. of, Dd. 19, 1-7; priests of, Ep. Az, demon, Dd. 37, 51. 1, iv, 10, 11, 15; propitiation of, Az-i Dahak, king, Dd. 17, 6 n; 65, Dd. 48, 22; service of, Dd. 39, 5; 72, 3; 75, 2. See Dahak. 16, 28; speaks, Dd. 7, 3; talks Azi Sravar, Dd. 72, 4. See Sruvar, with Keresasp, Ap. 374, 376378; talks with Zaratast, Dd. 7, Bahman Yast, Ap. 399. 7; Ep. 1, vii, 10, 12; Ap. 371, . Bako nask, Ap. 371 n, 395, 397. 373, 379, 381, 415-417, 419-423, Balance of good works and sin, Dd. 431-433, 455; the creator, Dd. 8, 1, 2, 4; 13, 3, 4. 1,0; 14, 5; 31, 5, 6; 36,7; 37, Barazd, man, Dd. 90,8 D. 12, 75; 94, in, 14; Ep. I, o, BareshnQm ceremony, Int. 29; Dd. xi, 12; II, ix, 13, 14; III, 22; 23, 3 n; 89, 8n; 81,16; Ep. I, Ap. 393 n; the lord, Dd. 94,7n; ii, 6 n, iv, 1, vi, in, vii, 14, ix, Ap. 384,422; two spirits of, Da. 7 n, xi, in; II, i, 7 n, 16 n, ii, 2,11; Ep. I, ii, in; wisdom an, iii, 4 n, 12 n, iv, 6 n; III, of, Dd. 37, 19; worship of, Ap. 3-5, 8-13, 14, 15, 17, 20; Ap. 417. 424, (431-455) 458 n. Adharmazd day, Dd. 43, 7. - gah, Ap. 433 n; plan of, Ap. +35. Aurvadasp, man, Dd. 78, 3. Baresom, see Sacred twigs. Adrvaram, Dd. 48, 16. - dan, Dd. 49, 5 n. Aurves (ceremonial area), Dd. 48, Bargaining, Dd. 52, 1-4. 13, 14. Bastard, Dd. 78, 8-12. Ashahin gah, Dd. 80, 2, 3. Bayak, demon, Dd. 78, 7 n. Adshdastar m., Dd. 86, 2; 37, 118. Bear, origin of, Ap. 418 n, 419. Aus,hindum m., Dd. 37,118 n; 92, 5. Benediction, Ep. i, ii, i, 4; Ap. Auan (waters), Dd. 48, IO; day, Dd. 421. 48,7,11 n; month, Dd. 43, 10, Beneficent angel, Dd. 64, 6. In; Ep. II, i, 2. - spirit, Dd. 2, 11; 36,7; 37, 31 n, Avdem, lun. man., Ep. II, ii, 9 n. 95, 100; Ep. I, ii, in. Avenak, lun, man., Ep. II, ii, 9, 10. Benzoin, Ap. 446. Avesta, Dd. 30, 4n; 71, 3n; 81, Berezyarsti, man, Dd. 90, 8 n. 19 n; Ep. I, iii, 8 n, v, 8 n; II, Best existence, Dd. 1, 3; 14, 7, 8; ii, 13 n, iv, 1, V, 14 n, vii, 5, ix, 16, 6; 41, 1o; 42, 2; 74, 2; 7n; Ap. 369, 370, 391, 392, Ap. 374. 394, 397, 411, 413 n, 419, Blessing of the holy, Ap. 410, 411. 427, 437 n; - and Zand, Dd. Bodily refuse, Dd. 48, 19, 20; 78, 45, 2; Ep. I, iv, 11; 11, iii, 14 n, 14; Ep. I, viii, 1-3, 5; II, iv, 3; ix, 10; - formula, Ap. 385-387; Ap. 432, 449. Khurdah, Ap. 385n;- phrases, Bodyozed sin, Dd. 49, 5n; 53, 50. Ep. I, vii, 4n; Ap. 385, 449 n, Bombay, Dd. On; 6, a n; 81, in; 451; recital of, Da. 45, 6; 47, Ep. 11, ii, 9 n; Ap. 383 n, 392 n. 1, 4-6, 9; 48, 23, 28, 31; 86, 1, Bone-receptacle, Dd. 18, 3, 4. 3 ; 85, 4; Ep. I, vii, 10, X, 3; Boundless time, Int. 24. Ap. 446-448, 450; - text, Ep. Brahmanical thread, Dd. 99, 30 n. 1, iv, 3; II, iii, a n; Ap. 393, Bridge, see Kinvad bridge. 442 n, 445 n;- word, Ap. 390. Bull's urine, Dd. 48, 9n, 33 n; Ep. I, Avesta names, Dd. 2, 10n; 3,13 n; ii, 6 n, vii, 1, 4, 9, 14, 16, viii, 17, 7n; 20, 30; 30, 2n; 31, 1-4, 6, ix, 6, x, 3; II, ii, a, iii, 14n; 38, 30, 4n; 37, 23 n, 9, 10, 12; 111, 1, 6, 20; Ap. 391, 35 n, 36 n, 44 n, 52n, 80 0-82 n, 433-437, 445, 446 n, 447, 449, 97 n, ion, Iron, 118n; 44, 451-455, 457. 16 n; 48, 13 n, 33 n; 70, 3 n; Bundahis, Int. 2; D. 81, 2 n; 48, 72, 4, 5n, 9n; 80, 3 n, 8n; 25 n. See also Sad-dar. Digitized by Google

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464 PAHLAVI TEXTS. Bashasp, fiend, Dd. 37, 44, 51. But, demon, Dd. 39, 28 n. 15 . Cleansing, Dd. 40, 1, 6, 8, 13, 14. Clouds, Dd. 93, 1, 3, 4. Co-existent one, Dd. 37, 11, 26; Ep. I, ii, 1. Commentaries, Dd. 71, 2n, 3 n; Ep. 1, iv, 11 n, v, 8 n, vi, in; Ap. 457 n. See Pahlavi. Commentary (zand), Dd. 1, 7; 44,2; 45, 5, 6; 47, 1, 2, 4-6, 8-10; (kastako), Ep. I, v, 6 n. Commentators, Ep. I, ii, 5n, iv, 170, V, 1 n, vi, in, x, ron; 11, ii, ron, 13 n, ix, 70; Ap. 397. Complete mindfulness, Ap. 412. Conjunctions of planets, Ep. II, i, 10,11. Consecrating sacred cakes, Dd. 88, 1; 30, 1; 79, 7; 81, 13-15. Constantly-beneficial place, Dd. 26, 3; 8i, 24 n; - space, Dd. 37, 22, 34; 38, 3. Corn-dealing, Dd. 49, 1-10. Corpse-eating dogs and birds, Dd. 15, 1, 4, 5; 16, 1, 7; 17, 1, 17, 19; 18, 1-3; Ap. 455, 456, Cancer, Ep. II, ii, 9 n. Carrion-crows, how purified, Dd. 17, Caspian Sea, Dd. 37, 44 n. Cat, origin of, Ap. 419. Cattle-dealing, Dd. 53, 1-6. Celestial spirit (ahvo), Dd. 37, 17. Ceremonial (yazisn), Dd. 47,10; 48, 4, 8, 10, 11, 14, 22, 26 n, 29, 34, 35, 38; 86, 8-10, 13, 14, 18, 23, 32; 72, 11, 12; 79, 11; 81, 3, 4, 6, 8, 10-12, 15-18; 82, 1, 2, 4, 5; 83, 2; 84, 1, 2, 4; 85, 1, 2, 4, 5; 86, 2-5, 8; 87, 1, 2; 88, 10; Ep. II, ix, 10; III, 13; Ap. 413, 417, 421;-apparatus, Ep. 1, iv, 3 n. - area, Dd. 48, 21 n. See Adrves. Ceremonies, after a death, Dd. 23, 4n; 81, 50; Ap. 429; -(yasto), Dd. 80, 1; Ap. 397; -(yazisn), Dd. 44, 9; 46, 5; 54, 10; Ep. I, iv, 9n; Ap. 458; -- annual, Dd. 54, 5; -- of the sacred beings, Dd. 66, 17; - - sacred, Dd. 37, 32; 44, 3, 4; Ep. II, i, 17 n. Ceremony, Ep. I, viii, 6 n; II, iii, 7 n, 9n; Ap. 431, 446 n; of guardian spirits, Dd. 28,7; 48, 40; 81, 15; of Srosh, Dd. 28, 1, 6; 29, 1; 48, 40 n; 81, in, 12-14; of the three nights, Dd. 28, 1,5-7; Ap. 421 n; for living soul, Dd, 81, 1, 8, 10-12; Ap. 421);- (yasto), Dd. 79, 4, 6; 80, 2; 81, il; -- of Getokharid, Dd. 79, 4, 5; 80, 2; -- of Nabar, Dd. 79, 4; - (yazisn), Dd. 48, 1, 2, 23, 36; 86, 7n; -- of the sacred beings, Dd. 44, 7, 8; 48, 24; -- of the waters, Dd. 78, 19; - - sacred, Dd. 22, 1; 28, 4, 5; 44, 17; 45, 6; 47, 9; 48, 1, 3, 5n; 72, 1. See Bareshnum. Ch in Oriental words is printed K. China, Int. 27; Ep. II, i, 12 n, viii, 5. Christianity, Int. 24. Christians, Int. 26; Dd. 12, 50; 19, in; 37, 90; Ap. 428, 430. Creation of man, Dd. 64, 1-7. Creator, Dd. I, 0; 2, 4, 7, 11; 3, 3-4, 6, 7, 8 , 10, 18, 20; 4, 2; 7, 2, 3, 5; 14, 5; 19, 5; 21, 4; 22, 3, 4; 29, 2; 31, 5-7; 38, 7; 37, 4, 6, 13, 16, 17, 22, 26, 37, 64, 65, 67, 75, 84, 96, 114 114, 131; 39, 2, 18; 84, 4; 65, 4, 5; 73, 3; 75, 3; 77, 4; 91, 9, 10; 93, 13; 84, 14; Ep. I, o, xi, 12; II, ix, 13, 14; III, 21; Ap. 379 n, 386, 401, 408, 409, 412, 431, 432, 455. Dadistan-i Dinik, Dd. 94, ID; Ap. 373, 394, 399 n, 414, 428 ; contents, Int. 22, 23; Gugarati trans., Int. 24; how composed, Dd. 1, 18-27; MSS., lat. 15-18; two versions, Int.15, 19; written at Shiraz, Dd. 1, 17 D. Daeva-worshippers, Dd. 32, 4 n. Dahak, king, Dd. 2, 10n; 86, 3; 37, (97,) 121; 72, 5; 78, 2; Ap. 372, 374, 378, 418, See Az Dahak. Dahikan, Int. 16. Dahman afrin, see Blessing of the holy. Digitized by Google

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INDEX. 465 Daitih peak, Dd. 20, 3 n; 21, 1, 2; 34, 1, 4. - river, Dd. 21, 2 n; 90, 4. Dakhma, see Depository. Damdad nask, Dd. 48, 25 n. Danayan, Ap. 370. Daraga r., Dd. 21, 2 n. Darmesteter, Prof. J., Vend, trans., Dd. 20, 3n; 31, 5 n, 24 n; 32, 4 n; 33, 4 n, 5 n; 39, 19 n; 73, 3 n; Ep. I, iv, 3 n. Dastanik, man, Ap. 370, 372. Dates of Pahlavi books, Int. 27, 28; Ep. I, iv, 17 n; Ap. 392 n, 394, 397-399, 415, 427, 428. David, Ap. 390. Deadly one, Dd. 86, 8. Dead matter, Dd. 15, 5; 17, 7, 10, 17, 19 n; 18, a; Ep. 1, ii, 3, 6 n. Death demon, Dd. 23, 3 n; 80, 4 n. - of the wicked, Dd. 20, a n. Decree, Ep. 1, iv, 7, V, in, x, 7, 11, 12; II, ii, in, 3, iii, 13 n, iv, 1, V, 2, 7, 12, vi, 4, vii, 4. Decrepitude demon, Dd. 23, 3. Dedications, Dd. 30, 1; 43, 3, 4, 7-11; Ap. 447, 448. Demon, Dd. 14, 6 n; 80, 4n; 34, 4; 37, 49, 81, 85, 97, 103, 108110, 120, 122 ; 39, 17, 18; 77, 8, 10, 12; 93, 11-13; Ep. II, iii, 15 n, iv, 3; Ap. 372 n, 381, 418, 419, 444. - of demons, Dd. 87, 49, 53, 56; Ap. 392. Demons, Dd. 6, 3, 4; 16, 7; 17, 2, 3, 20; 25, 5n; 87, 5, 6; 82, 5, 14; 33, 3-5; 37, 20, 27-29, 46, 53, 54, 59, 73, 81, 85, 87, 93, 102, 105, 110; 89, 11, 30; 41, 5; 45, 7; 48, 5, 120, 16, 19; 65, 5; 73, 3; 74, 2, 3; 75, 3; 76, 3 ; 81, 11; 93, 1; Ap. 377, 378, 402, 410-413, 415, 417-420, 422, 424, 437, 444; coupled with fiends, see Fiends. Demon-worshippers, Dd. 57, 4; Dimavand m., Dd. 37, 97n; Ap. 372 n. Dinkard, book, Int. 19, 27, 29; Dd. 61, 3n; Ap. 389 n, 415, 428; editor of, Int. 27; Dd. 88, 8n; Ep. I, iii, 9n; quoted, see Quotations, Dino, angel, Dd. 94, 2. Director of the priests, Int. 13; Dd. On; 1, 10n; 45, (5:) 94, 13; Ep. II, ix, 12. Dirhams, Dd. 52, 1, 2; 60, 3; 66, 2, 15-17, 20, 21, 33; 78, 13n; 82, 1; 88, 1-3, 5-7, 9-11. Disciples, Dd. 1, 3, 4, 17; 45, 1-6; 46, 5; 86, 3, 11, 21, 24, 25, 30, 33; 81,11; 85, 7; 88, 3, 6, 8; 88, 9, 12; Ep. II, iii, 7; III, 16; Ap. 421. Discipleship, Dd. 45, 1-3; 88, 9; Ep. II, v, 5. Divorce, Ap. 407 n, 419.. Dog, shown to the dead, Dd. 17, 20; 18, 2; used in Bareshnum, Ap. 450-453. Dowry, Dd. 52, in. Drayan-guyisnih sin, Dd. 79, 8 n. Dron, see Sacred cake. Drugaskan, Dd. 33, 4. Drunkenness, Dd. 60, 3, 4; 51, 1-11. Drying with dust, Ap. 435, 445, 446 n, 450-452. Dubasruged nask, Ap. 394, Das-bakht, grade of hell, Dd. 91, 3 n. Dvazdah-homast, rite, Dd. 48, 25; 78, 19; 81, 15. Eating, desisting from, Dd. 85, 3; with a spoon, Dd. 28, 5. Eclipses, Dd. 69, 1-4. Egypt, Ap. 429. Elohim, Dd. 1, 3 n. Endless light, Dd. 31, 24; 87, 32, 24; 84, 3; 91, 3 n, 4. Epistle, Dd. 1, 2, 17; Ep. 1, o, i, 2, ii, 1, iv, 7, V, 1, vi, 1, xi, 1, 2, 5, 10; II, o, i, 2, 3, V, 10 n, vii, 2, viii, 1, ix, 2; III, 21. Epistles of Man Uskihar, Int. xxv xxviii; Ap. 394, 455. Eradication of life, Dd. 16, 1, 3; 88, 3; of sin, Dd. 12, 1, 2, 5. Ever-stationary, Dd. 20, 3; 37, 30n; Ap. 426; of the righteous, Dd. h 91, 3n, Episch Dd. ters, Dd. 87, Departure Departure of the righteous, Dd. 20, an. Depository for the dead, Dd. 15, 5n; 18, 4n. Destiny, Dd. 71, 1-4. Destroyer, Dd. 17, 7; Ap. 395,401. Deuteronomy, book, Ap. 429 . [18] H Digitized by Google

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466 PAHLAVI TEXTS. 24, 6; of the wicked, Dd. 24, 6n; 33, 2. Evil beings, Ap. 384. - one, Dd. 38, 7; 37, 102. - spirit, Dd. 2, 11; 3, 8; 7, 3; 19, in; 85, 2; 37, 31 n, 31 n, 53, 83, 96, 120; 48, 1, 22; 84, 5n; 70, 2n; 72, 9n; Ep. 1, ii, in, 4; Ap. 437, 444. - spirits, Dd. 37, 66. - thoughts, words, and deeds, Dd. 2,6; 20, 2; 24,6; 25, 4; Ap. 384, 387. Exorcism, Ep. I, vi, 6; II, ii, 7; Ap. 443-444, 450 n, 454. Exposure of the dead, Dd. 15, 1-6; 16, 1-8; 17, 1-20; 18, 1-4. Farhank, woman, Dd. 48, 33. Farmadar, Int. 13; Dd. On. See Director. Farman sin, Dd. 40, 40; 79, (9 n.) Farukhuzad, priest, Int. 37; Dd. 88, 8; Ep. I, iii, 9. Fastening corpses to the ground, Dd. 17, 17; 18, 2. Fathom, meas., Ap. 433 n, 447. Female things, see Male. Fever demon, Dd. 23, 3. Fiend, a, Dd. 37, 49, 120; 94, 1; - of corruption, Dd. 17, 7n; Ap. 436 n, 437-442, 444, 445, 450 n, 454 ; - the (archfiend), Dd. 1, 3, 6, 14; 2, 5, 7, 11; 3, 7, 19; 7, 3; 22, 4; 31, 8; 32, 7,12; 87, 7, 12, 13, 14 n, 17-20, 22, 24, 25, 28, 29, 37, 44, 50, 59, 64-67, 72, 75-77, 79, 81, 83, 93, 99, 111, 112, 114, 116 n, 123; 39, 16; 42, 6; 48, 24; 75, 3, 4; 77, 2, 8, 10n; 91, 8; 84, 8n; Ep. 1, ii, 2, 4, 5, 13; V, 3; Ap. 395; - the (inferior), Dd. 32, 11; 30, 28; 94, 2; Ap. 395. Fiends, Dd. 19, 7; 32, 12; 87, 61, 74, 80, 84, 106; 39,13; 48, 27, 37; 86, 7; 94, 4; Ap. 417; coupled with demons, Dd. 2, 13; 18, 8; 87, 2; 37, 44, 55, 57, 97, 104, 108; 39, 13, 14; 48, 1; 72, 10; 94, 3, 4; Ap. 384. Fifty-seven years' preparation for resurrection, Dd. 88, 5, 7 n. Finger-breadth, meas., Ap. 433, 434, 439, 445, 447, 450. Fire angel, Ap. 372-374, 376, 377, 379, 380, 393 n, 443. - for ceremonies, Dd. 88, 5; 48, 1, 2, 5; 48, 15, 21, 23; 78, 19; 88, 6; Ep. I, viii, 1-3; II, i, 17; Ap. 417, 432, 433. - priest, Dd. 84, 3, 4. stand, Dd. 48, 15. temple, Dd. 81, 17 n. See Abode. to protect infants, Dd. 88, 20. - wood, Dd. 43, 6; 48, 15; Ep. II, ix, 3; Ap. 417. Firmament, Dd. 91, an. Foot, meas., Dd. 43, 5; Ap. 433 n, 434, 436, 448. Foreign conquerors, Ap. 409 n, 429; - faith, Dd. 41, 1, 3; 42, 1, 3; Ap. 405n; - habits, Dd. 78, 8, 9; Ep. IL, I, 17; - woman, Dd. 78, 8, 15. Foreigners, Dd. 41, 30, 60; 50, 1, 4; 63, 1, 2, 5. Fourth day after death, Dd. 81, 15. - night after death, Dd. 11, 1; 13, 1. Fradadafsh, region, Dd. 86, 5. Fradad-gadman, man, Dd. 38, 4, 5. - bvareno, man, Dd. 36, 4 n. Fradakhsto, chief, Dd. 90, 3, 8 R. Frashakard, see Renovation. Frasiyav, king, Dd. 70, 3; 90, 3 . Frasnatee, Av., Ep. II, iii, 3. Fravak, man, Dd. 37, 35. Fravarane, Av., Ap. 448. Fravardigan, rite, Dd. 44, 2 0. Fravardin, month, Dd. 49, 7 D. Fravashi, Av., Dd. 2, 5n. See Guardian spirit. Frayar (morning), Dd. 48, 26. Fredan, king, Bd. 2, 10; 37, 35, 80, 97; 65, 5. Frobak fire, Ap. 373 D. Frog, origin of, Ap. 419. Fryan, man, Dd. 90, 3; Ap. 411 R. Furrows, Ep. III, 6; Ap. 4330, 434, 436, 437 n, 4450, 446,448, 449, 452, 454. Future existence, Dd. , 13 ; 14, 6; 82, 2; Ap. 382. Gaevani, man, Dd. 36, 3 D. Gah, see Period of the day. Gabanbars, Dd. 44, 2n. See Sea. son-festivals. Gandarep, monster, Ap. 370, 371, 374-376, 381, 419. Digitized by Google

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INDEX. 467 Gardman, Dd. 1, 3 n; 80, 3. See Heaven, supreme and highest. Gos-a Arvan, angel, Ap. 380. Garsasp, hero, Ap. 369 n. Gosna-gam, priest, Dd. on. See Gatha dialect, Ap. 387 n. Yidan-Yim. Gathas, Dd. 40, 5 n; 79, 7; Ep. I, Gost-1 Fryano, chief, Dd. 90, 3 n. vii, ron; Ap. 370 0-373 n, 390 Gosabar, Ap. 419. See Sacred hymns. Grades in heaven, Dd. 20, 48; 34, 3. Gayomard, man, Dd. 2, 10, 12; 4, - in hell, Dd. 20, 4n; 33, 3-5. 6; 28, 7; 86, 2; 37, 35 n, 46, Greeks, Ap. 389, 429. 82; 84, 2, 5-7; Ap. 393 n, 401, Growth of good works, Dd. 12, 1, 402, 411, 418 n. 2, 4, 5... Geiger, Dr., Dd. 31, i n. - of sin, Dd. 12, 5. Geldner, Dr., Ap. 426, Guardian, Dd. 66, 9; 61, 3; 62, Genesis, book, Dd. 1, 3 n; 37,22 n; 5-7; Ep. II, viii, 2. 91, an; Ap. 393 n, 429 n. - spirit, Dd. 2, 5; 3, 9; 37, 80; Geresaspo, hero, Ap. 371 n. See - spirits, Dd. 17, 6; 31, 15 n; Keresasp. 37, 80, 131, 132; 91, 10; Ap. Geto-kharid, rite, Dd. 79, 4, 5; 80, 369; --, righteous, Dd. 17, 3; Ep. III, 11 n. 60; 28, 7; 37, 34; 48, 1, 21, Geus urva, Av., Ap. 380 n. 40; 81, 13, 15; 82, 5; 94, 12; Giaw, man, Dd. 36, 3 n. Ep. II, ix, 13. God, Dd. 1, 3 n; Ap. 401; Cor. 479. Guardianship, Dd. 64, 6, 9, 11; 66, Gokarn, tree, Dd. 37, 100 n; 48, 16. 1, 4, 5, 7; 58, 1, 5; 61, 1,3; 62, Gomez, see Bull's urine. 5,6; Ep. II, viii, 2, 3, ix, 4, 5. Good religion, Dd. 1, 1, 17; 5,1; Gusna-dam, priest, Int. 13, Dd. On. 37, 22; 41, 10; 42, 1, 3; 47, Gustasp, king, Dd. 87, 36 n. See 1; 53, 1, 2, 5; 56, 2; 57, 2; Vistasp. 61, 3; 62, 1; 86, 15, 19: 76, 5; 78, 9, 18, 19; 81, 17; 88, Gamasp, priest, Dd. 44, 16; Ap. 380. 8; 90, 2; 94,12; Ep. I, iii, 1o, Godan-dam, priest, Dd. O n. vii, 5, x, 5; II, i, 8, 16, vi, 5; Guvan-Gam, priest, Dd. On. III, 21; Ap. 401, 415, 425. - spirit, Dd. 3, 17; 7, 7; 31, 4; Hadhanaepata, Av., Dd. 48, 16 n; 42, 6. Ap. 446 n. See Pomegranate. - spirits, Dd. 1, 23; 16, 8; 87, 66; Hadbayas, ox, Dd. 31, 13 n; 37, (99,) 48, 4; 91, 8. 119; 48, 34; 90, 4. - thoughts, words, and deeds, Dd. Hadokht nask, Dd. 48, 25; 94, 14 n. 2,6,12; 3, 10; 18, 2; 20, 2; 24, Hamemal sin, Dd. 14, 3 n. 4, 6; 25, 4; 38, 3; Ap. 387. Hamistakan, Dd. 20, 3; 33, 2 n. See - works, Dd. 1, 4, 7; 5, 2, 3; 8, Ever-stationary. 1-6; 9, 3; 10, 1, 2; 11, 1, 2; Haosravangh, man, Ap. 375 n. 12, 1-5; 13, 1-4; 14, 1, 2, 4; Hara-berezaiti m., Dd. 20, 3 n. 16, 2, 3, 5; 80, 3; 22, 1; 24, Harlez, Prof. C. de, Dd. 83, 4 n; Ap. 2, 3 ; 25, 3, 4; 31, 2, 4, 10, 17, 369 n. 19, 20; 32, 7, 15, 16 n; 34, 3; Hasar, meas., Ap. 456 n. See Mile. 37, 138; 88, 1, 3; 42, 3, 4; 46, Hashi-dava, Ap. 375 n. 2; 48,11; 60, 3, 4; 54, 10; Haug's Essays, Dd. 31, 1 n; 37, 48 n; 86, 24; 72,12; 76, 5 n; 76,1, 89, Inn, 21 n; 49, 5 n, 7 n; 47, 3, 4; 80, 2; 81, 9, 10, 14, 18; ID; 48, 21 n, 30 n, 31 0; 72, 82, 3; 84, 3, 4; 86, 2, 3; 89, 40; Ap. 370 n, 384 D. 3; 90, 7; 84, 7, 8 n; Ep. I, i, Havan gah, Dd. 48, 36 n. 3, 4, iv, 5; II, iii, 3; III, 15; Hawk, origin of, Ap. 419. Ap. 391, 392, 399, 401, 411, 412, Heaven (vahist), Dd. 1, 3 n; 6, 7, 8; 415, 419, 421-427, 442, 443. 14,7; 20, 3; 24, 6; 26, (1-5;) Gopato, land, Dd. 90, 4, 8 n. 87, 40; 31, 1-4, 9, 10, 12, 15, Gopatshah, chief, Dd. 90, 3, 4. 17, 24 n, 25; 33, a n; 84, 1; 87, Hh 2 Digitized by Google

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468 PAHLAVI TEXTS. 38, 43, 75, 79; 38, in; 44, 20 n, 22 n; 94, 9, 10; Ap. 376379, 397, 415 n, 421, 426; grades in, Dd. 20, 4n; 34, 3. Heaven (garodman), highest, Dd. 1, 3n;- supreme, Da. 20, 3; 34, 6; 31, 4, 15, 17, 22, 24, 25; 37, 25, 50; 38, in, 4n; 80, 2; 84, 12; Ap. 374, 376-378, 421. Hell, Dd. 6, 6, 8; 14, 6, 7; 20, 4; 21, 8; 25, 2, 6; 27, (1-7;) 32, 1, 3, 4, 7, 10, 14; 99, 1, 2, 5; 34, 1; 37, 108, 110, 120; 41, IO; 75, 2n, 3 n, 5n; 91, 3n; 94, 9, 10; Ap. 373, 397, 417419, 422, 426, 444 n; grades in, Dd. 20, 4; 33, 3-5. Heretic, Ep. III, 19. Her-frovag, priest, Ep. I, iii, 9. Heterodox, Ep. II, ix, 8. Higar, see Bodily refuse. High-priest, Int. 13, 14, 27; Dd. on; 1, 3 n, 14 n, 17 n, 20, 21; 3,16; 22, 5; 39, 23; 41, 3n; 44, 1, 13, 16, 20; 75, 2; 93, 15; Ep. I, on, iii, a n, 7, vi, 5, vii, 4, ix, 10, 13, 15, X, 8; 11, i, 9, ii, 9 n, v, 4, vi, 1; Ap. 401,413, 442, 443; - supreme, Int. 13. High-priesthood, Da. 89, 1; Ep. II, ix, 5; Ap. 443; -- supreme, Ep. II, i, 13 n. High-priests, Int. 27; Dd. 1, 6, 10, 21; 8,14; 21, 2; 23, 3 ; 27, 7; 37, 62, 107; 89, 8; 42, 6; 48, 34; 66, 5; 71, 3; 76, 2; 88, 6; 89, 1; 94, 12, 13; Ep. I, ii, 4, 6, 12, iv, 7, 10, 14, 16, 18, v, 1-3, vi, 2, 3, vii, 5, 6, 14, viii, 7, ix, 4, 9, 11, 15, X, 6, 7, 9, 10, 12; II, ii, 2, 7, iii, 4, 14, V, 2, 4, vii, 5, ix, 8; 111, 2, 5, 7, 16; Ap. 397. Highwaymen, Ap. 376. Hikhar, see Bodily refuse. Hindus, Dd. 39, 30 n; Ep. I, viii, 3 n. Hindva m., Dd. 92, 5 n. Hitaspa, man, Ap. 370. Hoffmann, Prof. G., Dd. On; Ep. 1, xi, 6 n. Holes (magha), see Ablution holes. Holy-water, Dd. 48, 30, 320, 34; 66, 15, 17, 20, 25, 32; 78, 19; 88, 1, 3, 5, 6, 9; Ep. I, ii, 3, 13, viii, in; Ap. 417, 420, 447. Hom juice, Dd. 48, 5 n, 16 n, 37, 30, 31; - mortar, Dd. 48, 14, 16 n, 31; - pestle, Dd. 48, 31n;- plant, Dd. 48, 16;twigs, Dd. 48, 149, 16 n, 30 D32n; Ep. III, 14; -- white, Dd. 31, 13 n; 37, 1oo. Horvadad, angel, Dd. 48, in; Ap. 415; month, Ep. III, 11. Hoshang, king, Dd. 2, 10; 37, 35; 65, 5. Household attendance, Dd. 81, 8; 37, 16, 17, 21; - attendant, Dd. 31, 1, 5; 32, 7; 43, 1; 48, 41; Ep. I, iii, 9. Hagar m., Dd. 37, 118 n. See Hakhir. Hakhir m., Dd. 92, s. See Hugar. Human, priest, Dd. 44, 30. Hunus, Ap. 370, 371. Husb, beverage, Dd. 31, 13 n. Hashedar, apostle, Dd. 2, 10; 87, 36, 43, 94 9; 48, 30; 86, 10n; Ep. 11, iii, in. Hashedar-mah, apostle, Dd. 2, 10; 37, 36, 43, 94 n, 97 0; 48, 30; Ep. II, iii, in. Husparum nask, Int. 34; Dd. 61, 3; 86, 1n. Hvaetvadatha, Av., Dd. 65, 1n; Ap. 387 n, 390, 391. Hvare-kaeshman, man, Dd. 2, 100; 36, 4 n. Hvembya, title, Dd. 90, 30. Hvovas, family, Dd. 44, 16. Ibairaz, man, Dd. 80, 8 n. Immortal rulers, Dd. 37, 1010; 90, 3. Incense, Ep. II, ix, 3; Ap. 417. India, Dd. 18, 4n; Ap. 446 n. Indian Antiquary, Dd. On; Ep. I, xi, 6 n. Indra, demon, Ep. 1, x, 9 n. Infanticide, Dd. 78, 5. Infidel, Dd. 50, 1, 4; Ap. 415, 425. Infidelity, Dd. 41, 3n; 50, 3; 78, 8, 9, 19;_Ap. 415. Inheritance, Dd. 54, 9-11; 58, 8,9; 82, 1-4. Inspiration, Dd. 71, 3 n; Ep. I, uu. 40, 50. Inward prayer (vag), Dd. 40, 5, 70, 9n; 79, in, 2, 4, 7, 8n; Ep. I, X, 1; Ap. 448, 449, 451. Iran, Int. 14, 25; Dd. 36, 70; 87, 94n; 53, 6; 66, 15; 88, 1; 90, 6; 94, 13; Ep. II, i, 16, * Digitized by Google

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INDEX. 469 iv, 4-6, v, 13, vi, 4, vii, 6, viii, 4, ix, 1; III, 1, 3, 17, 19, 21, Iranians, Dd. 36, 7n; 90, 3 n. Israelites, Ap. 390, 429. Itha, Av., Dd. 79, 1-4, 7, 8, 9 n. J in Oriental words is printed G. jamaspji Minochiharji, Dastur, Dd. 48, 25n; Ap. 383 n, 392 n. Jew, Int. 26; Ap. 399. Jude, epistle, D. 44, 16 n. Judges, Dd. 1, 6; Ap. 407. Kabtsar, lun. man., Ep. II, ii, 9 n. Kai-Apiveh, prince, Dd. 48, 33 n. - Kaus, king, Dd. 37, 36 n. - Kavad, king, Dd. 37, 35; 48, 33. See Kavad. - Khusroi, king, Dd. 36, 3; 37, 36; 90, 6, 8 n. - Vistasp, king, Dd. 37, 36; 44, 16 n. See Vistasp. Kalpa, Sans., Ap. 384 n. Kamak, bird, Ap. 378 8, 381. Kamak-sud, man, Dd. 36, 4, 5. - vakhshisa, man, Dd. 36, 4, 5. Kangdez, land, Dd. 37, 360; 90, 3 n, 5, 8 n. Kanheri caves, Dd. On; Ep. I, xi, 6n. Kapod, wolf, Ap. 381. Kapal, town, Ap. 373. Karap, title, Da. 73, 8; Ap. 384, 412. Kavad, king, Ep. I, iv, 17. See Kai- Kavad. Kavi, title, Ap. 384 n. Kavulistan, land, Ap. 373 n. Kayanians, Dd. 90, 5. Kem-na-mazda, stanza, Ap. 443._ Keresasp, hero, Int. 18, 19, 28; Dd. 17, 6; 86, 3; 37, 35, 97; 48, 410; 72, 4n; Ap. 369-381. Keshvars, Dd. 36, 5n. See Regions. Khan, platform, Dd. 48, 14; 86, 27 n. Khavzo, Av., Dd. 73, 3 n; 74, 2 n. Khon sin, Dd. 78, 14 n. Khrafstras, see Noxious creatures, Khrutasp, man, Dd. 78, n. Khshnumand, see Shnumano. Khshvash-maungho process, Ap.446. Khambik, title, Dd. 90, 3, 8 n. Khur, day, Dd. 43, 10. Khurasan, land, Int. 14, 25; Ep. II, i, a n, 12n, v, 3 n. Khurdah Avesta, Ap. 385 n. Khur-kashm, man, Dd. 2, 10; 36, 4, 5. Khasro Neshirvan, king, Int. 27; Ep. 1, iv, 17; Ap. 394, 397. Khvaniras, region, Dd. 38, 5, 7; 90, 3, 8n; Ep. I, i, 5. Khvapar (persistent), Dd. 19, 7 n. Khvarizem, land, Ap. 373 n. Khvetuk-das, Int. 18, 19, 28, 29; Dd. 65, in; Ap. 389-430, 433 n. See Next-of-kin mar riage. Kik, title, Ap. 384, 412. Kirman, land and town, Int. 13, 16, 17, 25, 27; Dd. On; 84, 13; Ep. 1, on; II, i, 13, ix, 12; III, 1. Knathaiti, witch, Ap. 369. Kusan, town, Ep. II, i, 12 n. Kastik, Dd. 39, 7, 29; Ap. 383-387. See Sacred thread-girdle. Kakad-i Daitik m., Dd. 21, a n. See Daitih peak. Kamros, bird, Dd. 90, 3 n. Kinvad bridge, Dd. 20, 3; 21, (1-7;) 22, 2n; 24, 2, 6; 25, 2, 6; 32, 4; 34, 3, 4; 42, an; 44, 2on; 81, 18 n; 85, 7 n; Ep. I, iii, 9; II, v, 17 n. kitravoko-miyane r., Dd. 90, 3. Ladle for sprinkling, Ap. 437. Lamp for ceremonies, Dd. 43, 2, 6. Leader of the religion, Int. 13, 22, 27; Dd. On; 1, 6, 10, 23, 24; 44, 20n; 45, 5; 88, 8; Ep. I, iii, 10, vii, 5; II, vi, 5, ix, 12 n. Leadership of ditto, Ep. II, ix, 5. Lethargy, demon, Dd. 23, 3. Leviticus, book, Ap. 429. Libertinism, Dd. 78, 14, 15. Liturgy, Dd. 2, 8; Ap. 432. Lharasp, king, Dd. 78, 2n. Lord, Dd. 1, 20; Ap. 384, 385, 422. Luke, gospel, Ap. 398. Lunar mansions, Ep. II, ii, 9 n. Magh, Ap. 433 n. See Ablution seat. Mah-ra, Dd. 49, 5n; 48, 14, 17. Maiden meeting the soul, Dd. 20, 3n; 21, 6; 84, 5; 25, 5. Maidhyo-zaremaya, season, Dd. 31, 14 n. Maidyok-zarem butter, Dd. 31, 13. Digitized by Google

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470 PAHLAVI TEXTS. 13 rd. 37, 97, , 138.1,77% Mainyo-i Khard, book, Ap. 381, 398. Mazendaran, land, Dd. 37, 44. Male and female things, Dd. 93, Mazinikan demons, Dd. 37, 81; Ap. 13n; Ap. 409, 410. 437. Malkos, Da. 37, 94; Cor. 479. Meat-offering, Ep. II, ix, 3. Manicheans, Ep. II, i, 12n. Medyok-mah, com., Ep. i, v, 1, 6, Mansar (text, liturgy), Dd. 1,7; 2, 8. 8, vi, 3, 7-9, 11, vii, 1, ix, 1, 2, Manuscripts described, Int. 14-19, 4, 7, 10, 12-14; II, i, 5-8, iii, 29, 30. in; III, 7; Ap. 449. Manuskihar, author, Int. 13-15, 19, Melted metal ablution, Dd. 32, 12, 22-28; Dd. 0; 1, 1, 3 n, 17 n; 13; 37, 110. 94, 13; Ep. I, o, xi, 12; II, o, Menstruation, Dd. 78, 4. i, 1 n, v, 10 n, ix, in, 12; III, o, Menstruous woman, Ap. 447. 1, 21; Ap. 455, 458 n. Mercury, planet, Ap. 418 n. - king, Dd. 37, 35. Messiah, Dd. 37, 90, 91. Marhaya, man, Dd. 37, 82; 84, 2 n; Metals, origin of, Dd. 84, 7. Ap. 416. See Mashyaih. Meteors, Dd. 37, 55. Marhiyoih, woman, Dd. 37, 82; 64, Mile (hasar), Ep. II, iii, 3 ; Ap. 456, 2n; Ap. 416. See Mashyayosh. 457. Mark, gospel, Dd. 37, 106n; Ap. 398. Milk, food, Dd. 28, 5. Marriage, see Next - of - kin; of Millenniums, Dd. 37, 11n, 33, 97 m; cousins, Ap. 404, 407 n, 415, 84, 4; 86, 10; 90, 7. 424-428. Miscarriage, Dd. 78, 6. Mars, planet, Ep. II, ii, 9, 10. Mitokht, demon, Dd. 37, 50, 51 D, Marv, town, Ep. II, v, 3 n. 53. Mas'audi, Ep. II, i, 12 n. Mitro, angel, Dd. 14, 3; 81, 11; the Mashyaih, man, Dd. 84, 2, 60; 65, sun, Dd. 31, 14. 2; 77, 4; Ap. 402, 411. See - khurshed, man, Int. 22, 23; Dd. O. Marhaya. Mobad, see Priest, officiating. Mashyaydin, woman, Dd. 64, 2, 6 n; - of mobads, Dd. 44, 21 n; Ep. I, 65, 2; 77, 4; Ap. 402,411. See iv, 15 n. Marhiyoih. Moon's influence, Dd. 71, a. Master (rad), Dd. 1, 20; 44, 13; Mountains, growth of, Dd. 70, 2. Ap. 385, 442. Muhammadan conquest, Dd. 88, Mazda, Ap. 385, 387. See Athar- 8n; Ap. 399. mazd. Muhammadans, Int. 26; Ep. I, viii, Mazdak, heretic, Ep. I, iv, 17 n; II, 3 n. i, 12 n. Muspar, comet, Dd. 37, 55 n. Mazda-worship, Int. 24; Dd. 1, 3; Musulmans, Ap. 425. 2,11; 21, 2n; 39, 8n; 94, Myazd, see Sacred feast. in; Ep. II, i, 12n; Ap. 386, 412, 414, 415, 422 n, 423, 427. Nabar, rite, Dd. 79, 4, 12. See Na - worshipper, Dd. 3, 18; 4, 2; 48, nabar. 33; 75, 3n; Ap. 387, 448 n. Naivtak r., Dd. 90, 3 n, 8 n. - worshippers, Int. 14, 24-27; Dd. Nakisiyya, demon, Ep. 1, X, 9. See 2, 15; 4, 4; 5, 2; 22, 1, 3; Naunghas. 37, 36 n, 48, 93; 39,12; 41, Naqs-i Rustam ins., Dd. 91, 30; 1, 7; 42, 1; 44, 13; 45, 2 n, Cor. 479. 6n; 48, 39; 66, 10n; 72, 2; Naremanau, title, Dd. 72, 4n; Ap. 80, 8n; Ep. I, ii, 12, iii, 11, 369. viii, 1 n, x, 11-13; II, i, 6; Ap. Nasai, see Dead matter. 398, 429, 431 n, 432, 452, 453. Nask, Dd. 48, 25n; 71, 37; Ap. - worshipping literature, Dd. 61, 371 n; named, Int. 24; Dd. 3n;- religion, Int. 13, 23; 48, 25 n; 61, 3; 86, 19; 71, Do. 1, 23 n; Ep. 1, xi, 9; II, 3n; 94, 14 n; Ep. 1, viii, 1, 6, vi, an; Ap. 387, 400, 411; 7; Ap. 373, 394, 395, 397. See - - superiors, Dd. 41, 9. Scripture. Digitized by Google

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INDEX. 471 Nasks, Int. 24; Dd. 37, 36 n; 45, 2n; 47,1 n; Ep. 1, X, 7; Ap. 370 n, 371 n, 394. Nasus, demon, Dd. 17, 7, 8, 10 n; 48, 8n; Ep. 1, iv, 3; Ap. 438 n, 450 n. Naunghas, demon, Dd. 94, a n. See Nakisiyya. Next-of-kin marriage, Int. 28; Dd. 37, 82; 65, 1-5; 77,6; 78, 19; Ap. 387 n, 413, 427-429; defined, Ap. 401, 403, 404, 405, 412, 417. See Khvetuk-das. Nihiv, demon, Dd. 37, 52. Nikhshahpur, com., Int. 28; Ep. II, i, a n; Ap. 397. Nine nights' seclusion, Ap. 453, 454. Nirang-i kusti, Int. 28; Dd. 39, 19 n, 27n; Ap. 383-388. Nirangistan, book, Int. 23; Dd. 66, 1; 83, in; Ep. I, iv, 15 n, 17 n. Nishahpuhar, com., Int. 27; Ep. I, iv, 15, 17; man, Ep. II, i, a n; town, Ep. II, i, 3 n, v, 3 n. Nishapur, town, Dd. 52, i n; Ep. I, iv, 17 n. Nivik, man, Ap. 370, 372. Nivshahpahar, man or town, Int. 14; Ep. II, i, 2. Niyaz, demon, Dd. 37, 52; 77, 8. Noldeke, Prof., Dd. 88, 7n; 94, 13 n; Ep. 1, iv, 17n; Cor. 479. Nonkbar, rite, Dd. 79, 4n, II. See Nabar. Noosing the soul, Dd. 28, 3. North, Dd. 25, 5 n; Ap. 442, 444, 448, 449, 451, 454. Noshirvan, title, int. 27; Ep. I, iv, 17 n. Noxious creatures, Dd. 17, 13 n, 16; 18, 3; 37, 52. Padramgos, lun. man., Ep. II, ii, 9-11. Pahlavi book, Ap. 398; commen taries, Dd. 45, 2n; 86, in; 71, 3n; Ap. 446 n, 458 n; inscriptions, Dd. On; Ep. 1, xi, 6 n; language, Dd. 22, a n; 45, 2n; Ap. 415; legend, Ap. 373381; literature, Int. 29; Dd. 2, In; text, Dd. 16, 4 n; 87, 97 n; 89, 5n; 64, 11n; Ap. 403 n, 404 n, 422 n, 445 n; translations, Dd. 45, 3n; 71, 3 n; Ep. 1, iv, 3 n, vii, 4 n; Ap. 391, 396 n, 427, 442 n; translators, Ap. 392 1, 393, 427 n, 431 n, 438 n, 452 n, 456 n, 457 n; version, Ap. 372, 381 n, 392 n, 394, 397, 442 n, 455; works, Ap. 428; writers, Int. 28; Dd. 71, 3n; 72, 5n; Ap. 4230; writing, Dd. 42, in; 48, 50; 86, 22 n; Ap. 449 n. Papak, man, Dd. 88, 7 n. Pars, land, int. 13, 22, 27; Dd. On; 1, 100, 170; 45, 5; 66, 3, 15, 21, 28; 88, 1; 89, 1; 84, 13; Ep. 1, on, xi, 7; II, i, 8, v, 2, 5, 9, ix, 12; 111, 1. Parsadga, chief, Dd. 90, 3 n. Parsi, Ep. I, xi, 6 n; Ap. 383, 398 n, 406, 431; scriptures, Ap. 427; year, Dd. 1, 170; 31, 14 n; 47, 7n; 81, in; Ep. I, xi, 12n; II, i, 2n; III, 21 n; Ap. 418 n. Parsis, Du. On; 2, 10n; 6, 2n; 43,5 n; Ep. I, viii, 3 n; II, ii, 9n; Ap. 389, 390, 408 n, 427 429. Pasino, wolf, Ap. 381 n. Patit, Dd. 41, 5 n; Ap. 385 n. See Renunciation. Patron spirit (ahvo), Dd. 31, 7, 18; 30, 13, 25; 44, 20; Ep. I, v, 3, 4; Ap. 385, 442. Paurvagirya, man, Dd. 48, 33. Pazand, Dd. 37, 99 ; 90, 3 n; Ep. II, ii, 9 n, iv, 3 n; Ap. 384, 438 n. Pebbles used in Bareshnum, Ep. I, vii, 16, 17, ix, 6; 11, iii, 12; Ap. 447. Period of the day, Dd. 43, 3, 8, 9; Ap. 448. Persian version, Ap. 373-380; writer, Ap. 426. Persians, Ap. 389, 390. Ocean, Dd. 48, 32 n; 92, 2, 5; 93, 2, 3, 8, 11D; Ap. 418. See Wide-formed. Omniscient wisdom, Dd. 37, 43, 75; 89, 11. Ordeal by poison, Dd. 37, 74. Original good work, Dd. 12, 1, 5. - sin, Dd. 12, 5. Orion, Dd. 37, 48 n; 39, 11 n. Ormazd, Ap. 425. See Adharmazd. Ouseley, Sir W., Int. 25n; Ep. 1, on. Digitized by Google

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472 PAHLAVI TEXTS. 17; 83, 1-6; 88, 4; Ep. I, iii, 10, iv, 7, 10, X, 3, 5, 13, xi, 1, 3, 4,8; 11, i, 8, V, 4. Priests, Dd. 66, 30 n; Ep. 1, ii, 6 n; II, v, 14n; Ap. 424, 428; (aerpatan), Dd. 1, 7; 45, 2, 3, 5; 46, 2; 66, 26; 86, 7; Ep. 1, X, 7; II, ii, 7; Ap. 422; (asravoan), Dd. 45, 5; 46, 6; (magavogan), Ep. I, vi, 6; (magopatan), Dd. 1, 6. - officiating (magopatan), Dd. 45, 5; Ep. I, iv, 10, 15; (zotan), Dd. 48, 21. Priestship, officiating, Ep. I, iv, 11. Primeval ox, Dd. 87, 46; 69, 2, 3; Ap. 380 n. - religion (kadmon dino), Ep. I, si, 9. Peshotanji Behramji, Dastur, Int. 17 n, 30; Dd. 6, 2n; 44, 2n; 81, in; Ep. II, ii, 9n; Ap. 389 n, 392n, 399 n, 403 n, 404 n, 410 n. Peshyotand, chief, Dd. 87, 36; 80, 3, 5, 7, 8 n. Pesinas, land, Dd. 90, 8n. See Pesyansai. Pesapai, Int. 13; Dd. On; 1, 1o. See Leader. Pesyansai, land, Dd. 17,6 n; 90, 3 n. See Pesinas. Phases of the moon, Dd. 68, 1-6. Pig, Ep. I, viii, 3. Piruzabad, town, Dd. 88, 7 n. Pisin, land, Dd. 17, 6 n. Pitaona, man, Ap. 370. Pleiades, Dd. 37, 48; 39, 11 n. Pomegranate bush, Dd. 48, 16; Ap. 446 n. Pontiff (rad), Int. 13; Dd. On; 1, 6; 94, 13, 14; Ep. II, ix, 14; III, I, 22. Porudakhstoih, man, Dd. 90, 3, 8 n. Poryodkeshib, see Primitive faith. Prayer before eating, Dd. 79, in; imperfect, Dd. 79, 1-12. See Inward prayer. Priest, Dd. 79, 4n; 86, 4 n; Ap. 417 n, 432 n, 436 n, 437 n; (aerpat), Int. 13; Dd. On; 45, 1, 3-6; 66, 1, 2, 18, 20, 33; 88, 5; Ep. I, o; II, o, i, 17, iii, 4, 9 n, ix, 3; Ap. 373, 400; (magavag), Ep. I, iv, 11, vi, 6. See High-priest. -chief, Dd. 83, 4 n, 6n; (mobad of mobads), Dd. 44, 21; Ep. I, X, 8. - officiating (magopat), Dd. 44, 1; 45, 5; (zoto), Dd. 48, 13, 21, 23; 86, 4; Ep. II, viii, 3; - - supreme, Ep. 1, iv, 15; see mo- bad of mobads. Priesthood, Ep. I, iii, 11 n; II, ix, 3n; Ap. 414; (aerpatih), Dd. 45, 1-4; 46, 1, 4, 5 n; (asravoih), Dd. 71, 3; Ep. 1, ii, 6, X, 5. Priestly duties, Da. 45, 1; 46,2; 83, in. - lordship, Int. 13; Dd. On; Ep. II, I, 1, 2, 4, 16, ii, 3, vi, 3; III, o. - men, Dd. 1, 5n, 21; 66, 6, 12, Primitive faith, Dd. 1, 23; 41, 10; 94, 1, 7 n, 12, 13; Ep. 1, iv, 4, 6, 10, vi, 6, ix, 13, 15, X, 6, 10; II, iii, 14; III, 5, 7, 16, 23; Ap. 411. Producers of the renovation, Dd. 36, 1-7. Proper and improper, Dd. 44, 2; 47, 2, 4, 9. See Shayast La sbayast. Propitiations, Dd. 29, 1; 30, 2; 48, 210. See Dedications. Ptolemies, Ap. 429. Punishment for sin, D. 6, 5, 6; 13, 1, 4; 14, 1, 6-8; 19, 7; 20, 3; 24, 4, 6; 27, 1, 5, 6; 32, 2, 9, 11, 14; 33, 3; 41, 5, 8; Ap. 443. Purifier, Ep. I, ii, 6, 9, iv, 4, 8, 9, vi, 1, 3, 4, 7, vii, 7, 9, 17, ix, 4, x, 3; 11, ii, 1, 3, 7, 8, iii, 3, 10-12, iv, 4-6, vii, 5, 6, ix, 9; III, 6, 8, 9; Ap. 432,433 n, 446, 449, 451, 452, 454 Purifying cup, Dd. 39, 8; Ep. I, vii, 4, ix, 12. Patik sea, Dd. 17, 18 n. Qandahar, town, Dd. 17, 6 n. Quotations from AV., Dd. 74, in: Ap. 397, 398. -- from Byt., Dd., 37, 43 n. -- Dk., Dd. 44, 20 n; 90, 8n; 94, 1-11; Ep. I, viii, in; Ap. 370-372, 394-397, 399-413. -- Mkh., Dd. 87, 28 n; 90, 3n; Ap. 381, 382, 399. Digitized by Google - - --

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INDEX. 473 Quotations from Pahl. Riv., Ep. III, In; Ap. 373-381, 415-423. --- Pahl. Vend., Dd. 17, 3; 31, 24 n; 39, 21; 41, 9, 10; Ep. I, ii, 3, 8, 10, iv, 3, vii, 1, 10-12; Ap. 392, 431-453, 455-458. -- Pahl. Yas., Ap. 392, 393, 437, 442-444. --Pers. Riv., Dd. 37, 94 n; Ap. 373 D-380 n, 424, 425. - Vend., Dd. 20, 30; 30, 4n; 31, 5 n; 32, 40; 33, 5 n; 72, 5n; Ep. 1, iv, 3; II, iii, 5, vi, 2n; Ap. 391. -- Visp., Ap. 425 n. -- Yas., Dd. 28, 7; 37, 48 n; 39, 12; 79, in; Ap. 385-387, 391, 448 n. 449.. - not identified, Dd. 4, 4, 5; 7, 3, 4, 7; 12, 3-5; 19, 3; 32, 13; 37, 121; 89, 11, 23 ; 41, 10; 42,7; 44, 12, 21; 45, 5; 93, 15-17; Ep. I, iii, 8, 9, vii, 4, viii, 7; II, i, 1o. Rad (master, pontiff), Int: 13; Dd. On; 1, 6, 20; 36, 2; 44, 13 n; 94, 13. Rai, town, Int. 27; Ep. II, i, 13. Rain, Da. 48, 32; 90, 3 n; 93, 1-17; Ap. 378 n, 452. Rainbow, Dd. 87, 1-3; 91, 2 n, 8 n. Ram, angel, Dd. 38, 1n; 80, 4 n.. Raokas-kaeshman, man, Dd. 2, ion; 36, 4 n. Rapithvan, rite, Dd. 44, a n. Rashnu, angel, Dd. 14, 4; 21, 4n; 30, 2, 3 n; 31, 11; 87, 42 n; 44, 20 0; 78, 17n; Ep. I, ii, 1. Ready money, Dd. 52, 4 n. Recompense for good works, Dd. 8, 3; 6, 5, 7; 12, 4; 13, 1; 31, 25; Ap. 442. Reed, meas., Dd. 21, 3, 5; 43, 5; Ap. 395, 432. Regions of the earth, Dd. 36, 3 n, 6,7; 92, 6. Religious rites (dino), Dd. 39, 25; 42, 6; 47,1; 80, 2; 80,6; Ep. 1, vii, 9; 11, ix, 8; - - all, Da. * 44, 2, 4, 5, 7, 9; 46, 5; 54, 5; 66, 1-4, 6, 7, 11, 12, 15, 17, 1922, 25, 27, 30-32; 78, 19; 81, 14; 83, 1-6; 85, 5-7; 86, 2, 3, 6, 7; 88, 1, 3, 5-7, 9-11; Ap. 424. Renovation of the universe, Dd. 1, 3; 2, 8, 10, 13, 15; 3, 18; 4, 5; 7, 2; 31, 10, 16; 32, 6, 10, 12; 36, 2, 3; 36, 1-4, 6; 37, 22, 38, 98, 107, 120; 39, 13; 41, 6; 48, 4, 16; 77, 6, 7; Ap. 400, 401. Renunciation of sin, Dd. 41, 5, 7, 10, II; 48, 20; 78, 17; 79, 10; Ep. III, 18, 20; Ap. 380, 384, 385. Resurrection, D. 1, 3; 2, 8, 10n; 8, in; 13, 4; 14,6 n; 16,7,8; 19,7; 31, 13 n, 25; 32, 10; 35, 1; 37, 1, 3, Toon; 75, 3-5; Ep. II, iii, in; Ap. 378, 382, 417 n, 423 n. Retribution, Dd. 12, 2; 41, 9, 11; 75, 5; 78, 1, 17; 79, 3, 10; Ep. II, iii, 4. Righteous gifts, Dd. 44, 19; 46, 5, 7; 60, 2; 84, 3; Ap. 421. Ritual, Dd. 45, 6; Ap. 415, 421, 422, 432, 446. Rivayat, Pahl., Int. 15, 18, 38; Ap. 373, 414, 415, 423, 42, 428 ; quoted, see Quotations. - Pers., Int. 28; Dd. 52, in; 81, 13n; Ep. I, vi, in, vii, 8 n, 16 n; Ap. 373, 381, 414, 424, 428; quoted, see Quotations. River-beds, Dd. 70, 1-5. Romans, Ep. II, viii, 5 n; Ap. 406 n, 429. RoshanO-kashm, man, Dd. 2, 10; 86, 4, 5. Rubanik sin, Dd. 14, 3 n. Rustam, hero, Ap. 369 n. Sacred being (yedato), Dd. 39, 6. - beings (yazdan), Dd. 1, 3, 6, 7, 25; 2, 10, U; 3, 16; 17, 20; 22, 1, 2, 5; 26, 2; 31, 18 n; 37, 10, 21, 58, 72-74, 88, 97, 98, 108; 89, 8, 19, 23, 32; 40, 3, 6-8, 12; 41,9; 44, 7, 8; 45, 7; 46, 3; 48, 4, 5, 20-22, 24, 26, 37, 38; 86, 17, 23; 71, 2; 77, 2,7; 79, 12; 85, 2, 5; 86, 8; 87, 2; 88, 10; 93, 15; Ep. 1, o, i, 1, 3, 5, ii, 4, 14; II, i, 1, 2, vi, 1, viii, 2, 5; III, o, 22; Ap. 400, 444, 454. See Angels. - cake (dron), Dd. 28, 1; 30, (1,) 2, 4; 43, 1-4, 6, 7; 79, 7, 11; 81, 13-15. Digitized by Google

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474 Sacred ceremony, see Ceremony. feast (myazd), Dd. 47, 1; 82, 4; 83, 4; 84, 4; Ap. 426. - fire, Dd. 48, 11 n, 34, 39; 86, 21; 81, 18 n; 89, 1; 90, 2, 6; Ep. I, iii, 11, 13, 14; II, viii, 3. - hymns (gathas), Dd. 20, 3; 51, 9; 79, 7; 85, 4; Ep. 1, ii, 12; Ap. 390, 397. milk, Dd. 48, 33. shirt, Dd. 39, 19 n, 21; 40, 1, 2. -thread-girdle (kustik), Dd. 39, 1, 19-25, 27, 30; 40, 1, 3; 43, 5n; Ap. 383. - twigs (baresom), Dd. 43, 5; 48, 14 n, 17; Ep. I, iv, 3; III, 1, 13; Ap. 432, 433Sad-darband-i Hush, book, Ap. 373 n. Sad-dar Bundahis, book, Dd.79, 4 n. Sadvastaran assembly, Dd. 14, 5 n. Saena bird, Dd. 90, 3 n. Sagastan, land, Dd. 30, 2 n. Sakadum nask, Int. 24; Ep. I, viii, 1, 6, 7. PAHLAVI TEXTS. - Sam, man, Ap. 369 n. Sam, man, Dd. 48, 41; Ap. 38r. Saman, title, Dd. 17, 6; 36, 3; 37, 97; 48, 41 n; Ap. 369. Sandal-wood, Ap. 446 n. Sandarac, Ap. 446. Saoshyas, apostle, Ap. 369. Sarakhs, town, Int. 13, 25, 27; Ep. II, i, 12 n, v, 3. Sarsaok, ox, Dd. 37, 99 n. Saru, demon, Ep. I, x, 9. Sasanian dynasty, Ap. 428. -inscription, Dd. 91, 3 n; Cor. 479. Satan, Dd. 37, 106 n. Sata-taraka, lun. man., Ep. II, ii, 9 n. Saturn, planet, Ep. II, ii, 9, 10. Satvaharan, lun. man., Ep. II, ii, 9 II. Saukavastan, land, Dd. 90, 4 n. Savah, region, Dd. 38, 5. Scripture (avesta), Ap. 443; (nask), Dd. 48, 25, 28, 34, 38; 61, 3. Season-festivals, Dd. 89, 1 n; 47, (7;) 48, 8; Ep. I, viii, 3; Ap. 426. Secluded, place of the, Ap. 452, 453. Seeds, see Source and Tree. Seg, demon, Dd. 39, 28 n. Selections of Zad-sparam, book, Int. 14, 15; Ep. III, 23 n; Ap. 394. Shahnamah, book, Dd. 17, 6 n; 37, 97 n; 70, 3 n; Ap. 369 n. Shahpahar, priest, Int. 13; Ep. I, iii, 10. Shatvairo, angel, Dd. 48, 1 n, 17n; Ap. 415, 434 n; month, Dd. 1, 17. Shaving the head, Ap. 408. Shayast La-shayast, book, Dd. 44, 2 n; Ap. 414, 420 n. See Proper and improper. Shiraz, town, Int. 14, 22, 25, 27; Dd. 1, 17; 88, 7 n; Ep. I, iii, 13; II, i, II, v, 3, 4, 10, viii, I, 3. Shnumano (dedication, propitiation), Dd. 29, 1; 30, I. Showing a dog to the dead, Dd. 17, 20; 18, 2. Sin, Dd. 11, 2; 12, 3; 15, 1, 2; 24, 2, 3; 25, 3; 32, 6; 37, 79; 40, 4; 45, 6; 50, 3; 75, 2; 78, 14, 15; 79, 2, 3; 89, 1; 94, 7, 8 n; Ep. I, viii, 2, 3; II, i, 11; Ap. 372, 378, 380 n, 399, 422, 424; account of, Dd. 18, 1-4; 14, 1, 2, 4; 31, 2, 10; accumulation of, Dd. 32, 12; 34, 4; 37, 111; affecting accusers, Dd. 14, 3; atonement for, Dd. 12, 2, 4; 16, 4; 41, 8, 10; 72, 11; 75, 5; 78, 17, 19; 79, 12; Ap. 414; confinement of, Dd. 39, 10, 20, 23; deliverance from, Ep. I, ii, 5; demons of, Dd. 82, 5, 11, 12; 34, 4; 37, 110; grievous, Dd. 39, 1; 50, 2; 78, 16; 79, 8; Ep. III, 11 n; Ap. 417; growth of, heinous, Dd. 49, 4, 5; 72, 1, 2; 76, 3; 77, 1; 78, 2; Ap. 423; impotence of, Dd. 37, 112; imputed, Dd. 42, 4; 51, 4; 78, 9, 10; Ap. 456-458; of apostasy, Dd. 41, 1-6; of running about uncovered, Dd. 40, 1, 4; source of, Ep. I, ii, 3; store of, Dd. 25, 5; washing away of, Dd. 87, 111. See Bodyozed, Drayan-guyisnih, Eradication, Farman, Hamemal, Khor, Original, Punishment, Renunciation, Retribution, Tanapuhar. Sinfulness, Dd. 25, 6; 48, 19; 71, 2, 4; 72, 10; 77, 12; 78, 1, 15, 18; 79, 8; Ep. II, ix, 2; III, o; Ap. 379. Sinners, put to death, see Slaying. Digitized by Google

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INDEX. 475 Spitama, title, Dd. 38, n. Spitaman, title, see Zaratust. Srosh, angel, Dd. 3, 13, 14; 6, an; 14, 4; 28, 1, 5, 6; 29, 1, 2; 81, 11; 44, 20 n; 79, 4n; 81, 12-14; 94, in; Ap. 443, 447, 448. Srosho-karanam, Dd. 79, 9 n. Sruvar, snake, Dd. 72, 4; Ap. 370, 371, 374, 381. Star station in the sky, Dd. 92, 5. Step, meas., Ap. 433-435, 436 n. Stipend, Dd. 44, 4, 6-8, 11, 12, 14 17; 66, 6; 89, 4, 6; 85, 4-6; 86, 2, 4; 87, 2; 88, 13. Stir (tetradrachm), Dd. 52, in; 56, 2, 9; 59, 2; 78, 13-15; 79, 9. Sudkar nask, Int. 28; Dd. 90, 8 n; Ap. 370, 371 n, 372, 373. Supreme high-priest, Int. 13; Ep. 11, i, 9 n, 13 n. Takhmorup, king, Dd. 2, 10; 37, 35; 65, 5. po 40. 4n; 78, Sinners, seven heinous, Dd. 72, 2-9. Sirius, star, Dd. 93, in; Ap. 418 n. Sirkan, town, Int. 14, 25-27; Ep. I, 9, xi, 4 n; II,i, 4, Ia n, v, 3, 5 n, 9, 14, vi, 4 n, vii, 1, 3 n, viii, 1. Sirozah, Dd. 43, 7n; 79, 4 n. Siyavash, prince, Dd. 37, 36; 90, 5, 6 n. Sky, nature of, Dd. 01, 1-3, 8-10; three parts of, Dd. 87, 24-31, 45, 46; 39, 14, 15n; 78, 2 n. Slaying heinous sinners, Dd. 78, 1-4. Snavidhaka, man, Ap. 370. Solomon, king, Dd. 39, 17 n; Ap. 390. Soma, plant, Dd. 48, 16 n. Soshans, apostle, Dd. 2, 10, 12, 13; 4, 6; 28, 7; 36, 4, 5; 37, 36, 43, 100 n; 48, 30; Ep. I, v, 3; II, iii, i n; Ap. 417, 444; com., Ep. 1, V, 1, 6, vi, 1, 2, ix, 1, 4, 15; II, ii, 7; III, 7. Soul, Dd. 3, 8; 6, 5; 8, 4-6; 0, 1, 4; 12, 3, 4; 14, 6, 7; 16, 2; 16, 1-4; 23, 7; 24, 1-4, 5n; 25, 1-4; 27, 5, 6; 28, 2, 5, 7; 31, 1, 4, 7, 8, 15-17, 20; 32, 4, 16; 87, 79, 108; 38, 3; 41, 8; 42, 2, 6; 44, 22; 48,2; 52, 3; 72, 110, 12; 75, 5; 82, 4, 5; 85, 7; 86, 5; 94, 6,11; Ep. I, i, 4, 5, ii, 2, 7, 11, X, 12; 11, iii, 6, V, 11, 12, viii, 5n; Ap. 421. Souls, Dd. 14, 6; 19, 1, 4; 21, 9; 23, 6; 31, 8; 32, 12; 37, 50, 131, 132; 44, 20, 22; 86, 8; Ap. 420. Source of all seeds, Dd. 92, 3. Spear, meas., Dd. 21, 5; Ap. 395. Spell, Dd. 40, 5n, 9n; 79, 1 n, 8n; Ap. 448 n, 449 n. Spendarmad, angel, Dd. 48, in; 64, 6 n; 94, 2; App. (393,) 396, 401, 403, 415, 416, 437, 444; day and month, Ep. I, xi, 12. Spiegel, Prof., Ap. 431 n. Spirit of air, Dd. 28, 2, 5; 30, 4n; 31, 4 n. Spiritual counterpart, Dd. 88, 5 n. - faculties (ahvo), Dd. 7, 7. - life (ahvo), Dd. 94, 1, 2; Ep. III, in, 5; (ahvoih), Dd. 5, 5; Ep. 1, iv, 1; (huko), Dd. 16, 4, 6; 17, 4; Ep. I, v, 4. - men, Dd. i, 5, 7. - wisdom, Da. 37, 19. Tanapuhar sin, Dd. 40, 4n; 78, (13 ;) 79, 9n; Ap. (436.) Tap, demon, Dd. 37, 51. Taromat, demon, Dd. 39, 28 n; 94, . Tatirev, demon, Ep. I, X, 9. Taurus, Dd. 31, 14. Teheran, town, Ep. II, i, 13 n. Tehmuras Dinshawji Anklesaria, Mr., Int. 16, 24; Ep. III, 11; Ap. 373 n. Text (avistak), Dd. 48, 25, 38; 78, 13; (mansar), Dd. I, 7. Third night after death, Dd. 8,1; 13, 2; 20, 3; 81, 14. Thraetaona, king, Dd. 2, 10n; 37, 97 n. Three days after a death, Dd. 28, 1; 48, 40; 81, 3-8, 10, 12-14. - nights' account, Dd. 14, 4, 5; 28, 5. -- after death, Dd. 8, 4; 16, 7; 20, 2; 24, 1-5; 25, 1-5; 55, 1, 2; 72, 11; 78, 17 n. -- punishment, D. 14, 6 n, 7; 41, 8. Thrita, man, Ap. 369. Tigris, river, Dd. 92, 2 n. Time, unlimited, Dd. 37, 16. Tir, angel, Ap. 418; month, D. 1, 17. Digitized by Google

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476 PAHLAVI TEXTS. Tistar, angel, Dd. 48, 32 n; 90, 3 n; 93, 1, 2, 7, 10, 11, 13, 15, 17; Ap. 418 n. Tortoise, origin of, Ap. 419. Transliteration of Pahlavi, Int. 20 22. Tree of all seeds, Dd. 17, 18 n; 90, 3 n. Tughazyhuz, tribe, Int. 14, 25, 27; Ep. II, i, 12, V, 3 n. Tor, Dd. 70, 3; 90, 3 n. - i Adrvaita-sang, man, Ap. 412, 413. - i Bradar-vakhsh, man, Dd. 72, 8. Turan, land, Dd. 90, 6. Turanians, Ap. 413 n. Tas, man, Dd. 38, 3; Ap. 371 n. Udai, woman, Dd. 78, a n. Ukhshyad-ereta, apostle, Dd. 2, 10 n. - nemangh, apostle, Dd. 2, 1on. Unnatural intercourse, Dd. 72, 1, 6, 7, 10-12; 78, 1-3; 74,-1-3; 75, 1, 2, 5; 76, 1; 77, 1, 8-12. Upasnatee, Av., Ep. II, iii, 2, ix, 2. Urvakhshaya, man, Ap. 369, 370. Urvasna, Av., Ap. 446 n. Urvis lake, Dd. 37, 118 n. Ushi-darena m., Dd. 30, 2 n. 17 n, v, in, 8 n; Ap. 394, 427 0. See Quotations. Vendidad sadah, book, Ap. 372 n. Verethraghna, angel, Dd. 31, 7 n. Vesko, land, Ap. 371. Vevan, man, Dd. 36, 3. Vibazu, meas., Ap. 433 n, 447. Vidadafsh, region, Dd. 36, 5. Vidbirisa, man, Dd. 48, 33. Vigirkard-i Dinik, book, Ap. 414. Vikaya, Av., Ep. I, vi, 6; 11, ii, 7. Vipinidak, Dd. 72, 7. Viptak, Dd. 72, 6. Viraf, priest, Ap. 397, 398. Visparad, book, Dd. 39, in; service, Dd. 45, 6; 81,13 Vistasp, king, Dd. 78, 2n; 90, 8n; Ap. 373 n, 380, 444; earth of, Ap. 436. See Kai-Vistasp. - yast, book, Dd. 47, in; Pahlavi, Ap. 392 n. Vivangha, man, Dd. 37, 95; 39, 16. Vizarash, demon, Dd. 30, 4n; 32, 4,7; 37, 44; Ep. II, V, 13 Vobu-fryan fire, Dd. 17, 18 n; 48, 34 n. Vohd-gaona, scent, Ap. 446 n. - kereti, scent, Ap. 446 n. Vohman, angel, Dd. 3, 13, 14, 16, 17; 7, 7; 14, 2; 31, 5, 11; 40, 2; 48, in; 72, ion; 94, in; Ep. 1, iii, 1; Ap. 415, 443; man, Ap. 393. Vohaman's garment, Dd. 89, 19; 40, 2n; 48, 9. Vorubarst, region, Di. 86, 5. Vorugarst, region, Dd. 36, 5. Vouru-nemo, man, Dd. 36, 4n. - savo, man, Dd. 36, 4 n. Vadak, woman, Dd. 72, 5; 78, 2. Vadhaghana, title, Dd. 72, 5 n. Vae the bad, demon, Dd. 30, 4; 37, 44, 52; Ep. II, iii, 15, viii, 5. - the good, angel, Dd. 28, a n; 30, (4 ;) 31, 4 n; 36, 3; 44, 30 n. Vaeska, land, Ap. 371 n. Vag, see Inward prayer. Vahram, angel, D. 31, 7 n. Vahram-shad, priest, Ep. I, iii, 10 n. Varahran, angel, Dd. 31, 7; fire of, Dd. 48, 34 n, 39 n; 81, 18; 90, 2n, 6 n. Varedad-gadman, man, Dd. 36, 4, 5. Varedad-bvareno, man, Dd. 36, 4 n. Vareno, demon, Dd. 37, 44; 94, 2. Vareshava, man, Ap. 370. Varstmansar nask, Ap. 371 n, 394. Vendidad, book, Dd. 45, 6n; 47, in; 71, 2 n, 3 n; 78,13 n; Ep. I, iv, 13 n; Ap. 372 n, 453; service, Dd. 48, 26 n; Ep. I, vii, 10, 12, 13; II, ix, 10 n; Ap. 447, 451. See Quotations. -- Pablavi, Int. 28, 29; Ep. 1, iv, Weevil, origin of, Ap. 419. Westergaard, Prof., Int. 15,29; Dd. 48, 25n; Cor. 479. Whirlwinds, Dd. 93, 7-9. Wide-formed ocean, Dd. 17, 18 n; 92, 2, 5. See Ocean, Wife, only child, Dd. 54, 13n; pri vileged, Dd. 54, 9, 13 n; 55, 2; 56, 2, 8; 58, 3; 62, 3, 4; 81, 4; serving, Dd. 56, 4n, 7. Will (testament), Dd. 54, 9; 62, 3. Wind, angel, Ap. 372 n; demon, Ap. 372, 376, 377. Wine-drinking, Dd. 50, 3; 51, I-II. - selling, Dd. 50, 1-4. Digitized by Google

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INDEX. Wisdom, acquired and instinctive, Dd. 40, 3 n; Ap. 409. Witchcraft, Ap. 417, 430, Witches, Dd. 24, 5; 37, 55, 56; 39, 11; Ap. 384, 418-420, 424, 428. Wives, five kinds, Dd. 54, 9 n. Wizards, Dd. 72, 8; Ap. 384, 420, 424. Worst existence, Dd. 14, 7; 88, 3; 41, 5, 6. Worthy of death, Dd. 41, 3, 5; 42, 6; 57, 2, 4; 78, 2; Ep. III, 19; Ap. 392, 408, 417, 424, 426. Yakbmayusad, chief, Dd. 90, 3, 8 n. Yasna, book, Dd. 39, 1n; Ap. 384n; rite, Dd. 45, 6 n; 48, 26 n; Ep. II, ix, 10 n. See Quota tions. - haptanghaiti, Ap. 371 n. - Pahlavi, Ap. 394, 428. See Quotations. Yasto, see Ceremony. Yatha-ahu-vairy8 formula, Ap. 371n, 386 n, 448, 454. See Ahunavar. Yazdakard, king, Int. 14; Ep. III, 21. Yazdan, see Angels, Sacred beings. - panak, man, Int. 25; Ep. I, xi, 6, 10. Yazisn, see Ceremonial. YeNhe-hatam formula, Ap. 37 in. Yim, king, Dd. 2, 10; 36, 2; 87, 35, 80, 94 n, 95; 39, 16, 22, 23, 28; 65, 5; Ap. 418, 419; his enclosure, Dd. 87, 95. Yimak, queen, Ap. 418, 419. Yosto, chief, Dd. 90, 3, 8 n; Ap. 477 Zad-sparam, priest, Int. 13-16, 19, 25-27; Ep. I, o, i, 2 n, ii, 6 n, iv, 7 n, 8 n, v, in, 5 n, 7 n, x, 3 n, 13 n, xi, 3 n, Ion; II, o, i, 2 n, 7 n, 12 n, ii, 1n, v, 3 n, 14 n, vii, a n, ix, 8 n; III, 2, 17; Ap. 394, 455. Zairik, demon, Dd. 37,52; Ep. I, x, 9. Zand, Dd. 1, 7; 45, (2;) 66, 1, 3; Ep. I, iv, 11; II, iii, 14 n, ix, 10. Zaratust, apostle, Dd. 1, 23 n; 2, (10,) 11n, 12; 4, 6; 48, 16, 30; 94, 14; Ep. II, i, 14, v, 11; Ap. 369, 386, 410, 444 n; addressed by evil spirit, Dd. 72, 5 n; Avesta of, Ap. 447; blessed (yasto-fravahar), Dd. 48, 30; his early home, Dd. 21, 2 n; his origin, Dd. 48, 16; law of, Ep. II, iv, 1, 2; perfect (pashum), Ep. II, ix, 15; III, 23; preaches, Ap. 412, 413; righteous, Dd. 37, 36; sees Keresasp, Ap. 371-373, 379381; slain, Dd. 72, 8 n; talks with Auharmazd, Dd. 7, 7; Ep. 1, iii, 8, vii, 10-12; II, i, 10; Ap. 381, 415-417, 419-423, 431, 436, 437, 455; the Spitaman, Dd. 4, 4; 18, 3; 38, (2;) 37, 43; 38, 19, 23; 94, 14; Ep. I, iv, 3, x, 9; II, vi, a, ix, 14; III, 22; Ap. 379, 380 n, 432. -supreme, Ep. I, iv, 11. the club-footed, priest, Int. 26; Ep. II, i, 13. Zaremeya, month, Int. 24; Dd. 31, 14. 411 n. Yadan-Yim, priest, Int. 13; Dd. 0; 1, 1; 94, 13; Ep. I, o, iii, 10, vii, 5, xi, 12; 11, o, ix, 1a; III, 0, 1, 2, 21. Zarman, demon, Dd. 87, 44, 52. Zindah-ravan rites, Dd. 81, 1 n. Zor, see Holy-water. Zoroastrian religion, Int. 14. Zoroastrians, Int. 14. ZotO, see Priest, officiating. Digitized by Google

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CORRECTIONS. P. 66, line 15; p. 67, 1. 7; for 'Mitro' read 'Mitro.' P. 108, lines 1, 3, for the Supreme Being' and 'the Being' read 'God (yedato),' and cancel note 1. P. 109, note 2, add "Malkos has also been read Markus and traced to Av. mahrkus 8 (see Fragment VIII, 2 in Westergaard's ZendAvesta, p. 334), which appears to be the title of some demon, regarding whom very little can be ascertained from the text that mentions him.' P. 143, l. 12; 145, 1. 6; 150, note 6; 252, 1. 6; 289, note 2; 318, 11. 26, 27; 346, I. 24; for 'Atur' and 'Aturd' read 'Atur' and 'AtQro.' The following emendations depend upon the meaning to be attached to the word vaspoharak, or vaspu harak, which in Mkh. I, 7 was traced to Pers. ba, with,' and sipihrah, sphere, world, universe,' and supposed to mean world-renowned,' being rendered by vik hyatimatin Sanskrit. The objections to this etymology are that Pers. ba is Pahl. avak (not va), which is nearly always replaced by Huz, levatman, and that va spuhar appears to be the correct form of the word vaspur, which explains the Huz. barbeta, literally son of the house in the Pahlavi Farhang (p. 9, ed. H.); the latter word having been the highest title of the Persian nobility, probably confined to the heads of seven families (see Noldeke's Geschichte der Perser und Araber zur Zeit der Sasaniden, pp. 71, 501). Such nobles are called barbetan in the Hagiabad inscription, line 6, and vaspiharakan in the Naqs-i Rustam inscription, line 6; they may perhaps be styled 'princes,' and their title, vaspuhar, may be traced to the ancient Persian equivalent of Av. viso puthra (Vend. VII, 114), literally 'son of the village or borough. It may be noted, however, that the word 'sphere' does really occur in a form very similar to this title, in the word aspiharakanikiha, 'as regards the spheres,' in Dd. 69, 4. P. 78, 11. 11-13, read But those who are the more princely (va spa haraka niktar) producers of the renovation are said to be seven ...' P. 91, 11. 11, 12, read... and he made the princes (vaspoharak aniha) contented.' Digitized by Google

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480 CORRECTIONS. P. 172, II. 26, 27, read'... a minder of the princes of the religion (dia vaspoharak ano), the angels, and witb pure thoughts ... P. 262, II. 15, 16, read ... and its position is most princely (vaspu. harakaniktar).' P. 281, Il. 17, 18, read 'On account of the princeliness (vaspGhara kanih) of the good people of Khvaniras ...' P. 289, 11, 14, 15, read'... I am more applauding the princes (vaspa harakano-zahtar) about the property of the profession ...' P. 306, 11. 23, 24, read.... to keep in use the equal measure wbicb is more the custom of his own superiors (nafsman vaspuhara. kantar).' Digitized by Google

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Digitized by Google [18] I i TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED BOOKS OF THE EAST. dr 1 Tenuis 2 "9 aspirata 3 Media 4 aspirata. 5 Gutturo-labialis 6 Nasalis. 7 Spiritus asper 8 9 10 11 12 99 " "9 "9 99 CONSONANTS. Gutturales. 13 Tenuis 14 15 Media 16 17 "3 99 Gutturales modificatae (palatales, &c.) aspirata aspirata. Nasalis lenis asper faucalis lenis faucalis asper fricatus lenis fricatus MISSIONARY ALPHABET. I Class. k kh g gh 9 h (ng) h 'h 'h II Class. III Class 'h 'h k kh 9 gh 1st n Sansierit. 4444 FFERE Zend. 13326 3(ng) (N(N)) y (who) ..... P 2 Pehlevi Persian, Arabic. Hebrew. Chinese. aH21: `ng KHy www ww w ~~~~~. .. 2.w sTS``J D EXEAD h * k kh h, hs * k kh TRANSLITERATION OF ORIENTAL ALPHABETS. 481

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MISSIONARY ALPHABET. CONSONANTS (continued) Sanskrit. Zend. Pehlevi. Persian Arabic. Hebrew. Chinese I Class. II Class. 111 Class. 482 18 Semivocalis ...... ya init. : .. Sonu : 19 Spiritus asper..... 20 , lenis ... asper assibilatus. lenis assibilatus .. Dentales. 23 Tenuis ........ 24 >> aspirata ... 25 , assibilata .. 26 Media ... 27 , aspirata.. 28 , assibilata .. 29 Nasalis ... 30 Semivocalis 31 32 mollis 2. 33 Spiritus asper 1 .. asper 2 ... lenis ..... asperrimus 1. 37 asperrimus 2. 4 :::::::: ::3 9: 1:37 :::2:933 :55Orrian: 20-4 :n 13:13:13 TRANSLITERATION OF ORIENTAL ALPHABETS DH Digitized by >> Digized by Google mollis 1. : :::: # 831 1:4 34 35 36 z, zh z (3) 7 (2)

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Dentales modificatae (linguales, &c.) 38 Tenuis ........... 39 aspirata ...... 40 Media ............ 41 , aspirata ...... 42 Nasalis .......... 43 Semivocalis ....... ,, fricata . ... 45 diacritica .... 46 Spiritus asper...... 47 # lenis ......... :::: 6 :.:: : 8: : vse : :::: ::::P: **:3:15:: do::::::: 3.73:14: :24: : :7::~:: ::::: :: :: FOR THE SACRED BOOKS OF THE EAST. . . . Labiales. 48 Tenuis .......... 49 , aspirata ..... 50 Media .......... 51 >> aspirata .... 52 Tenuissima........ 53 Nasalis .......... 54 Semivocalis ....... 55 aspirata ... 56 Spiritus asper ...... 57 , lenis ....... 58 Anusvara ......... 59 Visarga .......... . &:: 1:e . ::::::::: . ::-::: 0 :wwuu Digitized by Google 483

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MISSIONARY ALPHABET. VOWELS. Sanskrit. Zend. Pehlevi. Persian Arabic. Hebrew. Chinese, I Class 11 Class. III Class. : fin. winit. 484 * DF33.57 - - ID o | : :1.7 Tel : : : :l 44 31 23 1 Neutralis ......... 2 Laryngo-palatalis ... 3 ,, labialis ... 4 Gutturalis brevis ... 5 , longa ... 6 Palatalis brevis . .... 7 , longa ..... 8 Dentalis brevis .... 9 , longa .... 10 Lingualis brevis ..... 11 , longa ....... 12 Labialis brevis ..... 13 ,, longa ........ 14 Gutturo-palatalis brevis ... ,, longa ... 16 Diphthongus gutturo-palatalis di (ai) ei (ci) Joi (du) 19 Gutturo-labialis brevis .... 0 20 longa .. .. 0(au) (O 21 Diphthongus gutturo-labialis au (au eu (eu) .. You(ou)| 24 Gutturalis fracta ..... 25 Palatalis fracta ...... 26 Labialis fracta ..... 27 Gutturo-labialis fruota. :8:::::::3:03: : :21: : : 1 a1:: :4014::9 Var :: :: 4 :::9 ::: 4 :::9: Yol::::9 15 TRANSLITERATION OF ORIENTAL ALPHABETS. 17 18 :: 99: :: MMS Digitized by Google ol: : : :15:: (au) 22 23

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October, 1883. Clarendon Press, Oxford. A SELECTION OF BOOKS PUBLISHED FOR THE UNIVERSITY BY HENRY FROWDE, AT THE OXFORD UNIVERSITY PRESS WAREHOUSE, 7 PATERNOSTER ROW, LONDON. ALSO TO BE HAD AT THE CLARENDON PRESS DEPOSITORY, OXFORD. LEXICONS, GRAMMARS, &o. (800 also Clarendon Press Sories, pp. 21, 24.) A Greek-English Lexicon, by Henry George Liddell, D.D., and Robert Scott, D.D. Sixth Edition, Revised and Augmented, 1870. 4to. cloth, il. 16s. A copious Greek-English Vocabulary, compiled from the best authorities. 1850. 34mo. bound, 3s. A Practical Introduction to Greek Accentuation, by H, W. Chandler, M.A. Second Edition. 1881. 8vo. cloth, Ios. 6d. A Latin Dictionary, founded on Andrews' edi tion of Freund's Latin Dictionary, revised, enlarged, and in great part rewritten by Charlton T. Lewis, Ph.D., and Charles Short, LL.D., Professor of Latin in Columbia College, New York. 1879. 4to. cloth, 1l. 5s. The Book of Hebrew Roots, by Abu 'l-Walid Marwan ibn Janah, otherwise called Rabbi Yonah. Now first edited, with an Appendix, by Ad. Neubauer. 1875. 4to. cloth, al. 75. 6d. [9] Digitized by Google

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CLARENDON PRESS, OXFORD. A Treatise on the use of the Tenses in Hebrew. By S. R. Driver, M.A. Second Edition, Revised and Enlarged. 1881. Extra fcap. 8vo. cloth, 7s. 6d. Hebrew Accentuation of Psalms, Proverbs, ana Job. By William Wickes, D.D. 1881. Demy 8vo. stiff cover, 5s. Thesaurus Syriacus : collegerunt Quatremere, Bernstein, Lorsbach, Amoldi, Field: edidit R. Payne Smith, S.T.P.R. Fasc. I-V. 1868-79. sm. fol. each, il, Is. Vol. I, containing Fasc. I-V. sm. fol. cloth, 51. 56. A Practical Grammar of the Sanskrit Language, arranged with reference to the Classical Languages of Europe, for the use of English Students, by Monier Williams, M.A., Boden Professor of Sanskrit. Fourth Edition, 1877. 8vo. cloth, 15s. A Sanskrit-English Dictionary, Etymologically and Philologically arranged, with special reference to Greek, Latin, German, Anglo-Saxon, English, and other cognate Indo European Languages. By Monier Williams, M.A., Boden Professor of Sanskrit. 1872. 4to. cloth, 48. 143. 60. Nalopakhyanam. Story of Nala, an Episode of the Maha-Bharata: the Sanskrit text, with a copious Vocabulary, and an improved version of Dean Milman's Translation, by Monier Williams, M.A. Second Edition, Revised and Improved. 1879. 8vo. cloth, 155. Sakuntala. A Sanskrit Drama, in seven Acts. Edited by Monier Williams, M.A. Second Edition, 1876. 8vo. cloth, 21s. An Anglo-Saxon Dictionary, based on the MS. Collections of the late Joseph Bosworth, D.D., Professor of AngloSaxon, Oxford. Edited and enlarged by Prof. T. N. Toller, M.A., Owens College, Manchester. (To be completed in four parts). Parts I and II. 4to. 155. each. Just Published. An Icelandic-English Dictionary, based on the MS. collections of the late Richard Cleasby. Enlarged and completed by G. Vigfusson. With an Introduction, and Life of Richard Cleasby, by G. Webbe Dasent, D.C.L. 1874. 4to. cloth, 31. 7s. Digitized by Digitized by Google

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CLARENDON PRESS, OXFORD. A List of English Words the Etymology of which is illustrated by comparison with Icelandic. Prepared in the form of an APPENDIX to the above. By W. W. Skeat, M.A., stitched, 2s. A Handbook of the Chinese Language. Parts I and II, Grammar and Chrestomathy. By James Summers. 1863. 8vo. half bound, il. 8s. An Etymological Dictionary of the English Language, arranged on an Historical Basis. By W. W. Skeat, M.A., Elrington and Bosworth Professor of Anglo-Saxon in the University of Cambridge. 1882. 4to. cloth, al. 4s. Part IV., completing the Work, 1os. 6d. A Concise Etymological Dictionary of the English Language. By W. W. Skeat, M.A. 1883. Crown 8vo. cloth, 5s. 60. GREEK CLASSICS, &c. Heracliti Ephesii Reliquiae. Recensuit I. By water, M.A. Appendicis loco additae sunt Diogenis Laertii Vita Heracliti, Particulae Hippocratei De Diaeta Libri Primi, Epistolae Heracliteae. 1877. 8vo. cloth, price 6s. Homer: A Complete Concordance to the Odys sey and Hymns of Homer; to which is added a Concordance to the Parallel Passages in the Iliad, Odyssey, and Hymns. By Henry Dunbar, M.D., Member of the General Council, University of Edinburgh. 1880. 4to. cloth, il. Is. Plato: The Apology, with a revised Text and English Notes, and a Digest of Platonic Idioms, by James Riddell, M.A. 1878. 8vo. cloth, 8s. 6d. Plato: Philebus, with a revised Text and I Notes, by Edward Poste, M.A. 1860. 8vo. cloth, 7s.6d. Plato: Sophistes and Politicus, with a revised Text and English Notes, by L. Campbell, M.A. 1866. 8vo. cloth, 18s. Plato: Theaetetus, with a revised Text and English Notes, by L. Campbell, M.A. New Edition in the Press. B2 Digitized by Google

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CLARENDON PRESS, OXFORD. Plato: The Dialogues, translated into English, with Analyses and Introductions, by B. Jowett, M.A., Regias Professor of Greek. A new Edition in 5 volumes, medium 8vo. 1875. cloth, 31. 1os. Plato: The Republic, translated into English, with an Analysis and Introduction, by B Jowett, M.A. Medium 8vo. cloth, 13. 6d. Plato : Index to. Compiled for the Second Edition of Professor Jowett's Translation of the Dialogues. By Evelyn Abbott, M.A. 1875. 8vo. paper covers, as. 6d. Thucydides : Translated into English, with In troduction, Marginal Analysis, Notes, and Indices. By B. Jowett, M.A., Regius Professor of Greek. 1 vols. 1881. Medium 8vo. cloth, il. 125. THE HOLY SCRIPTURES, &C. The Holy Bible in the earliest English Versions, made from the Latin Vulgate by John Wycliffe and his followers: edited by the Rev. J. Forshall and Sir F. Madden. 4 vols. 1850. Royal 4to. cloth, 31. 38. Also reprinted from the above, with Introduction and Glossary by W. W. Skoat, M.A. The New Testament in English, according to the Version by John Wycliffe, about A.D. 1380, and Revised by John Purvey, about A.D. 1388. Extra fcap. 8vo. cloth, 6s. The Books of Job, Psalms, Proverbs, Eccle siastes, and the Song of Solomon: according to the Wycliffite Version made by Nicholas de Hereford, about A.D. 1381, and Revised by John Purvey, about A.D. 1388. Extra fcap. 8vo. cloth, 38. 6d. The Holy Bible: an exact reprint, page for page, of the Authorized Version published in the year 1611. Demy 4to. half bound, il. Is. Vetus Testamentum ex Versione Septuaginta Interpretum secundum exemplar Vaticanum Romae editum. Accedit potior varietas Codicis Alexandrini. Tomi III. Editio Altera. 18mo. cloth, 18s. Digitized by Google

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CLARENDON PRESS, OXFORD. 5 Origenis Hexaplorum quae supersunt; sive, Veterum Interpretum Graecorum in totum Vetus Testamentum Fragmenta. Edidit Fridericus Field, A.M. 1 vols. 1867-1874. 4to. cloth, 51. 56 Libri Psalmorum Versio antiqua Latina, cum Paraphrasi Anglo-Saxonica. Edidit B. Thorpe, F.A.S. 1835. 8vo. cloth, ios, 6d. Libri Psalmorum Versio antiqua Gallica e Cod. MS. in Bibl. Bodleiana adservato, una cum Versione Metrica aliisque Monumentis pervetustis. Nunc primum descripsit et edidit Franciscus Michel, Phil. Doct. 1860. 8vo. cloth, Ios. 60. The Psalms in Hebrew without points. 1879. Crown 8vo. cloth, 3s. 6c. The Book of Wisdom: the Greek Text, the Latin Vulgate, and the Authorised English Version; with an Introduction, Critical Apparatus, and a Commentary. By William J. Deane, M.A., Oriel College, Oxford ; Rector of Ashen, Essex. Small 4to. cloth, 13s. 6d. The Book of Tobit. A Chaldee Text, from a unique MS. in the Bodleian Library; with other Rabbinical Texts, English Translations, and the Itala. Edited by Ad. Neubauer, M.A. 1878. Crown 8vo. cloth, 6s. Commentary on the Book of Proverbs. Attributed to Abraham Ibn Ezra. Edited from a Manuscript in the Bodleian Library by S. R. Driver, M.A. Crown 8vo. paper cover, 35. 60. Horae Hebraicae et Talmudicae, a J. Lightfoot. A new Edition, by R. Gandell, M.A. 4 vols. 1859. 8vo. cloth, il. Is. Novum Testamentum Graece. Antiquissimorum Codicum Textus in ordine parallelo dispositi. Accedit collatio Codicis Sinaitici. Edidit E. H. Hansell, S.T.B. Tomi III. 1864. 8vo. half morocco, al. 12s.6d. Novum Testamentum Graece. Accedunt paral lela S. Scripturae loca, necnon vetus capitulorum notatio et canones Eusebii. Edidit Carolus Lloyd, S.T.P.R., necnon Episcopus Oxoniensis. 18mo. cloth, 3s. The same on writing paper, with large margin, cloth, tos. Digitized by Google

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CLARENDON PRESS, OXFORD. Novum Testamentum Graece .juxta Exemplar Millianum. 18mo. cloth, 2s.6d. The samo on writing paper, with large margin, cloth, 9s. Evangelia Sacra Graece. fcap. 8vo. limp, 1s. 6d. The Greek Testament, with the Readings adopted by the Revisers of the Authorised Version :(1) Pica type. Second Edition, with Marginal References. Demy 8vo. cloth, 10s. 6d. (2) Long Primer type. Fcap. 8vo. cloth, 4s. 6d. (3) The same, on writing paper, with wide margin, cloth, 155. Canon Muratorianus: the earliest Catalogue of the Books of the New Testament. Edited with Notes and a Facsimile of the MS. in the Ambrosian Library at Milan, by S. P. Tregelles, LL.D. 1868. 4to. cloth, 10s. 6d. FATHERS OF THE CHURCH, &o. St. Athanasius : Orations against the Arians. With an Account of his Life by William Bright, D.D. 1873. Crown 8vo. cloth, 95. St. Athanasius: Historical Writings, according to the Benedictine Text. With an Introduction by William Bright, D.D. 1881. Crown 8vo. cloth, 1os. 6d. St. Augustine: Select Anti-Pelagian Treatises, and the Acts of the Second Council of Orange. With an Introduction by William Bright, D.D. Crown 8vo. cloth, gs. The Canons of the First Four General Councils of Nicaea, Constantinople, Ephesus, and Chalcedon. 1877. Crown 8vo. cloth, as. 60. Notes on the Canons of the First Four General Councils. By William Bright, D.D. 1882. Crown 8vo. cloth, 55. 6d. Digitized by Digitized by Google

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CLARENDON PRESS, OXFORD. Cyrilli Archiepiscopi Alexandrini in XII Pro phetas. Edidit P. E. Pusey, A.M. Tomi II. 1868. 8vo. cloth, al. 25. 7 Cyrilli Archiepiscopi Alexandrini in D. Joannis Evangelium. Accedunt Fragmenta Varia necnon Tractatus ad Tiberium Diaconum Duo. Edidit post Aubertum P. E. Pusey, A.M. Tomi III. 1872. 8vo. 21. 5s. Cyrilli Archiepiscopi Alexandrini Commentarii in Lucae Evangelium quae supersunt Syriace. E MSS. apud Mus. Britan. edidit R. Payne Smith, A.M. 1858. 4to. cloth, 11. as. The same, translated by R. Payne Smith, M.A. 2 vols. 1859. 8vo. cloth, 145. Ephraemi Syri, Rabulae Episcopi Edesseni, Balaei, aliorumque Opera Selecta. E Codd. Syriacis MSS. in Museo Britannico et Bibliotheca Bodleiana asservatis primus edidit J. J. Overbeck. 1865. 8vo. cloth, 17. Is. Eusebius' Ecclesiastical History, according to the text of Burton, with an Introduction by William Bright, D.D. 1881. Crown 8vo. cloth, 8s. 6d. Irenaeus: The Third Book of St. Irenaeus, Bishop of Lyons, against Heresies. With short Notes and a Glossary by H. Deane, B.D., Fellow of St. John's College, Oxford. 1874. Crown 8vo. cloth, 5s. 6d. Patrum Apostolicorum, S. Clementis Romani, S. Ignatii, S. Polycarpi, quae supersunt. Edidit Guil. Jacobson, S.T.P.R. Tomi II. Fourth Edition, 1863. 8vo. cloth, 17. Is. Socrates' Ecclesiastical History, according to the Text of Hussey, with an Introduction by William Bright, D.D. 1878. Crown 8vo. cloth, 7s. 6d. ECCLESIASTICAL HISTORY, BIOGRAPHY, &c. Baedae Historia Ecclesiastica. Edited, with English Notes, by G. H. Moberly, M.A. 1881. Crown 8vo. cloth, 10s. 6d. Digitized by Google

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CLARENDON PRESS, OXFORD. Bright (W., D.D.). Chapters of Early English Church History. 1878. 8vo. cloth, 125. Burnet's History of the Reformation of the Church of England. A new Edition. Carefully revised, and the Records collated with the originals, by N. Pocock, M.A. 7 vols. 1865. 8vo. Price reduced to il. Ios. Councils and Ecclesiastical Documents relating to Great Britain and Ireland. Edited, after Spelman and Wilkins, by A. W. Haddan, B.D., and W. Stubbs, M...., Regius Professor of Modern History, Oxford. Vols. I. and III. 1869-71. Medium 8vo. cloth, each il. Is. Vol. II. Part I. 1873. Medium 8vo. cloth, jos. 6d. Vol. II. Part II. 1878. Church of Ireland ; Memorials of St. Patrick. Stiff covers, 35. 6d. Hammond (C. E.). Liturgies, Eastern and Western. Edited, with Introduction, Notes, and a Liturgical Glossary. 1878. Crown 8vo. cloth, 10s. 6d. An Appendix to the above. 1879. Crown 8vo. paper covers, Is. 6ch. John, Bishop of Ephesus. The Third Part of his Ecclesiastical History. (In Syriac.) Now first edited by William Cureton, M.A. 1853. 4to. cloth, 11. 125. The same, translated by R. Payne Smith, M.A. 1860. 8vo. cloth, 10s. Monumenta Ritualia Ecclesiae Anglicanae. The occasional Offices of the Church of England according to the old use of Salisbury the Prymer in English, and other prayers and forms, with dissertations and notes. By William Maskell, M.A.. Second Edition. 1882. 3 vols. 8vo. cloth, al. 10s. The Ancient Liturgy of the Church of England, according to the uses of Saruni, York, Hereford, and Bangor, and the Roman Liturgy arranged in parallel columns, with preface and notes. By William Maskell, M.A. Third Edition. 1882. 8vo. cloth, 155. The Liturgy and Ritual of the Celtic Church. By F. E. Warren, B.D., Fellow of St. John's College, Oxford. 1881. 8vo. cloth, 145. The Leofric Missal. By the same Editor. In the Press. Montenente inalis Ec Digitized by Google Digitized by

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CLARENDON PRESS, OXFORD. 9 Records of the Reformation. The Divorce, 1527-1533. Mostly now for the first time printed from MSS. in the British Museum and other libraries. Collected and arranged by N. Pocock, M.A. 1870. 2 vols. 8vo. cloth, 1l. 16s. Shirley (W. W.). in the Apostolic Age. Some Account of the Church Second Edition, 1874. fcap. 8vo. cloth, 35. 6d. Stubbs (W.). Registrum Sacrum Anglicanum. An attempt to exhibit the course of Episcopal Succession in Eng. land. 1858. small 4to. cloth, 8s. 6d. ENGLISH THEOLOGY. Butler's Works, with an Index to the Analogy. 3 vols. 1874. 8vo. cloth, IIS. Butler's Sermons. 8vo. cloth, 55. 6d. Butler's Analogy of Religion. 8vo. cloth, 55. 6d. Heurtley's Collection of Creeds. 1858. 8vo. cloth, 6s. 6d. Homilies appointed to be read in Churches. Edited by J. Griffiths, M.A. 1859. 8vo. cloth, 7s. 6d. Hooker's Works, with his Life by Walton, ar ranged by John Keble, M.A. Sixth Edition, 1874. 3 vols. 8vo. cloth, il. IIs. 6d. Hooker's Works; the text as arranged by John Keble, M.A. 2 vols. 1875. 8vo. cloth, 11s. Pearson's Exposition of the Creed. Revised and corrected by E. Barton, D.D. Sixth Edition, 1877. 8vo. cloth, 105. 6d. Waterland's Review of the Doctrine of the Eucharist, with a Preface by the present Bishop of London. 1880. Crown 8vo. cloth, 6s. 6d. Digitized by Google

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10 CLARENDON PRESS, OXFORD. Wheatly's Illustration of the Book of Common Prayer. A new Edition, 1846. 8vo. cloth, 5s. Wyclif. A Catalogue of the Original Works of John Wyclif, by W. W. Shirley, D.D. 1863. 8vo. cloth, 3s. 6d. Wyclif. Select English Works. By T. Arnold, M.A. 3 vols. 1871. 8vo. cloth. Price reduced to 1l. Is. Wyclif. Trialogus. With the Supplement now first edited. By Gotthard Lechler. 1869. 8vo. cloth. Price reduced to 7s. HISTORICAL AND DOCUMENTARY WORKS. British Barrows, a Record of the Examination of Sepulchral Mounds in various parts of England. By William Greenwell, M.A., F.S.A. Together with Description of Figures of Skulls, General Remarks on Prehistoric Crania, and an Appendix by George Rolleston, M.D., F.R.S. 1877. Medium 8vo. cloth, 2gs. Britton. A Treatise upon the Common Law of England, composed by order of King Edward I. The French Text carefully revised, with an English Translation, Introduction, and Notes, by F. M. Nichols, M... 3 vols. 1865. Royal 8vo. cloth, Il. 16s. Clarendon's (Edw. Earl of) History of the Rebellion and Civil Wars in England. 7 vols. 1839. 18mo. cloth, il. 1.. Clarendon's (Edw. Earl of) History of the Rebellion and Civil Wars in England. Also his Life, written by himself, in which is included a Continuation of his History of the Grand Rebellion. With copious Indexes. In one volume, royal 8vo. 1842. cloth. il. 2s. Clinton's Epitome of the Fasti Hellenici. 1851. 8vo. cloth, 6s. 60. Clinton's Epitome of the Fasti Romani. 8vo. cloth, 75. 1854. Digitized by Google

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CLARENDON PRESS, OXFORD. Freeman's (E. A.) History of the Norman Conquest of England; its Causes and Results. In Six Volumes. 8vo. cloth, 51. gs. 6d. Vols. I-II together, 3rd edition, 1877. il. 16s. Vol. III, 2nd edition, 1874. il. Is. Vol. IV, and edition, 1875. 11. 1s. Vol. V, 1876. Il. is. Vol. VI. Index. 1879. 8vo. cloth, 1os. 6d. Freeman (E. A.). The Reign of William Rufus and the Accession of Henry the First. 2 vols. 8vo. cloth, il. 16s. Gascoigne's Theological Dictionary (" Liber Veritatum"): Selected Passages, illustrating the condition of Church and State, 1403-1458. With an Introduction by James E. Thorold Rogers, M.P. Small 4to. cloth, 1os. 6d. Magna Carta, a careful Reprint. Edited by W. Stubbs, M.A., Regius Professor of Modern History. 1879. 4to. stitched, Is. Olaf. Passio et Miracula Beati Olavi. Edited from a Twelfth-Century MS. in the Library of Corpus Christi College, Oxford, with an Introduction and Notes, by Frederick Metcalfe, M.A. Small 4to. stiff cover, 6s. Protests of the Lords, including those which have been expunged, from 1624 to 1874; with Historical Introductions. Edited by James E. Thorold Rogers, M.A. 1875. 3 vols. 8vo. cloth, al. 25. Rogers's History of Agriculture and Prices in England, A.D. 1259-1793. Vols. I and II (1259-1400). 1866. 8vo. cloth, 21. 2s. Vols. III and IV (1401-1582). 1882. 8vo. cloth, al. 10s. Sturlunga Saga, including the Islendinga Saga of Lawman Sturla Thordsson and other works. Edited by Dr. Gudbrand Vigfusson. In 2 vols. 1878. 8vo. cloth, al. 2s. Two of the Saxon Chronicles parallel, with Supplementary Extracts from the Others. Edited, with Intro. duction, Notes, and a Glossarial Index, by J. Earle, M.A.1865. 8vo. cloth, 16s. Digitized by Google

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12 CLARENDON PRESS, OXFORD. Statuta Universitatis Oxoniensis. 1882. 8vo. cloth, 5s. The Student's Handbook to the University and Colleges of Oxford. Sixth Edition. 1881. Extra fcap. 8vo. cloth, 2s.6d. MATHEMATICS, PHYSICAL SCIENCE, &c. Astronomical Observations made at the Uni versity Observatory, Oxford, under the direction of C. Pritchard, M.A., Savilian Professor of Astronomy. No. 1. 1878. Royal 8vo. paper covers, 35. 60. Treatise on Infinitesimal Calculus. By Bartho lomew Price, M.A., F.R.S., Professor of Natural Philosophy, Oxford. Vol. I. Differential Calculus. Second Edition, 8vo. cloth, 145. 6d. Vol. II. Integral Calculus, Calculus of Variations, and Differential Equations. Second Edition, 1865. 8vo. cloth, 18s. Vol. III. Statics, including Attractions; Dynamics of a Material Particle. Second Edition, 1868. 8vo. cloth, 16s. Vol. IV. Dynamics of Material Systems; together with a chapter on Theoretical Dynamics, by W.F. Donkin, M.A., F.R.S. 1862. 8vo. cloth, 16s. . Rigaud's Correspondence of Scientific Men of the 17th Century, with Table of Contents by A. de Morgan, and Index by the Rev. J. Rigaud, M.A., Fellow of Magdalen College, Oxford. 2 vols. 1841-1862. 8vo. cloth, 18s. 6d. Vesuvius. By John Phillips, M.A., F.R.S., Professor of Geology, Oxford. 1869. Crown 8vo. cloth, 1os. 6d. Geology of Oxford and the Valley of the Thames. By the same Author. 1871. 8vo. cloth, 21s. Synopsis of the Pathological Series in the Oxford Museum. By H. W. Acland, M.D., F.R.S., 1867. 8vo. cloth, 2s.6d. Thesaurus Entomologicus Hopeianus, or a De scription of the rarest Insects in the Collection given to the University by the Rev. William Hope. By J. O. Westwood, M.A., F.L.S. With 40 Plates. 1874. Small folio, half morocco, 71. 105. Text-Book of Botany, Morphological and Phy siological. By Dr. Julius Sachs, Professor of Botany in the University of Wurzburg. A New Edition. Translated by S. H. Vines, M.A. Royal 8vo. al. 11 s. 6d. Just Published. Digitized by Google Digitized by

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CLARENDON PRESS, OXFORD. 13 Johannes Muller on Certain Variations in the Vocal Organs of the Passeres that have hitherto escaped notice. Translated by F. J. Bell. B.A., and edited with an Appendix, by A. H. Garrod, M.A., F.R.S. With Plates. 1878. 4to. paper covers, 75, 6d. MISCELLANEOUS. Bacon's Novum Organum. Edited, with Eng-. lish notes, by G. W. Kitchin, M.A. 1855. 8vo. cloth, 9s. 6d. Bacon's Novum Organum. Translated by G. W. Kitchin, M.A. 1855. 8vo. cloth, gs. 6d. (See also p. 37.) The Works of George Berkeley, D.D., formerly Bishop of Cloyne; including many of his writings hitherto unpublished. With Prefaces, Annotations, and an Account of his Life and Philosophy, by Alexander Campbell Fraser, M.A. 4 vols. 1871. 8vo. cloth, al. 18s. The Life, Letters, &c. I vol. cloth, 16s. See also p. 37. The Logic of Hegel; translated from the En cyclopaedia of the Philosophical Sciences. With Prolegomena by William Wallace, M.A. i874. 8vo. cloth, 145. Smith's Wealth of Nations. A new Edition, with Notes, by J. E. Thorold Rogers, M.A. 2 vols. 1880. cloth, 215. A Course of Lectures on Art, delivered before the University of Oxford in Hilary Term, 1870, by John Ruskin, M.A., Slade Professor of Fine Art. 8vo. cloth, 6s. Aspects of Poetry; being Lectures delivered at Oxford by John Campbell Shairp, LL.D., Professor of Poetry, Oxford. Crown 8vo. cloth, 1os. 6d. A Critical Account of the Drawings by Michel Angelo and Raffaello in the University Galleries, Oxford. By J. c. Kobinson, F.S.A. 1870. Crown 8vo. cloth, 4s. Catalogue of the Castellani Collection of Anti quities in the University Galleries, Oxford. By W. S. W. Vaux, M.A., F.R.S. Crown 8vo. stiff cover, is. Digitized by Google

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CLARENDON PRESS, OXFORD. * . The Sacred Books of the East. TRANSLATED BY VARIOUS ORIENTAL SCHOLARS, AND EDITED BY F. MAX MULLER. Vol. I. The Upanishads. [Translated by F. Max Muller.] Part I. The Khandogya-upanishad, The Talavakaraupanishad, The Aitareya-aranyaka, The Kaushitaki-brahmanaupanishad, and The Vagasaneyi-samhita-upanishad. 8vo. cloth, 10s. 60. Vol. II. The Sacred Laws of the Aryas, as taught in the Schools of A pastamba, Gautama, Vasishtha, and Baudhiyana. [Translated by Prof. Georg Buhler.] Part I, Apastamba and Gautama. 8vo. cloth, 10s. 60. Vol. III. The Sacred Books of China. The Texts of Confucianism. [Translated by James Legge.] Part I. The Shu King, The Religious portions of the Shih King, and The Hsiao King. 8vo. cloth, iss. 6d. Vol. IV. The Vendidad. Translated by James Darmesteter. 8vo. cloth, 1os. 6d. Vol. V. The Bundahis, Bahman Yast, and Shayast la-Shayast. Pahlavi Texts, Part I. Translated by E. W. West. 8vo. cloth, 125, 6d. Vols. VI and IX. The Qur'an. Parts I and II. Translated by Professor E. H. Palmer. 8vo. cloth, a1s. Vol. VII. The Institutes of Vishnu. Translated by Professor Julius Jolly. 8vo. cloth, tos. 6d. Vol. VIII. The Bhagavadgita, Sanatsugatiya, and Anugfta. Translated by Kashinath Trimbak Telang. 8vo. cloth, Ios. 6d. Vol. X. The Dhammapada, translated by Professor F. Max Muller; and The Sutta Nipata, translated by Professor Fausboll; being Canonical Books of the Buddhists. 8vo. cloth, Ios. 6d. Vol. XI. The Mahaparinibbana Sutta, The Tevigga Sutta, The Mahasudassana Sutta, The Dhamma-Kakkappavaltana Sutta. Translated by T. W. Rhys Davids. 8vo. cloth, 1os. 6d. Vol. XII. The Satapatha-Brahmana. Translated by Professor Eggeling. Vol. I. 8vo. cloth, 12s.6d. Vol. XIII. The Patimokkha. Translated by T. W. Rhys Davids. The Mahavagga, Part I. Translated by Dr. H. Oldenberg cloch, a, and of Vir Digitized by Google

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CLARENDON PRESS, OXFORD. 15 Vol. XVI. The Yt King, with an Appendix on the Philosophy of the Scholars of the Sung dynasty, professedly derived from the Yi. Translated by James Legge. The following Volumes are in the Press :Vol. XIV. The Sacred Laws of the Aryas, as taught in the Schools of Vasishtha and Baudhayana. Translated by Pro fessor Georg Buhler. Vol. XV. The Upanishads. Part II. Translated by F. Max Muller. Vol. XVII. The Mandvagga, and Kullavagga. Part II. Translated by T. W. Rhys Davids and Dr. H. Oldenberg. Vol. XVIII. The Dadistan-f Dinik, and Epistles of Mandskihar. Pahlavi exts, Part II. Translated by E. W. West. Vol. XIX. The Fo-sho-hing-tsan-king. Translated by Samuel Beal. Vol. XX. The Vayu-Purana. Translated by Professor Bhandarkar, of Elphinstone College, Bombay. Vol. XXI. The Saddharma-pundarika. Translated by Professor Kem. Vol. XXII. The Akaranga-Sitra. Translated by Professor Jacobi. Anecdota Oxoniensia : Classical Series. Vol. I. Part I. The English Manuscripts of the Nicomachean Ethics, described in relation to Bekker's Manuscripts and other sources. By J. A. Stewart, M.A., Classical Lecturer, Christ Church. Small 4to. 35. 60. Classical Series. Vol. I. Part II. Nonius Mar cellus, de Compendiosa Doctrina, Harleian MS. 2719. Collated by J. H. Onions, M.A., Senior Student of Christ Church. Small 4to. 35. 6d. Semitic Series. Vol. I. Part I. Commentary on Esra and Nehemiah. By Rabbi Saadiah. Edited by H. J. Matthews, M.A., Exeter College, Oxford. Small 4to. 35. 6d. Aryan Series. Vol. I. Part I. Buddhist Texts from Japan. Edited by F. Max Muller. Small 4to. 38. 6d. Mediaeval and Modern Series. Vol. I. Part I. Sinonoma Bartholomei; A Glossary from a Fourteenth-Century MS. in the Library of Pembroke College, Oxford. Edited by J. L. G. Mowat, MA., Fellow of Pembroke College, Small 4to. 3s. 60. Digitized by Google

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16 CLARENDON PRESS, OXFORD. Clarendon Press Series The Delegates of the Clarendon Press having undertaken the publication of a series of works, chiefly educational, and entitled the Clarendon Press Series, have published, or have in preparation, the following. Those to which prices are attached are already published; the others are in preparation. I. ENGLISH. A First Reading Book. By Marie Eichens of Berlin; and edited by Anne J. Clough. Extra fcap. 8vo. stiff covers, 4d. For Little Oxford Reading Book, Part I. Children. Extra fcap. 8vo. stiff covers, 6d. For Junior An Elementary English Grammar and Exercise Book. By O. W. Tancock, M.A., Head Master of Norwich School. Second Edition. Extra fcap. 8vo. cloth, Is. 6d. Oxford Reading Book, Part II. Classes. Extra fcap. 8vo. stiff covers, 6d. An English Grammar and Reading Book, for Lower Forms in Classical Schools. By O. W. Tancock, M.A., Head Master of Norwich School. Third Edition. Extra fcap. 8vo. cloth, 3s. 6d. Typical Selections from the best English Writers, with Introductory Notices. Second Edition. In Two Volumes. Extra fcap. 8vo. cloth, 3s. 6d. each. Vol. I. Latimer to Berkeley. Vol. II. Pope to Macaulay. The Philology of the English Tongue. By J. Earle, M.A., formerly Fellow of Oriel College, and Professor of Anglo-Saxon, Oxford. Third Edition. Extra fcap. 8vo. cloth, 7s. 6d. Digitized by Google

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CLARENDON PRESS, OXFORD. 19 A Book for the Beginner in Anglo-Saxon. By John Earle, M.A., Professor of Anglo-Saxon, Oxford. Second Edition. Extra fcap. 8vo. cloth, 2s.6d. An Anglo-Saxon Reader. In Prose and Verse. With Grammatical Introduction, Notes, and Glossary. By Henry Sweet, M.A. Third Edition. Extra fcap. 8vo. cloth, 8s. 6d. An Anglo-Saxon Primer, with Grammar, Notes, and Glossary. By the same Author. Extra fcap. 8vo. cloth, as. 6d. The Ormulum ; with the Notes and Glossary of Dr. R. M. White. Edited by Rev. R. Holt, M.A. 1878. 2 vols. Extra fcap. 8vo. cloth, 21s. Specimens of Early English. A New and Re vised Edition. With Introduction, Notes, and Glossarial Index. By R. Morris, LL.D., and W. W. Skeat, M.A. Part I. From Old English Homilies to King Horn (A.D. 1150 to A.D. 1300). Extra fcap. 8vo. cloth, 9s. Part II. From Robert of Gloucester to Gower (A.D. 1298 to A.D. 1393). Second Edition. Extra fcap. 8vo. cloth, 7s.6d. Specimens of English Literature, from the Ploughmans Crede' to the 'Shepheardes Calender' (A.D. 1394 to A.D. 1579). With Introduction, Notes, and Glossarial Index. By W. W. Skeat, M.A. Extra fcap. 8vo. cloth, 75. 6d. The Vision of William concerning Piers the Plowman, by William Langland. Edited, with Notes, by W. W. Skeat, M.A. Third Edition. Extra fcap. 8vo. cloth, 4s. 6d. Chaucer. The Prioresses Tale; Sir Thopas; The Monkes Tale; The Clerkes Tale: The Squieres Tale, &c. Edited by W. W. Skeat, M.A. Second Edition. Extra fcap. 8vo. cloth, 4s. 6d. Chaucer. The Tale of the Man of Lawe ; The Pardoneres Tale; The Second Nonnes Tale; The Chanouns Yemannes Tale. By the same Editor. Extra fcap. 8vo. cloth, 45. 6d. (See also p. 19.) Digitized by Google

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18 CLARENDON PRESS, OXFORD. Old English Drama. Marlowe's Tragical His tory of Dr. Faustus, and Greene's Honourable History of Friar Bacon and Friar Bungay. Edited by A. W. Ward, MA., Professor of History and English Literature in Owens College, Manchester. 1878. Extra fcap. 8vo. cloth, 5s.6d. Marlowe. Edward II. With Introduction, Notes, &c. By O. W. Tancock, M.A., Head Master of Norwich School. Extra fcap. 8vo. cloth, 3s. Shakespeare. Hamlet. Edited by W. G. Clark, M.A., and W. Aldis Wright, M.A. Extra fcap. 8vo. stiff covers, as. Shakespeare. Select Plays. Edited by W. Aldis Wright, M.A. Extra fcap. 8vo. stiff covers. The Tempest, Is. 6d. King Lear, Is. 6d. As You Like It, is, 6d. A Midsummer Night's Dream, Is. 62. Julius Caesar, as. Coriolanus, as. 6d. Richard the Third, 2s.6d. Henry the Fifth, as. Twelfth Night. In the Press. (For other Plays, see p. 19.) - - Milton. Areopagitica. With Introduction and Notes. By J. W. Hales, M.A., late Fellow of Christ's College, Cambridge. Second Edition. Extra fcap. 8vo, cloth, 3s. - Bunyan. Holy War. Edited by E. Venables, M.A. In the Press. (See also p. 20.) - - Locke's Conduct of the Understanding. Edited, with Introduction, Notes, &c., by T. Fowler, M.A., Professor of Logic in the University of Oxford. Extra fcap. 8vo. cloth, as. - Addison. Selections from Papers in the Spec tator. With Notes. By T. Arnold, M.A., University College. Second Edition. Extra fcap. 8vo. cloth, 4s. 6d. Burke. Four Letters on the Proposals for Peace with the Regicide Directory of France. Edited, with Introduction and Notes, by E. J. Payne, M.A. Extra fcap. 8vo. cloth, 5s. (See also p. 20.) Digitized by Digitized by Google

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CLARENDON PRESS, OXFORD. 19 Also the following in paper covers :Goldsmith. The Deserted Village, 2d. Gray. Elegy and Ode on Eton College. 2d. Johnson. Vanity of Human Wishes. With Notes by E. J. Payne, M.A. 4d. Keats. Hyperion, Book I. With Notes by W. T. Arnold, B.A. 1d. Milton. With Notes by R. C. Browne, M.A. Lycidas, 3d. L'Allegro, 3d. Il Penseroso, 4d. Comus, 6d. Samson Agonistes, 6d. Parnell. The Hermit. 2d. Scott. Lay of the Last Minstrel. Introduction and Canto 1, with Preface and Notes by W. Minto, M.A. 60. A SERIES OF ENGLISH CLASSICS, Designed to meet the wants of Students in English Literature, by the late Rev.J. 8. BREWER, M.A., of Queen's College, Oxford, and Professor of English Literature at King's College, London. 1. Chaucer. The Prologue to the Canterbury Tales; The Knightes Tale; The Nonne Prestes Tale. Edited by R. Morris, Editor of Specimens of Early English, &c., &c. Sixth Edition. Extra fcap. 8vo. cloth, as. 6d. (See also p. 17.) Spenser's Faery Queene. Books I and II. Designed chiefly for the use of Schools. With Introduction, Notes, and Glossary. By G. W. Kitchin, M.A. Book 1. Eighth Edition. Extra fcap. 8vo. cloth, as. 6d. Book II. Sixth Edition. Extra fcap. 8vo. cloth, 2s. 6d. 3. Hooker. Ecclesiastical Polity, Book I. Edited by R. W. Church, M.A., Dean of St. Paul's; formerly Fellow of Oriel College, Oxford. Second Edition. Extra fcap. 8vo. cloth, 2s. 4. Shakespeare. Select Plays. Edited by W. G. Clark, M.A., Fellow of Trinity College, Cambridge ; and W. Aldis Wright, M.A., Trinity College, Cambridge. Extra fcap. 8vo. stiff covers. I. The Merchant of Venice. Is. II. Richard the Second. Is. 6d. III. Macbeth. Is. 6d. (For other Plays, see p. 18.) C 2 Digitized by Google

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20 CLARENDON PRESS, OXFORD. 5. Bacon. 1. Advancement of Learning. Edited by W. Aldis Wright, M.A. Second Edition. Extra fcap. 8vo. cloth, 4s. 6d. II. The Essays. With Introduction and Notes. By J. R. Thursfield, M.A., Fellow and formerly Tutor of Jesus College, Oxford. 6. Milton. Poems. Edited by R. C. Browne, M.A. 2 vols. Fourth Edition. Extra fcap. 8vo. cloth. 6s. 6d. Sold separately, Vol. I. 45.; Vol. II. 35. (See also p. 19.) 7. Dryden. Select Poems. Stanzas on the Death of Oliver Cromwell; Astraea Redux; Annus Mirabilis ; Absalom and Achitophel ; Religio Laici; The Hind and the Panther. Edited by W. D. Christie, M.A. Second Edition. Extra fcap. 8vo. cloth, 35. 6d. 8. Bunyan. The Pilgrim's Progress, Grace Abounding, Relation of the Imprisonment of Mr. John Bunyan. Edited, with Biographical Introduction and Notes, by E. Venables, M.A. 1879. Extra fcap. 8vo. cloth, 5s. 9. Pope. With Introduction and Notes. By Mark Pattison, B.D., Rector of Lincoln College, Oxford. 1. Essay on Man. Sixth Edition. Extra fcap. 8vo. Is, 6d. II. Satires and Epistles. Third Edition. Exira fcap. 8vo. as. 10. Johnson. Rasselas; Lives of Pope and Dryden. Edited by Alfred Milnes, B.A. (London), late Scholar of Lincoln College, Oxford. Extra fcap. 8vo. cloth, 4s. 6d. II. Burke. Select Works. Edited with In troduction and Notes, by E. J. Payne, M.A., of Lincoln's Inn, Barrister-at-Law, and Fellow of University College, Oxford. 1. Thoughts on the Present Discontents; the two Speeches on America. Second Edition. Extra fcap. 8vo. cloth, 4s. 6d. II. Reflections on the French Revolution. Second Edition. Extra fcap. 8vo. cloth, 5s. (See also p. 18.) 12. Cowper. Edited, with Life, Introductions, and Notes, by H. T. Griffith, B.A., formerly Scholar of Pembroke College, Oxford. 1. The Didactic Poems of 178., with Selections from the Minor Pieces, A.D. 1779-1783. Extra fcap. Svo. cloth, 3s. II. The Task, with Tirocinium, and Selections from the Minor Poems, A.D. 1784-1799. Extra fcap. 8vo. cloth, 35. Digitized by Google

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CLARENDON PRESS, OXFORD. 21 II. LATIN. An Elementary Latin Grammar By John B. Allen, M.A., Head Master of Perse Grammar School, Cambridge. Third Edition, Revised and Corrected. Extra fcap. 8vo. cloth, as. 6d. A First Latin Exercise Book. By the same Author. Third Edition. Extra fcap. 8vo. cloth, as. 6d. A Second Latin Exercise Book. By the same Author. Preparing. Anglice Reddenda, or Easy Extracts, Latin and Greek. for Unseen Translation. By C. S. Jerram, M.A. Second Edition, Revised and Enlarged Extra fcap. 8vo. cloth, as. 6d. Passages for Translation into Latin. For the use of Passmen and others. Selected by J. Y. Sargent. M.A.. Fellow and Tutor of Magdalen College, Oxford. Fifth Edition. Extra fcap. 8vo. cloth, 2s.6d. First Latin Reader. By T. J. Nunns, M.A. Third Edition. Extra fcap. 8vo. cloth, as. Second Latin Reader. In Preparation. Caesar. The Commentaries (for Schoo With Notes and Maps. By Charles E. Moberly, M.A. Part I. The Gallic War. Third Edition. Extra fcap. 8vo. cloth, 4s. 6d. Part 11. The Civil War. Extra fcap. 8vo cloth, 3s. 6d. The Civil War. Book I. Extra fcap. 8vo. cloth, as. Cicero: Selection of interesting and descrip tive passages. With Notes. By Henry Walford, M.A. In three Parts. Second Edition. Extra fcap. 8vo. cloth, 4s. 6d. Each Part separately, limp, is. 6d. Part I. Anecdotes from Grecian and Roman History. Part II. Omens and Dreams: Beauties of Nature. Part III. Rome's Rule of her Provinces. Cicero. Selected Letters (for Schools). With Notes. By the late C. E. Prichard, M.A., and E. R. Bernard, M.A. Second Edition. Extra fcap. 8vo. cloth, 3s. Digitized by Google

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22 CLARENDON PRESS, OXFORD. Cicero. Select Orations (for Schools). With Notes. By J. R. King, M.A. Extra fcap. 8vo. cloth, as. 6d. Cornelius Nepos. With Notes. By Oscar Browning, M.A. Second Edition. Extra fcap. 8vo. cloth, 2s.6d. Livy. Selections (for Schools). With Notes and Maps. By H. Lee-Warner, M.A. Extra fcap. 8vo. In Parts, limp, each is, 6d. Part I. The Caudine Disaster. Part II. Hannibal's Campaign in Italy. Part III. The Macedonian War. Livy. Books V-VII. With Introduction and Notes. By A. R. Cluer, B.A. Extra fcap. 8vo. cloth, 3s. 6d. Ovid. Selections for the use of Schools. With Introductions and Notes, and an Appendix on the Roman Calendar. By W. Ramsay, M.A. Edited by G. G. Ramsay, M.A., Professor of Humanity, Glasgow. Second Edition. Extra fcap. 8vo. cloth. 55. 6d. Pliny. Selected Letters (for Schools). With Notes. By the late C. E. Prichard, M.A., and E. R. Bernard, M.A. Second Edition. Extra fcap. 8vo. cloth, 35. Catulli Veronensis Liber. Iterum recognovit, apparatum criticum prolegomena appendices addidit, Robinson Ellis, A.M. 1878. Demy 8vo. cloth, 16s. A Commentary on Catullus. By Robinson Ellis, M.A. 1876. Demy 8vo. cloth, 16s. Catulli Veronensis Carmina Selecta, secundum recognitionem Robinson Ellis, A M. Extra fcap. 8vo. cloth, 35. 6d. Cicero de Oratore. With Introduction and Notes, by A S. Wilkins, M.A., Professor of Latin, Owens College, Manchester. Book I. 1879. 8vo. cloth, 6s. Book II. 1831. 8vo. cloth, 5s. Digitized by Google

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CLARENDON PRESS, OXFORD. 23 Cicero's Philippic Orations. With Notes. By J. R. King, M.A. Second Edition. 1879. 8vo. cloth, 1os. 6d. Cicero. Select Letters. With English Intro ductions, Notes, and Appendices. By Albert Watson, M.A. Third Edition. 1881. Demy 8vo. cloth, 18s. Cicero. Select Letters. Text. By the same Editor. Extra fcap. 8vo. cloth, 4s. Cicero pro Cluentio. With Introduction and Notes. By W. Ramsay, M.A. Edited by G. G. Ramsay, M.A. Extra fcap. 8vo. cloth, 3s. 6d. Horace. With a Commentary. Volume I. The Odes, Carmen Seculare, and Epodes. By Edward C. Wickham, M.A., Head Master of Wellington College. Second Edition. 1877. Demy 8vo. cloth, 125. Horace. A reprint of the above, in a size suitable for the use of Schools. Extra fcap. 8vo. cloth, 5s.6d. Livy, Book I. With Introduction, Historical Examination, and Notes. By J. R. Seeley, M.A., Regius Professor of Modern History, Cambridge. Third Edition. 1881. 8vo. cloth, 6s. Ovid. P. Ovidii Nasonis Ibis. Ex Novis Codicibus Edidit. Scholia Vetera Commentarium cum Prolegomenis Appendice Indice addidit, R. Ellis, A.M. Demy 8vo. cloth, Ios. 6d. Persius. The Satires. With a Translation and Commentary. By John Conington, M.A. Edited by Henry Nettleship, M.A. Second Edition. 1874. 8vo, cloth, 75. 60. Virgil. With Introduction and Notes, by T. L. Papillon, MA., Fellow of New College, Oxford. Two vols. crown 8vo. cloth, 1os. 6d. Digitized by Google

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24 CLARENDON PRESS, OXFORD. Selections from the less known Latin Poets. By North Pinder, M.A. 1869. Demy 8vo. cloth, 15. Fragments and Specimens of Early Latin. With Introductions and Notes. 1874. By John Wordswarth, M.A. 8vo. cloth, 18s. Tacitus. The Annals. With Essays and Notes. Preparing. Vergil: Suggestions Introductory to a Study of the Aeneid.By H. Nettleship, M.A. 8vo. sewed, Is. 6d. Ancient Lives of Vergil; with an Essay on the Poems of Vergil, in connection with his Life and Times. By H. Nettleship, M.A. 8vo. sewed, 25. The Roman Satura: its original form in con nection with its literary development. By H. Nettleship, M.A. 8vo. sewed, 15. A Manual of Comparative Philology.' By T. L. Papillon, M.A., Fellow and Lecturer of New College. Second Edition. Crown 8vo. cloth, 6s. The Roman Poets of the Augustan Age. By William Young Sellar, M.A., Professor of Humanity in the Uni. versity of Edinburgh. VIRGIL. 1877. 8vo. cloth, 145. The Roman Poets of the Republic. By the same Author. New Edition, Revised and Enlarged. 1881. 8vo. cloth, As. III. GREEK. A Greek Primer, for the use of beginners in that Language. By the Right Rev. Charles Wordsworth, D.C.L. Bishop of St. Andrews. Sixth Edition, Revised and Enlarged Extra fcap. 8vo. cloth, Is. 6d. Graecae Grammaticae Rudimenta in usum Scholarum. Auctore Carolo Wordsworth, DC.L. Twentieth Edition 1882. 12mo. cloth, 4s. Digitized by Google

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CLARENDON PRESS, OXFORD. 25 A Greek-English Lexicon, abridged from Liddell and Scott's 4to. edition, chiefly for the use of Schools. Nineteenth Edition. Carefully Revised throughout. 1880. Square iamo. cloth, 75. 6d. Greek Verbs, Irregular and Defective; their forms, meaning, and quantity; embracing all the Tenses used by Greek writers, with references to the passages in which they are found. By W. Veitch. Fourth Edition. Crown 8vo. cloth, ios. 6d. The Elements of Greek Accentuation (for Schools): abridged from his larger work by H. W. Chandler, M.A., Waynflete Professor of Moral and Metaphysical Philosophy, Oxford. Extra fcap. 8vo. cloth. 2s.6d. A Series of Graduated Greek Readers :First Greek Reader. By W. G. Rushbrooke, M.L, formerly Fellow of St. John's College, Cambridge. Second Classical Master at the City of London School. Extra fcap. 8vo. cloth, as. 6d. Second Greek Reader. By A. M. Bell, M.A. Extra fcap. 8vo. cloth, 36. 6d. Third Greek Reader. In Preparation. Fourth Greek Reader; being Specimens of Greek Dialects. With Introductions and Notes. By W. W. Merry, M.A., Fellow and Lecturer of Lincoln College. Extra fcap. 8vo. cloth, 4s. 60. Fifth Greek Reader. Part I. Selections from Greek Epic and Dramatic Poetry, with Introductions and Notes. By Evelyn Abbott, M.A., Fellow of Balliol College. Extra fcap. 8vo, cloth, 4s. 6d. Part II. By the same Editor. In Preparation. The Golden Treasury of Ancient Greek Poetry; being a Collection of the finest passages in the Greek Classic Poets, with Introductory Notices and Notes. By R. S. Wright, M.A., Fellow of Oriel College, Oxford. Extra fcap. 8vo. cloth, 8s, 6d. A Golden Treasury of Greek Prose, being a collection of the finest passages in the principal Greek Prose Writers, with Introductory Notices and Notes. By R. S. Wright, M.A., and J. E. L. Shadwell, M.A. Extra fcap. 8vo, cloth, 4s. 6d. Digitized by Google

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26 CLARENDON PRESS, OXFORD. Aeschylus. Prometheus Bound (for Schools). With Introduction and Notes, by A. O. Prickard, M.A., Fellow of New College. Extra fcap. 8vo. cloth, as. Aeschylus. Agamemnon. With Introduction and Notes by Arthur Sidgwick, M.A., Tutor of Corpus Christi College, Oxford; late Fellow of Trinity College, Cambridge, and Assistant Master of Rugby School. Extra fcap. 8vo. cloth, 35. Aeschylus. The Choephoroe. With Introduction and Notes by the same Editor. Preparing. Aristophanes. In Single Plays, edited, with English Notes, Introductions, &c., by W. W. Merry, M.A. Extra fcap. 8vo. The Clouds, as. The Achamians, 25. Other Plays will follow. Arrian. Selections (for Schools). With Notes. By J. S. Phillpotts, B.C.L., Head Master of Bedford School. Cebes. Tabula. With Introduction and Notes by C. S. Jerram, M.A. Extra fcap. 8vo. cloth, 2s. 6d. Euripides. Alcestis (for Schools). By C. S. Jerram, M.A. Extra fcap. 8vo. cloth, as. 6d. Euripides. Helena. Edited with Introduction, Notes, and Critical Appendix, for Upper and Middle Forms. By C. S. Jerram, M.A. Extra fcap. 8vo. cloth, 3s. Herodotus. Selections from. Edited, with In troduction, Notes, and a Map, by W. W. Merry, M.A., Feilow and Lecturer of Lincoln College. Extra fcap. 8vo. cloth, as. 6d. Homer. Odyssey, Books I-XII (for Schools). By W. W. Merry, M.A. Twenty-fourth Thousand. Extra fcap. 8vo. cloth, 45. 6d. Book II, separately, is. 6d. Homer. Odyssey, Books XIII-XXIV (for Schools). By the same Editor, Extra fcap. 8vo. cloth, 5s. Digitized by Google

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CLARENDON PRESS, OXFORD. 27 Homer. Iliad, Book I (for Schools). By D. B. Monro, M.A. Extra fcap. 8vo. cloth, 2s. Homer. Iliad, Books VI and XXI. With Introduction and Notes. By Herbert Hailstone, M.A., late Seholar of St. Peter's College, Cambridge. Extra fcap. 8vo. cloth, is. 60. each. Lucian. Vera Historia (for Schools). By C. S. Jerram, M.A. Extra fcap. 8vo. cloth, 1s. 6d. Plato. Selections (for Schools). With Notes. By B. Jowett, M.A., Regius Professor of Greek; and J. Purves, M.A, Fellow and late Lecturer of Balliol College, Oxford. In the Press. Sophocles. In Single Plays, with English Notes, &c. By Lewis Campbell. M.A., Professor of Greek in the University of St. Andrew's, and Evelyn Abbott, M.A., Balliol College, Oxford. Extra fcap. 8vo. limp. Oedipus Tyrannus. New and Revised Edition. 25. Oedipus Coloneus, Antigone, is.gd. each. Ajax, Electra, Trachiniae, Philoctetes, 2s, each. Sophocles. Oedipus Rex: Dindorf's Text, with Notes by the present Bishop of St. David's. Ext. fcap. 8vo. limp, Is. 6d. Theocritus (for Schools). With Notes. By H. Kynaston, M.A. (late Snow), Head Master of Cheltenham College. Third Edition. Extra fcap. 8vo. cloth, 4s. 6d. Xenophon. Easy Selections (for Junior Classes). With a Vocabulary, Notes, and Map. By J. S. Phillpotts, B.C.L., and C. S. Jerram, M.A. Third Edition. Extra fcap. 8vo. cloth, 35. 6d. Xenophon. Selections (for Schools). With Notes and Maps. By J. S. Phillpotts. B C.L., Head Master of Bedford School. Fourth Edition. Extra fcap. 8vo. cloth, 3s. 6d. Xenophon. Anabasis, Book II. With Notes and Map. By C. S. Jerram, M.A. Extra fcap. 8vo. cloth, as. Digitized by Google

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28 CLARENDON PRESS, OXFORD. Aristotle's Politics. By W. L. Newman, M.A., Fellow of Balliol College, Oxford. Aristotelian Studies. I. On the Structure of the Seventh Book of the Nicomachean Ethics. By. J. C. Wilson, M.A., Fellow of Oriel College, Oxford. 1879. Medium 8vo. stiff, 5s. Demosthenes and Aeschines. The Orations of Demosthenes and AEschines on the Crown. With Introductory Essays and Notes. By G. A. Simcox, M.A., and W. H. Simcox, M.A. 1872. 8vo. cloth, 12s. Homer. Odyssey, Books I-XII. Edited with English Notes, Appendices, etc. By W. W. Merry, M.A., and the late James Riddell, M.A. 1876. Demy Svo. cloth, 16s.' Honer. Iliad. With Introduction and Notes. By D. B. Monro, M.A., Vice-Provost of Oriel College, Oxford. Preparing A Grammar of the Homeric Dialect. By D. B. Monro, M.A., Fellow of Oriel College. Demy 8vo. cloth, 10s. 6d. Just Published. Sophocles. The Plays and Fragments. With English Notes and Introductions, by Lewis Campbell, M.A., Professor of Greek, St. Andrews, formerly Fellow of Queen's College, Oxford. 2 vols. Vol. I. Oedipus Tyrannus. Oedipus Coloneus. Antigone. Second Edition. 1879. 8vo. cloth, 16s. Vol. II. Ajax. Electra. Trachiniae. Philoctetes. Fragments 1881. 8vo. cloth, 16s. Sophocles. The Text of the Seven Plays. By the same Editor. Extra fcap. 8vo. cloth, 4s. 6d. A Manual of Greek Historical Inscriptions. By E. L. Hicks, M.A., formerly Fellow and Tutor of Corpus Christi College, Oxford. Demy 8vo. cloth, 1os. 6d. Digitized by Digitized by Google

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CLARENDON PRESS, OXFORD. 29 IV. FRENCH. An Etymological Dictionary of the French Language, with a Preface on the Principles of French Etymology. By A. Brachet. Translated into English by G. W. Kitchin, M.A. Second Edition. Crown 8vo. cloth, 7s.6d. Brachet's Historical Grammar of the French Language. Translated into English by G. W. Kitchin, M.A. Fourth Edition. Extra scap. 8vo. cloth, 3s. 6d. A Short History of French Literature. By George Saintsbury, M.A. Crown 8vo. cloth, 1os. 6d. Specimens of French Literature, from Villon to Hugo. Selected and arranged by the same Editor. Preparing. A Primer of French Literature. By the same Author. Extra fcap. 8vo. cloth, as. French Classics, Edited by GUSTAVE MASSON, B.A. Corneille's Cinna, and Moliere's Les Femmes Savantes. With Introduction and Notes. Extra fcap. 8vo. cloth, Sementes Racine's Andromaque, and Corneille's Le Men teur. With Louis Racine's Lise of his father. Extra fcap. 8vo. cloth, 2s.6d. Moliere's Les Fourberies de Scapin, and Ra cine's Athalie. With Voltaire's Life of Moliere. Extra scap. 8vo. cloth, as, 6d. Selections from the Correspondence of Madame de Sevigne and her chief Contemporaries. Intended more especially for Girls Schools. Extra fcap. 8vo. cloth, 35. Voyage autour de ma Chambre, by Xavier de Maistre; Ourika, by Madame de Duras; La Dot de Suzette, by Ficvie: Les Jumeaux de l'Hotel Corneille. by Edmond About; Mesaventures d'un Ecolier, by Rodolphe Topffer. Extra fcap. 8vo. cloth, as. 6d. Regnard's Le Foueur and Brueys and Pala prat's Le Grondeur. Extra fcap. 8vo. cloth, as. 6d. Digitized by Google

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30 CLARENDON PRESS, OXFORD. Louis XIV and his Contemporaries; as de scribed in Extracts from the best Memoirs of the Seventeenth Century. With English Notes, Genealogical Tables, &c. Extra fcap. 8vo. cloth, as. 6d. V. GERMAN. LANGE'S German Course. By HERMANN LANGE, Teacher of Modern Languages, Manchester: The Germans at Home; a Practical Introduc tion to German Conversation, with an Appendix containing the Essentials of German Grammar. Second Edition. 8vo. cloth, as. 6d. The German Manual; a German Grammar, a Reading Book, and a Handbook of German Conversation. 8vo. cloth, 7s, 6d. A Grammar of the German Language. 8vo. cloth, 3s. 6d. This Grammar' is a reprint of the Grammar contained in * The German Manual,' and, in this separate form, is intended for the use of Students who wish to make themselves acquainted with German Grammar chiefly for the purpose of being able to read German books. German Composition; Extracts from English and American writers for Translation into German, with Hints for Translation in footnotes. In the Press. Lessing's Laokoon. With Introduction, Eng lish Notes, etc. By A. Hamann, Phil. Doc, M.A. Extra fcap. 8vo. cloth, 48.6d. Wilhelm Tell. A Drama. By Schiller. Trans lated into English Verse by E. Massie, M.A. Extra fcap. 8vo. cloth, 5s. Digitized by Google

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CLARENDON PRESS, OXFORD. 31 Also, Edited by C. A. BUCHHEIM, Phil. Doo., Professor in King's College, London: Goethe's Egmont. With a Life of Goethe, &c. Third Edition. Extra fcap. 8vo. cloth, 3s. Schiller's Wilhelm Tell. With a Life of Schiller; an historical and critical Introduction, Arguments, and a complete Commentary. Fourth Edition. Extra fcap. 8vo. cloth. 35. 6d. Lessing's Minna von Barnhelm. A Comedy. With a Life of Lessing, Critical Analysis, Complete Commentary, &c. Fourth Edition. Extra fcap. 8vo. cloth, 35. 6d. Schiller's Historische Skizzen; Egmonts Leben und Tod, and Belagerung von Antwerpen. Second Edition. Extra fcap. 8vo. cloth, 28. 6d. Goethe's Iphigenie auf Tauris. A Drama. With a Critical Introduction and Notes. Extra fcap. 8vo. cloth, 3s. Modern German Reader. A Graduated Collec tion of Prose Extracts from Modern German writers :Part I. With English Notes, a Grammatical Appendix, and a com plete Vocabulary. Second Edition. Extra fcap. 8vo. cloth, 2s.6d. Parts II and III in Preparation. Lessing's Nathan der Weise. With Introduc tion, Notes, etc. Extra fcap. 8vo. cloth, 4s. 6d. Just Published. In Preparation. Becker's (K. F.) Friedrich der Grosse. Schiller's Maria Stuart. With Notes, Intro duction, &c. Schiller's Jungfrau von Orleans. With Notes, Introduction, &c. Selections from the Poems of Schiller and Goethe. Digitized by Google

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32 CLARENDON PRESS, OXFORD. VI. MATHEMATICS, &c. Figures Made Easy: a first Arithmetic Book. (Introductory to The Scholar's Arithmetic.') By Lewis Hensley, M.A., formerly Fellow and Assistant Tutor of Trinity College, Cambridge. Crown 8vo. cloth, 6d. Answers to the Examples in Figures made Easy, together with two thousand additional Examples formed from the Tables in the same, with Answers. By the same Author. Crown 8vo. cloth, Is. The Scholar's Arithmetic; with Answers to the Examples. By the same Author. Crown 8vo. cloth, 4s. 6d. The Scholar's Algebra. An Introductory work on Algebra. By the same Author. Crown 8vo. cloth, 4s. 6d. Book-kecping. By R. G. C. Hamilton, Financial Assistant Secretary to the Board of Trade and John Ball (of the Firm of Quilter, Ball, and Co.), Co-Examiners in Book-keeping for the Society of Arts. New and enlarged Edition. Extra fcap. 8vo. limp cloth, 2s. A Course of Lectures on Pure Gcometry. By Henry J. Stephen Smith, M.A., F.R.S., Fellow of Corpus Christi College, and Savilian Professor of Geometry in the University of Oxford. Acoustics. By W. F. Donkin, M.A., F.R.S., Savilian Professor of Astronomy, Oxford. 1870. Crown 8vo. cloth, 75. 6d. A Treatise on Electricity and Magnetism. By J. Clerk Maxwell, M.A, F.R.s., Professor of Experimental Physics in the University of Cambridge. Second Edition. vols. Demy 8vo. cloth, il. 11s. 6d. An Elimentary Treatise on Electricity. By the same Author. Edited by William Gamett, M.A. Demy 8vo. cloth, 7s.6d. A Treatise on Slatics. By G. M. Minchin, M.A., Professor of Applied Mathematics in the Indian Engineering College. Cooper's Hill. Second Edition, Revised and Enlarged. 1879. 8vo. cloth, 145. Digitized by Google

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CLARENDON PRESS, OXFORD. 33 A Treatise on the Kinetic Theory of Gases. By Henry William Watson, M.A., formerly Fellow of Trinity College, Cambridge. 1876. 8vo. cloth, 3s. 66. A Treatise on the Application of Generalised Coordinates to the Kinetics of a Material System. By H. W. Watson, M.A., and S. H. Burbury, M.A. 1879. 8vo. cloth, 6s. Geodesy. By Colonel Alexander Ross Clarke, . C.B., R.E. 1880. 8vo. cloth, 125. 6d. VII. PHYSICAL SCIENCE. A Handbook of Descriptive Astronomy. By G. F. Chambers, F.R.A.S. Third Edition. 1877. Demy 8vo. cloth, 28s. A Cycle of Celestial Objects. Observed; Re duced, and Discussed by Admiral W. H. Smyth, R.N. Revised, condensed, and greatly enlarged by G. F. Chambers, F.R.A.S. 1881. 8vo. cloth, 215. Chemistry for Students. By A. W. Williamson, Phil. Doc., F.R.S., Professor of Chemistry, University College, London. A new Edition, with Solutions. 1873. Extra fcap. 8vo. cloth, Ss. 6d. A Treatise on Heat, with numerous Woodcuts and Diagrams. By Balfour Stewart, LL.D., F.R.S., Professor of Natural Philosophy in Owens College, Manchester. Fourth Edition. 1881. Extra fcap. 8vo. cloth, 75. 6d. Lessons on Thermodynamics. By R. E. Baynes, M.A., Senior Student of Christ Church, Oxford, and Lee's Reader in Physics. 1878. Crown 8vo. cloth, 7s.6d. Forms of Animal Life. By G. Rolleston, M.D., F.R.S., Linacre Professor of Physiology, Oxford. Illustrated by Descriptions and Drawings of Dissections. A New Edition in the Press. Digitized by Google

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34 CLARENDON PRESS, OXFORD. Exercises in Practical Chemistry. Vol. I. Elementary Exercises. By A. G. Vernon Harcourt, M.A.; and H. G. Madan, M.A. Third Edition. Revised by H. G. Madan, M.A. Crown 8vo. cloth, gs. Tables of Qualitative Analysis. Arranged by H. G. Madan, M.A. Large 4to. paper covers, 4s. 6d. Crystallography. By M. H. N. Story-Maske lyne, M.A., Professor of Mineralogy, Oxford ; and Deputy Keeper in the Department of Minerals, British Museum. In the Press. VIII. HISTORY. The Constitutional History of England, in its Origin and Development. By William Stubbs, D.D., Regius Prosessor of Modem History. Library Edition. Three vols. demy 8vo. cloth, al. 85. Also in 3 vols. crown 8vo. price 125. each. Select Charters and other Illustrations of Eng lish Constitutional History, from the Earliest Times to the Reign of Edward I. Arranged and Edited by W. Stubbs, M.A. Fourth Edition. 1881. Crown 8vo. cloth, 8s. 6d. A History of England, principally in the Seven teenth Century. By Leopold Von Ranke. Translated by Resident Members of the University of Oxford, under the superintendence of G. W. Kitchin, M.A., and C. W. Boase, M.A. 1875. 6 vols. 8vo. cloth, 31. 38. A Short History of the Norman Conquest of England. By E. A. Freeman, M.A. Extra fcap. 8vo. cloth, as. 6d. Genealogical Tables illustrative of Modern His tory. By H. B. George, M.A. Second Edition. Small 4to. cloth, 12s. A History of France. With numerous Maps, Plans, and Tables. By G. W. Kitchin, M.A. In Three Volumes. 1873-77. Crown 8vo. cloth, each ros. 6d. Vol. 1. Second Edition. Down to the Year 1453. Vol. a. From 1453-1624. Vol. 3. From 1624-1793. Digitized by Google

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CLARENDON PRESS, OXFORD. 35 A History of Germany and of the Empire, down to the close of the Middle Ages. By J. Bryce, D.C.L., Regius Professor of Civil Law in the University of Oxford. A History of British India. By S. J. Owen, M.A., Reader in Indian History in the University of Oxford. A Selection from the Despatches, Treaties, and other Papers of the Marquess Wellesley, K.G., during his Government of India. Edited by S. J. Owen, M.A., formerly Professor of History in the Elphinstone College, Bombay. 1877. 8vo. cloth, 17. 45. A Selection from the Despatches, Treaties, and other Papers relating to India of Field-Marshal the Duke of Wellington, K.G. By the same Editor. 1880. 8vo. cloth, 245. A History of the United States of America. By E. J Payne, M.A., Barrister-at-Law, and Fellow of University College, Oxford. In the Press. A History of Greece from its Conquest by the Romans to the present time, B.c. 146 to A.D. 1864. By George Finlay, LL.D. A new Edition, revised throughout, and in part re-written, with considerable additions, by the Author, and Edited by H. F. Tozer, M.A, Tutor and late Fellow of Exeter College, Oxford. 1877. 7 vols. 8vo. cloth, 31. 10s. A Manual of Ancient History. By George Rawlinson, M.A., Camden Professor of Ancient History, formerly Fellow of Exeter College, Oxford. Second Edition. Demy 8vo. cloth, 145. A History of Greece. By E. A. Freeman, M.A., formerly Fellow of Trinity College, Oxford. Italy and her Invaders, A.D. 376-476. By T. Hodgkin, Fellow of University College, London. Illustrated with Plates and Maps. 2 vols. 8vo. cloth, 17. 125. IX. LAW. The Elements of Jurisprudence. By Thomas Erskine Holland, D.C.L., Chichele Professor of International Law and Diplomacy, and Fellow of All Souls College, Oxford. Second Edition. Demy 8vo. cloth, 10s. 6d. D 2 Digitized by Google

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36 CLARENDON PRESS, OXFORD. The Institutes of Justinian, edited as a recen sion of the Institutes of Gaius. By the same Editor. Second Edition, 1881. Extra fcap. 8vo. cloth, 5s. Gaiz Institutionum Juris Civilis Commentarii Quatuor; or, Elements of Roman Law by Gaius. With a Translation and Commentary by Edward Poste, M.A., Barrister-at-Law, and Fellow of Oriel College, Oxford. Second Edition. 1875. 8vo. cloth, 18s. Select Titles from the Digest of Justinian. By T. E. Holland, D.C.L., Chichele Professor of International Law and Diplomacy, and Fellow of All Souls' College, Oxford, and C. L. Shadwell, B.C.L, Fellow of Oriel College, Oxford. 8vo. cloth, 145. Also sold in Parts, in paper covers, as follows:Part I. Introductory Titles. as. 6d. Part II. Family Law. Is. Part III. Property Law. 35. 6d. Part IV. Law of Obligations (No. 1). 35. 6d. Part IV. Law of Obligations (No. a). 45. 6d. An Introduction to the Principles of Morals and Legislation. By Jeremy Bentham. Crown 8vo. cloth, 6s. 6d. Elements of Law considered with reference to Principles of General Jurisprudence. By William Markby, M.A., Judge of the High Court of Judicature, Calcutta. Second Edition, with Supplement. 1874. Crown 8vo. cloth, 75. 6d. Supplement separately, as. Alberici Gentilis, I.C.D., I.C. Professoris Re gii, De Iure Belli Libri Tres. Edidit Thomas Erskine Holland I.C.D., Iuris Gentium Professor Chicheleianus, Coll. Omn. Anim. Socius. necnon in Univ. Perusin. Iuris Professor Honorarius. 1877. Small 4to. half morocco, 215. International Law. By William Edward Hall, M.A., Barrister-at-Law. Demy 8vo. cloth, ais. An Introduction to the History of the Law of Real Property, with original Authorities. By Kenelm E. Digby, M.A., of Lincoln's Inn, Barrister-at-Law. Second Edition, 1876. Crown 8vo. cloth, 7s.6d. Digitized by Google

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CLARENDON PRESS, OXFORD. 37 Principles of the English Law of Contract, and of Agency in its Relation to Contract. By Sir William R. Anson, Bart., D.C.L., Warden of All Souls College, Oxford Second Edition. Demy 8vo. cloth, 1os. 6d. Just Published. X. MENTAL AND MORAL PHILOSOPHY. Bacon. Novum Organum. Edited, with In troduction, Notes, &c., by T. Fowler, M.A., Professor of Logic in the University of Oxford. 1878. 8vo. cloth, 145. Locke's Conduct of the Understanding. Edited, with Introduction, Notes, &c., by T. Fowler, M.A., Professor of Logic in the University of Oxford. Extra fcap. 8vo. cloth, as. Selections from Berkeley, with an Introduction and Notes. For the use of Students in the Universities. By Alexander Campbell Fraser, LL.D. Second Edition. Crown 8vo. cloth, 75. 6d. (See also p. 13.) The Elements of Deductive Logic, designed mainly for the use of Junior Students in the Universities. By T. Fowler, M.A., Professor of Logic in the University of Oxford. Seventh Edition, with a Collection of Examples. Extra fcap. 8vo. cloth, 3s. 6d. The Elements of Inductive Logic, designed mainly for the use of Students in the Universities. By the same Author. Third Edition. Extra fcap. 8vo. cloth, 6s. A Manual of Political Economy, for the use of Schools. By J. E. Thorold Rogers, M.A., formerly Professor of Political Economy, Oxford. Third Edition. Extra fcap. 8vo. cloth, 41. 6d. XI. ART, &c. A Handbook of Pictorial Art. By R. St. J. Tyrwhitt, M.A., formerly Student and Tutor of Christ Church, Oxford. With coloured Illustrations, Photographs, and a chapter on Perspective by A. Macdonald. Second Edition. 1875. Svo. half morocco, 188. A Music Primer for Schools. By J. Troutbeck, M.A., Music Master in Westminster School, and R. F. Dale, M.A., B. Mus., Assistant Master in Westminster School Crown 8vo. cloth, Is. 6d. Digitized by Google

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38 CLARENDON PRESS, OXFORD. A Treatise on Harmony. By Sir F. A. Gore Ouseley, Bart., Professor of Music in the University of Oxford. Second Edition. 4to. cloth, jos. A Treatise on Counter point, Canon, and Fugue, based upon that of Cherubini. By the same Author. Second Edition. 4to. cloth, 16s. A Treatise on Musical Form and General Composition. By the same Author. 4to. cloth, 1os. The Cultivation of the Speaking Voice. By John Hullah. Second Edition. Extra fcap. 8vo. cloth, as. 6d. XII. MISCELLANEOUS. The Construction of Healthy Dwellings; namely Houses, Hospitals, Barracks, Asylums, &c. By Douglas Galton, late Royal Engineers, C.B., F.R.S., &c. Demy 8vo. cloth, ios, 6d. A Treatise on Rivers and Canals, relating to the Control and Improvement of Rivers, and the Design, Construction, and Development of Canals. By Leveson Francis VernonHarcourt, M.A., Balliol College, Oxford, Member of the Institution of Civil Engineers, 2 vols. (Vol. I, Text. Vol. II, Plates.) Svo. cloth, ais. A System of Physical Education: Theoretical and Practical. By Archibald Maclaren. Extra fcap. 8vo. cloth, 7s, 6d. Specimens of Lowland Scotch and Northern English. By Dr. J. A. H. Murray. Preparing.. English Plant Names from the Tenth to the Fifteenth Century. By J. Earle, M.A. Small fcap. 8vo. cloth, 5s. An Icelandic Prose Reader, with Notes, Gram mar, and Glossary by Dr. Gudbrand Vigfusson and F. York Powell, M.A. 1879. Extra fcap. 8vo. cloth, ros. 6d. Digitized by Google

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CLARENDON PRESS, OXFORD. 39 Dante. Selections from the Inferno. With Introduction and Notes. By H. B. Cotterill, B.A. Extra fcap. 8vo. cloth, 4s. 6d. Tasso. La Gerusalemme Liberata. Cantos i, ii. With Introduction and Notes. By the same Editor. Extra fcap. 8vo. cloth, 25, 6d. The Modern Greek Language in its relation to Ancient Greek. By E. M. Geldart, B.A. Extra fcap. 8vo. cloth, 45, 6d. Outlines of Textual Criticism applied to the New Testament. By C. E. Hammond, M.A., Fellow and Tutor of Exeter College, Oxford, Third Edition. Extra fcap. 8vo. cloth, 35. 60. A Handbook of Phonetics, including a Popular Exposition of the Principles of Spelling Reform. By Henry Sweet, M.A. Extra fcap. 8vo, cloth, 4s. 6d. LONDON: HENRY FROWDE, OXFORD UNIVERSITY PRESS WAREHOUSE, 7 PATERNOSTER Row, OXFORD: CLARENDON PRESS DEPOSITORY, 116 HIGH STREET. The DELEGATES OF THE PRESS invite suggestions and advice from all persons interested in education, and will be thankful for hints, &c. addressed to the SECRETARY TO THE DELEGATES, Clarendon Press, Oxford. Digitized by Google

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London HENRY FROWDE DOM MINA CINUSITIO ILLY MEA OXFORD UNIVERSITY PRESS WAREHOUSE 7 PATERNOSTER ROW Digitized by Google

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TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED BOOKS OF THE EAST. IMETOKARY ALPHABET. CONSOWANTE mu Arabic Hebrew I Class 11 Cl. U1 Class Gutturalon. 1 Tenuis ......... 2 uspirata ... 3 Media ........ 4 >> wspirata ... 8 Gutturo-labialis .. non au : (ng) 6 Nasalis .......... TRANSLITERATION OF ORIENTAL ALPHABETS, : SN 0: nama ::.::::: 0:bing : -- www: :.- www: Anana: 52Car: wareho 7 Spiritus asper ...... 8 >> lenis ......... >> asper faucalis ... lenis faucalis .. asper fricatus .. lenis fricatus .... :::::: ::::: 11 12 Digitized by Google Gutturales modificatae (palatales, &c.) 13 Tennis .......... 14 aspirata ....... 16 Media ............ 16 , aspirata ........ . Nasalis ........ . a :: ramia :: ww! :::: 17

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MISSIONARY ALPHABET. CONSONANTS continued). Sanskrit. Zend. Pehlevi, Persian. Arable Hebrew. Chinese. I Class 11 Class. III Class. 18 Semivocalis.. : init. "ES :43: 19 Spiritus asper ...... lenis ...... asper assibilatus 22 lenis assibilatus. Dentales. 23 Tenuis...... 24 >> aspirata .... 25 , assibilata ... 26 Media ...... 27 aspirata . . 28 assibilata .. 29 Nasalis ........ 30 Semivocalis ..... mollis 1.... 32 , mollis 2. 33 Spiritus asper 1..... 34 ,, asper 2...... lenis ........ asperrimus 1... asperrimus 2 ... TH TRANSLITERATION OF ORIENTAL ALPHABETS DH ::::~:::::::: :::: # 831 :44:4 Digitized by Google 8 S . : 3in: 35 ; (s) ; li >> z (3) ? (3)

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*** Dentales modificatae (lingualos, &o.) 38 Tenuis ............ 39 aspirata ....... 40 Media .......... 41 , aspirata ...... 42 Nasalis ............ 43 Semivocalis ..... 44 >> fricata fricata ...... 45 diacritica ... 46 Spiritus asper ...... 47 lenis ...... :: Mel and cont of all .:.::: : HA :: :N do :: :,:::: da:3:1:::: :: : : 9::::::: DAMN:::: : 0:7:10:10 3::: ::::::34: : :: :: FOR THE SACRED BOOKS OF THE EAST. Labiales. 48 Tenuis ......... 49 ,, aspirata ... 50 Media ............ 51 >> wpirata .. 52 Tennissima.......... 63 Nasalis . ....... 54 Semivocalis ......... 55 >> aspirata ..... 56 Spiritus asper........ 57 , lenis. ........ 58 Anusvara ........ .. 169 Visarga ...... :::: Digitized by Google ::::: 4 4.-: : : : : *

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VOWELS. MISSIONARY ALPHABBT. I Class. II Class III Class. Sanskrit. | Zond. Pehlerl Persian Arabic Hebrew. WW 18 lep :: :24-7 : : : : :: 20::22: :::yib: : : : 1 Neutralis ........... 2 Laryngo-palatalis ...... 3 , labialis ....... 4 Gutturalis brevis ....... 5 , longa ...... 6 Palatalis brevis . ....... 7 , longa ....... 8 Dentalis brevis .. 9 , longa ........ 10 Lingualis brevis ....... 11 >> longa ...... 12 Labialis brevis ........ 13 >> longa ........ 14 Gutturo-palatalis brevis ... 15 > longs... 16 Diphthongus gutturo-palatalia di 17 ei (Pi) 18 oi (ou) 19 Gutturo-labialis brevis .... longa .... 18 (au) 21 Diphthongus gutturo-labialis au 22 eu (eu) 23 lou (su) 24 Gutturalis fracta ... 25 Palatalis fracta ...... 26 Labialis fracta ........ 27 Gutturo-labialis fracta .... :::::::-::::*:-:::::*: : : : 1 :::::::::::98: : Yol::::9 :::::::: 11 wali::: %.141113 TRANSLITERATION OF ORIENTAL ALPHABETS. : : : : : : : : : sw (au) Digitized by Google : : : : : : : 10

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THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AXD EDITED BY F. MAX MULLER VOL. XIX Orford AT THE CLARENDON PRESS 1883 [ All rights reserved ] Digitized by Google

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THE FO-SHO-HING-TSAN-KING A LIFE OF BUDDHA BY ASVAGHOSHA BODHISATTVA TRANSLATED FROM SANSKRIT INTO CHINESE AT BY DHARMARAKSHA, A. D. 420 AND FROM CHINESE INTO ENGLISH BY SAMUEL BEAL REESE LIBRARY OF THE UNIVISTY Oxford THE CLARENDON PRESS 1883 [All rights reserved] Digitized by Google

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Digitized by Google .

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CONTENTS. PAGE INTRODUCTION . . . . . . . . . ix BOOK I. SECT. 1. The Birth 2. Living in the Palace . 3. Disgust at Sorrow . 4. Putting away Desire . 5. Leaving the City . . . . . . BOOK II. 6. The Return of Khandaka . 7. Entering the Place (Wood) of Austerities . 8. The General Grief of the Palace 9. The Mission to seek the Prince . . 70 BOOK III. 10. Bimbisara Raga invites the Prince 11. The Reply to Bimbisara Raga 12. Visit to Arada Udrarama . 13. Defeats Mara . 14. 0-wei-san-pou-ti (Abhisambodhi) 15. Turning the Law-wheel . . . * * * * . III 119 131 147 156 168 . . . BOOK IV. 16. Bimbisara Raga becomes a Disciple . . . . 180 17. The Great Disciple becomes a Hermit . 18. Conversion of the Supporter of the Orphans and Destitute' (Anathapindada) . . . . . 201 19. Interview between Father and Son . . . . 218 Digitized by Google .

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viii CONTENTS. SBCT. PAGE 230 20. Receiving the Getavana Vihara. . 21. Escaping the Drunken Elephant and Devadatta. 22. The Lady Amra (Amrapall) sees Buddha . . , 241 . 249 BOOK V. 23. By Spiritual Power fixing his (Term of) Years . 24. The Differences of the Likkhavis 25. Parinirvana 26. Mahaparinirvana . . . . 27. Praising Nirvana 28. Division of the Sariras . 257 268 277 . 290 309 325 NOTES. I. Comparative List of 17 Chapters of the Sanskrit and Chinese Copies of the Buddhakarita . . . 340 II. Example of the Style of the Expanded Satras, as trans lated into Chinese . . . . . . 344 III. The same Title given to different Works . . . 365 INDEX . . . . . . . . . . 373 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . . 377 Digitized by Google

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INTRODUCTION. HAVING been asked by the Editor of the Sacred Books of the East' to contribute to the series a volume from the Buddhist literature of China, I undertook, with some distrust, to translate from that language the Phu-yau-king, which is the second version of the Lalita Vistara, known in China, and dated A. D. 308. After some months of rather disappointing work I found the text so corrupt and imperfect, and the style of the composition so inflated, that I gave up my task, having completed the translation of six chapters (kiouen) of the text, out of eight. The editor being still desirous to have one book at least from the Chinese Tripitaka in his collection of translations (and more especially a translation of some Life of Buddha. the date of which could be fixed), kindly renewed his request, and proposed that the Fo-sho-hing-tsan-king, which professed to be a translation of Asvaghosha's Buddhakarita, made by an Indian priest called Dharmaraksha (or Dharmakshara), about the year 420 A. D., should be substituted for the work first selected. This is the work here translated. The difficulties have been many, and the result can only be regarded as tentative. The text itself, and I have had only one Chinese text to work on, is in many places corrupt, and the style of the composition, especially in the metaphysical portions of it, is abstruse and technical. The original Sanskrit, I am told, differs considerably from the Chinese translation, and except in the restoration of proper names, in which the editor of these books has most readily helped me, the assistance derived from it has been very little. I offer the Digitized by Google

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FO-SHO-HING-TSAN-KING. result of my work, therefore, with some mistrust, and yet with this confidence, that due allowance will be made for imperfections in the preparation of a first translation of a text comprising nearly 10,000 lines of poetry, printed in the original without stops or notes of any sort, and in a difficult style of Chinese composition. NORTHERN BUDDHISM. This term is now well recognised. It is used to denote the Buddhism of Nepal, Thibet, China, Japan, and Mongolia, as distinguished from the Buddhism of Ceylon, Burmah, and Siam. The radical difference between the two schools is this, that Northern Buddhism is the system developed after contact with Northern tribes settled on the Indus, while the Southern school, on the contrary, represents the primitive form of the Buddhist faith as it came (presumably) from the hands of its founder and his immediate successors. We might, without being far wrong, denote the developed school as the Buddhism of the valley of the Indus, whilst the earlier school is the Buddhism of the valley of the Ganges. In China there is a curious mixture of the teaching of both schools. The books of the contemplative sect in Southern China are translations or accommodations from the teaching of men belonging to the South of India, whilst in the North we find the books principally followed are those brought by priests from the countries bordering on the Indus, and therefore representing the developed school of the later complex system. Northern Buddhism, again, may be divided into two, if not three, distinct periods of development, or epochs. The earliest includes in it the period during which the teaching of the immediate followers of Buddha, who brought their books or traditions northward and there disseminated them, generally prevailed; this is called the teaching of the 'little vehicle' (Hinayana), or 'imperfect means of conveyance' (across the sea of sense). The second period is that during which the expanded form of belief denoted as the great Digitized by Google

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INTRODUCTION. vehicle' (Mahayana) was accepted; here the radical idea is that the teaching of Buddha provides universal salvation' for the world. Thirdly, the 'indefinitely expanded' form, known as Vaipulya, which is founded on the idea of a universal nature, to which all living things belong, and which, by recovering itself in each case, secures for the subject complete restoration to the one nature from which all living things have wandered. This is evidently a form of pure Pantheism, and denotes the period when the distinctive belief of Buddhism merged into later Brahmanism, if indeed it did not originate it. We cannot lay down any sharp line of division (either as to time or minute difference of doctrine) between these forms of thought as they are found in the books; but they may be traced back, through the teaching of the sects into which the system became separated, to the great schism of the primitive Buddhist church at Vaisali, 100 years after the Nirvana. With respect to this schism the statement made in the D1pavamsa' is this: 'The wicked Bhikkus, the Vaggiputtakas (i.e. the Vaisali Buddhists), who had been excommunicated by the Theras, gained another party; and many people, holding a wrong doctrine, ten thousand, assembled and (also) held a council. Therefore this Dhamma Council is called the Great Council (Mahasangiti),' (Oldenberg's translation, p. 140.) Turning now to the Mahasanghika version of the Vinaya, which was translated into Chinese by Fa-hien (circ. 420 A.D.), who brought it from Pataliputra (chap. XXXVI), we read (K. 40, fol. 23 b). After the Nirvana (Ni-pan, i.e. Nibbana) of Buddha the Great Kasyapa, collecting the Vinaya Pitaka, was the (first) Great Master (Mahasthavira), and his collection of the Dharmapitaka was in 80,000 divisions. After the death (mih to, destruction) of the great Kasyapa the next master (lord) was Ananda, who also held the Dharmapitaka in 80,000 (divisions). After him the honourable (lord) Mo-yan-tin (Madhyantika) was chief, and he also held the Dharmapitaka in 80,000 (divisions). After him came * The Dipavamsa, an early historical record of Buddhism compiled in Ceylon between the beginning of the fourth and the first third of the fifth century A.D. Digitized by Google

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xii FO-SHO-HING-TSAN-KING. Sanavasa (she-na-po-sa), who also held the Dharmapitaka in 80,000 (divisions). After him came Upagupta, of whom the lord of the world (Buddha) predicted that as "a Buddha without marks"(alakshanako Buddhah; see Burnouf, Introd. p. 378, note 1) he should overcome Mara, which is related in the Avadanas (yin un). This (master) could not hold the 80,000 divisions of the Dharmapitaka. After him there were five schools (the school of the "Great Assembly" being the first of the five) to which the following names were given : (1) Dharmaguptas, (2) Mahisasakas, (3) Kasyapiyas, (4) Sarvastivadas. This last is also called the school "that holds the existence of all," because it maintains the distinct nature of things existing in) past, present, and future time. Each of these schools had its own president and distinctive doctrine. Because of this in the time of Asokaraga, when the king was in doubt what was right and what was wrong, he consulted the priests as to what should be done to settle the matter. They replied, "The law (dharma) ought to be settled by the majority." The king said, "If it be so, let the matter be put to the vote (by lots or tokens of wood), and so let it be seen who is right in the majority)." On this they cast lots, and our sect (i.e. the Mahasanghikas) was in great preponderance. Therefore it is called the Mahasangiti or Great Assembly.' From this it appears that the Mahasanghikas, on their part, claimed to be the original portion of the Buddhist church, and that they regarded the four sects, whose names are given, to be heretical. The same colophon has a further notice respecting this subject. It states that . There was in former times in Mid-India a wicked king who ruled the world. From him all the Sramanas fled, and the sacred books were scattered far and wide. This wicked king having died, there was a good king who in his turn requested the Sramanas to come back to their country to receive his protection (nurture). At this time in Pataliputra there were 500 priests who wished to decide (matters of faith), but there was no copy of the Vinaya, or teacher who knew the Vinaya, to be found. They therefore sent forthwith to the Getavana Vihara to copy out the Vinaya in its original character, as Digitized by Google

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INTRODUCTION. xiii it had been handed down to that period. Fa-hien, when he was in the country of Magadha, in the town of Pataliputra, in the temple of Asokaraga, in the Vihara of the Southern Devaraga (Viradhaka), copied out the Sanskrit (Fan) original and brought it back with him to P'ing kau, and in the twelfth year of the title I-hi (417 A. D.) (416 according to the cyclical characters and the tenth month, he translated it. Here we seem to have an obscure allusion to a first and second Asoka. Is it possible that the reference is to an actual council held at Pataliputra in opposition to the orthodox assembly under Moggaliputta? The 500 priests who were sent to the Getavana might have represented the popular party, and being without a copy of their version of the Vinaya, they procured one from Sravasti. This may or may not be so, and in the absence of further details we cannot give it much weight. On examining the copy of the Vinaya alluded to by Fa-hien, viz. that belonging to the Mahasanghikas, we find ample reason for adhering to the statement of the Dipavamsa, viz. 'that the members of the great congregation proclaimed a doctrine against the faith' (p. 139 op. cit.) The sections illustrating the Paragika and other rules are of a gross and offensive character. The rules are illustrated by an abundance of tales or gatakas introduced in the text (this seems to favour the presence of a Northern element in the redaction). The account of the two councils differs from that found in the other copies of the Vinaya, and in the history of the second council at Vaisalt there is mention made only of one of the sins of the Vaggiputtakas,' viz. receiving money; but the council itself is called, according to this account, for the purpose of revising the canon. Now this seems to show that the Mahasanghika school took its rise at this time, and that a redaction of the canon was prepared by that school distinct from that in common use. According to the statement found in the Dipavamsa, 'they composed other Suttas and another Vinaya' (p. 141, $ 36). This is confirmed by an account which we have given us in a work belonging to the Vinaya class in the Chinese Tripitaka, called 'The Questions of Sari Digitized by Google

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xiv FO-SHO-HING-TSAN-KING. putra' (Catalogue, case 48, miscellaneous). I thought this might be the work referred to in the edict of Asoka as the 'Questions of Upatissa,' but on examination it appears to be a production of the Mahasanghika school, and not exclusively bearing on questions of the Vinaya. Perhaps it was written and named in opposition to the orthodox text alluded to in the edict. To exhibit the teaching of the school to which it belongs I will briefly allude to the earlier portion of this Satra. The scene is laid in Ragagriha, the question proposed by Sariputra is, 'Who is the true disciple of Buddha, and who not?' Buddha replies, The true disciple is one who attends to and obeys the precepts, as the Bhikshu Pao-sse, i. e. precious thing (Yasa), who hearing the statement of Buddha that all things (samskara) were impermanent, immediately perceived the whole truth. The disciple who attends to the tradition of the church is also a true one, as the Bhikshu who attended to Sariputra's statement respecting Kaludayi's drinking wine. Those, on the other hand, who neglect either the direct instruction of Buddha, or that of his successors-these are not true disciples. Sariputra then proceeds to ask what are the permissions and what the prohibitions made by Buddha in the rules of the Vinaya, especially in respect of food, as, for example, where Buddha forbids an early meal at the invitation of a villager, or where he permits the use of fish and other condiments. Buddha replies that these things must depend on circumstances, and that the rule of the true disciple is to follow the directions of the president of the church. For instance, after my Nirvana (he proceeds) the great Kasyapa will have authority equal to mine; after Kasyapa, Ananda; after Ananda, Madhyantika ; after Madhyantika, Sanakavasa; after Sanakavasa, Upagupta ; after Upagupta there will be a Maurya (king) Ku-ko (Asoka), who will rule the world and extend the Scriptures (Dharmavinaya). His grandson will be called Pushyamitra (Fu-sha-mih-to-lo), who will succeed to the empire of the righteous king (or who will succeed directly to the empire of the king, or the royal estate). This one will ask his ministers what he must Digitized by Google

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INTRODUCTION. XV do to gain an undying fame; and being told he must either patronise religion as his predecessor or persecute it, he will adopt the latter course, overthrow the pagodas (dagobas), destroy the Scriptures, murder the people. Five hundred Arhats, however, will escape the persecution. Meantime the Scriptures being taken up to Maitreya, he will preserve them. At last the king and his army being destroyed (by a mountain cast on them), this line of kings will perish. Afterwards a righteous king will succeed, and Maitreya will send down 300 youths, born apparitionally among men, who will recover the law from the 500 Arhats, and go amongst men instructing them, so that once more the Scriptures, which had been taken to heaven by Maitreya, will be disseminated in the world. At this time the king of the country will divide the Dharmavinaya into many parts, and will build a stronghold in which to preserve them, and so make it difficult for those wishing to consult them, to do so. Then an old Bhikshu of good repute will write a remonstrance, and selecting such passages of the Vinaya as are in accordance with Kasyapa's council, and known as the Vinaya of the 'Great Congregation' (will make them known); the other party will, on their part, include with these the false additions that have been since made. Thus will begin the contention and wrangling. At length the king will order the two schools to assemble, and the matter to be put to the vote, in this way,--taking a number of slips of wood, some black, the others white, he will say, 'let the adherents of the old school take the black slips, and the new school the white slips.' Then those taking the black slips will be myriads in number, those taking the white only hundreds. Thus there will be a separation. The old school will be called 'the Mahasanghikas,' the new 'the school of the elders,' and hence also named 'the Ta-pi-lo' (Sthavira (school)). This obscure account tends at any rate to show that the original separation of the church, from which resulted the later schisms, began at the time of the Great Assembly at Vaisali. Whether we are to gather that a second and final separation took place afterwards when the good king was Digitized by Google

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xvi FO-SHO-HING-TSAN-KING. reigning (Dharma-Asoka ?) is not certain, but it seems to be implied in this and the former record, and is in every respect probable. This would therefore account for the silence of the Northern school respecting the Council at Pataliputra, and would fully explain why the Sthavira school insists on that council as the charter, so to speak, of their orthodoxy. LIVES OF BUDDHA. There is no life of Buddha in the Southern school. Facts connected with his life are found in the different canonical books, and these being put together give an outline of his career, though there is no single work devoted to the account of his life. But there are many such works in the Chinese collection of books. Some of them still exist, others have been lost. The earliest of which we have any record was translated by Ku-fa-lan (Gobharana) between A. D. 68 and A. D. 70. It was called the (1) Fo-pen-hing-king Fo Ben Xing Jing in five chapters. It is lost, but there are quotations from it found in Chinese Buddhist books which indicate its character. In the commentary, for example, of Taou-shih, who edited a life of Buddha by Wong pah, there is frequent reference to a work, Pen-hing-king, which in all probability is the book under our present consideration. This we gather from a comparison of these quotations with the text of other works that bear a similar title. For instance, there is a book called Fo-pen-hing-tsih-king, which is stated to be a Chinese version of the Abhinishkramana Satra, that is sometimes quoted as the Pen-hing-king, but the passages given by Taou-shih are not to be found in this work. Neither are they taken from the Pen-hing-king, written by Paou-Yun, nor are they to be found in the Pen-hing-king by Asvaghosha. We may justly argue therefore that the commentator, Taou-shih, in quoting from the Pen-hingking, refers to the work translated by Ku-fa-lan, which is Digitized by Google

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INTRODUCTION. xvii now lost. If so, the book can have differed in no material point from the common legendary account of Buddha's early career. In SS 8 the Pen-hing is quoted in reference to the selection of Buddha's birth-place; in SS 11 the dream of Maya at the conception of the child is referred to. In SS 23 there is the history of Asita and his horoscope. In SS 27 the trial in athletic sports. In SS 29 the enjoyment of the prince in his palace for ten years. In SS 31 the account of the excursion beyond the walls and the sights of suffering. In SS 33 the interview with his father before his flight from the palace. In SS 38 the act of cutting his hair with his sword and the intervention of Sakra. In SS 39 his exchange of garments with the hunter. In SS 40 his visit to the Rishis in the snowy mountains. In $ 41 the account of his six years' fast at Gaya. In SS 44 there is allusion to the Nagas Kalika and Mukilinda. In $ 46 the rice milk given by the two daughters of Sugata. Here the quotations from the Pen-hing come to an end. We can scarcely doubt therefore that this work ended with the account of the supreme enlightenment of Buddha. It is said that the Fo-pen-hing was in five kiouen; it could not therefore have been a short abstract, but must have been a complete history of Buddha from his birth to the period of his victory over Mara. It would thus correspond with what is termed the 'intermediate epoch,' in the Southern records. We may conclude therefore that such a life of Buddha was in circulation in India in a written form at or before the beginning of our era. It was brought thence by Ku-fa-lan, and translated into Chinese A. D. 67-70. M. Stanislas Julien, in the well-known communication found on p. xvii n. of the translation of the Lalita Vistara from Tibetan by M. Foucaux, speaks of this work as the first version of the Lalita Vistara into Chinese. We have next to consider a work translated into Chinese by two Sramanas from India in the year A. D. 194, and named (2) Siu-hing-pen-k'i-king. Xiu Xing Ben Qi Jing [19] Digitized by Google

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xviii FO-SHO-HING-TSAN-KING. This work belongs to case Ixviii in my Catalogue of the Buddhist Tripitaka, and is numbered 664 by Mr. Bunyiu Nanjio. It was translated by Ku-ta-lih (Mahabala) and Kong-mang-tsiang. As the title indicates, it is a brief memoir of Buddha's preparatory career (i.e. preparatory to his enlightenment), in two parts and seven vargas. It is stated in the work, Kao-sang-fu, K. i, fol. I, that this book was brought from Kapilavastu by the Sramana Dharmaphala (Tan-kwo). This is also repeated in the work Lai-taisan-pao, K. iv, fol. 18. The opening scene therefore lies in Kapilavastu. Its language is sufficiently exaggerated, but not to that wearisome degree found in the later Satras. It begins with the nomination of Buddha by Dipankara, and ends with the defeat of Mara under the tree of knowledge. It therefore includes both the distant and the intermediate epochs. I shall give the headings of the seven vargas, with some remarks on the character of the narrative. Varga 1 (pp. 1-9). 'Exhibiting change.' The scene is laid in Kapilavastu, in the Nyagrodha Vihara. Surrounded by a vast assembly of disciples, Buddha enquires of Maudgalyayana, 'Can you for the sake of all living things 2 declare the origin of my career (pen k'i)?' On this Maudgalyayana, addressing Buddha in the usual orthodox way, asks him to recite the history in virtue of his own inherent spiritual power. On this Buddha declares how he had been born during innumerable kalpas in every character of life for the sake of stemming the tide of lust and covetousness which engulphed the world, and by a life of continual progress through the exercise of the virtues of wisdom, patience, charity, &c. had arrived at the final condition of enlightenment. He then gives the history of his nomination when Dipankara was Buddha, and of his successive births until finally, after having been born as Vessantara, he occupied the Tushita heaven, and thence descended to be * Abstract of Four Lectures, p. 10. * This is given in Chinese Ta-sa-ho-kie, which can only be restored to Tasa. See Childers, sub voce. Diglized by Google

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INTRODUCTION. xix born in Kapilavastu as the Bodhisattva about to accomplish his career as Buddha. Varga 2. Bodhisattva descends as a spirit. In this section we find an account of Bodhisattva's conception. He descends under the form of a white elephant, and is seen by Maya in a dream: 'She beholds in the middle of heaven a white elephant resplendent with glory, and lighting up the world, accompanied by music and sounds of rejoicing, and whilst accompanying Devas scatter flowers and incense, the elephant approaches her, and for a moment hovers above the spot and disappears. The dream is interpreted by the soothsayers as an exceedingly fortunate one, because it indicated the descent of a holy spirit (Shing-shin) into the womb.' The child born therefore would be either a wheel-turning flying-as-he-goes (fi-hing), universal monarch, or a Buddha born to save the world. The queen from that moment leads a pure, uncontaminate life. 'Now on account of this conception, Bearing as I do a Mahasattva, I give up all false, polluting ways, And both in heart and body rest in purity The kings of neighbouring countries bring their presents of gold, silver, jewels, and robes, and on the eighth day of the fourth month the child is born under an Asoka tree. The angels sing for joy, and thirty-two supernatural events indicate the nativity. We need not enumerate all these events; the first, however, is that the earth was greatly shaken, and all rough and hilly places became smooth. The fifteenth is, the star Pushya came down and appeared waiting on the prince. The last is that the tree spirit (i.e. the spirit residing in the tree under which the Bodhisattva was born) appearing from it as a man bowed his head in worship. We then have an account of Asita's visit and prediction. The * Or, riding on a white elephant. The phrase in the Chinese is ambiguous. There is reason to suppose that the original thought was that the Bodhisattva was riding on an elephant, but was invisible as a spirit. * Tree and Serpent Worship, plate xci, fig. 4. b 2 Digitized by Google i

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XX FO-SHO-HING-TSAN-KING. varga concludes with the account of his superiority over his teachers. Varga 3. The athletic contest. This section contains an account of the prince's marriage with Ku-i (Gopi) after the exhibition of his strength in fighting, wrestling, and archery. The prince in this account restores the elephant to life which Devadatta had killed, and is charged by Devadatta and his followers as being strengthened by Mara (the devil) in doing the wonders he did. He marries Gopi, and with 60,000 attendant women dwells in his palace. But his heart is not at rest. Varga 4. The excursion for observation. This is the usual account of the prince's visit to the garden and the sights he beheld. The charioteer is accompanied by 1000 other chariots and 10,000 cavalry. A Suddha Deva called Nandahara assumes the form of an old man, a sick man, a corpse, and a Sramana successively, and thus determines the prince to leave the world (worldly life) and become an ascetic. In order to distract his mind the king requests the prince to attend a ploughing festival. Whilst thus engaged he beholds the suffering of the oxen, and the heat and toil of the men, and the countless insects being destroyed and devoured by the birds. Retiring under the shadow of a Gambu treel he enters Dhyana (profound meditation). The king hearing where he was proceeds to the spot, and observes the branches of the trees bent down over the prince, and on approaching the horses bend their knees in reverence. The king and his retinue then return to the city. On entering the gate he is met by countless thousands of people with flowers and incense, whilst the soothsayers shout with joy, 'Oking! live for ever!' The king enquiring the reason, the Brahmans tell him that to-morrow the seven treasures would appear, and the king would become a "holy ruler' (a Kakravartin). Varga 5. Leaving his home. The prince without ceasing Tree and Serpent Worship, plate xxv, fig. 1, where the three buildings represent the three palaces built for the prince. ? The leaves are bent down in the plate (op. cit.) Digitized by Google

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INTRODUCTION. xxi meditated on the joy of a contemplative life in the desert. Being now nineteen years old, he vowed on the seventh day of the fourth month to leave his home. In the middle of the night he was addressed by Ku-i his wife, who had been troubled by five dreams. Having appeased her, the gods determined, ere he composed himself again, to induce him to leave his home. They sent Ou-suh-man sis this Wesamuna? (Manual of Buddhism, p. 51)] to lull the people to sleep, whilst the Deva Nandahara causes all the women of the palace to appear in loathsome attitudes, &c. The prince beholding the sight, and regarding all things that exist'as a phantom, a vision, a dream, an echo,' called his coachman to bring his horse, and accompanied by countless divine beings left the city. Leaving the city they fled on their way, till at morning light they had gone 480 lis, and arrived at the A-nu-ma country (the river Anavama or Anoma; a Chinese note explains it as the ever-full'). Here he dismisses his attendant and sends him back with the horse and his jewels to Kapilavastu. Having cut off his hair, he proceeded to the Magadha country, and there has an interview with Bimbisara raga. To the enquiry whence he came and what his title was, he replies, 'I come from Ka-wei (Kapila or Kavila) to the east of the fragrant mountains and north of the snowy mountains.' On this Bimbisara asks him in haste, Surely you are not that celebrated Siddhartha ?' On his replying in the affirmative, the king bows down at his feet, and asks why one so richly endowed and so distinguished in his person was not a universal monarch, and why he had left his home. The prince replies that he had gone forth to seek deliverance from old age, disease, and death. On this follows a long series of lines (geyas), beginning, 'Suppose we could.' Finally Bodhisattva leaves the king and encounters Arata and Kalama (i.e. Arala Kalama), but not satisfied with their teaching he again departs. Varga 6. Six years' austerities. Bodhisattva goes forward and arrives at the valley (river-valley (kuen)) of Se-na. This valley was level and full of fruit trees, with no noxious insects or snakes. Here dwelt the Rishi (Taosse) Se-na, with 500 followers. Here Bodhisattva took his Digitized by Google -

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xxii FO-SHO-HING-TSAN-KING. residence under a Sala tree. The gods offer him nectar (sweet dew), but he receives it not, but vows to take one grain of millet (hemp) a day. When he had continued thus for six years, and reduced himself to the verge of death, the two daughters of Se-na have a dream, in which they see a lily having seven colours wither away; there comes a man who waters it, and it revives, whilst other buds spring up on the face of the water. Awaking they ask their father to explain the dream, but neither he nor his followers can do so. On this Sakra descends under the form of a Brahmakarin, who explains the dream. The girls having prepared a dish of crea in convey it to Bodhisattva; he receives it, and his strength revives. Having washed his hands and flung the dish into the river, whence it is carried by a golden-winged bird to heaven, he proceeds to the Bodhi tree. Varga 7. Defeats Mara. Seated under the tree he causes a stream of light to proceed from between his eyes and to enter the dwelling of Mara. Mara, greatly disconcerted, knowing that the Bodhisattva if he fulfils his purpose will overthrow his power, resolves to oppose him. His son Sumati warns him against such an attempt, but Mara, summoning his three daughters, acquaints them with his design. They robe themselves in their choicest attire, and with 500 attendants go to the spot where Bodhisattva was. They proceed to tempt him with lascivious offers. Bodhisattva with a word changes their appearance into that of old women. On this Mara, enraged, summons the king of the demon spirits (kwei-shin) to assemble with eighteen myriads of others. They surround the tree for a distance of thirty-six yoganas, and assuming every shape (lions, bears, tigers, elephants, oxen, horses, dogs, monkeys, &c.) they belch forth smoke and fire. Bodhisattva sits unmoved. Mara then advances and endeavours to induce him to give up his purpose. Bodhisattva replies in loving words, and finally the entire host is dispersed. Buddha then arrives at perfect wisdom, the condition which neither Brahma nor any other being had yet attained, and so completes his purpose. Digitized by Google

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INTRODUCTION. xxiii The following life of Buddha, although named in the catalogues, has not come under my notice : (3) Siau-pen-k'i-king #tem in two kiouen; translated by the Sramana Ki-yau, A. D. 196. The next history of Buddha in point of the date of its translation is the (4) Ta-tseu-sui-ying-pen-k'i-king. * F Hot # te This is the work of an Upasaka belonging to the Wu dynasty (222-264 A.D.), who came to China towards the end of the After-Han dynasty, and was a diligent translator. The work before us is a brief one, divided into two parts, without any subdivision into sections. The first part, which resembles the translation last noticed, takes us to the defeat of Mara. The second includes in it a description of Buddha's condition as the 'fully enlightened,' and also the conversion of the fire-worshipping Kasyapas. With respect to his work of preaching, this book has the peculiarity of excluding all mention of the journey to Benares after the enlightenment. It makes the conversion of the five men take place near the Bodhi tree in Magadha, and omits all mention of Yasa, Sariputra, or Maudgalyayana. The account of the conversion of the Kasyapas is full and circumstantial. It agrees in a marked way with the particulars given in the Manual of Buddhism (Spence Hardy, pp. 188-191). The illustrations of this event, given in the Sanchi Sculptures (plates xxiv, xxxi, xxxii, ist ed.), show that it was a popular episode in the history of Buddha at the time of the completion of the Sanchi Stupa. It is also given in the following pages in Asvaghosha's work, so that we cannot doubt this event formed part of the recognised work of Buddha as a teacher. This short life therefore includes in it the three portions known in the South as the distant, intermediate, and proximate epochs. The last named, however, differs materially from the more expanded account found in other books, and is in fact Digitized by Google

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xxiv FO-SHO-HING-TSAN-KING. confined to the labour of the conversion of the five men and the three Kasyapa brothers. We now come to the consideration of the life of Buddha known as the (5) Kung-pen-k'i-king. This translation was made by the Sramana Dharmaphala in conjunction with Kong-mang-tsiang, about the year 208 A.D. It was brought by Dharmaphala from Kapilavastu, and it is said to be extracted from the Dirghagama (the long Agama), which is undoubtedly a primitive and, as we should say, a canonical work. This translation is in two parts, divided into 15 vargas. Varga 1. Turning the wheel of the law. This section begins with Buddha's interview with Upaka, after he had attained enlightenment, and gives an account of the conversion of the five men. Varga 2. Indicating changes. Contains the history of Yasa, and the conversion of his four friends (Fu-nai, Punyagit; Vimala; Kiu-yen-pih, Gavampati; Su-to, Subahu). Varga 3. The conversion of Kasyapa. Varga 4. Converts Bimbisara raga. Varga 5. Conversion of Sariputra and Maudgalyayana. Varga 6. Returns to his own country. Varga 7. The history of Su-ta (i. e. Sudatta or Anathapindada). Varga 8. The history of the queen of Udyana, king of Kausambi. She would not comply with the king's wishes, because it was a fast day. Varga 9. Gautami becomes a Bhikshuni. Varga 10. Inconstancy. Contains the history of Prasenagit's interview with Buddha, and of the minister who had lost his child. Varga 11. Self-love. Contains the history of an interview with Prasenagit, and a sermon preached by Buddha on self-love. Varga 12. Conversion of Mahakasyapa (Agnidatta). Varga 13. Conversion of Ambapali. Digitized by Google

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INTRODUCTION. XXV Varga 14. Discussion with the Nirgranthas. Varga 15. Buddha eats the food fit for horses. It will be seen from the above summary, that so early at least as the end of the second century A. D. a life of Buddha, with the details above named, was in circulation in Kapilavastu. The next life of Buddha, in point of date, is the second version of the Lalita Vistara, known in China as the Phd-yau-king. Pu Yao Jing This was translated by the Indian priest Dharmaraksha, during the Western Tsin dynasty, about A.D. 300. It is in eight chapters, and belongs to the expanded class of Buddhist literature. The story of Buddha's life is here told from his birth to his death, but in the exaggerated and wearisome form peculiar to the works of this (expanded) school. It would seem as if the idea of merit attaching to the reproduction of every word of the sacred books had led the later writers, not only to reproduce the original, but to introduce, by an easy but tiresome method, the repetition of a simple idea under a multitude of verbal forms, and so secure additional merita. There is another life of Buddha named in the Chinese Catalogues, translated A. D. 420 by Buddhabhadra, who was a descendant of Amritodana, the uncle of Buddha. This life is named (7) Kwo-hu-yin-ko-king. Guo Qu Yin Guo Jing It is in four kiouen. It has not come under my notice; but another translation of the same text, likewise in four kiouen, and made shortly after Buddhabhadra by a native of Mid-India called Gunabhadra (A. D. 436), is before me. This work is called See Abstract of Four Lectures, p. 52. ? To show the character of this style of composition we give at the end (Note II) a section from this Sutra relating to the birth of Bodhisattva. Digitized by Google

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xxvi FO-SHO-HING-TSAN-KING. (8) Kwo-hu-hien-tsai-yin-ko-king Guo Qu Xian Zai Yin Guo Jing It is not divided into sections, but each kiouen embraces a distinct portion of the history. Kiouen I contains an account of Sumedhas and his nomination by Dipankara Buddha. It then proceeds to narrate the events attending the conception, incarnation, and early years of the Bodhisattva until his tenth year, and his superiority at school (p. 26). Kiouen II begins with the martial contest and victory of Bodhisattva over his compeers, and ends with the flight from his palace at nineteen years of age (p. 27). Kiouen III begins with Bodhisattva's interview with the different Rishis, and concludes with the conversion of the five men after Buddha's enlightenment (p. 34). Kiouen IV begins with the conversion of Yasa and his father, and afterwards his fifty friends. It then gives in great detail the history of the Kasyapas, and ends with an account of the gift of the Getavana. This life of Buddha is of a circumstantial character, and is full of interesting episodes. The next memoir in point of time of translation is the history of Buddha as it occurs in the Vinaya Pitaka. I shall take as my example the Vinaya according to the Mahisasaka school. In the 15th and 16th chapters of this work is a brief life of Buddha. This copy of the Vinaya was brought from Ceylon by Fa-hien at the beginning of the fifth century (A.D. 414); it was not translated by him, but by Buddhagiva, a native of Cophene, A. D. 423 (see Abstract of Four Lectures, p. 21), with the assistance of Tao-sing (Ku-tao-sing), a Sramana of Khoten. In this life the order of events (and the precise words occasionally) agree with the Pali of the Mahavagga, as published by Oldenberg. It begins, however, with the history of the origin of the Sakyas, and in this it resembles the account in the Manual of Buddhism', except that in the Chinese the Spence Hardy, p. 130. Digitized by Google

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INTRODUCTION. xxvii description of Ganta, the son of Amba, is that he was contemptible and ugly, whilst in the Singhalese account he is described as lovely and well-favoured. After the complete enlightenment, Buddha sits in contemplation at the foot of different trees. Here there occurs a divergence from the Pali, as it is in the interval of his remaining thus in contemplation that he visits the village of Senapati, and gives to his daughter Sugata the two refuges in Buddha and the law. This is a curious statement, as it seems to imply that at that time the triple refuge was not known; in other words, that there was no Sangha, or Church. The interview with Upaka is identical with the Pali. The sermon at Benares and the conversion of the five men, the visit to and conversion of Bimbisara, the conversion of Yasa and his friends, the visit to Uruvilva and the Kasyapas, the conversion of Upatishya and Kolita-all this is as in the Southern account. The narrative then breaks off suddenly, and the rules of the Vinaya with respect to teacher and pupil &c. are introduced. This notice of Buddha's life, although not translated in China before the fifth century, must date back from the time when the Southern copy of the Vinaya, which Fa-hien brought from China, was first put together. The Mahisasika school was an offshoot from the Aryasthavira branch of the Buddhist church, and in all probability was regarded in Ceylon as orthodox, in opposition to the Mahasanghikas. It is curious that in the Mahasanghika copy of the Vinaya which Fa-hien brought from Patna, and which he himself translated into Chinese, there is no section corresponding to the one just adduced, that is, this copy of the Vinaya contains no record of Buddha's life. This may be accounted for on the ground that the two redactions were made at different times and at places far apart. But yet it is curious that a copy of the Vinaya brought from Patna, and said to have been copied from an authentic original, should differ so widely from a copy found by the same person at the same time in Ceylon'. This circumstance at any rate will 1 Fa-hien, p. 144. Digitized by Google

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xxviii FO-SHO-HING-TSAN-KING. show the mixed character of Buddhist books in China, and the difficulty of classifying them in any distinct order. We come now to notice a life of Buddha translated by a native Chinese priest. It is called the (9) Fo-pen-hing-king. Fo Ben Xing Jing and was translated by Pao-yun, a companion of Fa-hien in his travels in India, about A. D. 420. It is in seven chapters, and composed in varying measures or verses of 4, 5 or 7 symbols to the line. We have no means of determining the name of the original work from which Pao-yun translated his book, but it evidently was not the Buddhakarita-kavya of Asvaghosha. It resembles it in no particular, except that it is in verse. The contents of this work I have already given elsewhere (Abstract of Four Lectures, p. 100); so that there is no need to allude to it here at any length. Nor need I refer, except to name it, to the Chinese version of the Lalita Vistara. This translation was made by the Sramana Divakara during the Tang dynasty. He was a native of Mid-India, and flourished in China A.D. 676. It is in 12 chapters and 27 sections. The headings of these chapters have been given elsewhere (Catalogue, pp. 18, 19). The contents of the Chinese version agree in the main with the Tibetan. It is named (10) Fang-kwang-tai-kwang-yan-king. Fang Guang Da Zhuang Yan Jing There is a life of Buddha translated by an Indian priest of Cophene, about A. D. 445, which is called (11) Sang-kia-lo-c'ha-sho-tsih-fo-hing-king. Seng Jia Luo Cha Suo Ji Fo Xing Jing This appears to have been written by a priest called Sangharaksha, who was born in the kingdom of Su-lai, and came to Gandhara when Kanishka flourished. This monarch is called in the text Kien-to-ki-ni-wang. The Digitized by Google

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INTRODUCTION. xxix symbols Kien-to correspond with the family title given elsewhere to Kanishka, viz. Kan-tan, i.e. Kandana or sandalwood (see the work Tsah-pao-tsang-king in the Indian Office Collection of Buddhist Books, kiouen vi, fol. 12 (Catalogue, case lxvi]). This Chinese title may probably correspond with the tribal name of Gushan, or perhaps (according to Oldenberg) with the title Koiranos, of the coins. But in any case Sangharaksha is said to have lived during the time of this monarch, and to have written the life of Buddha, which was afterwards translated into Chinese by Sanghabhadanta (?). This work is in 5 kiouen ; it comprises the usual stories from the birth of Buddha to the distribution of his relics after his death. There is at the end a curious story about Asoka, who reigned 100 years after the Nirvana. He is said to have had a dream which induced him to assemble the Bhikshus in a convocation. He was told by them that there was in Ragagriha a casket on which there was a record enshrined, or a gold plate, which had been delivered by Buddha. On opening the casket a prophecy was found stating that in Magadha, in the city of Ragagriha, there were two householders whose two sons were called Vigayamitra and Vasudatta; of these the former, in consequence of his merit in giving a ball of earth to Buddha, should be born 100 years after as Asoka raga of the Maurya family. In consequence of this prophecy Asoka built 84,000 shrines for the relics of Buddha, obeying in this the direction of his dream, that he should cause the sariras of the holy one to be everywhere diffused. Another life of Buddha is one I have partly translated in the Romantic History of Buddha. It is called (12) Fo-pen-hing-tsih-king # 17 # and was translated by Gianagupta or Gnanakata of the Tsui dynasty (circ. A. D. 588). It is said to be the same as the Abhinishkramana Sutra, but of this there is no positive evidence. It is in 60 kiouen, and embraces Buddha's history from the beginning to the time of the conversion of the Kasyapas and others. Dislized by Google

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XXX FO-SHO-HING-TSAN-KING. The following is the title of a life of Buddha, translated by Fa-khin of the Sung dynasty (began 960 A. D.), and named (13) Fo-shwo-kung-hu-mo-ho-ti-king Fo Shuo Xiang Xu Mo He Di Jing which is, as it appears, a work of the Sammatiya school of Buddhism, corresponding with the Mahavastu. The phrase R is used in the introductory chapter to denote Sammata, who was chosen by all' to be the first king; and en is the Chinese form of Mahavastu, the great (thing).' This memoir is in 2 vols. and 13 kiouen ; it is very complete, agreeing in its details with the notices found in the Manual of Buddhism, and in Bigandet's Life of Godama. It was probably in the original a Pali work. The last version of the Lalita Vistara, known as the (14) Shin-t'ung-yaou-hi-king, Shen Tong You Xi Jing has not come under my notice. ASVAGHOSHA. The most reliable of the lives of Buddha known in China is that translated in the present volume, the Buddhakarita-kavya. It was no doubt written by the Bodhisattva Asvaghosha, who was the twelfth Buddhist patriarch, and a contemporary of Kanishka?. Translators in China attribute both this book and the work which I have called the Sermons of Asvaghosha' (ta kwang yan king lun) to him, and there is no reason to question it. Kumaragiva, who translated the latter work, was too familiar with Indian subjects to be mistaken in this particular, and Dharmaraksha (we will employ this restoration of his name) was also a native of Mid-India, and deeply versed in Buddhist * There is no absolute certainty about the date of Kanishka; it may probably be referred to the beginning of the latter half of the first century A. D. (see next page). Digitized by Google

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INTRODUCTION. xxxi literature (he became a disciple at six years of age). Both these translators lived about A. D. 400. I am told, however, by Mr. Rockhill, that Taranatha, the Tibetan author, mentions three writers of the name of Asvaghosha, the 'great one,' the younger, and one who lived in the eighth century A. D. This latter, who was also called Cura, could not be the Asvaghosha of our text, as the translation of the work dates from the fifth century. And as of the other two, one was called 'the great' and the other the younger, it admits of little question that the Bodhisattva would be the former. But in the Chinese Catalogues, so far as I have searched, there is no mention made of more than one writer called by this name, and he is ever affirmed to have been a contemporary of Kanishka. In the book Tsah-pao-tsang-king, for instance (kiouen vi), there are several tales told of the Kandan Kanika' or 'Kanishka,' in one of which (fol. 13) Asvaghosha is distinctly named as his religious adviser, and he is there called 'the Bodhisattva;' so that, according to evidence derived from Chinese sources, there seems no reason to doubt that the author of the book I have here translated was living at and before the time of the Scythian invasion of Magadha under the Kandan king Kanishka. With respect to the date of this monarch we have no positive evidence; the weight of authority sides with those who place him at the beginning of the Saka period, i.e. A.D. 78. It is therefore possible that the emissaries who left China A. D. 64 and returned A. D. 67 may have brought back with them some knowledge of the work of Asvaghosha called Fo-pen-hing, or of the original then circulating in India, on which Asvaghosha founded his poem. It is singular at least that the work of Asvaghosha is in five chapters as well as that translated by Ku-fa-lan. In any case we may conclude that as early as about A. D. 70, if not before, there was in India a work known as Buddhakarita (Fo-pen-hing). As to the origin of such a work, it seems likely to have sprung from an enlargement of the Mahaparinirvana Satra. We know that the record of the history of Buddha's last Digitized by Google

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xxxii FO-SHO-HING-TSAN-KING. days was extant under this title from early times, and nothing would be simpler than the gradual enlargement of such a record, so as to include in it not only his last days, but his work throughout his life. Each district in which Buddha taught had probably its own recollections on this point, and to any zealous writer the task of connecting these several histories would be an easy one. Such a man was Asvaghosha. Brought up in Central India, travelling throughout his life as a preacher and musician, and finally a follower of Kanishka through his Northern campaigns; such a man would naturally be led to put together the various tales or traditions he had gathered as to the birth and life of his great master, and connect them with the already recognised account of his end or last days on earth. The detailed account of Buddha's death, recorded in the Mahaparinirvana Sutra, finds a place at the end of the present work; this account being well known to Asvaghosha, there can be no difficulty in understanding how he came to write an entire poem on the subject of the master's life and death. I am told by Professor Max Muller that the Sanskrit versions of the Buddhakarita break off at the end of varga 17, that is, after the account of the conversion of the great Kasyapa. Whether this is accidental, or whether it indicates the original extent of the poem, I have no means of judging. One thing is certain, that at the time when the translation was made by Dharmaraksha (viz. about A. D. 420), the work was of the size of the present volume. There is no a priori reason for supposing the later portion to have been added by a writer subsequent to Asvaghosha. A poem does not easily admit of a continuation' by another author; nor can we think that a distinguished writer like Asvaghosha would omit in his biography the account of the death of his hero, especially as the materials were at hand, and the dramatic effect of the poem would be undoubtedly increased by the addition of such a popular record. It seems therefore more natural to suppose that the Sanskrit MSS. are incomplete copies of the original, and that the Chinese version before us is in Digitized by Google

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INTRODUCTION. xxxiii fact a translation of the entire poem as it came from its author's hands. There is little to add, with respect to the history of Asvaghosha, to the few notices I have given elsewhere (Abstract, &c., p. 95 sqq.) One or two allusions to him will be found in the work of Wong pah (Shing tau ki, $$ 186 and 190). These only confirm the general tradition that he was originally a distinguished Brahman and became a convert to Buddhism. The Buddhakarita contains sufficient proof of his acquaintance with and hostility to Brahmanical teaching, and the frequent discussions found therein relative to the non-existence of 'I' (an individual self) illustrate the record contained in 190 of the work (Shing tau) named above, that Vira, a writer of Sastras (Lun sse), a disciple of Asvaghosha Bodhisattva, wrote a treatise in 100 gathas on the subject of "non-individuality" (wou 'ngo lun), which the heretics were unable to gainsay.' With reference to this doctrine of the non-existence of the individual subject, it is not possible in such a work as this to say much. I shall be glad to place on record, however, my belief that in Buddhism this question is much more than a speculative question of philosophy. It touches the skirt of the highest moral truth. For the individual self in Buddhism is the evil or carnal self, the origin of sorrow. This, the Buddhist says (at least as I read his confession of faith), does not exist; the evil self is not a separate reality, it is the delusion of 'sense ;' it is 'nothing.' Destroy this idea of self and there will be light. If we regard the question thus, it assumes a form more interesting and vital than that of any philosophical enquiry. As I said above, it touches the skirt of the highest truth; and in this approach to truth lies the power of the Buddhist doctrine. THE FAITHFULNESS OF CHINESE TRANSLATIONS. It is wonderful to look through the large collection of Buddhist books translated into Chinese from the dialects Mr. Rockhill has kindly given me an extract from a Tibetan work, Man. gustimdlatantra, in which Asvaghosha is identified with Matrigata or Matrigita, concerning whom, see Abstract, &c., p. 141. [19] Digiized by Google

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xxxiv FO-SHO-HING-TSAN-KING. of India, principally by Indian or Indo-Scythian priests. I use this last expression to indicate the nationality of those translators who came to China from Cabul and regions north of the Indus. For 600 years and more a succession of Buddhist teachers and preachers followed one another from India and Central Asia towards China with little interruption. The result is, that the Buddhist Tripitaka (canon) as we have it in that country is a collection of translations without connection of parts, denoting the Buddhism of India and neighbouring countries, in every period of its development. Hence side by side with the early teaching of the faith found in such books as the Dharmapada (Tan poh), we have the gross form of Tantra worship contained in the 'Dharani of Kanda, 'Kanda being in fact the same as Kali or Durga or Gagatmatri. Nevertheless this collection of translations is a most important one. Its importance has yet to be realised. To the student of Buddhism it is an inexhaustible mine of wealth. And to the student of history some knowledge of it is indispensable. The question presents itself, therefore, can we rely on the truthfulness of the work done by these men in China ? To this question only a qualified answer can be given ; we may rely on the work of men of known ability. And in other cases we may test the work done by comparison with the originals. We should have no reluctance, I think, in accepting the translations of men like Kumaragiva, to whom both Chinese and Sanskrit must have been familiar, and whose work may be tested by comparison with Sanskrit texts. And if he may be trusted, so may others also who worked with him or in his time. Amongst these was Dharmaraksha, the translator of the Buddhakarita of this volume. He was a man of Mid-India, and became a disciple at six years of age, and daily recited 10,000 words of Scripture. At first he belonged to the school of the lesser development, and was well acquainted with the discourses of the five Vidyas. Afterwards he became a follower of the greater development. He arrived in China in the year 412 A. D. and worked at translations till A.D. 454. Now Digitized by Google

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INTRODUCTION.. XXXV we can hardly suppose that a man of such natural gifts as Dharmaraksha could have laboured for forty-two years at translations, without being worthy of trust. Moreover we find that Kumaragiva was working at this period in China, and that he translated the work of Asvaghosha called Ta-kwang-yan-king-lun, which appears to be related to the Ta-kwang-yan-king, another name for the Life of Buddha (Lalita Vistara). Is it likely that the two translators were unknown to one another? It is true, indeed, that I have not been able to test the translation of Dharmaraksha by comparison with the Sanskrit. As I understand Professor Max Muller, the Sanskrit text is not always easy to interpret, and differs in many places from the Chinese version. Sometimes it is possible to see how it happened that the Chinese translator misunderstood the text before him. Sometimes it would seem that he omitted intentionally whole passages which would be either unintelligible or uninteresting to Chinese readers. As there is some prospect of the Sanskrit text of Asvaghosha's work being published, we may hope to arrive in time at something like certainty on the point under consideration. But with respect to the trustworthiness of Chinese translations in general, it depends, as I said before, on the character of the individual scholar. There is no reason at all why a Brahman should not have become familiar with Chinese, and when we add to this the extraordinary facilitics afforded the Buddhist missionaries in China for exe. cuting their work, in the way I mean of royal patronage and able coadjutors, there is no reason to suspect the result of their labours. Yet doubtless there are many unreliable versions of sacred texts to be found. Every zealous Upa. saka who came to China was not thereby duly qualified for the work of translation; and as a rule we should be cautious in attaching entire credence to the entire credence to the literary labours of such persons. C2 Digitized by Google

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xxxvi FO-SHO-HING-TSAN-KING. ASVAGHOSHA'S STYLE. The Chinese priest I-tsing says that the hymns used in the Buddhist church during his visit to India were composed and arranged by Asvaghosha (Nan-hae, SS 32). There can be little doubt that he was a musician as well as poet. He travelled about, we are told, with a body of musicians, and was the means of converting many persons of distinction by his skill (Abstract, &c., p. 97). The work before us gives proof of his poetical talent. In translating his verses, even from the Chinese, an impulse to follow in his poetical vein has been felt. But the requirements of a literal translation forbad any such diversion. Nevertheless the reader will observe many passages that would have casily allowed a more 'flowery diction.' The passage in verse 629 and following verses is very touching-the consuming grief of Yasodhara until 'her breath grew less and sinking thus, she fell upon the dusty ground.' The account of Buddha's enlightenment in verse 1166 and following is also striking: 'Thus did he complete the end of self, as fire goes out for want of grass; thus he had done what he would have men do; he first had found the way of perfect knowledge. He finished thus the first great lesson; entering the great Rishi's house, the darkness disappeared, light burst upon him; perfectly silent and at rest, he reached the last exhaustless source of truth; lustrous with all wisdom the great Rishi sat, perfect in gifts, whilst one convulsive throe shook the wide earth.' , There are many passages throughout the poem of great beauty; there is much also that is dry and abstruse, yet we cannot doubt that in that day and among these people the 'great poem' of Asvaghosha must have had considerable popularity. Hence the translations of it are numerous; it must have tested Dharmaraksha's powers to have turned it into Chinese. There is also a Tibetan copy of it; and whether it was originally composed in Sanskrit or not, we know that there are now various editions of it in that language. I do not pretend to have Digitized by Google

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INTRODUCTION. xxxvii found the author's meaning in all cases; the Chinese is not easy; but in the main drift of the poem I have followed my text as faithfully and literally as possible. The concluding portion of the last section, as it seems to support the idea of only one Asoka, first fierce and then gentle, or religious, is, to say the least, a curious passage. But we may not attach too much weight to an isolated statement of this sort; there may have been reasons more than we know of why the orthodox tradition of the Dharma-Asoka, the patron of the Theravadi school, should have been ignored by a friend of Kanishka. But in any case the evidence is too slight to build upon; we can only say that in Asvaghosha's time it had become usual to put the Council of Pataliputra out of sight, and to regard the Theravadi school as one opposed to the generally received traditions of the North. I cannot conclude this Introduction without expressing my thanks to Mr. Bunyiu Nanjio, who kindly suggested emendations of my translation of some passages at the beginning of the work, and also to Professor Max Muller, to whom I am indebted for the restoration of many of the proper names that occur throughout the text. S. BEAL. THE RECTORY, WARK, NORTHUMBERLAND, Feb. 4, 1883 Digitized by Google

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FO-SHO-HING-TSAN-KING. A METRICAL VERSION OF THE LIFE OF BUDDHA BY MA-MENG-PU-SA. (ASVAGHOSHA BODHISATTVA.) KIOUEN I. Varga 1. The Birth. .(There was) a descendant of the Ikshvaku' (family), an invincibleSakya monarch, pure in mind (mental gifts) and of unspotted virtue, called therefore 'Purerice' (Suddhodana). I Joyously reverenced by all men (or, 'beings '), as the new moon (is welcomed by the world), the king indeed (was) like the heaven-ruler Sakra, his queen like (the divine) Sakt. 2 Strong and calm of purpose as the earth, pure in mind as the water-lily, her name, figuratively assumed, Maya, she was in truth incapable of classcomparison. 3 1 The Ikshvaku (sugar-cane) family of Potala. Suddhodana was the father of the Bodhisattva. . Wou-shing; this is the equivalent for the Agitavati (river). But it here refers to the Sakyas, as a race of K'akravartin monarchs. * Or, like Sakra, king of Devas, the husband of Saki. [19] Digitized by Google

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FO-SHO-HING-TSAN-KING. 1, 1. On her in likeness as the heavenly queen descended the spirit and entered her womb. A mother, but free from grief or pain, (she was) without any false or illusory' mind. 4 Disliking the clamorous ways of the world, (she remembered) the excellent garden of Lumbini, a pleasant spot, a quiet forest retreat, (with its) trickling fountains, and blooming flowers and fruits. 5 Quiet and peaceful, delighting in meditation, respectfully she asked the king for liberty to roam therein ; the king, understanding her earnest desire, was seized with a seldom-felt anxiety (to grant her request). 6 He commanded his kinsfolk, within and without (the palace), to repair with her to that garden shade; and now the queen Maya knew that her time for child-bearing was come. 7 She rested calmly on a beautiful couch, (surrounded by) a hundred thousand female attendants; (it was) the eighth day of the fourth moon, a season of serene and agreeable character. 8 Whilst she (thus) religiously observed the rules of a pure discipline, Bodhisattva was born from her right side, (come) to deliver the world, constrained by great pity, without causing his mother pain or anguish. 9 As king Yu-liu 3 was born from the thigh, as king Pi-t'au* was born from the hand, as king Man-to * Here there seems to be a play on the word wan ], which is the equivalent for Maya or illusion. The Sanskrit text reads Mayapagata-iva Maya, i.e. Maya without deceit. . Or, (the season for) religiously observing the rules of abstinence. $ Aurva. * Prithu, born from the arm of Vena. 6 Mandhatri. . Digitized by Google

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I, 1. THE BIRTH. * 3 was born from the top of the head, as king Kia-k' ha? was born from the arm-pit, 10 So also was Bodhisattva on the day of his birth produced from the right side; gradually emerging from the womb, he shed in every direction the rays of his glory. I As one (born) 'from recumbent space", and not through the gates of life, through countless kalpas, practising virtue, self-conscious he came forth to life, without confusion. 12 Calm and collected, not falling headlong (was he born), gloriously manifested, perfectly adorned, sparkling with light he came from the wombs, as when the sun first rises (from the East). 13 (Men) indeed regarded his exceeding great glory, yet their sight remained uninjured: he allowed them to gaze, the brightness of his person concealed for the time, as when we look upon the moon in the heavens. 14 His body, nevertheless, was effulgent with light, and like the sun which eclipses the shining of the lamp, so the true gold-like beauty of Bodhisattva shone forth and was diffused everywhere. 15 Upright and firm and unconfused in mind, he deliberately took seven steps", the soles of his feet 1 Kakshivat. These names are supplied from the Sanskrit text. This may also be translated as one who falls from space,' i.e. miraculously born from space. * He passed from the womb to be born. The idea seems to be that though conceived in the womb, he was born supernaturally from the side. * Kwan-tsai, weighed and considered. * These seven steps are frequently figured by seven lotus-marks. I-tsing refers to such marks at Nalanda, where Buddha walked seven steps, forward and backward; they are also figured on the B2 Digitized by Google

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FO-SHO-HING-TSAN-KING. resting evenly upon the ground as he went, his footmarks remained bright as seven stars. 16 I, 1. Moving like the lion, king of beasts, and looking earnestly towards the four quarters, penetrating to the centre the principles of truth, he spake thus with the fullest assurance: 17 'This birth is in the condition of a Buddha'; after this I have done with renewed birth; now only am I born this once, for the purpose of saving all the world.' 18 And now from the midst of heaven there descended two streams of pure water, one warm, the other cold, and baptized his head, causing refreshment to his body. 19 And now he is placed in the precious palace hall, a jewelled couch for him to sleep upon, and the heavenly kings with their golden flowery hands hold fast the four feet of the bed. 20 Meanwhile the Devas in space, seizing their jewelled canopies, attending, raise in responsive harmony their heavenly songs, to encourage him to accomplish his perfect purpose3. 21 Then the Naga-ragas filled with joy, earnestly desiring to show their reverence for the most excellent law*, as they had paid honour to the former Buddhas, now went to meet Bodhisattva; 22 cloth held by the attendants at the birth of Bodhisattva. See Tree and Serpent Worship, plate lxv, figure 2, middle scene. 1 This birth is a Buddha-birth. He was thus consecrated to be a king; see Childers, Pali Dict., sub Abhisinkati; also Eitel, Handbook, sub Murddhabhishikta. S Inviting him to perfect the way of Buddha. That is, 'to advance the cause of true religion.' Digitized by Google

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I, 1. THE BIRTH. 5 They scattered before him Mandara flowers, rejoicing with heartfelt joy to pay such religious homage; (and so, again,) Tathagata having appeared in the world, the Suddha1 angels rejoiced with gladness; 23 With no selfish or partial joy, but for the sake of religion they rejoiced, because creation, engulfed in the ocean of pain, was now to obtain perfect release. 24 4 Then the precious Mountain-raga, Sume (ru)3, firmly holding this great earth when Bodhisattva appeared in the world, was swayed by the wind of his perfected merit. 25 On every hand the world was greatly shaken, as the wind drives the tossing boat; so also the minutest atoms of sandal perfume, and the hidden sweetness of precious lilies, 26 Floated on the air and rose through space and then commingling came back to earth; so again the garments of Devas descending from heaven touching the body, caused delightful thrills of joy; 27 The sun and moon with constant course redoubled the brilliancy of their light, whilst in the world the The Suddha-vasas, 'beings dressed in pure garments.' A class of heavenly beings, supposed to take peculiar interest in the religious welfare of men. 2 Creation,' in the sense of all that lives.' * Sumeru, written also Sume and Meru. The primeval mountain; the Alborz, Atlas, or Olympus of other tribes. It is explained as 'the high, or resplendent, mountain.' On it was the heaven of the gods (the thirty-three gods). It would seem from this that the original idea of Sumeru was 'the mountain of Heaven;' the visible heaven, or firmament, which 'firmly holds the earth.' Digitized by Google

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FO-SHO-HING-TSAN-KING. I, 1. fire's gleam of itself prevailed without the use of fuel. 28 Pure water, cool and refreshing from the springs, flowed here and there, self-caused; in the palace all the waiting women were filled with joy at such an unprecedented event. 29 Proceeding all in company, they drink and bathe themselves; in all arose calm and delightful thoughts; countless inferior Devas (bhutas), delighting in religion, like clouds assembled. 30 In the garden of Lumbini, filling the spaces between the trees, rare and special flowers, in great abundance, bloomed out of season. 31 All cruel and malevolent kinds of beings, together conceived a loving heart; all diseases and afflictions among men without a cure applied, of themselves were healed. 32 The various cries and confused sounds of beasts were hushed and silence reigned; the stagnant water of the river-courses flowed apace, whilst the polluted streams became clear and pure. 33 No clouds gathered throughout the heavens, whilst angelic music, self-caused, was heard around; the whole world of sentient creatures enjoyed peace and universal tranquillity. 34 Just as when a country visited by desolation, suddenly obtains an enlightened ruler, so when Bodhisattva was born, he came to remove the sorrows of all living things. 35 Mara', the heavenly monarch, alone was grieved and rejoiced not. The Royal Father (Suddhodana) i Mara, the king of the world of desire. According to the Buddhist theogony he is the god of sensual love. He holds the Digitized by Google

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I, 1. THE BIRTH. beholding his son', strange and miraculous, as to his birth, 36 Though self-possessed and assured in his soul, was yet moved with astonishment and his countenance changed, whilst he alternately weighed with himself the meaning (of such an event), now rejoiced and now distressed. 37 The queen-mother beholding her child, born thus contrary to laws of nature, her timorous woman's heart was doubtful; her mind through fear, swayed between extremes : 38 Not distinguishing the happy from the sad portents, again and again she gave way to griefs; and now the aged women of the world, (of the 'long night*') in a confused way supplicating heavenly guidance, 39 Implored the gods to whom their rites were paid, to bless the child; (cause peace to rest upon the royal child.) Now there was at this time in the grove, a certain soothsayer, a Brahman, 40 Of dignified mien and wide-spread renown, famed for his skill and scholarship: beholding the signs, his world in sin. He was the enemy of Buddha, and endeavoured in every way to defeat him. He is also described as the king of death. 1 Beholding his 'born son,' or 'begotten son.' * K'i-teh, truly unique (Williams' Dict.) Mi tsang yau, unseen before, miraculous. $ The text seems to point to alternately recurring hope and grief. * The text here is difficult. I take Khang-suh to be equal to Khang-ye, which is a frequent expression to denote the 'long night' of transmigration or ignorance. If this be not so, then Khangsuh may be simply 'aged.' Khi Siang, a discerner of signs or portents. . That is, either the signs on the child's body, or the occurrences attending his birth. Digitized by Google .

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8 FO-SHO-HING-TSAN-KING. heart rejoiced, and he exulted at the miraculous event. 41 Knowing the king's mind to be somewhat perplexed, he addressed him (thus) with truth and earnestness, 'Men born in the world, chiefly desire to have a son the most renowned1; 42 I, 1. But now the king, like the moon when full, should feel in himself a perfect joy, having begotten an unequalled son, (for by this the king) will become illustrious among his race; 43 2 'Let then his heart be joyful and glad, banish all anxiety and doubt, the spiritual omens that are everywhere manifested indicate for your house and dominion a course of continued prosperity. 44 'The most excellently endowed child now born will bring deliverance to the entire world, none but a heavenly teacher has a body such as this, golden colour'd, gloriously resplendent. 45 'One endowed with such transcendent marks, must reach the state of "Samyak"-Sambodhi," or if he be induced to engage in worldly delights, then he must become a universal monarch"; 46 1 Or, a most victorious son; or, a son most renowned. 'K'i-teh, truly unique; strange or wonderful; (p. 7, n. 2.) Increasing or advancing prosperity. * Must assuredly save the world. A body, such a masterpiece. Khing-hsio, perfect illumination, Samyak-Sambuddha; or, as in the text. A wheel-turning monarch. A monarch like the sun 'that flies as he goes;' the old conceit of a king of the age of golda; the expectation of peace and prosperity resulting from the universal authority of such a righteous king, is an old, perhaps a primitive, The Kakravartin is the eastern form of the myth. One. That is, probably, 'a golden (wheel) king.' Digitized by Google

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I, 1. THE BIRTH. 'Everywhere recognised as the ruler of the great earth, mighty in his righteous government, as a monarch ruling the four empires 1, uniting under his sway all other rulers; 47 9 'As among all lesser lights, the sun's brightness is by far the most excellent. But if he seek a dwelling among the mountain forests, with single heart searching for deliverance, 48 'Having arrived at the perfection of true wisdom, he will become illustrious throughout the world; for as mount Sumeru is monarch among all mountains, 49 'Or, as gold is chief among all precious things, or, as the ocean is supreme among all streams*, or, as the moon is first among the stars, or, as the sun is brightest of all luminaries, 50 'So Tathagata, born in the world, is the most eminent of men; his eyes clear and expanding, the lashes both above and below moving with the lid, 51 'The iris of the eye of a clear blue colour, in shape like the moon when half full, such characteristics as these, without contradiction, foreshadow the most excellent condition of perfect (wisdom).' 52. 1 The four empires, that is, the four continents or quarters of the world. 2 Deliverance, that is, from sin; or sorrow the result of sin (moksha). Shine universally; as the light of the sun. The ocean is always in Buddhist works, as in Homer, associated with flowings.' The expression in the Chinese, liu-hai, corresponds exactly with 'Okeanoio Reethra. The most worshipful. 6 Widening more and more. 7 Of a deep purple or violet colour. Digitized by Google

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10 FO-SHO-HING-TSAN-KING. 1, 1. At this time the king addressed the twice-born ?, If it be as you say, with respect to these miraculous signs, that they indicate such consequences, 53 Then no such case has happened with former kings, nor down to our time has such a thing occurred. The Brahman addressed the king thus, 'Say not so; for it is not right; 54 For with regard to renown and wisdom, personal celebrity, and worldly substance, these four things indeed are not to be considered according to precedent or subsequence; 55 'But whatever is produced according to nature ?, such things are liable to the law of cause and effect : but now whilst I recount some parallels let the king attentively listen; 56 'Bhrigu, Angira s (Angiras ?), these two of Rishi family 4, having passed many years apart from men, each begat an excellently-endowed son, 57 'Brihaspati with Sukra, skilful in making royal treatises, not derived from former families (or, tribes); 58 *Sarasvata, the Rishi, whose works 6 have long disappeared, begat a son, Po-lo-sao, who compiled illustrious Satras ? and Shastras; 59 1 That is, the Brahman; wearing the twice-born thread. . Or, whatever is born according to the nature of things. 3 I restore these names according to the Sanskrit text, supplied by Professor Max Muller. * That is, belonging to the Rishi tribe; in other words, these two Rishis.' o Or, it may, perhaps more correctly, be rendered separated by a long period from Satras or Shastras,' or, when these works had long been lost. Is this Parasara, the reputed father of Vyasa ? (see Max Muller's Ancient Sanskrit Literature, p. 479.) ? Illustrious Sutras (Ming King) may possibly refer to the Vedas, but the five vidyas are also called by this name (Jul. II, 73). Digitized by Google

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I, T. THE BIRTH. JI That which now we know and see, is not therefore dependent on previous connection ; Vyasa, the Rishi, the author of numerous treatises, 60 "After his death had among his descendants, Poh-mi (Valmiki), who extensively collected Gatha sections; Atri, the Rishi, not understanding the sectional treatise on medicine, 61 Afterwards begat Atreya, who was able to control diseases; the twice-born Rishi Kusi (Kusika), not occupied with heretical treatises, 62 'Afterwards (begat) Kia-ti-na raga, who thoroughly understood heretical systems; the sugar-cane monarch", who began his line, could not restrain the tide of the sea, 63 But Sagara-raga, his descendant, who begat a thousand royal sons, he could control the tide of the great sea so that it should come no further. 64 'Ganaka, the Rishi, without a teacher acquired power of abstraction. All these, who obtained such renown, acquired powers of themselves 2; 65 'Those distinguished before, were afterwards forgotten; those before forgotten, became afterwards distinguished 8; kings like these and godlike Rishis have no need of family inheritance, 66 And therefore the world need not regard those going before or following. So, mighty king! is it with you, you should experience true joy of heart, 67 And because of this joy should banish for ever doubt or anxiety. The king hearing the words 1 That is, the first of the Ikshvaku monarchs who reigned at Potala (Tatta) at the mouth of the Indus. * Or, were born by their own power. 8 Or, the former were better, the later inferior; the former inferior, the later better. Digitized by Google

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12 FO-SHO-HING-TSAN-KING. I, 1. of the seer was glad, and offered him increased gifts 1. 68 Now have I begotten a valiant (excellent) son (he said), who will establish a wheel authority, whilst I, when old and grey-headed, will go forth to lead a hermit's life?, 69 'So that my holy king-like son may not give up the world and wander through mountain forests.' And now near the spot within the garden, there was a Rishi, leading the life of an ascetic 3; 70 His name was Asita, wonderfully skilful in the interpretation of signs; he approached the gate of the palace; the king (beholding him) exclaimed, * This is none other but Brahmadeva, 71 Himself enduring penance from love of true religion, these two characteristics * so plainly visible as marks of his austerities.' Then the king was much rejoiced; 72 And forthwith he invited him within the palace, and with reverence set before him entertainment, whilst he, entering the inner palace, rejoiced only (in prospect of) seeing the royal child. 73 Although surrounded by the crowd of court-ladies, yet still he was as if in desert solitude; and now they place a preaching throne and pay him increased honour and religious reverence, 74 As Antideva raga reverenced the priest Vasishtha. Then the king addressing the Rishi, said, 'Most fortunate am I, 75 'Great Rishi! that you have condescended to i Or, extended his religious offerings. ? Leaving my home will practise a pure (Brahman) life. * Practising austerities. * That is, 'purity' and 'penance.' Digitized by Google

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1. 1. THE BIRTH. 13 come here to receive from me becoming gifts and reverence; I pray you therefore enter on your exhortation.' 76 Thus requested and invited the Rishi felt unutterable joy, and said, 'All hail, ever victorious monarch! possessed of all noble (virtuous) qualities1 77 *Loving to meet the desires of those who seek, nobly generous in honouring the true law, conspicuous as a race for wisdom and humanity, with humble mind you pay me homage, as you are bound. 78 'Because of your righteous deeds in former lives, now are manifested these excellent fruits; listen to me, then, whilst I declare the reason of the present meeting. 79 As I was coming on the sun's ways, I heard the Devas in space declare that the king had born to him (begotten) a royal son, who would arrive at perfect intelligence ; 80 Moreover I beheld such other portents', as have 1 The Chinese symbol 'teh' properly means 'virtue,' as in the title of Laou Tseu's work, Tau-teh-king. But in Buddhist books it generally corresponds with the Sanskrit guna, in the sense of a quality' or 'characteristic.' The expression suh khih points to conduct in former conditions of existence. It properly means "a night's rest' or 'a lodging one night' (Williams), but in Buddhist books it commonly refers to abodes or conditions of life, occupied during the night (long night) of transmigration. * Following the way of the sun. * Complete the way of true wisdom (Sambodhi or Sambuddha). * Such miraculous portents going before. It would seem from Asita's description that he came from the East following the sun, and as he came he saw before him miraculous portents. Digitized by Google

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14 FO-SHO-HING-TSAN-KING. 1,1. constrained me now to seek your presence; desiring to see the Sakya monarch who will erect the standard of the true law.' 81 The king hearing the Rishi's words was fully assured; escaping from the net of doubt, he ordered an attendant to bring the prince, to exhibit him to the Rishi. 82 The Rishi, beholding the prince, the thousandrayed wheel on the soles of his feet, the web-like filament between his fingers ?, between his eyebrows the white ? wool-like prominence, 83 His privy parts hidden as those of the horse, his complexion bright and lustrous; seeing these wonderful birth-portents, the seer wept.and sighed deeply. 84 The king beholding the tears of the Rishi, thinking of his son, his soul was overcome, and his breath fast held his swelling heart. Thus alarmed and ill at ease, 85 Unconsciously he arose from his seat, and bowing his head at the Rishi's feet he addressed him in these words, 'This son of mine, born thus wonderfully, 86 'Beautiful in face, and surpassingly graceful, little different from the gods in form, giving promise of superiority in the world, ah! why has he caused thee grief and pain ? 87 'Forbid it, that my son should die ! (should be short-lived !)-(the thought) creates in me grief and 1 Or, his fingers and his toes. * That is, the arna. This white wool-like mark seems to have been derived in the first instance from the circle of hair on the forehead of the bull. Moschus describes the bull that carried off Europa as having this silver white circle' on his forehead. Digitized by Google

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I, 1. THE BIRTH. 15 anxiety; that one athirst, within reach of the eternal draught!, should after all reject and lose it! sad indeed! 88 'Forbid it, he should lose his wealth and treasure ! dead to his house! lost to his country! for he who has 2 a prosperous son in life, gives pledge that his . country's weal is well secured; 89 And then, coming to die, my heart will rest content, rejoicing in the thought of offspring surviving me; even as a man possessed of two eyes, one of which keeps watch, while the other sleeps ; 90 Not like the frost-flower of autumn, which though it seems to bloom, is not a reality. A man who, midst his tribe and kindred, deeply loves a spotless son, 91 At every proper time in recollection of it has joy; O! that you would cause me to revive !!! The Rishi, knowing the king-sire to be thus greatly afflicted at heart, 92 Immediately addressed the Maharaga: 'Let not the king be for a moment anxious! the words I have spoken to the king, let him ponder these, and not permit himself to doubt; 93 *The portents now are as they were before, cherish 1 The eternal draught' or sweet dew' of Ambrosia. This expression is constantly used in Buddhist writings. It corresponds with the Pali amatam, which Childers explains as the drink of the gods.' . Or, if I have. . 8 This sloka may be translated otherwise thus : 'A man among all his kindred loves deeply a spotless & son; at this time, in recollection thereof, speaking, cause me to revive;' or the latter lines may still be rendered, 'in memory of what you said before, cause me now, by speaking as before, to revive.' * Wou-kwo-tsen ; either a faultless son' or nothing beyond his son.' Digitized by Google

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16 FO-SHO-HING-TSAN-KING, 1, 1. - then no other thoughts! But recollecting I myself am old, on that account I could not hold my tears; 94 For now my end is coming on. But this son of thine will rule the world, born for the sake of all that lives?! this is indeed one difficult to meet with ; 95 'He shall give up his royal estate, escape from the domain of the five desires ?, with resolution and with diligence practise austerities, and then awakening, grasp the truth. 96 Then constantly, for the world's sake (all living things), destroying the impediments of ignorance and darkness, he shall give to all enduring light, the brightness of the sun of perfect wisdom. 97 *All flesh submerged in the sea of sorrow; all diseases collected as the bubbling froth; decay and age like the wild billows; death like the engulfing ocean; 98 'Embarking lightly in the boat of wisdom he will save the world from all these perils, by wisdom stemming back the flood. His pure teaching like to the neighbouring shore, 99 The power of meditation, like a cool lake, will be enough for all the unexpected birds; thus deep and full and wide is the great river of the true law; 100 All creatures parched by the drought of lust may freely drink thereof, without stint; those 1 This line may be also rendered because he has done with birth, therefore he is born. The text is full of such doublemeanings. : The five desires, or five appetites of sight, smell, taste, hearing, and touch. Diglized by Google

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I, 1. THE BIRTH 17 , enchained in the domain of the five desires, those driven along by many sorrows, 101 And deceived amid the wilderness of birth and death, in ignorance of the way of escape, for these Bodhisattva has been born in the world, to open out a way of salvation 102 'The fire of lust and covetousness, burning with the fuel of the objects of sense, (on the flames) he has caused the cloud of his mercy to rise, so that the rain of the law may extinguish them. 103 The heavy gates of gloomy unbelief, fast kept by covetousness and lust, within which are confined all living things, he opens and gives free deliverance. 104 With the tweezers of his diamond wisdom he plucks out the opposing principles of lustful desire. In the self-twined meshes of folly and ignorance all flesh poor and in misery, helplessly (lying), 105 'The king of the law has come forth, to rescue these from bondage. Let not the king in respect of this his son encourage in himself one thought of doubt or pain; 106 'But rather let him grieve on account of the world, led captive by desire, opposed to truth; but I, indeed, amid the ruins of old age and death, am far removed from the meritorious condition of the holy one, 107 Possessed indeed of powers of abstraction, yet i The word 'salvation' corresponds to the Sanskrit moksha, deliverance or escape. The garden of Lumbini is sometimes called the garden of deliverance,' because Maya was there delivered of her child. * Or, removed from an opportunity of reaping merit by the teaching of the holy one. [19] Digitized by Google

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18 FO-SHO-HING-TSAN-KING. 1,1. not within reach of the gain he will give, to be derived from his teaching as the Bodhisattva; not permitted to hear his righteous law, 108 'My body worn out, after death, alas! (destined) to be born as a Deval still liable to the three calamities (old age, decay, and death), (therefore I weep).' The king and all his household attendants, hearing the words of the Rishi, 109 Knowing the cause of his regretful sorrow, banished from their minds all further anxiety: 'And now (the king said) to have begotten this excellent son, gives me rest at heart; 110 But that he should leave his kingdom and home, and practise the life of an ascetic, not anxious to ensure the stability of the kingdom, the thought of this still brings with it pain.' II At this time the Rishi, turning to the king with true words, said, 'It must be even as the king anticipates, he will surely arrive at perfect enlightenment.' 112 Thus having appeased every anxious heart among the king's household, (the Rishi) by his own inherent *spiritual power ascended into space and disappeared. 113 At this time Suddhodana raga, seeing the excellent marks (predictive signs) of his son, and, moreover, hearing the words of Asita, certifying that which would surely happen, 114 Was greatly affected with reverence to the child, he redoubled measures for its protection, and (was * The condition of the highest Deva, according to Buddhism, does not exempt him from re-birth; subject to the calamities incident on such a renewal of life. Digitized by Google

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I, I. THE BIRTH. 19 filled) with constant thought; (moreover) he issued decrees through the empire, to liberate all captives in prison, 115. According to the custom when a (royal) son was born, giving the usual largess, in agreement with the directions of the Sacred Books, and extending his gifts to all; (or, all these things he did completely). 116 The child' when ten days old, (his father's) mind being now quite tranquil, he announced a sacrifice to all the gods, and prepared to give liberal offerings to all the religious bodies; 117 Sramanas and Brahmanas invoked by their prayers a blessing from the gods, whilst he bestowed gifts on the royal kinspeople and the ministers and the poor within the country; 118 The women who dwelt in the city or the villages, (all those who needed) cattle or horses or elephants or money, each, according to his necessities, was liberally supplied; 119 Then selecting by divination a lucky time, they took the child back to his own palace, with a double-feeding white-pure-tooth, carried in a richlyadorned chariot (cradle), 120 With ornaments of every kind and colour round his neck; shining with beauty, exceedingly resplendent with unguents. The queen embracing ''Shing-tseu,' the born or begotten child. I am unable to translate this line except literally, 'two-feeding white pure ivory (or, tooth),' 'rh fan pih tsing 'nga. [I am informed, however, by Professor Max Muller that it refers to the 'elephant.' The elephant is called dvipa, the twice-drinker, corresponding to 'rh fan (for 'rh yin), the double-feeder (drinker), in the Chinese.] C 2 Digitized by Google

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20 FO-SHO-HING-TSAN-KING. 1,1. 21 him in her arms, going around, worshipped the heavenly spirits. 121 Afterwards she remounted her precious chariot, surrounded by her waiting women; the king, with his ministers and people, and all the crowd of attendants, leading the way and following, 122 Even as the ruler of heaven, Sakra, is surrounded by crowds of Devas; as Mahesvara, when suddenly his six-faced child was born, 123 Arranging every kind of present, gave gifts, and asked for blessings; so now the king, when his royal son was born, made all his arrangements in like manner; 124 So Vaisravana, the heavenly king, when Nalakavara 1 was born, surrounded by a concourse of Devas, was filled with joy and much gladness; 125 So the king, now the royal prince was born, in the kingdom of Kapila, his people and all his subjects were likewise filled with joy. 126 VARGA 2. LIVING IN THE PALACE. And now in the household of Suddhodana raga, because of the birth of the royal prince, his clansmen and younger brethren (namesakes), with his ministers, were all generously disposed, 127 Whilst elephants, horses and chariots and the wealth of the country and precious 2 vessels, daily increased and abounded, being produced wherever requisite 3; 128 1 Na-lo-kiu-po. Nalakuvara was the son of Vaistavana. ? Vessels of the seven precious (substances). & According to occasion in abundance produced. The expression 'tsah' may either refer to variety or number. Thus the Digitized by Google

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I, 3. LIVING IN THE PALACE. 21 So too countless hidden treasures came of themselves from the earth. From the midst of the pure snowy mountains, a wild herd of white elephants, 129 Without noise, of themselves, came; not curbed by any, self-subdued, every kind of colour'd 1 horse, in shape and quality surpassingly excellent, 130 With sparkling jewelled manes and flowing tails, came prancing round, as if with wings; these too, born in the desert, came at the right time, of themselves. 131 A (herd of) pure-colour'd, well-proportioned cows, fat and fleshy, and remarkable for beauty, giving fragrant and pure milk with equal flow, came together in great number at this propitious time: 132 Enmity and envy gave way to peace; content and rest prevailed on every side, whilst there was closer union amongst the true of heart, discord and variance were entirely appeased; 133 The gentle air distilled a seasonable rain, no crash of storm or tempest was heard, the springing seeds, not waiting for their time, grew up apace and yielded abundant increase; 134 The five cereals grew ripe with scented grain, soft and glutinous, easy of digestion; all creatures big with young, possessed their bodies in ease and their frames well-gathered; 135 All men, even those who had not received the seeds of instruction derived from the four holy convocation of the Arhats at Vaisalt is called 'tsah ;'a miscellaneous collection of anecdotes or tales is called by the same name. Or, every kind of party-colour'd horse. ? Like the clouds. Digitized by Google

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22 FO-SHO-HING-TSAN-KING. 1,2. ones?; all these, throughout the world, born under the control of selfish appetite, without any thought for others' goods, 136 Had no proud, envious longings; no angry, hateful thoughts. All men and women were grave (profound) as the first man of the age (kalpa). 137 All the temples of the gods and sacred shrines, the gardens, wells, and fountains, all these like things in heaven, produced of themselves, at the proper time, (their several adornments). 138 There was no famishing hunger, the soldiers' weapons were at rest, all diseases disappeared; throughout the kingdom all the people were bound close in family love and friendship; 139 Piously affectioned they indulged in mutual pleasures, there were no impure or polluting desires, they sought their daily gain righteously, no covetous money-loving spirit prevailed, 140 But with religious purpose they gave liberally; there was no thought of any reward (return), but all practised the four rules of purity; and every hateful thought was suppressed and destroyed. 141 Even as in days gone by, Manu raga begat a child (called) * Brilliancy of the Sun,' on which there prevailed through the country great prosperity, and all wickedness came to an end; 142 ! This seems to mean that those who had not received benefit from the teaching of the four previous Buddhas, that even these were placable and well-disposed. * This is a difficult verse, it may be translated literally thus, 'All learned women (or, all the wives of sages) were profoundly grave as the first man of the kalpa. Whether it refers to the docility of the otherwise quarrelsome women, or to their gravity and learning, it is not easy to say. Digitized by Google

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I, 3. LIVING IN THE PALACE. So now the king having begotten a royal prince, these marks of prosperity were seen; and because of such a concourse of propitious signs, the child was named Siddhartha ?. 143 And now his royal mother, the queen Maya, beholding her son born under such circumstances, beautiful as a child of heaven, adorned with every excellent distinction, 144 From excessive joy which could not be controlled died, and was born in heaven. Then Pragapati Gautami, beholding the prince, like an angel, 145 With beauty seldom seen on earth, seeing him thus born and now his mother dead, loved and nourished him as her own child; and the child regarded her as his mother. 146 So as the light of the sun or the moon, little by little increases, the royal child also increased each day in every mental excellency and beauty of person ; 147 (His body exhaled) the perfume of priceless sandal wood, (decorated with the famed Gambunada gold (gems); divine medicines (there were) to preserve him in health, glittering necklaces upon his person; 148 The members of tributary states, hearing that v 1 The description here given of the peace and content prevailing in the world on the birth of Bodhisattva (and his name given to him in consequence) resembles the account of the golden age in classic authors. * Maya is generally stated to have died after seven days from the birth of her child. But here the context seems to require a longer interval, as he was ten days old when taken to the temple. Maya was born in the Trayastrimsas Heaven, or the Heaven of the Thirtythree Gods. The legend states that Buddha after his enlightenment proceeded there to convert her. Digitized by Google

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24 FO-SHO-HING-TSAN-KING. 1, 2. the king had an heir born to him, sent their presents and gifts of various kinds, oxen, sheep, deer, horses, and chariots, 149 Precious vessels and elegant ornaments, fit to delight the heart of the prince; but though presented with such pleasing trifles, the necklaces and other pretty ornaments, 150 The mind (nature) of the prince was unmoved, his bodily frame small indeed, but his heart established; his mind at rest within its own high purposes", was not to be disturbed by glittering baubles. 151 And now he was brought to learn the useful arts, when lo! once instructed (at one hearing) he surpassed his teachers. His father, the king, seeing his exceeding talent, and his deep purpose to have done with the world and its allurements, 152 Began to enquire as to the names of those in his tribe who were renowned for elegance and refinement. Elegant and graceful, and a lovely maiden, was she whom they called Yasodhara; 153 In every way fitting to become a consort for the prince; and to allure by pleasant wiles his heart. The prince with a mind so far removed (from the world), with qualities so distinguished, and with so charming an appearance, 154 Like the elder son of Brahmadeva, Sanatkumara (She-na Kiu-ma-lo); the virtuous damsel, lovely and refined, gentle and subdued in manner; 155 Majestic like the queen of heaven, constant ever, His mind resting on its high and excellent purpose; so at least the expression K'ai, domain or precinct, may sometimes be rendered. It means, 'within the limits of its own high excellent (purpose).' Digitized by Google

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1,. LIVING IN THE PALACE: cheerful night and day, establishing the palace in purity and quiet, full of dignity and exceeding grace, 156 Like a lofty hill rising up in space ?; or as a white autumn cloud; warm or cool according to the season; choosing a proper dwelling according to the year, 157 Surrounded by a return of singing women, who join (their voices) in harmonious heavenly concord, without any jarring or unpleasant sound, exciting (in the hearers) forgetfulness of worldly cares. 158 As the heavenly Gandharvaso of themselves in their beauteous palaces (cause) the singing women to raise heavenly strains, the sounds of which and their beauty ravish both eyes and heart; 159 (So) Bodhisattva dwelt in his lofty palace, with music such as this. The king his father, for the prince's sake, dwelt purely in his palace, practising every virtue; 160 Delighting : in the teaching of the true law, he put away from him every evil companion, (that) his heart might not be polluted by lust; regarding inordinate desire as poison, 161 Keeping his passion and his body in due control, destroying and repressing all trivial thoughts, desiring to enjoy virtuous conversation, loving instruction (fit) to subdue the hearts of men, 162 1 That is, rising from the earth above other hills. * Gandharvas, heavenly musicians; muses. * With nobleness of purpose (gin) loving the transforming power of the true law. That is, leading a religious life. + That is, as I understand it, the king himself, for his son's sake, devoted himself to piety.. Or, by means of loving instruction subduing men's hearts; or, by love, teaching to subdue men's hearts. Digitized by Google

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26 FO-SHO-HING-TSAN-KING. 1, 2. Aiming to accomplish the conversion of unbelievers; removing all schemes of opposition' (from whatever source they came), by the enlightening power of his doctrine, aiming to save the entire world; (thus he desired) that the body of people should obtain rest; 163 Even as we desire to give peace to our children, so did he long to give rest to the world. He also attended to his religious duties (sacrificing by fire to all the spirits), with clasped hands adoring the moon (drinking the moon's brightness); 164 Bathing his body in the waters of the Ganges ; cleansing his heart in the waters of religion, performing his duties with no private aim, but regarding his child and the people at large, 165 Loving righteous conversations, righteous words with loving (aim), loving words with no mixture of falsehood, true words imbued by love, 166 And yet withal so modest and self-distrustful, unable on that account to speak as confident of truth; loving to all, and yet not loving the world, with no thought of selfishness or covetous desire, 167 . Aiming to restrain the tongue and in quietness to find rest from wordy contentions, not seeking in the * Or, every kind of doctrine (magical art) that opposed religion. * Or, (he said) like as I desire rest for my child, so &c. This and the whole of the context is obscure; the account evidently refers to Suddhodana; the line which I have translated loving righteous conversation 'may be rendered 'loving conversa tion (or, converse), opposing a want of truth or righteousness (i),' or, 'loving an absence of all unrighteousness in conversation. The next line, which is evidently in contrast with the previous one, may be translated, Righteous words, opposed to an absence of love. The next line is, 'Loving words, opposed to that which is not true.' And then follows, Truthful words, opposed to that which is not love.' Digitized by Google

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I, . LIVING IN THE PALACE. 27 multitude of religious duties to condone for a worldly principle in action?; 168 But aiming to benefit the world, by a liberal and unostentatious charity; the heart without any contentious thought, but resolved by goodness to subdue the contentious, 169 Composing the one ?, whilst protecting the seven, removing the seven, guarding and adjusting the five, reaching to the three, by having learned the three, knowing the two, and removing the two; 170 Desiring to mortify the passions, and to destroy every enemy of virtue, not multiplying coarse or unseemly words, but exhorting to virtue in the use of courteous language, 171 Full of sympathy and ready charity, pointing out and practising the way of mutual dependence, receiving and understanding the wisdom of spirits and Rishis, crushing and destroying every cruel and hateful thought; 172 Thus his fame and virtue were widely renowned, (and yet himself) finally (or, for ever) separate from the ties of the world, showing the ability of a master builder, laying a good foundation of virtue, an example for all the earth; 173 So a man's heart composed and at rest, his limbs and all his members will also be at ease. And now 'I would rather translate these two lines thus, Not regarding so much the assemblies convoked for sacrificing to the gods, as excelling in the merit (happiness) of separation from worldly things ;' or the word 'sse' may mean sacrifice' itself (as proces in Greek), and then it would be excelling in merit without sacrifice.' * These four lines are enigmatical. They perhaps have some reference to the teaching of the seven Rishis, or the number seven may refer to the seven passions.' Digitized by Google

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28 FO-SHO-HING-TSAN-KING. I, si the son of Suddhodana, and his virtuous wife Yasodhara, I74 As time went on, growing to full estate, their child Rahula was born; and then Suddhodana raga considered thus, 'My son, the prince, having a son born to him, 175 *The affairs of the empire will be handed down in succession, and there will be no end to its righteous government; the prince having begotten a son, will love his son as I love him, 176 'And no longer think about leaving his home as an ascetic, but devote himself to the practice of virtue; I now have found complete rest of heart, like one just born to heavenly joys.' 177 Like as in the first days of the kalpa, Rishi-kings by the way in which they walked), practising pure and spotless deeds, offered up religious offerings, without harm to living thing, 178 And illustriously prepared an excellent karma, so the king excelling in the excellence of purity ?, in family and excellency of wealth, excelling in strength and every exhibition of prowess, 179 Reflected the glory of his name through the world, as the sun sheds abroad his thousand rays. But now, being the king of men (or, a king among men), he deemed it right to exhibit his son's (prowess), 180 For the sake of his family and kin, to exhibit him; to increase his family's renown, his glory spread so high as even to obtain the name of God begotten;' and having partaken of these heavenly joys, 181 1 Or, loving his son, and loving me also. * We have here a succession of lines in which there is a play on the word excellency' (shing), or victorious' (gina). Digitized by Google

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1, 3. DISGUST AT SORROW. 29 Enjoying the happiness of increased wisdom; understanding the truth, by his own righteousness derived from previous hearing of the truth; the reward of previous acts, widely known?. 182 Would that this might lead my son (he prayed) to love his child and not forsake his home; the kings of all countries, whose sons have not yet grown up, 183 Have prevented them exercising authority in the empire, in order to give their minds relaxation, and for this purpose have provided them with worldly indulgences, so that they may perpetuate the royal seed; 184 So now the king, having begotten a royal son, indulged him in every sort of pleasure; desiring that he might enjoy these worldly delights, and not wish to wander from his home in search of wisdom; 185 In former times the Bodhisattva kings, although their way (life) has been restrained (severe), have yet enjoyed the pleasures of the world, and when they have begotten a son, then separating themselves from family ties, 186 Have afterwards entered the solitude of the mountains, to prepare themselves in the way of a silent recluse. 187 VARGA 3. DISGUST AT SORROW! Without are pleasant garden glades, flowing fountains, pure refreshing lakes, with every kind of * These verses are very obscure, and can only be understood by comparison with the Sanskrit. * In this section we have an account of the excursion of the royal prince without the precincts of the palace, and the sights which affected his mind with a desire to leave the world. Digitized by Google

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30 FO-SHO-HING-TSAN-KING. 1, 3. flower, and trees with fruit, arranged in rows, deep shade beneath. 188 There, too, are various kinds of wondrous birds, flying and sporting in the midst, and on the surface of the water the four kinds of flowers, bright colour'd, giving out their floating scent; 189 Minstrel maidenscause their songs, and chorded music, to invite the prince. He, hearing the sounds of singing, sighs for the pleasures of the garden shades, 190 And cherishing within these happy thoughts, he dwelt upon the joys of an outside excursion; even as the chained elephant ever longs for the free desert wilds. 191 The royal father, hearing that the prince would enjoy to wander through the gardens, first ordered all his attendant officers to adorn and arrange them, after their several offices : 192 To make level and smooth the king's highway, to remove from the path all offensive matter, all old persons, diseased or deformed, all those suffering through poverty or great grief, 193 So that his son in his present humour might see nothing likely to afflict his heart. The adornments being duly made, the prince was invited to an audience; 194 The king seeing his son approach, patted his head and looking at the colour of his face, feelings of sorrow and joy intermingled, bound him. His mouth willing to speak, his heart restrained. 195 (Now see) the jewel-fronted gaudy chariot; the four equally-pacing, stately horses; good-tempered Otherwise, singing-women. : Or, thoughts of happiness. Digitized by Google

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1, 3. DISGUST AT SORROW. 31 and well-trained; young and of graceful appearance; 196 Perfectly pure and white, and draped with flowery coverings. In the same chariot stands the (stately) driver; the streets were scattered over with flowers; precious drapery fixed on either side of the way, 197 With dwarfed trees lining the road, costly vessels employed for decoration, hanging canopies and variegated banners, silken curtains, moved by the rustling breeze, 198 Spectators arranged on either side of the path. With bodies bent and glistening eyes, eagerly gazing, but not rudely staring, as the blue lotus flower (they bent) drooping in the air, 199 Ministers and attendants flocking round him, as stars following the chief of the constellation"; all uttering the same suppressed whisper of admiration, at a sight so seldom seen in the world; 200 Rich and poor, humble and exalted, old and young and middle-aged, all paid the greatest respect, and invoked blessings on the occasion : 201 So the country-folk and the town-folk, hearing that the prince was coming forth, the well-to-do not waiting for their servants, those asleep and awake not mutually calling to one another, 202 The six kinds of creatures not gathered together and penned, the money not collected and locked up, the doors and gates not fastened, all went pouring along the way on foot; 203 The towers were filled and the mounds by the trees, the windows and the terraces along the streets; with bent body fearing to lift their eyes, carefully * As stars following the constellation-king. Digitized by Google

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32 FO-SHO-HING-TSAN-KING. 1, 3. seeing that there was nothing about them to offend, 204 . Those seated on high addressing those seated on the ground, those going on the road addressing those passing on high, the mind intent on one object alone; so that if a heavenly form had flown past, 205 Or a form entitled to highest respect, there would have been no distraction visible, so intent was the body and so immovable the limbs. And now beautiful as the opening lily, 206 He advances towards the garden glades, wishing to accomplish the words of the holy prophet (Rishi). The prince seeing the ways prepared and watered, and the joyous holiday appearance of the people, 207 (Seeing too) the drapery and the chariot pure, bright, shining, his heart exulted greatly and rejoiced. The people (on their part) gazed at the prince, so beautifully adorned, with all his retinue, 208 Like an assembled company of kings (gathered) to see a heaven-born prince. And now a Deva-raga of the Pure abode, suddenly appears by the side of the road; 209 His form changed into that of an old man, struggling for life, his heart weak and oppressed. The prince seeing the old man, filled with apprehension, asked his charioteer, 219 'What kind of man is this ? his head white and his shoulders bent, his eyes bleared and his body withered, holding a stick to support him along the way. 211 'Is his body suddenly dried up by the heat, or has he been born in this way?' The charioteer, his heart much embarrassed, scarcely dared to answer truly, 212 Digitized by Google

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1, 3. DISGUST AT SORROW. 33 Till the pure-born (Deva) added his spiritual power, and caused him to frame a reply in true words: 'His appearance changed, his vital powers decayed, filled with sorrow, with little pleasure, 213 'His spirits gone, his members nerveless, these are the indications of what is called "old age." This man was once a sucking child, brought up and nourished at his mother's breast, 214 And as a youth full of sportive life, handsome, and in enjoyment of the five pleasures; as years passed on, his frame decaying, he is brought now to the waste of age.' 215 The prince greatly agitated and moved, asked his charioteer another question and said, 'Is yonder man the only one afflicted with age, or shall I, and others also, be such as he ?' 216 The charioteer again replied and said, "Your highness also inherits this lot, as time goes on, the form itself is changed, and this must doubtless come, beyond all hindrance: 217 *The youthful form must wear the garb of age, throughout the world, this is the common lot.' Bodhisattva, who had long prepared the foundation of pure and spotless wisdom, 218 Broadly setting the root of every high quality, with a view to gather large fruit in his present life, hearing these words respecting the sorrow of age, was afflicted in mind, and his hair stood upright. 219 Just as the roll of the thunder and the storm alarm and put to fight the cattle; so was Bodhisattva affected by the words; shaking with apprehension, he deeply sighed; 220 Constrained at heart because of the pain of 'age;' [19] Digitized by Google

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34 FO-SHO-HING-TSAN-KING. 1.3. with shaking head and constant gaze, he thought upon this misery of decay; what joy or pleasure can men take (he thought), 221 In that which soon must wither, stricken by the marks of age; affecting all without exception; though gifted now with youth and strength, yet not one but soon must change and pine away. 222 The eye beholding such signs as these before it, how can it not be oppressed by a desire to escape?? Bodhisattva then addressed his charioteer, 'Quickly turn your chariot and go back, 223 Ever thinking on this subject of old age approaching, what pleasures now can these gardens afford, the years of my life like the fast-flying wind; turn your chariot, and with speedy wheels take me to my palace.' 224 And so his heart keeping in the same sad tone, (he was) as one who returns to a place of entombment; unaffected by any engagement or employment, so he found no rest in anything within his home. 225 The king hearing of his son's sadness urged (his companions) to induce him again to go abroad, and forthwith incited his ministers and attendants to decorate the gardens even more than before. 226 The Deva then caused himself to appear as a sick man; struggling for life, he stood by the wayside, his body swollen and disfigured, sighing with deepdrawn groans, 227 His hands and knees contracted and sore with disease, his tears Aowing as he piteously muttered (his petition). The prince asked his charioteer, What sort of man, again, is this?' 228 How can a man not (desire) to remove it (i. e. old age) as a hateful thing? Digitized by Google

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1, 3. DISGUST AT SORROW. Replying he said, "This is a sick man. The four elements all confused and disordered, worn and feeble, with no remaining strength, bent down with weakness, looking to his fellow-men for help.' 229 The prince hearing the words thus spoken, immediately became sad and depressed in heart, and asked, 'Is this the only man afflicted thus, or are others liable to the same (calamity)?' 230 In reply he said, 'Through all the world, men are subject to the same condition; those who have bodies must endure affliction, the poor and ignorant, as well as the rich and great.' 231 The prince, when these words met his ears, was oppressed with anxious thought and grief; his body and his mind were moved throughout, just as the moon upon the ruffled tide. 232 Placed thus in the great furnace of affliction, say! what rest or quiet can there be! Alas! that worldly men, (blinded by) ignorance and oppressed with dark delusion, 233 'Though the robber sickness may appear at any time, yet live with blithe and joyous hearts !' On this, turning his chariot back again, he grieved to think upon the pain of sickness. 234 As a man beaten and wounded sore, with body weakened, leans upon his staff, so dwelt he in the seclusion of his palace, lone-seeking, hating worldly pleasures. 235 The king hearing once more of his son's return, asked anxiously the reason why, and in reply was told -- he saw the pain of sickness.' The king in fear like one beside himself, 236 Roundly blamed the keepers of the way; his heart constrained, his lips spoke not; again he D2 Digitized by Google

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FO-SHO-HING-TSAN-KING. 1, 3. increased the crowd of music women, the sounds of merriment twice louder than aforetime, 237 If by these sounds and sights (the prince) might be gratified; and indulging worldly feelings, might not hate his home. Night and day the charm of melody increased, but his heart was still unmoved by it. 238 The king himself then went forth to observe everything successively, and to make the gardens even yet more attractive, selecting with care the attendant women, that they might excel in every point of personal beauty; 239 Quick in wit and able to arrange matters well, fit to ensnare men by their winning looks; he placed additional keepers along the king's way, he strictly ordered every offensive sight to be removed, 240 And earnestly exhorted the illustrious coachman, to look well and pick out the road as he went. And now that Deva of the pure abode, again caused the appearance of a dead man; 241 Four persons carrying the corpse lifted it on high, and appeared (to be going on) in front of Bodhisattva; the surrounding people saw it not, but only Bodhisattva and the charioteer ; 242 (Once more) he asked, 'What is this they carry ? with streamers and flowers of every choice description, whilst the followers are overwhelmed with grief, tearing their hair and wailing piteously.' 243 And now the gods instructing the coachman, he replied and said, 'This is a "dead man," all his powers of body destroyed, life departed; his heart without thought, his intellect dispersed; 244 His spirit gone, his form withered and decayed; stretched out as a dead log; family ties broken Digitized by Google

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1, 3. DISGUST AT SORROW. 37 -all his friends who once loved him, clad in white cerements, 245 Now no longer delighting to behold him, remove him to lie in some hollow ditch (tomb). The prince hearing the name of DEATH, his heart constrained by painful thoughts, 246 He asked, "Is this the only dead man, or does the world contain like instances ?' Replying thus he said, 'All, everywhere, the same; he who begins his life ) must end it likewise; 247 'The strong and lusty and the middle-aged, having a body, cannot but decay (and die).' The prince now harassed and perplexed in mind; his body bent upon the chariot leaning-board, 248 With bated breath and struggling accents, stammered thus, 'Oh worldly men ! how fatally deluded ! beholding everywhere the body brought to dust, yet everywhere the more carelessly living ; 249 *The heart is neither lifeless wood nor stone, and yet it thinks not "all is vanishing !". Then turning, he directed his chariot to go back, and no longer waste his time in wandering. 250 How could he, whilst in fear of instant death, go wandering here and there with lightened heart! The charioteer remembering the king's exhortation feared much nor dared go back; 251 Straightforward then he pressed his panting steeds, passed onward to the gardens, (came to) the groves and babbling streams of crystal water, the pleasant trees, spread out with gaudy verdure, 252 The noble living things and varied beasts so wonderful, the flying creatures and their notes melodious, all charming and delightful to the eye and ear, even as the heavenly Nandavana. 253 Digitized by Google

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38 FO-SHO-HING-TSAN-KING. 1, 4. Varga 4. "PUTTING AWAY DESIRE. The prince on entering the garden, the women came around to pay him court; and to arouse in him thoughts frivolous; with ogling ways and deep design, 254 Each one setting herself off to best advantage; or joining together in harmonious concert, clapping their hands, or moving their feet in unison, or joining close, body to body, limb to limb; 255 Or indulging in smart repartees, and mutual smiles; or assuming a thoughtful saddened countenance, and so by sympathy to please the prince, and provoke in him a heart affected by love. 256 But all the women beheld the prince, clouded in brow, and his godlike body not exhibiting its wonted signs of beauty; fair in bodily appearance, surpassingly lovely', 257 All looked upwards as they gazed, as when we call upon the moon Deva to come ; but all their subtle devices 8 were ineffectual to move Bodhisattva's heart. 258 At last commingling together they join and look astonished and in fear, silent without a word. Then there was a Brahmaputra, whose name was called U dayi * (Yau-to-i). 259 (He) addressing the women, said, "Now all of 1 Surpassingly adorned or magnificent. ? Or, as when the moon Deva (first) comes. 3 In every way practising subtle devices (upaya). * There is mention of Udayi in the Fo-pen-hing-tsah-king, chap. XIV. See also note 1, p. 124, Romantic History of Buddha. Digitized by Google

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1, 4. PUTTING AWAY DESIRE. 39 you, so graceful and fair, (see if you cannot) by your combined power hit on some device; for beauty's power is not for ever. 260 'Still it holds the world in bondage, by secret ways and lustful arts; but no such loveliness in all the world (as yours), equal to that of heavenly nymphs'; 261 *The gods beholding it would leave their queens, spirits and Rishis would be misled by it; why not then the prince, the son of an earthly king ? why should not his feelings be aroused ? 262 This prince indeed, though he restrains his heart and holds it fixed", pure-minded, with virtue uncontaminated, not to be overcome by power of women; 263 (Yet) of old there was Sundart (Su-to-li) able to destroy the great Rishi, and to lead him to indulge in love, and so degrade his boasted eminence *; 264 Undergoing long penance, Gautama fell likewise (by the arts of) a heavenly queen; Shing-ku, a Rishi putra, practising lustful indulgences according to fancy , (was lost). 265 *The Brahman Rishi Visvamitra (Pi-she-po), living religiously for ten thousand years, deeply 1 In appearance equal to Devis. * Or, what then is man (to do), though son of a king, that his feelings should not be aroused ? * Holding his will, though firmly fixed. * And bend his head beneath her feet. * The phrase which ends this line is obscure. It may be rendered thus, Shing-ku, the Rishi putra, practised lustful ways, beside the flowings of the fountain.' [See a similar case, Catena of Buddhist Scriptures, P. 259.1 The Sanskrit text is as follows: Rishyasringa, the son of a Muni, unlearned with women.' . Practising religious rules, or, preparing a religious life. Digitized by Google

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40 . FO-SHO-HING-TSAN-KING. 1, 4. ensnared by a heavenly queen, in one day was completely shipwreck'd in faith"; 266 Thus those enticing women, by their power, overcame the Brahman ascetics; how much more may ye, by your arts, overpower (the resolves) of the. king's son; 267 Strive therefore after new devices ?, let not the king fail in a successor to the throne; women, altho' naturally weaks, are high and potent in the way of ruling men. 268 What may not their arts accomplish in promoting in men a lustful (impure) desire ?' At this time all the attendant women, hearing throughout the words of Udayi, 269 Increasing their powers of pleasing, as the quiet horse when touched by the whip, went into the presence of the royal prince, and each one strove in the practice of every kind of art, 270 (They) joined in music and in smiling conversation, raising their eyebrows, showing their white teeth, with ogling looks, glancing one at the other, their light drapery exhibiting their white bodies, 271 Daintily moving with mincing gait, acting the part of a bride as if coming gradually nearer`, desiring to promote in him a feeling of love, remembering the words of the great king, 272 1 Completely ruined. The name of the queen was Ghritaki. ? The Chinese 'fong pien' denotes the use of means to an end;' generally it can be rendered 'expedients.' :: Or, the nature of women although weak. * So I understand the passage, as if a coy wife gradually approached her husband. * Who the great king is I do not find, but I take the two lines following to be a quotation. [The great king was probably the father of Buddha.] Digitized by Google

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I, 4. PUTTING AWAY DESIRE. 41 With dissolute form and slightly clad, forgetful of modesty and womanly reserve.' The prince with resolute heart was silent and still, with unmoved face (he sat); 273 Even as the great elephant-dragon, whilst the entire herd moves round him ; so nothing could disturb or move his heart, dwelling in their midst as in a confined room a. 274 Like the divine Sakra, around whom all the Devis assemble, so was the prince as he dwelt in the gardens; (the maidens) encircling him thus; 275 Some arranging their dress, others washing their hands or feet, others perfuming their bodies with scent, others twining flowers for decoration, 276 Others making strings for jewelled necklets, others rubbing or striking their bodies, others resting, or lying, one beside the other, others, with head inclined, whispering secret words, 277 Others engaged in common sports, others talking of amorous things, others assuming lustful attitudes, striving thus to move his heart; 278 But Bodhisattva, peaceful and collected, firm as a rock, difficult to move, hearing all these women's talk, unaffected either to joy or sorrow, 279 Was driven still more to serious thought, sighing to witness such strange conduct, and beginning to understand the women's design, by these means to disconcert his mind, 280 Not knowing that youthful beauty soon falls, destroyed by old age and death, fading and perishing! This is the great distress! What ignor Or, surrounded by the entire herd. . That is, cramped in the midst of the encircling crowd of girls. Digitized by Google

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42 FO-SHO-HING-TSAN-KING. 1,4. ance and delusion (he reflected) overshadow their minds, 281 'Surely they ought to consider old age, disease, and death, and day and night stir themselves up to exertion, whilst this sharp double-edged sword hangs over the neck. What room for sport or laughter, 282 'Beholding those (monsters) old age, disease, and death? A man who is unable to resort to this inward knowledge, what is he but a wooden or a plaster man, what heart-consideration in such a case! 283 'Like the double tree that appears in the desert, with leaves and fruit all perfect and ripe, the first cut down and destroyed, the other unmoved by apprehension, 284 'So it is in the case of the mass of men, they have no understanding either!' At this time Udayi came to the place where the prince was, 285 And observing his silent and thoughtful mien, unmoved by any desire for indulgence (the five desires), he forthwith addressed the prince, and said, 'The Maharaga, by his former appointment?, 286 Has selected me to act as friend to his son; may I therefore speak some friendly words? an enlightened friendship (or, friend) is of three sorts, that which removes things unprofitable, 287 Promotes that which is real gain, and stands by a friend in adversity. I claim the name of This passage is obscure; literally it is former-seeing-com mand.' Digitized by Google

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I, 4 PUTTING AWAY DESIRE. 43 "enlightened friend," and would renounce all that is magisterial, 288 But yet not speak lightly or with indifference. What then are the three sources of advantage ? listen, and I will now utter true words, and prove myself a true and sincere adviser. 289 'When the years are fresh and ripening, beauty and pleasing qualities in bloom, not to give proper weight to woman's influence, this is a weak man's policy (body)' 290 'It is right sometimes to be of a crafty mind, submitting to those little subterfuges, which find a place in the heart's undercurrents, and obeying what those thoughts suggest, 291 'In way of pleasures to be got from dalliance, this is no wrong in woman's (eye)! even if now the heart has no desire, yet it is fair to follow such devices; 292 'Agreement (acquiescence) is the joy of woman's heart, acquiescence is the substance (the full) of true adornment; but if a man reject these overtures, he's like a tree deprived of leaves and fruits; 293 Why then ought you to yield and acquiesce ? that you may share in all these things. Because in taking, there's an end of trouble--no light and changeful thoughts then worry us - 294 'For pleasure is the first and foremost thought of all, the gods themselves cannot dispense with it. Lord Sakra was drawn by it to love the wife of Gautama the Rishi; 295 So likewise the Rishi Agastya, through a long 1 This is the character of non-victorious men.' Again there is a play on the word 'Shing' a Gina. The Sanskrit renders it rudeness.' The Chinese fi-shing-gin may also mean coarse or unpolished. Digitized by Google

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44 FO-SHO-HING-TSAN-KING. 1, 4: period of discipline', practising austerities, from hankering after a heavenly queen (Devi), lost all reward of his religious endeavours, 296 *The Rishi Brihaspati, and Kandradeva putra; the Rishi Parasara, and Kavangara (Kia-pin-ke-lo) 2: 297 *All these, out of many others, were overcome by woman's love. How much more then, in your case, should you partake in such pleasant joys; 298 Nor refuse, with wilful heart, to participate in the worldly delights, which your present station, possessed of such advantages, offers you, in the presence of these attendants. 299 At this time the royal prince, hearing the words of his friend Udayi, so skilfully put, with such fine distinction, cleverly citing worldly instances, 300 Answered thus to Udayi : 'Thank you for having spoken sincerely to me, let me likewise answer you in the same way, and let your heart suspend its judgment whilst you listen; 301 'It is not that I am careless about beauty, or am ignorant of (the power of) human joys, but only that I see on all the impress of change; therefore my heart is sad and heavy; 302 'If these things were sure of lasting, without the ills of age, disease, and death, then would I too take my fill of love; and to the end find no disgust or sadness; 303 'If you will undertake to cause these women's beauty not after-while to change or wither, then, though the joy of love may have its evil, still it might hold the mind in thraldom; 304 ('To know that other) men grow old, sicken, and 1 Kang-ye,' the long night. ? The Sanskrit text has," Vasishtha begat Kapingalada.' Digitized by Google

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1, 4. PUTTING AWAY DESIRE. 45 die, would be enough to rob such joys of satisfaction; yet how much more in their own case (knowing this) would discontentment fill the mind; 305 (To know) such pleasures hasten to decay, and their bodies likewise; if, notwithstanding this, men yield to the power of love, their case indeed is like the very beasts. 306 And now you cite the names of many Rishis, who practised lustful ways in life; their cases likewise cause me sorrow, for in that they did these things, they perished. 307 'Again, you cite the name of that illustrious king, who freely gratified his passions, but he, in like way, perished in the act; know, then, that he was not a conqueror (Gina); 308 With smooth words to conceal an intrigue, and to persuade one's neighbour to consent, and by consenting to defile his mind; how can this be called a just device? 309 It is but to seduce one with a hollow lie, such ways are not for me to practise; or, for those who love the truth and honesty; for they are, forsooth, unrighteous ways, 310 "And such a disposition is hard to reverence ; shaping one's conduct after one's likings, liking this or that, and seeing no harm in it, what method of experience is this ! 311 A hollow compliance, and a protesting heart, such method is not for me to follow; but this I. know, old age, disease, and death, these are the great afflictions which accumulate, 312 *And overwhelm me with their presence; on these I find no friend to speak, alasalas! Udayi! these, after all, are the great concerns; 313 Digitized by Google

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46 FO-SHO-HING-TSAN-KING. 1,5. "The pain of birth, old age, disease, and death; this grief is that we have to fear; the eyes see all things falling to decay, and yet the heart finds joy in following them; 314 But I have little strength of purpose, or command; this heart of mine is feeble and distraught, reflecting thus on age, disease, and death. Distracted, as I never was before ; 315 'Sleepless by night and day, how can I then indulge in pleasure ? Old age, disease, and death consuming me, their certainty beyond a doubt, 316 "And still to have no heavy thoughts, in truth my heart would be a log or stone.' Thus the prince, for Uda's sake, used every kind of skilful argument, 317 Describing all the pains of pleasure; and not perceiving that the day declined. And now the waiting women all, with music and their various attractions, 318 Seeing that all were useless for the end, with shame began to flock back to the city; the prince beholding all the gardens, bereft of their gaudy ornaments, 319 The women all returning home, the place becoming silent and deserted, felt with twofold strength the thought of impermanence. With saddened mien going back, he entered his palace; 320 The king, his father, hearing of the prince, his heart estranged from thoughts of pleasure, was greatly overcome with sorrow, and like a sword it pierced his heart. 321 Forthwith assembling all his council, he sought of them some means to gain his end; they all replied, "These sources of desire are not enough to hold and captivate his heart.' 322 Digitized by Google

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I, 5. LEAVING THE CITY. AT VARGA 5. LEAVING THE City. And so the king increased the means for gratifying the appetite for pleasure; both night and day the joys of music wore out the prince, opposed to pleasure; 323 Disgusted with them, he desired their absence, his mind was weaned from all such thoughts, he only thought of age, disease, and death ; as the lion wounded by an arrow. 324 The king then sent his chief ministers, and the most distinguished of his family, young in years and eminent for beauty, as well as for wisdom and dignity of manners, 325 To accompany, and rest with him, both night and day, in order to influence the prince's mind. And now within a little interval, the prince again requested the king that he might go abroad. 326 Once more the chariot and the well-paced horses were prepared, adorned with precious substances and every gem; and then with all the nobles, his associates, surrounding him, he left the city gates: 327 Just as the four kinds of flower?, when the sun shines, open out their leaves, so was the prince in all his spiritual splendour ; effulgent in the beauty of his youth time; 328 As he proceeded to the gardens from the city, the road was well prepared, smooth, and wide, the trees were bright with flowers and fruit, his heart was joyous, and forgetful of its care. 329 It may be a description of some particular flower, 'four-seed (kind)-flower.' Digitized by Google

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FO-SHO-HING-TSAN-KING. 1,5. . Now by the roadside as he beheld the ploughmen, plodding along the furrows, and the writhing worms, his heart again was moved with piteous feeling, and anguish pierced his soul afresh; 330 To see those labourers at their toil, struggling with painful work, their bodies bent, their hair dishevelled, the dripping sweat upon their faces, their persons fouled with mud and dust; 331 The ploughing oxen, too, bent by the yokes, their lolling tongues and gaping mouths; the nature of the prince, loving, compassionate, his mind conceived most poignant sorrow, 332 And nobly moved to sympathy, he groaned with pain; then stooping down he sat upon the ground, and watched this painful scene of suffering; reflecting on the ways of birth and death! 333 'Alas! he cried, for all the world! how dark and ignorant, void of understanding !' And then to give his followers chance of rest, he bade them each repose where'er they list; 334 Whilst he beneath the shadow of a Gambu tree, gracefully seated, gave himself to thought. He pondered on the fact of life and death, inconstancy, and endless progress to decay. 335 His heart thus fixed without confusion, the five desires (senses) covered and clouded over, lost in possession of enlightenment and insight, he .entered on the first pure state of ecstacy. 336 All low desire removed, most perfect peace ensued; and fully now in Samadhi (he saw) the misery and utter sorrow of the world; the ruin wrought by age, disease, and death; 337 The great misery following on the body's death ; and yet men not awakened to the truth! oppressed Digitized by Google

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1,5. LEAVING THE CITY. 49 with others' suffering (age, disease, and death), this load of sorrow weigh'd his mind; 338 'I now will seek (he said) a noble law, unlike the worldly methods known to men, I will oppose disease and age and death, and strive against the mischief wrought by these on men.' 339 Thus lost in tranquil contemplation, (he considered that) youth, vigour, and strength of life, constantly renewing themselves, without long stay, in the end fulfil the rule of ultimate destruction; 340 (Thus he pondered) without excessive joy or grief, without hesitation or confusion of thought, without dreaminess or extreme longing, without aversion or discontent, 341 But perfectly at peace, with no hindrance, radiant with the beams of increased illumination. At this time a Deva of the Pure abode, transforming himself into the shape of a Bhikshu, 342 Came to the place where the prince was seated; the prince with due consideration rose to meet him, and asked him who he was. In reply he said, 'I am a Shaman, 343 'Depressed and sad at thought of age, disease, and death, I have left my home to seek some way of rescue, but everywhere I find old age, disease, and death, all (things) hasten to decay and there is no permanency; 344 *Therefore I search for the happiness of something that decays not, that never perishes, that never knows beginning, that looks with equal mind on enemy and friend, that heeds not wealth nor beauty, 345 , *The happiness of one who finds repose alone in [19] Digitized by Google

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1,5 50 FO-SHO-HING-TSAN-KING. solitude, in some unfrequented dell, free from molestation, all thoughts about the world destroyed, dwelling in some lonely hermitage, 346 Untouched by any worldly source of pollution, begging for food sufficient for the body. And forthwith as he stood before the prince, gradually rising up he disappeared in space. 347 The prince with joyful mind, considering, recollected former Buddhas, established thus in perfect dignity of manner; with noble mien and presence, as this visitor. 348 Thus calling things to mind with perfect selfpossession, he reached the thought of righteousness, and by what means it can be gained. Indulging thus for length of time in thoughts of religious solitude, 349 He now suppressed his feelings and controlled his members, and rising turned again towards the city. His followers all flocked after him, calling him to stop and not go far from them, 350 But in his mind these secret thoughts so held him, devising means by which to escape from the world, that tho' his body moved along the road, his heart was far away among the mountains; 351 Even as the bound and captive elephant, ever thinks about his desert wilds. The prince now entering the city, there met him men and women, earnest for their several ends; 352 The old besought him for their children, the young sought something for the wife, others sought something for their brethren ; all those allied by kinship or by family, 353 Aimed to obtain their several suits, all of them joined in relationship dreading the pain (expectation) Digitized by Google

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1, 5. LEAVING THE CITY. 51 of separation. And now the prince's heart was filled with joy, as he suddenly heard those words 'separation and association.' 354 'These are joyful sounds to me,' he said, 'they assure me that my vow shall be accomplished.' Then deeply pondering the joy of 'snapped relationship,' the idea of Nirvana, deepened and widened in him', 355 His body as a peak of the Golden Mount, his shoulder like the elephant's, his voice like the springthunder, his deep-blue eye like that of the king of oxen, 356 His mind full of religious thoughts (aims), his face bright as the full moon, his step like that of the lion king, thus he entered his palace, 357 Even as the son of Lord Sakra (or, Sakra-putra) his mind reverential, his person dignified, he went straight to his father's presence, and with head inclined, enquired, "Is the king well ?' 358 Then he explained his dread of age, disease, and death, and sought respectfully permission to become a hermit. For all things in the world' (he said), 'though now united, tend to separa- 1 tion;' 359 Therefore he prayed to leave the world; desiring to find 'true deliverance.' His royal father hearing the words leave the world,' was forth with seized with great heart-trembling, 360 Even as the strong wild elephant shakes with his weight the boughs of some young sapling; going forward, seizing the prince's hands, with falling tears, he spake as follows: 361 1 Literally, 'deeply widened the mind of Nirvana (Ni-pan). E 2 Digitized by Google

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52 FO-SHO-HING-TSAN-KING. I, 5. 'Stop! nor speak such words, the time is not yet come for "a religious life," you are young and strong, your heart beats full, to lead a religious life frequently involves trouble, 362 'It is rarely possible to hold the desires in check, the heart not yet estranged from their enjoyment; to leave your home and lead a painful ascetic life, your heart can hardly yet resolve on such a course; 363 To dwell amidst the desert wilds or lonely dells, this heart of yours would not be perfectly at rest, for though you love religious matters, you are not yet like me in years; 364 You should undertake the kingdom's government, and let me first adopt ascetic life; but to give up your father and your sacred duties, this is not to act religiously; 365 You should suppress this thought of "leaving home," and undertake your worldly duties, find your delight in getting an illustrious name, and after this give up your home and family.' 366 The prince, with proper reverence and respectful feelings, again besought his royal father ; but promised if he could be saved from four calamities, that he would give up the thought of 'leaving home;' 367 If he would grant him life without end, no disease, nor undesirable old age, and no decay of earthly possessions; then he would obey and give up the thought of leaving home.' 368 The royal father then addressed the prince, 'Speak not such words as these, for with respect to these four things, who is there able to prevent them, or say nay to their approach; 369 Digitized by Google

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1, 5. LEAVING THE CITY. 53 Asking such things as these (four things), you would provoke men's laughter! But put away this thought of "leaving home," and once more take yourself to pleasure.' 370 The prince again besought his father, 'If you may not grant me these four prayers, then let me go I pray, and leave my home. O! place no difficulties in my path; 371 Your son is dwelling in a burning house, would you indeed prevent his leaving it! To solve a doubt is only reasonable, who could forbid a man to seek its explanation ? 372 Or if he were forbidden, then by self-destruction he might solve the difficulty, in an unrighteous way: and if he were to do so, who could restrain him after death ?' 373 The royal father, seeing his son's mind so firmly fixed that it could not be turned, and that it would be waste of strength to bandy further words or arguments, 374 Forthwith commanded more attendant women, to provoke still more his mind to pleasure; day and night (he ordered them) to keep the roads and ways, to the end that he might not leave his palace; 375 (He moreover ordered) all the ministers of the country to come to the place where dwelt the prince, to quote and illustrate the rules of filial piety, hoping to cause him to obey the wishes of the king. 376 The prince, beholding his royal father bathed with tears and o'erwhelmed with grief, forthwith returned to his abode, and sat himself in silence to consider; 377 Digitized by Google

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54 FO-SHO-HING-TSAN-KING. I, 5. All the women of the palace, coming towards him, waited as they circled him, and gazed in silence on his beauteous form. They gazed upon him not with furtive glance, 378 But like the deer in autumn brake looks wistfully at the hunter; around the prince's straight and handsome form, (bright) as the mountain of true gold (Sumeru), 379 The dancing women gathered doubtingly, waiting to hear him bid them sound their music; repressing every feeling of the heart through fear, even as the deer within the brake; 380 Now gradually the day began to wane, the prince still sitting in the evening light, his glory streaming forth in splendour, as the sun lights up Mount Sumeru; 381 Thus seated on his jewelled couch, surrounded by the fumes of sandal-wood, the dancing women took their places round; then sounded forth their heavenly (Gandharva) music, 382 Even as Vaisaman (Vaisravana) produces every kind of rare and heavenly sounds. The thoughts which dwelt within the prince's mind entirely drove from him desire for music, 383 And tho' the sounds filled all the place, they fell upon his ear unnoticed. At this time the Deva of the Pure abode, knowing the prince's time was come, 384 The destined time for quitting home, suddenly assumed a form and came to earth, to make the shapes of all the women unattractive, so that they might create disgust, 385 And no desire arise from thought of beauty. Their half-clad forms bent in ungainly attitudes, Digitized by Google

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1, 5. LEAVING THE CITY. 55 forgetful in their sleep, their bodies crooked or supine, the instruments of music lying scattered in disorder; 386 Leaning and facing one another, or with back to back, or like those beings thrown into the abyss, their jewelled necklets bound about like chains, their clothes and undergarments swathed around their persons; 387 Grasping their instruments, stretched along the earth, even as those undergoing punishment at the hands of keepers (eunuchs), their garments in confusion, or like the broken kani flower (poppy?); 388 Or some with bodies leaning in sleep against the wall, in fashion like a hanging bow or horn, or with their hands holding to the window-frames, and looking like an outstretched corpse; 389 Their mouths half opened or else gaping wide, the loathsome dribble trickling forth, their heads uncovered and in wild disorder, like some unreasoning madman's; 390 The flower wreaths torn and hanging across their face, or slipping off the face upon the ground; others with body raised as if in fearful dread, just like the lonely desert (?) bird ; 391 Or others pillowed on their neighbour's lap, their hands and feet entwined together, whilst others smiled or knit their brows in turn, some with eyes closed and open mouth, 392 Their bodies lying in wild disorder, stretched here and there, like corpses thrown together. And now the prince seated, in his beauty, looked with thought on all the waiting women; 393 Before, they had appeared exceeding lovely, their laughing words, their hearts so light and gay, their Dislized by Google

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56 FO-SHO-HING-TSAN-KING. 1,5. forms so plump and young, their looks so bright; but now, how changed! so uninviting and repulsive. 394 And such is woman's disposition ! how can they, then, be ever dear, or closely trusted; such false appearances! and unreal pretences; they only madden and delude the minds of men. 395 And now (he said), I have awakened to the truth! Resolved am I to leave such false society. At this time the Deva of the Pure abode descended and approached, unfastening the doors. 396 The prince, too, at this time rose and walked along, amid the prostrate forms of all the women; with difficulty reaching to the inner hall, he called to Kandaka, in these words, 397 'My mind is now athirst and longing for the draught of the fountain of sweet dew, saddle then my horse, and quickly bring it here. I wish to reach the deathless city; 398 My heart is fixed beyond all change, resolved I am and bound by sacred oath; these women, once so charming and enticing, now behold I altogether loathsome; 399 The gates, which were before fast-barred and locked, now stand free and open! these evidences of something supernatural, point to a climax of my life.' 400 Then Kandaka stood reflecting inwardly, whether to obey or not the prince's order, without informing his royal father of it, and so incur the heaviest punishment. 401 The Devas then gave spiritual strength; and unperceived the horse equipped came round, with even pace; a gallant steed, with all his jewelled trappings for a rider; 402 Digitized by Google

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UNLI Y 1,5 LEAVING THE CITY. 57 , , High-maned, with flowing tail, broad-backed, short-haired and ear'd, with belly like the deer's, head like the king of parrots, wide forehead, round and claw-shaped nostrils, 403 Breath like the dragon's, with breast and shoulders square, true and sufficient marks of his high breed. The royal prince, stroking the horse's neck, and rubbing down his body, said, 404 "My royal father ever rode on thee, and found thee brave in fight and fearless of the foe; now I desire to rely on thee alike! to carry me far off to the stream (ford) of endless life, 405 'To fight against and overcome the opposing force of men, the men who associate in search of pleasure, the men who engage in the search after wealth, the crowds who follow and flatter such persons; 406 'In opposing sorrow, friendly help is difficult (to find), in seeking religious truth there must be rare enlightenment, let us then be knit together thus as friends; then, at last, there will be rest from sorrow. 407 But now I wish to go abroad, to give deliverance from pain; now then, for your own sake it is, and for the sake of all your kind, 408 That you should exert your strength, with noble pace, without lagging or weariness.' Having thus exhorted him, he bestrode his horse, and grasping the reins, proceeded forth; 409 The man like the sun shining forth from his tabernacle (sun-palace-streams), the horse like the white floating cloud (the white cloud-pile), exerting himself but without exciting haste, his breath concealed and without snorting; 410 Four spirits (Devas) accompanying him, held up Digitized by Google

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58 FO-SHO-HING-TSAN-KING. 1, 5. his feet, heedfully concealing (his advance), silently and without noise; the heavy gates fastened and barred (locked), the heavenly spirits of themselves caused to open; 411 . Reverencing deeply the virtuous (sinless) father, loving deeply the unequalled son, equally affected with love towards all the members of his family (these Devas took their place). 412 Suppressing his feelings, but not extinguishing his memory, lightly he advanced and proceeded beyond the city, pure and spotless as the lily flowers which spring from the mud; 413 Looking up with earnestness at his father's palace, he announced his purpose -- unwitnessed and unwritten--'If I escape not birth, old age, and death, for evermore I pass not thus along;' 414 All the concourse of Devas, the space-filling Nagas and spirits followed joyfully and exclaimed Well! well! (sadhu), in confirmation of the true words (he spoke); 415 The Nagas and the company of Devas acquired a condition of heart difficult to obtain, and each with his own inherent light led on the way shedding forth their brightness. 416 Thus man and horse both strong of heart went onwards, lost to sight, like streaming stars, but ere the eastern quarter flashed with light, they had advanced three yoganas. 417 Digitized by Google

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II, 6. THE RETURN OF KANDAKA. 59 KIOUEN II. VARGA 6. THE RETURN OF KANDAKA?. And now the night was in a moment gone, and sight restored to all created things, (when the royal prince) looked thro' the wood, and saw the abode of Po-ka, the Rishi ; [the hermitage of the Bhargavides, see Burnouf, Introduction to Ind. Bud. p. 385); 418 The purling streams so exquisitely pure and sparkling, and the wild beasts all unalarmed at man, caused the royal prince's heart to exult. Tired, the horse 2 stopped of his own will, to breathe. 419 "This, then,' he thought, 'is a good sign and fortunate, and doubtless indicates divine approvals' And now he saw belonging to the Rishi, the various vessels * used for (asking) charity; 420 And (other things) arranged by him in order, without the slightest trace of negligence. Dismounting then he stroked his horse's head, and cried, 'You now have borne me (well)!' 421 1 There was a tower erected on the spot where Bodhisattva dismissed his coachman. See Fah-hien, p. 92. The distance given by Asvaghosha, viz. three yoganas, or about twenty miles, is much more probable than the eight hundred lis, given in later accounts as the length of Bodhisattva's journey. Compare Fahhien p. 92, note 2. The name 'Kanna' may perhaps be more properly restored to Kandaka.' The text here seems to require the alteration of * Mi-tsang-li, not-yet-advantage; or, unheard of, or miraculous, profit. * Ying' is often used for a proper measure vessel,' i. e. an alms dish. Digitized by Google

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FO-SHO-HING-TSAN-KING. II, 6. With loving eyes he looked at Kandaka, (eyes) like the pure cool surface of a placid lake (and said), Swift-footed! like a horse in pace, yea! swift as any light-winged bird, 422 'Ever have you followed after me when riding, and deeply have I felt my debt of thanks, but not yet had you been tried in other ways; I only knew you as a man true-hearted, 423 'My mind now wonders at your active powers of body; these two I now begin to see (are yours); a man may have a heart most true and faithful, but strength of body may not too be his; 424 'Bodily strength and perfect honesty of heart, I now have proof enough are yours. (To be content) to leave the tinselled world, and with swift foot to follow me, 425 'Who would do this but for some profit, if without profit to his kin, who would not shun it? but you, with no private aim, have followed me, not seeking any present recompense; 426 'As we nourish and bring up a child, to bind together and bring honour to a family; so we also reverence and obey a father, to gain (obedience and attention) from a begotten son; 427 'In this way all think of their own advantage; but you have come with me disdaining profit; with many words I cannot hold you here, so let me say in brief to you, 428 'We have now ended our relationship; take, then, my horse and ride back again; for me, during the * To reject and leave. #for # * It may also be, to himself and kin.' Digitized by Google

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II, 6. THE RETURN OF KANDAKA. 61 long night past, that place I sought to reach now I have obtained.' 429 Then taking off his precious neck-chain, he handed it to Kandaka, 'Take this,' he said, 'I give it you, let it console you in your sorrow;' 430 The precious jewel in the tire that bound his head, bright-shining, lighting up his person, taking off and placing in his extended palm, like the sun which lights up Sumeru, 431 He said, 'O Kandakal take this gem, and going back to where my father is, take the jewel and lay it reverently before him, to signify my heart's relation to him; 432 "And then, for me, request the king to stifle every fickle feeling of affection, and say that I, to escape from birth and age and death, have entered on the wild (forest)* of painful discipline, 433 'Not that I may get a heavenly birth, much less because I have no tenderness of heart, or that I 1 The long night is the dark passage of continued transmigration, or change; the sense is, that Bodhisattva having sought for the condition of being, or life, he now has reached through a succession of previous births, the relationship or connection with his charioteer as master and man, is at an end. . The head-jewel, or kuda-mani. This crest-jewel is figured in various ways in Buddhist art; as a rule it may be taken to indicate the highest' (the head), and in this form it is placed on the head of the figures of Buddha (in Ceylon); and is found at Sanchi and Amaravati as an object of reverence; it symbolises the supreme authority of Buddha, Dharma, Sangha. * Or, holding the jewel, worship reverently at the king's feet. 4 The forest of mortification,' i.e. the place where mortification was to be endured. For an account of Bodhisattva's penance (six years' penance (Shadvarshika-vrata]), see Rajendralala Mitra's Buddha Gaya, p. 26. Digitized by Google

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FO-SHO-HING-TSAN-KING. II, 6. cherish any cause of bitterness, but only that I may escape this weight of sorrow; 434 The accumulated long-night? weight of covetous desire (love), I now desire to ease the load (cause a break), so that it may be overthrown for ever; therefore I seek the way (cause) of ultimate escape; 435 'If I should obtain emancipation, then shall I never need to put away my kindred, to leave my home, to sever ties of love. O! grieve not for your son! 436 The five desires of sense beget the sorrow 3 ; those held by lust themselves induce the sorrow; my very ancestors, victorious kings, thinking (their throne) established and immovable, 437 'Have handed down to me their kingly wealth ; I, thinking only on religion, put it all away; the royal mothers at the end of life their cherished treasures leave for their sons, 438 'Those sons who covet much such worldly profit; but I rejoice to have acquired religious wealth; if you say that I am young and tender, and that the time for seeking wisdom is not come, 439 *You ought to know that to seek true religion, there never is a time not fit; impermanence and fickleness", the hate of death, these ever follow us, 440 'And therefore I (embrace) the present day, con 1 The 'long night' of previous life. * As, for instance, in the Vessantara Gataka (birth), in which Bodhisattva gave up home, children, and wife, in pursuance of religious perfection. : The five desires are the root of sorrow. * This line may also be rendered, 'impermanence, no fixed condition, this l' Digitized by Google

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11, 6. THE RETURN OF XANDAKA. 63 vinced that now is time to seek religion? With such entreaties as the above, you must make matters plain on my behalf; 441 But, pray you, cause my father not to think longingly after me; let him destroy all recollection of me?, and cut out from his soul the ties of love; 442 And you, grieve not because of what I say, but recollect to give the king my message.' Kandaka hearing respectfully the words of exhortation, blinded and confused through choking sorrow, 443 With hands outstretched did worship; and answering the prince, he spoke, 'The orders that you give me, will, I fear, add grief to grief, 444 "And sorrow thus increased will deepen, as the elephant who struggles into deeper mire. When the ties of love are rudely snapped, who, that has any heart, would not grieve! 445 The golden ore may still by stamping be broken up, how much more the feelings choked with sorrow+! the prince has grown up in a palace, with every care bestowed upon his tender person, 446 And now he gives his body to the rough and thorny forest; how will he be able to bear a life of privation ? When first you ordered me to equip your steed, my mind was indeed sorely troubled, 447 * Convinced (resolved) that this is the time to seek the practice of the law, i.e. to engage in the work of religion. Let him destroy all recollection of me as a form, or, a living person: this does not forbid him to recollect the office and dignity of Bodhisattva. . Or, let not slip my words. * How much rather, may the heart be broken, choked with sorrow! * Concealed or kept securely in his palace. * Fu-hing; the practice of austerities, or mortification. Digitized by Google

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FO-SHO-HING-TSAN-KING. II, 6. 0 But the heavenly powers urged me on, causing me to hasten the preparation (of the horse), but what is the intention that urges the prince, to resolve thus to leave his secure palace? 448 * The people of Kapilavastu, and all the country afflicted with grief; your father, now an old man, mindful of his son, loving him moreover tenderly; 449 Surely this determination to leave your home, this is not according to duty; it is wrong, surely, to disregard father and mother,--we cannot speak of such a thing with propriety! 450 Gotami, too, who has nourished you so long, fed you with milk when a helpless child, such love as hers cannot easily be forgotten; it is impossible surely to turn the back on a benefactor; 451 *The highly gifted (virtuous) mother of a child, is ever respected by the most distinguished families 3 ; to inherit distinction and then to turn round, is not the mark of a distinguished man: 452 'The illustrious child of Yasodhara, who has inherited a kingdom, rightly governed, his years now gradually ripening, should not thus go away from and forsake his home; 453 But though he has gone away from his royal father, and forsaken his family and his kin, forbid it 1 To hasten on the decoration, i.e. the harnessing, of the horse. & Or, thinking his son beloved and in security. * Illustrious families or tribes are strong, or able to wait upon or respect. There seems to be a play here on two words: first, shing, illustrious or distinguished, alluding to the Sakyas as a race of Ginas or conquerors; secondly, neng, able, alluding to the origin of the word Sakya, i.e. able. * To obtain distinction;' still referring to the word shing; also in the next lines. Consult also p. 28, note a supra. Digiized by Google

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II, 6. THE RETURN OF KANDAKA. he should still drive me away, let me not depart from the feet of my master; 454 My heart is bound to thee, as the heat is (bound up') in the boiling water; I cannot return without thee to my country; to return and leave the prince thus, in the midst of the solitude of the desert, 455 Then should I be like Sumantas (Sumantra), who left and forsook Rama; and now if I return alone to the palace, what words can I address to the king? .456 How can I reply to the reproaches of all the dwellers in the palace with suitable words? Therefore let the prince rather tell me, how I may truly* describe, 457 And with what device, the disfigured body, and the merit-seeking condition of the hermit! I am full of fear and alarm, my tongue can utter no words; 458 Tell me then what words to speak; but who is there in the empire will believe me? If I say that the moon's rays are scorching, there are men, perhaps, who may believe me; 459 'But they will not believe that the prince, in his conduct, will act without piety; (for) the prince's heart is sincere and refined; always actuated with pity and love to men. 460 To be deeply affected with love, and yet to i Or, my heart is bound to thee, or cherishes thee, as the fire embraces the vessel set over it. . I have here inverted the order of the lines, to bring out the sense. 8 Sumantra, the minister and charioteer of Dasaratha (Rama. yana II, 14, 30). . * The order of these lines is again inverted, as they are complicated in the original. The word 'hu,' which I have translated 'truly,' may mean . dumbly,' or, unfeelingly.' [19] F Digitized by Google

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66 FO-SHO-HING-TSAN-KING. II, 6. forsake (the object of love), this surely is opposed to a constant mind. Othen, for pity's sake! return to your home, and thus appease my foolish longings.' 461 The prince having listened to Kandaka, pitying his grief expressed in so many words, with heart resolved and strong in its determination, spoke thus to him once more, and said : 462 Why thus on my account do you feel the pain of separation ? you should overcome this sorrowful mood, it is for you to comfort yourself; 463 'All creatures, each in its way, foolishly arguing that all things are constant, would influence me to-day not to forsake my kin and relatives; 464 "But when dead and come to be a ghost, how then, let them say, can I be kept ? My loving mother when she bore me, with deep affection painfully carried me, 465 "And then when born she died, not permitted to nourish me. One alive, the other dead, gone by different roads, where now shall she be found ? 466 Like as in a wilderness on some high tree all the birds living with their mates assemble in the evening and at dawn disperse, so are the separations of the world ; 467 The floating clouds rise (like) a high mountain, from the four quarters they fill the void, in a moment again they are separated and disappear; so is it with the habitations of men; 468 'People from the beginning have erred thus, binding themselves in society and by the ties of love, and then, as after a dream, all is dispersed ; do not then recount the names of my relatives ; 469 'For like the wood which is produced in spring, Digitized by Google

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II, 6. THE RETURN OF KANDAKA. gradually grows and brings forth its leaves, which again fall in the autumn-chilly-dews--if the different parts of the same body are thus divided-- 470 *How much more men who are united in society! and how shall the ties of relationship escape rending ? Cease therefore your grief and expostulation, obey my commands and return home; 471 The thought of your return alone will save me, and perhaps after your return I also may come back. The men of Kapilavastu, hearing that my heart is fixed, 472 Will dismiss from their minds all thought of me, but you may make known my words, "when I have escaped from the sad ocean of birth and death, then afterwards I will come back again ; 473 "But I am resolved, if I obtain not my quest, my body shall perish in the mountain wilds." The white horse hearing the prince, as he uttered these true and earnest words, 474 Bent his knee and licked his foot, whilst he sighed deeply and wept. Then the prince with his soft and glossy palm, (fondly) stroking the head of the white horse, 475 (Said), 'Do not let sorrow rise (within), I grieve indeed at losing you, my gallant steedi-so strong and active, your merit now has gained its end 2; 476 'You shall enjoy for long a respite from an evil births, but for the present take as your reward Or, my gentle horse ! . This merit, or, meritorious deed, is now completed. * The idea is, that the horse, in consequence of the merit he has acquired by bearing the prince from his home, shall enjoy henceforward a higher state of existence. * A superior reward now, for the present,' or a better reward than that I now bestow,' viz. the jewels &c. F 2 Digitized by Google

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X FO-SHO-HING-TSAN-KING. II, 6. these precious jewels and this glittering sword, and with them follow closely after Kandaka.' 477 The prince then drawing forth his sword, glancing in the light as the dragon's eye, (cut off) the knot of hair with its jewelled stud", and forthwith cast it into space; 478 Ascending upwards to the firmament, it floated there as the wings of the phenix; then all the Devas of the Trayastrimsa? heavens seizing the hair, returned with it to their heavenly abodes; 479 Desiring always to adore the feet (offer religious service), how much rather now possessed of the crowning locks, with unfeigned piety do they increase their adoration, and shall do till the true law has died away. 480 Then the royal prince thought thus, 'My adornments now are gone for ever, there only now remain these silken garments, which are not in keeping with a hermit's life.' 481 Then the Deva of the Pure abode, knowing the heart-ponderings of the prince, transformed himself into a hunter's likeness, holding his bow, his arrows in his girdle, 482 His body girded with a Kashaya 8-colour'd robe, thus he advanced in front of the prince. The prince 1 That is, the .kada mani,' or hair ornament. This ornament is represented at Sanchi and Bharhut (plates xxx and xvi respectively ['Tree and Serpent Worship' and 'The Stapa of Bharhut'). In the former plate the figure on the upper floor with the women is probably Mara seeing Bodhisattva fulfilling his purpose). . That is, the heaven of the thirty-three gods supposed to be on the top of Sumeru. 3 Kashaya, the dark colour of the ground, adopted as the colour for their robes by the Buddhists. Digitized by Google

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II, 6. THE RETURN OF KANDAKA. considering this garment of his, the colour of the ground, a fitting pure attire, 483 Becoming to the utmost the person of a Rishi, not fit for a hunter's dress, forthwith called to the hunter, as he stood before him, in accents soft, and thus addressed him : 484 That dress of thine belikes me much, as if it were not foul", and this my dress I'll give thee in exchange, so please thee.' 485 The hunter then addressed the prince, 'Although I ill can spare (am not unattached to) this garment, which I use as a disguise among the deer, that alluring them within reach I may kill them, 486 'Notwithstanding, as it so pleases you, I am now willing to bestow it in exchange for yours.' The hunter having received the sumptuous dress, took again his heavenly body. 487 The prince and Kandaka, the coachman, seeing this, thought deeplys thus, 'This garment is of no common character, it is not what a worldly man has worn;' 488 And in (the prince's) heart great joy arose, as he regarded the coat with double reverence, and forthwith giving all the other things to Kandaka, he himself was clad in it, of Kashaya colour; 489 * This may also be translated,'a suitable colour for one who is the opposite of, i.e. opposed to the occupation of, a hunter.' s That is, as if it were pure; there is a play on the expression not foul' or 'impure,' meaning that the dress was itself of a dark or impure colour, and that the occupation of the hunter made it more so. * Thought "deeply;' the expression means 'rare,' or, 'seldom-felt thought.' * That is, as I understand it, giving the remaining articles of his dress to Kandaka. Digitized by Google

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70 FO-SHO-HING-TSAN-KING. II, 6. Then like the dark and lowering cloud', that surrounds the disc of the sun or moon, he for a moment gazed, scanning his steps (way), then entered on the hermit's grot; 490 Kandaka following him with (wistful) eyes, his body disappeared, nor was it seen again. 'My lord and master now has left his father's house, his kinsfolk and myself (he cried), 491 He now has clothed himself in hermit's garb?, and entered the painful forest;' raising his hands he called on Heaven, o'erpowered with grief he could not move; 492 Till holding by the white steed's neck, he tottered forward on the homeward road, turning again and often looking back, his steps (body) going on, his heart back-hastening, 493 Now lost in thought and self-forgetful, now looking down to earth, then raising up his drooping (eye) to heaven, falling at times and then rising again, thus weeping as he went, he pursued his way homewards. 494 Varga 7. ENTERING THE PLACE (WOOD) OF AUSTERITIES. The prince having dismissed Kandaka, as he entered the Rishis' abode, his graceful body brightly * I have supposed that he is for the time. The robe is represented as the cloud surrounding the bright person of Bodhisattva. * He now has put on a dark-colour'd robe. * The painful forest; that is, the forest or wood where painful mortification is practised, Digitized by Google

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II, 7. ENTERING THE PLACE OF AUSTERITIES. 71 shining, lit up on every side the forest place of suffering;' 495 Himself gifted with every excellence (Siddhartha), according to his gifts, so were they reflected. As the lion, the king of beasts, when he enters among the herd of beasts, 496 Drives from their minds all thoughts of common things', as now they watch the true form of their kind?, so those Rishi masters assembled there, suddenly perceiving the miraculous portents, 497 Were struck with awe and fearful gladness", as they gazed with earnest eyes and hands conjoined. The men and women too, engaged in various occupations, beholding him, with unchanged attitudes, 498 Gazed as the gods look on king Sakra, with constant look and eyes unmoved; so the Rishis, with their feet fixed fast, looked at him even thus; 499 Whatever in their hands they held, without releasing it, they stopped and looked; even as the ox when yoked to the wain, his body bound, his mind also restrained ; 500 So also the followers of the holy Rishis, each called the other to behold the miracle. The peacocks and the other birds with cries commingled flapped their wings; 501 That is, expels the recollection of all inferior shapes or forms. 3 "The true form of their kind,' I here take to be equal to the way of birth.' s'The miracle,' # * 'Fearful gladness, Digitized by Google

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72 FO-SHO-HING-TSAN-KING. II, 7. The Brahmakarins holding the rules of deer", following the deer wandering through mountain glades, (as the) deer coarse of nature, with flashing eyes (shen shih), regard (or see) the prince with fixed gaze; 502 So following the deer, those Brahmakarins intently gaze likewise, looking at the exceeding glory of the Ikshvaku. As the glory of the rising sun 503 Is able to affect the herds of milch kine, so as to increase the quantity of their sweet-scented milk, so those Brahmakarins, with wondrous joy, thus spoke one to the other : 504 Surely this is one of the eight Vasu Devas ;' others, 'this is one of the two Asvins 3;' others, 'this is Mara * ;' others, this is one of the 5 Brahmakayikas;' 505 Others, 'this is Saryadeva or Kandradeva, coming down ; are they not seeking here a sacrifice which is their due? Come let us haste to offer our religious services !' 506 The prince, on his part, with respectful mien addressed to them polite salutation. Then Bodhisattva, looking with care in every direction on the Brahmakarins occupying the wood, 507 ? Is this a name of a sect of Brahman ascetics? holding-deerrules. i nst the eight Vasus. * Literally, the sixth Mara,' i.e. Mara of the sixth heaven,' or Mara who rules over the six heavens of the Kamaloka. othes to F. * The sun Devaputra, or the moon Devaputra. Digitized by Google

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II, 7. ENTERING THE PLACE OF AUSTERITIES. 73 Each engaged in his religious duties, all desirous of the delights of heaven, addressed the senior Brahmakarin, and asked him as to the path of true religion !.: 508 Now having but just come here, I do not yet know the rules of your religious life. I ask you therefore for information, and I pray explain to me what I ask.' 509 On this that twice-born (Brahman) in reply explained in succession all the modes of painful discipline, and the fruits expected as their result. 510 (How some ate) nothing brought from inhabited places (villages), (but) that produced from pure water, (others) edible roots and tender twigs, (others) fruits and flowers fit for food, 511 Each according to the rules of his sect, clothing and food in each case different, some living amongst bird-kind, and like them capturing and eating food; 512 Others eating as the deer the grass (and herbs); others living like serpents, inhaling air; others eating nothing pounded in wood or stone; some eating with two teeth, till a wound be formed; 513 Others, again, begging their food and giving it in charity, taking only the remnants for themselves; others, again, who let water continually drip on their heads and those who offer up with fire; 514 Or, 'an aged Brahmakarin :' here we have the expression Khang suh,' T, for 'aged' (as before). * Literally, 'opposed to village coming out,' or, that which comes out of (T ) villages.' Digitized by Google

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74 FO-SHO-HING-TSAN-KING. 11,7. Others who practise water-dwelling like fish; thus there are (he said) Brahmakarins of every sort, who practise austerities, that they may at the end of life obtain a birth in heaven, 515 And by their present sufferings afterwards obtain peaceable fruit. The lord of men ?, the excellent master, hearing all their modes of sorrow-producing penance, 516 Not perceiving any element of truth in them, experienced no joyful emotion in his heart; lost in thought, he regarded the men with pity, and with his heart in agreement his mouth thus spake: 517 Pitiful indeed are such sufferings! and merely in quest of a human or heavenly reward 3, ever revolving in the cycle of birth or death, how great your sufferings, how small the recompence! 518 'Leaving your friends, giving up honourable position; with a firm purpose to obtain the joys of heaven, although you may escape little sorrows, yet in the end involved in great sorrow; 519 Promoting the destruction of your outward form, and undergoing every kind of painful penance, and yet seeking to obtain another birth; increasing and prolonging the causes of the five desires, 520 'Not considering that herefrom (result repeated) birth and death, undergoing suffering and, by that, seeking further suffering; thus it is that the world of men, though dreading the approach of death, 521 1 That is, as I understand it, Rishis who live in water like fish. In the former case the 'air-inhaling snake Rishi' would be Rishis who endeavour to live on air like the boa 3. The lord of two-footed creatures,' i.e. of men. * Gin-tien po; if it had been tien-gin po, it would have simply meant 'a heavenly reward.' Digitized by Google

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II, 7. ENTERING THE PLACE OF AUSTERITIES. 75 Yet strive after renewed birth; and being thus born, they must die again. Altho' still dreading (the power of) suffering, yet prolonging their stay in the sea of pain : 522 Disliking from their heart their present kind of life, yet still striving incessantly after other life; enduring affliction that they may partake of joy; seeking a birth in heaven, to suffer further trouble; 523 'Seeking joys, whilst the heart sinks with feebleness. For this is so with those who oppose right reason; they cannot but be cramped and poor at heart. But by earnestness and diligence, then we conquer. 524 Walking in the path of true wisdom, letting go both extremes, we then reach ultimate perfection; to mortify the body, (if) this is religion, then to enjoy rest, is something not resulting from religion. 525 To walk religiously and afterwards to receive happiness, this is to make the fruit of religion something different from religion ; but bodily exercise is but the cause of death, strength results alone from the mind's intention; 526 1 This line, which (with the following ones) is obscure, may be literally translated, a double letting-go, eternal Nirvana,' where Nirvana is in the original E . The two extremes are worldly life and ascetic life. : The word like dharma, is difficult to translate. It may mean here either 'religion' or something formal;' but the idea of the whole verse seems to be this, if suffering pain is a part of religion, then to enjoy rest is different from religion, therefore to practise religious austerities with the view of afterwards obtaining rest, is to make the fruit of religion something different from, or opposed to, religion itself.' Digitized by Google

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FO-SHO-HING-TSAN-KING. 11,7 If you remove (from conduct) the purpose of the mind, the bodily act is but as rotten wood; wherefore, regulate the mind, and then the body will spontaneously go right. 527 (You say that) to eat pure things is a cause of religious merit, but the wild beasts and the children of poverty ever feed on these fruits and medicinal herbs; these then ought to gain much religious merit. 528 "But if you say that the heart being good then bodily suffering is the cause of further merit, (then I ask) why may not those who walk (live) in ease, also possess a virtuous heart? 529 'If joys are opposed to a virtuous heart, a virtuous heart may also be opposed to bodily suffering; if, for instance, all those heretics profess purity because they use water (in various ways), 530 Then those who thus use water among men, even with a wicked mind (karma), yet ought ever to be pure. But if righteousness is the groundwork of a Rishi's purity, then the idea of a sacred spot as his dwelling, 531 Being the cause of his righteousness (is wrong). What is reverenced, should be known and seen 1. Reverence indeed is due to righteous conduct, but let it not redound to the place (or, mode of life).' 532 Thus speaking at large on religious questions, they went on till the setting sun. He then beheld their rites in connection with sacrifice to fire, the drilling (for sparks) and the fanning into flame, 533 1 This is, as it seems, the meaning of the line, or it may be rendered, What is esteemed of weight ought to be seen in the world.' Diglized by Google

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II, 7. ENTERING THE PLACE OF AUSTERITIES. Also the sprinkling of the butter libations, also the chanting of the mystic prayers, till the sun went down. The prince considering these acts, 534 Could not perceive the right reason of them, and was now desirous to turn and go. Then all those Brahmakarins came together to him to request him to stay; 535 Regarding with reverence the dignity of Bodhisattva, very desirous, they earnestly besought him : * You have come from an irreligious place, to this wood where true religion flourishes, 536 ' And yet, now, you wish to go away; we beg you, then, on this account, to stay. All the old Brahmakarins, with their twisted hair and bark clothes, 537 Came following after Bodhisattva, asking him as a god to stay a little while. Bodhisattva seeing these aged ones following him, their bodies worn with macerations, 538 Stood still and rested beneath a tree; and soothing them, urged them to return. Then all the Brahmakarins, young and old, surrounding him, made their request with joined hands : 539 You who have so unexpectedly arrived here, amid these garden glades so full of attraction, why now are you leaving them and going away, to seek perfection in the wilderness ? 540 'As a man loving (long) life, is unwilling to let go his body, so we are even thus; would that you would stop awhile. 541 * The original is het niet Tih; probably my is for #. I am not sure whether I understand the original, or whether there is not a mistake in the text, which Digitized by Google

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78 FO-SHO-HING-TSAN-KING. II, 7. . *This is a spot where Brahmans and Rishis have ever dwelt, royal Rishis and heavenly Rishis, these all have dwelt within these woods. The places on the borders of the snowy mountains, 542 *Where men of high birth? undergo their penance, those places are not to be compared to this. All the body of learned masters from this place have reached heaven; 543 'All the learned Rishis who have sought religious merit, have from this place and northwards (found it), those who have attained a knowledge of the true law, and gained divine wisdom come not from southwards; 544 If you indeed see us remiss and not earnest enough, practising rules not pure, and on that account are not pleased to stay, 545 Then we are the ones that ought to go; you can still remain and dwell here, all these different Brahmakarins ever desire to find companions in their penances. 546 "And you, because you are conspicuous for your religious earnestness, should not so quickly cast away their society: if you can remain here, they will honour you as god Sakra, 547 Yea! as the Devas pay worship to Brihaspati ? (or, Virudhakapati).' Then Bodhisattva answered the Brahmakarins and told them what his desires were : 548 'I am seeking for a true method of escape, I desire solely to destroy all mundane influences ; but you, with strong hearts, practise your rules as ascetics, 549 * Tsang-khang gin, # . Pi-lai-ho. Digitized by Google

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II, 7. ENTERING THE PLACE OF AUSTERITIES. 79 And pay respectful attention to such visitors as may come. My heart indeed is moved with affection towards you, for pleasant conversation is agreeable to all, those who listen are affected thereby; 550 And so hearing your words, my mind is strengthened in religious feeling; you indeed have all paid me much respect, in agreement with the courtesy of your religious profession; 551 But now I am constrained to depart, my heart grieves thereat exceedingly, first of all, having left my own kindred, and now about to be separated from you. 552 The pain of separation from associates, this pain is as great as the other, it is impossible for my mind not to grieve, as it is not to see others' faults. 553 But you, by suffering pain, desire earnestly to obtain the joys of birth in heaven; whilst I desire to escape from the three worlds, and therefore I give up what my reason (mind) tells me must be rejected . 554 *The law which you practise, you inherit from the deeds of former teachers, but I, desiring to destroy all combination (accumulation), seek a law which admits of no such accident. 555 . And therefore I cannot in this grove delay for a longer while in fruitless discussions.' At this time all the Brahmakarins, hearing the words spoken by Bodhisattva, 556 1 This and the previous line might perhaps be better rendered thus, 'A joyless life (absence of joy) is opposed to my disposition, moreover (it is my disposition) not to observe the faults of others.' Literally, the form (body) turning from them even as (IT) the mind rejects (ITC); or may it be rendered, "the body giving up, though the mind is still perverse.' Digitized by Google

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80 FO-SHO-HING-TSAN-KING. II, 7. Words full of right reason and truth, very excellent in the distinction of principles, their hearts rejoiced and exulted greatly, and deep feelings of reverence were excited within them. 557 At this time there was one Brahmakarin, who always slept in the dust, with tangled hair and raiment of the bark of trees, his eyes bleared (yellow), preparing himself in an ascetic practice (called) 'high-nose?' 558 This one addressed Bodhisattva in the following words: 'Strong in will! bright in wisdom! firmly fixed in resolve to escape (pass beyond) the limits of birth, knowing that in escape from birth there alone is rest, 559 *Not affected by any desire after heavenly blessedness, the mind set upon the eternal destruction of the body (bodily form), you are indeed miraculous in appearance, (as you are) alone in the possession of such a mind. 560 'To sacrifice to the gods, and to practise every kind of austerity, all this is designed to secure a birth in heaven, but here there is no mortification of selfish desire, 561 There is still a selfish personal aim; but to bend the will to seek final escape, this is indeed the work of a true teacher, this is the aim of an enlightened master; 562 This place is no right halting-place for you, you ought to proceed to Mount Pinda (Pandava), there dwells a great Muni, whose name is A-lo-lam (Arada Rama). 563 "He only has reached the end (of religious aims), the most excellent eye (of the law). Go therefore 1 I.e. raising his nose to look up at the sun. Digitized by Google

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II, 8. THE GENERAL GRIEF OF THE PALACE. 81 to the place where he dwells, and listen there to the true exposition of the law. 564 *This will make your heart rejoice, as you learn . to follow the precepts of his system. As for me, beholding the joy of your resolve, and fearing that I shall not obtain rest, 565 'I must once more let go (dismiss) those following me, and seek other disciples; straighten my head (nose) and gaze with my full eyes; anoint my lips and cleanse my teeth, 566 Cover my shoulders and make bright my face, smooth my tongue and make it pliable. Thus, O excellently marked, sir ! fully drinking (at the fountain of) the water you give (glorious water)", 567 I shall escape from the unfathomable depths. In the world nought is comparable to this, that which old men and Rishis have not known, that shall (1) ? know and obtain.' 568 Bodhisattva having listened to these words, left the company of the Rishis, whilst they all, turning round him to the right, returned to their place. 569 VARGA 8. THE GENERAL GRIEF OF THE PALACE. Kandaka leading back the horse, opening the way for his heart's sorrow, as he went on, lamented and wept : unable to disburthen his soul. 570 First of all with the royal prince, passing along the road for one night, but now dismissed and ordered 1 This line and the context, again, is obscure. Perhaps is a mistake for # st, which latter expression may mean the 'sweet dew' (a mrita) of Bodhisattva's doctrine. : Or, that you know) and will obtain. (19) Digitized by Google

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FO-SHO-HING-TSAN-KING. II, 8. to return. As the darkness of night closed on him, 571 Irresolute he wavered in mind. On the eighth day approaching the city, the noble horse pressed onwards, exhibiting all his qualities of speed ; 572 But yet hesitating as he looked around and beheld not the form of the royal prince; his four members bent down with toil, his head and neck deprived of their glossy look, 573 Whinnying as he went on with grief, he refused night and day his grass and water, because he had lost his lord, the deliverer of men. Returning thus to Kapilavastu, 574 The whole country appeared withered and bare, as when one comes back to a deserted village; or as when the sun hidden behind Sumeru causes darkness to spread over the world. 575 The fountains of water sparkled no more, the flowers and fruits were withered and dead, the men and women in the streets seemed lost in grief and dismay. 576 Thus Kandaka with the white horse went on sadly and with slow advance, silent to those enquiring, wearily progressing as when accompanying a funeral; 577 So they went on, whilst all the spectators seeing Kandaka, but not observing the royal Sakya prince, raised piteous cries of lamentation and wept; as when the charioteer returned without Rama. 578 Then one by the side of the road, with his body bent, called out to Kandaka : 'The prince, beloved of the world, the defender of his people, 579 "The one you have taken away by stealth, where Digitized by Google

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11, 8. THE GENERAL GRIEF OF THE PALACE. 83 dwells he now?' Kandaka, then, with sorrowful heart, replied to the people and said: 580 'I with loving purpose followed after him whom I loved ; 'tis not I who have deserted the prince, but by him have I been sent away; (by him) who now has given up his ordinary adornments, 581 "And with shaven head and religious garb, has entered the sorrow-giving grove.' Then the men hearing that he had become an ascetic, were oppressed with thoughts of wondrous boding (unusual thoughts); 582 They sighed with heaviness and wept, and as their tears coursed down their cheeks, they spake thus one to the other : What then shall we do (by way of expedient)?' 583 Then they all exclaimed at once, 'Let us haste after him in pursuit; for as when a man's bodily functions fail, his frame dies and his spirit flees, 584 So is the prince our life, and he our life gone, how shall we survive? This city, perfected with slopes and woods; those woods, that cover the slopes of the city, 585 'All deprived of grace, ye lie as Bharata when killed !' Then the men and women within the town, vainly supposing the prince had come back, 586 In haste rushed out to the heads of the way, and seeing the horse returning alone, not knowing whether he (the prince) was safe or lost, began to weep and to raise every piteous sound; 587 (And said, 'Behold!) Kandaka advancing slowly with the horse, comes back with sighs and tears; surely he grieves because the prince is lost.' And thus sorrow is added to sorrow! 588 Then like a captive warrior is drawn before the G2 Digitized by Google

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FO-SHO-HING-TSAN-KING. II, 8. king his master, so did he enter the gates with tears, his eyes filled so that he said nought. 589 Then looking up to heaven he loudly groaned; and the white horse too whined piteously; then all the varied birds and beasts in the palace court, and all the horses within the stables, 590 Hearing the sad whinnying of the royal steed, replied in answer to him, thinking 'now the prince has come back. But seeing him not, they ceased their cries! 591 And now the women of the after-palace, (hearing the cries of the horses, birds, and beasts,) their hair dishevelled, their faces wan and yellow, their forms sickly to look at, their mouths and lips parched, 592 Their garments torn and unwashed, the soil and heat not cleansed from their bodies, their ornaments all thrown aside, disconsolate and sad, cheerless in face, 593 Raised their bodies, without any grace, even as the feeble (little) morning star (or stars of morning); their garments torn and knotted, soiled like the appearance of a robber, 594 Seeing Kandaka and the royal horse shedding tears instead of the hoped-for return, they all, assembled thus, uttered their cry, even as those who weep for one beloved just dead; 595 Confused and wildly they rushed about, as a herd of oxen that have lost their way. Mahapragapati Go tamt, hearing that the prince had not returned, 596 Fell fainting on the ground, her limbs entirely deprived of strength, even as some mad tornado wind crushes the golden-colour'd plantain tree; 597 And again, hearing that her son had become a recluse, deeply sighing and with increased sadness Digitized by Google

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II, 8. THE GENERAL GRIEF OF THE PALACE. 85 she thought, 'Alas! those glossy locks turning to the right, each hair produced from each orifice, 598 'Dark and pure, gracefully shining, sweeping the earth when loose", or when so determined, bound together in a heavenly crown, and now shorn and lying in the grass ! 599 Those rounded shoulders and that lion step! Those eyes broad as the ox-king's, that body shining bright as yellow gold; that square breast and Brahma voice; 600 *That you! possessing all these excellent qualities, should have entered on the sorrow-giving forest; what fortune now remains for the world, losing thus the holy king of earth ? 601 'That those delicate and pliant feet, pure as the lily and of the same colour, should now be torn by stones and thorns; O how can such feet tread on such ground! 602 'Born and nourished in the guarded palace, clad with garments of the finest texture, washed in richly-scented water, anointed with the choicest perfumes, 603 'And now exposed to chilling blasts and dews of night, O! where during the heat or the chilly morn can rest be found! Thou flower of all thy race ! Confessed by all the most renowned! 604 Thy virtuous qualities everywhere talked of and exalted, ever reverenced, without self-seeking! why hast thou unexpectedly brought thyself upon some morn to beg thy food for life! 605 Thou who wert wont to repose upon a soft and 1 This description of the prince's hair seems to contradict the head arrangement of the figures of Buddha, unless the curls denote the shaven head of the recluse. Digitized by Google

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FO-SHO-HING-TSAN-KING. II, 8. kingly couch, and indulge in every pleasure during thy waking hours, how canst thou now endure the mountain and the forest wilds, on the bare grass to make thyself a resting-place!' 606 Thus thinking of her son-her heart was full of sorrow, disconsolate she lay upon the earth. The waiting women raised her up, and dried the tears from off her face, 607 Whilst all the other courtly ladies, overpowered with grief, their limbs relaxed, their minds bound fast with woe, unmoved they sat like picturedfolk. 608 And now Yasodhara, deeply chiding, spoke thus to Kandaka : 'Where now dwells he, who ever dwells within my mind ? 609 You two went forth, the horse a third, but now two only have returned! My heart is utterly o'erborne with grief, filled with anxious thoughts, it cannot rest. 610 'And you deceitful man! Untrustworthy and false associate! evil contriver! plainly revealed a traitor, a smile lurks underneath thy tears! 611 'Escorting him in going; returning now with wails! Not one at heart--but in league against him-openly constituted a friend and well-wisher, concealing underneath a treacherous purpose; 612 'So thou hast caused the sacred prince to go forth once and not return again! No questioning the joy you feel! Having done ill you now enjoy the fruit; 613 'Better far to dwell with an enemy of wisdom, than work with one who, while a fool, professes friendship. Openly professing sweetness and light, inwardly a scheming and destructive enemy. 614 Digitized by Google

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II, 8. THE GENERAL GRIEF OF THE PALACE. 87 And now this royal and kingly house, in one short morn is crushed and ruined! All these fair and queen-like women, with grief o'erwhelmed, their beauty marred, 615 'Their breathing choked with tears and sobs, their faces soiled with crossing tracks of grief! Even the queen (Maya) when in life, resting herself on him, as the great snowy mountains 616 "Repose upon the widening earth, through grief in thought of what would happen, died. How sad the lot of these--within these open lattices--these weeping ones, these deeply wailing! 617 'Born in another state than hers in heaven, how can their grief be borne!' Then speaking to the horse she said, 'Thou unjust! what dullness this--to carry off a man, 618 "As in the darkness some wicked thief bears off a precious gem. When riding thee in time of battle, swords, and javelins and arrows, 619 None of these alarmed or frighted thee! But now what fitfulness of temper this?, to carry off by violence, to rob my soul of one, the choicest jewel of his tribe. 620 "O! thou art but a vicious reptile, to do such wickedness as this ! to-day thy woeful lamentation sounds everywhere within these palace walls, 621 But when you stole away my cherished one, why wert thou dumb and silent then ! if then thy voice * This line is obscure; it may be paraphrased thus, 'If she in bearing her son brought about her own death, but yet is now born in heaven, how shall these bear their grief, or shall this grief (of losing him) be borne by these!' ? Or, how unendurable then your present conduct l' Digitized by Google

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88 FO-SHO-HING-TSAN-KING. . II, 8. had sounded loud, and roused the palace inmates from their sleep, 622 'If then they had awoke and slumbered not, there would not have ensued the present sorrow.' Kandaka, hearing these sorrowful words, drawing in his breath and composing himself, 623 Wiping away his tears, with hands clasped together, answered: 'Listen to me, pray, in self-justification-be not suspicious of, nor blame the royal1 horse, nor be thou angry with me either. 624 'For in truth no fault has been committed (by us). It is the gods who have effected this. For I, indeed, extremely reverenced the king's command, it was the gods who drove him to the solitudes, 625 'Urgently leading on the horse with him: thus they went together fleet as with wings, his breathing hushed! suppressed was every sound, his feet scarce touched the earth! 626 'The city gates wide opening of themselves! all space self-lighted! this was the work indeed of the gods; and what was I, or what my strength, compared with theirs?' 627 Yasodhara hearing these words, her heart was lost in deep considerations! the deeds accomplished by the gods could not be laid to others' charge, as faults; 628 And so she ceased her angry chiding, and allowed her great, consuming grief to smoulder. Thus prostrate on the ground she muttered out her sad com 1 The white horse. 2 They caused no sound (to be heard). 3 See above, p. 69, n. 3. * Or, to their charge, i. e. to the charge of Kandaka or the horse. Google Digitized by

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II, 8. THE GENERAL GRIEF OF THE PALACE. 89 plaints, 'That the two ringed-birds ? (doves) should be divided! 629 'Now,' she cried,'my stay and my support is lost, between those once agreed in life (religious life), separation has sprung up! those who were at one (as to religion) are now divided, (let go their common action)! where shall I seek another mode of (religious) life ? 630 'In olden days the former conquerors (Ginas ?) greatly rejoiced to see their kingly retinue; these with their wives in company, in search of highest wisdom, roamed through groves and plains. 631 'And now, that he should have deserted me! and what is the religious state he seeks! the Brahman ritual respecting sacrifice, requires the wife to take part in the offering 3, 632 "And because they both share in the service they shall both receive a common reward hereafter! but you (O prince!) art niggard in your religious rites, driving me away, and wandering forth alone! 633 'Is it that you saw me jealous, and so turned against me! that you now seek some one free from Or, that two birds ;' it may be doves; or perhaps the symbol MA is an error for 9, meaning the double-headed bird.' This double-headed bird is often alluded to in Buddhist books, as in the Fo-pen-hing-tsi-king (Romantic History of Buddha, p. 380). The origin of the story may be perhaps found in the myth of Yama and Yamt. ? It may be religious life,' but it can as well refer to the common aim of life; as, for example, in the case of the double-headed bird, both heads having one object, viz. the care of the body. Literally, 'the sacrificial code of the Brahman requires husband and wife to act together.' Digitized by Google

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90 FO-SHO-HING-TSAN-KING. II, 8. jealousy! or did you see some other cause to hate me, that you now seek to find a heaven-born nymph?! 634 "But why should one excelling in every personal grace seek to practise self-denying austerities! is it that you despise a common lot with me, that variance rises in your breast against your wife! 635 'Why does not Rahula fondly repose upon ? your knee. Alas! alas! unlucky master! full of grace without, but hard (diamond) at heart! 636 The glory and the pride of all your tribes, yet hating those who reverence you! O! can it be, you have turned your back for good (upon) your little child, scarce able yet to smile+! 637 My heart is gone! and all my strength! my lord has fled, to wander in the mountains! he cannot surely thus forget me! he is then but a man of wood or stone.' 638 Thus having spoken, her mind was dulled and darkened, she muttered on, or spoke in wild mad words, or fancied that she saw strange sights, and sobbing past the power of self-restraint, 639 Her breath grew less, and sinking thus, she fell asleep upon the dusty ground! The palace ladies seeing this, were wrung with heartfelt sorrow, 640 Just as the full-blown lily, struck by the wind and hail, is broken down and withered. And now the 1 'A Devi of the Pure abode.' The idea seems to be that, finding Yasodhara less pure than a Devi, he had gone to seek the company of one of these. ? Or, below your knee, i.e. sitting or fondling around the knee. * Or, the full-brightness of your illustrious family. + Your child not yet a boy.' Digitized by Google

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T1, 8. THE GENERAL GRIEF OF THE PALACE. 91 king, his father, having lost the prince, was filled, both night and day, with grief; 641 And fasting, sought the gods (for help). He prayed that they would soon restore him, and having prayed and finished sacrifice, he went from out the sacred gates; 642 Then hearing all the cries and sounds of mourning, his mind distressed became confused, as when heaven's thundering and lightning put to bewildering flight a herd of elephants. 643 Then seeing Kandaka with the royal steed, after long questioning, finding his son a hermit, fainting he fell upon the earth, as when the flag of Indra falls and breaks. 644 Then all the ministers of state, upraising him, exhort him, as was right?, to calm himself. After a while, his mind somewhat recovered, speaking to the royal steed, he said : 645 How often have I ridden thee to battle, and every time have thought upon (commended) your excellence! but now I hate and loathe thee, more than ever I have loved or praised thee! 646 My son, renowned for noble qualities, thou hast carried off and taken from me; and left him 'mid the mountain forests; and now you have come back alones; 647 Take me, then, quickly hence and go! And going, never more come back with me! For since you have not brought him back, my life is worth no more preserving; 648 'No longer care I about governing! My son about 1 The heaven-sacrificing-gate. . In agreement with religion. * Or, now you return from the desert (hung) alone.' Digitized by Google

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92 FO-SHO-HING-TSAN-KING. II, 8. me was my only joy; as the Brahman Gayanta' met death for his son's sake, 649 'So I, deprived of my religious son, will of myself deprive myself of life. So Manu, lord of all that lives, ever lamented for his son ; 650 'How much more I, a mortal man (ever-man), deprived of mine, must lose all rest! In old time the king Aga, loving his son, wandering thro' the mountains, 651 'Lost in thought (or deeply affected), ended life, and forthwith was born in heaven. And now I: cannot die! Thro' the long night fixed in this sad state, 652 With this great palace round me, thinking of my son, solitary and athirst as any hungry spirit (Preta); as one who, thirsty, holding water in his hand, but when he tries to drink lets all escape, 653 And so remains athirst till death ensues, and after death becomes a 'wandering ghost> ;-so I, in the extremity of thirst, through loss, possessed once of a son", but now without a son, 654 Still live, and cannot end my days! But come! tell me at once where is my son ! let me not die athirst (for want of knowing this) and fall among the Pretas. 655 'In former days, at least, my will was strong and firm, difficult to move as the great earth; but now I've lost my son, my mind is dazed, as in old time the king " ten chariotso."' 656 1 The Sanskrit text gives Sangaya as the Brahman's name. ? Or, the son he loved. 3 Or, is born in the way (i.e. the class of famishing ghosts. * Obtaining a son, 'as (a thirsty man obtains) water. 6 That is, Dasaratha. Digitized by Google

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II, 8. THE GENERAL GRIEF OF THE PALACE. 93 And now the royal teacher (Purohita), an illustrious sage, with the chief minister, famed for wisdom, with earnest and considerate minds, both exhorted with remonstrances, the king. 659 Pray you (they said) arouse yourself to thought, and let not grief cramp and hold your mind! in olden days there were mighty kings, who left their country, as flowers are scattered a; 658 Your son now practises the way of wisdom; why then nurse (increase) your grief and misery; you should recall the prophecy of Asita, and reasonably count on what was probable! 659 (Think of the heavenly joys which you, a universal king, have inherited 3! But now, so troubled and constrained in mind, how will it not be said, "The Lord of earth can change his golden-jewel-heart!" 660 'Now, therefore, send us forth, and bid us seek the place he occupies, then by some stratagem and strong remonstrances, and showing him our earnestness of purpose, 661 . We will break down his resolution, and thus assuage your kingly sorrow. The king, with joy, replied and said: "Would that you both would go in haste, 662 "As swiftly as the Saketa * bird flies through the void for her young's sake; thinking of nought but the royal prince, and sad at heart-I shall await your search !' 663 The two men having received their orders, the 1 To-wan-sse,' a celebrated master. S As falling flowers,' or 'scattered blossoms,' alluding, as it seems, to the separation of the flower from the tree. * Or it may be rendered, 'A heaven-blessed, universal(wheel)king!' * She-ku-lo bird. Digitized by Google

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94 FO-SHO-HING-TSAN-KING. II, 9: king retired among his kinsfolk, his heart somewhat more tranquillised, and breathing freely through his throat. 664 VARGA 9. THE MISSION TO SEEK THE PRINCE. The king now suppressing (regulating) his grief, urged on his great teacher and chief minister, as one urges on with whip a ready horse, to hasten onwards as the rapid stream; 665 Whilst they fatigued, yet with unflagging effort, come to the place of the sorrow-giving grove; then laying on one side the five outward marks of dignity and regulating well their outward gestures, 666 They entered the Brahmans' quiet hermitage, and paid reverence to the Rishis. They, on their part, begged them to be seated, and repeated the law for their peace and comfort. 667 Then forthwith they addressed the Rishis and said: 'We have on our minds a subject on which we would ask (for advice). There is one who is called Suddhodana raga, a descendant of the famous Ikshvaku family, 668 We are his teacher and his minister, who instruct him in the sacred books as required. The king indeed is like Indra (for dignity); his son, like Ke-yan-to (Gayanta), 669 'In order to escape old age, disease, and death, has become a hermit, and depends on this; on his account have we come hither, with a view to let your worships know of this.' 670 Replying, they said: With respect to this youth, 1 The five marks of dignity were the distinguishing robes of their office. Digitized by Google

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II, 9. THE MISSION TO SEEK THE PRINCE. 95 has he long arms and the signs of a great man ? Surely he is the one who, enquiring into our practice, discoursed so freely on the matter of life and death. 671 He has gone to the abode of Arada, to seek for a complete mode of escape.' Having received this certain information, respectfully considering the urgent commands of the anxious king, 672 They dared not hesitate in their undertaking, but straightway took the road and hastened on. Then seeing the wood in which the royal prince dwelt, and him, deprived of all outward marks of dignity, 673 His body still glorious with lustrous shining, as when the sun comes forth from the black cloud; then the religious teacher of the country and the great minister holding to the true law, 674 Put off from them their courtly dress, and descending from the chariot gradually advanced, like the royal Po-ma-ti (? Bharata) and the Rishi Vasishtha, 675 Went through the woods and forests, and seeing the royal prince Rama, each according to his own prescribed manner, paid him reverence, as he advanced to salute him ; 676 Or as Sukra, in company with Angiras, with earnest heart paid reverence, and sacrificed to Indra raga. 677 Then the royal prince in return paid reverence to the royal teacher and the great minister, as the divine Indra placed at their ease Sukra and Angiras; 678 * The character which I have translated 'black' is also means 'a crow.' , which, Digitized by Google

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96 FO-SHO-HING-TSAN-KING. II, 9. Then, at his command, the two men seated themselves before the prince, as Pou-na (Punarvasa) and Pushya, the twin stars attend beside the moon; 679 Then the Purohita and the great minister respectfully explained to the royal prince, even as Pi-lipo-ti (Brihaspati) spoke to that Gayanta : 680 Your royal father, thinking of the prince, is pierced in heart, as with an iron point; his mind distracted, raves in solitude; he sleeps upon the dusty ground; 681 By night and day he adds to his sorrowful reflections; his tears flow down like the incessant rain; and now to seek you out, he has sent us hither. Would that you would listen with attentive mind; 682 * We know that you delight to act religiously; it is certain, then, without a doubt, this is not the time for you to be a hermit (to enter the forest wilds); a feeling of deep pity consumes our heart! 683 You, if you be indeed moved by religion, ought to feel some pity for our case; let your kindly feelings flow abroad, to comfort us who are worn at heart; 684 'Let not the tide of sorrow and of sadness completely overwhelm the outlets of our heart; as the torrents (which roll down) the grassy mountains; or the calamities of tempest, fiery heat, and lightning; 685 For so the grieving heart has these four sorrows, turmoil and drought, passion and overthrow. But come! return to your native place, the time will arrive when you can go forth again as a recluse. 686 But now to disregard your family duties, to turn against father and mother, how can this be called Digitized by Google

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II, 9. THE MISSION TO SEEK THE PRINCE. 97 love and affection ? that love which overshadows and embraces all. 687 Religion requires not the wild solitudes; you can practise a hermit's duties in your home; studiously thoughtful, diligent in expedients, this is to lead a hermit's life in truth. 688 'A shaven head, and garments soiled with dirt, to wander by yourself through desert wilds,--this is but to encourage constant fears, and cannot be rightly called "an awakened hermit's (life)." 689 Would rather we might take you by the hand, and sprinklel water on your head, and crown you with a heavenly diadem, and place you underneath a flowery canopy, 690 *That all eyes might gaze with eagerness upon you; after this, in truth, we would leave our home with joy. The former kings Teou-lau-ma (Druma?), A-neou-ke-o-sa (Anugasa or Anudasa), 691 'Po-ke-lo-po-yau (Vagrabahu), Pi-po-lo-'anti (Vaibhraga), Pi-ti-o-ke-na (Vatagana ?), Na-losha-po-lo (Narasavara ?), 692 All these several kings refused not the royal crown, the jewels, and the ornaments of person; their hands and feet were adorned with gems, 693 * Around them were women to delight and please, these things they cast not from them, for the sake of escape; you then may also come back home, and undertake both necessary duties 2; 694 Your mind prepare itself in higher law, whilst for the sake of earth you wield the sceptre; let there be no more weeping, but comply with what we say, and let us publish it; 695 ! I have here substituted for . . That is, the duties of religion and also of the state. (19] Digitized by Google

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98 FO-SHO-HING-TSAN-KING. II, 9. And having published it with your authority, then you may return and receive respectful welcome. Your father and your mother, for your sake, in grief shed tears like the great ocean ; 696 Having no stay and no dependence now-- no source from which the Sakya stem may grow-you ought, like the captain of the ship, to bring it safely across to a place of safety. 697 The royal prince Pi-san-ma, as also Lo-mepo-ti, they respectfully attended to the command of their father, you also should do the same! 698 Your loving mother who cherished you so kindly, with no regard for self, through years of care, as the cow deprived of her calf, weeps and laments, forgetting to eat or sleep; 699 You surely ought to return to her at once, to protect her life from evil; as a solitary bird, away from its fellows, or as the lonely elephant, wandering through the jungle, 700 'Losing the care of their young, ever think of protecting and defending them, so you the only child, young and defenceless, not knowing what you do, bring trouble and solicitude; 701 'Cause, then, this sorrow to dissipate itself; as one who rescues the moon from being devoured, so do you reassure the men and women of the land, and remove from them the consuming grief, 702 '(And suppress) the sighs that rise like breath to heaven, which cause the darkness that obscures their sight; seeking you, as water, to quench the fire, the fire quenched, their eyes shall open.' 703 1 Referring to an eclipse of the moon. Digitized by Google

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II, 9. THE MISSION TO SEEK THE PRINCE. 99 Bodhisattva, hearing of his father the king, experienced the greatest distress of mind, and sitting still, gave himself to reflection; and then, in due course, replied respectfully: 704 'I know indeed that my royal father is possessed of a loving and deeply considerate mind, but my fear of birth, old age, disease, and death has led me to disobey, and disregard his extreme kindness. 705 Whoever neglects right consideration about his present life, and because he hopes to escape in the end, therefore disregards all precautions (in the present), on this man comes the inevitable doom of death. 706 'It is the knowledge of this, therefore, that weighs with me, and after long delay has constrained me to a hermit's life; hearing of my father, the king, and his grief, my heart is affected with increased love; 707 But yet, all is like the fancy of a dream, quickly reverting to nothingness. Know then, without fear of contradiction, that the nature of existing things is not uniform ; 708 'The cause of sorrow is not necessarily the relationship of child with parent, but that which produces the pain of separation, results from the influence of delusion 3 ; 709 As men going along a road suddenly meet midway with others, and then a moment more are separated, each one going his own way", 710 * Or, as we should say, 'of deep consideration.' ? Or, does not necessarily exist either in child or parent. * Delusion is here equivalent to 'moha.' * This line may be more literally translated each one acting for himself according to his own purpose. The words run thus, 'opposite purpose, private, of himself.' H 2 Digitized by Google

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100 FO-SHO-HING-TSAN-KING. II, 9. So by the force of concomitance, relationships are framed, and then, according to each one's destiny , there is separation; he who thoroughly investigates this false connection of relationship ought not to cherish in himself grief; 711 'In this world there is rupture of family love, in another life (world) it is sought for again ; brought together for a moment, again rudely divided ?, everywhere the fetters of kindred are formed 3! 712 'Ever being bound, and ever being loosened ! who can sufficiently lament such constant separations; born into the world, and then gradually changing, constantly separated by death and then born again. 713 All things which exist in time must perish (r), the forests and mountains all things thus existo; in time are born all sensuous things (things possessing the five desires), so is it both with worldly substance ? and with time. 714 Because, then, death pervades all time, get rid of death, and time will disappear. You desire to 1 The word for destiny' is li; it means the 'reason' or 'rule of action.' ? Or, separated in opposite directions. * In every place (place-place) there is no (place) without rela. tionships. From the moment of conception (placed in the womb) gradually changing. o All things (in) time have death. * The text is very curt, ' mountains, forests, what is there) without time. ? "Seeking wealth (in ?) time, even thus;' or, 'Seeking wealth and time, are even thus.' 8 Exclude the laws of death (sse fa), there will be no time.' Digitized by Google

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II, 9. THE MISSION TO SEEK THE PRINCE. IOI make me king, and it is difficult to resist the offices of love; 715 'But as a disease is difficult to bear) without medicine, so neither can I bear (this weight of dignity); in every condition, high or low, we find folly and ignorance, (and men) carelessly following the dictates of lustful passion; 716 "At last, we come to live in constant fear; thinking anxiously of the outward form, the spirit droops ; following the ways of men, the mind resists the right 8; but, the conduct of the wise is not so. 717 .The sumptuously ornamented and splendid palace (I look upon) as filled with fire; the hundred dainty dishes (tastes) of the divine kitchen, as mingled with destructive poisons; 718 The lily growing on the tranquil lake, in its midst harbours countless noisome insects; and so the towering abode of the rich is the house of calamity; the wise will not dwell therein. 719 'In former times illustrious kings, seeing the many crimes of their home and country, affecting as with poison the dwellers therein, in sorrowful disgust sought comfort in seclusion"; 720 We know, therefore, that the troubles of a royal estate are not to be compared with the repose of a religious life; far better dwell in the wild mountains, and eat the herbs like the beasts of the field; 721 1 'In the end the body (that is, the person) ever fearful.' * Following the multitude. * The heart opposes religion (fa). * The seven-jewelled, beautiful palace hall. * Became hermits. . In the mountains. I take 'lin' in the expression 'shan lin' in this and other passages to be the sign of the plural. It corresponds Digitized by Google

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102 FO-SHO-HING-TSAN-KING. II, 9. Therefore I dare not dwell in the wide 1 palace, for the black snake has its dwelling there. I reject the kingly estate and the five desires [desires of the senses), to escape such sorrows I wander thro' the mountain wilds. 722 *This, then, would be the consequence of compliance, that I, who, delighting in religion, am gradually getting wisdom?, should now quit these quiet woods, and returning hoine, partake of sensual pleasures, 723 And thus by night and day increase my store of misery. Surely this is not what should be done! that the great leader of an illustrious tribe, having left his home from love of religion, 724 And for ever turned his back upon tribal honour", desiring to confirm his purpose as a leader ,--that he,--discarding outward form, clad in religious garb, loving religious meditation, wandering thro' the wilds,-- 725 'Should now reject his hermit vestment, tread down his sense of proper shame (and give up his aim). This, though I gained heaven's kingly state, cannot be done! how much less to gain an earthly, though distinguished", home! 726 with vana'so used in other languages (the Sinhalese, according to Childers). 1 The wide or deep palace seems to refer to the well-guarded and secure condition of a royal abode. Am gradually increasing enlightenment. * Here the increase of sorrow is contrasted with the increase of wisdom, in the previous verse. * Or, on his honourable, or renowned, tribe. * Here the word leader (kang fu) refers to a religious leader, in contrast with a leader of a tribe, or family. . There seems to be a fine and delicate sarcasm in these words. Digitized by Google

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II, 9. THE MISSION TO SEEK THE PRINCE. 103 'For having spued forth lust, passion, and ignorance, shall I return to feed upon it ? as a man might go back to his vomit! such misery, how could I bear? 727 Like a man whose , house has caught fire, by some expedient finds a way to escape, will such a man forthwith go back and enter it again ? such conduct would disgrace a man!! 728 So I, beholding the evils, birth, old age, and death, to escape the misery, have become a hermit; shall I then go back and enter in, and like a fool dwell in their company? 729 "He who enjoys a royal estate and yet seeks rescue ?, cannot dwell thus, this is no place for him ; escape (rescue) is born from quietness and rest; to be a king is to add distress and poison; 730 To seek for rest and yet aspire to royal condition is but a contradiction, royalty and rescue, motion and rest, like fire and water, having two principles, cannot be united. 731 'So one resolved to seek escape cannot abide possessed of kingly dignity! and if you say a man may be a king", and at the same time prepare deliverance for himself, 732 * There is no certainty in this o! to seek certain 1 How would such a man be not accounted insignificant (tim, a dot or spot). ? I have translated 'kiai tuh,' rescue; it means rescue from sorrow, or deliverance in the sense of salvation. * Two, or different, principles (li). * A man may occupy a kingly estate. 5 This is still opposed to certainty; or, this cannot be established. Digitized by Google

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104 FO-SHO-HING-TSAN-KING. II, 9. escape is not to risk it thus ?; it is through this uncertain frame of mind that once a man gone forth is led to go back home again; 733 'But I, my mind is not uncertain(r) ; severing the baited hooks of relationship, with straightforward purpose", I have left my home. Then tell me, why should I return again ?' 734 The great minister, inwardly reflecting, (thought), *The mind of the royal prince, my master", is full of wisdom, and agreeable to virtues, what he says is reasonable and fitly framed ".' 735 Then he addressed the prince and said: 'According to what your highness states, he who seeks religion must seek it rightly; but this is not the fitting time (for you); 736 Your royal father, old and of declining years, thinking of you his son, adds grief to grief; you say indeed, "I find my joy in rescue. To go back would be apostacy 8." 737 But yet your joy denotes unwisdom, and argues want of deep reflection; you do not see, because you seek the fruit, how vain to give up present duty 10. 738 Certain escape, or certainty in escape, is not thus. . But now I have attained to certainty. That is, taking the bait off the hook of relationship; the love of kindred is the bait. * Using a right (or straight) expedient (upaya). * The purpose of the prince, the master (kang fu). * Deep in knowledge, virtuously accordant. ? Or, has reasonable sequence (cause and effect). * Fi-fa, opposed to religion; or, a revulsion from religion. . Although you rejoice, it comes forth from no-wisdom. 10 This is a free rendering; the original is, 'in fa kwan,' which means present religious consideration.' Digitized by Google

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II, 9. THE MISSION TO SEEK THE PRINCE. 105 There are some who say, There is "hereafter 1 ;" others there are who say, "Nothing hereafter." So whilst this question hangs in suspense, why should a man give up his present pleasure ? 739 'If perchance there is "hereafter," we ought to bear (patiently) what it brings >; if you say, " Hereafter is not3," then there is not either rescue (salvation)! 740 'If you say, "Hereafter is," you would not say, "Salvation causes it 4." As earth is hard, or fire is hot, or water moist, or wind is mobile, 741 ""Hereafter" is just so. It has its own distinct nature. So when we speak of pure and impure, each comes from its own distinctive nature. 742 'If you should say, " By some contrivance this can be removed," such an opinon argues folly. Every root within the moral world 6 (world or domain of conduct) has its own nature predetermined ; 743 Loving remembrance and forgetfulness, these have their nature fixed and positive; so likewise A discussion now begins as to the certainty or otherwise of a hereafter;' the words in the text which I have translated 'hereafter,' are 'heou shai,' i. e. after world. The phrase seems to correspond with the Paliparo loko,' as in the sentence, 'N' ev' atthi na n' atthi paro loko' (see Childers' Pali Dict., sub voce na). s We ought to trust it, whatever it is. $ These two lines may also be translated thus, 'If you say the after world is nothingness, then nothingness is also rescue (from the present world).' This seems to mean that if we say there is another world, we cannot mean that escape from the present world is the cause of the future. Literally and word for word, Not-say-escape-the cause.' * The word 'root' here means 'sense.' The sentence seems to mean every sense united with its object.' Digitized by Google

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106 FO-SHO-HING-TSAN-KING. II, 9. age, disease, and death, these sorrows, who can escape by strategy 1? (contrivance, upaya). 744 'If you say, "Water can put out fire," or " Fire can cause water to boil and pass away," (then this proves only that) distinctive natures may be mutually destructive; but nature in harmony produces living things; 745 'So man when first conceived within the womb, his hands, his feet, and all his separate members, his spirit and his understanding, of themselves are perfected; but who is he who does it? 746 Who is he that points the prickly thorn ? This too is nature, self-controlling 2. And take again the different kinds of beasts, these are what they are, without desire (on their part); 747 'And so, again, the heaven-born beings, whom the self-existent (Isvara) rules", and all the world of his creation; these have no self-possessed power of expedients; 748 For if they had a means of causing birth, there would be also means) for controlling death, and then what need of self-contrivance, or seeking for deliverance ? 749 There are those who say, "It" (the soul) is the cause of birth, and others who affirm, "I" (the soul) is the cause of death. There are some who say, 1 The word translated strategy' is of very frequent occurrence. It means contrivance, use of means to an end. ? Tsz'in, of itself.' * This line seems to mean that these beasts are made, or come into being, without desire on their part. I have supposed that the symbol in the text is for , but the first symbol may be retained, and then the passage would mean whom the self-existent made. The word 'I' here seems to mean 'the self,' or, the soul. Digitized by Google

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II, 2. THE MISSION TO SEEK THE PRINCE. 107 " Birth comes from nothingness, and without any plan of ours we perish'." 750 Thus one is born a fortunate child, removed from poverty, of noble family, or learned in testamentary lore of Rishis, or called to offer mighty sacrifices to the gods, 751 Born in either state, untouched by poverty, then their famous name becomes to them "escape," their virtues handed down by name to us ?; yet if these attained their happiness (found deliverance), 752 Without contrivance of their own, how vain and fruitless is the toil of those who seek "escape." And you, desirous of deliverance, purpose to practise some high expedient, 753 Whilst your royal father frets and sighs; for a short while you have assayed the road, and leaving home have wandered thro' the wilds, to return then would not now be wrong; 754 Of old, king Ambarisha for a long while dwelt in the grievous forest, leaving his retinue and all his kinsfolk, but afterwards returned and took the royal office; 755 And so Rama, son of the king of the country, leaving his country occupied the mountains, but hearing he was acting contrary to usage", returned and governed righteously. 756 "I have taken the symbol 'iu' here in the sense of without,' like the Latin 'careo.' 2 The sense seems to be that the great name and renown of such persons handed down through successive generations is 'salvation' or 'deliverance;' not the reward of another world, but the immortal character of their good deeds in this. 3 So I translate the expression 'fung-tsuh-li,' usage-separation. * There is a symbol here which may denote the name of the Digitized by Google

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108 FO-SHO-HING-TSAN-KING. II, 9. "And so the king of Sha-lo-po, called Tolo-ma (Druma)', father and son, both wandered forth as hermits, but in the end came back again together; 757 'So Po'sz-tsau Muni (Vasishtha ?), with Ontai-tieh (Atreya ?), in the wild mountains practising as Brahmakarins, these too returned to their own country. 758 Thus all these worthies of a by-gone age, famous for their advance in true religion, came back home and royally governed, as lamps enlightening the world. 759 Wherefore for you to leave the mountain wilds, religiously to rule, is not a crime. The royal prince, listening to the great minister, loving words without excess of speaking, 760 Full of sound argument, clear and unconfused, with no desire to wrangle after the way of the schools, with fixed purpose, deliberately speaking, thus answered the great minister : 761 'The question of being and not-being is an idle one, only adding to the uncertainty of an unstable mind, and to talk of such matters I have no strong (fixed) inclination ? ; 762 'Purity of life, wisdom, the practice of asceticisms, these are matters to which I earnestly apply myself", the world is full of empty studies (discoveries) which our teachers in their office skilfully involve; 763 'But they are without any true principle, and I place to which he returned ; ' wei' is often used in the composition of proper names, especially those ending in 'vastu.' Drumaksha, king of the Salvas. * =upadana. * Or, purely and wisely to practise self-denial (mortification). * Or, these are the certainties I for myself know. Digitized by Google

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II, 9. THE MISSION TO SEEK THE PRINCE. 109 will none of them! The enlightened man distinguishes truth from falsehood; but how can truth? (faith) be born from such as those ? 764 For they are like the man born blind, leading the blind man as a guide; as in the night, as in thick darkness [both wander on), what recovery is there for them? 765 Regarding the question of the pure and impure, the world involved in self-engendered doubt cannot perceive the truth ; better to walk along the way of purity, 766 Or rather follow the pure law of self-denial, hate the practice of impurity, reflect on what was said of old?, not obstinate in one belief or one tradition, 767 With sincere (empty) mind, accepting all true words, and ever banishing sinful sorrow (i.e. sin, the cause of grief). Words which exceed sincerity (simplicity of purpose) are vainly (falsely) spoken; the wise man uses not such words. 768 'As to what you say of Rama and the rest, leaving their home, practising a pure life, and then returning to their country, and once more mixing themselves in sensual pleasures, 769 'Such men as these walk vainly; those who are wise place no dependence on them. Now, for your sakes, permit me, briefly, to recount this one true principle (i. e. purpose) (of action): 770 ""The sun, the moon may fall to earth, Sumeru and all the snowy mountains overturn, but I will never change my purpose; rather than enter a forbidden place, 771 * The word 'sin' may mean faith or truth. . Consider what has been handed down. Digitized by Google

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110 666 FO-SHO-HING-TSAN-KING. Let me be cast into the fierce fire; not to accomplish rightly (what I have entered on), and to return once more to my own land, there to enter the fire of the five desires, 772 666 II, 9. Let it befall me as my own oath records:"-so spake the prince, his arguments as pointed as the brightness of the perfect sun; then rising up he passed some distance off.' 773 The Purohita and the minister, their words and discourse prevailing nothing, conversed together, after which, resolving to depart on their return, 774 With great respect they quietly inform1 the prince, not daring to intrude their presence on him further; and yet regarding the king's commands, not willing to return with unbecoming haste, 775 They loitered quietly along the way, and whomsoever they encountered, selecting those who seemed like wise men, they interchanged such thoughts as move the learned, 776 Hiding their true position, as men of title; then passing on, they speeded on their way. They breathe it to the prince. Digitized by Google

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III, 1o. BIMBASARA RAGA INVITES THE PRINCE. III KIOUEN III. VARGA 10. BIMBASARA RAGA INVITES THE PRINCE. The royal prince departing from the court-master (i. e. the Purohita) and the great minister, Saddharma', keeping along the stream, then crossing the Ganges, he took the road towards the Vulture Peak3, 777 1 Saddharma may be the name of the minister, or it may be rendered 'the great minister of the true law,' i. e. of religion. For the symbol I have substituted 'to go towards.' The whole line may be translated 'following the turbulent (streams) he crossed the Ganges,' in this case would be for. But the sentence is obscure, as 'lang tsai' may be a proper name. The distance from the place of the interview with the ministers to the Vulture Peak would be in a straight line about 150 miles. In the Southern books (Nidana-katha; Buddhist Birth Stories, by Mr. Rhys Davids, pp. 85 and 87 n.) it is said that from Kapilavastu to the River Anoma, near which the interview took place, is thirty yoganas; this is greatly in excess of the real distance, which is about thirty-three miles, or five yoganas. Then again from the Anoma River, or the village of Maneya (Mhaniya), where the Bodhisattva halted (see Romantic Legend of Buddha, p. 140, and compare vol. xii, plate viii, Archaeological Survey of India), to Ragagriha by way of Vaisali would not be more than 180 miles, so that the whole distance from Kapilavastu (assuming Bhuila to represent this old town) would be about 215 miles, or about thirty yoganas. Hence we assume that the thirty yoganas of the Southern account is intended to represent the entire distance from Kapilavastu, and not from the River Anoma. Mr. Rhys Davids supposes the distance from Kapilavastu to Ragagriha (via Vaisali) to be sixty yoganas (loc. cit. Birth Stories). In the Southern account the journey from the Anoma to Ragagriha is described as having been accomplished in one day. Digitized by Google

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II2 FO-SHO-HING-TSAN-KING. III, 1o. Hidden among the five mountains', standing alone a lovely peak as a roof amid (the others). The trees and shrubs and flowers in bloom, the flowing fountains, and the cooling rills, 778 (All these he gazed upon)--then passing on, he entered the city of the five peaks, calm and peaceful, as one come down from heaven?. The country folk, seeing the royal prince, his comeliness and his excessive grace, 779 Though young in years, yet glorious in his person, incomparable as the appearance of a great master, seeing him thus, strange thoughts affected them, as if they gazed upon the banner (curtain) of Isvara780 They stayed the foot, who passed athwart the path; those hastened on, who were behind; those going before, turned back their heads and gazed with earnest, wistful" look. 781 The marks and distinguishing points of his person", on these they fixed their eyes without fatigue, and then approached with reverent homage, joining both their hands in salutation: 782 1 The five mountains, viz., which surrounded Ragagriha, see Fah-hian, p. 112 n. The text seems to imply that the Vulture Peak towered above the others, but its base was hidden among the five. : As a Deva, outside (heaven). . The banner of Isvara (Indra) is frequently represented in Buddhist sculptures. There is a pleasing figure of it in Mrs. Speir's Ancient India, p. 230; see also Tree and Serpent Worship, plate Xxxviii and elsewhere. * Unsatisfied look, that is, constant or fixed gaze. The marks and distinguishing points are the signs to be found on the person of one destined to be a Buddha. In the text the expression on the four limbs' means 'on the body.' Digitized by Google

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II, 10. BIMBASARA RAGA INVITES THE PRINCE. 113 With all there was a sense of wondrous joy, as in their several ways they offered what they had, looking at his noble and illustrious features; bending down their bodies? modestly, 783 Correcting every careless or unseemly gesture, thus they showed their reverence to him silently S; those who with anxious heart, seeking release, were moved by love, with feelings composed, bowed down the more 8. 784 Great men and women, in their several engagements", at the same time arrested on their way, paid to his person and his presence homage: and following him as they gazed, they went not back. 785 For the white circle between his eyebrows) adorning his wide and violet colour'de eyes, his noble body bright as gold, his pure and web-joined fingers, 786 All these, though he were but a hermit, were marks of one who was a holy king; and now the men and women of Ragagriha, the old and young alike, were moved, 787 (And cried), 'This man so noble as a recluse, what common joy is this for us?!' At this time Bimbasara Raga, placed upon a high tower of observation, 788 Seeing all those men and women, in different ways 1 Their different bodies, or forms. Silently they added their respectful homage. * These lines seem to refer to the ease of mind given to the care-worn by the presence of Bodhisattva. * Whether engaged on public or private affairs; so at least the text seems to mean, 1 * That is, the urna, or circle of hair, supposed to be on the forehead of every great man. * The colour is indefinite blue-like; compare the Greek kuavos, ? That is, 'what an occasion for uncommon joy is this !' [19] Digitized by Google

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114 : FO-SHO-HING-TSAN-KING. III, 10. exhibiting one mark of surprise ?, calling before him some man outside, enquired at once the cause of it; 789 This one bending his knee below the tower, told fully what he had seen and heard, "That one of the Sakya race, renowned of old, a prince most excellent and wonderful, 790 * Divinely wise, beyond the way of this world, a fitting king to rule the eight regions, now without home, is here, and all men are paying homage to him.' 79.1 The king on hearing this was deeply moved at heart, and though his body was restrained, his soul had gone 8 Calling his ministers speedily before him, and all his nobles and attendants, 792 He bade them follow secretly the (prince's) steps, to observe what charity was given. (So in obedience to the command) they followed and watched him steadfastly, as with even gait and unmoved presence 793 He entered on the town and begged his food, according to the rule of all great hermits, with joyful mien and undisturbed mind, not anxious whether much or little alms were given ; 794 Whatever he received, costly or poor, he placed within his bowl, then turned back to the wood, and having eaten it and drank of the flowing stream, he joyous sat upon the immaculate mountain. 795 Scared in different ways, assuming one attitude, or unvarying attitude; the line simply means they all showed the same indication of astonishment. ? Rejoiced with fear, or with astonishment. His body held (to the place), his soul (shin) had already hastened, i. e. to the spot where Bodhisattva was. * Or, what religious offering should be made. * The White Mountain, meaning probably the Royal Mountain. Digitized by Google

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III, 10. BIMBASARA RAGA INVITES THE PRINCE. 115 (There he beheld) the green trees fringing with their shade the crags, the scented flowers growing between the intervals, whilst the peacocks and the other birds, joyously flying, mingled their notes; 796 His sacred garments bright and lustrous, (shone) as the sun-lit mulberry leaves; the messengers beholding his fixed composure, one by one (returning), reported what they had seen; 797 The king hearing it, was moved at heart, and forthwith ordered his royal equipment to be brought, his god-like crown and his flower-bespangled robes; then, as the lion-king, he strided forth, 798 And choosing certain aged persons of consideration, learned men, able calmly and wisely to discriminate, he (with them) led the way followed by a hundred thousand people, who like a cloud ascended with the king the royal mountain. 799 And now beholding the dignity of Bodhisattva, every outward gesture (spring of action) under government, sitting with ease upon the mountain crag?, as the moon shining limpid in the pure heavens, 800 So (was) his matchless beauty and purity of grace; then as the converting presence of religiondwelling within the heart makes it reverential, so (beholding him) he reverently approached, 801 Even as divine Sakara comes to the presence of 1 On the lofty abode of the mountain (peak). * This expression is singular, it will bear no other translation than this,'the converting body (or, presence) of the law, i.e. religion. Or, causes reverence (on the part of the beholder). I 2 Digitized by Google

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116 FO-SHO-HING-TSAN-KING. III, 10. Mo-hi-su-ma', so with every outward form of courtesy and reverence? (the king approached) and asked him respectfully of his welfare. 802 Bodhisattva, answering as he was moved", in his turn made similar enquiries. Then the king, the questioning over, sat down with dignity upon a clean-faced rock. 803 And so he steadfastly beheld the divine appearance (of the prince), the sweetness and complacency of his features* revealing what his station was and high estate, his family renown, received by inheritance, 804 The king who for a time restrained his feelings, now wishful to get rid of doubts, (enquired) (why one) descended from the royal family of the sunbrightness having attended to religious sacrifices thro' ten thousand generations, 805 Whereof the virtue had descended as his full inheritance, increasing and accumulating until now, (why he) so excellent in wisdom, so young in years, had now become a recluse, 806 Rejecting the position of a Kakravartin's? son, begging his food, despising family fame, his beau * Probably the symbol ma is here ased for va, in which case the name would be restored to Mahesvara. It is difficult to ronder such passages as this literally, but it might be translated thus, 'With collected air and every mark of decorum.' . That is, according to the circumstances of the enquiry. * The sweet expression blended with a joyfulness of countenance. * Or it may be rendered, "Correctly hearing his name and high degree,' as though one of the king's attendants bad whispered the name and family of Bodhisattva in his ear. * Largely possessed (or, collected) in his own person. ? Son of a holy king. Digitized by Google

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III, 10. BIMBASARA RAGA INVITES THE PRINCE. 117 teous form, fit for perfumes and anointings, why clothed with coarse Kasaya garments; 807 The hand which ought to grasp the reins of empire, instead thereof, taking its little stint of food; if indeed (the king continued) you were not of royal descent, and would receive as an offering the transfer of this land, 808 Then would I divide with you my empire?; saying this, he scarcely hoped to excite his feelings, who had left his home and family, to be a hermit. Then forthwith the king proceeded thus : 809 'Give just weight I pray you to my truthful words, desire for power is kin to nobleness, and so is just pride of fame or family or wealth or personal appearance; 810 'No longer having any wish to subdue the proud, or to bend (others) down and so get thanks from men, it were better, then, to give to the strong and warlike martial arms to wear, for them to follow war and by their power to get supremacy; 811 'But when by one's own power a kingdom falls to hand, who would not then accept the reins of empire ? The wise man knows the time to take religion, wealth, and worldly pleasure. 812 'But if he obtains notthe three (or, threefold profit), then in the end he abates his earnest efforts, and reverencing religion, he lets go material wealth. Wealth is the one desires of worldly men ; 813 The absence of covetousness in Bimbasara has passed into a proverb or a typical instance in Buddhist literature. (Compare Asvaghosha's Sermons, passim.) ? If he desires not to possess the three, that is, wealth, pleasure, religion. * Wealth affects (makes) all men of the world. Digitized by Google

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118 FO-SHO-HING-TSAN-KING. III, 10. "To be rich and lose all desire for religion, this is to gain but outside wealth. But to be poor and even thus despise religion, what pleasure can indulgence give in such a case! 814 'But when possessed of all the three, and when enjoyed with reason and propriety, then religion, wealth, and pleasure make what is rightly called a great master; 815 Permit not, then, your perfectly-endowed body to lay aside (sacrifice) its glory, without reward (merit); Mandha(ri) the Kakravartin, as a monarch, ruled the four empires of the world, 816 And shared with Sakra his royal throne, but was unequal to the task of ruling heaven. But you, with your redoubtable strength, may well grasp both heavenly and human power; 817 'I do not rely upon my kingly power', in my desire to keep you here by force, but seeing you change your comeliness of person, and wearing the hermit's garb, 818 Whilst it makes me reverence you for your virtue, moves me with pity and regret for you as a man; you now go begging your food, and I offer you (desire to offer) the whole land as yours; 819 Whilst you are young and lusty enjoy yourself?. During middle life acquire wealth, and when old and all your abilities ripened, then is the time for following the rules of religion; 820 When young to encourage religious fervour, is to destroy the sources of desire; but when old and ? That is, I do not command you as a king, but desire you to share my kingly power. Receive the pleasure of the five enjoyments (of sense), i.e. the indulgence of the five senses. Digitized by Google

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III, 11. THE REPLY TO BIMBASARA RAGA. 119 the breath (of desire) is less eager, then is the time to seek religious solitude; 821 When old we should avoid, as a shame, desire of wealth, but get honour in the world by a religious life; but when young, and the heart light and elastic, then is the time to partake of pleasure, 822 'In boon companionship to indulge in gaiety, and partake to the full of mutual intercourse; but as years creep on, giving up indulgence, to observe the ordinances of religion, 823 'To mortify the five desires, and go on increasing a joyful and religious heart, is not this the law of the eminent kings of old, who as a great company paid worship to heaven, 824 And borne on the dragon's back, received the joys of celestial abodes ? All these divine and victorious monarchs, glorious in person, richly adorned, 825 'Thus having as a company performed their religious offering, in the end -received the reward of their conduct in heaven.' Thus Bimbasara Raga (used) every kind of winning expedient in argument; 826 The royal prince unmoved and fixed remained firm as Mount Sumeru. VARGA 11. THE REPLY TO BIMBASARA Raga. Bimbasara Raga having, in a decorous manner, and with soothing speech, made his request, the prince on his part respectfully replied, in the following words, deep and heart-stirring : 827 'Illustrious and world renowned! Your words are Digitized by Google

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120 FO-SHO-HING-TSAN-KING. III, 11. not opposed to reason, descendant of a distinguished family--an Aryan-amongst meno a true friend indeed, 828 Righteous and sincere to the bottom of your heart, it is proper for religion's sake to speak thus(r). In all the world, in its different sections, there is no chartered place for solid virtue (right principles), 829 'For if virtue flags and folly rules, what reverence can there be, or honour paid, to a high name or boast of prowess, inherited from former generations! 830 "And so there may be in the midst of great distress, large goodness, these are not mutually opposed. This then is so with the world in the connection of true worth and friendship. 831 A true friend who makes good (free) use of wealth-is rightly called a fast and firm treasure, but he who guards and stints the profit he has made, his wealth will soon be spent and lost; 832 The wealth of a country is no constant treasure, but that which is given in charity is rich in returns, therefore charity is a true friend, altho' it scatters, yet it brings no repentance; 833 You indeed are known as liberal and kind, I make no reply in opposition to you, but simply as we meet, so with agreeable purpose we talk. 834 * The symbols are "ho-lai;' the translation may be simply 'descendant of a noble (ariya) and renowned family.' : Or, for men's sake. * This line literally translated is, 'Religion requires (me) thus to speak,' or, if the expression 'gu shi' refers to what has been said (as it generally does), then the line will run thus, Religion justifies you in speaking as you have.' * We cannot place (i. e. fix the place) where religion (or, virtue and right principle) must dwell. Digitized by Google

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III, 11. THE REPLY TO BIMBASARA RAGA. 121 'I fear birth, old age, disease, and death, and so I seek to find a sure mode of deliverance; I have put away thought of relatives and family affection, how is it possible then for me to return to the world (five desires) 835 And not to fear to revive the poisonous snake, (and after): the hail to be burned in the fierce fire; indeed I fear the objects of these several desires, this whirling in the stream (ofi life) troubles my heart, 836 These five desires, the inconstant thieves-steal ing from men their choicest treasures, making them unreal, false, and fickle-are like the man called up as an apparitions; 837 For a time the beholders are affected (by it), but it has no lasting hold upon the mind; so these five desires are the great obstacles, for ever disarranging the way of peace; 838 *If the joys of heaven are not worth having, how much less the desires common to men, begetting the thirst of wild love, and then lost in the enjoyment, 839 'As the fierce wind fans the fire, till the fuel be spent and the fire expires; of all unrighteous things in the world, there is nothing worse than the domain of the five desires; 840 'For all men maddened by the power of lust, giving themselves to pleasure, are dead to reason. The wise man fears these desires, he fears to fall into the way of unrighteousness; 841 * Like frozen hail and fierce burning fire. * Robbers of impermanency. * That is, are as unreal as an apparition, Digitized by Google

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I 22 FO-SHO-HING-TSAN-KING. III, 11. 'For like a king who rules all within the four seas, yet still seeks beyond for something more, (so is lust); like the unbounded ocean, it knows not when and where to stop. 842 'Mandha, the Kakravartin, when the heavens rained yellow gold, and he ruled all within the seas, yet sighed after the domain of the thirty-three heavens; 843 * Dividing with Sakra his seat, and so thro' the power of this lust he died; Nung-Sha (Nyasa ?), whilst practising austerities, got power to rule the thirty-three heavenly abodes, 844 But from lust he became proud and supercilious, the Rishi whilst stepping into his chariot, through carelessness in his gait, fell down into the midst of the serpent pit. 845 Yen-lo (Yama ?) the universal monarch (Kakravartin) wandering abroad thro' the Trayastrimsas heaven, took a heavenly woman (Apsara) for a queen, and unjustly extorted the gold of a Rishi ; 846 "The Rishi, in anger, added a charm, by which the country was ruined, and his life ended. Po-lo, and Sakra king of Devas?, Sakra king of Devas, and Nung-sha (Nyasa), 847 'Nung-sha returning (or, restoring) to Sakra; what certainty (constancy) is there, even for the lord of heaven? Neither is any country safe, though kept by the mighty strength of those dwelling in it. 848 1 The literal translation of this line would be, Taxing the gold of Lim the Rishi;' or, of the harvest ingathered by the Rishi.' These lines refer to the transfer of heavenly power from Sakra to others, but the myth is not known to me; and there is confusion in the text, which is probably corrupt. Digitized by Google

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III, 11. THE REPLY TO BIMBASARA RAGA. 123 But when one's clothing consists of grass, the berries one's food, the rivulets one's drink, with long hair flowing to the ground, silent as a Muni, seeking nothing, 849 'In this way practising austerities, in the end lust shall be destroyed. Know then, that the province (indulgence) of the five desires is avowedly an enemy of the religious man. 850 'Even the one thousand-armed invincible king, strong in his might, finds it hard to conquer this. The Rishi Rama perished because of lust, 851 How much more ought I, the son of a Kshatriya, to restrain lustful desire; but indulge in lust a little, and like the child it grows apace, 852 'The wise man hates it therefore; who would take poison for food ? every sorrow is increased and cherished by the offices of lust. 853 If there is no lustful desire, the risings of sorrow are not produced, the wise man seeing the bitterness of sorrow, stamps out and destroys the risings of desire; 854 'That which the world calls virtue, is but another form of this baneful law?; worldly men enjoying the pleasure of covetous desire then every form of careless conduct results; 855 *These careless ways producing hurt, at death, the subject of them reaps perdition (falls into one of the evil ways). But by the diligent use of means, and careful continuance therein, 856 'The consequences of negligence are avoided, we should therefore dread the non-use of means; recol 1 The sense of this passage seems to be that what is called by men a virtuous life, is but a form of regulated vice. Digitized by Google

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124 FO-SHO-HING-TSAN-KING. III, II. lecting that all things are illusory, the wise man covets them not; 857 "He who desires such things, desires sorrow, and then goes on again ensnared in love, with no certainty of ultimate freedom; he advances still and ever adds grief to grief, 858 Like one holding a lighted torch burns his hand, and therefore the wise man enters on no such things. The foolish man and the one who doubts, still encouraging the covetous and burning heart, 859 In the end receives accumulated sorrow, not to be remedied by any prospect of rest; covetousness and anger are as the serpent's poison; the wise man casts away 860 The approach of sorrow as a rotten bone; he tastes it not nor touches it, lest it should corrupt his teeth, that which the wise man will not take, 861 The king will go through fire and water to obtain, the wicked sons? labour for wealth as for a piece of putrid flesh, o'er which the hungry flocks of birds contend. 862 'So should we regard riches; the wise man is ill pleased at having wealth stored up, the mind wild with anxious thoughts, 863 'Guarding himself by night and day, as a man who fears some powerful enemy, like as a man's feelings revolt with disgust at the (sights seen) beneath the slaughter post of the East Market, 864 'So the high post which marks the presence of lust, and anger, and ignorance, the wise man always avoids; as those who enter the mountains or the seas have much to contend with and little rest, 865 *As the fruit which grows on a high tree, and is ? The foolish world. Digitized by Google

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III, 11. THE REPLY TO BIMBASARA RAGA. 125 grasped at by the covetous at the risk of life, so is the region (matter) of covetous desire, tho they see the difficulty of getting it, 866 Yet how painfully do men scheme after wealth, difficult to acquire, easy to dissipate, as that which is got in a dream, how can the wise man hoard up (such trash)! 867 Like covering over with a false surface a hole full of fire, slipping thro' which the body is burnt, so is the fire of covetous desire. The wise man meddles not with it. 868 Like that Kaurava [Kau-lo-po) or Pih-se-ni Nanda, or Ni-k'he-lai Danta, as some kandala's (butcher's) appearance, 869 Such also is the appearance of lustful desire; the wise man will have nothing to do with it, he would rather throw his body into the water or fire, or cast himself down over a steep precipice. 870 Seeking to obtain heavenly pleasures, what is this but to remove the place of sorrow, without profit. Sun-tau, Po-sun-tau (Sundara and Vasundara), brothers of Asura, 871 'Lived together in great affection, but on account of lustful desire slew one another, and their name perished; all this then comes from lust; 872 It is this which makes a man vile, and lashes and goads him with piercing sorrow; lust debases a man, robs him of all hope, whilst through the long . night his body and soul are worn out; 873 * Like the stag that covets the power of speech 1 This line may be translated, 'as the appearance of the shambles.' . I do not know to what this refers; the symbol 'shing' may not only mean 'the power of speech,' but also 'musical power' or 'music;' or it may mean 'celebrity.' Digitized by Google

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126 FO-SHO-HING-TSAN-KING. III, II. and dies, or the winged bird that covets sensual pleasure (the net), or the fish that covets the baited hook, such are the calamities that lust brings; 874 Considering what are the requirements of life, none of these possess permanency; we eat to appease the pain of hunger, to do away with thirst we drink, 875 We clothe ourselves to keep out the cold and wind, we lie down to rest to get sleep, to procure locomotion we seek a carriage, when we would halt we seek a seat, 876 We wash to cleanse ourselves from dirt, all these things are done to avoid inconvenience; we may gather therefore that these five desires have no permanent character; 877 For as a man suffering from fever seeks and asks for some cooling medicine, so covetousness seeks for something to satisfy its longings; foolish men regard these things as permanent, 878 And as the necessary requirements of life, but, in sooth, there is no permanent cessation of sorrow; for by coveting to appease these desires we really increase them, there is no character of permanency therefore about them. 879 To be filled and clothed are no lasting pleasures, time passes, and the sorrow recurs; summer is cool during the moon-tide shining ; winter comes and cold increases; 880 'And so through all the eightfold laws of the world they possess no marks of permanence, sorrow and joy cannot agree together, as a person slavegoverned loses his renown. 881 Or,' that follows after form-covetousness.' Digitized by Google

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III, 11. THE REPLY TO BIMBASARA RAGA. 127 But religion causes all things to be of service, as a king reigning in his sovereignty; so religion controls sorrow, as one fits on a burthen according to power of endurance. 882 Whatever our condition in the world, still sorrows accumulate around us. Even in the condition of a king, how does pain multiply, though bound to others by love, yet this is a cause of grief; 883 Without friends and living alone, what joy can there be in this? Though a man rules over the four kingdoms, yet only one part can be enjoyed; 884 To be concerned in ten thousand matters, what profit is there in this, for we only accumulate anxieties. Put an end to sorrow, then, by appeasing desire, refrain from busy work, this is rest. 885 A king enjoys his sensual pleasures; deprived of kingship there is the joy of rest; in both cases there are pleasures (but of different kinds); why then be a king! 886 'Make then no plan or crafty expedient, to lead me back to the five desires; what my heart prays for, is some quiet place and freedom (a free road); 887 'But you desire to entangle me in relationships and duties, and destroy the completion of what I seek; I am in no fear of a hated house (family hatred), nor do I seek the joys of heaven ; 888 'My heart hankers after no vulgar profit, so I have put away my royal diadem; and contrary to your way of thinking, I prefer, henceforth, no more to rule. 889 'A hare rescued from the serpent's mouth, would it go back again to be devoured ? holding a torch and burning himself, would not a man let it go ? 890 Digitized by Google

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128 FO-SHO-HING-TSAN-KING. III, II. 'A man blind and recovering his sight, would he again seek to be in darkness? the rich, does he sigh for poverty? the wise, does he long to be ignorant? 891 'Has the world such men as these? then will I again enjoy my country. (But) I desire to get rid of birth, old age, and death, with body restrained, to beg my food; 892 'With appetites moderated, to keep in my retreat; and then to avoid the evil modes of a future life, this is to find peace in two worlds: now then I pray you pity me not. 893 'Pity, rather, those who rule as kings! their souls ever vacant and athirst, in the present world no repose, hereafter receiving pain as their meed. 894 'You, who possess a distinguished family name, and the reverence due to a great master, would generously share your dignity with me, your worldly pleasures and amusements; 895 'I, too, in return, for your sake, beseech you to share my reward with me; he who indulges in (practises) the threefold kinds of pleasure, this man the world calls "Lord," 896 'But this is not according to reason either, because these things cannot be retained, but where there is no birth, or life, or death, he who exercises himself in this way, is Lord indeed! 897 'You say that while young a man should be gay, and when old then religious (a recluse), but I regard the feebleness of age as bringing with it loss of power (to be religious), 898 'Unlike the firmness and power of youth, the will determined and the heart established; but death Digitized by Google

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III, 11. THE REPLY TO BIMBASARA RAGA. 129 as a robber with a drawn sword follows us all, desiring to catch his prey; 899 How then should we wait for old age, ere we bring our mind to a religious life? Inconstancy is the great hunter, age his bow, disease his arrows, 900 'In the fields of life and death he hunts for living things as for the deer; when he can get his opportunity, he takes our life; who then would wait for age? 901 And what the teachers say and do, with reference to matters connected with life and death, exhorting the young, mature, or middle-aged, all to contrive by any means, 902 "To prepare vast meetings for sacrifices, this they do indeed of their own ignorance; better far to reverence the true law (religion), and put an end to sacrifice to appease the gods! 903 'Destroying life to gain religious merit, what love can such a man possess ? even if the reward of such sacrifices were lasting, even for this, slaughter would be unseemly; 904 How much more, when the reward is transient! Shall we in search of this) slay that which lives, in worship? this is like those who practise wisdom, and the way of religious abstraction, but neglect the rules of moral conduct. 905 It ill behoves us then to follow with the world, and attend these sacrificial assemblies, and seek some present good in killing that which lives; the wise avoid destroying life! 906 Much less do they engage in general sacrifices, for the purpose of gaining future reward! the fruit (reward) promised in the three worlds is none of mine to choose for happiness! 907 [19] Digitized by Google

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130 FO-SHO-HING-TSAN-KING. III, 11. "All these are governed by transient, fickle laws, like the wind, or the drop that is blown from the grass; such things therefore I put away from me, and I seek for true escape. 908 I hear there is one O-lo-lam (Arada Kalama) who eloquently (well) discourses on the way of escape, I must go to the place where he dwells, that great Rishi and hermit. 909 But in truth, sorrow must be banished; I regret indeed leaving you; may your country have repose and quiet! safely defended (by you) as (by) the divine Sakra-raga! 910 'May wisdom be shed abroad as light upon your empire, like the brightness of the meridian sun! may you be exceedingly victorious as lord of the great earth, with a perfect heart ruling over its destiny! 911 May you direct and defend its sons! ruling your empire in righteousness! Water and snow and fire are opposed to one another, but the fire by its influence causes vapour, 912 'The vapour causes the floating clouds, the floating clouds drop down rain; there are birds in space, who drink the rain, with rainless bodies ? (?) 913 Slaughter and peaceful homes are enemies ! those who would have peace hate slaughter, and if those who slaughter are so hateful, then put an end, O king, to those who practise it! 914 And bid these find release, as those who drink 1 This line literally translated is, 'Who drink rain, not rain-body;' there may be a misprint, but I cannot see how to correct the text. The sense of the text and eontext appears to be this, that as there are those who drink the rain-clouds and yet are parched with thirst, so there are those who constantly practise religious duties and yet are still unblest. Compare Epistle by Jude, ver. 12, Clouds without water.' Digitized by Google

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III, 12. VISIT TO ARADA AND UDRARAMA. 131 and yet are parched with thirst.' Then the king clasping together his hands, with greatest reverence and joyful heart, 915 (Said), 'That which you now seek, may you obtain quickly the fruit thereof; having obtained the perfect fruit, return I pray and graciously receive me!' 916 Bodhisattva, his heart inwardly acquiescing, purposing to accomplish his prayer, departing, pursued his road, going to the place where Arada Kalama dwelt, 917 Whilst the king with all his retinue, their hands clasped, themselves followed a little space, then with thoughtful and mindful heart, returned once more to Ragagriha! 918 VARGA 12. Visit to ARADA U DRARAMA'. The child of the glorious sun of the Ikshvaku race, going to that quiet peaceful grove, reverently stood before the Muni, the great Rishi Arada Rama; 919 The dark-clad (?) followers of the Kalam (Sangharama) seeing afar off Bodhisattva approaching, with loud voice raised a joyful chant, and with suppressed breath muttered * Welcome,' 920 As with clasped hands they reverenced him. Approaching one another, they made mutual enquiries; and this being done, with the usual apologies, according to their precedence (in age)they sat down; 921 The Brahmakarins observing the prince, (beheld) his personal beauty and carefully considered his * The compound in the original probably represents Ara:da Kalama and Udra(ka) Ramaputra. * Tsi'ang tsu may mean after invitation.' K2 Digitized by Google

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132 FO-SHO-HING-TSAN-KING. III, 12. appearance; respectfully they satisfied themselves of his high qualities, like those who, thirsty, drink the 'pure dew. 922 (Then with raised hands they addressed the prince, 'Have you (or, may we know whether you have) been long an ascetic, divided from your family and broken from the bonds of love, like the elephant who has cast off restraint ? 923 'Full of wisdom (your appearance), completely enlightened, (you seem) well able to escape the poisonous fruit (of this world) In old time the monarch Ming Shinge (brightly victorious) gave up his kingly estate to his son, 924 'As a man who has carried a flowery wreath, when withered casts it away: but such is not your case, full of youthful vigour, and yet not enamoured with the condition of a holy king; 925 We see that your will is strong and fixed, capable of becoming a vessel of the true law, able to embark in the boat of wisdom, and to cross over the sea of life and death : 926 The common class, enticed to come to learn, their talents first are tested, then they are taught; but as I understand your case, your mind is already fixed and your will firm: 927 1 High qualities,' powers of his mind; probably the same as the taigasa of the Gainas (see Colebrooke, Essays, p. 282). This line may be literally translated,'bathing themselves in a respectful admiration of his high qualities.' . The symbol.ki' may possibly mean 'friend,' in which case the line would be, O friend! have you long been a homeless one?' 3 Or the poisonous fruit of that which is low or base. * I have taken Ming Shing' as a proper name, but it may be also translated illustrious conquering (kings).' Fan fu,' the common class of philosophers, or students. The vulgar herd. Digitized by Google

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III, 12. VISIT TO ARADA AND UDRARAMA. 133 And now you have undertaken the purpose of learning, (I am persuaded) you will not in the end shrink from it. The prince hearing this exhortation, with gladness made reply: 928 You have with equal intention, illustrious?! cautioned me with impartial mind; with humble heart I accept the advice, and pray that it may be so with me, (as you anticipate); 929 'That I may in my night-journey obtain a torch, to guide me safely thro' treacherous places; a handy boat to cross over the sea ;-may it be so even now with me! 930 'But as I am somewhat in doubt and anxious to learn, I will venture to make known my doubts, and ask, with respect to old age, disease, and death, how are these things to be escaped ?' 931 At this time 0-lo-lam (Arada Kalama) hearing the question asked by the prince, briefly from the various Satras and Sastras, quoted passages in explanation of a way of deliverance. 932 But thou (he said) illustrious youth! so highly gifted, and eminent among the wise ! hear what I have to say, as I discourse upon the mode of ending birth and death; 933 Nature, and change, birth, old age, and death, these five (attributes) belong to alla; "nature" is (in itself) pure and without fault; the involution of this with the five elements", 934 1 Or, illustriously admonished me without preference or dislike;' or against preference or dislike.' ? The discourse following is very obscure, being founded on the philosophical speculations of Kapila and others. * Or, Nature is that which is pure and unsullied (tabula rasa). * The five 'great' (Mahat). Digitized by Google

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134 FO-SHO-HING-TSAN-KING. III, 13. 'Causes an awakening and power of perception, which, according to its exercise?, is the cause of "change;" form, sound, order, taste, touch, these are called the five objects of sense (dhatu); 935 As the hand and foot are called the "two ways" (methods of moving?) so these are called "the roots" of action (the five skandhas); the eye, the ear, the nose, the tongue, the body, these are named the "roots" (instruments) of understanding. 936 *The root of "mind" (manas) is twofold, being both material, and also intelligent; "nature" by its involutions is "the cause," the knower of the cause is "I" (the soul); 937 'Kapila the Rishi and his numerous followers, on this deep principle of " souls," practising wisdom (Buddhi), found deliverance. 938 Kapila' and now Vakaspati", by the power of "Buddhi" perceiving the character of birth, old age, and death, declare that on this is founded true philosophy6; 939 Whilst all opposed to this, they say, is false. "Ignorance" and "passion," causing constant "transmigration," 940 That is, as the power of perception is exercised, 'change' is experienced. * Refer to Colebrooke, on the Sankhya philosophy. & Much of this discourse might be illustrated from the Chinese version of the seventy golden Sastra' (Sankhya Karika) of Kapila; but the subject would require distinct treatment. * This verse is obscure, and the translation doubtful. Literally rendered it runs as follows: "That Kapila (or, that which Kapila said) now (is affirmed respecting) Pragapati (po-ke-po-ti; this may be restored to Vakpati, or to Pragapati; the latter however (as I am told) is the reading found in the Sanskrit original] (by the power of) Buddhi, knowing birth,' &c. This, they say, is called to see.' Digitized by Google

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III, 19. VISIT TO ARADA AND UDRARAMA. 135 'Abiding in the midst of these (they say) is the lot of " all that lives." Doubting the truth of "soul" is called "excessive doubt," and without distinguishing aright, there can be no method of escape. 941 'Deep speculation as to the limits of perception is but to involve the "soul;" thus unbelief leads to confusion, and ends in differences of thought and conduct. 942 Again, the various speculations on "soul" (such as) "I say," "I know and perceive," "I come" and "I go" or "I remain fixed," these are called the intricacies (windings) of "soul 1." 943 And then the fancies raised in different natures, some saying "this is so," others denying it, and this condition of uncertainty is called the state of "darkness?." 944 Then there are those who say that outward things (resembling forms) are one with "soul," who say that the "objective" is the same as "mind," who confuse "intelligence" with "instruments," who say that "number" is the "soul." 945 Thus not distinguishing aright, these are called "excessive quibbles," "marks of folly," " nature changes," and so on. 946 To worship and recite religious books, to slaughter living things in sacrifice, to render pure by fire and water, and thus awake the thought of final rescue, 947 All these ways of thinking are called "without right expedient," the result of ignorance and doubt, by means of word or thought or deed; 948 1 The 'soul' is the 'I' (ahamkara) of the Sankhya system, concerning which see Colebrooke (Essays), p. 153. Tamas. Digitized by Google

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III, 12. 'Involving outward relationships, this is called depending on means;" making the material world the ground of "soul," this is called "depending on the senses." 949 'By these eight sorts of speculation are we involved in birth and death. The foolish masters of the world make their classifications in these five ways, (viz.) 950 'Darkness, folly, and great folly, angry passion, with timid fear. Indolent coldness is called "darkness;" birth and death are called "folly;" 951 'Lustful desire is "great folly," because of great men subjected to error1, cherishing angry feelings, "passion" results; trepidation of the heart is called "fear." 952 136 "6 FO-SHO-HING-TSAN-KING. Thus these foolish men dilate upon the five desires; but the root of the great sorrow of birth and death, the life destined to be spent in the five ways, 953 'The cause of the whirl of life, I clearly perceive, is to be placed in the existence of "I;" because of the influence of this cause, result the consequences of repeated birth and death; 954 'This cause is without any nature of its own, and its fruits have no nature; rightly considering what has been said, there are four matters which have to do with escape, 955 'Kindling wisdom-opposed to dark ignorance,-- making manifest-opposed to concealment and obscurity, if these four matters be understood, then we may escape birth, old age, and death. 956 -- 'Literally 'great men producing error,' or it may be 'because of the birth-error (delusion) of great men.' Digitized by Google

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III, 13. VISIT TO ARADA AND UDRARAMA. 137 Birth, old age, and death being over, then we attain a final place; the Brabmans? all depending on this principle, 957 Practising themselves in a pure life, have also largely dilated on it, for the good of the world.' The prince hearing these words again enquired of Arada : 958 'Tell me what are the expedients you name, and what is the final place to which they lead, and what is the character of that pure (Brahman) life; and again what are the stated periods 959 During which such life must be practised, and during which such life is lawful; all these are principles to be enquired into; and on them I pray you discourse for my sake.' 960 Then that Arada, according to the Satras and Sastras, spoke, 'Yourself using wisdom is the expedient; but I will further dilate on this a little; 961 'First by removing from the crowd and leading a hermit's life, depending entirely on alms for food, extensively practising rules of decorum, religiously adhering to right rules of conduct, 962 'Desiring little and knowing when to abstain, receiving whatever is given in food), whether pleasant or otherwise, delighting to practise a quiet (ascetic) life, diligently studying all the Satras and Sastras, 963 'Observing the character of covetous longing and fear, without remnant of desire to live in purity, to govern well the organs of life, the mind quieted and silently at rest, 964 'Removing desire, and hating vice, all the sorrows * The Brahmans in the world. Digitized by Google

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138 FO-SHO-HING-TSAN-KING. III, 12. of life (the world of desire) put away, then there is happiness; and we obtain the enjoyment of the first1 dhyana. 965 Having obtained this first dhyana, then with the illumination thus obtained, by inward meditation is born reliance on thought alone, and the entanglements of folly are put away; 966 'The mind depending on this, then after death, born in the Brahma heavens, the enlightened are able to know themselves; by the use of means is produced further inward illumination; 967 'Diligently persevering, seeking higher advance, accomplishing the second dhyana, tasting of that great joy, we are born in the Kwong-yin? heaven (Abhasvara); 968 Then by the use of means putting away this delight, practising the third dhyana, resting in such delight and wishing no further excellence, there is a birth in the Subhakritsna (hin-tsing) heaven; 969 'Leaving the thought of such delight, straightway we reach the fourth dhyana, all joys and sorrows done away, the thought of escape produced, 970 We dwell in this fourth dhyana, and are born in the Vrihat-phala heaven; because of its long enduring years, it is thus called Vrihat-phala (extensive-fruit); 971 Whilst in that state of abstraction rising (higher), perceiving there is a place beyond any bodily condition, adding still and persevering further in practising wisdom, rejecting this fourth dhyana, 972 1 The dhyanas are the conditions of ecstasy, enjoyed by the inhabitants of the Brahmaloka heavens. * We have here an account of the different heavens of the Brahmalokas, concerning which consult Burnouf, Introduction to Indian Buddhism.' Digitized by Google

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III, 12. VISIT TO ARADA AND UDRARAMA. 139 'Firmly resolved to persevere in the search, still contriving to put away every desire after form, gradually from every pore of the body there is perceived a feeling of empty release, 973 And in the end this extends to every solid part, so that the whole is perfected in an apprehension of emptiness. In brief, perceiving no limits to this emptiness, there is opened to the view boundless knowledge. 974 'Endowed with inward rest and peace, the idea of "I" departs, and the object of "I :" clearly discriminating the non-existence of matter (bhava), this is the condition of immaterial life. 975 'As the Munga (grass) when freed from its horny case, or as the wild bird which escapes from its prison trap, so, getting away from all material limitations, we thus find perfect release. 976 "Thus ascending above the Brahmans (Brahmalokas ?), deprived of every vestige of bodily existence, we still endure! Endued with wisdom! let it be known this is real and true deliverance. 977 You ask what are the expedients for obtaining this escape; even as I have before detailed, those who have deep faith will learn. 978 *The Rishis Gaigishavya, Ganaka, Vriddha Parasara, and other searchers after truth, 979 'All by the way I have explained, have reached true deliverance. The prince hearing these words, deeply pondering on the outline of these principles, 980 And reaching back to the influences produced by 1 Literally, endurance not exhausted.' . That is, 'O thoul endued with wisdom,' or, generally, those endued with wisdom.' * These proper names were supplied from the Sanskrit text. Digitized by Google

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III, 12. our former lives, again asked with further words: 'I have heard your very excellent system of wisdom, the principles very subtle and deep-reaching, 981 'From which I learn that because of not "letting go" (by knowledge as a cause), we do not reach the end of the religious life; but by understanding nature in its involutions, then, you say, we obtain deliverance; 982 140 FO-SHO-HING-TSAN-KING. 'I perceive this law of birth has also concealed in it another law as a germ; you say that the "I" (i. e. "the soul," of Kapila) being rendered pure', forthwith there is true deliverance; 983 'But if we encounter a union of cause and effect, then there is a return to the trammels of birth; just as the germ in the seed, when earth, fire, water, and wind 984 'Seem to have destroyed in it the principle of life, meeting with favourable concomitant circumstances will yet revive, without any evident cause, but because of desire; so those who have gained this supposed release, (likewise) 985 'Keeping the idea of "I" and "living things," have in fact gained no final deliverance; in every condition, letting go the "three classes" and again reaching the three3 "excellent qualities," 986 'Because of the eternal existence of soul, by the subtle influences of that, (influences resulting from the past,) the heart lets go the idea of expedients, 987 'And obtains an almost endless duration of years. This, you say, is true release; you say "letting go the ground on which the idea of soul rests," that this frees us from "limited existence," 988 1 See Colebrooke, l. c. p. 150. > Perception, inference, affirmation. 2 Three sorts of pain. * Bhava. Digitized by Google

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III, 12. VISIT TO ARADA AND UDRARAMA. 141 And that the mass of people have not yet removed the idea of soul, (and are therefore still in bondage). But what is this letting go "gunas?" (cords fettering the soul); if one is fettered by these "gunas," how can there be release ? 989 'For guni (the object) and "guna" (the quality) in idea are different, but in substance one; if you say that you can remove the properties of a thing (and leave the thing) by arguing it to the end, this is not so. 990 'If you remove heat from fire, then there is no such thing as fire, or if you remove surface (front) from body, what body can remain ? 991 "Thus "guna" is as it were surface, remove this and there can be no "guni." So that this deliverance, spoken of before, must leave a body yet in bonds. 992 'Again, you say that by "clear knowledge" you get rid of body; there is then such a thing as knowledge or the contrary; if you affirm the existence of clear knowledge, then there should be some one who possesses it (i.e. possesses this knowledge); 993 If there be a possessor, how can there be deliverance (from this personal "I")? If you say there is no "knower," then who is it that is spoken of as "knowing ?" 994 *If there is knowledge and no person, then the subject of knowledge may be a stone or a log; moreover, to have clear knowledge of these minute causes of contamination and reject them thoroughly, 995 *These being so rejected, there must be an end, then, of the "doer." What Arada has declared cannot satisfy my heart. 996 1 Colebrooke, p. 157. Digitized by Google

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142 FO-SHO-HING-TSAN-KING. III, 12. *This clear knowledge is not "universal wisdom," I must go on and seek a better explanation.' Going on then to the place of Udra' Rishi, he also expatiated on this question of 'I.' 997 (But) although he refined the matter to the utmost, laying down a term of thought' and 'no thought' taking the position of removing thought' and 'no thought,' yet even so he came not out of the mire; 998 For supposing creatures attained that state, still (he said) there is a possibility of returning to the coil, whilst Bodhisattva sought a method of getting out of it. So once more leaving Udra Rishi, 999 He went on in search of a better system, and came at last to Mount Kia-ke? [the forest of mortification), where was a town called Pain-suffering forest (Uravilva ?). Here the five Bhikshus had gone before. 1000 When then he beheld these five, virtuously keeping in check their senses (passion-members), holding to the rules of moral conduct, practising mortification, dwelling in that grove of mortification ; 1001 Occupying a spot beside the Nairangana river, perfectly composed and filled with contentment, Bodhisattva forthwith by them (selecting) one spot, quietly gave himself to thought. 1002 The five Bhikshus knowing him with earnest heart to be seeking escape, offered him their services with devotion, as if reverencing Isvara Deva. 1003 1 Yuh-to. Gaya, or Gayasirsha. * Or is the word fu-hing=the name of a plant, such as the uruvu (betel)? Digitized by Google

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VISIT TO ARADA AND UDRARAMA. 143 Having finished their attentions and dutiful services, then going on he took his seat not far off, as one about to enter on a course of religious practice, composing all his members as he desired. 1004 Bodhisattva diligently applied himself to 'means,' as one about to cross over old age, disease, and death. With full purpose of heart (he set himself) to endure mortification, to restrain every bodily passion, and give up thought about sustenance, 1005 III, 12. With purity of heart to observe the fast-rules, which no worldly man (active man) can bear; silent and still, lost in thoughtful meditation; and so for six years he continued, 1006 Each day eating one hemp grain, his bodily form shrunken and attenuated, seeking how to cross (the sea) of birth and death, exercising himself still deeper and advancing further; 1007 Making his way perfect by the disentanglements of true wisdom, not eating, and yet not (looking to that as) a cause (of emancipation), his four members although exceedingly weak, his heart of wisdom increasing yet more and more in light; 1008 His spirit free, his body light and refined, his name spreading far and wide, as 'highly gifted,' even as the moon when first produced, or as the Kumuda flower spreading out its sweetness; 1009 Everywhere thro' the country his excellent fame extended; the daughters of the lord of the place both coming to see him, his mortified body like a withered branch, just completing the period of six years, 1010 Fearing the sorrow of birth and death, seeking earnestly the method (cause) of true wisdom, he Digitized by Google

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144 FO-SHO-HING-TSAN-KING. III, 12. came to the conviction that these were not the means to extinguish desire and produce ecstatic contemplation ; 1011 Nor yet (the means by which) in former time, seated underneath the Gambu tree, he arrived at that miraculous condition, that surely was the proper way, (he thought), 1012 The way opposed to this of 'withered body.' I should therefore rather seek strength of body, by drink and food refresh my members, and with contentment cause my mind to rest. 1013 My mind at rest, I shall enjoy silent composure; composure is the trap for getting ecstasy (dhyana); whilst in ecstasy perceiving the true law (right law, i. e. truth), then the force of truth (the law) obtained, disentanglement will follow. 1014 And thus composed, enjoying perfect quiet, old age and death are put away; and then defilement is escaped by this first means; thus then by equal steps the excellent law results from life restored by food and drink. 1015 Having carefully considered this principle, bathing in the Nairangana river, he desired afterwards to leave the water (pool), but owing to extreme exhaustion was unable to rise; 1016 Then a heavenly spirit holding out (pressing down) a branch, taking this in his hand he (raised himself and) came forth. At this time on the opposite side of the grove there was a certain chief herdsman, 1017 Whose eldest daughter was called Nanda. One of the Suddhavasa Devas addressing her said, 'Bodhi * See above, p. 48, ver. 335. Digitized by Google

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III, 12. OFFERING OF NANDA. 145 sattva dwells in the grove, go you then, and present to him a religious offering.' 1018 Nanda Balada (or Balaga or Baladhya) with joy came to the spot, above her hands (i. e. on her wrists) white chalcedony bracelets, her clothing of a grey (bluish) colour (dye); 1019 The grey and the white together contrasted in the light, as the colours of the rounded river bubble; with simple heart and quicken'd step she came, and, bowing down at Bodhisattva's feet, 1020 She reverently offered him perfumed rice milk, begging him of his condescension to accept it?. Bodhisattva taking it, partook of it (at once), whilst she received, even then, the fruits of her religious act. 1021 Having eaten it, all his members refreshed, he became capable of receiving Bodhi; his body and limbs glistening with (renewed strength), and his energies swelling higher still", 1022 As the hundred streams swell the sea, or the first quarter'd moon daily increases in brigbtness. The five Bhikshus having witnessed this, perturbed, were filled with suspicious reflection; 1023 They supposed (said) that his religious zeal (heart) was flagging, and that he was leaving and looking for a better abode, as though he had obtained deliverance, the five elements entirely removed . 1024 See Tree and Serpent Worship, plate l. ? This is a free translation; the text is probably defective, Po being a mistake for or for : *The five elements,' in the original. the five great;' the sense seems to be that the Bodhisattva was acting as though he had attained his aim, and overcome the powers of sense. At the same [19] Diglized by Google

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146 FO-SHO-HING-TSAN-KING. III, 12. Bodhisattva wandered on alone, directing his course to that 'fortunatel' tree, beneath whose shade he might accomplish his search after complete enlightenment? 1025 (Over) the ground wide and level, producing soft and pliant grass, easily he advanced with lion step, pace by pace, (whilst) the earth shook withal ; 1026 And as it shook, Kala naga aroused, was filled with joy, as his eyes were opened to the light. Forthwith he exclaimed: When formerly I saw the Buddhas of old, there was the sign of an earthquake as now; 1027 The virtues of a Muni are so great in majesty, that the great earth cannot endures them; as step by step his foot treads upon the ground, so is there heard the sound of the rumbling earth-shaking; 1028 'A brilliant light now illumes the world, as the shining of the rising sun; five hundred bluish tinted birds (I see), wheeling round to the right, Aying through space ; 1029 'A gentle, soft, and cooling breeze blows around in an agreeable way; all these auspicious (miraculous) signs are the same as those of former Buddhas; 1030 Wherefore I know that this Bodhisattva will certainly arrive at perfect wisdom. And now, behold! from yonder man, a grass cutter, he obtains some pure and pliant grass, 1031 Which spreading out beneath the tree, with upright body, there he takes his seat; his feet placed time it is possible that the five great' may allude to the five Bhikshus. But in any case it is better to hold to the literal sense. 1 The fortunate tree,' the tree of good omen,' the Bodhi tree. * Samyak-Sambodhi. $ Cannot excel or surpass them. Digitized by Google

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III, 13. DEFEATS MARA. 147 under him, not carelessly arranged (moving to and fro), but like the firmly fixed and compact body of a Naga; 1032 Nor shall he rise again from off his seat till he has completed his undertaking. And so he (the Naga) uttered these words by way of confirmation. The heavenly Nagas, filled with joy, 1033 (Caused a) cool refreshing breeze to rise; the trees and grass were yet unmoved by it, and all the beasts, quiet and silent, (looked on in wonderment.) 1034 These are the signs that Bodhisattva will certainly attain enlightenment. 1035 VARGA 13. DEFEATS MARA. The great Rishi, of the royal tribe of Rishis, beneath the Bodhi tree firmly established, resolved by oath to perfect the way of complete deliverance. 1036 The spirits, Nagas, and the heavenly multitude !, all were filled with joy; but Mara Devaraga, enemy of religion, alone was grieved, and rejoiced not; 1037 Lord of the five desires ?, skilled in all the arts of warfare, the foe of those who seek deliverance, therefore his name is rightly given Pisunas. 1038 Now this Mara raga had three daughters, mincingly beautiful and of a pleasant countenance, in every way fit by artful ways to enflame a man with love, highest in this respect among the Devis. 1039 The first was named Yuh-yen (lust-pollution), the second Neng-yueh-gin (able to delight a man), IF . . I. e. king of sensuality. 3 The wicked one. L 2 Digitized by Google

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148 FO-SHO-HING-TSAN-KING. III, 13. the third Ngai-loh (love-joy). These three, at this time, advanced together, 1040 And addressed their father Pisuna and said: May we not know the trouble that afflicts you ?' The father calming his feelings, addressed his daughters thus : 1041 The world has now a great Muni, he has taken a strong oath as a helmet, he holds a mighty bow in his hand, wisdom is the diamond shaft he uses, 1042 'His object is to get the mastery in the world, to ruin and destroy my territory (domain); I am myself unequal to him, for all men will believe in him, 1043 'And all find refuge in the way of his salvation ; then will my land be desert and unoccupied. But as when a man transgresses the laws of morality, his body (or, he himself) is then empty (i. e. unprotected), 1044 'So now, the eye of wisdom, not yet opened (in this man), whilst my empire still has peace (quiet), I will go and overturn his purpose, and break down and divide the ridge-pole (of his house)2.' 1045 Seizing then his bow and his five arrows, with all his retinue of male and female attendants, he went to that grove of fortunate rest' with the vow that the world (all flesh) should not find peace 8. 1046 Then seeing the Muni, quiet and still (silent), preparing to cross the sea of the three worlds, in his left hand grasping his bow, with his right hand pointing his arrow, 1047 1 See Childers, sub Maro, for the name of the daughters. In Sanskrit, Rati, Priti, and Trishna. 3. I will return to the house ...., he findeth it swept and garnished, but empty' * Should not find 'rest.' There is a play on the word. Digitized by Google

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III, 13. DEFEATS MARA. 149 He addressed Bodhisattva and said: 'Kshatriya ! rise up quickly! for you may well fearl your death is at hand; you may practise your own religious system', 1048 *But let go this effort after the law of deliverance (for others); wage warfare in the field of charity? as a cause of merit, appease the tumultuous world, and so in the end reach your reward in heaven; 1049 *This is a way renowned and well established, in which former saints (victors) have walked, Rishis and kings and men of eminence; but this system of penury and alms-begging is unworthy of you. 1050 Now then if you rise not, you had best consider with yourself, that if you give not up your vow, and tempt me to let fly an arrrow, 1051 How that Aila, grandchild of Somas, by one of these arrows just touched, as by a fanning of the wind, lost his reason and became a madman; 1052 And how the Rishi Vimala, practising austerities, hearing the sound of one of these darts, his heart possessed by great fear, bewildered and darkened he lost his true nature; 1053 How much less can you-a late-born one-hope to escape this dart of mine. Quickly arise then! if hardly you may get away! 1054 *This arrow full of rankling poison, fearfully insidious where it strikes a foe! See now! with all my force, I point it! and are you resting in the face of such calamity? 1055 How is it that you fear not this dread arrow ? say! why do you not tremble?' Mara uttered such fear-inspiring threats, bent on overawing Bodhisattva. 1056 Or, a system of religion for yourself. Religious almsgiving. * Aida, the grandson of Soma (i.e. Purdravas, the lover of Urvasi?). Digitized by Digitized by Google

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150 FO-SHO-HING-TSAN-KING. III, 13. But Bodhisattva's heart remained unmoved; no doubt, no fear was present. Then Mara instantly discharged his arrow, whilst the three women came in front; 1057 Bodhisattva regarded not the arrow, nor considered ought the women three. Mara raga now was troubled much with doubt, and muttered thus 'twixt heart and mouth : 1058 Long since the maiden of the snowy mountains, shooting at Mahesvara, constrained him to change his mind; and yet Bodhisattva is unmoved, 1059 ' And heeds not even this dart of mine, nor the three heavenly women! nought prevails to move his heart or raise one spark of love within him. 1060 Now must I assemble my army-host, and press him sore by force;' having thought thus awhile, Mara's army suddenly assembled round; 1061 Each (severally) assumed his own peculiar form; some were holding spears, others grasping swords, others snatching up trees, others wielding diamond maces; (thus were they) armed with every sort of weapon; 1062 Some had heads like hogs, others like fishes, others like asses, others like horses; some with forms like snakes or like the ox or savage tiger ; lion-headed, dragon-headed, and like) every other kind of beast; 1063 Some had many heads on one body-trunk, with faces having but a single eye, and then again with many eyes; some with great-bellied mighty bodies, 1064 And others thin and skinny, bellyless; others long-legged, mighty-knee'd; others big-shanked Digitized by Google

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III, 13. DEFEATS MARA. 15:1 and fat-calved; some with long and claw-like nails; 1065 Some were headless, breastless, faceless; some with two feet and many bodies ; some with big faces looking every way; some pale and ashycoloured, 1066 Others colour'd like the bright star rising, others steaming fiery vapour, some with ears like elephants, with humps like mountains, some with naked forms covered with hair, 1067 Some with leather skins for clothing, their faces party-coloured, crimson and white; some with tiger skins as robes, some with snake skins over them, 1068 Some with tinkling bells around their waists, others with twisted screw-like hair, others with hair dishevelled covering the body, some breathsuckers, 1069 Others body-snatchers, some dancing and shrieking awhile, some jumping onwards with their feet together, some striking one another as they went, 1070 Others waving (wheeling round) in the air, others flying and leaping between the trees, others howling, or hooting, or screaming, or whining, with their evil noises shaking the great earth ; 1071 Thus this wicked goblin troop encircled on its four sides the Bodhi tree; some bent on tearing his body to pieces, others on devouring it whole; 1072 From the four sides flames belched forth, and fiery steam ascended up to heaven; tempestuous winds arose on every sidel; the mountain forests shook and quaked; 1073 Kik for pien? Digitized by Google

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152 FO-SHO-HING-TSAN-KING. III, 13. Wind, fire, and steam, with dust combined, (produced) a pitchy darkness, rendering all invisible. And now the Devas well affected to the law, and all the Nagas and the spirits (kwei-shin), 1074 All incensed at this host of Mara, with anger fired, wept tears of blood; the great company of Suddhavasa gods, beholding Mara tempting' Bodhisattva, 1075 Free from low-feeling, with hearts undisturbed by passion, moved by pity towards him and commiseration, came in a body to behold the Bodhisattva, so calmly seated and so undisturbed, 1076 Surrounded with an uncounted host of devils, shaking the heaven and earth with sounds illomened. Bodhisattva silent and quiet in the midst remained, his countenance as bright as heretofore, unchanged; 1077 Like the great lion-king placed amongst all the beasts howling and growling round him (so he sat), a sight unseen before, so strange and wonderful! 1078 The host of Mara hastening, as arranged, each one exerting his utmost force, taking each other's place in turns, threatening every moment to destroy him, 1079 Fiercely staring, grinning with their teeth, flying tumultuously, bounding here and there; but Bodhisattva, silently beholding them, (watched them) as one would watch the games of children; 1080 And now the demon host waxed fiercer and more angry, and added force to force, in further conflict; grasping at stones they could not lift, or lifting them, they could not let them go; 1081 Confusing. Digitized by Google

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III, 13. DEFEATS MARA. 153 Their flying spears, lances, and javelins, stuck fast in space, refusing to descend; the angry thunderdrops and mighty hail, with these, were changed into five-colour'd lotus flowers, 1082 Whilst the foul poison of the dragon snakes was turned to spicy-breathing air. Thus all these countless sorts of creatures, wishing to destroy the Bodhisattva, 1083 Unable to remove him from the spot, were with their own weapons wounded. Now Mara had an aunt-attendant whose name was Ma-kia-ka-li (Maha Kalt?), 1084 Who held a skull-dish in her hands, and stood in front of Bodhisattva, and with every kind of winsome gesture, tempted to lust the Bodhisattva. 1085 So all these followers of Mara, possessed of every demon-body form, united in discordant uproar, hoping to terrify Bodhisattva; 1086 But not a hair of his was moved, and Mara's host was filled with sorrow. Then in the air the crowd of angels (spirits), their forms invisible, raised their voices, saying: 1087 'Behold the great Muni; his mind unmoved by any feeling of resentment, whilst all that wicked Mara race, besotted, are vainly bent on his destruction; 1088 'Let go your foul and murderous thoughts against that silent Muni, calmly seated! You cannot with a breath move the Sumeru mountain ; 1089 'Fire may freeze, water may burn, the roughened earth may grow soft and pliant, but ye cannot hurt the Bodhisattva! Thro' ages past disciplined by suffering, 1090 Bodhisattva rightly trained in thought, ever Dislized by Google

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154 FO-SHO-HING-TSAN-KING. III, 13. advancing in the use of "means," pure and illustrious for wisdom, loving and merciful to all, 1091 'These four conspicuous (excellent) virtues cannot with him be rent asunder, so as to make it hard or doubtful whether he gain the highest wisdom. 1092 'For as the thousand rays of yonder sun must drown the darkness of the world, or as the boring wood must kindle fire, or as the earth deep-dug gives water, 1093 So he who perseveres in the "right means," by seeking thus, will find. The world without instruction, poisoned by lust and hate and ignorance, 1094 Because he pitied "flesh," so circumstanced, he sought on their account the joy of wisdom. Why then would you molest and hinder one who seeks to banish sorrow from the world ? 1095 The ignorance that everywhere prevails is due to false pernicious books (sutras), and therefore Bodhisattva, walking uprightly, would lead and draw men after him. 1096 To obscure and blind the great world-leader, this undertaking is impossible', for 'tis as though in the Great Desert a man would purposely mislead the merchant-guide; 1097 'So "all flesh" having fallen into darkness, ignorant of where they are going, for their sakes he would light the lamp of wisdom; say then! why would you extinguish it? 1098 'All flesh engulphed and overwhelmed in the great sea of birth and death, this one prepares the boat of wisdom; say then! why destroy and sink it? 1099 Patience is the sprouting of religion, firmness 1 In the sense of not commendable.' Digitized by Google

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III, 13. its root, good conduct is the flower, the enlightened heart the boughs and branches, 1100 tran 'Wisdom supreme the entire tree, the scendent law1" the fruit, its shade protects all living things; say then! why would you cut it down? IIOI DEFEATS MARA. " 'Lust, hate, and ignorance, (these are) the rack and bolt, the yoke placed on the shoulder of the world; through ages long he has practised austerities to rescue men from these their fetters, 1102 'He now shall certainly attain his end, sitting on this right-established throne; (seated) as all the previous Buddhas, firm and compact like a diamond; 1103 Though all the earth were moved and shaken, yet would this place be fixed and stable; him, thus fixed and well assured, think not that you can overturn. 1104 155 'Bring down and moderate your mind's desire, banish these high and envious thoughts, prepare yourselves for right reflection, be patient in your services.' 1105 Mara hearing these sounds in space, and seeing Bodhisattva still unmoved, filled with fear and banishing his high and supercilious thoughts, again took up his way to heaven above; 1106 Whilst all his host (were scattered), o'erwhelmed with grief and disappointment, fallen from their high estate, 'reft of their warrior pride, their warlike weapons and accoutrements thrown heedlessly and cast away 'mid woods and deserts. 1107 Like as when some cruel chieftain slain, the hateful 1 Anuttara-dharma. Digitized by * Google

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156 FO-SHO-HING-TSAN-KING. III, 13. band is all dispersed and scattered, so the host of Mara disconcerted, fled away. The mind of Bodhisattva (now reposed) peaceful and quiet. 1108 The morning sun-beams brighten with the dawn, the dust-like mist dispersing, disappears; the moon and stars pale their faint light, the barriers of the night are all removed, 1109 Whilst from above a fall of heavenly flowers pay their sweet tribute to the Bodhisattva. 1110. VARGA 14. O-WEI-SAN-POU-TI (ABHISAMBODHI)'. Bodhisattva having subdued Mara, his firmly fixed mind at rest, thoroughly exhausting the first principle of truth ?, he entered into deep and subtle contemplation, III Self-contained. Every kind of Samadhi in order passed before his eyes. During the first watch he entered on 'right perception 3,' and in recollection all former births passed before his eyes ; 1112 Born in such a place, of such a name, and downwards to his present birth, so through hundreds, thousands, myriads, all his births and deaths he knew; 1113 Countless in number were they, of every kind and sort; then knowing, too, his family relationships, great pity rose within his heart. 1114 This sense of deep compassion passed, he once again considered 'all that lives,' and how they moved within the six * portions of life's revolution, no final term to birth and death; 1115 1 The condition that looks wisdom face to face. * 'Eternally exhausting the highest truth' (paramartha). * The word for 'Perception' is vedana (sheu). * The six modes of birth (transmigration). Digitized by Google

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III, 14. 0-WEI-SAN-POU-TI. 157 Hollow all, and false and transient (unfixed) as the plantain tree, or as a dream, or phantasy. Then in the middle watch of night, he reached to knowledge (eyes) of the pure Devas, 1116 And beheld before him every creature, as one sees images upon a mirror; all creatures born and born again to die, noble and mean, the poor and rich, 1117 Reaping the fruit of right or evil doing, and sharing happiness or misery in consequence. First he considered and distinguished evil-doers (works), that such must ever reap an evil birth; 1118 Then he considered those who practise righteous deeds, that these must gain a place with men or gods; but those again born in the nether hells, (he saw) participating in every kind of misery; 1119 . Swallowing (drinking) molten brass (metal), the iron skewers piercing their bodies, confined within the boiling caldron, driven and made to enter the fiery oven (dwelling), 1120 Food for hungry, long-toothed dogs, or preyed upon by brain-devouring birds; dismayed by fire, then (they wander through) thick woods, with leaves like razors gashing their limbs, 1121 While knives divide their (writhing) bodies, or hatchets lop their members, bit by bit; drinking the bitterest poisons, their fate yet holds them back from death. 1122 Thus those who found their joy in evil deeds, he saw receiving now their direst sorrow; a momentary taste of pleasure here, a dreary length of suffering there; 1123 A laugh or joke because of others' pain, a crying 1 Deva sight. Digitized by Google

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158 FO-SHO-HING-TSAN-KING. III, 14. out and weeping now at punishment received. Surely if living creatures saw the consequence of all their evils deeds, self-visited, 1124 With hatred would they turn and leave them, fearing the ruin following--the blood and death. He saw, moreover, all the fruits of birth as beasts, each deed entailing its own return, 1125 (And) when death ensues born in some other form (beast shape), different in kind according to the deeds. Some doomed to die for the sake of skin or flesh ?, some for their horns or hair or bones or wings, 1126 Others torn or killed in mutual conflict, friend or relative before, contending thus; (some) burthened with loads or dragging heavy weights, (others) pierced and urged on by pricking goads, 1127 Blood flowing down their tortured forms, parched and hungry--no relief afforded; then, turning round, (he saw) one with the other struggling, possessed of no independent strength; 1128 Flying through air or sunk in deep water, yet no place as a refuge left from death. He saw, moreover, those, misers and covetous, born now as hungry ghosts, 1129 Vast bodies like the towering mountain, with mouths as small as any needle-tube, hungry and thirsty, nought but fire and poison'd flame to enwrap their burning forms within. 1130 Covetous, they would not give to those who sought, or duped the man who gave in charity, now born among the famished ghosts, they seek for food, but cannot find withal. 1131 The refuse of the unclean man they fain would 1 That is, some born as beasts, whose hides are of value, and for which they are killed.. Digitized by Google

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III, 14. O-WEI-SAN-POU-TI. 159 eat, but this is changed and lost (before it can be eaten); oh! if a man believes that covetousness is thus repaid, as in their case, 1132 Would he not give his very Aesh in charity even as Sivi raga did! Then, once more (he saw), those reborn as men, with bodies like some foul sewer, 1133 Ever moving 'midst the direst sufferings, born from the womb to fear and trembling, with body tender, touching anything its feelings painful, as if cut with knives; 1134 Whilst born in this condition, no moment free from chance of death, labour, and sorrow, yet seeking birth again, and being born again, enduring pain. 1135 Then (he saw those who) by a higher merit were enjoying heaven; a thirst for love ever consuming them, their merit ended with the end of life, the five signs? warning them of death (their beauty fades), 1136 Just as the blossom that decays, withering away, is robbed of all its shining tints; not all their associates, living still, though grieving, can avail to save the rest; 1137 The palaces and joyous precincts empty now, the Devis all alone and desolate, sitting or asleep upon the dusty earth, weep bitterly in recollection of their loves; 1138 Those who are born, sad in decay; those who are dead, beloved, cause of grief; thus ever struggling on, preparing future pain, covetous they seek the joys of heaven, 1139 The five signs are the indications of a Deva's life in heaven coming to an end. Digitized by Google

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160 FO-SHO-HING-TSAN-KING. III, 14. Obtaining which, these sorrows come apace; despicable joys! oh, who would covet them! using such mighty efforts (means) to obtain, and yet unable thence to banish pain. 1140 Alas, alas! these Devas, too, alike deceived-no difference is there! thro' lapse of ages bearing suffering, striving to crush desire and lust, 1141 Now certainly expecting long reprieve, and yet once more destined to fall! in hell enduring every kind of pain, as beasts tearing and killing one the other, 1142 As Pretas parched with direst thirst, as men worn out, seeking enjoyment; although, they say, when born in heaven, then we shall escape these greater ills,' 1143 Deceived, alas! no single place exempt, in every birth incessant pain! Alas! the sea of birth and death revolving thus-an ever-whirling wheel -- 1144 All flesh immersed within its waves cast here and there without reliance ! thus with his pure Deva eyes he thoughtfully considered the five domains of life. 1145 He saw that all was empty and vain alike! with no dependence! like the plantain or the bubble. Then, on the third eventful watch, he entered on the deep, true' apprehension?; 1146 He meditated on the entire world of creatures, whirling in life's tangle, born 8 to sorrow; the crowds who live, grow old, and die, innumerable for multitude, 1147 for A That is, the deep apprehension of truth. * Sorrow self-natured. Digitized by Google

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III, 14. O-WEI-SAN-POU-TI. Covetous, lustful, ignorant, darkly-fettered, with no way known for final rescue. Rightly considering, inwardly he reflected from what source birth and death proceed; 1148 He was assured that age and death must come from birth as from a source. For since a man has born with him a body, that body must inherit pain (disease). 1149 Then looking further whence comes birth, he saw it came from life-deeds done elsewhere; then with his Deva-eyes scanning these deeds, he saw they were not framed by Isvara; 1150 They were not self-caused, they were not personal existences, nor were they either uncaused; then, as one who breaks the first bamboo joint finds all the rest easy to separate, 1151 Having discerned the cause of birth and death, he gradually came to see the truth; deeds come from upadana (cleaving), like as fire which catches hold of grass; 1152 [19] 161 Upadana (tsu) comes from trishna ('ngai), just as a little fire enflames the mountains; trishna comes from vedana (shau), (the perception of pain and pleasure, the desire for rest); 1153 As the starving or the thirsty man seeks food and drink, so 'sensation' (perception) brings 'desire' for life; then contact (sparsa) is the cause of all sensation, producing the three kinds of pain or pleasure, 1154 Even as by art of man the rubbing wood produces fire for any use or purpose; sparsa (contact) is born from the six entrances (ayatanas)', 1 The six organs of sense. M Digitized by Google

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162 FO-SHO-HING-TSAN-KING. III, 14. (a man is blind because he cannot see the light)"; 1155 The six entrances are caused by name and thing, just as the germ grows to the stem and leaf; name and thing are born from knowledge (vignana), as the seed which germinates and brings forth leaves. 1156 Knowledge, in turn, proceeds from name and thing, the two are intervolved leaving no remnant; by some concurrent cause knowledge engenders name and thing, whilst by some other cause concurrent, name and thing engender knowledge; 1157 Just as a man and ship advance together, the water and the land mutually involved? ; thus knowledge brings forth name and thing; name and thing produce the roots (ayatanas); 1158 The roots engender contact; contact again brings forth sensation; sensation brings forth longing desire; longing desire produces upadana; 1159 Upadana is the cause of deeds; and these again engender birth; birth again produces age and death; so does this one incessant round 1160 Cause the existence of all living things. Rightly illumined, thoroughly perceiving this, firmly established, thus was he enlightened; destroy birth, old age and death will cease; 1161 Destroy bhava then will birth cease ; destroy cleaving' (upadana) then will bhava end; destroy trishna (desire) then will cleaving end ; destroy sensation then will trishna end; 1162 This clause is obscure, it may mean, 'blind to darkness therefore he sees.' * It is difficult to catch the meaning here; literally translated the passage runs thus: Water and dry land cause mutual involution.' Digitized by Google

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III, 14. O-WEI-SAN-POU-TI. 163 Destroy contact then will end sensation; destroy the six entrances, then will contact cease ; the six entrances all destroyed, from this, moreover, names and things will cease; 1163 Knowledge destroyed, names and things 1 will cease; samskara (names and things) destroyed, then knowledge perishes; ignorance destroyed, then the samskarawill die; the great Rishi was thus perfected in wisdom (sambodhi). 1164 Thus perfected, Buddha then devised for the world's benefit the eightfold path, right sight, * and so on, the only true path for the world to tread. 1165 Thus did he complete the end (destruction) of 'self,' as fire goes out for want of grass; thus he had done what he would have men do; he first had found the way of perfect knowledge; 1166 He finished thus the first great lesson (paramartha); entering the great Rishi's houses, the darkness disappeared; light coming on, perfectly silent, all at rest, 1167 He reached at last the exhaustless source of truth (dharma); lustrous with all wisdom the great Rishi sat, perfect in gifts, whilst one convulsive throe shook the wide earth. 1168 And now the world was calm again and bright, when Devas, Nagas, spirits, all assembled, amidst the void raise heavenly music, and make their offerings as the law* directs; 1169 A gentle cooling breeze sprang up around, and * Here evidently equivalent to samskara. Samskara, i.e. the five skandhas, or constituents of individual life. * I. e. attained Nirvana. * As the law directs;' that is, "religious offerings' (dharma dana). M 2 Digitized by Google

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164 FO-SHO-HING-TSAN-KING. III, 14. from the sky a fragrant rain distilled; exquisite flowers, not seasonable', bloomed ; sweet fruits before their time were ripened; 1170 Great Mandaras?, and every sort of heavenly precious flower, from space in rich confusion fell, as tribute to the illustrious monk. 1171 Creatures of every different kind were moved one towards the other lovingly; fear and terror altogether put away, none entertained a hateful thought; 1172 And all things living in the world with faultless meno consorted freely; the Devas giving up their heavenly joys, sought rather to alleviate the sinner's sufferings; 1173 Pain and distress grew less and less, the moon of wisdom waxed apace; whilst all the Rishis of the Ikshvaku clan who had received a heavenly birth, 1174 Beholding Buddha thus benefitting men, were filled with joy and satisfaction; and whilst throughout the heavenly mansions religious offerings fell as raining flowers, 1175 The Devas and the Naga spirits 5, with one voice, praised the Buddha's virtues; men seeing the religious offerings, hearing, too, the joyous hymn of praise, 1176 Were all rejoiced in turn; they leapt for unre 1 Not seasonable;' that is, out of season; or, before their season. The Maha Mandara, or Mandarava; one of the five trees of the paradise of Indra (Wilson); the Erythrina fulgens. See Burnouf, Lotus, p. 306. As a religious offering to the Muni-lord. * Wou lau gin, leakless men. It means that all things living consorted freely with the good. * The Devas, Nagas, and heavenly spirits (kwei shin). Digitized by Google

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III, 14. O-WEI-SAN-POU-TI. 165 strained joy; Mara, the Devaraga, only, felt in his heart great anguish. 1177 Buddha for those seven days, in contemplation lost, his heart at peace, beheld and pondered on the Bodhi tree, with gaze unmoved and never wearying : 1178 Now resting here, in this condition, I have obtained,' he said, 'my ever-shifting heart's desire, and now at rest I stand, escaped from self?.' The eyes of Buddha' then considered 'all that lives,' 1179 And forthwith rose there in him deep compassion; much he desired to bring about their welfare (purity), but how to gain for them that most excellent deliverance, 1180 From covetous desire, hatred, ignorance, and false teaching (this was the question); how to suppress this sinful heart by right direction; not by anxious use of outward means, but by resting quietly in thoughtful silence. 1181 Now looking back and thinking of his mighty vow, there rose once more within his mind a wish to preach the law; and looking carefully throughout the world, he saw how pain and sorrow ripened and increased everywhere. 1182 Then Brahma-deva knowing his thoughts, and considering it right to request him to advance religion for the wider spread of the Brahma-glory, in the deliverance of all flesh from sorrow, 1183 1 My heart which has experienced constant and differing birthchanges. * Wou-ngo, in a condition without personal (ngo) limitations. The sense seems to be, that, by casting away the limitations of the finite, he had apprehended the idea of the infinite. The eye of Buddha; the last of the pankakakkhus, for which see Childers, Pali Dict. sub voce. * The sense may be, thinking that he ought to be requested to preach.' Digitized by Google

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166 FO-SHO-HING-TSAN-KING. III, 14. Coming, beheld upon the person of the reverend monk all the distinguishing marks of a great preacher, visible in an excellent degree; fixed and unmoved (he sat) in the possession of truth and wisdom, 1184 Free from all evil impediments, with a heart cleansed from all insincerity or falsehood. Then with reverent and a joyful heart, (great Brahma stood and) with hands joined, thus made known his request: 1185 *What happiness in all the world so great as when a loving master meets the unwisel; the world with all its occupants, filled with impurity and dire confusion?, 1186 With heavy grief oppressed, or, in some cases, lighter sorrows, (waits deliverance); the lord of men, having escaped by crossing the wide and mournful sea of birth and death, 1187 We now entreat to rescue others--those struggling creatures all engulphed therein; as the just worldly man, when he gets profit, gives some rebate withal(r), 1188 So the lord of men enjoying such religious gain, should" also give somewhat to living things. The world indeed is bent on large personal gain, and hard it is to share one's own with others; 1189 O! let your loving heart be moved with pity towards the world burthened o with vexing cares.' 1 In the sense of the uninstructed.' * With sense-pollution and distracted heart, oppressed with heavy grief, or, may be, with lighter and less grievous sorrow. 3 These lines are obscure; the sense, however, is plainly that given in the text. * In the way of request, would that the lord of men,' &c. * Oppressed amidst oppressions (calamities). Digitized by Google

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167 Thus having spoken by way of exhortation, with reverent mien he turned back to the Brahma heaven., 1190 III, 14. O-WEI-SAN-POU-TI. Buddha regarding the invitation of Brahma-deva rejoiced at heart, and his design was strengthened; greatly was his heart of pity nourished, and purposed was his mind to preach. 1191 Thinking he ought to beg some food, each of the four kings offered him a Patra; Tathagata', in fealty to religion, received the four and joined them all in one. 1192 And now some merchant men were passing by, to whom a virtuous friend 2,' a heavenly spirit, said: 'The great Rishi, the venerable monk, is dwelling in this mountain grove, 1193 '(Affording) in the world a noble field for merit 3; go then and offer him a sacrifice!' Hearing the summons, joyfully they went, and offered the first meal religiously. 1194 Having partaken of it, then he deeply pondered, who first should hear the law; he thought at once of Arada Kalama and Udraka Ramaputra, 1195 1 Here the Buddha is called Tathagata. It is a point to be observed that this title is only used after the Bodhisattva's enlightenment. There is a great deal said in Buddhist books about this expression 'virtuous,' or, 'good friend.' In general it means Bodhi or wisdom. It is used also in Zend literature to denote the sun (mithra); see Haug (Parsis), p. 209. That is, giving the world a noble opportunity of obtaining religious merit. The expression 'field for merit' is a common one, as we say, 'field for work,'' field for usefulness,' and so on. Who ought to be first instructed in religion; or, who should hear the first religious instruction (sermon). The first sermon is that which is sometimes called 'the foundation of the kingdom of righteousness.' It is given further on. Digitized by Google

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168 FO-SHO-HING-TSAN-KING. III, 14. As being fit to accept the righteous law; but now they both were dead. Then next he thought of the five men, that they were fit to hear the first sermon. 1196 Bent then on this design to preach Nirvana?, as the sun's glory bursts thro' the darkness, so went he on towards Benares, the place where dwelt the ancient Rishis; 1197 With eyes as gentle as the ox king's, his pace as firm and even as the lion's, because he would convert the world he went on towards the Kasi ? city; 1198 Step by step, like the king of beasts, did he advance watchfully through the grove of wisdom (Uruvilva wood). 1199 Varga 15. TURNING THE LAW-WHEELS Tathagata piously composed and silent, radiant with glory, shedding light around, with unmatched dignity advanced alone, as if surrounded by a crowd of followers. 1200 Beside the way he encountered a young Brahman", whose name was Upaka"; struck with the 1 To preach the law of perfect quietude (quiet extinction; that is, quietness or rest, resulting from the extinction of sorrow). . That is, Benares. . Concerning this expression, which means 'establishing the dominion of truth,' see Childers, Pali Dict., sub voce pavatteti. A Brahmakarin, a religious student, one who was practising a life of purity. o Called 'Upagana' by Burnouf (Introd. p. 389), and in the Lalita Vistara an Agivaka (hermit), (Foucaux, 378). For some useful remarks on this person's character, see Etudes Buddhiques (Leon Feer), pp. 15, 16, 17. So I construe"kih ki;' it means taken by,' or 'attracted by' Digitized by Google

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III, 15. TURNING THE LAW-WHEEL. 169 deportment of the Bhikshu, he stood with reverent mien on the road side; 1201 Joyously he gazed at such an unprecedented sight, and then, with closed hands, he spake? as follows: "The crowds who live around are stained with sin, without a pleasing feature, void of grace, 1202 'And the great world's heart is everywhere disturbed; but you alone, your senses all composed, with visage shining as the moon when full, seem to have quaffed the water of the immortals' stream; 1203 The marks of beauty yours, as the great man's (Mahapurusha); the strength of wisdom, as an allsufficient (independent) king's (samrag); what you have done must have been wisely done, what then your noble tribe and who your master ?' 1204 Answering he said, 'I have no master; no honourable tribe; no point of excellence ?; selftaught in this profoundest doctrine, I have arrived at superhuman wisdom. 1205 *That which behoves the world to learn, but through the world no learner found, I now myself the demeanour of the mendicant (Bhikshu). This incident is introduced as the first instance of Buddha's mendicant life and its influence on others. i Or, 'he questioned thus.' Nothing that has been conquered.' . I have attained to that which man has not attained. That is, I have arrived at superhuman wisdom. It appears to me that this point in Buddha's history is a key to the whole system of his religion. He professes to have grasped absolute truth (the word absolute corresponds with 'unfettered'); and by letting go the finite, with its limitations and defilements, to have passed into the free, boundless, unattached infinite. Digitized by Google

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170 FO-SHO-HING-TSAN-KING. III, 150 and by myself have learned throughout;'tis rightly called Sambodhi (king kich); 1206 That hateful family of griefs the sword of wisdom has destroyed; this then is what the world has named, and rightly named, the "chiefest victory." 1207 Through all Benares soon will sound the drum of life, no stay is possible--I have no name 2-nor do I seek profit or pleasure, 1208 But simply to declare the truth; to save men (living things) from pain, and to fulfil my ancient oath, to rescue all not yet delivered. 1209 The fruit of this my oath is ripened now, and I will follow out my ancient vow. Wealth, riches, self all given up, unnamed, I still am named "Righteous Master3." 1210 And bringing profit to the world (empire), I also have the name "Great Teacher 4;" facing sorrows, not swallowed up by them, am I not rightly called Courageous Warrior? 1211 'If not a healer of diseases, what means the name of Good Physician? seeing the wanderer, not showing him the way, why then should I be called "Good Master-guide?" 1212 Like as the lamp shines in the dark, without a 1 This assertion is a fundamental one (see Mr. Rhys Davids' Dhamma-kakka-ppavattana-sutta, Sacred Books of the East, vol. xi, throughout); so that Buddha disclaims any revelation in the sense of the result of a higher wisdom than his own. The cloud, in fact, of sin moved away, the indwelling of light, by itself, revealed itself. * I am a voice.' * (Called by the not-called name, Master of righteousness.' * Here follow a list of names applied to Tathagata in virtue of his office. He gives up his name Gautama, and claims to be known only by his religious titles. Digitized by Google

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III, 15. 171 purpose of its own, self-radiant, so burns the lamp of the Tathagata, without the shadow of a personal feeling. 1213 'Bore wood in wood, there must be fire; the wind blows of its own free self in space; dig deep and you will come to water; this is the rule of selfcausation. 1214 'All the Munis who perfect wisdom, must do so at Gaya; and in the Kasi country they must first turn the Wheel of Righteousness.' 1215 The young Brahman Upaka, astonished, breathed the praise of such strange doctrine1, and called to mind like thoughts he had before experienced2; lost in thought at the wonderful occurrence, 1216 At every turning of the road he stopped to think; embarrassed in every step he took. Tathagata proceeding slowly onwards, came to the city of Kasi, 1217 The land so excellently adorned as the palace of Sakradevendra; the Ganges and Barana3, two twin rivers flowed amidst; 1218 TURNING THE LAW-WHEEL. The woods and flowers and fruits so verdant, the peaceful cattle wandering together, the calm retreats 1 Sighed 'oh!' and praised in under tone the strange behaviour of Tathagata. 9 Or perhaps the following translation is better: 'following in mind the circumstances which led to the strange encounter.' The account in the text makes the city of Benares to be between the Ganges and the Barana or Varana; General Cunningham (Archaeolog. Report, vol. i, p. 104) says, The city of Benares is situated on the left bank of the Ganges, between the Barna Nadi on the north-east and the Asi Nala on the south-west. The Barna is a considerable rivulet which rises to the north of Allahabad, and has a course of about 100 miles. The Asi is a mere brook of no length.' Digitized by Google

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172 FO-SHO-HING-TSAN-KING. III, 15. free from vulgar noise, such was the place where the old Rishis dwelt. 1219 Tathagata glorious and radiant, redoubled the brightness of the place; the son of the Kaundinyatribe (Kaundinya-kulaputra), and next Dasabalakasyapa, 1220 And the third Vashpa, the fourth Asvagit, the fifth called Bhadra, practising austerities as hermits, 1221 Seeing from far Tathagata approaching, sitting together all engaged in conversation, (said), This Gautama, defiled by worldly indulgence, leaving the practice of austerities, 1222 Now comes again to find us here, let us be careful not to rise in salutation, nor let us greet him when he comes, nor offer him the customary refreshments; 1223 Because he has broken his first vow, he has no claim to hospitality;' [for men on seeing an approaching guest by rights prepare things for his present and his after wants, 1224 They arrange a proper resting-couch, and take on themselves care for his comfort.] Having spoken thus and so agreed, each kept his seat, resolved and fixed. 1225 And now Tathagata slowly approached, when, lo! these men unconsciously, against their vow, rose and invited him to take a seat; offering to take his robe and Patra, 1226 They begged to wash and rub his feet, and asked him what he required more; thus in everything attentive, they honour'd him and offered all to him as teacher. 1227 They did not not cease however to address him "This [ ] seems to be parenthetical. Digitized by Google

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III, 15. TURNING THE LAW-WHEEL. 173 still as Gautama, after his family! Then spake the Lord to them and said: 'Call me not after my private name, 1228 'For it is a rude and careless way of speaking to one who has obtained Arhatship?; but whether men respect or disrespect me, my mind is undisturbed and wholly quiet; 1229 But you your way is not so courteous, let go, I pray, and cast away your fault. Buddha can save the world; they call him, therefore, Buddha ; 1230 Towards all living things, with equal heart he looks as children, to call him then by his familiar name is to despise a father; this is sin.' 1231 Thus Buddha, by exercise of mighty love, in deep compassion spoke to them; but they, from ignorance and pride, despised the only wise and true one's words. 1232 They said that first he practised self-denial, but having reached thereby no profit, now giving rein to body, word, and thought", how by these means (they asked) has he become a Buddha ? 1233 Thus equally entangled by doubts, they would not credit that he had attained the way. Thoroughly versed in highest truth, full of all-embracing wisdom, 1234 1 The address 'Bho Gotama' or 'Gotama,' according to Childers (Pali Dict. p. 150), was an appellation of disrespect used by unconverted Brahmins in addressing Buddha. The title Gautama Buddha is rarely met with in Northern translations. : The Arhat is the highest grade among the Buddhist saints. See Burnouf, Introd. p. 295. * Here the appeal is to them as religious persons. . Or, is the sin of dishonouring a father. * The true words of the Only Enlightened ; that is, of the Buddha. *Le for Yi Digitized by Google

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174 FO-SHO-HING-TSAN-KING, III, 15. Tathagata on their account briefly declared to them the one true way; the foolish masters practising austerities, and those who love to gratify their senses, 1235 He pointed out to them these two distinctive classes !, and how both greatly erred. "Neither of these (he said) has found the way of highest wisdom, nor are their ways of life productive of true rescue. 1236 *The emaciated devotee by suffering produces in himself confused and sickly thoughts, not conducive even to worldly knowledge, how much less to triumph over sense! 1237 'For he who tries to light a lamp with water, will not succeed in scattering the darkness, (and so the man who tries) with worn-out body to trim the lamp of wisdom shall not succeed, nor yet destroy his ignorance or folly. 1238 Who seeks with rotten wood to evoke the fire will waste his labour and get nothing for it; but boring hard wood into hard, the man of skill forthwith gets fire for his use; 1239 'In seeking wisdom then it is not by these au.. sterities a man may reach the law of life. But (likewise) to indulge in pleasure is opposed to right, this is the fool's barrier against wisdom's light; 1240 "The sensualist cannot comprehend the Satras or the Sastras, how much less the way of overcoming all desire! As some man grievously afflicted eats food not fit to eat, 1241 * And so in ignorance aggravates his sickness, so 1 The two extremes. Digitized by Google

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175 III, 15. how can he get rid of lust who pampers lust? Scatter the fire amid the desert grass, dried by the sun, fanned by the wind, 1242 TURNING THE LAW-WHEEL. 'The raging flames who shall extinguish? Such is the fire of covetousness and lust (or, hankering lust), I, then, reject both these extremes, my heart keeps in the middle way. 1243 'All sorrow at an end and finished, I rest at peace, all error put away; my true sight' greater than the glory of the sun, my equal and unvarying wisdom 2, vehicle of insight, 1244 'Right words as it were a dwelling-place, wandering through the pleasant groves of right conduct, making a right life my recreation, walking along the right road of proper means, 1245 'My city of refuge in right recollection, and my sleeping couch right meditation; these are the eight even and level roads by which to avoid the sorrows of birth and death; 1246 'Those who come forth by these means from the slough, doing thus, have attained the end; such shall fall neither on this side or the other, amidst the sorrow-crowd of the two periods 10. 1247 " 'The tangled sorrow-web of the three worlds by this road alone can be destroyed; this is my own way, unheard of before; by the pure eyes of the true law, 1248 1 Samyag drisha. 8 Samyag vak. Samyag agiva. 1 Samyak smriti. * Samyak samkalpa. Samyak karma. 6 Samyag vyayama. Samyak samadhi. The right roads (orthodox ways). 10 Or rather, of the 'two ages;' this age and the next. Digitized by Google

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176 FO-SHO-HING-TSAN-KING. III, 15. Impartially seeing the way of escape, I, only I, now first make known this way; thus I destroy the hateful company of Trishna's ? host, the sorrows of birth and death, old age, disease, 1249 * And all the unfruitful aims of men, and other springs of suffering. There are those who warring against desire are still influenced by desire; who whilst possessed of body, act as tho' they had none; 1250 "Who put away from themselves all sources of true merit, briefly will I recount their sorrowful lot. Like smothering a raging fire, though carefully put out, yet a spark left, 1251 'So in their abstraction, still the germ of "I ?," the sources of great sorrow still surviving, perpetuates the suffering caused by lust (trishna), and the evil consequences of every kind of deed survive; 1252 *These are the sources of further pain, but let these go and sorrow dies, even as the seed of corn taken *from the earth and deprived of water dies; 1253 *The concurrent causes not uniting, then the bud and leaf cannot be born; the intricate bonds of every kind of existence, from the Deva down to the evil ways of birth, 1254 'Ever revolve and never cease; all this is produced from covetous desire; falling from a high estate to lower ones, all is the fault of previous deeds; 1255 But destroy the seed of covetousness and the rest, then there will be no intricate binding, but all For some account of Trishna, Pali Tanha, see Rhys Davids (op. cit.), p. 149 note. * The germ of self; that is, of individual existence. & Having the nature of great sorrow. Digitized by Google

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III, 15. TURNING THE LAW-WHEEL. 177 effect of deeds destroyed, the various degrees of sorrow then will end for good; 1256 'Having this, then, we must inherit that; destroying this, then that is ended too; no birth, old age, disease, or death; no earth, or water, fire, or wind; 1257 No beginning, end, or middle; and no deceptive systems of philosophy; this is the standpoint of wise men and sages; the certain and exhausted termination, (complete Nirvana). 1258 Such do the eight right ways declare ; this one expedient has no remains; that which the world sees not, engrossed by error (I declare), 1259 'I know the way to sever all these sorrow-sources; the way to end them is by right reason, meditating on these four highest truths, following and perfecting this highest wisdom. 1260 This is what means the "knowing" sorrow; this is to cut off the cause of all remains of being; these destroyed, then all striving, too, has ended, the eight right ways have been assayed. 1261 (Thus, too), the four great truths have been acquired, the eyes of the pure law completed. In these four truths, the equal (i.e. true or right) eyes not yet born, 1262 *There is not mention made of gaining true deliverance, it is not said what must be done is done, nor that all is finished), nor that the perfect truth has been acquired. 1263 But now because the truth is known, then by myself is known "deliverance gained," by myself is known that "all is done," by myself is known "the highest wisdom." 1264 And having spoken thus respecting truth, the [19] N Digitized by Google

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178 FO-SHO-HING-TSAN-KING. III, 15. member of the Kaundinya family, and eighty thousand of the Deva host, were thoroughly imbued with saving knowledge; 1265 They put away defilement from themselves, they got the eyes of the pure law; Devas and earthly masters thus were sure, that what was to be done was done. 1266 And now with lion-voice he joyfully enquired, and asked Kaundinya, 'Knowest thou yet?' Kaundinya forthwith answered Buddha, 'I know the mighty master's law;' 1267 And for this reason, knowing it, his name was Agnata Kaundinya (agnata; known). Amongst all the disciples of Buddha, he was the very first in understanding. 1268 Then as he understood the sounds of the true law, hearing (the words of) the disciple--all the earth spirits together raised a shout triumphant, Well done! deeply seeing (the principles of) the law, 1269 Tathagata, on this auspicious day, has set revolving that which never yet revolved, and far and wide, for gods and men, has opened the gates of immortality', 1270 (Of this wheel) the spokes are the rules of pure conduct; equal contemplation, their uniformity of length; firm wisdom is the tire; modesty and thoughtfulness, the rubbers (sockets in the nave in which the axle is fixed); 1271 'Right reflection is the nave; the wheel itself the law of perfect truth; the right truth now 1 The way or gate of sweet dew. Digitized by Google

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. III, 15. TURNING THE LAW-WHEEL. 179 has gone forth in the world, not to retire before another teacher.' 1272 Thus the earth spirits shouted, the spirits of the air took up the strain, the Devas all joined in the hymn of praise, up to the highest Brahma heaven. 1273 The Devas of the triple world, now hearing what the great Rishi taught, in intercourse together spoke, *The widely-honoured Buddha moves the world! 1274 Wide-spread, for the sake of all that lives, he turns the wheel of the law of complete purity!' The stormy winds, the clouds, the mists, all disappeared; down from space the heavenly flowers descended; 1275 The Devas revelled in their joys celestial, filled with unutterable gladness. 1276 N 2 Digitized by Google

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180 FO-SHO-HING-TSAN-KING. KIOUEN IV. IV, 16. VARGA 16. BIMBISARA RAGA BECOMES A DISCIPLE. And now those five men, Asvagit, Vashpa, and the others, having heard that he (Kaundinya) 'knew' the law, with humble mien and self-subdued, 1277 Their hands joined, offered their homage, and looked with reverence in the teacher's face. Tathagata, by wise expedient, caused them one by one to embrace the law. 1278 And so from first to last the five Bhikshus obtained reason and subdued their senses, like the five stars which shine in heaven, waiting upon the brightening moon. 1279 At this time in the town of Ku-i1 (Kusinara) there was a noble's son (called) Yasas; lost in night-sleep suddenly he woke, and when he saw his attendants all, 1280 Men and women, with ill-clad bodies, sleeping, his heart was filled with loathing; reflecting on the root of sorrow, (he thought) how madly foolish men were immersed in it; 1281 Clothing himself, and putting on his jewels, he left his home and wandered forth; then on the way he stood and cried aloud, 'Alas! alas! what endless chain of sorrows.' 1282 1 The scene of this history of Yasas is generally laid in Benares; see Romantic Legend, p. 261; Sacred Books of the East, vol. xiii, p. 102. Digitized by Google

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IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 181 Tathagata, by night, was walking forth, and hearing sounds like these, `Alas! what sorrow,' forthwith replied, 'You are welcome! here, on the other hand, there is a place of rest, 1283 *The most excellent, refreshing, Nirvana, quiet and unmoved, free from sorrow. Yasas hearing Buddha's exhortation, there rose much joy within his heart, 1284 And in the place of the disgust he felt, the cooling streams of holy wisdom found their way, as when one enters first a cold pellucid lake. Advancing then, he came where Buddha was; 1285 His person decked with common ornaments, his mind already freed from all defects; by power of the good root obtained in other births, he quickly reached the fruit of an Arhat; 1286 The secret light of pure wisdom's virtue (li) enabled him to understand, on listening to the law; just as a pure silken fabric with ease is dyed a different colour ; 1287 Thus having attained to self-illumination, and done that which was to be done, (he was converted); then looking at his person richly ornamented, his heart was filled with shame. 1288 Tathagata knowing his inward thoughts, in gathas spoke the following words: "Tho' ornamented with jewels, the heart may yet have conquered sense; 1289 Looking with equal mind on all that lives, (in such a case) the outward form does not affect religion; the body, too, may wear the ascetic's garb, the heart, meanwhile, be immersed in worldly thoughts; 1290 1 Sacred Books of the East, vol. xiii, p. 105. Digitized by Google

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182 FO-SHO-HING-TSAN-KING. IV, 16. 'Dwelling in lonely woods, yet covetous of worldly show, such men are after all mere worldlings; the body may have a worldly guise, the heart mount high to things celestial; 1291 The layman and the hermit are the same, when only both have banished thought of "self," but if the heart be twined with carnal bonds, what use the marks of bodily attention ? 1292 He who wears martial decorations, does so because by valour he has triumphed o'er an enemy,- so he who wears the hermit's colour'd robe, does so for having vanquished sorrow as his foe.' 1293 Then he bade him come, and be a member of his church (a Bhikshu); and at the bidding lo! his garments changed! and he stood wholly attired in hermit's dress, complete; in heart and outward look, a Sramana. 1294 Now (Yasas) had in former days some light companions, in number fifty and four ; when these beheld their friend a hermit, they too, one by one, attained true wisdom (entered the true law]; 1295 By virtue of deeds done in former births, these deeds now bore their perfect fruit. Just as when burning ashes are sprinkled by water, the water being dried, the flame bursts forth. 1296 So now, with those above, the Sravakas (disciples) were altogether sixty, all Arhats; entirely obedient and instructed in the law of perfect discipleship? So perfected he taught them further : 1297 Now ye have passed the stream and reached "the other shore," across the sea of birth and death; The law of Arbats. Digitized by Digitized by Google

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IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 183 what should be done, ye now have done! and ye may now receive the charity of others. 1298 'Go then through every country, convert those not yet converted; throughout the world that lies burnt up with sorrow, teach everywhere; (instruct) those lacking right instruction ; 1299 'Go, therefore! each one travelling by himself; filled with compassion, go! rescue and receive. I too will go alone, back to yonder Kia-ke' mountain; 1300 Where there are great Rishis, royal Rishis, Brahman Rishis too, these all dwell there, influencing men according to their schools ; 1301 The Rishi Kasyapa, enduring pain, reverenced by all the country, making converts too of many, him will I visit and convert.' 1302 Then the sixty Bhikshus respectfully receiving orders to preach, each according to his fore-determined purpose, following his inclination, went thro' every land; 1303 The honour'd of the world went on alone, till he arrived at the Kia-ke mountain, then entering a retired religious dell, he came to where the Rishi Kasyapa was. 1304 Now this one had a 'fire grot' where he offered sacrifice, where an evil Naga dwelts, who wandered here and there in search of rest, through mountains and wild places of the earth. 1305 In after time the disciples were not allowed to travel alone, but two and two. * Gayasirsha, or Gayasisa in the Pali (Sacred Books of the East, vol. xiii, p. 134). * The episode here translated is found amongst the Sanchi sculptures. See Tree and Serpent Worship, plate xxiv. Digitized by Google

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184 FO-SHO-HING-TSAN-KING. IV, 16. The honoured of the world, (wishing) to instruct this hermit and convert him, asked him, on coming, for a place to lodge that night. Kasyapa, replying, spake to Buddha thus: 'I have no resting-place to offer for the night, 1306 Only this fire grot where I sacrifice, this is a cool and fit place for the purpose, but an evil dragon dwells there, who is accustomed, as he can, to poison men.' 1307 Buddha replied, 'Permit me only, and for the night I'll take my dwelling there.' Kasyapa made many difficulties, but the world-honoured one still asked the favour. 1308 Then Kasyapa addressed Buddha, 'My mind desires no controversy, only I have my fears and apprehensions, but follow you your own good pleasure.' 1309 Buddha forthwith stepped within the fiery grot, and took his seat with dignity and deep reflection; and now the evil Naga seeing Buddha, belched forth in rage his fiery poison, 1310 And filled the place with burning vapour. But this could not affect the form of Buddha. Throughout the abode the fire consumed itself, the honoured of the world still sat composed : 1311 Even as Brahma, in the midst of the kalpa-fire that burns and reaches to the Brahma heavens, still sits unmoved, without a thought of fear or apprehension, 1312 (So Buddha sat); the evil Naga seeing him, his face glowing with peace, and still unchanged, ceased his poisonous blast, his heart appeased; he bent his head and worshipped. 1313 Kasyapa in the night seeing the fire-glow, sighed; Digitized by Google

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IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 185 *Ah! alas ! what misery! this most distinguished man is also burnt up by the fiery Naga,' 1314 Then Kasyapa and his followers at morning light came one and all to look. Now Buddha having subdued the evil Naga, had straightway placed him in his patra, 1315 (Beholding which) and seeing the power of Buddha, Kasyapa conceived within him deep and secret thoughts: This Gotama,' he thought, 'is deeply versed (in religion), but still he said, "I am a master of religion.". 1316 Then Buddha, as occasion offered, displayed all kinds of spiritual changes ', influencing his (Kasyapa's) heart-thoughts, changing and subduing them ; 1317 Making his mind pliant and yielding, until at length prepared to be a vessel of the true law, he confessed that his poor wisdom could not compare with the complete wisdom of the world-honoured one. 1318 And so, convinced at last, humbly submitting, he accepted right instruction. (Thus) U-pi-lo (Uravilva) Kasyapa, and five hundred of his followers 1319 Following their master, virtuously submissive, in turn received the teaching of the law. Kasyapa and all his followers were thus entirely converted. 1320 The Rishi then, taking his goods and all his sacrificial vessels, threw them together in the river, which floated down upon the surface of the current. 1321 Nadi and Gada, brothers, who dwelt adown the stream, seeing these articles of clothing (and the rest) floating along the stream disorderly, 1322 * The different wonders wrought by Buddha are detailed in Spence Hardy's Manual, and in the Romantic Legend of Buddha: Digitized by Digitized by Google

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186 FO-SHO-HING-TSAN-KING. IV, 16. Said, 'Some great change has happened,' and deeply pained, were restlessly (concerned). The two, each with five hundred followers, going up the stream to seek their brother, 1323 Seeing him now dressed as a hermit, and all his followers with him, having got knowledge of the miraculous law-strange thoughts engaged their minds-- 1324 Our brother having submitted thus, we too should also follow him (they said).' Thus the three brothers, with all their band of followers, 1325 Were brought to hear the lord's discourse on the comparison of a fire sacrificel: (and in the discourse he taught), How the dark smoke of ignorance arises ?, whilst confused thoughts, like wood drilled into wood, create the fire, 1326 'Lust, anger, delusion, these are as fire produced, and these enflame and burn all living things. Thus the fire of grief and sorrow, once enkindled, ceases not to burn, 1327 Ever giving rise to birth and death; but whilst this fire of sorrow ceases not, yet are there two kinds of fire, one that burns but has no fuel left; 1328 So when the heart of man has once conceived distaste for sin, this distaste removing covetous desire, covetous desire extinguished, there is rescue ; 1329 If once this rescue has been found, then with it is born sight and knowledge, by which distinguishing 1 So I translate i sse fo pi; it may mean, however, 'in respect of the matter of the fire comparison.' * This is the sermon on The Burning :' see Sacred Books of the East, vol. xiii, p. 135. Digitized by Google

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IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 187 the streams of birth and death, and practising pure conduct, 1330 'All is done that should be done, and hereafter shall be no more life (bhava).' Thus the thousand Bhikshus hearing the world-honoured preach, 1331 * All defects for ever done away, their minds found perfect and complete deliverance. Then Buddha for the Kasyapas' sakes, and for the benefit of the thousand Bhikshus, having preached, 1332 And done all that should be done, himself with purity and wisdom and all the concourse of high qualities excellently adorned, he gave them, as in charity, rules for cleansing sense. 1333 The great Rishi, listening to reason, lost all regard for bodily austerities, and, as a man without a guide, was emptied of himself, and learned discipleship. 1334 And now the honoured one and all his followers go forward to the royal city ? (Ragagriha), remembering, as he did, the Magadha king, and what he heretofore had promised. 1335. The honoured one when he arrived, remained within the staff grove 3 ;' Bimbisara Raga hearing thereof, with all his company of courtiers, 1336 Lords and ladies all surrounding him, came to where the master was. Then at a distance seeing Buddha seated, with humbled heart and subdued presence, 1337 Putting off his common ornaments, descending from his chariot, forward he stepped; even as 1 The Astavas. . So also in the Pali. * The 'Kang lin,' called in Sanskrit Yashtivana. Digitized by Google

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188 FO-SHO-HING-TSAN-KING. IV, 16. Sakra, king of gods, going to where Brahmadevaraga dwells. 1338 Bowing down at Buddha's feet, he asked him, with respect, about his health of body; Buddha in his turn, having made enquiries, begged him to be seated on one side. 1339 Then the king's mind reflected silently: "This Sakya must have great controlling power, to subject to his will these Kasyapas who now are round him as disciples.' 1340 Buddha, knowing all thoughts, spoke thus to Kasyapa, questioning him: 'What profit have you found in giving up your fire-adoring law?' 1341 Kasyapa hearing Buddha's words, rising with dignity before the great assembly, bowed lowly down, and then with clasped hands and a loud voice addressing Buddha, said : 1342 'The profit I received, adoring the fire spirit, was this,-continuance in the wheel of life, birth and death with all their sorrows growing,--this service I have therefore cast away; 1343 'Diligently I persevered in fire-worship, seeking to put an end to the five desires, in return I found desires endlessly increasing, therefore have I cast off this service. 1344 'Sacrificing thus to fire with many Mantras, I did but miss (i.e. I did not find) escape from birth; receiving birth, with it came all its sorrows, therefore I cast it off and sought for rest. 1345 'I was versed, indeed, in self-affliction, my mode of worship largely adopted, and counted of all most excellent, and yet I was opposed to highest wisdom. 1346 "Therefore have I discarded it, and gone in quest Digitized by Google

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IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 189 of the supreme Nirvana. Removing from me birth, old age, disease, and death, I sought a place of undying rest and calm. 1347 And as I gained the knowledge of this truth, then I cast off the law of worshipping the fire (or, by fire). The honoured-of-the-world, hearing Kasyapa declaring his experience of truth, 1348 Wishing to move the world throughout to conceive a heart of purity and faith, addressing Kasyapa further, said, 'Welcome ! great master, welcome! 1349 'Rightly have you distinguished law from law, and well obtained the highest wisdom; now before this great assembly, pray you! exhibit your excellent endowments; 1350 'As any rich and wealthy noble opens for view his costly treasures, causing the poor and sorrowladen multitude to increase their forgetfulness awhile; 1351 (So do you now) and honour well your lord's instruction.' Forthwith in presence of the assembly, gathering up his body and entering Samadhi, calmly he ascended into space, 1352 And there displayed himself, walking, standing, sitting, sleeping, emitting fery vapour from his body, on his right and left side water and fire, not burning and not moistening him; 1353 Then clouds and rain proceeded from him, thunder with lightning shook the heaven and earth; . thus he drew the world to look in adoration, with eyes undazzled as they gazed; 1354 With different mouths, but all in language one, they magnified and praised this wondrous spectacle, then afterwards drawn by spiritual force, they came and worshipped at the master's feet, 1355 Digitized by Google

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190 FO-SHO-HING-TSAN-KING. IV, 16. (Exclaiming), Buddha is our great teacher! we are the honoured one's disciples.' Thus having magnified his work and finished all he purposed doing, 1356 Drawing the world as universal witness, the assembly was convinced that he, the world-honoured, was truly the Omniscient!' 1357 Buddha, perceiving that the whole assembly was ready as a vessel to receive the law, spoke thus to Bimbisara Raga: 'Listen now and understand; 1358 The mind, the thoughts, and all the senses are subject to the law of life and death. This fault of birth and death, once understood, then there is clear and plain perception ; 1359 'Obtaining this clear perception, then there is born knowledge of self, knowing oneself and with this knowledge laws of birth and death, then there is no grasping and no sense-perception. 1360 'Knowing oneself, and understanding how the senses act, then there is no room for "I," or ground for framing it; then all the accumulated mass of sorrow, sorrows born from life and death, 1361 Being recognised as attributes of body, and as this body is not "I," nor offers ground for "I," then comes the great superlative (discovery), the source of peace unending; 1362 *This thought (view) of "self" gives rise to all these sorrows, binding as with cords the world, but having found there is no "I" that can be bound, then all these bonds are severed. 1363 There are no bonds indeed--they disappear 1 This fault; that is, this flaw. As with fetters. Digitized by Google

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IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 191 and seeing this there is deliverance. The world holds to this thought of "I," and so, from this, comes false apprehension. 1364 Of those who maintain the truth of it, some say the "I" endures, some say it perishes; taking the two extremes of birth and death, their error is most grievous! 1365 For if they say the "I" (soul) is perishable, the fruit they strive for, too, will perish; and at some time there will be no hereafter, this is indeed a meritless deliverance. 1366 But if they say the "I" is not to perish, then in the midst of all this life and death there is but one identity (as space), which is not born and does not die. 1367 If this is what they call the "I," then are all things living, one-for all have this unchanging self -- not perfected by any deeds, but selfperfect; 1368 If so, if such a self it is that acts, let there be no self-mortifying conduct, the self is lord and master; what need to do that which is done ? 1369 'For if this "I" is lasting and imperishable, then reason would teach it never can be changed. But now we see the marks of joy and sorrow, what room for constancy then is here ? 1370 Knowing that birth brings this deliverance then I put away all thought of sin's defilement; the whole world, everything, endures ! what then becomes of this idea of rescue. 1371 We cannot even talk of putting self away, truth is the same as falsehood, it is not "I" that do a thing, and who, forsooth, is he that talks of "I?" 1372 Digitized by Google

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192 FO-SHO-HING-TSAN-KING. IV, 16. But if it is not "I" that do the thing, then there is no "I" that does it, and in the absence of these both, there is no "I" at all, in very truth. 1373 No doer and no knower, no lord, yet notwithstanding this, there ever lasts this birth and death, like morn and night ever recurring. But now attend to me and listen; 1374 The senses six and their six objects united cause the six kinds of knowledge, these three (i. e. senses, objects, and resulting knowledge) united bring forth contact, then the intervolved effects of recollection (follow). 1375 'Then like the burning glass and tinder thro' the sun's power cause fire to appear, so thro' the knowledge born of sense and object, the lord (of knowledge) (self) (like the fire) is born. 1376 'The shoot springs from the seed, the seed is not the shoot, not one and yet not different, such is the birth of all that lives.' 1377 The honoured of the world preaching the truth, the equal and impartial paramartha, thus addressed the king with all his followers. Then king Bimbisara filled with joy, 1378 Removing from himself defilement, gained religious sight, a hundred thousand spirits also, hearing the words of the immortal law, shook off and lost the stain of sin. 1379 VARGA 17. THE GREAT DISCIPLE BECOMES A HERMIT. At this time Bimbisara Raga, bowing his head, requested the honoured of the world to change his Digitized by Google

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IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. 193 place of abode for the bamboo grove?; graciously accepting it, Buddha remained silent. 1380 Then the king, having perceived the truth, offered his adoration and returned to his palace. The world-honoured, with the great congregation, proceeded on foot, to rest for awhile in the bamboo garden 2. 1381 (There he dwelt) to convert all that breathed , to kindle once for all 4 the lamp of wisdom, to establish Brahma and the Devas, and to confirm the lives of saints and sages. 1382 At this time Asvagit and Vashpa (r), with heart composed and every member (sense) subdued, the time having come for begging food, entered into the town of Ragagriha: 1383 Unrivalled in the world were they for grace of person, and in dignity of carriage excelling all. The lords and ladies of the city seeing them, were filled with joy; 1384 Those who were walking stood still, those before waited, those behind hastened on. Now the Rishi Kapila amongst all his numerous disciples 1385 1 This garden, called the Karanda Venuvana, was a favourite residence of Buddha. For an account of it, see Spence Hardy, Manual of Buddhism, p. 194. It was situated between the old city of Ragagriha and the new city, about three hundred yards to the north of the former (see Fa-hien, chap. xxx, Beal's translation, p.117 and note 2). ? I have translated Ku'an 'to rest awhile,' it might be supposed to refer to the rest of the rainy season. But it is doubtful whether this ordinance was instituted so early. All living things. * To establish and settle the brightness of the lamp of wisdom. 6 To establish the settlement of sages and saints. * He is sometimes called Dasabala Kasyapa (Eitel, Handbook, p. 158 b). [19] Digitized by Google

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194 FO-SHO-HING-TSAN-KING. IV, 17. Had one of wide-spread fame, whose name was Sariputra; he, beholding the wonderful grace of the Bhikshus, their composed mien and subdued senses, 1386 Their dignified walk and carriage, raising his hands, enquiring, said: "Young in years, but pure and graceful in appearance, such as I before have never seen, 1387 What law most excellent (have you obeyed)? and who your master that has taught you ? and what the doctrine you have learned ? Tell me, I pray you, and relieve my doubts.' 1388 Then of the Bhikshus, one?, rejoicing at his question, with pleasing air and gracious words, replied: "The omniscient, born of the Ikshvaku family, 1389 'The very first 'midst gods and men, this one is my great master. I am indeed but young, the sun of wisdom has but just arisen, 1390 How can I then explain the master's doctrine ? Its meaning is deep and very hard to understand, but now, according to my poor capability (wisdom), I will recount in brief the master's doctrine : 1391 ""Whatever things exist all spring from cause, the principles (cause) of birth and death (may be) destroyed, the way is by the means he has declared "'1392 1 In the Pali account of this incident Asvagit alone is represented as begging his food; but here Asvagit and Vashpa are joined according to the later rule (as it would seem) which forbad one mendicant to proceed alone through a town. (Compare Sacred Books of the East, vol. xiii, p. 144.) For the Southern version of this famous stanza, see Sacred Books of the East, vol. xii, p. 146; also Manual of Buddhism, Digitized by Google

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IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. 195 Then the twice-born Upata (Upatishya), embracing heartily what he had heard, put from him all sense-pollution, and obtained the pure eyes of the law. 1393 The former explanations he had trusted, respecting cause and what was not the cause, that there was nothing that was made, but was made by Isvara, 1394 All this, now that he had heard the rule of true causation, understanding (penetrating) the wisdom of the no-self, adding thereto the knowledge of the minute (dust) troubles, which can never be overcome in their completeness (completely destroyed), 1395 But by the teaching of Tathagata, all this he now for ever put away; leaving no room for thought of self, the thought of self will disappear?. 1396 Who, when the brightness of the sun gives light, would call for the dimness of the lamp? for, like the severing of the lotus, the stem once cut, the pods (?) will also die; 1397 'So Buddha's teaching cutting off the stem of sorrow, no seeds are left to grow or lead to further increase.' Then bowing at the Bhikshu's feet, with grateful mien, he wended homewards. 1398 The Bhikshus after having begged their food, likewise went back to the bamboo grove. Sarip. 196. For a similar account from the Chinese, see Wong Puh, $ 77. 1 The 'dust troubles' are the troubles caused by objects of sense, as numerous as motes in a sunbeam. * Look upon the world as void, O Mogharagan, being always thoughtful; having destroyed the view of oneself (as really existing), so one may overcome death; the king of death will not see him who thus regards the world,' Sutta Nipata, Fausboll, p. 208. O2 Digitized by Google

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196 FO-SHO-HING-TSAN-KING. IV, 17. putra on his arrival home, (rested) with joyful face and full of peace. 1399 His friend the honoured Mugalin (Maudgalyayana), equally renowned for learning, seeing Sariputra in the distance ?, his pleasing air and lightsome step, 1400 Spoke thus: 'As I now see thee, there is an unusual look I notice, your former nature seems quite changed, the signs of happiness I now observe, 1401 'All indicate the possession of eternal truth, these marks are not uncaused.' Answering he said: "The words of the Tathagata are such as never yet were spoken ;' 1402 And then, requested, he declared (what he had heard). Hearing the words and understanding them, he too put off the world's defilement, and gained the eyes of true religion, 1403 The reward of a long-planted virtuous cause; and, as one sees by a lamp that comes to hand, so he obtained an unmoved faith in Buddha ; and now they both set out for Buddha's presence, 1404 With a large crowd of followers, two hundred men and fifty. Buddha seeing the two worthies : coming, spoke thus to his disciples: 1405 These two men who come shall be my two most eminent followers, one unsurpassed for wisdom, the other for powers miraculous ;' 1406 And then with Brahma's voice 3, profound and 1 Then the paribbagaka Sariputta went to the place where the paribbagaka Moggallana was,' Sacred Books of the East, vol. xiii, p. 147 2 The two 'bhadras,' i. e. 'sages,' or 'virtuous ones.' * Or, with 'Brahma-voice' (Brahmaghosha), for which, see Childers sub voce. Digitized by Google

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IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. 197 sweet, he forthwith bade them Welcome!' Here is the pure and peaceful law (he said); here the end of all discipleship! 1407 Their hands grasping the triple-staff', their twisted hair holding the water-vessel ?, hearing the words of Buddha's welcome, they forthwith changed into complete Sramanas 8; 1408 The leaders two and all their followers, assuming the complete appearance of Bhikshus, with prostrate forms fell down at Buddha's feet, then rising, sat beside him*: 1409 And with obedient heart listening to the word, they all became Rahats. At this time there was a twice-(born) sage", Kasyapa Shi-ming-teng (Eggidatta) (Agnidatta), 1410 Celebrated and perfect in person, rich in possessions, and his wife most virtuous. But all this he * This triple (three-wondersul) staff is, I suppose, a mark of a Brahman student. Twisted hair holding the pitcher; this may also refer to some custom among the Brahmans. Or the line may be rendered, their hair twisted and holding their pitchers.' 8 This sudden transformation from the garb and appearance of laymen into shorn and vested Bhikshus, is one often recounted in Buddhist stories. * Or, sat on one side (ekamantam). 6 This expression, which might also be rendered 'two religious leaders' ('rh sse), may also, by supplying the word 'sing,' be translated a 'twice-born sage,' i.e. a Brahman; and this appears more apposite with what follows, and therefore I have adopted it. The Brahman alluded to would then be called Kasyapa Agnidatta. The story of Eggidatta is given by Bigandet (Legend, p. 180, first edition), but there is nothing said about his name Kasyapa. Eitel (Handbook, sub voce Mahakasyapa) gives an explanation of the name Kasyapa, 'he who swallowed light;' but the literal translation of the words in our text is, Kasyapa giving in charity a bright lamp.' Digitized by Google

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198 FO-SHO-HING-TSAN-KING. IV, 17. had left and become a hermit, seeking the way of salvation. 1411 And now in the way by the To-tseul tower he suddenly encountered Sakya Muni, remarkable for his dignified and illustrious appearance, as the embroidered flag of a Deva (temple); 1412 Respectfully and reverently approaching, with head bowed down, he worshipped his feet, whilst he said: "Truly, honoured one, you are my teacher, and I am your follower, 1413 Much and long time have I been harassed with doubts, oh! would that you would light the lamp 2 (of knowledge).' Buddha knowing that this twice(born) sage was heartily desirous of finding the best mode of escapes, 1414 With soft and pliant voice, he bade him come and welcome. Hearing his bidding and his heart complying, losing all listlessness of body or spirit, 1415 His soul embraced the terms of this most excellent salvation 4. Quiet and calm, putting away defilement, the great merciful, as he alone knew how, briefly explained the mode of this deliverance, 1416 Exhibiting the secrets of his law, ending with This 'many children' tower is perhaps the one at Vaisali alluded to by Fa-hien, chap. xxv, . Here the phrase "teng ming,' light of the lamp, seems to be a play on the name 'ming teng,' bright lamp. The method and way in which a disciple (saddhiviharika) chooses a master (upagghaya) is explained, Sacred Books of the East, vol. xiii, p. 154. Literally,'(had) a heart rejoicing in the most complete method of salvation (moksha).' * Or, 'the mode of salvation explained by the most excellent (Buddha) Digitized by Google

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UNDE IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. 199 the four indestructible acquirements? The great sage, everywhere celebrated, was called Maha Kasyapa, 1417 His original faith was that 'body and soul are different, but he had also held that they are the same, that there was both 'I' and a place for I ; but now he for ever cast away his former faith, 1418 And considered only (the truth) that'sorrow' is ever accumulating; so (he argued) by removing sorrow there will be 'no remains' (i. e. no subject for suffering); obedience to the precepts and the practice of discipline, though not themselves the cause, yet he considered these the necessary mode by which to find deliverance. 1419 With equal and impartial mind, he considered the nature of sorrow, for evermore freed from a cleaving heart. Whether we think this is,' or 'this is not' (he thought), both tend to produce a listless (idle) mode of life; 1420 But when with equal mind we see the truth, then certainty is produced and no more doubt. If we rely for support on wealth or form, then wild confusion and concupiscence result, 1421 Inconstant and impure. But lust and covetous desire removed, the heart of love and equal thoughts produced, there can be then no enemies or friends (variance), 1422 But the heart is pitiful and kindly disposed to all, and thus is destroyed the power of anger and of hate. Trusting to outward things and their relationships, then crowding thoughts of every kind are gendered; 1423 * Katuh-samyak-pradhana? Eff'the place of.' Digitized by Google .

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200 FO-SHO-HING-TSAN-KING. IV, 17. Reflecting well, and crushing out confusing thought, then lust for pleasure is destroyed. Though born in the Arapa world (he saw) that there would be a remnant of life still left; 1424 Unacquainted with the four right truths, he had felt an eager longing for this deliverance, for the quiet resulting from the absence of all thought. And now putting away for ever covetous desire for such a formless state of being, 1425 His restless heart was agitated still, as the stream is excited by the rude wind. Then entering on deep reflection in quiet he subdued his troubled mind, 1426 And realised the truth of there being no 'self,' and that therefore birth and death are no realities; but beyond this point he rose not, his thought of 'self' destroyed, all else was lost. 1427 But now the lamp of wisdom lit, the gloom of every doubt dispersed, he saw an end to that which seemed without an end; ignorance finally dispelled, 1428 He considered the ten points of excellence; the ten seeds of sorrow destroyed, he came once more to life, and what he ought to do, he did. And now regarding with reverence the face of his lord, 1429 He put away the three and gained the three 2; so were there three disciples 3 in addition to the 1 The three poisons, lust, hatred, ignorance. 9 The three treasures (triratna), Buddha, the law, the community. 8 The three disciples, as it seems, were Sariputra, Maudgalyayana, and Agnidatta (Kasyapa). Digitized by Google

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IV, 18. CONVERSION OF THE SUPPORTER ETC. 201 three?; and as the three stars range around the Trayastrimsas heaven, 1430 Waiting upon the three and five ?, so the three wait on Buddha. 1431 VARGA 18. CONVERSION OF THE 'SUPPORTER OF THE ORPHANS AND DESTITUTE"' (ANATHAPINDADA). At this time there was a great householder whose name was 'Friend of the Orphan and Destitute;' he was very rich and of unbounded means, and widely charitable in helping the poor and needy. 1432 Now this man coming far away from the north, even from the country of Kosala o, stopped at the house of a friend whose name was Sheu-lo? (in Ragagriha). 1433 Hearing that Buddha was in the world and dwell * In addition to the three brothers (the Kasyapas). The allusion here is obscure; there may be a misprint in the text. * Literally, he converts,' &c. * This is the Chinese explanation of the name of Anathapindada (or Anathapingika), 'the protector or supporter of the destitute.' He is otherwise called Sudatta (see Jul. II, 294). The Chinese is simply 'ta kang ke,' but this is evidently the equivalent of Maha-setthi,' a term applied emphatically to Anathapindada (see Rhys Davids, Sacred Books of the East, vol. xiii, P. 102, note 2). Where I have translated it 'nobleman,' the word "treasurer' might be substituted; the term elder' cannot be allowed. Yasa the son of a setthi is called by Rh. D. a 'noble youth' (op. cit., p. 102, $ 7). That is, Uttara Kosala (Northern Kosala), the capital of which was Sravasti. 7 Rhys Davids gives the name of one of the rich merchant's daughters, Kula-Subhadda (Birth Stories, p. 131); perhaps his friend at Ragagriha was called Sala or Kala (see also Manual of Buddhism, p. 219). Digitized by Google

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202 FO-SHO-HING-TSAN-KING. IV, 18. ing in the bamboo grove near at hand, understanding moreover his renown and illustrious qualities, he set out that very night for the grove. 1434 Tathagata, well aware of his character, and that he was prepared to bring forth purity and faith ?, according to the case, called him by his true3 (name), and for his sake addressed him in words of religion :: 1435 'Having rejoiced in the true law 4, and being humbly o desirous for a pure and believing heart, thou hast overcome desire for sleep, and art here to pay me reverence; 1436 'Now then will I for your sake discharge fully the duties of a first meeting. In your former births the root of virtue planted firm in pure and rare expectancy?, 1437 Hearing now the name of Buddha, you rejoiced because you are a vessel fit for righteousness, humble 1 The statements that he came 'by night,' and that Buddha called him by his name-or, as the Chinese might be translated, called him 'true' (guileless)--appear as though borrowed from the Gospel narrative. Nicodemus was rich, and Nathaniel (Bartholomew) preached in India (Euseb. Lib. v. cap. 1o). He is said to have carried the Gospel of St. Matthew there, where it was discovered by Pantaenus. ? That is, that he was ripe for conversion. $ The name by which he was called, according to Spence Hardy (Manual of Buddhism, p. 217), was Sudatta. 4 That is, because you have rejoiced. The true law' is the same as 'religious truth.' 6 Literally, 'pure and truthful of heart, with meekness thirsting (after knowledge).' . The meaning is, as we have now met for the first time, I will explain my doctrine (preach) in a formal (polite) way. ? That is, your merit in former births has caused you to reap a reward in your present condition. Digitized by Google

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IV, 18. CONVERSION OF THE SUPPORTER ETC. 203 in mind, but large in gracious deeds, abundant in your charity to the poor and helpless-- 1438 The name you possess wide spread and famous, (this is) the just reward (fruit) of former merit. The deeds you now perform are done of charity, done with the fullest purpose and of single heart. 1439 Now, therefore, take from me the charity of perfect rest (Nirvana), and for this end accept my rules of purity. My rules 2 are full of grace, able to rescue from destruction (evil ways of birth), 1440 And cause a man to ascend to heaven and share in all its pleasures. But yet to seek for these (pleasures) is a great evil, for lustful longing in its increase brings much sorrow. 1441 Practise then the art of "giving up : " all search, for "giving up" desire is the joy of perfect rest (Nirvana)". Know then! that age, dis 1 The construction here is difficult. There seems to be a play on the word 'shi,' religious charity; the sense is, that as Anathapindada was remarkable for his liberality now, he should be liberally rewarded by gaining a knowledge of salvation (Nirvana). Instead of 'my rules,' it would be better to understand the word in an indefinite sense as 'rules of morality' (sila). 8Giving up, that is, putting away all desire and giving up self,' even in relation to future reward; compare the hymn of S. Francis Xavier, O Deus, ego amo Te Nec amo Te ut salves me,' etc. And again, Non ut in coelo salves me Nec praemii ulius spe.' * This definition of Nirvana, as a condition of perfect rest resulting from giving up' desire, is in agreement with the remarks of Mr. Rhys Davids and others, who describe Nirvana as resulting from the absence of a 'grasping' disposition. It would seem, from the context, that the word 'ki' (know), in this line, is a mistake for 'sing,' birth. Digitized by Google

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204 FO-SHO-HING-TSAN-KING. IV, 18. ease, and death, these are the great sorrows of the world. 1442 Rightly considering the world, we put away birth and old age, disease and death ; (but now) because we see that men at large inherit sorrow caused by age, disease, and death, 1443 (We gather that when born in heaven, the case is also thus; for there is no continuance there for any, and where there is no continuance there is sorrow, and having sorrow there is no "true self." 1444 And if the state of "no continuance" and of sorrow is opposed to "self," what room is there for such idea or ground for "self 1?" Know then! that "sorrow" is this very sorrow (viz. of knowledge), and its repetition is "accumulation ?;" 1445 'Destroy this sorrow and there is joy, the way' is in the calm and quiet place. The restless busy nature of the world, this I declare is at the root of pain. 1446 Stop then the end by choking up the source'. 1 The argument is, that there can be no personal self, in other words, no 'soul,' where there is no continuance, or power of independent existence. This is one of the principles of Buddhism, viz. that what has had a beginning must come to an end; the soul,' therefore, as it began with the birth of the individual, must die (and as the Buddhists said) with the individual. If we put this into modern phraseology, it will be something like this, the very nature of phenomena demonstrates that they must have had a beginning, and that they must have an end' (Huxley, Lay Sermons, p. 17). 9 The sorrow of accumulation' is the second of the 'four truths' (according to Northern accounts). 3.Destruction' is the third great truth. * The 'way' is the fourth truth. 6 The sentiment here enunciated is repeated, under various forms, in Dhammapada; the first paragraph in the Satra of Fortytwo Sections, also, exhibits the same truth. Digitized by Google

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IV, 18. CONVERSION OF THE SUPPORTER ETC. 205 Desire not either life (bhava) or its opposite; the raging fire of birth, old age, and death burns up the world on every side. 1447 Seeing the constant toil (unrest) of birth and death we ought to strive to attain a passive state (no-thought), the final goal of Sammata", the place of immortality and rest. 1448 'All is empty! neither "self," nor place for "self," but all the world is like a phantasy; this is the way to regard ourselves, as but a heap of composite qualities (samskara).' 1449 The nobleman hearing the spoken law forthwith attained the first * degree of holiness, he emptied, as it were, the sea of birth and death, one drop alone remaining. 1450 By practising, apart from men, the banishment of all desire he soon attained the one impersonal Sammata or Sammati seems to be the same as Samatha in Pali (concerning which, see Childers, Pali Dict. sub voce). The Chinese expression 'yih sin' (one heart) is generally equivalent to 'sammata,' ecstatic union. It cannot here be rendered by samadbi. * The place of sweet dew' (amrita). 3 That is, of a Srotapanna. Spence Hardy, in his Manual of Buddhism, p. 218, also says that Anathapinda da entered the first path after hearing the sermon; but in his account the sermon consisted of two stanzas only, 'He who is free from evil desire attains the highest estate and is always in prosperity. He who cuts off demerit, who subdues the mind and attains a state of perfect equanimity, secures Nirvana; this is his prosperity. In this account the idea of prosperity' is the same as the charity of Nirvana' in our version. * This appears to allude to the circumstance that at the dedication of the Vihara Anathapindada arrived at the third degree of holiness, after which there was but one birth (drop) more to experience before reaching Nirvana (Manual of Buddhism, p. 220). Digitized by Google

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206 FO-SHO-HING-TSAN-KING. IV, 18. condition, not as common folk do now-a-day who speculate upon the mode of true deliverance; 1451 For he who does not banish sorrow-causing samskaras does but involve himself in every kind of question; and though he reaches to the highest form of being, yet grasps not the one and only truth; 1452 Erroneous thoughts as to the joy of heaven are still entwined by the fast cords of lust %. The nobleman attending to the spoken law the cloud of darkness opened before the shining splendour ; 1453 Thus he attained true sight, erroneous views for ever dissipated; even as the furious winds of autumn sway to and fro and scatter all the heaped-up clouds. 1454 He argued : not that Isvara was cause, nor did he advocate some cause heretical, nor yet again did he affirm there was no cause for the beginning of the world. 1455 'If the world was made by Isvara deva", there should be neither young nor old, first nor after, nor the five ways of birth (transmigration); and when once born there should be no destruction. 1456 Nor should there be such thing as sorrow or calamity, nor doing wrong nor doing right; for all, * These lines appear to be by way of reflection. 9 Lust' in the sense of appetite. Here follows a long dissertation on the subject of the maker' of the world. The theories refuted are (1) that I svara is maker, (2) that self-nature is the cause, (3) that time is the maker, (4) that self in the sense of universal self') is the cause, (5) that there is no cause. * Here I begin with inverted commas, as if the discourse were either spoken by Buddha or interpolated by Asvaghosha. Digitized by Google

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IV, 18. CONVERSION OF THE SUPPORTER ETC. 207 both pure and impure deeds, these must come from Isvara deva. 1457 'Again, if Isvara deva made the world there should be never question (doubt) about the fact, even as a son born of his father ever confesses him and pays him reverence. 1458 Men when pressed by sore calamity ought not (if Isvara be creator) to rebel against him, but rather reverence him completely, as the self-existent. Nor ought they to adore more gods than one (other spirits). 1459 'Again, if Isvara be the maker he should not be called the self-existent 1, because in that he is the maker now he always should have been the maker (ever making). 1460 'But if ever making, then ever self-remembering ?, and therefore not the self-existent one. And if he made without a mind (purpose) then is he like the sucking child; 1461 But if he made having an (ever prompting) purpose, then is he not, with such a purpose, selfexistent. Sorrow and joy spring up in all that lives, these at least are not the works of isvara; 1462 *For if he causes griefs and joy, he must himself 1 In the sense of existing in himself' or independently. How entirely Northern Buddhism changed its character shortly after Asvaghosha's time, is evident from the fact that Avalokitesvara, *the god who looks down' in the sense of protector), became an object of almost universal worship, and was afterwards regarded as the creating god. That is, ever purposing' to make, and so not complete in himself. s This question, "unde malum et quare," ' was the question that of old met the thoughtful at every turn. And it has always Digitized by Google

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208 FO-SHO-HING-TSAN-KING. IV, 18. have love (preference) and hate; but if he loves unduly, or has hatred, he cannot properly be named the self-existent. 1463 'Again, if I svara be the maker, all living things should silently submit, patient beneath the maker's power, and then what use to practise virtue? 1464 ''Twere equal, then, the doing right or wrong, there should be no reward of works; the works themselves being his making, then all things are the same with him, the maker. 1465 But if all things are one with him, then our deeds, and we who do them, are also self-existent. But if Isvara be uncreated, then all things (being one with him) are uncreated. 1466 'But if you say there is another cause beside him as creator, then Isvara is not the "end of all" (Isvara, who ought to be inexhaustible, is not so), and therefore all that lives may after all be uncreated (without a maker). 1467 'Thus, you see, the thought of Isvara is overthrown in this discussion (sastra); and all such contradictory assertions should be exposed; if not, the blame is ours. 1468 'Again, if it be said self-nature is the maker, this done so. Many of the arguments used in the text may be found in works treating on the subject of 'evil' and its origin. So the passage must be translated; but if so, it would appear, as before stated, that this discourse on the maker' is introduced here parenthetically by Asvaghosha, not as spoken by Buddha. No doubt the theories and their confutations were such as prevailed in his day. * By self-nature, or, original nature, is evidently meant 'svabhava.' The theory of such a cause had evidently gained ground at this time in the North, although it seems unknown amongst Digitized by Google

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IV, 18. CONVERSION OF THE SUPPORTER ETC. 209 is as faulty as the first assertion; nor has either of the Hetuvidya sastras asserted such a thing as this, till now. 1469 That which depends on nothing cannot as a cause make that which is; but all things round us come from a cause, as the plant comes from the seed; 1470 We cannot therefore say that all things are produced by self-nature. Again, all things which exist (are made) spring not from one (nature) as a cause; 1471 'And yet you say self-nature is but one, it cannot then be cause of all. If you say that that self-nature pervades and fills all places, 1472 'If it pervades and fills all things, then certainly it cannot make them too; for there would be nothing, then, to make, and therefore this cannot be the cause. 1473 * If, again, it fills all places and yet makes all things that exist, then it should throughout "all time" have made for ever that which is. 1474 But if you say it made things thus, then there is nothing to be made "in time?;" know then for certain self-nature cannot be the cause of all. 1475 'Again, they say that that self-nature excludes all Southern Buddhists. Nagasena wrote a Sastra ('of one sloka') to disprove it. 1 The usual Chinese expression for 'hetuvidya' is 'in ming;' here the phrase is 'ming in;' but I suppose this to be either an error, or equivalent with the other. The Hetuvidya sastra is a treatise on the explanation of causes.' * The argument seems to be that self-nature must have made all things from the first as they are; there is no room therefore for further creation, but things are still made, therefore self-nature cannot be the cause, [19] Digitized by Google

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210 FO-SHO-HING-TSAN-KING, IV, 18. gunas: (modifications), therefore all things made by it ought likewise to be free from gunas. 1476 But we see, in fact, that all things in the world are fettered throughout by gunas, therefore, again, we say that self-nature cannot be the cause of all. 1477 'If, again, you say that that self-nature is different from such qualities (gunas), (we answer), since self-nature must have ever caused, it cannot differ in its nature (from itself); 1478 But if the world (all living things) be different from these qualities (gunas), then self-nature cannot be the cause. Again, if self-nature be unchangeable, so things should also be without decay; 1479 'If we regard self-nature as the cause, then cause and consequence of reason should be one; but because we see decay in all things, we know that they at least are caused. 1480 'Again, if self-nature be the cause, why should we seek to find "escape?" for we ourselves possess this nature; patient then should we endure both birth and death. 1481 'For let us take the case that one may find "escape," self-nature still will re-construct the evil of birth. If self-nature in itself be blind, yet 'tis the maker of the world that sees. 1482 On this account again it cannot be the maker, because, in this case, cause and effect would differ in their character, but in all the world around us, cause and effect go hand in hand. 1483 Again, if self-nature have no purpose(aim), it * That is, that it is nirguna, devoid of qualities. : No purpose'-no heart; if we take the two powers of soul Digitized by Google

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IV, 18. CONVERSION OF THE SUPPORTER ETC. 211 cannot cause that which has such purpose. We know on seeing smoke there must be fire, and cause and result are ever classed together thus. 1484 We are forbidden, then, to say an unthinking cause can make a thing that has intelligence. The gold of which the cup is made is gold throughout from first to last. 1485 *Self-nature then that makes these things from first to last must permeate all it makes. Once more, if "time" is maker of the world, 'twere needless then to seek "escape," 1486 'For "time" is constant and unchangeable, let us in patience bear the "intervals" of time. The world in its successions has no limits, the "intervals" of time are boundless also. 1487 'Those then who practise a religious life need not rely on "methods" or "expedients." The To-lopiu Kiu-na (Tripuna guna sastra?), the one strange Sastra in the world, 1488 Although it has so many theories (utterings), yet still, be it known, it is opposed to any single cause. But if, again, you say that "self" is maker, then surely self should make things pleasingly, 1489 But now things are not pleasing for oneself, how then is it said that self is maker? But if he did not wish to make things so, then he who wishes for things pleasing, is opposed to self, the maker. 1490 (according to the scholastic method) to be a 'vis cognitiva' and a vis effectiva,' the expression in the text appears to correspond with the latter. 1 I do not know any other way of restoring these symbols than the one I have used. But what is the Tripuna guna sastra? 2 Self' in the sense of a universal cause' co-extensive with the things made. P 2 Digitized by Google

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212 FO-SHO-HING-TSAN-KING. IV, 18. "Sorrow and joy are not self-existing, how can these be made by "self?" But if we allow that self was maker, there should not be, at least, an evil karman 1; 1491 But yet our deeds produce results both good and evil, know then that "self" cannot be maker. But perhaps you say "self" is the maker according to occasion? (time), and then the occasion ought to be for good alone; 1492 'But as good and evil both result from "cause," it cannot be that "self" has made it so. But if you adopt the argument--there is no maker-then it is useless practising expedients $; 1493 'All things are fixed and certain of themselves, what good to try to make them otherwise ? Deeds of every kind, done in the world, do, notwithstanding, bring forth every kind of fruit; 1494 *Therefore we argue all things that exist are not without some cause or other. There is both "mind" and "want of mind," all things come from fixed causation ; 1495 The world and all therein is not the result of "nothing" as a cause.' The nobleman: (householder), his heart receiving light, perceived throughout the most excellent system of truth, 1496 Simple, and of wisdom born; thus firmly settled 1 There should not be works producing birth in one of the evil ways. ' I do not understand the point here; literally the passage is 'saying self according to time makes'--the Chinese 'ts'ui shi' means 'whenever convenient,' or 'at a good time;' so that the passage may mean 'but if you say that self creates only when so prompted by itself.' & That is, using means for salvation or escape from sorrow. * Here the narrative seems to take up the thread dropped at v. 1451. Digitized by Google

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IV, 18. CONVERSION OF THE SUPPORTER ETC. 213 in the true doctrine he lowly bent in worship at the feet of Buddha and with closed hands made his request : 1497 I dwell indeed at Sravasti (Savatthi)", a land rich in produce, and enjoying peace; Prasenagit (Pasenit) is the great king thereof, the offspring of the "lion" family; 1498 'His high renown and fame spread everywhere, reverenced by all both far and near. Now am I wishful there to found a Vihara, I pray you of your tenderness accept it from me. 1499 'I know the heart of Buddha has no preferences, nor does he seek a resting-place from labour, but on behalf of all that lives refuse not my request.' 1500 Buddha, knowing the householder's heart, that his great charity was now the moving cause, untainted and unselfish charity, nobly considerate of the heart of all that lives 1501 (He said), 'Now you have seen the true doctrine, your guileless heart loves to exercise its charity, for wealth and money are inconstant treasures, 'twere better quickly to bestow such things on others. 1502 For when a treasury has been burnt, whatever precious things may have escaped the fire, the wise 1 She-po-ti; evidently a Pali or Prakrit form of the Sanskrit Sravasti. The Chinese explanation of this name is (as found in the next line) a country of abundance. It has been identified by General Cunningham with Sahet Mahet. * Po-sze-nih, i.e. Prasenagit (victorious army). With respect to this king, we know from Hiouen Thsang (Jul. II, 317) that he did not belong to the Sakya race, but he became a convert to Buddhism. His son Virudhaka massacred a number of the Sakyas, and the ground was covered with their dead bodies as with pieces of straw' (Jul. II, 317). The king is here described as belonging to the Simha race; probably he was a Scyth, of the same family as the Vaggis, one tribe of whom was called the 'lion' tribe. Digitized by Google

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214 FO-SHO-HING-TSAN-KING. IV, 18. man, knowing their inconstancy, gives freely, doing acts of kindness with his saved possessions. 1503 But the niggard guards them carefully, fearing to lose them, worn by anxiety, but never fearing (worst of all!) "inconstancy?," and that accumulated sorrow, when he loses all! 1504 There is a proper time and a proper mode in charity, just as the vigorous warrior goes to battle, so is the man "able to give," he also is an able warrior; a champion strong and wise in action. 1505 The charitable man is loved by all, well-known and far-renowned! his friendship prized by the gentle and the good, in death his heart at rest and full of joy! 1506 'He suffers no repentance, no tormenting fear, nor is he born a wretched ghost or demon! this is the opening flower of his reward, the fruit that follows--hard to conjecture ?! 1507 'In all the six conditions born there is no sweet companion like pure charity; if born a Deva or a man, then charity brings worship and renown on every hand; 1508 'If born among the lower creatures (beasts), the result of charity will follow in contentment got; wisdom leads the way to fixed composure without dependence and without number . 1509 And if we even reach the immortal path, still by continuous acts of charity we fulfil ourselves in 1 'Inconstancy,' or death.' . This is a singular expression, implying that the character of a good man's final condition is difficult to describe : "it has not entered the heart.' * These two lines appear to be irrelevant; nor do I understand the last phrase without number,' in its connection with the context. Digitized by Google

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IV, 18. CONVERSION OF THE SUPPORTER ETC. 215 consequence of kindly charity done elsewhere. Training ourselves in the eightfold path of recollection, 1510 'In every thought the heart is filled with joy, firm fixed in holy contemplation (samadhi), by meditation still we add to wisdom, able to see aright (the cause of) birth and death; 1511 Having beheld aright the cause of these, then follows in due order perfect deliverance. The charitable man discarding earthly wealth, nobly excludes the power of covetous desire; 1512 Loving and compassionate now, he gives with reverence and banishes all hatred, envy, anger. So plainly may we see the fruit of charity, putting away all covetous and unbelieving ways, 1513 The bands of sorrow all destroyed, this is the fruit of kindly charity. Know then! the charitable man has found the cause of final rescue; 1514 'Even as the man who plants the sapling, thereby secures the shade, the flowers, the fruit (of the tree full grown); the result of charity is even so, its reward is joy and the great Nirvana. 1515 *The charity which unstores a wealth leads to returns of well-stored fruit. Giving away our food we get more strength, giving away our clothes we get more beauty, 1516 * Founding religious rest-places 8 (pure abodes) we 1 The eight recollections (nim); doubtless these are the eight samapattis' (attainments or endowments), concerning which we may consult Childers' Pali Dict., sub'samapatti.' . That is, which does not store up wealth, but unstores it to give away. There seems to be here a tacit allusion to Sudatta's wealth, which he unstored and gave in charity by purchasing the garden of Geta. * That is, Viharas. Digitized by Google

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216 FO-SHO-HING-TSAN-KING. IV, 18. reap the perfect fruit of the best charity. There is a way of giving, seeking pleasure by it; there is a way of giving, coveting to get more; 1517 'Some also give away to get a name for charity, others to get the happiness of heaven, others to avoid the pain of being poor (hereafter), but yours, O friend! is a charity without such thoughts, 1518 The highest and the best degree of charity without self-interest or thought of getting more. What your heart inclines you now to do, let it be quickly done and well completed! 1519 The uncertain and the lustful heart goes wandering here and there, but the pure eyes (of virtue) opening, the heart comes back and rests ?!' The nobleman accepting Buddha's teaching, his kindly heart receiving yet more light, 1520 He invited Upatishya?, his excellent friend, to accompany him on his return to Kosala; and then going round to select a pleasant site, 1521 He saw the garden of the heir-apparent, Geta, the groves and limpid streams most pure. Proceeding where the prince was dwelling, he asked for leave to buy the ground; 1522 The prince, because he valued it so much, at first was not inclined to sell, but said at last : 'If you can cover it with gold then, but not else, you may possess it.' 1523 1 These two lines are probably proverbial, something of this kind, 'the uncertain, amorous mind is profligate (wandering), the enlightened man comes to himself.' * Upatissa is the same as Sariputra. Hiouen Thsang (Jul. II, 296) says that Buddha sent Sariputra with Sudatta, to advise and counsel bim. The famous contract between Sudatta and Geta, the heir-apparent, is well known, and may be read in all the translations of the Digitized by Google

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IV, 18. CONVERSION OF THE SUPPORTER ETC. 217 The nobleman, his heart rejoicing, forthwith began to spread his gold. Then Geta said: 'I will not give, why then spread you your gold ?' 1524 The nobleman replied, 'Not give; why then said you, "Fill it with yellow gold ?" And thus they differed and contended both, till they resorted to the magistrate. 1525 Meanwhile the people whispered much about his unwonted? (charity), and Geta too, knowing the man's sincerity, asked more about the matter : what his reasons were. On his reply, 'I wish to found a Vihara, 1526 'And offer it to the Tathagata and all his Bhikshu followers,' the prince, hearing the name of Buddha, received at once illumination, 1527 And only took one half the gold, desiring to share in the foundation: Yours is the land (he said), but mine the trees; these will I give to Buddha as my share in the offering.' 1528 Then the noble took the land, Geta the trees, and settled both in trust on Sariputra. Then they began to build the hall, labouring night and day to finish it; 1529 Lofty it rose and choicely decorated, as one of the four kings' palaces, in just proportions, following the lives of Buddha. There is a representation of the proceeding in plate Ivii (Bharhut Stapa). I may observe here that the figure immediately in front (by the side of Geta, the prince, who is apparently giving away the trees, whilst Sudatta below him is giving the land), whistling with thumb and forefinger, and waving the robe, is typical of a number of others in these sculptures similarly engaged (see e.g. plate xiii (outer face]). 1 Or, the unwonted circumstance; or, the unusual' character of Sudatta. Digitized by Google

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218 FO-SHO-HING-TSAN-KING. IV, 18. directions which Buddha had declared the right ones; 1530 Never yet so great a miracle as this! the priests shone in the streets of Sravasti! Tathagata, seeing the divine shelter, with all his holy ones resorted to the place to rest ?; 1531 No followers there to bow in prostrate service, his followers rich in wisdom only. The nobleman reaping his reward, at the end of life ascended up to heaven, 1532 Leaving to sons and grandsons a good foundation, through successive generations, to plough the field of merit. 1533 VARGA 19. INTERVIEW BETWEEN FATHER AND SON. * Buddha in the Magadha country (employing himself in) converting all kinds of unbelievers? (heretics), entirely changed them by the one and self-same law he preached, even as the sun drowns with its brightness all the stars. 1534 Then leaving the city of the five mountains - with the company of his thousand disciples, and with a 1 The expression to rest' may also mean 'to observe the rainy season rest,' if the ordinance of Wass had been enacted at this time. "I tau,' different persuasions. It was during Buddha's stay near Ragagriha that different rules for the direction of the Order' were framed. See Romantic Legend, p. 340 seq. There is no reference in our text to the stately march of Buddha to Kapilavastu, or of the different messages sent to him, as related by Bigandet, p. 160, and in Hardy's Manual of Buddhism, pp. 198, 199, also Romantic Legend, p. 349. * Yih-mi-fx, one-taste law.' * That is, Ragagriha; the city surrounded by five mountains. Digitized by Google

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IV, 19. INTERVIEW BETWEEN FATHER AND SON. 219 great multitude who went before and came after him, he advanced towards the Ni-kin: mountain, 1535 Near Kapilavastu; and there he conceived in himself a generous purpose to prepare an offering according to his religious doctrine to present to his father, the king. 1536 And now in anticipation of his coming the royal teacher (purohita) and the chief minister had sent forth certain officers and their attendants to observe on the right hand and the left (what was taking place); and they soon espied him (Buddha) as he advanced or halted on the way. 1537 Knowing that Buddha was now returning to his country they hastened back 8 and quickly announced the tidings, 'The prince who wandered forth afar to obtain enlightenment, having fulfilled his aim, is now coming back.' 1538 The king hearing the news was greatly rejoiced, and forthwith went out with his gaudy equipage to meet (his son); and the whole body of gentry (sse) belonging to the country, went forth with him in his company. 1539 Gradually advancing he beheld Buddha from afar, his marks of beauty sparkling with splendour two This may be the Nyagrodha garden alluded to by Spence Hardy, Manual of Buddhism, P. 200, and also in the Romantic Legend, P. 350. The symbols ni-kin, however, seem to have some other equivalent, such as Nigantha. * This of course means 'a religious offering,' or service of religion,' i. e. agreeable to religion. There is no reference here to their conversion as in the Southern accounts. The account in the Manual of Buddhism, p. 200, of the king's preparation to meet his son, bears the appearance of a late date, and in exaggeration surpasses all we find in the Northern books. Digitized by Google

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220 FO-SHO-HING-TSAN-KING. IV, 19. fold greater than of yore; placed in the middle of the great congregation he seemed to be even as Brahma raga. 1540 Descending from his chariot and advancing with dignity, (the king) was anxious lest there should be any religious difficulty (in the way of instant recognition); and now beholding his beauty he inwardly rejoiced, but his mouth found no words to utter. 1541 He reflected, too, how that he was still dwelling among the unconverted throng, whilst his son had advanced and become a saint (Rishi); and although he was his son, yet as he now occupied the position of a religious lord , he knew not by what name to address him. 1542 Furthermore he thought with himself how he had long ago desired earnestly (this interview), which now had happened unawares: (without arrangement). Meantime his son in silence took a seat, perfectly composed and with unchanged countenance. 1543 Thus for some time sitting opposite each other, with no expression of feeling (the king reflected thus)*, 'How desolate and sad does he now make my heart, as that of a man, who, fainting, longs for water, upon the road espies a fountain pure and cold; 1544 With haste he speeds towards it and longs to That is, whether religion required a greeting first from him, the father. An Arhat or distinguished saint. * Without any summons. * I supply this (as in many other cases); in the text we are without direction when and where to bring in these explanatory phrases. and were to bring in these explanatore Digitized by Google

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IV, 19. INTERVIEW BETWEEN FATHER AND SON. 221 drink, when suddenly the spring dries up and disappears. Thus, now I see my son, his well-known features as of old; 1545 But how estranged his heart! and how his manner high and lifted up! There are no grateful outflowings of soul, his feelings seem unwilling to express themselves; cold and vacant (there he sits); and like a thirsty man before a dried-up fountain (so am I).' 1546 Still distant thus (they sat), with crowding thoughts rushing through the mind, their eyes full met, but no responding joy; each looking at the other, seemed as one who thinking of a distant friend, gazes by accident upon his pictured form! 1547 That you' (the king reflected) 'who of right might rule the world, even as that Mandhatri raga, should now go begging here and there your food! what joy or charm has such a life as this ? 1548 Composed and firm as Sumerus, with marks of beauty bright as the sunlight, with dignity of step like the ox king, fearless as any lion, 1549 'And yet receiving not the tribute of the world, but begging food sufficient for your body's nourishment!' Buddha, knowing his father's mind, still kept to his own filial purpose. 1550 And then to open out his : mind, and moved with 1 This translation is doubtful; there is some question as to the correct reading. Buddha is often called the golden mountain,' and in this particular, as in many others, there is in Buddhism a marked resemblance with traditions known among primitive races; Bel, for example, is called 'the great mountain.' * That is, as I understand it, to move his father's mind. It may be understood, however, in the sense of carrying out his own purpose. Digitized by Google

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222 FO-SHO-HING-TSAN-KING. IV, 19. pity for the multitude of people, by his miraculous power he rose in mid-air, and with his hands (appeared) to grasp the sun and moon' 1551 Then he walked to and fro in space, and underwent all kinds of transformation, dividing his body into many parts, then joining all in one again. 1552 Treading firm on water as on dry land, entering the earth as in the water, passing through walls of stone without impediment, from the right side and the left water and fire produced ?! 1553 The king, his father, filled with joy, now dismissed all thought of son and fathers; then upon a lotus throne, seated in space, he (Buddha) for his father's sake declared the law. 1554 I know that the king's heart (is full of) love and recollection, and that for his son's sake he adds grief to grief; but now let the bands of love that bind him, thinking of his son, be instantly unloosed and utterly destroyed. 1555 Ceasing from thoughts of love, let your calmed mind receive from me, your son, religious nourishment; such as no son has offered yet to father, such do I present to you the king, my father. 1556 'And what no father yet has from a son received, now from your son you may accept, a gift miraculous for any mortal king to enjoy, and seldom had by any heavenly king! 1557 'The way superlative of life immortal* (sweet 1 Here we have an account of the grotesque miracles that distinguish this part of the narrative in all Northern Buddhist books; see Romantic Legend, p. 352. * This is probably the twin-miracle (yamaka-patihariyan) referred to by Mr. Rhys Davids, Birth Stories, p. 105 n. 3 That is, of the relative duties of father and son. * This phrase, the way of sweet dew,'I can only restore to the Digitized by Google

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IV, 19. INTERVIEW BETWEEN FATHER AND SON. 223 dew) I offer now the Maharaga; from accumulated deeds comes birth, and as the result of deeds comes recompense; 1558 Knowing then that deeds bring fruit, how diligent should you be to rid yourself of worldly deeds! how careful that in the world your deeds should be only good and gentle! 1559 'Fondly affected by relationship or firmly bound by mutual ties of love, at end of life the soul (spirit) goes forth alone,--then, only our good deeds befriend us.- 1560 Whirled in the five ways of the wheel of life, three kinds of deeds produce three kinds of birth ?, and these are caused by lustful hankering, each kind different in its character. 1561 'Deprive these of their power by the practice now of (proper) deeds of body and of word; by such right preparation day and night strive to get rid of all confusion of the mind and practise silent (contemplation); 1562 Only this brings profit in the end, besides this there is no reality; for be sure! the three worlds are but as the froth and bubble of the sea. 1563 Would you have pleasure, or would you practise that which brings it near ? then prepare yourself by way of immortality;' of course it means 'immortality' (amritam) according to Buddhist ideas, that is, Nirvana. Childers tells us that Buddhaghosa says that Nirvana is called a mata, because not being born it does not decay or die' (Pali Dict., sub amatam). This definition of Nirvana is the usual one found in Chinese books, that state which admits neither of birth nor death.' 1 Referring to the three inferior kinds of birth, as a beast, a preta, or in hell. Digitized by Google

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224 FO-SHO-HING-TSAN-KING. IV, 19. deeds that bring the fourth birth": but (still) the five ways in the wheel of birth and death are like the uncertain wanderings of the stars; 1564 'For heavenly beings too must suffer change: how shall we find with men (a hope of) constancy; Nirvanal that is the chief rest; composure! that the best of all enjoyments! 1565 The five indulgences (pleasures) enjoyed by mortal kings are fraught with danger and distress, like dwelling with a poisonous snake; what pleasure, for a moment, can there be in such a case ? 1566 The wise man sees the world as compassed round with burning flames; he fears always, nor can he rest till he has banished, once for all, birth, age, and death. 1567 Infinitely quiet is the place where the wise man finds his abode; no need of arms (instruments) or weapons there! no elephants or horses, chariots or soldiers there! 1568 Subdued the power of covetous desire and angry thoughts and ignorance, there's nothing left in the wide world to conquer! Knowing what sorrow is, he cuts away the cause of sorrow; 1569 'This destroyed, by practising right means, rightly enlightened in the four true principless, he casts off fear and escapes the evil ways of birth.' The king when first he saw his wondrous spiritual power (of miracle) rejoiced in heart; 1570 But now his feelings deeply affected by the joy of (hearing) truth, he became a perfect vessel for receiving true religion, and with clasped hands he 1 The 'fourth birth' would be as 'a man ;' but it may refer here to birth as a Deva.' . That is, in the four truths.' Digitized by Google

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IV, 19. INTERVIEW BETWEEN FATHER AND SON. 225 breathed forth his praise : 'Wonderful indeed! the fruit of your resolve (oath)' completed thus! 1571 Wonderful indeed! the overwhelming sorrow passed away! Wonderful indeed, this gain to me! At first my sorrowing heart was heavy, but now my sorrow has brought forth only profit! 1572 Wonderful indeed! for now, to-day, I reap the full fruit of a begotten son. It was right he should reject the choice pleasures of a monarch (conqueror); it was right he should so earnestly and with diligence practise penance; 1573 'It was right he should cast off his family and kin; it was right he should cut off every feeling of love and affection. The old Rishi kings boasting of their penance gained no merit; 1574 'But you, living in a peaceful, quiet place, have done all and completed all; yourself at rest now you give rest to others, moved by your mighty sympathy (compassion) for all that lives! 1575 'If you had kept your first estate with men, and as a Kakravartin monarch ruled the world, possessing then no self-depending power of miracle, how could my soul have then received deliverance ? 1576 Then there would have been no excellent law declared, causing me such joy to-day; no! had you been a universal sovereign, the bonds of birth and death would still have been unsevered; 1577 But now you have escaped from birth and death; the great pain of transmigration overcome, you are able, for the sake of every creature, widely to preach the law of life immortal (sweet dew), 1578 * That is, the oath to become enlightened and a deliverer. [19] Digitized by Google

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226 FO-SHO-HING-TSAN-KING. IV, 19. And to exhibit thus your power miraculous, and (show) the deep and wide power of wisdom; the grief of birth and death eternally destroyed, you now have risen far above both gods and men. 1579 You might have kept the holy state of a Kakravartin monarch ; but no such good as this would have resulted.' Thus his words of praise concluded, filled with increased reverence and religious love, 1580 He who occupied the honoured place of a royal father, bowed down respectfully and did obeisance. Then all the people of the kingdom, beholding Buddha's miraculous power, 1581 And having heard the deep and excellent law, seeing, moreover, the king's grave reverence, with clasped hands bowed down and worshipped. Possessed with deep portentous thoughts, 1582 Satiated with sorrows attached to lay-life, they all conceived a wish to leave their homes?. The princes, too, of the Sakya tribe, their minds enlightened to perceive the perfect fruit of righteousness, 1583 Entirely satiated with the glittering joys of the world, forsaking home, rejoiced to join his company (become hermits). Ananda, Nanda, Kin-pi (Kimbila)?, Anuruddha, 1584 Nandu pananda, with Kundadana , all these principal nobles and others of the Sakya family, 1585 1 That is, to become mendicants, or religious followers of Buddha. . The conversion of Nanda &c. is referred to in Spence Hardy's Manual of Buddhism, p. 227. I have restored Kin-pi to Kimbila from this authority, p. 228. Perhaps also in the Romantic Legend, p. 386, it ought to have been so restored. * K'un-ka-to-na. I do not remember having met with this name before. It may be meant for Khandaka, see Schiefner, 'Lebensbeschreibung Sakyamuni's,' p. 266. Digitized by Google

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IV, 19. INTERVIEW BETWEEN FATHER AND SON. 227 From the teaching of Buddha became disciples and accepted the law. The sons of the great minister of state, Udayin being the chief, 1586 With all the royal princes following in order became recluses. Moreover, the son of Atalt, whose name was Upali, 1587 Seeing all these princes and the sons of the chief minister becoming hermits, his mind opening for conversion, he, too, received the law of renunciation. 1588 The royal father seeing his son possessing the great qualities of Riddhi, himself entered on the calm flowings (of thought), the gate of the true law of eternal life. 1589 Leaving his kingly estate and country, lost in meditation, he drank sweet dew. Practising (his religious duties) in solitude, silent and contemplative he dwelt in his palace, a royal Rishi. 1590 Tathagata following a peaceable life, recognised fully by his tribe, repeating the joyful news of religion, gladdened the hearts of all his kinsmen hearing him. 1591 And now, it being the right time for begging food, he entered the Kapila country (Kapilavastu); in the city all the lords and ladies, in admiration, raised this chant of praise : 1592 Siddhartha! fully enlightenedl has come back again!' The news flying quickly in and out of doors, the great and small came forth to see him; 1593 Every door and every window crowded, climbing on shoulders', bending down the eyes, they gazed 1 Or, living in peaceful prosecution of his work. * Or it may be shoulder to shoulder.' Q2 Digitized by Google

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228 FO-SHO-HING-TSAN-KING. IV, 19. upon the marks of beauty on his person, shining and glorious! 1594 Wearing his Kashaya garment outside, the glory of his person from within shone forth, like the sun's perfect wheel ; within, without, he seemed one mass of splendour' 1595 Those who beheld were filled with sympathising : joy; their hands conjoined, they wept (for gladness) 3; and so they watched him as he paced with dignity the road, his form collected, all his organs wellcontrolled! 1596 His lovely body exhibiting the perfection of religious beauty, his dignified compassion adding to their regretful joy! his shaven head, his personal beauty sacrificed! his body clad in dark and sombre vestment, 1597 His manner natural and plain, his unadorned appearance; his circumspection as he looked upon the earth in walking! He who ought to have had held over him the feather-shade' (they said), 'whose hands should grasp "the reigns of the flying dragon," 1598 See how he walks in daylight on the dusty road! holding his alms-dish, going to beg! Gifted enough to tread down every enemy, lovely enough to gladden woman's heart, 1599 * The glory of his person within and without, together, like a mass of light. * Compassion and joy. That is, they wept for pity and for joy. * Manifesting religious uprightness or rectitude. * This appears to be a Chinese phrase, adapted perhaps from some expression in the Sanskrit original signifying 'supreme power. Digitized by Google

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IV, 19. INTERVIEW BETWEEN FATHER AND SON. 229 With glittering vesture and with godlike crown reverenced he might have been by servile crowds ! But now, his manly beauty hidden, with heart restrained, and outward form subdued, 1600 'Rejecting the much-coveted and glorious apparel, his shining body clad with garments grey, what aim, what object, now! Hating the five delights that move the world, 1601 Forsaking virtuous wife and tender child, loving the solitude, he wanders friendless; hard, indeed, for virtuous wife through the long night, cherishing her grief; 1602 And now to hear he is a hermit! She enquires not now (so lost to life) of the royal Suddhodana if he has seen his son or not! 1603 But as she views his beauteous person, (to think) his altered form is now a hermit's! hating his home, still full of love; his father, too, what rest for him (they say)! 1604 And then his loving child Rahula, weeping with constant sorrowful desire! And now to see no change, or heart-relenting; and this the end of such enlightenment ! 1605 'All these attractive marks, the proofs of a religious calling, whereas, when born, all said, these are marks of a "great man," who ought to receive tribute from the four seas! 1606 And now to see what he has come to ! all these predictive words vain and illusive. Thus they talked together, the gossiping multitude, with confused accents. 1607 Tathagata, his heart unaffected, felt no joy and I. e. her life of widowhood. Digitized by Google

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230 FO-SHO-HING-TSAN-KING. IV, 19. . no regret. But he was moved by equal love to all the world, his one desire that men should escape the grief of lust; 1608 To cause the root of virtue to increase, and for the sake of coming ages, to leave the marks of self-denial1 behind him, to dissipate the clouds and mists of sensual desire, 1609 He entered, thus intentioned, on the town to beg. He accepted food both good or bad, whatever came, from rich or poor, without distinction ; having filled his alms-dish, he then returned back to the solitude. 1610 VARGA 20. RECEIVING THE GETAVANA VIHARA. The lord of the world, having converted the people of Kapilavastu according to their several) circumstances 3, his work being done, he went with the great body of his followers, 1611 And directed his way to the country of Kosala, where dwelt king Prasenagit (Po-se-nih). The Getavana was now fully adorned, and its halls and courts carefully prepared ; 1612 The fountains and streams flowed through the garden which glittered with flowers and fruit; rare birds sat by the pools (water side), and on the land 1 Little desire. * The expression in the original is having opened for conversion.' : It is not necessarily according to their circumstances,' but it may also be rendered 'according to circumstances,' or 'as the occasion required.' Digitized by Google

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IV, 20. RECEIVING THE GETAVANA VIHARA. 231 they sang in sweet concord, according to their kind; 1613 Beautiful in every way as the palace of Mount Kilas (Kailasa)', (such was the Getavana.) Then the noble friend of the orphans, surrounded by his attendants, who met him on the way, 1614 Scattering flowers and burning incense, invited the lord to enter the Getavana. In his hand he carried a golden dragon-pitcher 3, and bending low upon his knees he poured the flowing water 1615 As a sign of the gift of the Getavana Vihara for the use of the priesthood throughout the world 8. The lord then received it, with the prayer* that overruling all evil influences it might give the kingdom permanent rest, 1616 And that the happiness of Anathapindada might flow out in countless streams.' Then the king Prasenagit, hearing that the lord had come, 1617 With his royal equipage went to the Getavana to worship at the lord's feet. (Having arrived) and . 1 Mount Kailasa, the fabulous residence of Kuvera ; the paradise of Siva. In the Barahut sculpture there is a figure carrying a pitcher in the act of pouring out the water ; but the figure is not kneeling. 3.The four quarters,' that is, 'the world.' 4 The prayer,' the devout incantation ;' it has often been questioned whether prayer' is possible with Buddhists; the expression in the Chinese is the same as that used for prayer in other books; but it may of course denote sincere or earnest desire, coming from the heart. * There are various representations of Prasenagit going to the Getavana in the Barahut sculptures. In plate xiii (Cunningham's Barahut) the Vihara is represented, the wheel denoting the sermon which Buddha preached; the waving of garments and whistling with fingers denoting the joy of the hearers. Digitized by Google

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232 FO-SHO-HING-TSAN-KING. IV, 20. taken a seat on one side, with clasped hands he spake to Buddha thus: 1618 O that my unworthy and obscure kingdom should thus suddenly have met such fortune! For how can misfortunes or frequent calamities possibly affect it, (in the presence of) so great a man? 1619 And now that I have seen your sacred features, I may perhaps partake of the converting streams of your teaching. A town although it is composed of many sections, yet both ignoble and holy persons may enter the surpassing? stream; 1620 And so the wind which fans the perfumed grove causes the scents to unite and form one pleasant breeze; and as the birds which collect on Mount Sumeru (are many), and the various shades that blend in shining gold, 1621 'So an assembly may consist of persons of different capacities, individually insignificant, but a glorious body. The desert master by nourishing the Rishi, procured a birth as the san-tsuh (three leg or foot) star 3; 1622 Worldly profit is fleeting and perishable, religious (holy) profit is eternal and inexhaustible; a man though a king is full of trouble, a common man, who is holy, has everlasting rest.' 1623 I cannot be sure of this translation ; yet I can suggest no other. The line is Sui Chu Fan Pin The victorious stream ;' this may refer to the Rapti, on the banks of which Sravasti was situated. The object of the allusion is that as both rich and poor, noble and ignoble may enter the stream of the river, so all may seek the benefit of the stream of religious doctrine. I am unable to explain the reference here; nor do I know what the three-footed star' can be. Diglized by Google

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IV, 20. RECEIVING THE GETAVANA VIHARA. - 233 Buddha knowing the state of the king's heart, that he rejoiced in religion as Sakraraga!,-considered the two obstacles that weighted him, viz. too great love of money, and of external .pleasures * ; 1624 Then seizing the opportunity, and knowing the tendencies of his heart, he began, for the king's sake, to preach : 'Even those who, by evil karman>>, have been born in low degree, when they see a person of virtuous character, feel reverence for him; 1625 How much rather ought an independent king, who by his previous conditions of life has acquired much merit, when he encounters Buddha, to conceive even more reverence. Nor is it difficult to understand, 1626 That a country should enjoy more rest and peace, by the presence of Buddha, than if he were not to dwell thereino. And now, as I briefly declare my law, let the Maharaga listen and weigh my words, 1627 And hold fast that which I deliver! See now the end of my perfected merito, my life is done, 1 General Cunningham (Barahut Stupa, plate xiii) has re ked that the Preaching Hall visited by Prasenagit resembles in detail the Palace of Sakraraga; the reference in the text seems to allude to this. % Reference is often made in Buddhist books to the self-indulgence of king Prasenagit. Compare section xxix of the Chinese Dhammapada. * That is, in consequence of evil deeds. * This expression 'tsze tsai,' which I render 'independent,' means 'self-sufficient,' or 'self-existing ;' the reference is probably to a lord paramount (samrag). * This exordium appears intended to take down the pride of the king * Buddha points to himself as having gained the end of all his Digitized by Google

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234 FO-SHO-HING-TSAN-KING. IV, 20. there is for me no further body or spirit, but freedom from all ties of kith or kin! 1628 The good or evil deeds we do from first to last (beginning to end) follow us as shadows; most exalted then the deeds (karman) of the king of the law? The prince ? (son) who cherishes his people, 1629 'In the present life gains renown, and hereafter ascends to heaven; but by disobedience and neglect of duty, present distress is felt and future misery! 1630 *As in old times Lui-'ma (lean horse) 3 raga, by obeying the precepts, was born in heaven, whilst Kin-pu (gold step) raga, doing wickedly, at the end of life was born in misery. 1631 "Now then, for the sake of the great king, I will briefly relate the good and evil law (the law of good and evil). The great requirement is a loving heart! to regard the people as we do an only son, 1632 'Not to oppress, not to destroy; to keep in due check every member of the body, to forsake unrighteous doctrine and walk in the straight path ; not to exalt oneself by treading down others (or inferiors), 1633 But to comfort and befriend those in sufferprevious meritorious conduct, in the attainment of his present condition. Dharmaraga, an epithet of every Buddha (Eitel). * The symbol here stands for son ;' it may mean 'prince' in the sense of son of the king of the law' (fa wang tseu), which is a common one in Buddhist books, and is often rendered by Kumara bhuta.' Lui-'ma may be a phonetic equivalent of the name of the king, or a translation of the name, viz. Krisasva. So also in the next line Hiranyakasipu may be meant. The great deficiency,' or 'the great need.' Digitized by Google

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IV, 20. RECEIVING THE GETAVANA VIHARA. 235 ing; not to exercise oneself in false theories 1 (treatises), nor to ponder much on kingly dignity (strength), nor to listen to the smooth words of false teachers; 1634 Not to vex oneself by austerities, not to exceed (or transgress) the right rules of kingly conduct, but to meditate on Buddha and weigh his righteous law, and to put down and adjust all that is contrary to religion ; 1635 'To exhibit true superiority by virtuous conduct and the highest exercise of reason, to meditate deeply on the vanity of earthly things, to realise the fickleness of life by constant recollection ; 1636 *To exalt the mind to the highest point of reflection, to seek sincere faith (truth) with firm purpose; to retain an inward sense of happiness resulting from oneself, (and to look forward to) increased happiness hereafter; 1637 "To lay up a good name for distant ages, this will secure the favour of Tathagata, as men now loving sweet fruit will hereafter be praised by their descendants 1638 "There is a way of darkness out of light", there is a way of light out of darkness; there is darkness which follows after the gloom (signs of gloom), In false theories and vidyas' (ming). Self-dependent happiness. * Whether the phrase 'gu-lai' ought to be here translated Tathagata, or whether it refers simply to future generations,' is a question. This again is an uncertain translation, although the meaning is plain, that those who here love'sweet fruit,' will not set their children's teeth on edge hereafter. In this and the following lines the reference is apparently to the possibility of growing worse or better by our deeds. Digitized by Google

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236 FO-SHO-HING-TSAN-KING. IV, 30. there is a light which causes the brightening of light. 1639 *The wise man leaving first principles', should go on to get more light?; evil words will be repeated far and wide by the multitude, but there are few to follow good direction; 1640 'It is impossible however to avoid result of works, the doer cannot escape; if there had been no first works, there had been in the end no result of doing, 1641 '- No reward for good, no hereafter joy-; but because works are done, there is no escape. Let us then practise good works; 1642 (Let us) inspect our thoughts that we do no evil, because as we sow so we reap. As when enclosed in a four-stone [stone or rock-encircled] mountain, there is no escape or place of refuge for any one, 1643 'So within this mountain-wall of old age, birth, disease, and death, there is no escape for the world6. Only by considering and practising the true law can we escape from this sorrow-piled mountain. 1644 'There is, indeed, no constancy in the world, the end of the pleasures of sense is as the lightning flash, whilst old age and death are as the piercing bolts; what profit, then, in doing (practising) iniquityo ! 1645 San p'hin, the three sections.' 1.Ought to learn from first to last, illumination.' Does it refer to books or vidyas (ming) of instruction? 8 There is not such a thing as 'not making fruit,' or the fruit of not making;' but the former is the more likely. Fruit,' of course, refers to the result of works. * Because as we ourselves do, we ourselves receive.' * For all living creatures. o "Why then ought we to do iniquity!' (fa.) Digitized by Google

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IV, 20. RECEIVING THE GETAVANA VIHARA. 237 'All the ancient conquering kings, who were as gods' on earth, thought by their strength to overcome decay?; but after a brief life they too disappeareds 1646 The Kalpa-fire will melt Mount Sumeru, the water of the ocean will be dried up, how much less can our human frame, which is as a bubble, expect to endure for long upon the earth! 1647 The fierce wind scatters the thick mists, the sun's rays encircle (hide) Mount Sumeru, the fierce fire licks up the place of moisture, so things are ever born once more to be destroyed! 1648 The body is a thing (vessel) of unreality, kept through the suffering of the long night", pampered by wealth, living idly and in carelessness, 1649 'Death suddenly comes and it is carried away as rotten wood in the stream! The wise man expecting these changes with diligence strives against sloth ; 1650 *The dread of birth and death acts as a spur to keep him from lagging on the road; he frees himself from engagements, he is not occupied with selfpleasing, he is not entangled by any of the cares of life, 1651 "He holds to no business, seeks no friendships, engages in no learned career, nor yet wholly separates himself from it; for his learning is the wisdom * Who were as isvaradeva. * Literally, 'to conquer emptiness ;' it may mean to 'surpass the sky'-to climb to heaven. * They were ground to dust and disappeared. * The suffering of the 'long night' (the period of constant transmigration) keeps and guards it. Digitized by Google

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238 FO-SHO-HING-TSAN-KING. IV, 20. of not-perceiving wisdom, but yet perceiving that which tells him of his own impermanence; 1652 Having a body, yet keeping aloof from defilement, he learns to regard defilement as the greatest evil. (He knows) that tho' born in the Arupa world, there is yet no escape from the changes of time; 1653 'His learning, then, is to acquire the changeless body; for where no change is, there is peace. Thus the possession of this changeful body is the foundation of all sorrow. 1654 Therefore, again, all who are wise make this their aim-to seek a bodiless condition; all the various orders of sentient creatures, from the indulgence of lust, derive pain; 1655 Therefore all those in this condition ought to conceive a heart, loathing lust; putting away and loathing this condition, then they shall receive no more pain; 1656 'Though born in a state with or without an external form, the certainty of future change is the root of sorrow; for so long as there is no perfect cessation of personal being, there can be, certainly, no absence of personal desire; 1657 Beholding, in this way, the character of the three worlds, their inconstancy and unreality, the presence of ever-consuming pain, how can the wise man seek enjoyment therein ? 1658 When a tree is burning with fierce flames how 1 The wisdom of not perceiving;' the symbol 'sheu' corresponds with 'vedana,' perception, or sensation. The meaning therefore is that true wisdom depends not on the power of sense; but yet he perceives by his senses that he (his body) is impermanent. Digitized by Google

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TV, 20. RECEIVING THE GETAVANA VIHARA. 239 can the birds congregate therein ? The wise man, who is regarded as an enlightened sage, without this knowledge is ignorant; 1659 Having this knowledge, then true wisdom dawns; without it, there is no enlightenment. To get this wisdom is the one aim, to neglect it is the mistake of life. 1660. All the teaching of the schools should be centred here; without it is no true reason. To recount this excellent system is not for those who dwell in family connection; 1661. Nor is it, on that account, not to be said', for religion concerns a man individually [is a private affair). Burned up with sorrow, by entering the cool stream, all may obtain relief and ease; 1662 'The light of a lamp in a dark room lights up equally objects of all colours, so is it with those who devote themselves to religion, - there is no distinction between the professed disciple and the unlearned (common). 1663 . Sometimes the mountain-dweller (i.e. the religious hermit) falls into ruin, sometimes the humble householder mounts up to be a Rishi; the want of faith (doubt) is the engulfing sea, the presence of disorderly belief is the rolling flood, 1664 The tide of lust carries away the world ; involved in its eddies there is no escape; wisdom is the handy boat, reflection is the hold-fast. 1665 The drum-call of religion (expedients), the barrier (dam) of thought, these alone can rescue from 1 This and the preceding line are obscure. The sense of the whole passage seems to point to the adaptation of religion for the life of all persons, laic or cleric. Digitized by Google

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240 FO-SHO-HING-TSAN-KING. IV, 20. the sea of ignorance. At this time the king sincerely attentive to the words of the All-wise!, 1666 Conceived a distaste for the world's glitter and was dissatisfied with the pleasures of royalty, even as one avoids a drunken elephant, or returns to right reason after a debauch. 1667 Then all the heretical teachers, seeing that the king was well affected to Buddha, besought the king (maharaga), with one voice, to call on Buddha to exhibit 2 his miraculous gifts. 1668 Then the king addressed the lord of the world: I pray you, grant their request!' Then Buddha silently acquiesced S. And now all the different professors of religion, 1669 The doctors who boasted of their spiritual power, came together in a body to where Buddha was; then he manifested before them his power of miracle; ascending up into the air, he remained seated, 1670 Diffusing his glory as the light of the sun he shed abroad the brightness of his presence. The heretical teachers were all abashed, the people all were filled with faith. 1671 Then for the sake of preaching to his mother, he forthwith ascended to the heaven of the thirty-three gods; and for three months dwelt in heavenly mansions*. There he converted the occupants (Devas) of that abode, 1672 1 The words of him who knew all things. . To substantiate his claim by exhibiting miraculous power. * By his silence showed his acquiescence. * There is an account of Buddha's ascent to this heaven in the Manual of Buddhism, pp. 298 seq. Also in Fa-hien, cap. xvii. There are pictures (sculptures) of the scene of his descent in Tree and Serpent Worship, plate xvii, and in the account of the Stapa of Barahut. Digitized by Google

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IV, 21. WORK OF CONVERSION. 241 And having concluded his pious mission to his mother, the time of his sojourn in heaven finished, he forthwith returned, the angels accompanying him on wing?; he travelled down a seven-gemmed ladder, 1673 And again arrived at Gambudvipa. Stepping down he alighted on the spot where all the Buddhas return?, countless hosts of angels accompanied him, conveying with them their palace abodes (as a gift); 1674 The people of Gambudvipa with closed hands looking up with reverence, beheld him. 1675 VARGA 21. ESCAPING THE DRUNKEN ELEPHANT AND DEVADATTA. Having instructed his mother in heaven with all the angel host, and once more returned to men, he went about converting those capable of it. 1676 Gutika, Glva (ka)", Sula, and Karna, the noble's son Anga and the son of the fearless king (Abhaya) 1677 Nyagrodha+ and the rest; Srikutaka (or, Sri 1 It would be curious, if this translation were absolutely certain, to find that Asvaghosha had heard of angels with 'wings.' In the sculptures the Devas are represented as ordinary mortals. The Chinese may, however, simply mean 'accompanying him, as if on wing,' i.e. following him through the air. * That is, at Sankisa (Sankasya), (see the Archaeological Survey of India, 1862-1863.] 8 This I suppose is the physician Givaka. The names of many of the persons in the context may be found in Spence Hardy, M. B., passim. * For Nyagrodha, see M. B., p. 39. (19) Digitized by Google

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242 FO-SHO-HING-TSAN-KING. IV, 21. guptaka), Upali the Nirgrantha ?, (all these) were thoroughly converted. 1678 So also the king of Gandhara, whose name was Fo-kia-lo (Pudgala ?); he, having heard the profound and excellent law, left his country and became a recluse. 1679 So also the demons Himapati and Vatagiri, on the mountain Vibhara, were subdued and converted; 1680 The Brahmakarin Prayan(tika), on the mountain Vagana (Po-sha-na), by the subtle meaning of half a gatha, he convinced and caused to rejoice in faith; 1681 The village of Danamati (Khanumat) 2 had one Katadanta, the head of the twice-born (Brahmans); at this time he was sacrificing countless victims; 1682 Tathagata by means (upaya, expedients) converted him, and caused him to enter the true path. On Mount Bhatika>> (?) a heavenly being of eminent distinction, 1683 Whose name was Pankasikha', receiving the law, attained Dhyana 5; in the village of Vainu 1 For Upali the Nirgrantha, see M. B., p. 267. The village Danamati must be the same as that called Khanumat by Spence Hardy, M. B., p. 271. . For this event, see Spence Hardy's M. B., p. 288. He calls the mountain or rock by the name of Wedi. * For Pankasikha and his conversion, see M. B., p. 289; also Fa-hien, cap. xxviii. (I may here correct my translation of the passage in my 'Buddhist Pilgrims' (p. 110), instead of each one possessing a five-stringed lute,' it should be attended by the divine musician Pankasikha.'] For Pankasikha, see Childers' Pali Dict., sub voce Pancasikho; also Eitel's Handbook. * Or attained rest, or a fixed mind. Digitized by Google

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IV, 21. WORK OF CONVERSION. 243 shta, he converted the mother of the celebrated Nanda'; 1684 In the town of Ankavari (Agratavi), he subdued the powerful (mahabala) spirit; Bhanabhadra (patala), Sronadanta; 1685 The malevolent and powerful Nagas, the king of the country and his harem, received together the true law, as he opened to them the gate of immortality (sweet dew). 1686 In the celebrated Viggi village (or in the village Paviggi) Kina and Sila, earnestly seeking to be born in heaven, he converted and made to enter the right path; 1687 The Angulimala, in that village of Sumu, through the exhibition of his divine power, he converted and subdued; 1688 There was that noble's son, Purigivana, rich in wealth and stores as Punavati (punyavatt?), 1689 Directly he was brought to Buddha (Tathagata) accepting the doctrine, he became vastly liberal. So in that village of Padatti he converted the celebrated Patali (or, Potali), 1690 And also Patala, brothers, and both demons. In Bhidhavali (Pi-ti-ho-fu-li) there were two Brahmans, 1691 One called Great-age (Mahayus ?), the other Brahma-age (Brahmayus ?). These by the power of a discourse he subdued, and caused them to attain knowledge of the true law; 1692 The mother of Nanda was Pragapati; for her conversion, see M. B., p. 307. She was the foster-mother of Buddha. For the history of the conversion of the Angulimala, see M. B., p. 249. R2 Digitized by Google

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244 FO-SHO-HING-TSAN-KING. IV, 21. When he came to Vaisalt, he converted all the Raksha demons, and the lion (Simha) of the Likkhavis, and all the Likkhavis, 1693 Sakal the Nirgrantha, all these he caused to attain the true law. Hama kinkhava had a demon Potala, I694. And another Potalaka (in) Potalagama (these he converted]. Again he came to Mount Ala, to convert the demon Alava, 1695 And a second called Kumara, and a third Asidaka; then going back to Mount Gaga (Gayastrsha) he converted the demon Kangana, 1696 And Kamo (kin-mau) the Yaksha, with the sister and son. Then coming to Benares, he converted the celebrated Katyayana; 1697 Then afterwards going, by his miraculous power, to Sruvala (Sou-lu-po-lo), he converted the merchants Davakin and Nikin (?), 1698 And received their sandal-wood hall, exhaling its fragrant odours till now. Going then to Mahivati, he converted the Rishi Kapila, 1699 And the Muni remained with him ; his foot stepping on the stone, the thousand-spoked twin-wheels appeared, which never could be erased. 1700 Then he came to the place Po-lo-na (Prana), where he converted the demon Po-lo-na; coming to the country of Mathura, he converted the demon Godama (Khadama ?); 1701 In the Thurakusati (? neighbourhood of Mathura) For Saka the Nirgrantha, see M. B., p. 255; also Dhammapada from the Chinese, p. 126. . That is, Mahakatyayana. There was another Katyayana, mentioned by Hiouen Thsang, who lived 300 years after the Nirvana. Digitized by Google

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IV, 21. WORK OF CONVERSION. 245 he also converted Pinda pala (or, vara); coming to the village of Vairanga, he converted the Brahman; 1702 In the village of Kala masa (or Kramasa), he converted Savasasin, and also that celebraied Agirivasa. 1703 Once more returning to the Sravast country, he converted the Gautamas Gatisruna and Dakatili; 1704 Returning to the Kosala country, he converted the leaders of the heretics Vakrapali (or, Vikravari) and all the Brahmakarins. 1705 Coming to Satavaka, in the forest retreat, he converted the heretical Rishis, and constrained them to enter the path of the Buddha Rishi. 1706 Coming to the country of Ayodhya, he converted the Demon Nagas; coming to the country of Kimbila, he converted the two Nagaragas; 1707 One called Kim bila, the other called Kalaka. Again coming to the Vaggi country, he converted the Yaksha demon, 1708 Whose name was Pisha', the father and mother of Nagara, and the great noble also, he caused to believe gladly in the true law. 1709 Coming to the Kausambt country, he converted Goshira?, and the two Upastkas, Vaguttara 1710 And her companion Uvart; and besides these, many others, one after the other. Coming to the * Pi-sha, i.e. Vaisravana, the Regent of the North : converted by Buddha. For Goshira, see Jul. II, 285; Fa-hien cap. xxxiv. Digitized by Google

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246 FO-SHO-HING-TSAN-KING. IV, 21. country of Gandhara he converted the Naga A palala?; 1711 Thus in due order all these air-going, waterloving natures he completely converted and saved, as the sun when he shines upon some dark and sombre cave. 1712 At this time Devadatta?, seeing the remarkable excellences of Buddha, conceived in his heart a jealous hatred ; losing all power of thoughtful abstraction, 1713 He ever plotted wicked schemes, to put a stop to the spread of the true law; ascending the Gridhrakuta (Ghiggakuta) mount he rolled down a stone to hit Buddha s; 1714 The stone divided into two parts, each part passing on either side of him. Again, on the royal highway he loosed a drunken, vicious elephant"; 1715 With his raised trunk trumpeting as thunder (he ran), his maddened breath raising a cloud around him, his wild pace like the rushing wind, to be avoided more than the fierce tempest; 1716 His trunk and tusks and tail and feet, when touched only, brought instant death. (Thus he ran) through the streets and ways of Ragagriha, madly wounding and killing men; 1717 Their corpses lay across the road, their brains 1 For the conversion of Apalala, see Jul. II, 135. * Devadatta, the envious; he was the son of Suprabuddha, the father-in-law of Buddha, M. B., p. 61. * This event is related by Fa-hien, cap. xxix, p. 115 (Buddhist Pilgrims). Fa-hien says, 'The stone is still there,' but he does not say that it was divided. See also M. B., p. 383, where the account somewhat differs. . This story of the drunken elephant is related in nearly all the lives of Buddha.' The sculptures at Amaravati and Barahut also include this episode. See also F-hien, p. 113 Digitized by Google

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IV, 21. ESCAPING THE DRUNKEN ELEPHANT. 247 and blood scattered afar. Then all the men and women filled with fear, remained indoors; 1718 Throughout the city there was universal terror, only piteous shrieks and cries were heard; beyond the city men were running fast, hiding themselves in holes and dens. 1719 Tathagata, with five hundred followers, at this time came towards the city; from tops of gates and every window, men, fearing for Buddha, begged him not to advance; 1720 Tathagata, his heart composed and quiet, with perfect self-possession, thinking only on the sorrow caused by hate, his loving heart desiring to appease it, 1721 Followed by guardian angel-nagas, slowly approached the maddened elephant. The Bhikshus all deserted him ?, Ananda only remained by his side; 1722 Joined by every tie of duty, his steadfast nature did not shake or quail. The drunken elephant, savage and spiteful, beholding Buddha, came to himself at once, 1723 And bending, worshipped at his feet? just as a mighty mountain falls to earth. With lotus hand the master pats his head, even as the moon lights up a flying cloud. 1724 And now, as he lay crouched before the master's feet, on his account he speaks some sacred words: 'The elephant cannot hurt the mighty dragon", hard it is to fight with such a one; 1725 * It is said, in the later accounts, that they rose into the air.' . See Tree and Serpent Worship, plate lviii; also Burgess' Westem Caves, plate xvii. Buddha was also called the great Naga or dragon. Digitized by Google

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248 FO-SHO-HING-TSAN-KING. IV, 21. The elephant desiring so to do will in the end obtain no happy state of birth ; deceived by lust, anger, and delusion, which are hard to conquer, but which Buddha has conquered. 1726 Now, then, this very day, give up this lust, this anger and delusion! You! swallowed up in sorrow's mud! if not now given up, they will increase yet more and grow.' 1727 The elephant, hearing Buddha's words, escaped from drunkenness, rejoiced in heart; his mind and body both found rest, as one athirst (finds joy) who drinks of heavenly dew. 1628 The elephant being thus converted, the people around were filled with joy; they all raised a cry of wonder at the miracle, and brought their offerings of every kind. 1729 The scarcely-good arrived at middle-virtue, the middling-good passed to a higher grade, the unbelieving now became believers, those who believed were strengthened in their faith. 1730 Agatasatru, mighty king, seeing how Buddha conquered the drunken elephant, was moved at heart by thoughts profound; then, filled with joy, he found a twofold growth of piety. 1731 Tathagata, by exercise of virtue, exhibited all kinds of spiritual powers; thus he subdued and harmonised the minds of all, and caused them in due order to attain religious truth; 1732 And through the kingdom virtuous seeds were sown, as at the first when men began to live (i. e. were first created). But Devadatta, mad with rage, because he was ensnared by his own wickedness, 1733 Digitized by Google

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IV, 22. THE LADY AMRA SEES BUDDHA. 249 At first by power miraculous able to fly, now fallen, dwells in lowest hell". 1734 Varga 22. THE LADY AMRA (AMRAPALI) SEES BUDDHA. The lord of the world having finished his wide work of conversion conceived in himself a desire (heart) for Nirvana. Accordingly proceeding from the city of Ragagriha, he went on towards the town of Pa-lin-fo (Pataliputra) : 1735 Having arrived there, he dwelt in the famous Patali ketiya! Now this (town of Pataliputra) is For a full account of the deeds and punishment of Devadatta, see M. B., pp. 328, 329. We are told that Suprabuddha, the father of Devadatta, also went to hell, M. B., p. 339 seq. * This lady is called Ambapall, the courtezan, in the southern records. * Pataliputra, so called, as it seems, from a flower, patali (Bignonia suaveolens). It was otherwise called Kusumapura, 'the city of flowers.' The Palimbothra of the Greeks, Arrian, Hist. Ind. p. 324 (ed. Gronovii); supposed to be the modern Patna. The story found in the text, viz. that the place was an unfortified village or frontier station of Magadha when Buddha was seventy-nine years old, compared with the statement that in the time of Megasthenes it was one of the largest and most prosperous towns of India (Arrian, as above), seems to show that some considerable time had elapsed between the Nirvana and the period of the Greek conquest. It is singular however (as I stated in Buddhist Pilgrims, p. lxiv) that Fa-bien in his account of this town (cap. xxvii) makes no allusion to the Buddhist council said to have been held there under Dharma soka. (For further notice of Pataliputra, compare Sacred Books of the East, vol. xi, pp. 16, 17; also Bigandet, p. 267, and Spence Hardy, passim.) * There is no mention of the Patali ketiya (unless the rest-house is the same as the Ketiya hall) in the Maha-parinibbana-Sutta, but in Bigandet, p. 257, it is stated that the people prepared the dzeat,' or hall, for his use. This dzeat' had been erected by Digitized by Google

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250 FO-SHO-HING-TSAN-KING. IV, 22. the frontier town of Magadha, defending the outskirts of the country. 1736 Ruling the country was a Brahman1 of wide renown and great learning in the scriptures (saetras); and (there was also) an overseer of the country, to take the omens of the land with respect to rest or calamity. 1737 At this time the king of Magadha sent to that officer of inspection (overseer) a messenger to warn and command him to raise fortifications in the neighbourhood (round) of the town for its security and protection. 1738 And now the lord of the world, as they were raising the fortifications, predicted that in consequence of the Devas and spirits who protected and kept (the land), the place should continue strong and free from calamity (destruction). 1739 king Agatasatru for receiving the Likkhavi princes of Vaisali, who had come to a conference at this place to settle their affairs with the king. This hall is probably represented at Aganta, Cave xvi (see Burgess' Report, vol. i, plate xiii, fig. 2; also Mrs. Speirs' Ancient India, P. 197); at least it would seem so from the exact account left us of the position Buddha took on this occasion, 'he entered the hall and took his seat against the central pillar of the hall' (Rhys Davids and Bigandet in loc.) Does this hall, built by king Agatasatru, and called in our text a 'Ketiya hall,' bear any resemblance to a Basilica ? 1 Rhys Davids (Sacred Books of the East, vol. xi, p. 18) tells us that the chief magistrates of Magadha Sunidha and Vassakara were building a fortress at Pataligama to repel the Vaggians;' I have therefore in my translation supposed the 'ku kwo' and the 'yang kwan' to be the two officers referred to. It would seem that these titles 'ruling the country' and 'overseer' were recognised at the time. The text, however, would bear another translation, making the Brahman ruler the same as the omen-taking overseer. Digitized by Google

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IV, 22. THE LADY AMRA SEES BUDDHA. 251 On this the heart of the overseer greatly rejoiced", and he made religious offerings to Buddha, the law, and the church. Buddha now leaving the city gate went on towards the river Ganges. 1740 The overseer from his deep reverence for Buddha named the gate (through which the lord had passed) the 'Gautama gate?' Meanwhile the people all by the side of the river Ganges went forth to pay reverence to the lord of the world. 1741 They prepared for him every kind of religious offering, and each one with his gaudy boat (deco rated boat)s invited him to cross over. The lord of the world, considering the number of the boats, feared lest by an appearance of partiality in accepting one, he might hurt the minds of all the rest. 1742 Therefore in a moment by his spiritual power he transported himself and the great congregation (across the river), leaving this shore he passed at once to that, 1743 Signifying thereby the passage in the boat of wisdom * (from this world to Nirvana), a boat large enough to transport all that lives (to save the world), even as without a boat he crossed without hindrance the river (Ganges). 1744 1 The account here given is less exact than that of the Mahaparinibbana-Sutta, and it would seem as if it were borrowed from a popular form of that work. This is in agreement with the Southern account (see Rhys Davids, Sacred Books of the East, vol. xi, p. 21). There is no mention here made of the river being 'brimful and overflowing' as in the Southern books, nor of the search for rafts of wood or basket-work. * Compare the account given.by Rhys Davids (Sacred Books of the East, vol. xi, p. 21) and the verse or song there preserved. Digitized by Google

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252 FO-SHO-HING-TSAN-KING. IV, 22. Then all the people on the bank of the river, with one voice, raised a rapturous shout', and all declared this ford should be called the Gautama ford. 1745 As the city gate is called the Gautama gate, so this Gautama ford is so known through ages; and shall be so called through generations to come S. 1746 Then Tathagata, going forward still, came to that celebrated Kulis village, where he preached and converted many; again he went on to the Nadi * village, 1747 Where many deaths had occurred among the people. The friends of the dead then came to the lord) and asked, 'Where have our friends and relatives deceased, now gone to be born, after this life ended ?' 1748 Buddha, knowing well the sequence of deeds, answered each according to his several case. Then going forward to Vaisalio, he located himself in the Amra grove? 1749 The celebrated Lady Amra, well affected to Buddha, went to that garden followed by her waiting 1 Or rather shouted out, "miraculous !") ? Is there any name corresponding to the 'Gautama' ford known near Patna? * No doubt the same as Kofigama (op. cit., p. 23) called Kantikama by Bigandet, p. 259. * Come, Ananda, let us go to the villages of Nadika,' Rhys Davids, p. 24. 6 The names of the dead are given in the Pali; the account here is evidently an abstract only. o 'Come, Ananda, let us go on to Vesali,' Rh. D., p. 28. 7 And there at Vesali the Blessed One stayed at Ambapali's grove,' Rh. D., p. 28. Digitized by Google

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IV, 22. THE LADY AMRA SEES BUDDHA. 253 women, whilst the children from the schools 1 paid her respect. 1750 Thus with circumspection and self-restraint, her person lightly and plainly clothed, putting away all her ornamented robes and all adornments of scent and flowers, 1751 As a prudent and virtuous woman goes forth to perform her religious duties, so she went on, beautiful to look upon, like any Devi in appearance. 1752 Buddha seeing the lady in the distance approaching, spake thus to all the Bhikshus?: 'This woman is indeed exceedingly beautiful, able to fascinate the minds (feelings) of the religious; 1753 Now then, keep your recollection straight I let wisdom keep your mind in subjection! Better fall into the fierce tiger's mouth, or under the sharp knife of the executioner, 1754 "Than to dwell with a woman and excite in yourselves lustful thoughts. A woman is anxious to exhibit her form and shapes, whether walking, standing, sitting, or sleeping. 1755 'Even when represented as a picture, she desires most of all to set off the blandishments of her beauty, and thus to rob men of their steadfast heart! How then ought you to guard yourselves ? 1756 "By regarding her tears and her smiles as enemies, her stooping form, her hanging arms, and all her disentangled hair as toils designed to entrap man's heart. 1757 * So I translate ts'iang tsin; it may mean grown-up scholars, however, or students' This sermon against woman's wiles' is not found in the Pali. 8 Tsz't'ai, her bewitching movements or airs. Digitized by G Digitized by Google

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254 FO-SHO-HING-TSAN-KING. IV, 22. *Then how much more (should you suspect) her studied, amorous beauty! when she displays her dainty outline, her richly ornamented form, and chatters gaily with the foolish man! 1758 "Ah, then! what perturbation and what evil thoughts, not seeing underneath the horrid, tainted shape, the sorrows of impermanence, the impurity, the unreality! 1759 Considering these as the reality, all lustful thoughts die out; rightly considering these, within their several limits, not even an Apsaras would give you joy. 1760 ' But yet the power of lust is great with men, and is to be feared withal; take then the bow of earnest perseverance, and the sharp arrow points of wisdom, 1761 Cover your head with the helmet of rightthought, and fight with fixed resolve against the five desires. Better far with red-hot iron pins bore out both your eyes, 1762 Than encourage in yourselves lustful thoughts, or look upon a woman's form with such desires. Lust beclouding a man's heart, confused with woman's beauty, 1763 *The mind is dazed, and at the end of life that man must fall into an "evil way." Fear then the sorrow of that "evil way!" and harbour not the deceits of women. 1764 *The senses not confined within due limits, and the objects of sense not limited as they ought to be, lustful and covetous thoughts grow up between the two, because the senses and their objects are unequally yoked. 1765 'Just as when two ploughing oxen are yoked Digitized by Google

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IV, 22. THE LADY AMRA SEES BUDDHA. 255 together to one halter and cross-bar, but not together pulling as they go, so is it when the senses and their objects are unequally matched. 1766 Therefore, I say, restrain the heart, give it no unbridled license.' Thus Buddha, for the Bhikshus' sake, explained the law in various ways. 1767 And now that Amra lady gradually approached the presence of the lord; seeing Buddha seated beneath a tree, lost in thought and wholly absorbed by it, 1768 She recollected that he had a great compassionate heart, and therefore she believed he would in pity receive her garden grove. With steadfast heart and joyful mien and rightly governed feelings, 1769 Her outward form restrained, her heart composed, bowing her head at Buddha's feet, she took her place as the lord bade her, whilst he in sequence right declared the law: 1770 Your heart (O lady!) seems composed and quieted, your form without external ornaments; young in years and rich, you seem well-talented as you are beautiful. 1771 That one, so gifted, should by faith be able to receive the law of righteousness is, indeed, a rare thing in the world! The wisdom of a master', derived from former births, enables him to accept the law with joy, this is not rare ; 1772 'But that a woman, weak of will, scant in wisdom, deeply immersed in love, should yet be able to de. light in piety, this, indeed, is very rare. 1773 "A man born in the world, by proper thought comes to delight in goodness, he recognises the * That is, of a man. Digitized by Google

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256 FO-SHO-HING-TSAN-KING. IV, 22. impermanence of wealth and beauty, and looks upon religion as his best ornament. 1774 He feels that this alone can remedy the ills of life and change the fate of young and old; the evil destiny that cramps another's life cannot affect him, living righteously; 1775 Always removing that which excites desire, he is strong in the absence of desire; seeking to find, not what vain thoughts suggest, but that to which religion points him. 1776 Relying on external help, he has sorrow; selfreliant, there is strength and joy. But in the case of woman, from another comes the labour, and the nurture of another's child. 1777 *Thus then should every one consider well, and loath and put away the form of woman. Amra the lady, hearing the law, rejoiced. 1778 Her wisdom strengthened, and still more enlightened, she was enabled to cast off desire, and of herself dissatisfied with woman's form, was freed from all polluting thoughts. 1779 Though still constrained to woman's form, filled with religious joy, she bowed at Buddha's feet and spoke: 'Oh! may the lord, in deep compassion, receive from me, though ignorant, 1780 *This offering, and so fulfil my earnest vow.' Then Buddha knowing her sincerity, and for the good of all that lives, 1781 Silently accepted her request, and caused in her full joy, in consequence; whilst all her friends attentive, grew in knowledge, and, after adoration, went back home. 1782 Digitized by Google

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V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 257 KIOUEN V. VARGA 23. BY SPIRITUAL POWER FIXING HIS (TERM OF) YEARS ? At this time the great men among the Likkhavis ?, hearing that the lord of the world had entered their country and was located in the Amra garden, 1783 (Went thither) riding in their gaudy chariots with silken canopies and clothed in gorgeous robes, both blue and red and yellow and white, each one with his own cognizance. 1784 Accompanied by their body guard surrounding them, they went; others prepared the road in front; and with their heavenly crowns and flower-bespangled robes (they rode), richly dight with every kind of costly ornament. 1785 Their noble forms resplendent increased the glory of that garden grove; now taking off the five dis * This title may also be rendered, 'By spiritual power stopping his years of life.' It probably refers to the incident related by Mr. Rhys Davids (Sacred Books of the East, vol. xi, p. 35), 'Let me now, by a strong effort of the will, bend this sickness down and keep my hold on life till the allotted time be come.' There is no mention, however, in the text of Buddha's sickness, which caused the determination here referred to. The sickness is mentioned in the Chinese copy of the Parinirvana Satra, which in the main agrees with the Pali. * The Likkhavis were residents of Vaisalf. I have shown elsewhere (Journal of the R. A. S., Jan. 1882) that they were probably of Scythic origin. The account given in the text of their gorgeous chariots, cognizances, &c. is quite in keeping with the customs of the Northern nations. The account given in the Maha-parinibbanaSutta is in agreement with the text (Sacred Books of the East, vol. xi, p. 31). (19] Digitized by Google

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258 FO-SHO-HING-TSAN-KING. V, 23. tinctive ornaments, alighting from their chariots, they advanced afoot. 1786 Slowly thus with bated breath, their bodies reverent (they advanced). Then they bowed down and worshipped Buddha's foot?, and, a great multitude, they gathered round the lord, shining as the sun's disc, full of radiance. 1787 (There was) the lion Likkhavio, among the Likkhavis the senior, his noble form (bold) as the lion's, standing there with lion eyes, 1788 But without the lion's pride, taught by the Sakya lion* (who thus began): 'Great and illustrious personages, famed as a tribe for grace and comeliness! 1789 'Put aside, I pray, the world's high thoughts, and now accept the abounding lustre' of religious teaching. Wealth and beauty, scented flowers and ornaments like these, are not to be compared for grace with moral rectitude! 1790 1 These five distinctive ornaments were, probably, crowns, earrings, necklets, armlets, and sandals. 9 The worship of the foot of Buddha is exemplified in many of the plates of the Sanchi and Amaravati sculptures, where we see worshippers adoring the impression of his foot on the stool before the throne (plates lviii, lxxi, &c.) . This and following lines are somewhat obscure, as it is not plain whether the reference is to one, or all the Likkhavis. I have preferred to refer it to one of them, the chief or leader; for so we read in Spence Hardy's Manual, p. 282: "A number of the Lichawi princes then went to the king (i. e. the chief of their tribe), whose name was Maha-li.' It would seem as if li' were a component part of the name Likkhavi, and meant a lion,'--the chief would then be 'the great lion.' Compare the root 'ur' in the Assyrian urmakh, 'great lion;' and the Hebrew layish,' a great or strong lion.' * The Sakya lion was Buddha, the lion of the Sakyas (Sakyasimha). * The abounding lustre,' that is, the additional glory or lustre of religion. The sermon appears to be addressed principally against pride of person, and anger. Digitized by Google

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V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 259 Your land productive and in peaceful quiet-this is your great renown; but true gracefulness of body and a happy people depend upon the heart wellgoverned. 1791 'Add but to this a reverent (joyful) feeling for religion, then (a people's) fame is at its height! a fertile land and all the dwellers in it, as a united body, virtuous ?! 1792 To-day then learn this virtue, cherish with carefulness the people, lead them as a body in the right way of rectitude 3, even as the ox-king leads the way across the river-ford. 1793 'If a man with earnest recollection ponder on things of this world and the next, he will consider how by right behaviour * (right morals) he prepares, as the result of merit, rest in either world. 1794 'For all in this world will exceedingly revere him, his fame will spread abroad through every part, the virtuous will rejoice to call him friend, and the outflowings of his goodness will know no bounds for ever. 1795 The precious gems found in the desert wilds are all from earth engendered ; moral conduct, likewise, as the earth, is the great source of all that is good 6. 1796 1 Much of this discourse seems to refer to the fertility of the land occupied by these Likkhavis in the valley of the Ganges, and to their good rules of government. The character of their government is alluded to in pp. 3, 4, Sacred Books of the East, vol. xi. The symbol 'tih,' which I have translated by virtue,' means quality' (guna) or 'lustre' (tegas). * The literal rendering of this line is lead the body of them all in the clear and right (path).' * Right behaviour, right morality, here refer to the Buddhist rules of right conduct (sila). * All that is illustrious (shen). S 2 Digitized by Google

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260 FO-SHO-HING-TSAN-KING. V, 23. By this, without the use of wings, we fly through space, we cross the river needing not a handy boat; but without this a man will find it hard indeed to cross (the stream of) sorrow (or, stay the rush of sorrow). 1797 As when a tree with lovely flowers and fruit, pierced by some sharp instrument, is hard to climb, so is it with the much-renowned for strength and beauty, who break through the laws of moral rectitude! 1798 'Sitting upright in the royal palace (the palace of the conqueror) the heart of the king was grave and majestic 1; with a view to gain the merit of a pure and moral life, he became a convert of a great Rishi. 1799 "With garments dyed and clad with hair, shaved, save one spiral knot* (he led a hermit's life), but, as he did not rule himself with strict morality, he was immersed in suffering and sorrow. 1800 'Each morn and eve he used the three ablutions, sacrificed to fire and practised strict austerity, let his body be in filth as the brute beast, passed through fire and water, dwelt amidst the craggy rocks, 1801 Inhaled the wind, drank from the Ganges' stream, controlled himself with bitter fasts--but all! far short of moral rectitude: 1802 : 1 This line is difficult ; I was prepared to regard Datu as a proper name. Dr. Legge, however, has kindly suggested the translation in the text. But who is the king referred to? "The spiral knot of hair may be seen in many of the sculptures (e. g. plate lxx, Tree and Serpent Worship). This is a free rendering, I have supposed that the description throughout refers to the king' alluded to above; this line may mean, '(he did all this) having put aside right morals.' Digitized by Google

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V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 261 For though a man inure himself to live as any brute, he is not on that account a vessel of the righteous law?; whilst he who breaks the laws of right behaviour invites detraction, and is one no virtuous man can love; 1803 His heart is ever filled (ever cherishes) with boding fear, his evil name pursues him as a shadow. Having neither profit nor advantage in this world, how can he in the next world reap content (rest)? 1804 "Therefore the wise man ought to practise pure behaviour (morals); passing through the wilderness of birth and death, pure conduct is to him a virtuous guide. 1805 From pure behaviour comes self-power, which frees a man from (many) dangers ; pure conduct, like a ladder, enables us to climb to heaven. 1806 Those who found themselves on right behaviour, cut off the source of pain and grief; but they who by transgression destroy this mind, may mourn the loss of every virtuous principle. 1807 "(To gain this end)? first banish every ground of * A vessel of righteousness. "I have supplied this, although the sentence would make complete sense without it. In the context every ground of self' ('ngo sho) seems to refer to the aim after selfish ends. The sermon from this point refers to pride of self,' and its evil consequences; in the latter portion he joins hatred or anger with pride; the whole reminds us of Milton's description : Round he throws his baleful eyes That witnessed huge affliction and dismay Mixed with obdurate pride and steadfast hate.' Paradise Lost, I, 57, 58. Whilst the war of Devas and Asuras is just Milton's idea when he says, Digitized by Google

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262 FO-SHO-HING-TSAN-KING. V, 23. "self;" this thought of "self" shades every lofty (good) aim, even as the ashes that conceal the fire, treading on which the foot is burned. 1808 Pride and indifference shroud this heart, too, as the sun is obscured by the piled-up clouds; supercilious thoughts root out all modesty of mind, and sorrow saps the strongest will. 1809 (As) age and disease waste youthful beauty, (so) pride of self destroys all virtue; the Devas and Asuras, thus from jealousy and envy, raised mutual strife. 1810 The loss of virtue and of merit which we mourn proceeds from "pride of self," throughout; and as I am a conqueror (Gina) amid conquerors, so he who (they who) conquers self, is one with me. 1811 "He who little cares to conquer self, is but a foolish master; beauty (or, earthly things), family renown (and such things), all are utterly inconstant, and what is changeable can give no rest of interval ? 1812 Storming fury rose And clamour, such as heard in heaven till now Was never.' Ibid. VI, 207-209. 1 Here there is allusion to Buddha's name 'Deva among Devas.' The construction of these sentences is obscure on account of the varied use of the word 'I' ('ngo); this symbol is used sometimes, as in the line under present consideration, as a pronoun, but in the next line it means the evil principle of self.' I have found it difficult to avoid comparing this use of the word 'I,' meaning the evil self,' with the phrase the 'carnal mind.' The question, in fact, is an open one, whether the Buddhist teaching respecting the non-existence of 'I,' i.e. a personal self or soul, may not justly be explained as consisting in the denial of the reality of the 'carnal self.' I should like to translate it no interval of rest,' but it seems to Digitized by Google

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V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 263 'If in the end the law of entire destruction (is exacted) what use is there in indolence and pride ? Covetous desire (lust) is the greatest (source of sorrow, appearing as a friend in secret 'tis our enemy. 1813 As a fierce fire excited from within (a house), so is the fire of covetous desire: the burning flame of covetous desire is fiercer far than fire which burns the world (world-fire). 1814 'For fire may be put out by water in excess, but what can overpower the fire of lust? The fire which fiercely burns the desert grass (dies out), and then the grass will grow again; 1815 But when the fire of lust burns up the heart, then how hard for true religion there to dwell! for lust seeks worldly pleasures, these pleasures add to an impure karman"; 1816 'By this evil karman a man falls into perdition (evil way), and so there is no greater enemy to man than lust. Lusting, man gives way to amorous indulgence (lit. "lust, then it brings forth love"), by this he is led to practise (indulge in every kind of lustful longing; 1817 'Indulging thus, he gathers frequent sorrow (all sorrow, or accumulated sorrow, referring to the second of the "four truths"). No greater evil (excessive evil) is there than lust. Lust is a dire disease, and the foolish master stops (i.e. neglects) the medicine of wisdom. 1818 *(The study of) heretical books not leading to mean the only rest given is momentary, no rest from interval, i. e. constant change. 1 The impure karman is, of course, the power of evil (in the character) to bring about suffering by an evil birth. Dignized by Google

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264 FO-SHO-HING-TSAN-KING. V, 23. right thought, causes the lustful heart to increase and grow, for these books are not correct (pure) on the points of impermanency, the non-existence of self, and any object (ground) for "self?." 1819 But a true and right apprehension through the power of wisdom, is effectual to destroy that false desire (heretical longing), and therefore our object (aim or purpose) should be to practise this true apprehension. 1820 Right apprehension (views) once produced then there is deliverance from covetous desire, for a false estimate of excellency produces a covetous desire to excel, whilst a false view of demerit produces anger (and regret); 1821 But the idea of excelling and also of inferiority (in the sense of demerit) both destroyed, the desire to excel and also anger (on account of inferiority) are destroyed. Anger! how it changes the comely face, how it destroys the loveliness of beauty! 1822 'Anger dulls (clouds) the brightness of the eye (or, the bright eye), chokes all desire to hear the principles of truth, cuts and divides the principle of family affection, impoverishes and weakens every worldly aim? 1823 1 The meaning is, that heretical books, i. e. books of the Brahmans and so on, teach no sound doctrine as to the unreality of the world, the non-existence of a personal self,' and the impropriety of any personal selfish aim, and therefore not teaching these, men who follow them are taken up with the idea that there is reality in worldly pleasures, that there is a personal self capable of enjoying them, and that the aim after such enjoyment is a right aim. All this Buddha and his doctrine exclude. 'I am not sure whether this is a right translation, it appears rather to contradict Buddha's teaching about the unreality of the world; literally the line is this, it makes the world what is light and poor.' Digitized by Google

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V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 265 Therefore let anger be subdued, yield not (a moment) to the angry impulse (heart); he who can hold his wild and angry heart is well entitled "illustrious charioteer." 1824 'For men call such a one "illustrious team-breaker!" (who can) with bands restrain the unbroken steed; so anger not subdued, its fire unquenched, the sorrow of repentance burns like fire. 1825 'A man who allows wild passion to arise within, himself first burns his heart, then after burning adds the wind thereto which ignites the fire again, or not (as the case may be): 1826 The pain of birth, old age, disease, and death press heavily upon the world, but adding "passion" to the score, what is this but to increase our foes when pressed by foes ? 1827 'But rather, seeing how the world is pressed by throngs of grief, we ought to encourage in us loves (a loving heart), and as the world (all flesh) produces grief on grief, so should we add as antidotes unnumbered remedies.' 1828 . Tathagata, illustrious in expedients, according to 1 This expression and that in the verse preceding is allied to the Pali purisadammasarathi, trainer or breaker-in of the human steer,' the unconverted man being (as Childers says, Dict. sub voce puriso) like to a refractory bullock. In the Northern books the comparison generally refers to a 'breaker-in of horses,' derived doubtless from the associations of the Northern people (converts to Buddhism), who excelled in chariot racing. * The wind of repentance, the frequent sighs' and moans of penitence. * It seems to mean that the wind may sometimes revive the fire, but sometimes not. * This remedy of 'love' is a singular feature in the Buddhist doctrine. Dislized by Google

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266 FO-SHO-HING-TSAN-KING. V, 23 the disease, thus briefly spoke; even as a good physician in the world, according to the disease, prescribes his medicine. 1829 And now the Likkhavis, hearing the sermon preached by Buddha, arose forthwith and bowed at Buddha's feet, and joyfully they placed them on their heads?. 1830 Then they asked both Buddha and the congregation on the morrow to accept their poor religious offerings. But Buddha told them that already Amra (the lady) had invited him. 1831 On this the Likkhavis, harbouring thoughts of pride and disappointment?, (said): Why should that one take away our profit?' But, knowing Buddha's heart to be impartial and fair, they once again regained their cheerfulness. 1832 Tathagata, moreover, nobly (virtuously or illustriously) seizing the occasion (or, following the right plan), appeasing them, produced within a joyful heart; and so subdued, their grandeur of appearance came again, as when a snake subdued by charms glistens with shining skin. 1833 And now, the night being passed, the signs of dawn appearing, Buddha and the great assembly go to the abode of Amra, and having received her entertainment, 1834 They went on to the village of Pi-naus (Beluva), * Placing the foot on the head is a symbol of submission--the custom of putting relic-caskets on the head is illustrated in Tree and Serpent Worship, plate xxxviii. 3.We are outdone by this mango girl,' Sacred Books of the East, vol. xi, p. 31. 8. Now when the Blessed One had remained as long as he wished at Ambapali's grove, he addressed Ananda, and said, "Come, Digitized by Google

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V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 267 and there he rested during the rainy season; the three months' rest being ended, again he returned to Vaisalt, 1835 And dwelt beside the Monkey? Tank; sitting there in a shady grove, he shed a flood of glory from his person; aroused thereby, Mara Pisuna 1836 Came to the place where Buddha was, and with closed palms exhorted him thus: 'Formerly, beside the Nairangana river, when you had accomplished your true and steadfast aim, 1837 (You said), "When I have done all I have to do, then will I pass at once to Nirvana ;" and now you have done all you have to do, you should, as then you said, pass to Nirvana. 1838 Then Buddha spake to Pisuna 8 : 'The time of my complete deliverance is at hand, but let three months elapse, and I shall reach Nirvana.' 1839 Then Mara, knowing that Tathagata had fixed the time for his emancipation, his earnest wish being thus fulfilled, joyous returned to his abode in heaven". 1840 Ananda, let us go on to Beluva," Sacred Books of the East, vol. xi, p. 34. 1 The Markatahrada. . Here the description of Mara, with closed palms,' leaves no doubt that the figure in Tree and Serpent Worship (plate xxvi, fig. 1, 1st ed.) represents Mara in this scene,' requesting Buddha to depart.' It is satisfactory to know that the Buddhist idea of the appearance of the Wicked One' (Pisuna) was not in agreement with our modern conception of the form of Satan. He is here represented as a Deva, 'lord of the world of desires' (kamaloka). * Compare this account of Mara's appeal with Rhys Davids (Pali Suttas, p. 53). * His abode in heaven. He is represented in Tree and Serpent Worship (plate xxx, fig. 1) as standing on the platform above the Digitized by Google

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268 . FO-SHO-HING-TSAN-KING. V, 23. Tathagata, seated beneath a tree, straightway was lost in ecstasy, and willingly rejected his allotted years, and by his spiritual power fixed the remnant of his life. 1841 On this, Tathagata thus giving up his years, the great earth shook and quaked through all the limits of the universe; great flames of fire were seen around, 1842 The tops of Sumeru were shaken (fell), from heaven there rained showers of flying stones, a whirling tempest rose on every side, the trees were rooted up and fell, 1843 Heavenly music rose with plaintive notes, whilst angels for a time were joyless. Buddha rising from out his ecstasy, announced to all the world : 1844 Now have I given up my term of years; I live henceforth by power of Samadhi? (faith); my body like a broken chariot stands, no further cause of "coming" or of "going;" 1845 Completely freed from the three worlds, I go enfranchised, as a chicken from its egg.' 1846 VARGA 24. THE DIFFERENCES OF THE LIKKHAVIS. The venerable Ananda, seeing the earth shaking on every side, his heart was fearful and his hair erect; he asked the cause thereof of Buddha. 1847 Trayastrimsas heaven (where the Devas are worshipping the tiara),--this is his right place as lord of the world of desires. 1 Rhys Davids says samadhi corresponds to the Christian faith, Buddhist Suttas, p. 145. Digitized by Google

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V, 24. THE DIFFERENCES OF THE LIKKHAVIS. Buddha replied : 'Ananda! I have fixed three months to end my life, the rest of life I utterly give up; this is the reason why the earth is greatly shaken.' 1848 Ananda, hearing the instruction of Buddha, was moved with pity and the tears flowed down his face, even as when an elephant of mighty strength shakes (with a blow) the sandal-wood tree. 1849 Thus was (Ananda) shaken and his mind perturbed, whilst down (his cheeks) the tears, like drops of perfume, flowed; so much he loved the lord his master, so full of kindness (was he), and, as yet, not freed from earthly thoughts (desire)". 1850 Thinking then on these four things? alone, he gave his grief full liberty, nor could he master it, (but said), 'Now I hear the lord declare that he has fixed for good his time to die (Nirvana), 1851 ''My body fails, my strength is gone, my mind is dazed, my soul is all discordant, and all the words of truth forgotten; a wild deserted waste seems heaven and earth. 1852 Have pity! save me, master (lord of the world)! perish not so soon! Perished with bitter cold, I chanced upon a fire-forth with it disappeared. 1853 1 'Freedom from desire' (vitaraga) was the distinction of an Arhat; Ananda had not yet arrived at this condition. 3 These four things,' or, the things of the world; the four' denoting the four quarters,' that is, the world. This and the previous line may otherwise be translated, 'Have pity! save the world, O lord! from this so unexpected an end (of your life).' These and the succeeding comparisons represent the condition of Ananda in prospect of Buddha's death. Digitized by Google

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270 FO-SHO-HING-TSAN-KING. V, 24. 'Wandering amid the wilds of grief and pain, deceived, confused, I lost my way-suddenly a wise and prudent guide encountered me, but hardly saved from my bewilderment, he once more vanished. 1854 Like some poor man treading through endless mud, weary and parched with thirst, longs for the water, suddenly he lights upon a cool refreshing lake, he hastens to it-lo! it dries before him. 1855 *The deep blue, bright, refulgent eye", piercing through all the worlds, with wisdom brightens the dark gloom, the darkness (but) for a moment is dispelled ? 1856 As when the blade shoots through the yielding earth, the clouds collect and we await the welcome shower, then a fierce wind drives the big clouds away, and so with disappointed hope we watch the dried-up field ! 1857 'Deep darkness reigned for want of wisdom, the world of sentient creatures groped for light, Tathagata lit up the lamp of wisdom, then suddenly extinguished it-ere he had brought it out?' 1858 Buddha, hearing Ananda speaking thus, grieved at his words, and pitying his distress, with soothing accents and with gentle presence spake with purpose to declare the one true* law: 1859 * That is, the eye of Buddha, about which so much is said in the books. . Such appears to be the meaning of the passage, implying that the disappearance of darkness is but for a moment. Or, alas ! why bring it out! * The expression here, as in other cases, is a strong affirmative, the true law of truth,' 'the only true law;' the word 'law' means religious system. Digitized by Google

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V, 24. THE DIFFERENCES OF THE LIKRAAVIS. 271 'If men but knew their own' nature, they would not dwell (indulge) in sorrow; everything that lives, whate'er it be?, all this is subject to destruction's law; 1860 'I have already told you plainly, the law (nature) of things "joineds" is to "separate;" the principle of kindness and of love is not abiding, 'tis better then to reject this pitiful and doting heart. 1861 All things around us bear the stamp of instant change; born, they perish; no self-sufficiency); those who would wish to keep them long, find in the end no room for doing so. 1862 'If things around us could be kept for aye, and were not liable to change or separation, then this would be salvation" I where then can this be sought ? 1863 You, and all that lives, can seek in me this great deliverance ! That which you may all attain 1 (The character of) self-nature,' or as in the text. 8 All things that have a personal or individual existence.' It would be well to compare the spirit of this sermon with the old belief of the Veda, respecting the birth of the one nature' from which the visible world took shape (History of Ancient Sanskrit Literature by Max Muller, p. 561). It seems that the effort of Buddha was to transcend the time of the birth of this nature, and thus arrive at the condition of the original first cause, which 'breathed breathless;' in other words, this is the condition of Nirvana. * As in the concluding verse of the Vagrakkhedika Satra, 'taraka. timiram, &c. Analecta Oxoniensia, Aryan Series, vol. I, part i, P. 46. * Love' in the sense of parental love; or the love which produced the world. In the Rig-veda (according to Dr. Muir) the gods though spoken of as immortal are not regarded as unbeginning or selfexistent; see Journal of the Royal Asiatic Society, 1864, p. 63. * That is, there would be no need to seek salvation, for it would be already possessed. Digitized by Google

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272 FO-SHO-HING-TSAN-KING. V, 24. I have already told you, (and tell you) to the end. 1864 Why then should I preserve this body? The body of the excellent lawl shall long endure! I am resolved; I look for rest! This is the one thing needful?. 1865 So do I now instruct all creatures, and as a guide, not seen before, I lead them; prepare yourselves to cast off consciousness, fix yourselves well in your own island. 1866 Those who are thus fixed (mid-stream), with single aim and earnestness striving in the use of means, preparing quietly a quiet place, not moved by others' way of thinking, 1867 *Know well, such men are safe on the law's island, Fixed in contemplation, lighted by the lamp of wisdom, they have thus finally destroyed ignorance and gloom. Consider well the world's four bounds, 1868 'And dare to seek for true religion only; forget "yourself," and every "ground of self," the bones, the nerves, the skin, the flesh, the mucus, the blood that flows through every little vein; 1869 The body of the law' represents the teaching of the word of Buddha, which teaching is supposed to be accompanied with or attended by a living power, ever dwelling with the congregation of the faithful. * That which is wanting only resides in this.' * The Chinese siang' is equivalent to Sanskrit sangna, the third skandha (constituents of personal being). It is the receptive (subjective) power, in distinction to the perceptive power (vedana). Buddha denied the necessity of personal consciousness (i. e. of self-consciousness, or consciousness of self) as an element of life, i.e. life in the abstract. This idea of an island' (dvipa), fixed amid the running stream of life, is found in Dhammapada, verse 25. Digitized by Google

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V, 24. THE DIFFERENCES OF THE LIKKHAVIS. 273 Behold these things as constantly impure, what joy then can there be in such a body ? every sensation born from cause, like the bubble floating on the water. 1870 'The sorrow coming from (the consciousness of) birth and death and inconstancy, removes all thought of joy--the mind acquainted with the law of production', stability, and destruction, (recognises) how again and once again things follow or (succeed one another) with no endurance. 1871 'But thinking well about Nirvana?, the thought of endurance is for ever dismissed, (we see how) the samskarass from causes have arisen, and how these aggregates will again dissolve, all of them impermanent. 1872 The foolish man conceives the idea of "self," the wise man sees there is no ground on which to build the idea of "self," thus through the world he rightly looks and well concludes, 1873 All, therefore, is but evil (one perverse way)-- the aggregate amassed by sorrow must perish (in the end)! if once confirmed in this conviction, that man perceives the truth. 1874 * The law of production, stability, and destruction; this refers to the Buddhist theory of the successive stages in the development of the world. The world is produced from chaos, established for a period, and then destroyed; and this law is a perpetual one, extending through all space (the infinite systems of worlds) and through all time. Nirvana, quietness and extinction. The samskaras, the elements of being, i.e. individual being (for a full account of this term, see Childers' Pali Dict. sub voce). With regard to the use of the Chinese hing' for samskara, see Eitel, Handbook, sub samskara ; also consult Colebrooke, Hindu Philosophy, p. 254, and Burnouf (Introduction, pp. 504, 505, note 2). [19] Digitized by Google

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274 FO-SHO-HING-TSAN-KING. V, 24. *This body, too, of Buddha now existing (soon will) perish, the law is one and constant, and without exception. Buddha having delivered this excellent sermon, appeased the heart of Ananda. 1875 Then all the Likkhavis, hearing the report?, with fear and apprehension assembled in a body; devoid of their usual ornaments, they hastened to the place where Buddha was. 1876 Having saluted him according to custom, they stood on one side, wishing to ask him a question, but not being able to find words. Buddha, knowing well their heart, by way of remedy, in the right use of meansa, spake thus : 1877 'Now I perfectly understand that you have in your minds unusual thoughts, not referring to worldly matters, but wholly connected with subjects of religion ; 1878 And now you wish to hear from me, what may be known respecting the report about my resolve to terminate my life, and my purpose to put an end to the repetition of birth. 1879 'Impermanence is the nature of all that exists*, constant change and restlessness its conditions ; unfixed, unprofitable, without the marks of long endurance. 1880 In ancient days the Rishi kings, Vasishtha Rishi, 1 Hearing it,' in the original, i.e. hearing the report of Buddha's approaching death. *The right use of means' is the rendering of the Chinese 'fang pien,' the Sanskrit upaya; this term may mean by artifice,' or, 'by way of expedient;' but generally it refers to the use of means to an end, where the 'means' are evanescent and illusory; the end attained, lasting and real. Here we have the well-known Pali formula 'sabbe samkhara anikka.' Digitized by Google

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V, 24. THE DIFFERENCES OF THE LIKKHAVIS. 275 Mandhatri, the Kakravartin monarchs, and the rest, these and all others like them, 1881 The former conquerors (Ginas), who lived with strength. like Isvara, these all have long ago perished, not one remains till now; 1882 The sun and moon, Sakra himself, and the great multitude of his attendants, will all, without exception, perish ?; there is not one that can for long endure; 1883 * All the Buddhas of the past ages, numerous as the sands of the Ganges, by their wisdom enlightening the world, have all gone out as a lamp2; 1884 *All the Buddhas yet to come will also perish in the same way; why then should I alone be different? I too will pass into Nirvana ; 1885 'But as they prepared others for salvation, so now should you press forward in the path ; Vaisalt may be glad indeed, if you should find the way of rest! 1886 The world, in truth, is void of help, the "three worlds" not enough for joy-stay then the course of sorrow, by engendering a heart without desire. 1887 Give up for good the long and straggling (way of life), press onward on the northern tracks, step by That the gods were considered to be mortal appears, as Wilson says (Rig-veda, vol. i, p. 7 n), from the title (nara) given to them. Compare also Coxe, Mythol. II, p. 13, and Muir, Journal of the Royal Asiatic Society, 1864, p. 62. This idea of a lamp going out is a fundamental one as a definition of Nirvana (paggotassa nibbanam). Its meaning has been discussed by Professor Max Muller in his Introduction to Buddhaghosha's Parables (by Captain Rogers). . That is, the northern track of the sun. T2 Digitized by Google

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276 FO-SHO-HING-TSAN-KING. V, 24. step advance along the upward road, as the sun skirts along (approaches) the western' mountains. 1888 At this time the Likkhavis, with saddened hearts, went back along the way; lifting their hands to heaven and sighing bitterly: 'Alas! what sorrow this! His body like the pure gold mountain, the marks upon his person so majestic, ere long and like a towering crag he falls; not to live, then why not, "not to love 3 ?" 1890 The powers of birth and death, weakened awhile, the lord Tathagata, himself the fount (mother) of wisdom (appeared), and now to give it up and disappear! without a saviour now, what check to sorrow. 1891 The world long time endured in darkness, and men were led by a false light along the way-when lo! the sun of wisdom rose; and now, again, it fades and dies--no warning given. 1892 Behold the whirling waves of ignorance engulfing all the world! (Why is) the bridge or raft of wisdom in a moment cut away? 1893 "The loving and the great physician king (came) with remedies of wisdom, beyond all price, to heal the hurts and pains of men-why suddenly goes he away? 1894 *The excellent and heavenly flag of love adorned with wisdom's blazonry, embroidered with the dia The idea appears to be, that as the sun advances in his course, he approaches the western mountains as his true setting place, i. e. he approaches the equinoctial point. * This comparison of Buddha's body to the golden mountain (sumeru) is a very frequent one, and is probably allied in its origin with the idea of Bel, 'the great mountain' (sadu rabu). The sense is, 'if he dies, where is the proof of his love?' Digitized by Google

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V, 25. PARINIRVANA. 277 mond heart, the world not satisfied with gazing on it, 1895 The glorious flag of heavenly worship ?! Why in a moment is it snapped? Why such misfortune for the world, when from the tide of constant revolutions 1896 'A way of escape was opened--but now shut again! and there is no escape from weary sorrow!' Tathagata, possessed of fond and loving heart, now steels himself and goes away; 1897 He holds his heart so patient and so loving, and, like the Wai-ka-ni (Vakkani ?) flower, with thoughts cast down (irresolute) and tardy, he goes depressed along the road; 1898 Or like a man fresh from a loved one's grave, the funeral past and the last farewell taken, comes back (with anxious look). 1899 VARGA 25. PARINIRVANA. When Buddha went towards the place of his Nirvana, the city of Vaisalt was (as if) deserted, as when upon a dark and cloudy night the moon and stars withdraw their shining. 1900 The land that heretofore had peace, was now afflicted and distressed; as when a loving father dies, the orphan daughter yields to constant grief. 1901 Her personal grace unheeded, her clever skill but lightly thought of, with stammering lips she finds expression for her thoughts; how poor her brilliant wit and wisdom now! 1902 i Religious sacrifices. * That is, he restrains himself. Digitized by Google

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278 FO-SHO-HING-TSAN-KING. V, 25. Her spiritual powers (spirits ) ill regulated (without attractiveness), her loving heart faint (poor) and fickle (false), exalted high" but without strength, and all her native grace neglected (without rule) ; 1903 Such was the case at Vaisalt; all outward show 6 now fallen (sorry-looking), like autumn verdure in the fields bereft of water, withered up and dry; 1904 Or like the smoke of a half-smouldering? fire, or like those who having food before them yet forget to eat, so these forgot their common household 8 duties, and nought prepared they for the day's emergencies. 1905 Thinking thus on Buddha, lost in deep reflection, silent they sat nor spoke a word. And now the lion-Likkhavis ', manfully enduring their great sorrow, 1906 Shin-tung generally means 'spiritual (miraculous) powers,' but here it refers to the spirits' or 'good spirits,' i. e. the bearing or cheerful tone of mind. * Without dignity. That is, her heart capable of love now poor and estranged, i.e. incapable of earnest attachment. The symbol shing' denotes not only power' generally, and hence used for the Sanskrit gina,' but also a head-dress worn by females.' It thus corresponds with the Greek covoia (1 Cor. xi. 10). The phrase in the text may therefore mean 'her horn (head-dress) exalted, but bereft of power,' where there is a play on the second word ' lih' (power). o Dignified and yet no ruler.' & Outward glory. ? Like the smoking (ashes) of a fire put out. 8 Kung sz' may mean public and private,' or as in the text. * The difficulty here, as before, is to know whether one Likkhavi is referred to, or the whole clan. We may observe that there is an Accadian root 'lig' or 'lik,' meaning "lion.' Sayce, Assyrian Grammar, Digitized by Google

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V, 25. PARINIRVANA. 279 With flowing tears and doleful sighs, signifying thereby their love of kindred, destroyed for ever all their books of heresy, to show their firm adherence to the true lawl. 1907 Having put down all heresy (or heretics), they left it once for all? (never to return); severed from the world and the world's doctrines, convinced that non-continuance (impermanence) was the great disease (evil). 1908 (Moreover thus they thought) : 'The lord of men now enters the great quiet place (Nirvana), (and we are left) without support and with no saviour; the highest lord of "means" (means of saving men) is now about to extinguish all his glory in the finals place (of death). 1909 Now we indeed have lost our steadfast will, as fire deprived of fuel; greatly to be pitied is the world, now that the lord gives up his world-protecting (office), 1910 'Even as a man bereft of spiritual power (right reason) throughout the world is greatly pitied. Oppressed by heat we seek the cooling lake, nipped by the cold we use the fire; 1911 * But in a moment all is lost", the world is left without resource ; the excellent law (superlative 1 Khing-fa=saddharma. * The passage may possibly mean that they sent away all heretics from their city ; but the whole verse is obscure. * The 'final' or 'highest place. * This is a doubtful translation; the original is sih kwoh in, all openly or widely (gone).' o Without a place of refuge, or a lodging-place. The line literally translated is, All things that live, what refuge have they?' Digitized by Google .

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280 FO-SHO-HING-TSAN-KING. V, 25. law), indeed, is left, to frame the world anew, as a metal-caster frames anew his work! 1912 The world has lost its master-guide, and, men bereaved of him, the way is lost; old age, disease, and death, self-sufficient, now that the road is missed, pervade the world without a way. 1913 What is there now throughout the world equal to overcome the springs of these great sorrows ? The great cloud's rain alone can make the raging and excessive fire, that burns the world, go out. 1914 'So only he can make the raging fire of covetous desire go out; and now he, the skilful maker of comparisons, has firmly fixed his mind to leave the world! 1915 'And why, again, is the sword of wisdom, ever ready to be used for an uninvited friend (i. e. on behalf of the friendless), only like the draught of wine given to him about to undergo the torture and to die? 1916 Deluded by false knowledge the mass of living things are only born to die again; as the sharp knife divides the wood, so constant change divides the world. 1917 *The gloom of ignorance like the deep water, lust like the rolling billow, sorrow like the float 1 This is the idea, as it seems, of the original, implying that the law of Buddha alone was left to take the place of the teacher, * Tsz'-tsai, independent, without control. 3. Powerful in making comparisons, one of Buddha's characteristic names. The construction of these lines is unlike Chinese, and is evidently adapted from the Sanskrit original. * The sense seems to be that the sword of Buddha's wisdom, instead of rescuing the friendless, has only been used, as the executioner's draught, to lull the pain of death. Digitized by Google

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V, 25. PARINIRVANA. 281 ing bubbles, false views (heresy) like the Makara ? fish, 1918 (Amidst all these) the ship of wisdom only can carry us across the mighty sea. The mass of ills (diseases) are like the flowers of the (sorrow) tree, old age and all its griefs, the tangled boughs; 1919 'Death the tree's tap-root, deeds done in life the buds, the diamond sword of wisdom only strong enough to cut down the mundane tree! 1920 'Ignorance (is like) the burning fire-glass, covetous desire the scorching rays, the objects of the five desires the (dry) grass, wisdom alone the water to put out the fire. 1921 The perfect law, surpassing every law, having destroyed the gloom of ignorance, we see the straight road leading to quietness and rest, the end of every grief and sorrow. 1922 "And now the loving (one), converting men, impartial in his thoughts to friend or foe, the allknowing, perfectly instructed, even he is going to leave the world! 1923 'He with his soft and finely modulated voice, his compact body and broad shoulders, he, the great Rishi?, ends his life! Who then can claim exemption ? 1924 'Enlightened, now he quickly passes hence ! let ? A mythical sea monster (see for a probable representation of it, Bharhut Stapa, plate xxxiv, fig. 2). The great Rishi (Mahesi), even he has come to die, who then can claim exemption? It would seem, from this episode, that the Likkhavis were now convinced of the law of impermanence, and this was the lesson they most needed to learn, being of a proud and haughty disposition. Digitized by Google

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282 FO-SHO-HING-TSAN-KING. . V, 25. us therefore seek with earnestness the truth, even as a man meets with the stream beside the road, then drinks and passes on. 1925 'Inconstancy, this is the dreaded enemy, the universal destroyer-sparing neither rich nor poor ; rightly perceiving this and keeping it in mind, this man, though sleeping, yet is the only everwakeful.' 1926 Thus the Likkhavi lions, ever mindful of the Buddha's wisdom, disquieted with the pain of) birth and death, sighed forth their fond remembrance of the man-lion?. 1927 Retaining in their minds no love of worldly things, aiming to rise above the power of every lustful quality, subduing in their hearts the thought of light or trivial matters, training their thoughts (hearts) (to seek) the quiet, peaceful place; 1928 Diligently practising (the rules) of unselfish, charitable conduct; putting away all listlessness, they found their joy in quietness and seclusion, meditating only on religious truth. 1929 And now the all-wise (omniscient), turning his body round with a lion-turn, once more gazed upon Vaisalt, and uttered this farewell verse : 1930 1 That is, of Buddha, the lion of the Sakya tribe (Sakyasimha). There is here, of course, reference to the Likkhavi lion, as contrasted with the Sakya lion. It will be well to bear in mind that the beautiful pillar described by Stephenson, Cunningham, and others, found near the site of Vaisali, was surmounted by a lion.' * Tih, corresponding to guna. * In the text it is yuen shin, "his round or perfect body;' in Fa-hien the symbol is hwui,'turning' (cap. xxv). The passage in Fa-hien may be translated 'turning his body with a right-turn-look.' Here the passage is turning (yuen for hwui) his body with a lionturn;' in the Pali (Sacred Books of the East, vol. xi, p. 64) it is 'he Digitized by Google

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V, 25. PARINIRVANA. - 283 Now this, the last time this, I leave (wander forth from) Vaisali--the land where heroes live and flourish! Now am I going to die.' 1931 Then gradually advancing, stage by stage he came to Bhoga-nagara (Po-ki'a-shing), and there he rested in the Sala : grove, where he instructed all his followers (Bhikshus) in the precepts : 1932 Now having gone on high (ascended into heaven)" I shall enter on Nirvana : ye must rely upon the law (religious truth)--this is your highest, strongest, vantage ground. 1933 What is not found (what enters not) in Satra, or what disagrees with rules of Vinaya, opposing the one true system (of my doctrine), this must not be held by you(r). 1934 What opposes Dharma, what opposes Vinaya, or gazed at Vesali with an elephant look' (nagapalokitam), on which word Mr. Rhys Davids has an interesting note. The lion appears to be the favourite with Northern Buddhists, the elephant (naga) with the Southern. 1 Lih sse, generally translated * Mallas ;' in Fa-hien 'Kin kang lih sse' has been translated by Vagrapani (cap. xxiv), but this is not correct; it is singular that 'lih sse'-in old Chinese 'lik sse'should be applied as another term for Likkhavis. As stated above, lik is an Accadian root for lion'-is the Chinese symbol lik, strong, allied to this? * The stages according to the Pali (Sacred Books of the East, vol. xi, p. 66) were from Vesali to Bhanda-gama, from Bhandagama to Hatthi-gama, from Hatthi-gama to Amba-gama, from Amba-gama to Gambu-gama, and thence to Bhoga-nagara. 8 At the Ananda Ketiya (in the Pali, as above). * This is a singular phrase,'having ascended into heaven I shall enter Nirvana'-it may refer to the process hereafter named through which the mind of Buddha passed (entering the dhyanas &c.) ere he died; but anyhow, it is a curious phrase. 6 This then is the noble, conquering place. . It will be well to compare this sermon with that in the Pali (op. cit. pp. 67, 68). Digitized by Google

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284 FO-SHO-HING-TSAN-KING. V, 25. what is contrary to my words, this is the result (speech) of ignorance, ye must not hold such doctrine, but with haste reject it. 1935 'Receiving that which has been said aright (in the light), this is not subversive of true doctrine, this is what I have said ?, as the Dharma and Vinaya say. 1936 Accepting that which I, the law, and the Vinaya declare, this is (the truth) to be believed. But words which neither I, the law, nor the Vinaya declare, these * are not to be believed. 1937 'Not gathering (explaining) the true and hidden meaning, but closely holding to the letter 3, this is the way of foolish teachers, but contrary to my doctrine (religion) and a false way of teaching. 1938 'Not separating the true from false, accepting in the dark without discrimination, is like a shop where gold and its alloys are sold together, justly condemned by all the world. 1939 The foolish masters, practising (the ways of) superficial wisdom, grasp not the meaning of the truth; but to receive the law (religious doctrine) as it explains itself, this is to accept the highest mode of exposition (this is to accept the true law). 1940 VO). ? This dictum has been often quoted as illustrating the breadth of Buddha's teaching, 'keep and receive the right (vidya) spoken (words),' or whatever is according to right reason' (see Wassiljew, Buddhismus, pp. 18, 68). ? The distinction between Dharma Vinaya and what I have said,' seems to point to the numerous discourses which are called Fo shwo' (in Chinese, i.e. spoken by Buddha, Compare with this phrase the Pali. Tathagatena vutto,' see Leon Feer, Etudes, p. 192; Childers, Pali Dict. sub vutti). This holding to the letter' is also alluded to in the Pali (see Childers, sub voce vyanganam). Digitized by Google

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V, 25. PARINIRVANA. 285 Ye ought therefore thus to investigate true principles, to consider well the true law and the Vinaya, even as the goldsmith does who melts and strikes and then selects the true (metal). 1941 'Not to know the Satras and the Sastras, this is to be devoid of wisdom; not saying properly that which is proper, is like doing that which is not fit to see. 1942 'Let all be done (accepted) in right and proper order, according as the meaning of the sentence guides, for he who grasps a sword unskilfully, does but inflict a wound upon his hand. 1943 'Not skilfully to handle words and sentences, the meaning then is hard to know; as in the night time travelling and seeking for a house, if all be dark within, how difficult to find. 1944 'Losing the meaning, then the law (dharma) is disregarded, disregarding the law the mind becomes confused; therefore every wise and prudent master neglects not to discover the true and faithful meaning.' 1945 Having spoken these words respecting the precepts of religion, he advanced to the town of Pava ; where all the Mallas (lih sse) prepared for him religious offerings of every kind. 1946 At this time a certain householder's son, whose 1 Sacred Books of the East, vol. xi, p. 70. It would seem from the people of Pava being called Mallas that they were allied with the Likkhavis. * There is nothing said in the text about Kunda being a worker in metals, or about the character of his offering, or its consequences on Buddha's health. The expression householder's son' may be also translated a 'householder,' the symbol'tseu' (son) being often used, as Wassiljew (Buddhismus, p. 168) has observed, as an honorific expletive. Digitized by Google

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286 FO-SHO-HING-TSAN-KING. V, 25. name was Kunda, invited Buddha to his house, and there he gave him, as an offering, his very last repast. 1947 Having partaken of it and declared the law (preached), he onward went to the town of Kusi (Kusinagara), crossing the river Tsae-kieuh (Tsaku) and the Hiranyavati (Hi-lan). 1948 Then in that Sala grove, a place of quiet and seclusion (hermit-rest), he took his seat: entering the golden river (Hiranyavati) he bathed his body, in appearance like a golden mountain. 1949 Then he spake his bidding thus to Ananda: 'Between those twin Sala trees, sweeping and watering, make a clean space, and then arrange my sittingmat (couch), 1950 'At midnight coming, I shall die' (enter Nirvana). Ananda hearing the bidding of his master (Buddha), his breath was choked with heart-sadness; 1951 But going and weeping he obeyed the instruction, and spreading out the mat he came forthwith back to his master and acquainted him. Tathagata having lain down with his head towards the north and on his right side, slept thus. 1952 Resting upon his hand as on a pillow with his feet crossed", even as a lion-king; all grief is passed, his last-born body from this one sleep shall never rise. 1953 His followers (disciples) round him, in a circle Kusinagara is the present Kasia. I do not find any reference in General Cunningham's account of this city (Archaeological Survey of India, I, 76 seq.) to the river Tsaku, but the Hiranyavatt is still known as the Hirana. 3 With one leg resting on the other,' Sacred Books of the East, vol. xi, p. 86. Digitized by Google

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V, 25. PARINIRVANA. 287 gathered, sigh dolefully: 'The eye of the (great) world is now put out!' The wind is hushed, the forest streams are silent, no voice is heard of bird or beast. 1954 The trees sweat out large flowing drops, flowers and leaves out of season singly fall, whilst men and Devas, not yet free from desire, are filled with overwhelming fear. 1955 (Thus were they) like men wandering through the arid desert, the road full dangerous, who fail to reach the longed-for hamlet; full of fear they go on still, dreading they may not find it, their heart borne down with fear they faint and droop. 1956 And now Tathagata, aroused from sleep, addressed Ananda thus: Gol tell the Mallas, the time of my decease (Nirvana) is come; 1957 They, if they see me not, will ever grieve and suffer deep regret.' Ananda listening to the bidding of his master (Buddha), weeping went along the road. 1958 And then he told those Mallas all--The lord is near to death.' The Mallas hearing it, were filled with great, excessive grief (fear). 1959 The men and women hurrying forth, bewailing as they went, came to the spot where Buddha was; with garments torn and hair dishevelled, covered with dust and sweat they came. 1960 With piteous cries they reached the grove, as when a Deva's day of merit (heavenly merit or enjoyment) comes to an end', so did they bow 1 The time when a Deva's sojourn in heaven is approaching its end is indicated by certain signs (fading of the head-garland, restlessness on his couch, &c.), on observing which there is general grief among the Devis and others, his companions. Digitized by Google

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288 FO-SHO-HING-TSAN-KING. V, 25. weeping and adoring at the feet of Buddha, grieving (to behold) his failing strength. 1961 Tathagata, composed and quiet, spake : 'Grieve not! the time is one for joy; no call for sorrow or for anguish here; 1962 "That which for ages I have aimed at, now am I just about to obtain ; delivered now from the narrow bounds of sense, I go to the place of never-ending rest and peace (purity). 1963 I leave these things, earth, water, fire, and air, to rest secure where neither birth nor death can come. Eternally delivered there from grief, oh I tell me! why should I be sorrowful ? 1964 Of yore on Sirsha's! mount, I longed to rid me of this body, but to fulfil my destiny I have remained till now with men (in the world); 1965 'I have kept (till now) this sickly, crumbling body, as dwelling with a poisonous snake ; but now I am come to the great resting-place, all springs of sorrow now for ever stopped. 1966 No more shall I receive a body, all future sorrow now for ever done away; it is not meet for you, on my account, for evermore, to encourage any anxious fear.' 1967 The Mallas hearing Buddha's words, that he was now about to die (enter the great, peaceful, quiet state), their minds confused, their eyes bedimmed, as if they saw before them nought but blackness, 1968 With hands conjoined, spake thus to Buddha : Buddha is leaving now the pain of birth and death, and entering on the eternal joy of rest (peaceful extinction); doubtless we ought to rejoice thereat. 1969 1 Near Gaya. Digitized by Google

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V, 25. PARINIRVANA. 289 'Even as when a house is burnt a man rejoices if his friends are saved from out the flames; the gods ! perhaps they rejoice-then how much more should men! 1970 'But--when Tathagata has gone and living things no more may see him, eternally cut off from safety and deliverance--in thought of this we grieve and sorrow. 1971 'Like as a band of merchants crossing with careful steps a desert, with only a single guide, suddenly he dies ! 1972 'Those merchants now without a protector, how can they but lament! The present age, coming to know their true case ', has found the othniscient, and looked to him, 1973 : 'But yet has not obtained the final conquest; how will the world deride! Even as it would laugh at one who, walking o'er a mountain full of treasure, yet ignorant thereof, hugs still the pain of poverty. 1974 So spake the Mallas, and with tearful words excuse themselves to Buddha, even as an only child pleads piteously before a loving father. 1975 Buddha then, with speech most excellent, exhibited and declared the highest principle (of truth), and thus addressed the Mallas: 'In truth, 'tis as you say; 1976 Seeking the way, you must exert yourselves and strive with diligence-it is not enough to have seen me! Walk, as I have commanded you; get rid of all the tangled net of sorrow; 1977 1 Men now living having learned their case, or condition, from the teaching of Buddha. [19] Digitized by Google

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290 FO-SHO-HING-TSAN-KING. V, 25. Walk in the way with steadfast aim; 'tis not from seeing me this comes, even as a sick man depending on the healing power of medicine, 1978 Gets rid of all his ailments easily without beholding the physician. He who does not do what I command sees me in vain, this brings no profit; 1979 Whilst he who lives far off from where I am, and yet walks righteously, is ever near me! A man may dwell beside me, and yet, being disobedient, be far away from me. 1980 'Keep your heart carefully-give not place to listlessness ! earnestly practise every good work. Man born in this world is pressed by all the sorrows of the long career (night) [of suffering), 1981 Ceaselessly troubled -- without a moment's rest, as any lamp blown by the wind!' The Mallas all, hearing Buddha's loving instruction, 1982 Inwardly composed, restrained their tears, and, firmly self-possessed, returned. 1983 Varga 26. MAHAPARINIRVANA. At this time there was a Brahmakarin whose name was Su-po-to-lo? (Subhadra); he was well known for his virtuous qualities (bhadra), leading a pure life according to the rules of morality, and protecting all living things. 1984 When young he had adopted heretical views and become a recluse among unbelievers--this one, wishing to see the lord, spake to Ananda thus: 1985 'I hear that the system of Tathagata is of a i Called Subhadda in the Southern accounts. 2 This may also be translated of small endowments.' Digitized by Google

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V, 26. MAHAPARINIRVANA. 291 singular character and very profound (difficult to fathom), and that he (has reached) the highest wisdom (anuttara(sam)bodhi) in the world, the first of all horse-tamers 1. 1986 '(I hear moreover) that he is now about to die (reach Nirvana), it will be difficult 2 indeed to meet with him again, and difficult to see those who have seen him with difficulty, even as it is to catch in a mirror the reflection of the moon. 1987 * I now desire respectfully to see him the greatest and most virtuous guide (of men), because I seek to escape this mass of sorrow (accumulated sorrow) and reach the other shore of birth and death. 1988 The sun of Buddha now about to quench its rays, O! let me for a moment gaze upon him.' The feelings of Ananda now were much affected, thinking that this request was made with a view to controversy, 1989 Or that he (i.e. Subhadra) felt an inward joy because the lord was on the eve of death. He was not willing therefore to permit the interview with Buddha (the Buddha-sight). Buddha, knowing the man's (that one's) earnest desire and that he was a vessel fit for true religion (right doctrine), 1990 Therefore addressed Ananda thus: 'Permit that heretic to advance; I was born to save mankind , make no hindrance therefore or excuse!' 1991 1 Compare Purisa-damma-sarathi,' as before. We observe, again, how the reference here is to taming of 'horses,' in the Southern accounts to the taming of the 'steer,' showing the associations of the people using the figure. 3 'Sometimes and full seldom do Tathagatas appear in the world,' Sacred Books of the East, vol. xi, p. 104. * Here again the construction is inverted and un-Chinese, but U 2 Digitized by Google

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292 FO-SHO-HING-TSAN-KING. V, 26. Subhadra, hearing this, was overjoyed at heart, and his religious feelings (his feelings of joy in religion) were much enlarged, as with increased reverence he advanced to Buddha's presence. 1992 Then, as the occasion required, he spoke becoming words and with politeness made his salutation, his features pleasing and with hands conjoined (he said): "Now I desire to ask somewhat from thee; 1993 * The world has many teachers of religion (those who know the law) as I am myself; but I hear that Buddha has attained a way which is the end of all, complete emancipation. 1994 'Othat you would, on my account, briefly explain (your method), moisten my empty, thirsty soul (heart)! not with a view to controversy or from a desire to gain the mastery (but with sincerity I ask you so to do).' 1995 Then Buddha, for the Brahmakarin's sake, in brief recounted the eight 'right ways' (noble paths)-on hearing which, his empty soul (meek heart) accepted it, as one deceived accepts direction in the right road. 1996 the sense appears plain, ngo wei to gin sing, 'I, to save men am born.' The idea of Buddha as a saviour of men seems to be a development of his character as 'teacher' or 'sage.' It expanded afterwards in Northern Buddhism into the idea of a universal saviour, and was afterwards merged in the character of Avalokitesvara, a being engaged by an eternal oath (covenant) to save all living things. The presence of Western modes of thought cannot be doubted here. According to the occasion; or, as it was customary on such an occasion. Compare the Pali saraniyam vitisaretva; 'wen sun,' however, in the Chinese, appears to correspond with the PAli abhivadeti. * These teachers are named in the Pali. Digitized by Google

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V, 26. MAHAPARINIRVANA. 293 Perceiving now, he knew that what he had before perceived was not the final way (of salvation), but now he felt he had attained what he had not before attained, and so he gave up and forsook his books of heresy. 1997 Moreover, now he rejected (turned his back) on the gloomy hindrances of doubt (moha), reflecting how by his former practices, mixed up with anger, hate, and ignorance, he had long cherished no real (good) joy!. 1998 For if (he argued) the ways of lust and hate and ignorance are able to produce a virtuous karman (good works), then 'hearing much' and 'persevering wisdom' (or, wisdom and perseverance (virya)) these, too, are born from lust, (which cannot be.) 1999 But if a man is able to cut down hate and ignorance, then also he puts off all consequences of works (karman), and these being finally destroyed, this is complete emancipation. 2000 Those thus freed from works are likewise freed from subtle questionings (investigation of subtle principles), (such as) what the world says that all things, everywhere, possess a self-nature?' 2001 But if this be the case and therefore lust, hate, and ignorance possess a self-implanted nature, then this nature must inhere in them; what then means the word 'deliverance ?' 2002 For even if we rightly causes the overthrow * I think it is for , in which case the line would be," he had long cherished works (karman) not good' ). * This theory of a 'self-nature' (svabhava) appears to have prevailed widely about the time of Asvaghosha, the Svabhavika sect of Buddhists perhaps had their origin about this time. . That is,' by the use of right means.' Digitized by Google

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294 FO-SHO-HING-TSAN-KING. V, 26. (destruction) of hate and ignorance, yet if lust (love) remains, then there is a return of birth ; even as water, cold in its nature, may by fire be heated, 2003 But when the fire goes out then it becomes cold again, because this is its constant nature; so (we may) ever know that the nature which lust has is permanent (or, 'endurance, we may know, is the nature of lust '], and neither hearing, wisdom, or perseverance can alter it. 2004 Neither capable of increase or diminution, how can there be deliverance? I held aforetime (thus he thought) that (those things capable of) birth and death resulted thus, from their own innate nature; 2005 But now I see that such a belief excludes deliverance; for what is (born) by nature must endure So, what end can such things have? 2006 Just as a burning lamp cannot but give its light; the way (doctrine) of Buddha is the only true one, that lust, as the root-cause, brings forth the things that live (the world); 2007 Destroy this lust (love) then there is Nirvana (quiet extinction); the cause destroyed then the fruit is not produced. I formerly maintained that 'I' (self) was a distinct entity (body), not seeing that it has no maker. 2008 But now I hear the right doctrine preached by Buddha, there is no 'self' (personal self) in all the world, for all things are produced by cause, and therefore there is no creator (isvara). 2009 If then sorrow is produced by cause (or, if then cause producing things, there is sorrow), the cause may likewise be destroyed; for if the world is cause Digitized by Google

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V, 26. MAHAPARINIRVANA. 295 produced, then is the view correct, that by destruction of the cause, there is an end. 2010 The cause destroyed, the world brought to an end, there is no room for such a thought as permanence, and therefore all my former views (he said) are done away,' and so he deeply 'saw' the true doctrine taught by Buddha. 2011 Because of seeds well sown in former times, he was enabled thus to understand the law on hearing it; thus he reached the good and perfect state of quietness, the peaceful, never-ending place (of rest). 2012 His heart expanding to receive the truth, he gazed with earnest look on Buddha as he slept, nor could he bear to see Tathagata depart and die (leave the world and attain Nirvana); 2013 'Ere yet,' he said, " Buddha shall reach the term (of life) I will myself first leave the world (become extinct);' and then with hands close joined, retiring from the holy form (face or features), he took his seat apart, and sat composed and firm 1. 2014 Then giving up his life (years), he reached Nirvana, as when the rain puts out a little fire. Then Buddha spake to all his followers (Bhikshus): "This my very last disciple 2015 Has now attained Nirvana, cherish him (his remains) properly. Then Buddha the first night (watch) passed, the moon bright shining and all the stars clear in their lustre, 2016 The quiet grove without a sound, moved by his great compassionate heart, declared to his disciples Compare this account with the Pali (Sacred Books of the East, vol. xi, p. 110, and note). Digitized by Google

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296 FO-SHO-HING-TSAN-KING. V, 36. this his bequeathed precepts: (his testamentary rules). 'After my Nirvana, 2017 'Ye ought to reverence and obey the Pratimoksha, (receive it) as your master, a shining lamp in the dark night, 2018 'Or as a great jewel (treasured by) a poor man. The injunctions I have ever given, these you ought to obey and follow carefully, and treat in no way different from myself. 2019 'Keep pure your body, words, and conduct, put from you all concerns of daily life (business), lands, houses, cattle, storing wealth or hoarding grain. 2020 'All these should be avoided as we avoid a fiery pit; (so also) sowing the land, cutting down shrubs, healing of wounds or the practice of medicine, 2021 Star-gazing and astrology, forecasting lucky or unfortunate events by signs (palm signs), prognosticating good or evil, all these are things forbidden. 2022 'Keeping the body temperate, eat at proper times; receive no mission as a go-between ; compound no philteries ; abhor dissimulation; 2023 Follow right doctrine, and be kind to all that lives; receive in moderation what is given; receive but hoard not up; these are, in brief, my spoken precepts. 2024 These form the groundwork of my rules, these also are the ground of full emancipation ? Enabled 1 These 'bequeathed precepts' form a separate tract in the Chinese Buddhist Canon; it is generally bound up with the Satra of 42 Sections. I have translated it in my first Report on the Chinese Buddhist Books in the Library of the India Office. [This Satra in Chinese is called 'an epitome of the Vinaya.' Is it the 'substance of the Vinaya' referred to in the Bairat Edict of Asoka ?] * Full emancipation seems here to be a synonym of Prati Digitized by Google

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V, 26. MAHAPARINIRVANA. 297 thus to live (relying on this law, able to live) this is rightly to receive all (other things). 2025 *This is true wisdom which embraces all, this is the way (cause) to attain the end; this code of rules, therefore, ye should hold and keep, and never let it slip or be destroyed. 2026 For when pure rules of conduct are observed (not broken), then there is true religion ; without these, virtue languishes; found yourselves therefore well on these my precepts (moral rules); 2027 Grounded thus in rules of purity, the springs of feeling (animal feeling) will be well controlled, even as the well-instructed cowherd guides well his cattle (permits them neither to loiter nor hurry on). 2028 Ill-governed feelings (senses), like the horse, run wild through all the six domains of sense, bringing upon us in the present world unhappiness, and in the next, birth in an evil way. 2029 So, like the horse ill-broken, these land us in the ditch; therefore the wise and prudent man will not allow his senses licence. 2030 'For these senses (organs of sense) are, indeed, our greatest foes, causes of misery; for men enamoured thus by sensuous things cause all their miseries to recur. 2031 'Destructive as a poisonous snake, or like a savage tiger, or like a raging fire, the greatest evil in the world, he who is wise, is freed from fear of these. 2032 But what he fears is only this--a light and trivial heart, which drags a man to future misery (evil way moksha.' The rules of the Pratimoksha (250 rules) were probably later in their origin than the rules here given. Digitized by Google

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298 FO-SHO-HING-TSAN-KING. V, 26. of birth)--just for a little sip of pleasure not looking at the yawning gulf (before us); 2033 Like the wild elephant freed from the iron curb (ankusa), or like the ape that has regained the forest trees, such is the light and trivial heart;-the wise man should restrain and hold it therefore. 2034 'Letting the heart go loose without restraint, that man shall not attain Nirvana ; therefore we ought to hold the heart in check, and go apart from men and seek a quiet resting-place (hermit's abode). 2035 'Know when to eat and the right measure; and so with reference to the rules of clothing and of medicine; take care you do not by the food you take, encourage in yourselves a covetous or an angry mind. 2036 'Eat your food to satisfy your hunger and (drink to satisfy) your thirst, as we repair an old or broken chariot, or like the butterfly that sips the flower destroying not its fragrance or its texture. 2037 The Bhikshu, in begging food, should beware of injuring the faithful mind of another?; if a man opens his heart in charity, think not about his capabilities (i. e. to overtax him), 2038 'For 'tis not well to calculate too closely the strength of the ox, lest by loading him (beyond his strength) you cause him injury. At morning, noon, and night, successively, store up good works. 2039 During the first and after watch at night be not overpowered by sleep, but in the middle watch, with heart composed, take sleep (and rest)--be thoughtful towards the dawn of day. 2040 1 This seems to refer to the offence given by a Bhikshu in asking food, either seeking much or of different quality to that offered. Diglized by Google

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V, 26. MAHAPARINIRVANA. 299 'Sleep not the whole night through, making the body and the life relaxed and feeble; think! when the fire shall burn the body always, what length of sleep will then be possible ? 2041 'For when the hateful brood of sorrow rising through space, with all its attendant horrors, meeting the mind o'erwhelmed by sleep and death, shall seize its prey, who then shall waken it? 2042 "The poisonous snake dwelling within a house can be enticed away by proper charms, so the black toad that dwells within his heart, the early waker disenchants and banishes. 2043 "He who sleeps on heedlessly (without plan), this man has no modesty; but modesty is like a beauteous robe, or like the curb that guides the elephant. 2044 Modest behaviour keeps the heart composed, without it every virtuous root will die. Who has this modesty, the world applauds (calls him excellent); without it, he is but as any beast. 2045 'If a man with a sharp sword should cut the (another's) body bit by bit (limb by limb), let not an angry thought, or of resentment, rise, and let the mouth speak no ill word. 2046 'Your evil thoughts and evil words but hurt yourself and not another; nothing so full of victory as patience, though your body suffer the pain of mutilation. 2047 For recollect that he who has this patience cannot be overcome, his strength being so firm; therefore give not way to anger or evil words towards men in power?. 2048 * So I translate the symbol "kia.? Digitized by Google

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300 FO-SHO-HING-TSAN-KING. V, 26. * Anger and hate destroy the true law; and they destroy dignity and beauty of body; as when one dies we lose our name for beauty, so the fire of anger itself burns up the heart. 2049 'Anger is foe to all religious merit, he who loves virtue let him not be passionate ; the layman who is angry when oppressed by many sorrows is not wondered at, 2050 But he who has "left his home?" indulging anger, this is indeed opposed to principle, as if in frozen water there were found the heat of fire. 2051 'If indolence (an indolent mind) arises in your heart, then with your own hand smooth down your head, shave off your hair, and clad in sombre (dyed or stained) garments, in your hand holding the begging-pot, go ask for food; 2052 On every side the living perish, what room for indolence ? the worldly man, relying on his substance or his family, indulging in indolence, is wrong; 2053 How much more the religious man, whose purpose is to seek the way of rescue, who encourages within an indolent mind; this surely is impossible! 2054 Crookedness and truth (straightness) are in their nature opposite and cannot dwell together more than frost and fire; for one who has become religious, and practises the way of straight behaviour, a false and crooked way of speech is not becoming. 2055 'False and flattering speech is like the magician's 1 That is, the hermit, or professed disciple. : Does this refer to smoothing the hair previous to shaving it off? But the sense in any case is obscure, for how could a person admit himself to the order?' Digitized by Google

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V, 36. MAHAPARINIRVANA. 301 art; but he who ponders on religion cannot speak falsely (wildly). To " covet much," brings sorrow; desiring little, there is rest and peace. 2056 'To procure rest (peace of mind), there must be small desire-much more in case of those who seek deliverance (salvation). The niggard dreads the much-seeking man lest he should filch away his property (wealth and jewels), 2057 ' But he who loves to give has also fear, lest he should not possess enough to give; therefore we ought to encourage small desire, that we may have to give to him who wants, without such fear. 2058 From this desiring-little-mind we find the way of true deliverance; desiring true deliverance (seeking salvation) we ought to practise knowing-enough (contentment). 2059 A contented mind is always joyful, but joy like this is but religion'; the rich and poor alike, having contentment, enjoy perpetual rest. 2060 *The ill-contented man though he be born to heavenly joys, because he is not contented would ever have a mind burned up by the fire of sorrow. 2061 The rich, without contentment, endures the pain of poverty; though poor, if yet he be contented, then he is rich indeed! 2062 That ill-contented man, the bounds of the five desires extending further still, (becomes) insatiable in his requirements, (and so) through the long night (of life) gathers increasing sorrow. 2063 Without cessation thus he cherishes his careful (anxious) plans, whilst he who lives contented, freed ? So the line plainly means fun hi tsih shi fa, 'joy, like this, is but religion.' Digitized by Google

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302 FO-SHO-HING-TSAN-KING. V, 26. from anxious thoughts about relationships (family concerns), his heart is ever peaceful and at rest. 2064 'And so because he rests and is at peace within, the gods and men revere and do him service. Therefore we ought to put away all cares about relationship (the encumbrance of close or distant relationships). 2065 For like a solitary desert tree in which the birds and monkeys gather, so is it when we are cumbered much with family associations; through the long night we gather many sorrows. 2066 'Many dependents (relationships) are like the many bands (that bind us), or like the old elephant that struggles in the mud. By diligent perseverance a man may get much profit; 2067 *Therefore night and day men ought with ceaseless effort to exert themselves; the tiny streams that trickle down the mountain slopes (valleys) by always flowing eat away the rock. 2068 'If we use not earnest diligence in drilling wood in wood for fire, we shall not obtain the spark, so ought we to be diligent and persevere, as the skilful master drills the wood for fire. 2069 A "virtuous friend?" though he be gentle is not to be compared with right reflection (thought) right thought kept well in the mind, no evil thing can ever enter there. 2070 Wherefore those who practise (a religious life) should always think about "the body" (their true condition-themselves); if thought upon oneself be This virtuous friend' is here, probably, to be taken in its literal sense. The right reflection' is samyak smriti. And so the others that follow are the eight portions of the holy path. Digilized by Google

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V, 26. MAHAPARINIRVANA. 303 absent, then all virtue (virtuous intentions or purposes) dies. 2071 *For as the champion warrior relies for victory upon his armour's strength, so "right thought" is like a strong cuirass able to withstand the six senserobbers (the robber-objects of the six senses). 2072 Right faith? (samadhi) enwraps ? the enlightened heart, (so that a man) perceives the world throughout (is liable to) birth and death; therefore the religious man should practise "samadhi." 2073 Having found peace (quietness and peace) in samadhi, we put an end to all the mass of sorrows, wisdom then can enlighten us, and so we put away the rules by which we acquire (knowledge by the senses). 2074 By inward thought and right consideration following with gladness the directions of the "true law," this is the way in which both lay (men of the world) and men who have left their homes (religious men) should walk. 2075 "Across the sea of birth and death, "wisdom" is the handy bark; "wisdom" is the shining lamp that lightens up the dark and gloomy (world). 2076 ""Wisdom" is the grateful medicine for all the defiling ills (of life] (asravas); "wisdom" is the axe wherewith to level all the tangled (prickly) forest trees of sorrow. 2077 ""Wisdom" is the bridge that spans the rushing stream of ignorance and lust--therefore, in every * Mr. Rhys Davids (Sacred Books of the East, vol. xi, p. 145) is of opinion that samadhi in Buddhism corresponds to faith' in Christianity. There is much to bear out this opinion. * The dvduua (in a gnostic sense) of the awakened heart; the atmosphere in which the enlightened heart lives. Diglized by Google

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304 FO-SHO-HING-TSAN-KING. V, 26. way, by thought and right attention (listening), a man should diligently inure himself to engender "wisdom." 2078 Having acquired the threefold: wisdom, then, though blind, the eye of wisdom sees throughout; but without wisdom the mind is poor and insincere (false); such things cannot suit (agree with) the man who has left his home. 2079 Wherefore let the enlightened man lay well to heart that false and fruitless (vain) things become him not, and let him strive with single mind for that pure (refined and excellent) joy which can be found alone in perfect rest and quietude (the place of rest and peace, i.e. Nirvana). 2080 'Above all things be not careless, for carelessness is the chief foe of virtue; if a man avoid this fault he may be born where Sakra-raga dwells. 2081 He who gives way to carelessness of mind must have his lot where the Asuras dwell. Thus have I done my task, my fitting task, (in setting forth the way of) quietude, the proof (work) of love". 2082 On your parts be diligents (earnest)l with virtuous purpose practise well these rules (works), in quiet solitude of desert hermitage nourish and cherish a still and peaceful heart. 2083 Is this the wisdom of Buddha, dharma and sangha ? or does it refer to the trividyas, the knowledge of impermanence, sorrow, and unreality? See Childers, Pali Dict. sub vijja; also Mr. Rhys Davids' Tevigga Sutta, Introduction, Sacred Books of the Fast, vol. xi. * I have finished my task of love in setting forth to you the way of rest. Behold now. brethren. I exhort you, saying, " Decay is inherent in all component things! Work out your salvation with diligence!". Sacred Books of the East, vol. xi, p. 114. Diglized by Google

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V, 26. MAHAPARINIRVANA. 305 *Exert yourselves to the utmost, give no place to remissness, for as in worldly matters when the considerate physician prescribes fit medicine for the disease he has detected, 2084 'Should the sick man neglect to use it, this cannot be the physician's fault, so I have told you (now) the truth, and set before you this the one and level road (the road of plain duty). 2085 'Hearing my words and not with care obeying them, this is not the fault of him who speaks; if there be anything not clearly understood in the principles of the "four truths," 2086 "You now may ask me, freely; let not your inward thoughts be longer hid.' The lord in mercy thus instructing them, the whole assembly remained silent. 2087 Then Anuruddha, observing that the great congregation continued silent and expressed no doubt, with closed hands thus spake to Buddha : 2088 *The moon may be warm, the sun's rays be cool, the air be still", the earth's nature mobile; these four things, though yet unheard of in the world, (may happen); 2089 But this assembly never can have doubt about the principles of sorrow, accumulation, destruction, and the way (the four truths)-the incontrovertible truths, as declared by the lord. 2090 But because the lord is going to die, we all have sorrow (are deeply affected); and we cannot raise our thoughts to the high theme of the lord's preaching. 2091 Perhaps some fresh disciple, whose feelings are * In the sense of fixed' or 'solid.' [19] Digitized by Google

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306 FO-SHO-HING-TSAN-KING. V, 26. yet not entirely freed (from other influences) [might doubt]; but we, who now have heard this tender, sorrowful discourse, have altogether freed ourselves from doubt. 2092 Passed the sea of birth and death, without desire, with nought to seek, we only know how much we love, and, grieving, ask, why Buddha dies so quickly?' 2093 Buddha regarding Anuruddha, perceiving how his words were full of bitterness (sorrow-laden), again with loving heart, appeasing him, replied : 2094 'In the beginning? things were fixed, in the end again they separate; different combinations cause other substances, for there is no uniform and constant principle (in nature). 2095 "But when all mutual purposes be answered (what is for oneself and for another, be done), what then shall chaos and creation do! the gods and men alike that should be saved, shall all have been completely saved! 2096 Ye then! my followers, who know so well the perfect law, remember! the end must come (complete destruction of the universe must come); give not way again to sorrow! 2097 Use diligently the appointed means; aim to reach the home where separation cannot come; I have lit the lamp of wisdom, its rays alone can drive away the gloom that shrouds the world. 2098 The world is not for ever fixed! Ye should "This is a very singular passage ; it refers to the Buddhist theory that the world (universe) is continually renewed and destroyed, but here we have the novel addition that in 'the end' all this will cease, and there will be no chaos (void,' hung) and no renovation (re-creation). Digitized by Google

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V, 26. MAHAPARINIRVANA. 307 rejoice therefore, as when a friend, afflicted grievously, his sickness healed, escapes from pain. 2099 'For I have put away this painful vessel (my painful body), I have stemmed the flowing sea (sea current) of birth and death, free for ever now, from pain (the mass of sorrow)! for this you should exult with joy! 2100 Now guard yourselves aright, let there be no remissness! that which exists will all return to nothingness! and now I die. 2101 From this time forth my words are done, this is my very last instruction. Then entering the Samadhi of the first Dhyana, he went successively through all the nine in a direct order; 2102 Then inversely he returned throughout and entered on the first, and then from the first he raised himself and entered on the fourth. 2103 Leaving the state of Samadhi, his soul without a resting-place (a house to lodge in), forthwith he reached Nirvana. And then, as Buddha died, the great earth quaked throughout. 2104 In space, on every hand, was fire like rain (it rained fire) [or, possibly, there was rain and fire'), no fuel, self-consuming? And so from out the earth great flames arose on every side (the eight points of the earth), 2105 Thus up to the heavenly mansions flames burst forth; the crash of thunder shook the heavens and earth, rolling along the mountains and the valleys, 2106 Even as when the Devas and Asuras fight with sound of drums and mutual conflict. A wind tempestuous from the four bounds of earth arose ? That is, the fire was self-originated, and was supported without fuel. X 2 Dislized by Google

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308 FO-SHO-HING-TSAN-KING. V, 26. whilst from the crags and hills, dust and ashes fell like rain. 2107 The sun and moon withdrew their shining; the peaceful streams on every side were torrent-swollen ; the sturdy forests shook like aspen leaves, whilst flowers and leaves untimely fell around, like scattered rain. 2108 The flying dragons, carried on pitchy clouds, wept down their tears' (five-headed tears); the four kings and their associates, moved by pity, forgot their works of charity. 2109 The pure Devas came to earth from heaven, halting mid-air they looked upon the changeful scene (or, the death scene), not sorrowing, not rejoicing. 2110 But yet they sighed to think of the world, heedless of its sacred teacher, hastening to destruction. The eightfold heavenly spirits, on every side filled space, 2111 Cast down at heart and grieving, they scattered flowers as offerings. Only Mara-raga rejoiced, and struck up sounds of music in his exultation. 2112 Whilst Gambudvipa", shorn of its glory, (seemed to grieve) as when the mountain tops fall down to earth, or like the great elephant robbed of its tusks, or like the ox-king spoiled of his horns; 2113 Or heaven without the sun and moon, or as the lily beaten by the hail; thus was the world bereaved when Buddha died ! 2114 This passage is obscure, it may mean the dragons wept tears from their five heads, but it is doubtful. Here again is an error in the text, the symbol being clearly a misprint. That is, Nagas, Kinnaras, and the rest. * That is, the world,' as Buddhists count it. Digitized by Google

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V, 27. PRAISING NIRVANA. 309 VARGA 27. PRAISING NIRVANA. At this time there was a Devaputra, riding on (or in) his thousand? white-swan palace in the midst of space, who beheld the Parinirvana of Buddha. 2115 This one, for the universal benefit of the Deva assembly, sounded forth at large these verses (gathas) on impermanence : 'Impermanency is the nature of all (things), quickly born, they quickly die. 2116 With birth there comes the rush: of sorrows, only in Nirvana" is there joy. The accumulated fuel heaped up by the power of karman' (deeds), this the fire of wisdom alone can consume. 2017 'Though the fame (of our deeds ) reach up to heaven as smoke, yet in time the rains which descend will extinguish all, as the fire that rages at the kalpa's end is put out by the judgment? (calamity) of water.' 2118 1 The symbol for thousand' is probably an error for the preposition 'u' upon. & The hamsa is the vehicle of Brahma. The white hamsa is probably the same. 3 The accumulation, or crowd of sorrows. * Ts'ie mih, quiet extinction, or the destruction ending in quietness. The collection of the pile of fuel of the deeds (or beams) of conduct (samskaras). * Or, simply,' though our fame;' or it may refer to the renown of Buddha. ? Referring to the Buddhist account of the destruction and renovation of the universe; the last calamity' or 'judgment' was the destruction by water. Digitized by Google

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310 FO-SHO-HING-TSAN-KING. V, 27. Again there was a Brahma-Rishi-deva, like a most exalted Rishi (a highest-principle Rishi'), dwelling in heaven, possessed of superior happiness, with no taint in his bliss (heavenly inheritance), 2119 Who thus sighed forth his praises of Tathagata's Nirvana, with his mind fixed in abstraction as he spoke: 'Looking through all the conditions of life (of the three worlds), from first to last nought is free from destruction. 2120 But the incomparable seer dwelling in the world, thoroughly acquainted with the highest truth, whose wisdom grasps that which is beyond the (world's) kens, he it is who can save the worldlydwellers 4 2121 He it is who can provide lasting escape (preservation) from the destructive power of impermanence. But, alas! through the wide world, all that lives is sunk in unbelief (heretical teaching).' 2122 At this time Anuruddha,'not stopped' (ruddha) by the world, 'not stopped' from being delivered This may refer to one of the highest Rishis, or Pragapati Rishis, belonging to the Vedic literature. Here is the same phrase, 'ti yih i,' the first, or highest, truth, or principle of truth (paramartha). o Whose wisdom sees that which (ke) is above, or superior, (to man.) * The difficulty is to find a word in English corresponding to the Buddhist phrase "all in the world;' it is not only 'mankind' (Sacred Books of the East, vol. xi, p. 133) that are invited to trust in Buddha, but all things that have life. The Chinese phrase is *kung sing,' all that lives. Not liu to,' where. liu to' is equivalent to 'ruddha' in the proper name Anuruddha. I take the word, therefore, in the sense of stopped'-it is used, of course, as a figure of speech; so also in the next phrase. Anuruddha is here taken as A-niruddha. Diglized by Google

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V, 27. PRAISING NIRVANA. 311 (delivered and not stopped), the stream of birth and death for ever stopped 1' (niruddha), 2123 Sighed forth the praises of Tathagata's Nirvana : All living things completely blind and dark?! the mass of deeds (samskara) all perishing (inconstant), even as the fleeting cloud-pile8 ! 2124 Quickly arising and as quickly perishing! the wise man holds not to such a refuge, for the diamond mace of inconstancy can (even) overturn the mountain of the Rishi hermit* (muni). 2125 How despicable and how weak the world! doomed to destruction, without strength! Impermanence, like the fierce lion, can even spoil the Naga-elephant-great-Rishi(r). 2126 'Only the diamond curtain of Tathagata can overwhelm inconstancy! How much more should those not yet delivered from desire (passion), fear and dread its power. 2127 *From the six seeds there grows one sprout?, one kind of water from the rain, the origin of the Ni-liu-to, equal to 'niruddha.' I for & The Chinese 'feou' means a 'floating' pile or mass, whether of clouds or fanciful worlds. Hence its use in the later Buddhist development to mean a 'series of worlds' (as in the successive stages of the pagoda). . Or, the Rishi-hermit-mountain, referring probably to Buddha. * Referring again to Buddha. . The literal translation would be, only makes impermanence, destruction. There may be an error in the text, but this sense is sufficiently plain. The meaning of the word 'curtain,'or, perhaps, standard,' is not quite so evident in this connection, it is evidently used in opposition to the diamond mace,' in the preceding clause. This and the following lines are obscure; the reference must be gathered from Sanskrit rather than Chinese. The line before us, rendered literally, is 'six seeds, one bud.' Digitized by Google

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312 FO-SHO-HING-TSAN-KING. V, 27. four points? is far removed, five kinds of fruit from the two "koo?;" 2128 The three periods (past, present, future) are but one in substance; the Muni-great-elephant plucks up the great tree of sorrow, and yet he (even he) cannot avoid the power of impermanence. 2129 'For like the crested 3 (sikhin) bird delights (within) the pool (water) to seize the poisonous snake, but when from sudden drought he is left in the dry pool, he dies; 2130 'Or as the prancing steed advances fearlessly to battle, but when the fight has passed goes back subdued and quiet; or as the raging fire burns with the fuel, but when the fuel is done, expires ; 2131 So is it with Tathagata, his task accomplished he returns to (find his refuge in) Nirvana : just as the shining of the radiant moon sheds everywhere its light and drives away the gloom, 2132. *All creatures grateful for its light, (then suddenly) it disappears concealed by Sumeru; such is the case with Tathagata, the brightness of his wisdom lit up the gloomy darkness, 2133 'And for the good of all that lives drove it away, when suddenly it disappears behind the mountain of Nirvana. The splendour of his fame throughout the world diffused, 2134 1 The four yin' may be the four points of the compass. But the text is without note or comment. 9 The Chinese symbol koo' means a libation cup.' * The symbols shi-hi' correspond with Sanskrit sikhin ; I have therefore taken it in the sense of crested. There may be a bird, however, called Sikhin. * The expression he returns to Nirvana' is unusual; I have therefore used the alternative meaning which the symbol kwei' sometimes has, 'finding refuge in.' Digitized by Google

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LS... OF TI. V, 27. PRAISING NIRVANA. C 313 Had banished all obscurity, but like the stream that ever flows, it rests not with us; the illustrious charioteer with his seven prancing steeds flies through the host (and disappears); 2135 *The bright-rayed (r) Surya-deva, entering the Yen-tsz's cave, was, with the moon, surrounded with fivefold barriers ; " all things that live," deprived of light, 2136 Present their offerings to heaven; but from their sacrifice nought but the blacken'd smoke ascends 4; thus is it with Tathagata, his glory hidden, the world has lost its light. 2137 Rare was the expectancy of grateful love that filled the heart of all that lives; that love, reached its full limit, then was left to perish! 2138 The cords of sorrow all removed, we found the true and only way; but now he leaves the tangled mesh of life, and enters on the quiet place! 2139 His spirit (or, by spiritual power) mounting through space, he leaves the sorrow-bearing vessel of his body! the gloom of doubt and the great 1 This passage is a difficult one; if the construction is closely followed, the rendering would be this,' The illustrious charioteer (with) his seven swift steeds, the army host quickly (or, the wings of the army host) following him about. Possibly it must be connected with the lines which follow, and refers to the saptasvavahana of Surya. Kwong-kwong, well-rayed. 3 The Yen-tsz' cave is the fabulous hiding-place of the sun. The fable is a common one, particularly in Japanese mythology. I do not know whether it is found in Sanskrit literature. * The reference in this and the preceding lines is to the disappearance of the sun and moon, and the darkness of the world, compared to the Nirvana of Tathagata. 0 This is a free translation; I have taken 'tsiueh' as an intensitive particle. Digitized by Google

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314 FO-SHO-HING-TSAN-KING. V, 24. (heaped-up) darkness all dispelled, by the bright rays of wisdom! 2140 "The earthy soil of sorrow's dust his wisdom's water purifies ! no more, no more, returns he here! for ever gone to the place of rest! 2141 (The power of) birth and death destroyed, the world (all things) instructed in the highest doctrine ! he bids the world rejoice in (knowledge of) his law, and gives to all the benefit of wisdom! 2142 'Giving complete rest to the world, the virtuous streams flow forth! his fame known (spread) throughout the world, shines still with increased splendour ! 2143 How great his pity and his love to those who opposed his claims, neither rejoicing in their defeat nor exulting in his own success. 2144 'Illustriously controlling his feelings, all his senses completely enlightened, his heart impartially observing events, unpolluted by the six objects (or, fields) of sensel 2145 Reaching to that unreached before! obtaining that which man had not obtained! with the water which he provided filling every thirsty soul! 2146 Bestowing that which never yet was given, and providing a reward not hoped for! his peaceful, well-marked person, perfectly knowing the thoughts 3 (prayers) of all. 2147 1 The streams of his virtuous qualities. 9 This verse again is doubtful. The entire section (a hymn of praise in honour of the departed Buddha) is couched in obscure, figurative language. His well-composed and illustrious person, knowing perfectly all the reflections of men. Nim' is sometimes used to signify 'prayers' or 'aspirations.' Digitized by Google.

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V, 27. PRAISING NIRVANA. 315 Not greatly moved either by loving or disliking! overcoming all enemies by the force (of his love)! the welcome physician for all diseases, the one destroyer of impermanency! 2148 'All living things rejoicing in religion, fully satisfied?! obtaining all they need (seek), their every wish (vow) fulfilled ! 2149 The great master of holy wisdom once gone returns no more! even as the fire gone out for want of fuel ! 2150 (Declaring) the eight rules (noble truths ?) without taint?; overcoming the five (senses), difficult to compose! with the three* (powers of sight) seeing the three (precious ones); removing the three (robbers, i.e. lust, anger, ignorance); perfecting the three (the three grades of a holy life). 2151 Concealing the one (himself) and obtaining the one (saintship)--leaping over the seven (bodhyangas ?) and (obtaining) the long sleep; the end of all, the quiet, peaceful way; the highest prize of sages and of saints! 2152 * Each one satisfied; the sense seems to be that through him, i. e. Buddha, all things obtained the completion of their religious desires. ? Or it may be by way of exclamation, 'those eight rules which admit of no pollution l' referring perhaps to the name 'the noble rules.' % I suppose the five' are the five senses. The expression difficult to compose' might be also rendered the difficult to compose group.' *Using (i) 'the three,' and yet seeing the three.' The next line is, ' removing the three,' and yet perfecting the three.' Or it may be treasuring the one,' where the one' may be the one duty of a religious life; but it is difficult to interpret these paradoxes. Digitized by Google

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316 FO-SHO-HING-TSAN-KING. V, 27. Having himself severed the barriers of sorrow, now he is able to save his followers, and to provide the draught of immortality (sweet dew) for all who are parched with thirst ! 2153 *Armed with the heavy cuirass of patience, he has overcome all enemies ! (now) by the subtle principles of his excellent law (able to) satisfy every heart. 2154 Planting a sacred seed (seed of holiness) in the hearts of those practising virtue (worldly virtue"); impartially directing and not casting off those who are right or not right (in their views)! 2155 'Turning the wheel of the superlative law! received with gladness through the world by those (the elect) who have in former conditions implanted in themselves a love for religion, these all saved by his preaching ! 2156 Going forth? among men converting those not yet converted; those who had not seen (learned) the truth, causing them to see the truth! 2157 *All those practising a false method (heretical) of religion, delivering to them deep principles (of his religion)! preaching the doctrines of birth and death and impermanency; (declaring that) without a master 3 (teacher) there can be no happiness ! 2158 'Erecting the standard of his great renown, overcoming and destroying the armies of Mara (all the Maras)! advancing to the point of indifference to 1 The sense seems to be, that in the case of those leading a virtuous life, i. e, a moral life, the seeds of holiness take root. All these verses might be introduced with some such exclamation as this, Seel how he went forth i' &c. s Perhaps the word 'ku' might be rendered 'a ruling principle,' viz. of religion. Digitized by Google

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V, 27. PRAISING NIRVANA. 317 pleasure or pain, caring not for life, desiring only rest (Nirvana)! 2159. 'Causing those not yet converted to obtain conversion! those not yet saved to be saved ! those not yet at rest to find rest! those not yet enlightened to be enlightened ! 2160 (Thus) the Muni (taught) the way of rest for the direction of all living things! alas ! that any transgressing the way of holiness should practise impure (not right) works. 2161 'Even as at the end of the great kalpa, those holding the law who die (or, are dead ), (when) the rolling sound of the mysterious thunder-cloud severs, the forests, upon these there shall fall the rain of sweet dew (immortality). 2162 The little elephant breaks down the prickly forest, and by cherishing it we know that it can profit men ; but the cloud that removes the sorrow of the elephant old-ages, this none can bear8. 2163 He by destroying systems of religion (sights, i.e. modes of seeing, darsanas) has perfected his 1 The literal translation of this passage is curious : Even as at the end of the great kalpa, those holding the law, asleep; the mysterious cloud rolling forth its cracking (thunder), riving the forests, there descends as rain sweet dew. The end of the great kalpa is the consummation of all things : 'the religious who sleep' would mean the good who are dead; the cracking thunder and riven forests' would point to a general overthrow; 'the rain of sweet dew' seems to refer to the good who sleep, receiving immortality, or perfection of life. 3.The little elephant' may mean the young elephant' in its literal sense ; or it may refer to the young disciple. By cherishing it we know' may also be rendered 'knowledge-cherishing' is able, &c. 8 "The cloud removing the elephant old and sorrowful;' but what is the cloud' and who the elephant ?' Digitized by Google

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318 FO-SHO-HING-TSAN-KING. V, 27. system, in saving the world and yet saving ! he has destroyed the teaching of heresy, in order to reach his independent (self-sufficient) mode (way) [of doctrine). 2164 'And now he enters the great quiet (place)! no longer has the world a protector or saviour! the great army host of Mara-raga, rousing their warrior (spirits), shaking the great earth, 2165 Desired to injure the honour'd Muni! but they could not move him, whom in a moment now the Mara "inconstancy" destroys. 2166 "The heavenly occupants (Devas) everywhere assemble as a cloud! they fill the space of heaven, fearing the endless (mastery of) birth and death! their hearts are full of (give birth to) grief and dread! 2167 His Deva eyes clearly behold, without the limitations of near or distant, the fruits of works discerned throughout, as an image perceived in a mirror! 2168 * His Deva ears perfect and discriminating throughout, hear all, though far away (not near), mounting through space he teaches all the Devas, surpassing his method (limit) of converting men! 2169 'He divides his body still one in substance, crosses the water as if it were not weak (to bear)"I remembers all his former births, through countless kalpas none forgotten! 2170 * This sentence may perhaps be rendered thus, dividing his body yet one in substance, wading through water and yet not weak,' but the allusion is obscure. (It refers, probably, to Buddha's miraculous powers. Digitized by Google

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V, 27. PRAISING NIRVANA. 319 'His senses (roots) wandering through the fields of sense (limits)', all these distinctly remembered; knowing the wisdom learned in every (state of) mind," all this perfectly understood! 2171 'By spiritual discernment and pure mysterious wisdom equally impartially) surveying all (things)! every vestige of imperfection (leak) removed! thus he has accomplished all (he had to do). 2172 By wisdom rejecting other spheres of life, his wisdom now completely perfected, lo! he dies ! let the world, hard and unyielding, still, beholding it, relent! 2173 All living things though blunt in sense, beholding him, receive the enlightenment of wisdom! their endless evil deeds long past, as they behold, are cancelled and completely cleansed! 2174 'In a moment gone! who shall again exhibit qualities like his? no saviour now in all the worldour hope cut off, our very breath (life) is stopped and gone! 2175 Who now shall give us life again with the cool water (of his doctrine) ? his own great work accomplished, his great compassion now has ceased to work for long (has long ceased or stopped)! 2176 The world ensnared in the toils of folly, who shall destroy the net? who shall, by his teaching, cause the stream of birth and death to turn again ? 2177 Who shall declare the way of rest (to instruct) 1 The meaning is, all his births, in which his senses or material body took every kind of shape; all these he knew. The figurative style of this hymn' may be gathered from this one instance, where instead of saying all his previous births' it is said his senses wandering through the field (limits or boundaries) of sense.' Digitized by Google

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320 FO-SHO-HING-TSAN-KING. V, 27. the heart of all that lives, deceived by ignorance ? Who will point out the quiet place, or who make known the one true doctrine (system of doctrine) ? 2178 'All Aesh suffering (receiving) great sorrow, who shall deliver, like a loving father? Like the horse changing his master loses all gracefulness, as he forgets his many words of guidance (so are we)! 2179 'As a king without a kingdom, such is the world without a Buddha! as a disciple (a Sravaka, a "much hearer ") with no power of dialectic (distinguishing powers) left, or like a physician without wisdom, 2180 As men whose king has lost the marks of royalty (bright or glorious marks), so, Buddha dead, the world has lost its glory! the gentle horses left without a charioteer, the boat without a pilot left! 2181 "The three divisions of an army left without a general! the merchantmen without a guide! the suffering and diseased without a physician! a holy king (kakravartin) without his seven insignia (jewels, ratnani)! 2182 The stars without the moon! the loving years (the planet Jupiter ?) without the power of life! - such is the world now that Buddha, the great teacher, dies!' 2183 Thus (spake) the Arhat?, all done that should be done, all imperfections quite removed, knowing the meed of gratitude, he was grateful therefore (spake gratefully of his master); 2184 Thus thinking of his master's love he spake! 1 Infantry, cavalry, and chariots. 9 That is, as it seems, Anuruddha. Digitized by Google

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V, 27. PRAISING NIRVANA. 321 setting forth the world's great sorrow; whilst those, not yet freed from the power of passion, wept with many tears, unable to control themselves. 2185 Yet even those who had put away all faults, sighed as they thought of the pain of birth and death. And now the Malla host1 hearing that Buddha had attained Nirvana, 2186 With cries confused, wept piteously, greatly moved, as when a flight of herons meet a hawk (kite). In a body now they reach the twin (Sala) trees, and as they gaze upon Tathagata dead (entered on his long sleep), 2187 Those features never again to awake to consciousness, they smote their breasts and sighed to heaven; as when a lion seizing on a calf, the whole herd rushes on with mingled sounds. 2188 In the midst there was one Malla, his mind enamoured of the righteous law, who gazed with steadfastness upon the holy a law-king, now entered on the mighty calm, 2189 And said: "The world was everywhere asleep, when Buddha setting forth his law caused it to awake; but now he has entered on the mighty calm, and all is finished in an unending sleep. 2190 For man's sake he had raised the standard of his law, and now, in a moment, it has fallen; the sun of Tathagata's wisdom spreading abroad the lustre of its "great awakening 3." 2191 The Mallas (wrestlers) are termed lih-sse,' strong-masters, in Chinese. They dwelt at Kusinagara and Pava. The Likkhavis are also called lih-sse. * The holy law-king, dharmaraga. : The 'great awakening' refers, of course, to Buddha as 'the awakened. [19] Digitized by Google

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322 FO-SHO-HING-TSAN-KING. V, 27. Increasing ever more and more in glory, spreading abroad the thousand rays of highest knowledge, scattering and destroying all the gloom (of earth), why has the darkness great come back again ? 2192 'His unequalled wisdom lightening the three worlds, giving eyes that all the world might see, now suddenly (the world is) blind again, bewildered, ignorant of the way; 2193 'In a moment fallen the bridge of truth (that spanned) the rolling stream of birth and death, the swelling flood of lust and rage and doubt, and all flesh overwhelmed therein, for ever lost.' 2194 Thus all that Malla host wept piteously and lamented; whilst some concealed their grief nor spoke a word; others sank prostrate on the earth; 2195 Others stood silent, lost in meditation ; others, with sorrowful heart, groaned deeply. Then on a gold and silver gem-decked couch', richly adorned with flowers and scents, 2196 They placed the body of Tathagata ; a jewelled canopy they raised above, and round it flags and streamers and embroidered banners; then using every kind of dance and music?, 2197 The lords and ladies of the Mallas followed 1 The 'gem-decked couch'or palanquin is probably represented in plate lxiv, fig. 1 (Tree and Serpent Worship, first edition). This is the procession of the couch through Kusinagara. The curlyhaired men bearing it would indicate that the Mallas and Likkhavis of Vaisali were the same race. 9 The use of dance and music'at funerals is an old and well-. understood custom. Compare Sacred Books of the East, vol. xi, pp. 122, 123 Digitized by Google

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V, 27. PRAISING NIRVANA. 323 along the road presenting offerings, whilst all the Devas scattered scents and flowers, and raised the sound of drums and music in the heavens. 2198 Thus men and Devas shared one common sorrow, their cries united as they grieved together. Entering the city, there the men and women, old and young, completed their religious offerings. 2199 Leaving the city, then, and passing through the Lung-tsiang gate', and crossing over the Hiranyavati river, they repaired to where the former Buddhas having died, had Kaityas raised to them ? 2200 There collecting ox-head sandal wood and every famous scented wood, they placed the whole above the Buddha's body, pouring various scented oils upon the pyre; 2201 Then placing fire beneath to kindle it, three times they walked around; but yet it burned not. At this time the great Kasyapa had taken his abode at Ragagriha", 2202 And knowing Buddha was about to die was coming thence with all his followers; his pure mind, deeply moved, desired to see the body of the lord; 2203 And so, because of that his sincere wish, the fire went out and would not kindle. Then Kasyapa and his followers coming, with piteous sighs looked on the sight 2204 1 The Naga or Naga-Elephant gate. 9 Had their Nirvana-kaityas erected. The account in the text does not agree with the Southern account; but the popular Chinese record of the Nirvana is the same as the Pali. He was between Pava and Kusinagara, according to the common account. Y 2 Digitized by Google

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324 FO-SHO-HING-TSAN-KING. V, 27. And reverenced at the master's feet; and then, forthwith, the fire burst out. Quenched the fire of grief within ; without, the fire has little power to burn. 2205 Or though it burn the outside skin and flesh, the diamond true-bone still remains. The scented oil consumed, the fire declines, the bones they place within a golden pitcher; 2206 For as the mystic world (dharma-dhatu) is not destroyed, neither can these, the bones (of Buddha), 'perish; the consequence (fruit) of diamond wisdom, difficult to move as Sumeru. 2207 The relics which the mighty golden-pinioned bird cannot remove or change, they place within the precious vase; to remain until the world shall pass away; 2208 And wonderful! the power of men (the world) can thus fulfil Nirvana's laws, the illustrious name of one far spread, is sounded thus throughout the universe; 2209 And as the ages roll, the long Nirvana, by these, the sacred relics (bones), sheds through the world its glorious light, and brightens up the abodes of life. 2210 He perished (quenched his splendour) in a moment! but these relics, placed within the vase, the imperishable signs of wisdom, can overturn the mount of sorrow; 2211 1 The dharma-dhatu (fa kai) is the mystic or ideal world of the Northern Buddhists. Literally it is the limit (opos) of dharma;' dharma being the universal essence. This bears a striking resemblance to the gnostic (Valentinian) theory of limitation of the Divine essence. Diamond wisdom, indestructible wisdom. Digitized by Google

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V, 28. DIVISION OF THE SARIRAS. 325 The body of accumulated griefs! this imperishable mind (ki) can cause to rest, and banish once for ever all the miseries of life. 2212 Thus the diamond substance (body) was dealt with at the place of burning. And now those valiant Mallas, unrivalled in the world for strength, 2213 Subduing all private animosities, sought escape from sorrow in the true refuge. Finding sweet comfort in united love, they resolved to banish every complaining thought. 2214 Beholding thus the death of Tathagata, they controlled their grieving hearts, and with full strength of manly virtue dismissing every listless thought, they submitted to the course (laws) of nature. 2215 Oppressed by thoughts of grievous sorrow, they entered the city as a deserted wild, holding the relics thus they entered, whilst from every street were offered gifts. 2216 They placed the relics then upon a tower 2, for men and Devas to adore. 2217 VARGA 28. DivisiON OF THE SARIras. Thus those Mallas offered religious reverence to the relics, and used the most costly flowers and scents for their supreme act of worship. 2218 Then the kings of the seven countries', having heard that Buddha was dead, sent messengers to 1 That is, the body subject to accumulation of sorrow. 1. In their council hall with a lattice work of spears, and with a rampart of bows,' Sacred Books of the East, vol. xi, p. 131. * The seven 'kings' were, the king of Magadha, the Likkhavis of Vaisali, the Sakyas of Kapilavastu, the Bulis of Allakappa, the Koliyas of Ramagrama, the Brahman of Vethadipa, and the Mallas of Pava; Sacred Books of the East, vol. xi, pp. 131, 132. Diglized by Google

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326 FO-SHO-HING-TSAN-KING. V, 28. the Mallas asking to share the sacred relics (of Buddha). 2219 ,,Then the Mallas reverencing the body of Tathagata, trusting to their martial renown, conceived a haughty mind: 2220 They would rather part with life itself (they said), than with the relics of the Buddha;' so those messengers returned from the futile embassage. Then the seven kings, highly indignant, 2221 With an army, numerous as the rain clouds, advanced on Kusinagara; the people who went from the city filled with terror soon returned 2222 And told the Mallas all, that the soldiers and the cavalry of the neighbouring countries were coming, with elephants and chariots, to surround the Kusinagara city. 2223 The gardens, lying without the town, the fountains, lakes, flower and fruit trees were now destroyed by the advancing host, and all the pleasant resting-places lay in ruins. 2224 The Mallas, mounting on the city towers, beheld the great supports of life? destroyed; they then prepared their warlike engines to crush the foe without; 2225 Balistas ? and catapults and 'Aying torches 3' to 1 The supports of life, as I take it, are the fields and fountains. ? It may be rendered 'bow catapults' and 'balista-stone-carriages,' or bows, catapults, balistas, and stone carriages (carrying machines ?). 3 These flying torches and other instruments were used by the Northern nations from remote antiquity. There is no indication of them, however, in the plate (xxxviii) in Tree and Serpent Worship, which, I take it, represents this scene. Asvaghosha was familiar with Kanishka and his military appliances, and these doubtless included the instruments here referred to. Digitized by Google

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V, 28. DIVISION OF THE SARIRAS. 327 hurl against the advancing host. Then the seven kings entrenched themselves around the city, each army host filled with increasing courage; 2226 Their wings of battle shining in array as the sun's seven beams of glory shine; the heavy drums 1 rolling as the thunder, the warlike breath (rising) as the full cloud mist. 2227 The Mallas, greatly incensed, opening the gates command the fray to begin; the aged men and women whose hearts had trust in Buddha's law, 2228 With deep concern breathed forth their vow, 'Oh! may the victory be a bloodless one?!' Those who had friends used mutual exhortations not to encourage in themselves a desire for strife. 2229 And now the warriors, clad in armour, grasping their spears and brandishing their swords 'midst the confused noise and heavy drums? (advanced). But ere the contest had begun, 2230 There was a certain Brahman whose name was Drona (tuh-lau-na), celebrated for penetration, honour'd for modesty and lowliness, 2231 Whose loving heart took pleasure in religion. This one addressed those kings and said: 'Regarding the unequalled strength of yonder city, one man alone would be enough (for its defence); 2232 How much less when with determined heart (they are united), can you subdue it! In the beginning: mutual strife produced destruction, how now can it result in glory or renown? 2233 * Is for If so, it would be cymbals and drums. May they subdue those without loss or hurt to themselves. * Or, from the beginning. Digitized by Google

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328 FO-SHO-HING-TSAN-KING. V, 28. The clash of swords and bloody onset done, 'tis certain one must perish! and therefore whilst you aim to vanquish those, both sides will suffer in the fray. 2234 Then there are many chances, too, of battle, 'tis hard to measure strength by appearances; the strong, indeed, may overcome the weak, the weak may also overcome the strong; 2235 The powerful champion may despise the snake, but how will he escape a wounded body? there are men whose natures bland and soft, seem suited for the company of women or of children, 2236 But when enlisted in the ranks, make perfect soldiers. As fire when it is fed with oil, though reckoned weak, is not extinguished easily; so when you say that they (your enemies) are weak, 2237 Beware of leaning overmuch on strength of body; nought can compare with strength of right (religion). There was in ancient times a Gina' king, whose name was Karandhama (Avikshit), 2238 'His graceful (upright) presence caused such love (in others) that he could overcome all animosity; but though he ruled the world and was high renowned, and rich and prosperous, 2239 Yet in the end he went back and all was lost! So when the ox has drunk enough, he too returns. Use then the principles of righteousness, use the expedients of good will and love. 2240 Conquer your foe by force, you increase his 1 A Gina king, or a conquering king. Karandhama was a name of Avikshit. : Whether it means he went back to death,' or he lost his possessions by warfare, is not plain from the text. The phrase all was lost,' may also be rendered, he gave up all.' Digitized by Google

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V, 28. DIVISION OF THE SARIRAS. 329 enmity; conquer by love, and you will reap no aftersorrow. The present strife is but a thirst for blood, this thing cannot be endured! 2241 'If you desire to honour Buddha, follow the example of his patience and long-suffering?!' Thus this Brahman with confidence declared the truth; 2242 Imbued with highest principles of peace, he spake with boldness and unflinchingly. And now the kings addressed the Brahman thus: 2243 You have chosen a fitting time for giving increase to the seed of wisdom, the essence of true friendship is (leads to the utterance of truth. The greatest force (of reason) lies in righteous judgment. 2244 But now in turn hear what we say: The rules of kings are framed to avoid the use of force when hatred has arisen from low desires (question of the five pleasures); 2245 Or else to avoid the sudden use of violence in trifling questions (where some trifling matter is at stake). But we for the sake of law (religion) are about to fight. What wonder is it ! 2246 Swollen pride is a principle to be opposed, for it leads to the overthrow of society; no wonder then that Buddha preached against it, teaching men to practise lowliness and humility. 2247 'Then why should we be forbidden to pay our reverence to his body-relics? In ancient days a Hear, reverend sirs, one single word from me. Forbearance was our Buddha wont to teach.' Sacred Books of the East, vol. xi, p. 133. But it is not plain how Drona could address the Mallas as reverend sirs,' unless indeed the brethren were going to fight, which is beyond probability. Digitized by Google

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330 FO-SHO-HING-TSAN-KING. V, 28. lord of the great earth, Pih-shih-tsung' Nanda (or two lords, viz. Pih-shih-tsung and Nanda], 2248 For the sake of a beautiful woman fought and destroyed each other; how much more now, for the sake of religious reverence to our master, freed from passion, gone to Nirvana, 2249 Without regard to self, or careful of our lives, should we contend and assert our rights! A former king Kaurava (or belonging to the Kauravas) fought with a Pandava (king), 2250 "And the more they increased in strength the more they struggled, all for some temporary gain; how much more for our not-coveting a master (should we contend), covering to get his living (relics)? 2251 "The son of Rama, too, the Rishi (or Ramarishiputra), angry with king Dasaratha, destroyed his country, slew the people, because of the rage he felt; 2252 How much less for our master, freed from anger, should we be niggard of our lives! Rama, for Sita's sake, killed all the demon-spirits; 2253 How much more for our lord, heaven 3- received, should we not sacrifice our lives! The two demons A-lai (Alaka) and Po-ku were ever drawn into contention; 2254 'In the first place, because of their folly and ignorance, causing wide ruin among men; how 1 The character 'tsung' in this name is uncertain, I have not therefore attempted to restore it. Not-covetous; here there is a double-entendre, contrasting the absence of covetousness in Buddha with the presence of it in the Pandavas and Kauravas. 3F heaven-taken-up-received. Digitized by Google

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V, 28. DIVISION OF THE SARIRAS. 331 much less for our all-wise master should we begrudge our lives! 2255 Wherefore if from these examples we find others ready to die for no real principle, how shall we for our teacher of gods (Devas) and men, reverenced by the universe, 2256 Spare our bodies or begrudge our lives, and not be earnest in desire to make our offerings ! Now then, if you desire to stay the strife, go, and for us demand within the city 2257 That they open wide (distribute) the relics, and so cause our prayer to be fulfilled. But because your words are right ones, we hold our anger for a while; 2258 'Even as the great, angry snake, by the power of charms is quieted.' And now the Brahman', having received the king's instruction, 2259 Entering the city, went to the Mallas, and saluting them, spoke these true words : 'Without the city those who are kings among meno grasp with their hands their martial weapons, 2260 "And with their bodies clad in weighty armour wait eagerly (to fight); glorious as the sun's rays; bristling with rage as the roused lion. These united are, to overthrow this city. 2261 But whilst they wage this religious war, they fear lest they may act irreligiously, and so they have sent me here to say what they require. 2262 ""We have come, not for the sake of territory, There is nothing like this in the Southern account. 3 Kings among men,' dvaktes dvdpov. 3 This is the only way to take the translation, although the pronoun 'ngo standing alone would signify I' have come ; but Digitized by Google

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332 FO-SHO-HING-TSAN-KING. V, 28. much less for money's sake, nor on account of any insolent feeling, nor yet from any thought of hatred ; 2263 "" But because we venerate the great Rishi, we have come on this account. You, noble sirs ! know well our mind! Why should there be such sorrowful contention! 2264 ""You honour what we honour, both alike, then we are brothers as concerns religion. We both with equal heart revere the bequeathed spiritual relics of the lord. 2265 ""To be miserly in (hoarding) wealth, this is an unreasonable fault; how much more to grudge religion, of which there is so little knowledge in the world! 2266 "" The exclusive and the selfishly-inclined, should practise laws of hospitality (civility)"; but if ye have not rules of honour? such as these, then shut your gates and guard yourselves." 2267 This is the tenor of the words, be they good or bad, spoken by them. But now for myself and my own feelings, let me add these true and sincere words. 2268 * Let there be no contention either way; reason ought to minister for peace, the lord when dwelling in the world ever employed the force of patience. 2269 Not to obey his holy teaching, and yet to offer gifts to him, is contradiction. Men of the world perhaps the singular implies that Drona used the words of the chief of the kings. 1 Should practise waiting for guest laws,' civil conduct. I have given here the sense of the passage. * Kshatriya rules, rules or laws of chivalry. Digitized by Google

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V, 28. DIVISION OF THE SARTRAS. 333 for some indulgence, some wealth or land, contend and fight, 2270 But those who believe the righteous law, should obediently conform their lives to it; to believe and yet to harbour enmity, this is to oppose "religious principle" to "conduct." 2271 Buddha himself at rest, and full of love, desired to bestow the rest he enjoyed, on all. To adore with worship the great merciful, and yet to gender wide destruction, 2272 (How is this possible ?) Divide the relics, then, that all may worship them alike; obeying thus the law, the fame thereof wide-spread, then righteous principles will be diffused; 2273 But if others walk not righteously, we ought by righteous dealing to appease them, in this way showing the advantage (pleasure) of religion, we cause religion everywhere to take deep hold and abide. 2274 'Buddha has told us that of all charity "religious charity" is the highest; men easily bestow their wealth in charity, but hard is the charity that works for righteousness.' 2275 The Mallas hearing the Brahman's words with inward shame gazed at one another; and answered the Brahmakarin thus : 'We thank you much for purposing to come to us, 2276 And for your friendly and religious counselspeaking so well, and reasonably. Yours are words which a Brahman ought to use, in keeping with his holy character1; 2277 Words full of reconciliation, pointing out the the ti merit, or religious merit. Digitized by Google

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334 FO-SHO-HING-TSAN-KING. V, 28. proper road; like one recovering a wandering horse brings him back by the path which he had lost. 2278 We then ought to adopt the plan of reconciliation such as you have shown us; to hear the truth and not obey it brings afterwards regretful sorrow.' 2279 Then they opened out the master's relics and in eight parts equally divided them. Themselves paid reverence to one part, the other seven they handed to the Brahman; 2280 The seven kings having accepted these, rejoiced and placed them on their heads 1; and thus with them returned to their own country, and erected Dagobas for worship over them. 2281 The Brahmakarin then besought the Mallas to bestow on him the relic-pitcher as his portion, and from the seven kings he requested a fragment of their relics, as an eighth share. 2282 Taking this, he returned and raised a Kaitya, which still is named 'the Golden Pitcher Dagoba.' Then the men of Kusinagara collecting all the ashes of the burning, 2283 Raised over them a Kaitya, and called it the Ashes Dagoba. The eight Stupas of the eight kings, the Golden Pitcher' and 'the Ashes Stapa?,' 2284 Thus throughout Gambudvipa there first were raised ten Dagobas. Then all the lords and ladies Placing relics on the head was a token of reverence. Compare plate xxxviii (Tree and Serpent Worship). * In reference to these Kaityas or towers, compare the account given in the Pali (Sacred Books of the East, vol. xi, p. 135), and also Fa-hien, cap. xxiii. Digitized by Google

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V, 28. DIVISION OF THE SARIRAS. 335 of the country holding gem-embroidered canopies, 2285 Paid their offerings at the various shrines, adorning them as any golden mountain'. And so with music and with dancing through the day and night they made merry, and sang. 2286 And now the Arhats numbering five hundred, having for ever lost their master's presence, reflecting there was now no ground of certainty, returned to Gridhrakuta mount; 2287 Assembling in king Sakra's cavern?, they collected there the Satra Pitaka; all the assembly agreeing that the venerable Ananda 2288 Should say (recite), for the sake of the congregation, the sermons of Tathagata from first to last, Great and small, whatever you have heard from the mouth of the deceased Muni.' 2289 Then Ananda in the great assembly ascending the lion throne, declared in order what the lord had preached, uttering the words "Thus have I heard.' 2290 The whole assembly, bathed in tears, were deeply moved as he pronounced the words 'I heard ;' and so he announced the law as to the time, as to the place, as to the person ; 2291 As he spoke, so was it written down from first to last, the complete Sutra Pitaka? By diligent * Or, as the Golden Mountain, i. e. Sumeru. Indra silagriha. * Here we have a short account of the first Buddhist Council, called the Council of the 500. It forms no part of the Maha-parinibbana-Sutta, although it is found in the Vinaya Pitaka. Compare Oldenberg, Vinaya Pitakam, Introduction. Digitized by Google

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336 FO-SHO-HING-TSAN-KING. V, 38. attention in the use of means, practising (the way of) wisdom, (all these) (Arhats) obtained Nirvana; 2292 Those now able so to do, or hereafter able, shall attain Nirvana, in the same way. King Asoka ? born in the world when strong, caused much sorrow; 2293 When feeble , then he banished sorrow; as the Asoka-flower tree, ruling over Gambudvipa, his heart for ever put an end to sorrow, 2294 When brought to entire faith in the true law; therefore he was called 'the King who frees from sorrow. A descendant of the Mayura family, receiving from heaven a righteous disposition, 2295 He ruled equally over the world; he raised everywhere towers and shrines, his private name the 'violent Asoka,' now called the 'righteous Asoka.' 2296 Opening the Dagobas raised by those seven kings to take the Sartras thence, he spread them everywhere, and raised in one day eighty-four thousand towers 3; 2297 Only with regard to the eighth pagoda in Ramagrama, which the Naga spirit protected, the king was unable to obtain those relics; 2298 1 This episode about Asoka is a curious one. It would seem from it that Asvaghosha knew only of one king of that name, called first the fierce,' afterwards the righteous. ? There are one or two Avadanas to be met with in Chinese Buddhist literature, relating to Asoka's sickness, and how he then desired to redeem his character by making offerings to Buddha. But the accounts are too uncertain to be admitted as conclusive evidence in the question of his conversion. * This is a story everywhere received in Northern books. These eighty-four thousand towers are supposed to represent the number of sections, or perhaps letters, in the Pitakas. * See Fa-hien's account, cap. xxiii. Digitized by Google

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V, 28. DIVISION OF THE SARIRAS. 337 But though he obtained them not, knowing they were spiritually bequeathed relics of Buddha which the Naga worshipped and adored, his faith was increased and his reverent disposition. 2299 Although the king was ruler of the world, yet was he able to obtain the first holy fruit"; and thus induced the entire empire to honour and revere the shrines of Tathagata. 2300 In the past and present, thus there has been deliverance for all. Tathagata, when in the world; and now his relics--after his Nirvana; 2301 Those who worship and revere these, gain equal merit; so also those who raise themselves by wisdom, and reverence the virtues of the Tathagata, 2302 Cherishing religion, fostering a spirit of almsgiving, they gain great merit also. The noble and superlative law of Buddha ought to receive the adoration of the world. 2303 Gone to that undying place (Amrita), those who believe (his law) shall follow him there; therefore let all the Devas and men, without exception, worship and adore 2304 The one great loving and compassionate, who mastered thoroughly the highest truth, in order to deliver all that lives. Who that hears of him, but yearns with love! 2305 The pains of birth, old age, disease, and death, the endless sorrows of the world, the countless miseries of 'hereafter,' dreaded by all the Devas, 2306 He has removed all these accumulated sorrows; * That is, the first step in the Buddhist profession of sanctity (Srotapanna). [19] Dislized by Google

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338 FO-SHO-HING-TSAN-KING. V, 28. say, who would not revere him ? to escape the joys of after life, this is the world's chief joy! 2307 To add the pain of other births, this is the world's worst sorrow! Buddha, escaped from pain of birth, shall have no joy of the 'hereafter 1!' 2308 And having shown the way to all the world, who would not reverence and adore him? To sing the praises of the lordly monk, and (declare) his acts from first to last, 2309 Without self-seeking or self-honour, without desire for personal renown, but following what the scriptures say, to benefit the world, (has been my aim.) 2310 * The joy of the 'hereafter,' is the joy, as men count it, of future sentient happiness. This, according to the text, it is the happiness of Buddha to have escaped. Digitized by Google

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NOTES 1. COMPARATIVE List of 17 CHAPTERS OF THE SANS KRIT AND CHINESE COPIES OF THE BUDDHA KARITA. II. EXAMPLE OF THE STYLE OF THE EXPANDED SOTRAS, AS TRANSLATED INTO CHINESE. III. THE SAME TITLE GIVEN TO DIFFERENT WORKS. 2 2 Digitized by Google

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NOT E I. __LIST OF THE TITLES OF 17 CHAPTERS OF THE SANSKRIT TEXT OF THE BUDDHAKARITA-KAVYA, ___BY ASVAGHOSHA. // iti zrIbuddhacarite mahAkAvye 1 bhagavatprasUtinIma prathamaH srgH|| Birth of the Bhagavat. 2 aMtaHpuravihAro nAma dvitIyaH srgH|| Life in the Palace. 3 saMvegotpatinIma tRtIyaH srgH|| Beginning of Inward Trouble. 4 strIvighAtano nAma caturthaH sargaH // Separation from his Wife, &c. 5 abhiniSkramaNo nAma paMcamaH sargaH // Departure. 6 chaMdakativartanaM nAma SaSThaH srgH|| Return of Khandaka. 7 tapovanapravezo nAma saptamaH sargaH // Entering the Forest of Penance. 8 aMtaHpuravilApo nAmASTamaH srgH|| Lamentation in the Palace. 9 kumArAnveSaNo nAma navamaH sargaH // Search after the Crown Prince. 10 azvaghoSakRte zreNyabhigamano nAma dazamaH srgH|| The arrival of Sreni. Digitized by Google

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NOTE I. CHINESE TRANSLATION BY DHARMARAKSHA. Fo Suo Xing Zheng Wang Lit. ' Buddha's practice-praise-satra.' 1Sheng Pin Di Yi Birth. 2 Chu Gong Pin Di Er Living in the Palace. 3 Ya Huan Pin Di San Disgust at Sorrow. 4Li Yu Pin Di Si Gives up a Life of Pleasure. 5 Chu Cheng Pin Di Wu Leaves the City. 6 Che Ni Xuan Pin Di Liu Return of Khandaka. 7Ru Ku Xing Lin Pin Di Qi Enters the Forest of Penance. 8He Gong Ci Bei Pin Di Ba The general Grief of the Palace. 9 Tui Qiu Tai Zi Pin Di Jiu Mission despatched to search for the Royal Prince. 10 Bing Sha Wang Qing Tai Zi Pin Di Shi Bimbisara Raga goes to visit the Royal Prince. Digitized by Google

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342 NOTE I. 11 azvaghoSakRte kAmavigarhaNo nAmaikAdazaH sargaH // Renouncing Pleasure. 12 azvaghoSakRte'rADadarzano nAma dvAdazaH srgH|| Interview with Arada. 13 azvaghoSakRte mAravijayo nAma payodazaH srgH|| ____Conquest of Mara. 14 azvaghoSakRte'bhisaMbodhanasaMstavo nAma caturdazaH srgH|| Praise of Enlightenment. 15 azvaghoSakRte dharmacakrapravartanAdhyeSaNaM nAma pNcdshHsrgH|| Request to turn the Wheel of the Law. 16 azvaghoSakRte dharmacakrapravartanaM nAma SoDazaH srgH|| Turning the Wheel of the Law. 17 azvaghoSakRte luMbinIyAjAdikaM (yAcikA?) nAma sapta dazaH srgH|| Going to Lumbini, &c. Digitized by Google

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NOTE I. 343 11 Da Bing Sha Wang Pin Di Shi Yi The Prince's Reply to Bimbisara. 12 Jian A Luo Lan Dai Tou Lan Pin Di Shi Er Interview with Arada and Udrarama. 13 Po Mo Pin Di Shi San | Defeats Mara. 14 A Wei San San Pu Ti Pin Di Shi Si Abhisambodhi. 15 Zhuan Fa Lun Pin Di Shi Wu Turns the Wheel of the Law. 16 Bing Sha Wang Zhu Di Zi Pin Di Shi Liu Bimbisara Raga becomes a Disciple. 17 Da Di Zi Chu Jia Pin Di Shi Qi The Great Disciple quits his Home. Digitized by Google

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N OTE II. EXAMPLE OF THE STYLE OF THE EXPANDED SOTRAS, AS TRANSLATED INTO CHINESE. PHU YAU KING. KIOUEN II, $ 1. On the thirty-two miraculous signs which appeared on the eve of the Birth of Bodhisattva. Buddha addressed all the Bhikshus and said: Ten months having been fulfilled, Bodhisattva being on the point of birth, at this time there were manifested thirtytwo miraculous signs. The first was this: (1) In the aftergarden all the trees spontaneously bore fruit. (2) The solid earth produced blue lotus flowers as large as a chariotwheel. (3) All the decayed trees of the earth produced flowers and leaves. (4) The heavenly spirits drawing the chariots adorned with curtains of seven gems, arrived at the spot. (5) In the middle of the earth (or, in the earth) 20,000 treasures of precious substances appeared of themselves. (6) On every side, far and near, was perceived the agreeable fragrance of celebrated perfumes (ming hiang . (7) From the snowy mountains there came forth 500 white lions, and arranging themselves in front by the gates of the city, stood there without doing harm to any one. (8) Five hundred white elephants, arranging themselves in front of the palace, stood there. (9) The Devas caused a soft and perfumed rain to fall on every hand (the four quarters, i.e. through the world). (10) There appeared in the palace of the king spontaneously a water fountain possessed of the hundred qualities of taste, fit to satisfy the wants of all who were athirst. (11) The Naga women appearing in the air with half their body visible, remained thus. (12) Ten thousand Devis, holding in their hands Digitized by Google

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EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 345 peacock-feather fans, remained thus above the palace-walls. (13) All the Devis, holding in their hands 10,000 golden pitchers full of sweet-dew (nectar), remained fixed in space. (14) Ten thousand Devis, holding in their hands 10,000 vases full of scented water, proceeded and stopped in the air [ I suppose to be omitted]. (15) Ten thousand Devis, holding in their hands standards and parasols, stood at attention. (16) All the Devis arranging themselves in order stood still, whilst every kind of responsive music sounded spontaneously through space. (17) The four great river-drains (the four rivers flowing from the Anavatapta Lake?) remaining at rest, ceased to flow. (18) The sun and moon (the palaces of the sun and moon Devas) ceased to move. (19) The constellation Pushya descending, waited in the rear of all the other stars (or, star-concourse). (20) A net-like precious canopy entirely covered the palace of the king. (21) The divine pearl of the bright moon hanging over the palace hall, shed abroad a brilliant effulgence. (22) The lamps and fires of the palace were (by the superior light without) no longer visible. (23) Baskets and articles of dress appeared placed on their stands. (24) Articles of jewelry and treasures of every kind of precious stone appeared of themselves. (25) The five kinds of poisonous insects suddenly disappeared, whilst the fortunate bird (or bird of good omen) soaring aloft poured forth pleasant songs. (26) The pains inflicted in the different hells were allayed. (27) The earth through a great movement became perfectly level and smooth. (28) The four great highways and the narrower streets appeared perfectly smooth and ornamented with flowers. (29) All valleys and cavernous places were raised and became even. (30) The cruel designs of those who fished in the waters or hunted on the land gave way in a moment to a loving and merciful heart. (31) All the diseases to which children newly born, such as blindness, deafness, &c., are liable, were averted. (32) The tree-Devas, with half their bodies visible, appeared to all beholders, their heads reverently inclined. Such were the thirty-two miraculous signs which appeared on every side of the (palace) enclosures, sufficient to cause wonder and admiration in Digitized by Google

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346 NOTE II. those who beheld them), as indications of the approaching period. At this time the queen being about to give birth to Bodhisattva), he, i.e. Bodhisattva, by exciting the thought in her mind by his own spiritual energy, caused her to arise at the first watch of the night, and having robed herself to go with her attendants to the place where the king was-(when she addressed him as follows):-- Listen to my words ! for a long time have I thought of entering the garden for the purpose of religious meditation-supposing in every case, O Maharaga! the idea is not displeasing or troublesome to you; in which case I would at once resort thither to reflect silently on the words of the sacred books.' The king thereupon answered, 'Willingly do I consent, saintly lady, that you should go forth to contemplate the flowers of the trees now in full bloom--for at this season, around the palace and its lovely dwellings, are countless kinds of trees, whose fruit and fragrant blossoms cannot but afford unmixed delight (to all beholders).' The queen, hearing these words, was filled with joy. Then the king commanded the precious chariot known as the cloudmother' to be prepared and decorated; followed by a retinue of servants, and surrounded by attendant women, thus the queen went forth to behold the trees in the Lumbini? garden. The conductors of the inferior chariots were all similar in appearance and colour, distinguished for their splendour as they rode, dazzling the eyes of men. Two hundred white elephants followed and preceded the cortege, all decorated with gems and pearls. The elephants were furnished with six tusks. The king of the elephants, in the midst, was covered with a golden network, to which bells were attached that sounded melodiously as the wind blew them one against the other; in other respects also they were fully caparisoned and armed. At this time there was concord and goodwill in the world, an absence of a contentious spirit. Thus surrounded, the queen wandered * The expression is tsae' * The Chinese is Lin-ping' for. Lumbini;' in the glossary the sound ping' is given as equal to P(ing)-(m)i, i.e.'pi.' * The sounds produced by gems striking one another. See glossary. Digitized by Google

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EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 347 forth and reposed beneath the trees of the Lumbini garden. Then Sakra-deva and Brahma-raga and the four heavenly .. kings descending (flying) from their respective abodes, and scattering flowers, hastily proceeded to the palace to ascertain the state of the case, and entering the different apartments, caused the servants and attendants to receive instructions (i. e. put the thought into their minds) to sweep and prepare the way for the approach of the king on the queen's departure. This being done and reported, the king was filled with joy, and entering the palace of the female attendants, he spoke thus : 'You who desire to give me satisfaction, and to impart joy, will do as I request; let there be no differences among you, but let each one be ready to sit quietly and reflect (on what I say). Decorate yourselves in your most dazzling attire; and anoint yourselves (or, your garments) with the choicest perfumes, pure and sweet; let your bodies be covered with countless ornaments and gems whose sound is delightful to the ear and joy-giving to the beholder, prepare for yourselves every kind of musical instrument, cymbals and pipes and lutes and drums, of every sort, which may accord in producing sweet music, so that the Devis themselves hearing it may have joy. Thus provided, attend the queen as she mounts the lovely chariot ; let male and female attendants alike, and the elephants composing the cortege, be decorated in one way, and let no ill sound or discordant note be heard to discompose the mind of the queen.' And now the elephants and horses and the military attendants of every kind, decorated as aforesaid, stood by the gate, and as the queen passed through on her departure there was heard the sound as it were of a great ocean, and the shouts of those who desired her ten thousand years, whilst the ornaments which decorated the chariot, as it moved along, gave forth propitious music. The lion throne, like that of the gods, was composed of the wood of) the four precious (gem) trees, covered with (carved ?) leaves and flowers of every possible description so as to perfect it. And now the ducks and geese and the peacocks raised their piteous notes in unison, whilst banners and flags decorated with the seven precious substances were placed as a canopy over the chariot. Digitized by Google

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348 NOTE II. Then the Devas who dwell in space, surrounding the chariot as it advanced, likewise sang together in melodious strains. As soon as the queen sat down upon the lion throne the great universe (chiliocosm) was six times (or in six manners) shaken, and all the Devas scattered flowers (as they cried): "The holy one to-day is about to be born even here beneath a tree of the Lumbini (garden), it is he who is a god among gods. The four heavenly kings conduct the chariot, the divine Sakra purifies and prepares the way, whilst Brahma Devaraga leads on before, attended by a hundred thousand Devas, who ever turn towards the chariot and adore (the queen) with heads inclined. And now the king, the father, seeing all this, was filled with joy in his heart, and reflecting with himself he exclaimed : 'This (child) must be in truth the king of gods and men, whom all the Devas, the four heavenly kings, Sakra and Brahma, attending, agree to honour; he must indeed be one who shall attain to the condition of Buddha ; for never yet in the three worlds has one received such adoration, whether Deva or Naga or divine Sakra or Brahma, and yet escaped with life (unsplit head). Such a one then receiving these honours must of necessity in the end prove himself a holy person (divine).' Thus the queen (advanced), escorted by 84,000 chariots drawn by horses, the same number drawn by elephants, and by the same number of chariot drivers, fully adorned, and surrounded by soldiers, spearmen and halbard bearers of approved courage and strength on the right hand and on the left, and by others in front and rear, whilst before and behind was a surrounding concourse of 60,000 attendant women accompanied by 40,000 nobles all of the family of king Suddhodana, whilst others, the attendants of 64,000 kings, took part in the cortege that surrounded the mother of Bodhisattva. Moreover, there were 84,000 female attendants of the Devas, the Nagas, the Gandharvas, the Kinnaras, Mahoragas, Asuras, all sumptuously decorated with jewels and ornaments, provided with drums and musical instruments, producing harmonious sounds although differing in character, whilst with their voices they sang of the perfections (virtues) of Bodhisattva's mother. Thus Digitized by Google

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EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 349 surrounded and attended they approach the Lumbini grove, the road prepared carefully and the ground perfumed with scented water and covered with divine powers, whilst the trees themselves budded forth and blossomed and the scented oil of choicest sandal-wood was produced on every side. This, indeed, was by the express interference of the gods. And now the queen having arrived, descended from her precious chariot, and accompanied by Devas and Devis she proceeded onwards through the garden, whilst the trees in honour of her presence shed abroad their brilliant hues and their fragrant scent. The queen now observed one tree of conspicuous beauty, made perfect by every kind of pearl and precious ornament. The stalks and twigs, the branches and leaves of this tree were all in truth full of fragrance, whilst its lovely verdure spread around on every side drooped to the ground, pliant and pure as silky grass. Like a vestment of some heavenly being it covered the earth-even as had been the case from old time with respect to the laws (relating to the birth) of all the Buddhas. And now all the Devas and men, at once, strike their drums, and from innumerable instruments the followers of the queen join in the strain, as she goes forward and arrives beneath the tree. By the influence of Bodhisattva the spirit inhabiting the tree bending down a branch of its own accord rendered assistance to the queen. All the Devas who inhabit space bending down their heads did obeisance, the sun and moon shed abroad a pure unsullied light, whilst the Devas and their female attendants, filled with admiration, gathered round to render meritorious service to the queen as she stood) beneath the tree. Meantime the tree Deva was filled with joy in considering the reason of the presence of all this vast multitude, and reasoned thus : 'Now may we all well endure to bear these bodies of ours, whilst we employ them in rendering service and obedience, for from the lowest hell to the highest heavens of the Trayastrimsas all sorrow must cease, all darkness disappear, whilst now the holy one is about to be I have substituted T for in the text. ' I have been obliged here to substitute for . Digitized by Google

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350 NOTE II. born. So it is the trees are covered with flowers and foliage, whilst innumerable Devas gathered around do homage, and the great earth is shaken in six ways. The sun and moon shed abroad a pure and serene light, and music from innumerable instruments is heard around; yea, moreover, all impure desire is put away, and all the Devas are filled with joy; for to-day the holy one is to show his pity for all creatures, and therefore Brahma and Sakra and all the gods rejoice and worship; this is the honourable one among men, whose merits surpass the sun and moon. It is he, now dwelling in the womb, who shines forth like gold with a brightness eclipsing the light of heaven; all the Devas, Brahma, Sakra and the rest, and all the denizens of the countless worlds of space, putting away evil ways and thoughts, are now at peace, without remnant of sorrow or grief; and therefore the Devas, countless in number, offer the sacrifice of scattered flowers and music, and by their indomitable might cause the very ground to produce of itself flowers composed of the seven precious substances.' And now as Bodhisattva was born from the right side of his mother, suddenly there appeared a precious lotus flower on which he stood, and then taking seven steps he declared in words of the Fan language (or, with the voice of Brahma ;-Brahmaghosha) the character of impermanency in accordance with his (subsequent) teaching and added): 'I am now about to save and deliver all those in heaven and earth (above the heaven and below the heaven), as the lord of Devas and men to deliver (detach) them from the misery of (repeated) birth and death, as the highest in the universe (the three worlds) to cause all creatures to arrive at the condition of non-individuality (wu-wei) and thus obtain enduring rest.' Then Sakra-raga and Brahma caused every kind of scented water to descend suddenly for the purpose of washing (the person of) Bodhisattva, whilst the nine dragons who dwelt in space above, caused other scented streams to descend for the purification of the holy master. The washing being finished (he stood) perfectly pure in body and soul (heart), raised far above the position which for the present he occupied as way. farer, born of a noble parentage, like a perfect and true gem Digitized by Google

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EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 351 uniting in itself every rare quality and excellency: about to turn the wheel of the law, or as a wheel king (Kakravartin) (if he continue in the world (the three worlds)) to bring all the quarters (the ten regions) under one overshadowing government. And there arose in the heart of Suddhodana-raga a rapturous exultation. At this time there were born children of 5000 attendants (blue-clad), who were presented to the king to become his personal guards (lih-sse, the words used generally for vriggi); 800 young nurses also were delivered of sons; 100,000 elephants likewise produced their young; (as many) white mares produced their foals, their colour white as snow, their coats glossy and smooth; (as many) yellow sheep produced their lambs. At the same time there appeared two myriads of curtained precious chariots' for the holy one's use, (whilst those who brought them), bending their heads, desired to know whither he would go; and beyond all this the Devas caused innumerable apparitional forms to present themselves, to offer various services, and caused a glorious radiance to fill the place: 5000 Apsarases, their persons breathing fragrance, each holding a jar of scented unguents, came to the place where stood the mother of Bodhisattva, 5000 others came to escort her to the city, having flowers and heavenly garments, whilst many youths and others came with jewels and ornaments for her person. Bodhisattva arriving at the condition 'free from fear' must complete the way of Buddha. Then Buddha addressed the Bhikshus: 'At the time of Bodhisattva's birth, his mother was perfectly at ease, no disagreeable malady or accompanying inconvenience disturbed her ; but she was in the condition which most became her. At the same time, both in front and behind her, were 5000 female attendants providing divine incense and holding scented oil as an offering to the mother of Bodhisattva, whilst without intermission they paid her lowest reverence: there were, moreover, 5000 female attendants who offered her divine medicaments, 5000 others who presented her with Before the word for precious,' the text has an expression kian-lu, which is said to mean curtain. * This clause comes in without any apparent connection with the context. Digitized by Google

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352 NOTE II. jewels and necklets (or, precious necklaces), 5000 others who offered her divine robes for her person, 5000 others who offered her (or, attended her with) divine music, all these paid to her constant and reverent attention.' And now it came to pass that there were five Rishis with supernatural powers passing over this country through the air who suddenly appeared in the presence of Suddhodanaraga? Buddha, moreover, addressed the Bhikshus and said: 'At the time of Bodhisattva's birth, during seven days from morning till evening, there was continual music, whilst all the assembly offered a hundred different sorts of food beneath the Lumbini tree, presenting to the mother of Bodhisattva the fruits of merit resulting from the exercise of the paramitas of charity, morality, patience, and perseverance. At this time 32,000 Brahmakarins from day to day, without intermission, offered their gifts without stint, whatever (the mother of Bodhisattva) desired ; Sakra-deva and Brahma, assuming the appearance of young Brahmans (students), having taken conspicuous places amongst the assembled Brahmakarins, repeated these Gathas : "Having put an end to all evil ways of birth in himself) He has now sent universal peace among men; All creatures enjoying concord and rest Are free from sorrow everywhere. As the brightness of the sun scatters darkness, So the glory of all the Devas withers, His glorious merit scatters all their brightness, And causes it to decay and disappear. (We do) not (now) consider the time when he shall have exhausted karman (i.e. be born as a Buddha), Nor shall we hear again of such a time, For now the glory of Buddha has appeared, And he has become the great saint of the world; No more for him of labour or the ills of sense (dust), His loving heart compassionates all living creatures, And so innumerable Devas of the Brahma heaven (or, innumerable Brahma devas). Have come to offer him boundless sacrifice. And therefore also the trees covered with flowers Rest in quiet upon the peaceful (or level) earth, (In proof that) all the world will come to him for refuge (salvation), And that all will fully rely on him. * These parenthetical clauses appear to have crept into the text, and remained there without any immediate connection, Diglized by Google

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EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 353 Just as in this lower world The lotus springs from the midst of the mire, Thus is Prabhapala' now born in the world, About to nourish and govern all that lives. For like as a pliant delicate robe Is redolent with heavenly perfume, So if there be a man diseased or sick He will for his sake become the chief physician. And as by his presence he has caused an absence of all lustful desire, And peace and goodwill dwell in the world of form, (And as) with hands clasped (all these) render him worship, He is surely worthy to be called the protector of all,' And as the Devas, and their followers, All with compliant hearts Mix freely with men in their common worship, He will be in truth the great master of all.' And as the pure unsullied water (rain) Is universally diffused and causes luxuriant vegetation, So by the right apprehension (samyakdrishti) of the truth of this one's doctrine, There shall ever be both rest and quiet." Buddha, moreover, addressed the Bhikshus and said: "Seven days after the birth of Bodhisattva his mother died.' On this the thought occurred to the Bhikshus, it must have been on account of some fault on the part of Bodhisattva that such an event occurred; on which Buddha resumed : Let not such a thought present itself; and why? Because her destiny was even so, that the birth of Bodhisattva should be the term of her life; and hence at her birth, when she came down for the purpose of bearing Bodhisattva in her womb, all the Devas attended her and provided her with heavenly clothing and food. And it has ever been thus. The mothers of all the Buddhas have always died seven days after their birth: and so because at the time of Bodhisattva's birth the bodily functions of his mother were all in perfect condition, she was born as the result of her previous merit in the Trayastrimsas heaven. And before this, Bodhisattva not yet born, she had gone up thither, on which occasion all the Devas attending her offered her a palace to dwell in, and awaiting her in the great preaching hall they offered the queen 5000 pitchers containing the rarest scented waters; 5000 Apsarases presented her with thrones 1 In Chinese .hu-ming :' this was the name of Bodhisattva whilst resident in the Tusita heaven. [19] A a Digitized by Google

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354 NOTE II, to sit on; 5000 others, holding caps of state in their hands, sprinkled before her on the ground perfumed water; 50,000 Brahma devas, holding golden pitchers, saluted her with expressions that she might live 10,000 years; 20,000 Nagas with necklaced bodies, 20,000 white elephants with pearlcovered bodies, 20,000 chariots with flags and jewelled canopies surrounded her, and behind these 40,000 armed attendants, heroes of marked courage, and Bodhisattva himself in the rear. Moreover, on this occasion there were countless . thousand Devas, who caused to appear in space in a moment yellow golden parapets, along which they offered worship to the mother of Bodhisattva. On that night Bodhisattva was conceived in the womb, on which occasion 20,000 damsels attendants on Mara, proceeding from the great and superblyadorned palace of the Kamaloka heavens, and holding in their hands precious silken tiss wait on the mother of Bodhisattva ; and so likewise 20,000 men (male Devas ?) with highly decorated bodies, to do honour to the occasion. On that night between every two attendant women was one Apsarasl; the attendant women beholding the beauty of her face felt the risings of desire. And now by the power of the divine merit of Bodhisattva in the midst of this great city of Kapilavastu, 500 nobles, all of the Sakya race, each laid the foundation of a palace for residence, 500 in all, so that when he entered the gates of the city, they addressed him as they paid him reverence and said, 'Oh! would that Sarvarthasiddha would condescend to enter this divine abode (place?), this perfectly pure abode. Oh! thou whose eye beholds all things (samantakakshus), thou hast come down into this world (yeou=bhava), (condescend to enter) this great palace called "Hu-tsing-fa" (defendpure-flower), a fitting residence for Bodhisattva.' Then the great Brahmakarins and the principle princes of I take this from the French translation of the Lalita Vistara; the Chinese expression is ** * * Ku-tien-ku; the French translation from the Tibetan renders this God above gods,' and so in the next phrase, tsing.tsing-ku, perfectly pure abode or place,' the Tibetan refers this also to Bodhisattva, and translates it, 'Oh! thou pure being. I do not see how to bring the Chinese text into harmony with the Tibetan in this passage. Diglized by Google

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EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 355 the Sakya tribe addressing Suddhodana said, ' It would be perhaps convenient if the prince would condescend to agree to enter these abodes and remain in them (use them).' Bodhisattva therefore entered the 500 abodes. (Moreover they said, 'Who is there') of conspicuous merit, and of complacent disposition, who can protect and order (Bodhisattva) aright?' Then 500 Khandakas?, each one said, 'We can nourish and cherish the prince.' But others replied, 'It is a difficult task to train aright and lead into obedience one possessed of such saintlike wisdom as the prince, especially such as are in the prime of their beauty and youth, for when he begins to grow up who then will be able to attend on him and direct him aright?' Then they all agreed that Mahapragapati alone was able to nourish (the child), and with loving heart to protect him from the heats and damps of his abode, and to feed him with child's food (pap) by which he might grow to maturity. Mahapragapati, the prince's maternal aunt, pure and faultless, she, they said, is the one to protect and cherish, and ever be near the person of the prince. Then Suddhodana-raga and the Sakya princes, being all agreed on this point, went together to the abode of Mahapragapati and expressed their wishes on the point: "The prince's mother being dead, we beg you, his maternal aunt, to take charge of him and bring him up, that he may grow up (to manhood).' So Mahapragapati undertook the office. The king now called an assembly of the Sakyas, wishing to find out, by enquiring of them, whether the prince was to be the lord of the kingdom, or if he was to become a recluse; desiring to solve this doubt (he called them together). Then the Sakyas all replied and said, 'We have heard that in the snowy mountains there is a Rishi, a Brahmakarin, called Asita (A-i-to), of advanced age, and possessed of much wisdom, and thoroughly understanding all qualities and substances (i.e. the nature of all things). "I have been obliged to supply this, the text being evidently corrupt. Ku-nih. This is the transcription for Khandaka, the coachman of Bodhisattva. It is possible it may here represent a personal attendant' only, whether male or female. In the Lalita Vistara we read Sakyabadhd, the wives of the Sakyas. I take siang here in its usual (Buddhist) sense as equal to lakshana,' and fa as equal to .dharma' in the sense of substance.' Aa 2 Dislized by Google

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356 NOTE II. The king on hearing this was filled with joy, and caused a white elephant to be sumptuously equipped for the purpose of bringing to the place this learned man? Then all the Devas and Nagas and spirits assembled in countless numbers and in various shapes accompanied the cortege as it left the city. Then Asita, seeing the transformed appearances of the Devas, knew that Suddhodana-raga had a holy son, whose spiritual (divine) glory outshone that of all the Devas and men, and so his heart was rejoiced, and he desired to go to behold him. On this the world-honoured one (i.e. Buddha) again, for the sake of the assembly, repeated these Gathas : The Brahman Rishi Asita Beholding the Devas flying thro' space, Their forms beautiful and of golden colour, Seeing them, was filled with joy. Devas, Asuras, and Garudas (golden-wings) Chanting their praises in honour of Buddha, Hearing these verses, how great his joy. Then looking by his divine sight thro' the world, And considering the various examples of men of renown, Whose excellences were as the mountain tops, Or like the well-set and glossy flowers of the tree, Wherever dwelt the lord of the three worlds, There the wide-spreading earth would be level as the palm of the hand, There would be heavenly and unmixed joy, There would be abundance as the treasures of the sea king. Regarding thus the declarations ("reason," or "way") of the law, That one should come who would destroy evil and put an end to sorrow, Whilst he saw the Devas flying thro' space, And listened to their melodious songs (sounds), Regarding these fortunate and rare occurrences, Asita looked through the world, And narrowly scanning (the territory of) Kapila (and the family of) Suddhodana-raga * He saw that a child had there been born with fortunate signs. 'Taou gin, this is another instance of the use of this expression not for a Buddhist, but for a religious man generally. 'Kun-to, which I can only restore to Khandas, in the sense of a verse or singing a verse. The sentence is elliptical and difficult ; literally rendered it would be 'scanning Ka-i-pih-wang,' where I take Ka-i to be a form for Kapi(la) (just as the expression Kiu-i, so commonly met with as the name of Bodhisattva's wife, may be restored to Gopi) and pib-wang (the white king) to be a contracted form of Suddh(odana)-raga. Digitized by Google

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EXAMPLE OF THE STYLE OF EXPANDED SUTRAS. 357 the Rishit the message he went for Seeing this, rejoicing he set out, And (arriving) stood at the king's palace gate; He beheld there an innumerable concourse of people, When spying out a servant (grey-clothes), he asked and said : "All haill where dwells the king? I desire to have an audience with the lord of the kingdom;" The servant seeing the Rishi venerable for age, With joy elated, entered the palace and delivered the message. The king then ordered him to cause the Rishi to appear before him, And spreading a seat he went forthwith to meet him. Asita, hearing (the message), was glad at heart, And filled with a yearning desire, He asked where dwelt the lord, the holy one, For he was failing now in years and had but few to live. The king, commanding him to be seated, Asked him wherefore he had come "? Because (he said) of the many signs he had seen, he had come, Hearing of the excellency (superiority) of the son he had, The thirty-two signs on his body, He wished to behold him and inspect the fortunate indications, Therefore he said again) have I come. "Welcomel (said the king) I rejoice (to see you) [or, I rejoice (to hear it)]. Now for a moment the child sleeps in peaceful rest, But wait for a little while until he wakes, And you shall see him beautiful as the moon at "full." On this the mind of Asita being much perplexed, he replied to the king in the following Gathas and said : From endless Kalpas With perseverance accumulating meritorious conduct, From time long past inspired with wisdom, How is it possible that such a one can again take his rest in sleep? Thro' ages past exercising the virtue of charity, Feeling deep compassion for the poor, Grudging nothing which he possessed, How can such a one again seek rest in sleep? Reverencing the rules of pure conduct (stla), Observing the moral law without transgression, Desiring to relieve and save all that lives, How can such a one still find rest in sleep? Always practising patience and equanimity, His mind harbouring no resentment, Controlling his heart (firm) like the solid earth, How can such a one still repose in sleep? Persevering steadily, as the moon from its first appearance, 1 Literally, 'in his heart harbouring-hungry-void.' ? Why himself invited, or condescended to come. * Virya. Digitized by Google

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358 NOTE II. His eye ever looking onward without a moment's hesitation, Regarding the example of the Buddhas of the ten regions (the universe), How can such a one again repose in sleep? With equal mind' ever lost in contemplation (dhyana), Without at any time disturbance or confusion, The mind fixed as a great mountain, How can such a one again repose in sleep? Possessed of wisdom (pragaa) without limit, With divine penetration like the sun's brightness, Able to open out and explain every subject of enquiry, How can such a one again repose in sleep? Always cherishing the fourfold qualities, Practising love and pity, joy and equanimity Ceaselessly and without neglect as Brahma' himself, How can such a one again repose in sleep? Reverently practising the four gracious acts Benevolence, charity, humanity, and love Doing all for the good of men and that they again may profit others, How can such a one again repose in sleep? Reverently performing the thirty-seven divisions , How can such a one again repose in sleep? Always exercising the cross-method of indirect means (upaya), Taking advantage of the occasion to open out and convert (explain and so convert), Aiming in every turn to save the whole creation, How can such a one again repose in sleep? His heart always at perfect rest, His mind fixed with no approach to indifference, Entering thus on the deep and impenetrable samadhi, How can such a one again repose in sleep? Seeing clearly the beginning and ending (of the history) of that and this (i. e. of all), Beholding as though present all the Buddhas, Explaining that they (i. e. the Buddhas) are essentially without be ginning, How can such a one again repose in sleep? Ever practising (or using) the three gates of salvation, (Viz.) (the gate of) perfect void, without qualities, incessant effort (prayer or vow), (Teaching) that the ideas of real existence (bhava), And the absence of such existence, are without solid foundation, How can such a one again repose in sleep? Great in love, of unfailing compassion, 1 Yih-sin generally corresponds to the Sanskrit samyak; it denotes the condition enjoyed during samadhi. * Viz. the four qualities of heart named in the next line. 'Fan. * Yan-hing, these four are named in the line following. $ The thirty-seven perfections necessary to the attainment of Bodhi. I have not thought it necessary to name these in the text. Diglized by Google

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EXAMPLE OF THE STYLE OF EXPAND an HUN AS. 359 As a boat of the law (vessel of religion) passing through the three worlds, To save and deliver the living and the dead, How can such a one again repose in sleep? His religious merit (virtue) vast as space, Himself bom in this lower world for the sake of all creatures, Under a vow to deliver these by means of the three vehicles, How can such a one again repose in sleep? Able to pass thro' the vastness of space, Knowing the hidden depths of the wide sea, Able to count the number of every tree and shrub, How can such a one again repose in sleep? Let the king hear my words, The virtues (excellences) of his son are without compare, His wisdom infinite (beyond the number of the dust), How can such a one again repose in sleep? Descending as a god into his mother's womb, So as to save countless beings, Not omitting even the least in his intention, How can such a one again repose in sleep?' And now Bodhisattva having awoke from his sleep and arisen, Mahapragapati, enfolding him in a white and silk-like robe, came with him to the place where the king was. The king then offered to the Rishi (man of reason) a purse of gold and one of silver (yellow gold, white silver), which he declined to receive. Then unfolding the robe in which he was wrapped, (Asita) proceeded to observe the distinctive marks on the person of the prince. Of these he perceived thirty-two, viz. his entire body of a golden colour, on the summit of his head a fleshy excrescence, his hair of a purplish dark colour? ; between the eyebrows a white soft hairy circle, from the top of his head a bright light like that of the sun, the iris of the eye of a deep blue, moving the eyes up and down with ease, forty teeth in the mouth, the teeth white and even and square, the jawbones wide and long, the tongue long and full, his breast and shoulder broad and square like a lion's, his fingers long, his heels full and round, the fingers and toes connected by a thin filament, the wheel with a thousand spokes under the feet, that which ought to be hidden 3 concealed, 1 That is, the three degrees of Sravaka, Pratyeka Buddha, and Bodhisattva. This colour seems to correspond with the Greek muavos; compare kvavoxaltns as applied to Poseidon. Concealed, as in the horse ; but the whole of this part of the text is involved. This refers to the thirteenth lakshana, Koshopagatavastiguhyata. Digitized by Google

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360 NOTE II. his leg (calf of leg) like the stag's 1, the hair of the head curling to the right, every hair with a distinct opening, the hair or the skin soft and pliant, free from perspiration, on his breast the figure 7 Asita beholding these signs was overcome with emotion, the tears fell from his eyes, and he was unable to speak. On this, the king and Mahapragapati were moved at heart, and with reverence (closed hands) addressed him thus : Is there then something unlucky? oh! tell us then its purport.' With closed hands, and raised in reverence, he replied : 'Fortunate and without the least ill omen. Let me venture to felicitate the king on the birth of this divine being (spiritual man). Undoubtedly it was on this account that the heavens and earth were greatly shaken on the evening of yesterday; and now as I understand the meaning of these signs, I will tell the king. The child possesses the thirty-two marks of a great man; if he remains in the world (i.e. a secular man) he will be a holy wheel-king (kakravartin) to whom the seven precious things will of themselves arrive, and his thousand sons will rule the world in righteousness; but if he leaves the world (i.e. becomes a recluse) he will of himself become a Buddha (perfectly enlightened), and be the saviour of all living things. And now because I am old, I shall assuredly not in after days behold the Buddha, nor hear his sacred instructions (sutras), and therefore I give way to grief.' Then the king, perfectly understanding his ability in interpreting signs, caused a palace to be erected with three halls fit for the three seasons-each in a different place-one for the cool season, and this he called the Autumn Hall; one for the warm season, and this was the Cool Hall; one for the winter season, and this was the Warm Hall: and then he selected 500 dancing women of rare beauty, neither too stout nor too thin, neither too tall nor too short, neither too fair nor too dark, skilful in all feminine arts and blandishments, all of them provided with pearl and other famous "There is a phrase here used hook-lock, which may possibly refer to the hooked form of the leg of the stag, though this would hardly be a sign of beauty in a human being. [It is explained in the glossary as denoting the bones well knit together.] Dust-water, s well knit todelling. (It is explained this would hardly be Digitized by Google

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EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 361 jewelled necklaces for their persons. A hundred men, each in turn, guarded the place by night. Before the several palaces were every kind of sweet fruit trees, and between the trees tanks of water, in which were every kind of aquatic flower, whilst an innumerable number (or a large number) of birds with shining plumage and of different species (sounded their joyful notes on every side). The king hoped thus to amuse and please the prince, so as to prevent the rising of any desire to awaken reason (to become Buddha). The palace windows were all well secured, and the gates on opening and shutting could be heard at a distance of forty lis. And now Buddha addressed the Bhikshus: "When Bodhisattva was born, the great-spirit illustrious Deva (i.e. Mahesvara) addressed all the pure-abode (Devas) [i.e. the Suddhavasakayikas] (and said), "Bodhisattva Mahasattva (ta-sse) through countless ages having heaped up merit and acquired (tied as in a string) virtuous conduct, by his purity which has been to him a sacred enclosure, by his charity which has been everywhere celebrated, by his moral conduct (sila) purifying himself throughout, diligently practising right conduct, his great love and pity leading him willingly to undertake the protection of all creatures and to lay a foundation of great rest (peace) in the world, Bodhisattva thus persevering with unflagging determination to fulfil the great vow he made in ages gone by before the Buddha then living (i.e. Dipankara) to plant the root of all virtues in himself, to be distinguished by possessing the glorious and holy substance of a hundred (sources) of merit, by which to cause peace and agreement amongst all creatures, and to cause them to rise above perverse thoughts (disagreements), and by perfect purity and rejection of all that is vile, in this way to lay the foundation which is a phrase often used for a great number;' see Notices on Chinese Grammar (part i, by Philo-Sinensis, Batavia, 1842), p. 70; and compare Fa-hien, p. 161 (English edition), where M. Stanislas Julien has suggested another reading. * Taou-kang, reason enclosure; this is the usual phrase for the Bodhi mandala, or enclosure round the Bodhi tree; it is difficult to translate in the text. Diglized by Google

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362 NOTE II. in himself for arriving at perfect wisdom, and (unfurl) the infinitely high standard of religion for the rescue of those who profess only natural powers (for their salvation), of himself to subdue (the evil powers that govern) the great universe, to become the leader and guide of gods and men, to perform fully that great sacrifice which directs men in the way from ignorance, and leads them to accumulate the excellent qualities of wisdom, to cut off the very source of repeated birth and death, to put in motion and make manifest the great vehicle--this one has just been born on the lower earth, and dwells in the king's palace ; oh then I let all living things-putting aside all private feelings (or intentions), those who have arrived at wisdom and those not yet arrived-go straightway and adore with bowed heads, let them admire his merit and virtue, let them offer their sacrifice and bestow their gifts; and as for the rest, those Devas who are not subject to religion, but are puffed up in their own estimation, not knowing that the chief true one is manifested to point out the great way, whose destiny is of infinite worth, surpassing that of Bodhisattvas unknown in number --let all these too come and adore, let them behold this land of the king of the country of Sravasti, let them acquire merit by declaring the wisdom and majesty of Sarvarthasiddha, who has been born there, let them examine his true wisdom, and thus attain to the highest method of salvation;" and then they chanted thus: "The merits (virtues) of Siddhartha' are as the sea (for extent), And so declares Mahesvara with propriety, Through ages too numerous to mention, Preparing to be accepted as the honourable among men. And now the countless host of the Devas of the pure abodes, With glorious bodies resplendent as gems, Are come with dignity and decorum in a body, "Tsang-yeh, increase and augment. Used for Sravasti. Perhaps it should be Kapilavastu. * In the original it is . let them &c. of born-time. I take born-time to be a form of Bodhisattva's name, 'Sarvarthasiddha,' because when this name was given him, the king said, 'At the time of his birth all was prosperous.' But it is obscure. : Sing-shi. Diglized by Google

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EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 363 To offer to the most honourable one, in person, their respectful worship. These Devas, secure from the sufferings of the long night! Fixed (or safe) in the pure gate of all virtue, Glorious with (or like) precious jewels, Beautiful in appearance as the full moon, Shining with radiance, but not equal to the holy one, In reputation not to be compared with him, They dare not pass over the royal precinct, (Denizens of) the three worlds are unable to take so great responsi. bility, Though from their persons issued such pure effulgence, Though their words were harmonious (sweet) beyond rivalry, Though richly (deeply) endowed with moral excellence Beyond all other Devas, Yet they could but offer to him their incomparable perfumes, (They could but) reverence and adore The Prince, unequalled for dignity, And sacrifice to him as a god among gods. Asita now informed (sent to) Suddhodana (This message), .The sign-interpreter desires to be admitted to see The incomparably-beautiful divine holy one.' The king, hearing the message, rejoiced exceedingly; The gate-keeper respectfully announces, the king (desires you) to enter.' The (sage), honoured by men, hearing this, His hand holding a flower, was glad, And like a divine person entered the holy abode. And now the king beholding him enter, Immediately rose with hands clasped together, And arranged for him a gilded jewelled couch, With the request that his excellency would sit on this (prepared) couch ; Immediately sitting, he examined carefully the four (quarters). The king then desired to know wherefore he had come. The child just born, his body replete with excellent tokens, His conduct true, this one I am come to see; Provided with marks and signs (indicating) his holy intelligence, Not knowing any cause to return quickly, Therefore do I wait here on the chair, Expecting to be permitted to behold the glorious marks and signs. And now this attendant company (of Devas) arriving, Quietly and joyfully they took their places above the Royal Prince, And with reverence they behold him; Lost in wonder, they reported to those without his unequalled (beauty) And now, at length, (when) the exceedingly excellent lord and master, Resplendent as gold, awaking, holy and graceful, Raised himself, and showed his countenance, The hand holding person ente him ente * Kang-ye, viz. the long night of pain. * The expression 'gate,' e.g.' gate of the law,' means generally a 'mode' or 'method' (of salvation); hence the Devas are here said to be safe in the pure mode' or 'method,' i.e. to be Suddhavasikas. * Here the arrival of the Devas is again referred to. Digitized by Google

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364 NOTE II. a destrogee Forloorings wie They bowed their heads to hide their eclipsed glory. The old man (Asita), beholding him, rejoiced, His incalculable top unseen) excellences and endowments, The white hair, unknown among the Devas, (A sign) that he would reach the condition of a Buddha and conquer all the hosts of Mara,(Seeing these) he sighed in astonishment at the very perfect (true) excel lences (virtues, adornments), Which were a sign that he would bring down and destroy the entice ments of the senses, And that the renowned (precious) Lion had come into the world, Who would destroy (curse) the pollutions of birth and death. Throughout the three worlds the fire of the three impurities (rages), From the act of thought springs up the pollution of the poisons, The rain of the law falling on the chiliocosm, As the water of life (amrita), destroys the fire of the senses; Armed with the cuirass of love, beholding (These sorrows) the workings (aroma) of pity (arises), And with his pliant, sweet voice of Brahma, He instructs fully the three thousand worlds; His mouth resounds the news of the great law as a drum; It is he who is able to destroy the teaching (sutras) of the heretical schools, And the complications (bands) of all evil practices, His teaching, not being heard without avail, Shall mightily prevail for the reformation of the age, Like the shadow of a mighty tree, His powerful teaching shall overshadow the world; His wisdom able to survey the condition of all men, His knowledge by its brightness able to scatter all darkness, The only illustrious benefactor of Devas, The only source of purity and truth, Able to empty (the way of) wickedness and profit the way of heaven, The faultless treasure found amongst men. Then the assembled Devas, showering down flowers, Worshipped and turned round him to the right, After which, felicitating Buddha and the land of his birth, Ascending into the air, they returned to heaven." key the condition he world; The snowledge by its END OF KIQUEN II. a character of uncertain signification. Digitized by Google

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NOTE III. THE SAME TITLE GIVEN TO DIFFERENT Works. The Chinese translators in making new translations of foreign texts, often give as their reason for doing so that the former translation or translators could not be understood or relied on. But in explanation of this we must remember that the originals themselves in the hands of successive translators, though bearing the same name, were not always copies of the same works. For instance, in the case of the work Fo-pan-ni-pan-king, that is, the Parinirvana Satra, translated into Chinese by Pih-fa-tsu, between 290 and 306 A. D. We cannot doubt that the text used by this translator was another form of the Maha-parinibbana-Sutta embodied in the Southern Canon But how widely another work bearing the same title, viz. Mahaparinirvana Satra, and translated into Chinese by Dharmaraksha, the same priest who turned the Buddhakarita into that language, differs from the simple Satra just named, the following brief extract will show. We will select the incident of Kunda's offering, which is thus expanded in the last work: MAHAPARINIRVANA SUTRA, TRANSLATED BY DHARMARAKSHA. K10UEN II, SS 1. At this time, in the midst of the congregation, there was a certain Upasaka (lay-disciple) of the city of Kusinagara, the son of a blacksmith, whose name was Kunda ; this man, with his whole family, fifteen persons in all, had devoted himself to a religious life. At this juncture then it was that Kunda, rising from his seat, addressed Buddha See some remarks on this point in the eleventh volume of the Sacred Books of the East, p. xxxvi. Digitized by Google

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366 NOTE III. in the orthodox way and said : "Oh that the world-honoured (Tathagata) and the members of this great assembly would receive our poor offering, the very last to be presented, for the sake of bringing the benefit thereof to innumerable creatures! World-honoured one! from this time we are without a master, without a friend, with no means of advance, no helper, no refuge. Oh that Tathagata would of his great compassion deign to receive this offering of ours before he enters Nirvana. World-honoured I it is as though a Kshatriya, or a Brahman, or a Vaisya, or Sudra were to be reduced by poverty so far as to be compelled to go to another land, and there by industry prepare a piece of ground for cultivation. He procures a serviceable ox for the plough, and carefully roots up all the noxious weeds, and removes all stones and broken vessels from the ground, and then only awaits the grateful rain from heaven to crown his endeavours--so it is with me, the ox yoked to the plough is this body of mine, the cleared land (is the work of) supreme wisdom, the impediments and weeds removed are all the sources of sorrow which I have put away, and now we only await the rain of the sweet dew of the law! Look upon us, we are poor and perishing from want, without a friend, no help, no refuge; oh that Tathagata would pity us even as he had compassion on his son Rahula!" "Then Tathagata replied: "Well said I well said I Kunda. For your sake I will relieve the poverty of the world, and cause the rain of the insurpassable law to descend upon the field, and bring forth abundant fruit. Whatever your request, it shall be granted and I receive your offering. For as I accepted the gift of the shepherd girls before arriving at supreme wisdom, so now will I accept your corresponding gift before entering Nirvana, and thus enable you to accomplish fully the Paramita of charity." Kunda replied: "Let not Tathagata say that the merit of these two gifts is the same, for surely when the shepherd girls offered their food, the world-honoured one had not entirely got rid of all the sources of sorrow, or completed every growth of the seeds of wisdom; nor was he able at that time to cause others to complete the Paramita of charity by accepting their gifts; but this last offering is like a God in the midst of gods. Digitized by Google

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THE SAME TITLE GIVEN TO DIFFERENT WORKS. 367 The first offering was made for the support of the body of Tathagata still suffering from human wants: this last offering is made to Tathagata possessing an eternal, sorrowless, and unchangeable (vagra) body, the body of the law; everlasting, boundless. In these and other) respects, then, it seems to me the two offerings differ in character and in merit." Tathagata answered: "Illustrious youth ! for ages innumerable (countless asankhyeyas of kalpas) Tathagata has possessed no such body as that you named, as suffering from human wants or necessities- nor is there such an afterbody as that you describe as eternal, illimitable, indestructible. To those who as yet have no knowledge of the nature of Buddha, to these the body of Tathagata seems capable of suffering, liable to want (but to others it is not so). At the time when Bodhisattva received the offering of food and drink at the hands of the shepherd girls, he entered into the Samadhi known as vagra, and beheld the nature of Buddha, and so obtained the highest and most complete enlightenment (and thus was supposed to have eaten the food); so now as he receives your offering he enters the same condition; in this (and other respects the offerings differ not in character. But principally for this reason, that as he then began to declare his law and preach it for the good of men, but did not completely exhaust the twelve portions of it, so now, having received your offering, he will preach the law in its entire form (i.e. including the Vaipulya, or last section) for the good of the assembly. But still, as in the former case, he ate not, so neither does he now eat." 'At this time the congregation having heard that the world-honoured would preach the law in its fulness after receiving the offering of Kunda, rejoiced with exceeding joy, and opened their mouths with one accord in these words of praise : "Well done! well done ! exceedingly fortunate Kunda! Thy name is now established in meaning), well art thou called Kunda, for thou hast established a most excellent method of deliverance, and, therefore, thou art well named. Now shall your name be much honoured among men. Well done, Kundal it is indeed seldom that a Buddha appears in the world, and to be born when he is Diglized by Google

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368 NOTE III. born is exceedingly difficult; to believe in him and listen to his law is difficult; but how much more so to have the privilege of offering to him the last gift before he enters Nirvana. Glory to Kunda! Glory to Kunda! Like the autumn moon on the 15th day of the month, your merit is full, and as all men look up to the cloudless moon with admiration and reverence, so do we reverence thee. Glory to Kunda! Now then Buddha has received from you his very last offering! thus have you completed the Paramita of charity! Glory to Kunda !" &c. Then the assembly uttered these verses : "Although bom in the role of men, Already hast thou overleapt the six heavens, And therefore this united congregation With supreme reverence make this request of thee); The most adorable amongst men Is now about to enter Nirvana ! You then, we pray, to pity us, And respectfully entreat Buddha (on our behalf) For a longer period to remain in the world, To bring profit and advantage to countless assemblies; And to declare fully the treasures of wisdom, The sweet dew of the most exalted law. If you consent not to make this request, Our destiny will be yet incomplete; We therefore, on this account, and with this view, Respectfully entreat thee as our leader." At this time Kunda, overjoyed as a man whose father or mother, after having been conveyed to the tomb, suddenly re-appears alive, again prostrated himself before Buddha and repeated the following verses : "Oh I fortunate one that I am-to have gained such distinction, To have been born thus happily as a man! To have cast away covetousness and folly, To have got rid for ever of the three evil ways of life, Oh I fortunate one that I am, to have gained this ! To have found such a treasure of gold and gems, To have met with such a distinguished teacher, To have rescued myself from birth as a beast'. The appearance of Buddha in the world is like that of the Udumbara flower; It is difficult to have faith in him when born, That is, in any inferior position in the animal creation. Digitized by Google

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THE SAME TITLE GIVEN TO DIFFERENT WORKS. And having met with him, to sow the seeds of virtue, Whereby for ever to escape the sorrows of hell (Pretas), And to destroy and put to rout The combined power of all the Asuras (this also is difficult). Truly to attain this when Buddha is born Is as difficult as to cast a mustard seed on the point of a spear. But now having completed (the Paramita) of charity, It is my happy privilege to deliver both Devas and men from life an death. The law of Buddha is an uncontaminated law, Like the pure flower on the surface of the water, Able to deliver to the utmost (those highest in existence), Able to rescue eternally from the waters of birth and death. It is difficult when born to be born as a man, To meet with Buddha in the world is difficult, Even as it is hard for a blind turtle To find the hole in a piece of wood floating on the great ocean. And now on the ground of this offering of food, I aspire to attain the highest recompense, Deliverance from the whole concourse of sorrows, To destroy them and be held by them no more. I desire not as my aim in this To be born as a man or a Deva, Like others who look only for this recompense: And when obtained find no real delight. But now Tathagata, by receiving my offering, Has inspired me with true and lasting joy, Even as the Hiranya (golden ?) flower Placed on (or in a setting of) scented sandal-wood, - So my body, like that flower, Is now filled with joy in consequence of Tathagata ; Like that sandal-wood (setting), having received my gift, Such is the delight that now fills my soul. And my present reward is equally great, Beyond any other in point of excellence, For Sakra, and Brahma, and all the gods Here present, adore and reverence (bring their offerings to) me. But alas ! all the world Is filled with unutterable sorrow, In the knowledge that the world-honoured Buddha Is about to enter Nirvana. And the cry is heard on every hand, "The world is left without a ruler.' But it is not well thus to leave mankind, They should rather be looked on as an only son, And Tathagata dwelling in their midst Should completely expound the supreme lawThat law, grand as the precious Sumeru, Planted firmly in the midst of the great sea. The wisdom of Buddha is able completely to dissipate The dark gloom of our ignorance, [19] Bb Digitized by Google

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370 NOTE III. Even as when in the midst of space A rising cloud is suddenly dispersed. Tathagata is able to destroy for ever The entire concourse of sorrows, Even as the sun, when he bursts forth, Disperses with his brightness the blackness of the cloud. So it is that now the entire world Laments and weeps with affliction On account of the torrents of suffering Which fall heavily upon all in their passage thro' birth and death. On this account, therefore, the world-honoured Ought to strengthen and increase the faith of men, That they may escape these sorrows, And to remain a longer while in the world." "Then Buddha replied to Kunda: "Even so! even so ! it is as you say--the birth of a Buddha in the world is rare as the appearance of the Udumbara flower, and to be able to believe in him is also a matter of extreme difficulty; but infinitely more difficult is it to be selected as the one to present a last offering to him before he enters Nirvana. What room, then, O Kunda, is there for sorrowful thoughts? your heart should rather dance for joy! for you are the one thus selected to offer the last offering, and so complete your work of charity. Make not, then, such a request that Buddha should remain longer in the world, for you should now be able to realise (kwan") even the highest truth (the province or domain (keng kiai) of all the Buddhas), the impermanency of all things, that all systems of religion (or, elements of being)-(hing) both as to their nature and attributes-are also impermanent. And then for the sake of Kunda he repeated these Gathas : "All things in the present world Being produced, must return to destruction; Although the term of life were immeasurably long, Yet it must in the end come to a close. Prosperity gives place to adversity, Plenty is succeeded by want, Youth before long yields to decay, The ruddy colour of health is paled by disease, Life, also, is followed by death, There is no such thing as permanency, The most absolute monarchs, Whose might none can dispute, These also come to naught and change, The years of their life are just the same, Digitized by Google

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THE SAME TITLE GIVEN TO DIFFERENT WORKS. 371 Involved in the wheel of transmigration. The rolling stream of life goes on, And there is no continuing place for any. There is no real joy to be found in the world, For the mark set upon all these things Is that they are all empty and unreal, Liable to destruction and change, Ever accompanied by sorrow, Tinctured with fears and regrets, And the bitterness of old age, disease, and death, Even as an insect bom in filth. What wise man would desire To continue in the midst of such things as these (or find bis joy therein) ? So the sorrows to which the body is joined, Are even like this impure substance. Surrounded, as it were, with these, man lives Without any reasonable bope of escape. And so even the bodies of the Devas Are likewise perishable and impure; All things liable to desire are unreal, And, therefore, I have cast off this cloak of covetousness. I have discarded the very thought of desire, And so I have arrived at the only truth, And passed beyond the boundary of Being. To-day I shall reach NirvanaTo-day I shall cross to that shore; I have for ever got rid of sorrow, And therefore it is to-day I shall be (or am) ravished with unatterable joy. In this way and by these means it is I have arrived at the one reality: For ever free from the bonds of grief, Today I shall reach Nirvana. No more disease, old age, or death, The days of my life interminable, inexhaustible. Now shall I enter Nirvana ! Just as a great fire which is extinguished. Kundal you ought not therefore To think of measuring the truth of Tathagata, You should rather contemplate his true nature. As the great Mount Sumera, So am I resting on Nirvana, Receiving and keeping in me the only joy. This is the law of all the Buddhas. Weep, then, and lament no more !" B b 2 Dislized by Google

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INDE X. Bird, double-headed, 89. Bodhi, capable of receiving, 145. -- tree, 146. Bodhisattva, addressed as "Ksha triya' by Mara, 149. - birth of, 2. Bournouf's Introduction to Indian Buddhism, 138. Brahma, voice of. See Childers, sub voce, 196. Brahmadeva, an ascetic, 12. Brahmaloka heavens, 138. Brahman, a soothsayer, 7, 137. Brihaspati, Devas pay worship to, 78. Abhisambodhi, the condition that stands face to face with wis- dom, page 156. Aga, king, 92. Agastya, a Rishi, 43. Agitavati, name of a river, meaning invincible, 1. Agtata kaundinya, he who knows, name of a disciple, 178. Agnidatta Kasyapa, same as Eggi datta, description of, 197. Aila, grandchild of Soma, 149. Ala, mount, 244. Alava, a demon, 244. Ambrosia, 'sweet dew,' 15. Amra, garden of, 257. Anathapindada, friend of the orphan, conversion of, 201. Angiras, name of a Rishi, 95. Ankavari, town of, 143. Anoma, a river, 11. Antideva raga, an old king, 13. Arada, abode of, 137. Arada Kalama, name of Rishi, 130. Arada Rama, a Rishi, I3I. Arada Udrarama, 131. Asidaka, a demon, 244. Asita, a Rishi, 11. Asokaraga, temple of, xiii. Asravas, extinction of the, 187 n. Atri, an old king, In. Avalokitesvara, the god who looks down, 207. Ayodhya, country of, 245. Buddha, ascended to the heavens of the thirty-three gods, 240. - birth of, 4. -death of, 307. first instance of mendicant life of, 169. - Romantic History of, 72. the eye of. See Childers' Pali Dict., sub voce, 165. the Lady Amra sees, 249. - wonders wrought by. See Spence Hardy's Manual and Beal's Ro mantic Legend, 185. Buddha's foot worshipped, 258. Buddhaghosha's Parables, by Cap tain Rogers, 375. Buddhiques, Etudes (Leon Feer), 168. Buddhism, Manual of (Spence Hardy), 193. Buddhist Birth Stories, 111. - literature, 117. - sculptures, 112, Buddhists' denial of soul' (by Northern Buddhists), 204. Burgess, Western Caves, 247. Catena of Buddhist Scriptures, 39. Childers' Pali Dict., 4. Colebrooke, Essays, 132. Barahut, Cunningham's, 231. Barana, river in India, 171. Bhargavides, hermitage of, 59. Bhrigu, Rishi, ro. Bigandet, story of Eggidatta (Le gend, p. 180), 197. Bimbisara raga, becomes a disciple, 180. - prince's reply to, 119. - visits the prince, III. Digitized by Google

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374 FO-SHO-HING-TSAN-KING. Conversion of supporter of orphans, 201. Cunningham, General, Archaeolo gical Report, 171. Godama, a demon, 244. Golden mount, 51. Great-age, a Brahman, 245. Gridhrakura mount, 246. Davids, Dr. Rhys, xxxvi, 170, 176, 201, 203. Death, the prince hearing the name of, 37. Desire, putting away, 38. Devadatta, son of Suprabuddha, 246 n. Devaputra, the sun or the moon, 72. Deva-raga, of the pure abode, 32. Dharmaraksha,an Indian priest,i,xxv. Dhyanas, first state, condition of ecstasy, 138. - second state, tasting of great joy, 138. - third state, wishing no further excellence, 138. - fourth state, all joys and sorrow done away, 138. Dipavamsa, statement made in, xii. Disgust at sorrow, 29. Gaigishavya, a Rishi, 139. Gambu tree, 48. Gambudvipa, continent of, 241. Gambunada gold, 23. Ganaka, a Rishi, 11. Ganta, description of, xxvii. Gayanta, a Brahman, 92. Geta, the heir-apparent, 216. Getavana, the monastery at Sravasti, 230. Getavana Vihara, receiving of, 230. Hama kinkhava, 244. Haug, Parsis, 167 n. Heaven of the thirty-three gods, 23. Hermit, the great disciple becomes a, 192. Hetuvidya sastra, 209. Hin-tsing, heaven, 138. Hiranyavati, golden river, 286. 1,' the soul, 191. Ikshvaku, family of, 1,72. Isvara, banner of, 112. East Market, slaughter post of the, 124. Eitel, Handbook, sub Marddha bhishikta, 4. Elephant-dragon, 4!. Elephant, escaping the drunken, 241. Erythrina fulgens (see Bournouf's Lotus, p. 306), 164. Fa-hien, 58, 132, 193, 198. Fan-fu, philosophers or students, 132. Fang-kwang-tai-kwang-yan-king, Life of Buddha, xxviii. Five outward marks of dignity, 94. Fo-pen-hing, Life of Buddha, xxviii. Fo-pen-hing-king, xvi. Fo-pen-bing-tsih-king, Life of Bud dha, xxix. Fo-shwo-kung-hu-mo-ho-ti-king, Life of Buddha, xxx. Kalamasa, village of, 245. Kalpa-fire, 237. Kamo, the Yaksha, 244. Kangana, a demon, 244. Kapila, a Rishi, 244. Kapilavastu, the people of, 64. Karandhama, a Gina king, 328. Kashaya, coloured robe, 68. Kasyapa, a hermit, 183. - Shi-ming-teng, a sage, 197. Kaundinya, tribe of, 172. Kausambi, country of, 245. Kavangara, a Rishi, 44. Kia-k'ba, a king, 3. Kilas (Kailasa), palace of mount, 231. Kimbila, country of, 245. Kin-pu raga, 234. Kondinya (see Kaundinya), family of, 178. Kosala, country of, 230, 245. Ku'i, town of, 18o. Kusi, a Rishi, u. Kusi, town of, 286. Kusinagara, a city of, 326. Kwong-yin heaven, 138. Gaga mount, 244. Gandhara, king of, 242. Gandharvas, heavenly musicians, 25. Ganges, river, 111, 171. Gautama, fall of, 39. - ford, near Patna, 252. - gate of, 252. Gautamas Gatisruna and Dakatili, 245. Digitized by Google

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INDEX. 375 Kaitya, tower, 334 Kandradevaputra, a Rishi, 44. Kbandaka, return of, 59. Kundadana, of the Sakya family, 226. Kung-pen-k'i-king, Life of Buddha, Xxiv. Lay Sermons, Huxley, 204. Leaving the city, 47. Likkbavi lions, 282, Likkbavis, residents of Vaisali, a5o. Lo-me-po-ti, royal prince, 98. Lord Sakra, 51. Lumbini, garden of, 2, 6, 17. Lung-tsiang, gate of, 323 n. Parasara, a Rishi, 44. Patali, 243. Pataligrama, town of, 250. Pataliputra, town of, 249. Paviggi, village of, 243. Phd-yau-king, Life of Buddha, xxv. Pindapala, a demon, 245. Pi-po-lo-'an-ti, king, 97. Pi-sha, Regent of the North, 345. Pisuna, name of Mara, 267. Pi-ti-ho-fu-li, town of, 243. Pi-ti-o-ke-na, king, 97. Po-ke-lo-po-yau, king, 97. Po-lo-na, a demon 244. Po-lo-sa, son of Sarasvata, io. Po-sha-na, a mountain, 242. Po-sun-tau, brother of Asura, 125. Potala, a demon, 343. Potalagama, a demon, 344. Potalaka, a demon, 244. Pou-na, a star, 96. Pushya, a star, 96. Ragagriha, town of, 131. Magadba, king of, 250. - town of, 250. Maha Kasyapa, a great sage, 199. Mahapragapati Gotamf, foster-mo ther of Bodhisattva, 84. Maharati, country of, 244. Makara fish, 281. Ma-kia-ka-li, aunt attendant on Mara, 153. Mandara flowers, 5. Manto, king, 2. Mara, the heavenly king, 6. Mara Devaraga, enemy of religion, 147. Max Muller, Professor, 10, 19, 275. Maya, mother of Buddha, 1, 23, 87. Mi-tsang-yau, miraculous, 7. Monkey tank, 267. Munga grass, 139. Muni, virtues of a, 146. Rishyasringa, son of a Muni, 39. Saddharma, minister of religion, ul. Saketa bird, 93. Samadhi, condition of religious ecstasy, 48. Sammata, condition of ecstasy, 205 n. Samskara, i.e. the five skandhas, 163. Samyak-Sambodhi, state of, 8. Sanatkumara, son of Brahma deva, Nairangana, river, 142, 144, 267. Nalakavara, the son of Vaisravana, 20. Na-lo-sha-po-lo, a king, 97. Neng-yueh-gin, daughter of Mara raga, 147. Ngai-loh, daughter of Mara raga, 148. Nirvana, idea of, 51. Nung-sha, 121. On-tai-tieh, a Brahman, 108. O-wei-san-pou-li, 156. Sang-kia-lo-c'ha-sho-tsih-fo-bing king, Life of Buddha, xxviii. Satavaka, name of place, 245. Savasasin, a convert, 245. Savatthi, country of, 245. Shin-tung-yaou-hi-king, last version of the Lalita Vistara, xxx. Siau-pen-k'i-king, Life of Buddha, xxiii. Siddhartha, name for Bodhisattva, 23. Siu-hing-pen-k'i-king, a work trans lated into Chinese by two Sra manas from India, xvii. Study of he retical books, 263. Sumeru, mount, 9. Suryadeva, the sun deva, 72. Satra Piraka, 335. Padatti, village of, 243. Pa-lin-fo, town of, 249. Pafkasikha, a heavenly being, 242. Pao-yun, companion of Fa-bien, xxvii. Digitized by Google

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376 FO-SHO-HING-TSAN-KING. U-pi-lo Kasyapa, 185. Uvari, companion to Goshira, 345. Sakradevendra, palace of, 171. Sakra-putra, 51. Sakya lion, 258. - Muni, 198. - tribe, 226. Sariputra, disciple of Kapila, 194. Subhakritsna heaven, 138. Ta-tseu-sui-ying-pen-k'i-king, Life of Buddha, xxiii. Teou-lau-ma, king, 97. Topes of the eight kings, 334. To-tsin, tower, 198. Trayastrimsas, name of the thirty three heavens, 68. Triple staff, 197. U dayi, a Brahmaputra, 38. Udra, a Rishi, 143. Udraka Ramaputra, 167. U padana, cleaving to existence, 161. Upaka, a young Brahman, 168. U pali, son of Atali, 227. Upatissa, twice-born, 195. Vaggi, country of, 245. Vaisali, a town, 244. Vaisravana, the heavenly king, 20. Vashpa, a disciple, 180. Vasishtba, priest, 13. Vasu Devas, one of the eight, 72. Vessels of the seven precious sub stances, 20. Vimala, a Rishi, 149. Vinaya Pitaka, xxvi. Visvamitra, a Rishi, 39. Vriddha Parasara, a Rishi, 139. Vrihatphala heaven, 138. Vulture Peak, 111. Yasa, a noble's son, 180. Yasodhara, a lovely maiden, 24, 86. Yen-tsz' cave, fabulous hiding-place of the sun, 313. Yuh-yen, daughter of Mara raga, 147 CORRECTIONS. Page 218, verse 1598, for 'reigns' read 'reins.' In the spelling of Chinese words, the Canton form has sometimes been used inadvertently, as in 'Fo-sho' for 'Fo-so.' Digitized by Google

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TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED BOOKS OF THE EAST. MISSIONARY ALPHABET. CONSONANTS. Sanskrit Zend. Pehlerl Persian Arabic Hebrew. Chinese. (19) I Class II Class. III Class 1 k al Gutturales. 1 Tenuis ....... 2 , aspirata ..... 3 Media .......... 4 aspirata ...... 6 Gutturo-labialis ..... 6 Nasalis ........ CC : : : : : mon coup : 4 9 0 (3 (ng) ) (N) ou (who) 9990 0:59 : :::: 0: 59 -- wwwwww: -- www: :: ww: TRANSLITERATION OF ORIENTAL ALPIIABETS. ANAMA :: FAE: 7 Spiritus asper...... 8 , lenis ..... >> asper faucalis .. lenis faucalis .. asper fricatus .. , lenis fricatus .. Digitized by Gutturales modificatae (palatales, &c.) 13 Tenuis ............ 14 , aspirata ..... 15 Media ...... 16 , aspirata ...... 17 . Nasalis . ..... Digitized by Google kh 377 , ..

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Digitized by Google 18 Semivocalis 19 Spiritus asper lenis 22223 20 21 2 20 10 10 23 Tenuis 24 34 35 99 36 " 37 "9 25 "" 26 Media 27 28 "9 29 Nasalis 30 Semivocalis 31 32 " 33 Spiritus asper 1 asper 2 lenis 99 "9 " CONSONANTS (continued). " 99 99 asper assibilatus lenis assibilatus Dentales. aspirata assibilata aspirata. assibilata mollis 1 mollis 2 asperrimus 1 asperrimus 2 MISSIONARY ALPHABET. 1 Class. y tYou *dh D 1 8 2 II Class. (y) (y) ~ III Class. * . TH DH L * 8 () z (8) ? Sanskrit. ya * ST a B - na 12 18 * Zend. dd M eb 3 e G : mm JJ init. Pehle 1. 5 :PJ 2 2 ia in Persian. Arabic. Hebrew. Chinese. y S :3 *sh ] 1 2.5.1 J C. (3) 5 // 6. 6 1:3 } s (th) dw : 3 1 CG Escr SU V CE'. SH D TS 4 + th . 2 378 TRANSLITERATION OF ORIENTAL ALPIIABETS

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M of all of Dentales modificatae (linguales, &c.) 38 Tenuis ........... 39 aspirata .. 40 Media ..... 41 , aspirata ...... 42 Nasalis .......... 43 Semivocalis ....... 44 , fricata .... 45 , diacritica.... 46 Spiritus asper ...... lenis........ 1 ::::::P : *::::::: :35 9::::8:::: ::: ::::::: : R 1 : : FOR THE SACRED BOOKS OF THE EAST. . . Labialos. 48 Tenuis .......... 49 aspirata ..... 50 Media .......... 51 ,, aspirata .... 52 Tenuissima........ 53 Nasalis .......... 54 Semivocalis ....... 55 aspirata .... 56 Spiritus asper ...... 57 , lenis ....... 58 Anusvara ......... 59 Visarga ............ P :: 0:7:10:00 :: :::: ::::::: AMAN::::-: :: :: *3::: A 4.-:::: Digitized by Google 379 ...!

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MISSIONARY ALPHABET. VOWELS Sanskrit. Zend. Pehlevi. Persian Arabic. Hebrew. Chinese. I Class II Class III Class. 1 fin. 380 6EE. . . Winit. :a: Hi.LS SER OF THE LOC LIS) ::::::10: : : 20 EUR::::: 1 Neutralis .......... 2 Laryngo-palatalis .... 3 >> labialis ..... 4 Gutturalis brevis ..... 5 , longa ..... 6 Palatalis brevis . ..... 7 , longa ...... 8 Dentalis brevis ........ 9 , longa ........ 10 Lingualis brevis ..... 11 , longa .... 12 Labialis brevis ....... 13 longa ...... 14 Gutturo-palatalis brevis . 15 >> longa 16 Diphthongus gutturo-palatalis di (ai) 17 >> ei (fi) 18 , oi (ou) 19 Gutturo-labialis brevis ..., 20 longa .... 0(au) (0) 21 Diphthongus gutturo-labialis au (au) 22 eu (eu) .. ou (ou) 23 24 Gutturalis fracta ....... 25 Palatalis fracta ...... 26 Labialis fracta ....... 27 Gutturo-labialis fracta .. :stal:: ::: Y:::::985Yol:::::9 Vali ::::93: : Yolu :::::: :1. Inloa::::--lol: : : : :-::::::: TRANSLITERATION OF ORIENTAL ALPHABETS. sw (au) Digitized by Google : :- 3:0

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SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY THE RIGHT HON. F. MAX MULLER. * 1 TL. This Series is published with the sanction and co-operation of the Secretary of Slale for India in Council. RAPORT presented to the ACADEMIE DES INSCRIPTIOXS, May 11, 1883, by M. BRNBST LEXAX. M. Renan presente trois nouveaux une seconde, dont l'interet historique et volumes de la grande collection des religieux ne sera pas moindre. M. Max "Livres sacres de l'Orient" (Sacred Muller a so se procurer la collaboration Books of the East), que dirige a Oxford, des savans les plus eminens d'Europe et avec une si vaste erudition et une critique d'Asie. L'Universite d'Oxford, que cette si sure, le savant associe de l'Academie grande publication honore au plus haut des Inscriptions, M. Max Muller.... La degre, doit tenir a continuer dans les plus premiere serie de ce beau recueil, com- larges proportions une cuvre aussi philoposee de 24 volumes, est presque achevee. sophiquement concue que savamment M. Max Muller se propose d'en publier executee.' IXTRAOT from the QUARTERLY REVIEW. We rejoice to notice that a second great edition of the Rig Veda, can comseries of these translations has been an- pare in importance or in usefulness with nounced and has actually begun to appear. this English translation of the Sacred The stones, at least, ont of which a stately Books of the East, which has been devised edifice may hereafter arise, are here being by his foresight, successfully brought so brought together. Prof. Max Muller has far by his persuasive and organising deserved well of scientific history. Not power, and will, we trust, by the assista few minds owe to his enticing words ance of the distinguished scholars he has their first attraction to this branch of gathered round him, be carried in due study. But no work of his, not even the time to a happy completion.' Professor E. XARDY, Inaugural Lecture in the University of Prelburg, 1887. Die allgemeine vergleichende Reli- internationalen Orientalistencongress in gionswissenschaft datirt von jenem gross. London der Grundstein gelegt worden artigen, in seiner Art einzig dastehenden war, die Ubersetzung der heiligen Bucher Unternehmen, zu welchem auf Anregung des Ostens' (The Sacred Books of the Max Mullers im Jahre 1874 auf dem East). The on. ALBERT S. G. CANXING, Words on Existing Roligions.' The recent publication of the "Sacred a great event in the annals of theological Books of the East" in English is surely literature.' OXFORD AT THE CLARENDON PRESS LONDON: HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C. Digitized by Google

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SACRED BOOKS OF THE EAST: FIRST SERIES. VOL. I. The Upanishads. Translated by F. MAX MULLER. Part I. The Khandogyaupanishad, The Talavakara-upanishad, The Aitareya-aranyaka, The Kaushitaki-brahmana-upanishad, and The Vagasaneyisamhita-upanishad. Second Edition. 8vo, cloth, ios, 6d. The Upanishads contain the philosophy of the Veda. They have become the foundalion of the later Vedanta doctrines, and indirectly of Buddhism. Schopenhauer, speaking of the Upanishads, says: In the whole world there is no study so beneficial and so elevating as that of the Upanishads. It has been the solace of my life, it will be the solace of my death.' (See also Vol. XV.] VOL. II. The Sacred Laws of the Aryas, As taught in the Schools of Apastamba, Gautama, Vasishtha, and Baudhayana. Translated by GEORG BUHLER. Part I. Apastamba and Gautama. Second Edition. 8vo, cloth, ros. 6d. The Sacred Laws of the Aryas contain the original treatises on which the Laws of Manu and other lawgivers were founded. [See also Vol. XIV.) VOL. III. The Sacred Books of China. The Texts of Confucianism. Translated by JAMES LEGGE. Part I. The Shu King, The Religious Portions of the Shih King, and The Hsiao King. Second Edition. 8vo, cloth, 12s.6d. Confucius was a collector of ancient traditions, not the founder of a new religion. As he lived in the sixth and fifth centuries B. C. his works are of unique interest for the study of Ethology. [See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL.] VOL. IV. The Zend-Avesta. Translated by JAMES DARMESTETER. Part I. The Vendidad. Second Edition. 8vo, cloth, 14S. The Zend-Avesta contains the relics of what was the religion of Cyrus, Darius, and Xerxes, and, but for the battle of Marathon, Digitized by Google

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EDITED BY F. MAX MULLER. might have become the religion of Europe. It forms to the present day the sacred book of the Parsis, the so-called fire-worshippers. [See also Vols. XXIII and XXXI.) VOL. V. Pahlavi Texts. Translated by E. W. West. Part I. The Bundahis, Bahman Yast, and Shayast la-shayast. 8vo, cloth, 12s. 6d. The Pahlavi Texts comprise the theological literature of the revival of Zoroaster's religion, beginning with the Sassanian dynasty. They are important for a study of Gnosticism. [See also Vols. XVIII, XXIV, XXXVII, and XLVII.] VOLS. VI AND IX. The Qur'an. Parts I and II. Translated by E. H. PALMER. Second Edition. 8vo, cloth, 215. This translation, carried out according to his own peculiar views of the origin of the Qur'an, was the last greal work of E. H. Palmer, before he was murdered in Egypt. VOL. VII. The Institutes of Vishnu. Translated by Julius Jolly. 8vo, cloth, 1os. 6d. A collection of legal aphorisms, closely connected with one of the oldest Vedic schools, the Kathas, but considerably added to in later time. Of imporlance for a critical study of the Laws of Manu. VOL. VIII. The Bhagavadgita, with The Sanatsugatiya, and The Anugita. Translated by KASHINATH TRIMBAK TELANG. Second Edition. 8vo, cloth, ros. 6d. The earliest philosophical and religious poem of India. It has been paraphrased in Arnold's Song Celestial.' VOL. X. The Dhammapada, Translated from Pali by F. Max Muller ; and The Sutta-Nipata, Translated from Pali by V. FAUSBOLL; being Canonical Books of the Buddhists. Second Edition. 8vo, cloth, 1os. 6d. The Dhammapada contains the quintessence of Buddhist morality. The Sutta-Nipata gives the authentic teaching of Buddha on some of the fundamental principles of religion. Digitized by Google

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SACRED BOOKS OF THE EAST: VOL. XI. Buddhist Suttas. Translated from Pali by T. W. Rhys DAVIDS. 1. The Mahaparinibbana Suttanta; 2. The Dhamma-kakka-ppavattana Sutta. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta; 5. The Ketokhila Sutta; 6. The Maha-sudassana Suttanta; 7. The Sabbasava Sutta. 8vo, cloth, ros. 60. A collection of the most important religious, moral, and philosophical discourses taken from the sacred canon of the Buddhists. VOL. XII. The Satapatha-Brahmana, according to the Text of the Madhyandina School. Translated by Julius EGGELING. Part I. Books I and II. 8vo, cloth, 12s.6d. A minute account of the sacrificial ceremonies of the Vedic age. It contains the earliest account of the Deluge in India. (Sec also Vols. XXVI, XLI, XLIII, and XLIV.] VOL. XIII. Vinaya Texts. Translated from the Pali by T. W. Rhys Davids and HERMANN OLDENBERG. Part I. The Patimokkha. The Maha vagga, I-IV. 8vo, cloth, ros. 6d. The Vinaya Texls give for the first time a translation of the moral code of the Buddhist religion as settled in the third century B.C. (See also Vols. XVII and XX.] VOL. XIV. The Sacred Laws of the Aryas, As taught in the Schools of Apastamba, Gautama, Vasishtha, and Baudhayana. Translated by GEORG BUHLER. Part II. Vasishtha and Baudhayana. 8vo, cloth, ros. 6d. VOL. XV. The Upanishads. Translated by F. Max Muller. Part II. The Katha-upanishad, The Mundaka-upanishad, The Taittiriyaka-upanishad, The Brihadaranyaka-upanishad, The Svetasvatara-upanishad, The Prastla-upanishad, and The Maitrayana-brahmana-upanishad. Second Edition. 8vo, cloth, ios. 6d. VOL. XVI. The Sacred Books of China. The Texts of Confucianism. Translated by James LEGGE. Part II. The Yi King. 8vo, cloth, ros. 60. (See also Vols. XXVII, XXVIII.) VOL. XVII. Vinaya Texts. Translated from the Pali by T. W. Rhys Davids and HERMANN OLDENBERG. Part II. The Maha vagga, V-X. The Kullavagga, I-III. 8vo, cloth, 1os. 6d. Digitized by Google

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EDITED BY F. MAX MULLER. VOL. XVIII. Pahlavi Texts. Translated by E. W. West. Part II. The Da distan-i Dinik and The Epistles of Manuskihar. 8vo, cloth, 125. 6d. VOL. XIX. The Fo-sho-hing-tsan-king. A Life of Buddha by Asvaghosha Bodhisattva, translated from Sanskrit into Chinese by Dharmaraksha, A.D. 420, and from Chinese into English by SAMUEL BEAL. 8vo, cloth, ros. 6d. This life of Buddha was translated from Sanskrit into Chinese, A.D. 420. It contains many legends, some of which show a certain similarity to the Evangelium infantiae, &c. VOL. XX. Vinaya Texts. Translated from the Pali by T. W. Rhys Davids and HERMANN OLDENBERG. Part III. The Kullavagga, IV-XII. 8vo, cloth, ios. 6d. VOL. XXI. The Saddharma-pundarika; or, The Lotus of the True Law. Translated by H. KERN. 8vo, cloth, 125. 6d. The Lotus of the True Law,' a canonical book of the Northern Buddhists, translated from Sanskrit. There is a Chinese translation of this book which was finished as early as the year 286 A.D. VOL. XXII. Gaina-Satras. Translated from Prakrit by HERMANN JACOBI. Part I. The Akaranga-Satra and The Kalpa-Satra. 8vo, cloth, 10s. 6d. The religion of the Gainas was founded by a contemporary of Buddha. It still counts numerous adherents in India, while there are no Buddhists left in India proper. [See Vol. XLV.) VOL. XXIII. The Zend-Avesta. Translated by JAMES DARMESTETER. Part II. The Sirozahs, Yasts, and Nyayis. 8vo, cloth, ros. 6d. VOL. XXIV. Pahlavi Texts. Translated by E. W. West. Part III. Dina-i MainogKhirad, Sikand-gomanik Vigar, and Sad Dar. 8vo, cloth, Ios. 6d. Digitized by Google

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SACRED BOOKS OF THE EAST: SECOND SERIES.. VOL. XXV. Manu. Translated by GEORG BUHLER. 8vo, cloth, 21S. This translation is founded on that of Sir William Jones, which has been carefully revised and corrected with the help of seven native Commentaries. An Appendix contains all the quotations from Manu which are found in the Hindu Law-books, translated for the use of the Law Courts in India. Another Appendix gives a synopsis of. parallel passages from the six Dharma-sutras, the other Smritis, the Upanishads, the Mahabharata, gic. VOL. XXVI. The Satapatha-Brahmana. Translated by Julius EGGELING. Part II. Books III and IV. 8vo, cloth, 125. 6d. VOLS. XXVII AND XXVIII. The Sacred Books of China. The Texts of Confucianism. Translated by JAMES LEGGE. Parts III and IV. The Li Ki, or Collection of Treatises on the Rules of Propriety, or Ceremonial Usages. 8vo, cloth, 255. VOL. XXIX. The Grihya-Satras, Rules of Vedic Domestic Ceremonies. Part I. Sankhayana, Asvalayana, Paraskara, Khadira. Trans lated by HERMANN OLDENBERG. 8vo, cloth, 125. 6d. VOL. xxx. The Grihya-Satras, Rules of Vedic Domestic Ceremonies. Part II. Gobhila, Hiranyakesin, Apastamba. Translated by HERMANN OLDENBERG. Apastamba, Yagna-paribhasha-satras. Translated by F. Max MULLER. 8vo, cloth, 125. 6d. These rules of Domestic Ceremonies describe the home life of the ancient Aryas with a completeness and accuracy unmatched in any other literature. Some of these rules have been incorporated in the ancient Law-books. VOL. XXXI. The Zend-Avesta. Part III. The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments. Translated by L. H. Mills. 8vo, cloth, 125. 6d. VOL. XXXII. Vedic Hymns. Translated by F. Max MULLER. Part I. 8vo, cloth, 18s. 6d. [See also Vol. XLVI.] VOL. XXXIII. The Minor Law-books. Translated by JULIUS JOLLY. Part I. Narada, Brihaspati. 8vo, cloth, ros. 60. Digitized by Google

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EDITED BY F. MAX MULLER. VOL. XXXIV. The Vedanta-Satras, with the Commentary by Sarkarakarya. Part I. Translated by G. THIBAUT. 8vo, cloth, 12s. 6d. [See also Vol. XXXVIII.] VOL8. XXXV AND XXXVI. The Questions of King Milinda. Translated from the Pali by T. W. Rhys DAVIDS. Part I. 8vo, cloth, 1os. 6d. Part II. 8vo, cloth, 125. 60. VOL. XXXVII. Pahlavi Texts. Translated by E. W. West. Part IV. The Contents of the Nasks, as stated in the Eighth and Ninth Books of the Dinkard. 155. VOL. XXXVIII. The Vedanta-Satras. Part II. 8vo, cloth, with full Index to both Parts, 125. 6d. VOL. XXXIX AND XL. The Sacred Books of China. The Texts of Taoism. Translated by JAMES LEGGE. 8vo, cloth, 2IS. VOL. XLI. The Satapatha - Brahmana. Part III. Translated by JULIUS EGGELING. 8vo, cloth, 12s. 6d. VOL. XLII. Hymns of the Atharva-veda. Translated by M. Bloomfield. 8vo, cloth, 215. VOL. XLIII. The Satapatha-Brahmana. Translated by JULIUS EGGELING. Part IV. Books VIII, IX, and X, 125. 6d. VOL. XLIV. The Sata patha-Brahmana. Translated by JULIUS EGGELING. Part V. Books XI, XII, XIII, and XIV. 18s. 6d. VOL. XLV. The Gaina-Satras. Translated from Prakrit, by HERMANN JACOBI. Part II. The Uttaradhyayana Satra, The Sutrakritanga Satra. Svo, cloth, 125. 60. VOL. XLVI. Vedic Hymns. Part II. 8vo, cloth, 14S. VOL. XLVII. Pahlavi Texts. Translated by E. W. West. Part V. Marvels of Zoroas trianism. 8s. 6d. VOL. XLVIII. The Vedanta-Satras, with Ramanuga's Sribhashya. Translated by G. THIBAUT. [In the Press.] VOL. XLIX. Buddhist Mahayana Texts. Buddha karita, translated by E. B. COWELL. Sukhavati-vyaha, Vagrakkhedika, &c., translated by F. MAX MULLER. Amitayur-DhyanaSatra, translated by J. TAKAKUSU. 8vo, cloth, 12s. 6d. Digitized by Google

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RECENT ORIENTAL WORKS. Anecdota Oxoniensia. ARYAN SERIES. Buddhist Texts from Japan. I. Vagrakkhedika ; The Diamond-Cutter. Edited by F. MAX MULLER, M.A. Small 4to, 3s. 6d. One of the most famous metaphysical treatises of the Mahayana Buddhists. Buddhist Texts from Yapan. II. Sukhavati-Vyuha : Description of Sukhavati, the Land of Bliss. Edited by F. MAX MULLER, M.A., and BUNYIU NANIIO. With two Appendices: (1) Text and Translation of Sanghavarman's Chinese Version of the Poetical Portions of the SukhavatiVyuha ; (2) Sanskrit Text of the Smaller Sukhavati-Vyaha. Small 4to, 75. 6d. The editio princeps of the Sacred Book of one of the largest and most influential sects of Buddhism, numbering more than ten millions of followers in Japan alone. Buddhist Texts from 7apan. III. The Ancient Palm Leaves containing the Pragna-Paramita-HridayaSutra and the Ushnisha-Vigaya-Dharani. Edited by F. Max Muller, M.A., and BUNYIU Nanjio, M.A. With an Appendix by G. BUHLER, C.I.E. With many Plates. Small 4to, ros. Contains facsimiles of the oldest Sanskrit MS. at present known. Dharma-Samgraha, an Ancient Collection of Buddhist Technical Terms. Prepared for publication by KENJI KASAWARA, a Buddhist Priest from Japan, and, after his death, edited by F. Max MULLER and H. WEXZEL. Small 4to, 75. 6d. Katyayana's Sarvanukramani of the Rigveda. With Extracts from Shadgurusishya's Commentary entitled Vedarthadspika. Edited by A. A. MACDONELL, M.A., Ph.D. 16s. The Buddha-Karita of Asvaghosha. Edited, from three MSS., by E. B. CowelL, M.A. 128. 6d. The Mantrapatha, or the Prayer Book of the Apastambins. Edited, together with the Commentary of Haradatta, and translated by M. WINTERNITZ, Ph.D. First Part. Introduction, Sanskrit Text, Varietas Lectionis, and Appendices. Small quarto, ios. 6d. OXFORD AT THE CLARENDON PRESS LONDON: HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C. Digitized by Google

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Google This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project to make the world's books discoverable online. It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover. Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the publisher to a library and finally to you. Usage guidelines Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to prevent abuse by commercial parties, including placing technical restrictions on automated querying. We also ask that you: + Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for personal, non-commercial purposes. + Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the use of public domain materials for these purposes and may be able to help. + Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find additional materials through Google Book Search. Please do not remove it. + Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner anywhere in the world. Copyright infringement liability can be quite severe. About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at http://books.google.com/

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E-136-2 HENRY Otrand W & CO REESE LIBRARY OF THE UNIVERSITY OF CALIFORNIA. Received same , 1886. Accessions No. 30187 Shelf. No. 665 - Maub d V.RO Diceand

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THE SACRED BOOKS OF THE EAST (FEE OF L UNTIFISITY (20) Digitized by Digized by Google

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London HENRY FROWDE DOS MINAB 5898852 101 OXFORD UNIVERSITY PRESS WAREHOUSE AMEN CORNER, E.C. Digitized by Digized by Google

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THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XX UITIISITY Orford AT THE CLARENDON PRESS 1 885 [ All rights reserved] Digitized by Digized by Google

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VINAYA TEXTS TRANSLATED FROM THE PALI BY T. W. RHYS DAVIDS AND HERMANN OLDENBERG PART III THE KULLAVAGGA, IV-XII UNTITIN Orford AT THE CLARENDON PRESS 1885 ( All rights reserved ] Digitized by Digized by Google

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THE KULLAVAGGA. CONTENTS. Fourth Khandhaka (The Settlement of Disputes among the Fraternity) * * Fifth Khandhaka (On the Daily Life of the Bhikkhus). Sixth Khandhaka (On Dwellings and Furniture). Seventh Khandhaka (Dissensions in the Order) Eighth Khandhaka (Regulations as to the Duties of the Bhikkhus towards one another) * Ninth Khandhaka (On Exclusion from the Patimokkha Ceremony). Tenth Khandhaka (On the Duties of Bhikkhunis) Eleventh Khandhaka (On the Council of Ragagaha) Twelfth Khandhaka (On the Council of Vesali) Note on the Bhanavaras Index of Subjects Index of Proper Names Index of Pali Words explained or referred to in the Notes . Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East PAGR I 66 157 224 272 299 320 370 386 415 421 428 433 44T Digitized by Google

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KULLAVAGGA. FOURTH KHANDHAKA. THE SETTLEMENT OF DISPUTES AMONG THE FRATERNITY. 1. 1. Now at that time the Blessed Buddha was dwelling at Savatthi, in the Arama of Anathapindika. And at that time the Khabbaggiya Bhikkhus used to carry out the formal Acts-the Tagganiya, and the Nissaya, and the Pabbaganiya, and the Patisaraniya, and the Ukkhepaniya-against Bhikkhus who were not present. Then those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, How can the Khabbaggiya Bhikkhus [act thus]"?' And those Bhikkhus told the matter to the Blessed One. 'Is it true, O Bhikkhus, as they say, that the Khabbaggiya Bhikkhus carry out the (aforesaid)? formal Acts against Bhikkhus who are not present?' 'It is true, Lord ! The Blessed Buddha rebuked them, saying, "This is improper (&c., as in I, 1, 2, down to the end).' And when he had thus rebuked them, and had ? The words above are repeated. [20] 18 B Digitized by Digized by Google

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KULLAVAGGA. IV, 2, 1. delivered a religious discourse, he addressed the Bhikkhus, and said : 'The formal Acts, O Bhikkhus, the Tagganiya-, the Nissaya-, the Pabbaganiya-, the Patisaraniya., and the Ukkhepaniya-kammas, ought not to be carried out against Bhikkhus who are not present. Whosoever does so, shall be guilty of a dukkata offence.' 1. The single Bhikkhu who speaks not in accordance with the right, the many who speak not in accordance with the right, the Samgha which speaks not in accordance with the right. The single Bhikkhu who speaks in accordance with the right, the many who speak in accordance with the right, the Samgha which speaks in accordance with the right? Now (it may happen that) the one Bhikkhu who speaks not in accordance with the right may point out (the right course) to a single Bhikkhu who speaks in accordance with the right, or gives him to understand what it is?, or urges him to see or consider the matter in that lights, or teaches him, or 1 This short enumeration of the different categories occurring in the subsequent paragraphs is quite in the style of the Abhidhamma texts, in which such lists are accustomed to be called matika; compare the expression matika-dharo as applied to a learned Bhikkhu in the stock phrase at Mahavagga X, 2, 1; Kullavagga I, II; IV, 14, 25, &c. ? The Samanta Pasadika here says: nigghapetiti yatha so tam attham nigghayati oloketi evam karoti. * Pekkheti anupekkhetiti yatha so tam attham pekkhati Keva punappunan ka pekkhati evam karoti. (Samanta Pasadika.) Digized by Google

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IV, 3. THE SETTLEMENT OF DISPUTES. instructs him, saying, 'This is the Dhamma, this the Vinaya, this the teaching of the Master. Accept this, and approve this. If the dispute should be thus settled, it is settled contrary to the Dhamma, and with a mere counterfeit of the Vinaya rule of procedure (that cases of dispute must be settled before a duly constituted meeting of the Samgha, and in the presence of the accused person)". [And in like manner, if he instruct the many, or the Samgha, who speak according to the right ;-or if the many or the Samgha who speak not according to the right instruct the one, or the many, or the Samgha who speak according to the right;--then the dispute is settled contrary to the Dhamma (&c., as before).] End of the nine cases in which the wrong side decides. [This chapter is the contrary of the last; the cases put being those in which the three last members of i Sammukha - vinaya - patir@pakena. The rule of procedure, called Sammukha-vinaya, hereafter rendered . Proceeding in Presence,' is one of the seven modes of settling disputes already referred to in the closing chapter of the Patimokkha (Vinaya Texts,' vol. I, p. 68), and is more fully described below in Kullavagga IV, 14, 16, and following sections. It will be seen below, from $$ IV, 14, 27-30, that it is involved in, or rather is supposed to accompany, each of the other Proceedings mentioned in this chapter. B2 Digized by Google

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KULLAVAGGA. IV, 4, 1. the matika in the first paragraph of chapter 2 instruct, &c., the three first members.] End of the nine cases in which the right side decides. 41 ove 1. Now at that time the Blessed Buddha was staying at Ragagaha, in the Kalandaka Nivapa, in the Bamboo Grove. Now at that time the venerable Dabba the Mallian, who had realised Arahatship when he was seven years old, had entered into possession of every (spiritual gift) which can be acquired by a disciple; there was nothing left that he ought still to do, nothing left that he ought to gather up of the fruit of his past labour? And when the venerable Dabba the Mallian had retired into solitude, and was sunk in thought, the following consideration presented itself to his mind: 'Arahatship had I The whole of the following story of Dabba down to the end of section 9 (except the last sentence) recurs in the Sutta-vibhanga as the Introductory Story to the Eighth Samghadisesa. The Samanta Pasadika has therefore no commentary upon it here, and the few extracts that we give from it are taken from the notes of that work on the corresponding passage in the Sutta-vibhanga. The stupidity of Udayi, who once supplanted Dabba the Mallian in the performance of his duty as bhattuddesaka, forms the burthen of the Introductory Story to the Gataka on the Measure of Rice' (No. 5 in the Gataka book; Buddhist Birth Stories,' pp. 172 and following). . On this phrase compare Mahavagga V, 1, 21, and the verses at V, 1, 27. Digized by Google

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IV, 4, 3. THE SETTLEMENT OF DISPUTES. acquired when I was seven years old. I have gained everything that a learner can reach to. There is nothing further left for me to do, nothing to gather up of the fruit of that which I have done. What service is it possible for me to render to the Samgha?' And it occurred to the venerable Dabba the Mallian: 'It would be a good thing for me to regulate the lodging-places for the Samgha, and to apportion the rations of food.' 2. And when, at eventide, the venerable Dabba the Mallian had arisen from his meditations, he went to the place where the Blessed One was; and when he had come there he saluted the Blessed One, and took his seat on one side; and when he was so seated the venerable Dabba the Mallian spake thus to the Blessed One: When I had retired, Lord, into solitude and was sunk in thought, the following consideration presented itself to my mind (&c., as before, down to) It would be a good thing for me to regulate the lodging-places for the Samgha, and to apportion the rations of food. I desire, Lord, (so to do].' Very good, Dabba. Do you then regulate the lodging-places for the Samgha, and apportion the rations of food!' 'It is well, Lord,' said the venerable Dabba the Mallian, accepting the word of the Blessed One. 3. And the Blessed One on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said : 'Let then the Samgha, O Bhikkhus, appoint Dabba the Mallian as the regulator of lodgingplaces, and as the apportioner of rations. And thus, O Bhikkhus, should the appointment be made. Digitized by Google

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KULLAVAGGA. IV, 4, 4. 'First Dabba should be asked (whether he is willing to undertake the office). When he has been asked, some able and discreet Bhikkhu should lay the resolution before the Samgha, saying, ""Let the venerable Samgha hear me. ""If it be convenient to the Samgha, let the Samgha appoint Dabba the Mallian as regulator of lodging-places, and as apportioner of rations. "This is the resolution (natti). ""Let the venerable Samgha hear me. <<"The Samgha appoints the venerable Dabba the Mallian as regulator of lodging-places, and as apportioner of rations. Whosoever of the venerable ones agrees that Dabba should be so appointed, let him remain silent; whosoever does not agree, let him speak. The venerable Dabba is appointed by the Samgha as regulator of the lodging-places, and as apportioner of rations. The Samgha approves thereof. Therefore is it silent. Thus do I understand." 4. And the venerable Dabba the Mallian, being so chosen, appointed one lodging-place in the same place for the Bhikkhus who belonged to the same division. For those Bhikkhus who were repeaters of the Suttantas he appointed a lodging-place together, thinking, 'They will be able to chant over the Suttantas to one another. For those Bhikkhus who were in charge of the Vinaya he appointed a lodging-place together, thinking, 'They will be able to discuss the Vinaya one with another. For those Bhikkhus who were preachers of the Dhamma he appointed a lodging-place together, thinking, 'They will be able to talk over the Dhamma one with another. For those Bhikkhus who were given to Digitized by Google Digitized by

Page #1968
IV, 4, 4. THE SETTLEMENT OF DISPUTES. meditation' he appointed one lodging-place together, thinking, 'They will not disturb one another.' For those Bhikkhus who were wise in worldly lore, and abounding in bodily vigour ?, he appointed one lodging-place together, thinking, "These venerable ones, too, will thus remain settled according to their pleasure.' And for such Bhikkhus as came in late, for them he caught fires, and by the light of the flame thereof he pointed out to them a lodging-place. So much so that Bhikkhus of set purpose would come in late, thinking, 'We shall thus behold the power of the Iddhi of the venerable Dabba the Mallian.' And they went up to the venerable Dabba the Mallian, and said: 'Appoint us, O venerable Dabba, a lodging-place.' And to them the venerable Dabba the Mallian would speak thus: 'Where do the venerable ones desire to rest ? Where shall I appoint it?'' And they of set purpose would designate some place afar, saying, "May the venerable Dabba appoint us a lodging-place on the Vulture's Peak; may the venerable one appoint us a lodging-place at the Robber's Cliff; may the venerable one appoint us a lodging-place at the Black Rock on the Isigili Passa ; may the venerable one appoint us a lodging on the Vebhara Passa ; may the venerable one appoint us a lodging-place in the Sattapanni Cave; may the i Ghayino possibly used with the technical connotation of being addicted to the practice of the Four Ghana meditations; but compare Mahavagga I, 1, 3, 5, 7. * See the comment as quoted by H. O. Compare the use of tegodhatum samapaggitva at Mahavagga I, 16, 4. * Compare api ssu at Kullavagga I, 9, 1. Digitized by Digized by Google

Page #1969
KULLAVAGGA. IV, 4, 4. venerable one appoint us a lodging-place in the mountain cave of the Snake's Pool in Sita's Wood; may the venerable one appoint us a lodging-place in the Gomata Grotto; may the venerable one appoint us a lodging-place in the cave of the Tinduka Tree; may the venerable one appoint us a lodgingplace at the Tapoda Ghat; may the venerable one appoint us a lodging-place in the Tapoda Arama ; may the venerable one appoint us a lodging-place in Givaka's Mango Grove; may the venerable one appoint us a lodging-place in the deer-park at Maddakukkhi.' And the venerable Dabba the Mallian would burst into flame, and walk on in front of them with his finger burning, and they by the light thereof would follow close upon the venerable Dabba the Mallian. And the venerable Dabba the Mallian would appoint them a lodging-place, saying, "This is the couch, and this the stool, and this the mat, and this the pillow, and this the privy place, and this the drinking-water, and this the water for washing, and this the staff?, and this the form of (the result of) the consultation of the Samghas, that at such and such a time are you to enter thereon, and at such and such a time are you to depart therefrom.' And when the 1 That paribhoganiyam does not mean drinking-water, as Childers renders it, is clear from VIII, 1, 2, where it is implied that it is to be used for washing feet. Our translation of Mahavagga II, 20, 5 should be corrected accordingly. : Compare below, VIII, 6, 3. * Katika-santhanam. Compare Gataka I, 81, and Mahavagga VIII, 32, and K'ullavagga VIII, 1, 2. . That this is the correct rendering of this otherwise doubtful Digitized by Digized by Google

Page #1970
IV, 4, 5. venerable Dabba the Mallian had thus appointed unto them their lodging-place, he would return back again to the Bamboo Grove. 5. Now at that time the Bhikkhus who were followers of Mettiya and Bhummagaka1 had been but recently received into the Samgha, and were wanting in merit, and such among the lodgingplaces appertaining to the Samgha as were inferior fell to their lot, and the inferior rations 2. Now at that time the people of Ragagaha were desirous of presenting to the Thera Bhikkhus a wishing-gift, to wit, ghee and oil and dainty bits *; while to the Bhikkhus who were followers of Mettiya and Bhummagaka they used to give an ordinary gift according to their ability, to wit, scraps of food and sour gruel with it". THE SETTLEMENT OF DISPUTES. passage is clear from the closing words of VIII, 1, 2, where most of these phrases recur. In the text, for the last word nikk hipitabbam read nikk hamitabbam, as pointed out in the note at p. 363 of the edition of the text. 1 These were two of the six leaders of the notorious Khabbaggiya Bhikkhus. * Compare the 22nd Nissaggiya. Abhisamkharikam; that is, a gift by the giving of which the donor expressly wished that a particular result (as, for instance, that the donor should be re-born as a king or queen, or should enter the paths, or have opportunity to hear a Buddha preach) should be brought about by the normal effect of that good act in a future birth. There are not a few instances of such wishes, and of their fulfilment, recorded in various parts of the sacred literature. Uttaribhangam. See the passages quoted in the note on Mahavagga VI, 14, 3. These three things are also mentioned together at VIII, 4, 4. "These expressions recur at Gataka I, 228. The Samanta Pasadika says merely kanagakan ti sakuntaka-bhattam. dutiyan ti kangika-dutiyam. Bilanga Digitized by Google

Page #1971
10 KULLAVAGGA. IV, 4, 6. When they had returned from their receipt of alms, and had eaten their meal, they asked the Thera Bhikkhus, 'What did you get, Sirs, at the place of alms; what did you get ?' Some of the Theras answered, 'We had ghee, Sirs; we had oil; we had dainty bits. The Bhikkhus who were followers of Mettiya and Bhummagaka replied: "We got nothing at all, Sirs; just an ordinary gift such as they could manage, scraps of food, and sour gruel with it.' 6. Now at that time a certain householder, possessed of good food', used to give a perpetual alms to the Samgha, a meal for four Bhikkhus. He with his wife and children used to stand at the place of alms and serve; and offer to some Bhikkhus boiled rice, and to some congey, and to some oil, and to some dainty bits. Now at that time the meal for the Bhikkhus who were followers of Mettiya and Bhummagaka had been fixed for the morrow at the house of this prosperous householder. And the prosperous householder went to the Arama for some business or other, and went up to the place where the venerable Dabba the Mallian was. And when he had come there, he saluted the venerable Dabba the Mallian, and took his seat on one side. And him so seated did the venerable Dabba instruct, and arouse, and gladden, and incite with religious discourse. And when the prosperous householder had thus been instructed, and aroused, and gladdened, and incited by the venerable Dabba the Mallian with * The Samanta Pasadika says simply kalyanam bhattam assa ti kalyana-bhattiko. Digized by Google

Page #1972
IV, 4, 4. THE SETTLEMENT OF DISPUTES. II religious discourse, he said to the venerable Dabba the Mallian: 'For whom, Sir, has the meal been appointed to-morrow at our house ?' *The meal has been appointed, my friend, at your house to-morrow for those Bhikkhus who are followers of Mettiya and Bhummagaka.' Then the prosperous householder was ill-pleased, thinking, "How can bad Bhikkhus enjoy themselves at our house ?' And going home he gave command to the slave-girl: 'For those who come to-morrow for the meal, spread out the mats in the entrance hall ?, and serve them with scraps of food, and with sour gruel with it!' 'Even so, Sir!' said the slave-girl, accepting the word of the householder. 7. Then the Bhikkhus who were followers of Mettiya and Bhummagaka spake one to another : 'Yesterday a meal has been appointed for us at the house of the prosperous householder. Tomorrow he, with his wife and children, will attend upon us at the place of alms, and serve us. And he will offer to some of us boiled rice, and to some congey, and to some oil, and to some dainty bits.' And through joy thereat they slept uneasily that night. Then the Bhikkhus who were followers of Mettiya and Bhummagaka, having robed themselves in the early morning, went duly bowled and robed to the dwelling-place of the prosperous householder. And that slave-girl saw the Bhikkhus who were followers Kotthake, which means the battlemented gateway which formed the entrance to an important house; and in which there was a room. See Gataka I, 227. Digized by Google

Page #1973
12 KULLAVAGGA. IV, 4, 7. of Mettiya and Bhummagaka approaching from afar; and spreading out the mats in the entrance hall, she said to them, 'Be seated, Sirs.' And the Bhikkhus who were followers of Mettiya and Bhummagaka thought: For a certainty the meal cannot yet be ready, since we are told to take our seats in the entrance.' Then the slave-girl coming up with scraps of food, and sour gruel with it, said to them, 'Eat, Sirs!' 'We, sister, are of those for whom perpetual meals are provided.' 'I know, Sirs, that you are so. But only yesterday I received command from the householder that for them who should come to-morrow for the meal I was to spread out the mats in the entrance hall, and serve them with scraps of food, and some gruel with it. Eat, Sirs!' Then the Bhikkhus who were followers of Mettiya and Bhummagaka thought: 'It was yesterday that the householder, the prosperous one, came to the Arama to visit Dabba the Mallian. For a certainty the householder must have been set against us by Dabba the Mallian.' And through sorrow thereat they ate uneasily. And the Bhikkhus who were followers of Mettiya and Bhummagaka, when they had finished their meal, returned from the receipt of alms, went to the Arama, and laid aside their bowls and their robes, and sat down outside the porch of the Arama, squatting against their waist cloths1, 1 Samghati-pallatthikaya. There is a misprint in the text (ttikaya). On this curious expression, see below, V, 28, 2. Digitized by Google

Page #1974
IV, 4, 8. THE SETTLEMENT OF DISPUTES. silent, and ashamed, with fallen hearts', and sunken faces, moody, and bewildered ?. 8. Now the Bhikkhunf Mettiya came up to the place where the Bhikkhus who were followers of Mettiya and Bhummagaka were : and when she had come there she said to them : 'My salutation to you, Sirs 8!' When she had so said the Bhikkhus who were followers of Mettiya and Bhummagaka did not speak to her. So a second time she said to them : My salutation to you, Sirs !' and they did not speak. And a third time she said to them: 'My salutation to you, Sirs !' Still the third time the Bhikkhus who were followers of Mettiya and Bhummagaka did not speak. And she said: "Wherein have I offended you, Sirs ? Wherefore do you not speak to me?' Are you then so indifferent", sister, when we are tormented by Dabba the Mallian?' * But what can I do, Sirs?' i Pattakk handha, which the Samanta Pasadika explains by patitakkhandha. Khandha here seems to mean 'faculties.' Compare the use of Dhamma in a similar connection at Maha-parinibbana Sutta II, 32=Mahavagga V, 13, 9; and see Buddhaghosa's commentary on that passage, quoted by Rh. D. in 'Buddhist Suttas from the Pali,' p. 36. Appalibhana. Palibhanam is the rapid suggestion of an idea in a case of doubt or difficulty, an illumination; so that patibhanako, the man of ready wit, may be compared with upayakusalo, the man fertile in resource. 'Absent-minded' would be an incorrect rendering; they had no idea what to think or do, and the appearance of the nun on the scene in the next paragraph) supplied the want. Till then they hesitated, drifted. : The following narrative, down to $ 9, is repeated almost word for word in V, 20, only that the person there persuaded to bring the false accusation is different. * Agghupekkhati. Compare Gataka I, 147. Digitized by Google

Page #1975
14 KULLAVAGGA. IV, 4, 9. 'If you like, sister, you could this very day make the Blessed One expel the venerable Dabba the Mallian.' But what shall I do, Sirs? What is it that it is in my power to do ?' Come now, sister; do you go to the place where the Blessed One is, and when you have come there say as follows: "This, Lord, is neither fit nor proper that the very quarter of the heavens which should be safe, secure, and free from danger, that from that very quarter should come danger, calamity, and distress--that where one might expect a calm, one should meet a gale. Methinks the very water has taken fire. I have been defiled, Lord, by Dabba the Mallian!" Very well, Sirs !' said the Bhikkhunf Mettiya, accepting the word of the followers of Mettiya and Bhummagaka. And she went to the Blessed One [and spake even as she had been directed] 9. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Samgha, and asked the venerable Dabba the Mallian : Are you conscious ?, Dabba, of having done such a thing as this Bhikkhunt says ?' Even as my Lord, the Blessed One, knows me.' [And a second and a third time the Blessed One asked the same question, and received the same reply.] * Literally, 'Do you recollect?' But it is quite clear from the technical words at the close of this section that the verb sarati had already acquired the secondary meaning to be conscious of.' The whole story is peculiarly valuable as illustrating the growth of the connotation of the verb and its allied meanings, and indirectly the origin and growth of the idea of conscience' which has played so great a part in theological and ethical speculation. Digized by Google

Page #1976
IV, 4, Q. THE SETTLEMENT OF DISPUTES. 15 Then said the Blessed One: The Dabbas, O Dabba, do not thus repudiate. If you have done it, say so. If you have not done it, say you have not. Since I was born, Lord, I cannot call to mind 2 that I have practised sexual intercourse even in a dream, much less when I was awake!' And the Blessed One addressed the Bhikkhus, and said: 'Expel then, O Bhikkhus, the Bhikkhuni Mettiya, and examine those Bhikkhus about it.' And so saying he rose from his seat and entered into the Vihara. Then those Bhikkhus expelled the Bhikkhuni Mettiya. But the Bhikkhus who were followers of Mettiya and Bhummagaka said to those Bhikkhus : "Do not, Sirs, expel the Bhikkhunt Mettiya. She has not committed any offence. She has been set on by us with angry and bitter intentions of causing his fall.' What then, Sirs? is it you who are thus harassing the venerable Dabba the Mallian with a groundless charge and breach of morality ?' That is true, Sirs.' Then those Bhikkhus who were moderate were indignant and annoyed and complained, saying, How can these Bhikkhus the followers of Mettiya and Bhummagaka harass the venerable Dabba the Mallian with a groundless charge of breach of 1 That is, 'Men of character and standing such as yours, O Dabba, are not in the habit of repudiating a charge in so indirect a manner by adverting merely to their standing and known character.' . Here the word used is abhiganami. Digitized by Digized by Google

Page #1977
16 KULLAVAGGA. IV, 4, 10. morality?' And they told the matter to the Blessed One. 'Is this true, O Bhikkhus ?' * It is true, Lord.' Then he rebuked them, and when he had delivered a religious discourse, he addressed the Bhikkhus, and said : "Let then the Samgha grant to Dabba the Mallian, whose conscience in respect of this matter is quite clear, the Proceeding for the consciously innocent'. 10. 'And thus, O Bhikkhus, is it to be granted. 'Let that Dabba the Mallian go before the Samgha, and having arranged his robe over one shoulder, let him bow down at the feet of the senior Bhikkhus, and crouching down ?, let him stretch Dabbassa sati-vepulla-ppattassa sati-vinayam detu. The explanation of the compound sati-vepulla-ppatto given by Childers, though it rests on so good an authority as that of Vigesimha Mudaliar, cannot be right. He makes it mean' a man of great intellectual development.' But sati must here refer to the fact that Dabba has been formally called upon to remember (sarito) whether he did or did not commit the offence. And though the exact sense of the compound is subject to some doubt, the general sense of the clause must be very much as we have conjecturally rendered it. On this formal appeal to the conscience, or memory (sati), of a Bhikkhu charged with an offence, or supposed to have offended, see Kullavagga I, 2, and 5 at the end; and X, 20. ? Ukkutik am nisiditva. This verb does not mean to sit on the hams,' as rendered by Childers. The exact posture, unknown in Europe, is to crouch down on the feet (keeping both toes and heels on the ground) in such a way that the hams do not touch the ground, but come within an inch or two of it. Europeans find it very difficult to retain this posture for any length of time, but the natives of India find it easy, and it is regarded in the Pitakas as a posture of humility. Digitized by Digized by Google

Page #1978
IV, 4, 10. THE SETTLEMENT OF DISPUTES. " forth his hands with the palms joined together, and let him say, "These Bhikkhus, Sirs, the followers of Mettiya and Bhummagaka, are harassing me by a groundless charge of breach of morality. But I, Sirs, in respect thereof have a clear conscience, and I ask the Samgha for the acquittal to be accorded to those who are conscious of innocence." Then some able and discreet Bhikkhu is thus to lay the resolution (atti) before the Samgha. Let the venerable Samgha hear me. These Bhikkhus, Sirs, the followers of Mettiya and Bhummagaka, are harassing the venerable Dabba the Mallian with a groundless charge of a breach of morality, and the venerable Dabba the Mallian has in respect thereof a conscience that is clear, and asks the Samgha for the acquittal of those who are conscious of innocence. If the time is convenient to the Samgha, let the Samgha accord to the venerable Dabba the Mallian the acquittal of those who are conscious of innocence. This is the resolution. Let the venerable 17 Samgha hear me. These Bhikkhus (&c., as before, down to) asks the Samgha for the acquittal of those who are conscious of innocence. The Samgha accords to the venerable Dabba the Mallian the acquittal of those who are consciously innocent. Whosoever of the venerable ones approves of the grant to Dabba the Mallian of the acquittal of those who are conscious of innocence, let him keep silence. Whosoever approves not thereof, let him speak. And a second time I say the same thing. And a third time I say the same thing. Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) let him speak. The acquittal of those who are conscious of innocence has been [20] C Digitized by Google

Page #1979
18 KULLAVAGGA. IV, 4, 11. granted by the Samgha to Dabba the Mallian. The Samgha approves thereof. Therefore is it silent. Thus do I understand 1."' 11. 'There are five things which make a grant of acquittal to those who are conscious of innocence to be according to law. The Bhikkhu must be innocent and without offence, others must have censured him, he must ask the Samgha for acquittal as being conscious of innocence, the Samgha must grant it, the Samgha must be duly held and duly constituted. These, O Bhikkhus, are the five things which make a grant of the acquittal of those who are conscious of innocence to be according to law.' 5%. 1. Now at that time the Bhikkhu Gagga was insane and out of his mind; and by him, when so insane and out of his mind, many things unworthy of a samana had been committed, as well in speech as in act 3 The Bhikkhus warned the Bhikkhu Gagga of a fault so committed by him when insane and out of his mind, saying, 'Does the venerable one call to This section is repeated below, chap. 14, SS 27, with the necessary alterations for a general rule instead of a particular case. ? The particular decision given in this chapter for the particular case is elaborated in chap. 14, SS 28 below into a general rule for every similar case. * Buddhaghosa explains this word as follows: Bhasita parikantan ti vakaya bhasitam kayena parikkantam parikkametva katan ti attho.' The similar word Parikantam, which occurs in the Sutta-vibhanga, Paragika IV, 1, 2, in the sense of lacerated, is from the root krint. Digitized by Google

Page #1980
THE SETTLEMENT OF DISPUTES. 19 mind that he has committed such and such an offence ?' He replied, 'I, my friends, was insane and out of my mind. (No doubt) many things unworthy of a samana, as well in speech as in act, may have been committed by me when so insane and out of my mind. But I do not recollect it. It was done by me by reason of my insanity.' But though they received that answer from him?, they warned him still, saying, 'Does the venerable one call to mind that he has committed such and such an offence ?' 'Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, "How can those Bhikkhus warn the Bhikkhu Gagga ... saying ... such and such an offence?" And when he replies, "I, my friends, was insane ... by reason of my insanity"-how can those Bhikkhus still warn him, saying ... of such and such an offence ?' And those Bhikkhus told the matter to the Blessed One. 'Is it true, O Bhikkhus, that those Bhikkhus (&c., as before, down to) such and such an offence ?' 'It is true, Lord.' Then he rebuked them, and when he had delivered a religious discourse he addressed the Bhikkhus, and said: Let then the Samgha grant to Gagga the Nam in the text is correct. It is identical with the nam so frequently found in Jain Prakrit; on which see Weber in his Bhagavati Abhandlungen der Berliner Akadamie,' 1865, pp. 422 and foll, C2 Digitized by Google

Page #1981
20 KULLAVAGGA. IV, 5, 2. Bhikkhu who is now sane the dispensation for those who are no longer insane. 2. 'And thus, O Bhikkhus, should it be granted. Let that Bhikkhu Gagga [here follow the words of the formal request, of the resolution, and of the grant by decision of the Samgha, exactly in the same way as in the last case, chapter 4, SS 10]' 1. "There are three cases, O Bhikkhus, in which grants of dispensation for those who are no longer insane are not valid : and three cases in which such grants are valid. What are the three cases in which grants of dispensation for those who are no longer insane are not valid ? In the first place, O Bhikkhus, in case a Bhikkhu have committed an offence: and in respect thereof either the Samgha, or a number of Bhikkhus, or a single Bhikkhu, warn him, saying, "Does the venerable one call to mind that he has been guilty of such and such an offence ?" And he, notwithstanding that he does remember it, says, "I do not remember, Sirs, that I have been guilty of such and such an offence." Then if the Samgha grant him the dispensation of those who are no longer insane, that grant is not valid. 'Again, O Bhikkhus, in case a Bhikkhu (&c., as before, down to) And he, notwithstanding that he does remember it, says, "I remember it, Sirs, but as if in a dream." Then if the Samgha grant him Digitized by Digized by Google

Page #1982
IV, 6, 2. THE SETTLEMENT OF DISPUTES. 21 the dispensation of those who are no longer insane, that grant is not valid. *Again, O Bhikkhus, in case a Bhikkhu have committed an offence, and in respect thereof either the Samgha, or a number of Bhikkhus, or a single Bhikkhu, warn him, saying, "Does the venerable one call to mind that he has been guilty of such and such an offence ?" And he, though he is not insane, acts in the (deceptive) way of an insane person', saying, "I act so, and you act so likewise. It beseems me, and it likewise beseems you." Then if the Samgha grant him the dispensation of those who are no longer insane, that grant is not valid. These are the three cases, O Bhikkhus, in which a grant of the dispensation for those who are no longer insane is not valid. 2. 'What are the three cases in which grants of dispensation for those who are no longer insane are valid ? In the first place, O Bhikkhus, in case a Bhikkhu be insane and out of his mind; and by him, when so insane and out of his mind, many things unworthy of a samana have been committed, as well in speech as in act. And either the Samgha, or a number of Bhikkhus, or a single Bhikkhu, warns him in respect thereof, saying, "Does the venerable one call to mind that he has committed such and such an offence ?" And he really not remembering it, answers, "I do not remember, Sirs, that I have been guilty of such and such an offence." Then if the Samgha grants him the dispensation for those who are no longer insane, that grant is valid. Ummattakalayam karoti, on which Buddhaghosa says nothing. The word recurs in the following section. Digized by Google

Page #1983
IV, 7, 1. 'Again, O Bhikkhus, in case a Bhikkhu be insane and out of his mind (&c., as before, down to) And he, not really remembering it, answers, "I remember it, Sirs, but as if in a dream." Then if the Samgha grants him the dispensation for those who are no longer insane, that grant is valid. " Again, O Bhikkhus, in case a Bhikkhu be insane and out of his mind (&c., as before, down to) " Does the venerable one call to mind that he has been guilty of such and such an offence?" And he, being still insane, acts in the way of an insane person, saying, "I act so, and you act so likewise. It beseems me, and it likewise beseems you." Then if the Samgha (afterwards) grant him the dispensation for those who are no longer insane, that grant is valid. 22 KULLAVAGGA. 'These are the three cases, O Bhikkhus, in which the grant of the dispensation for those who are no longer insane is valid.' 7. 1. Now at that time the Khabbaggiya Bhikkhus carried out official acts against Bhikkhus who had not confessed themselves guilty-the Tagganiyakamma, or the Nissaya-kamma, or the Pabbaganiya-kamma, or the Patisaraniya-kamma, or the Ukkhepaniya-kamma. Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, 'How can the Khabbaggiya Bhikkhus (&c., as before).' And those Bhikkhus told the matter to the Blessed One. Digitized by Google

Page #1984
IV, 8, 1. THE SETTLEMENT OF DISPUTES. 23 Is it true, O Bhikkhus, that the Khabbaggiya Bhikkhus do so ?' 'It is true, Lord. Then he rebuked them, and when he had delivered a religious discourse, he addressed the Bhikkhus, and said: No official act, O Bhikkhus,--whether the Tagganiya-kamma, or the Nissaya-kamma, or the Pabbaganiya-kamma, or the Patisaraniyakamma, or the Ukkhepaniya-kamma,-is to be carried out against Bhikkhus who have not confessed themselves guilty? Whosoever does so, shall be guilty of a dukkata offence.' 1. "Now, O Bhikkhus, an official act carried out against a Bhikkhu who has confessed himself guilty is invalid as follows, and is valid as follows. And how does such an official act become invalid ? In case a Bhikkhu have committed a Paragika offence, and in respect thereof either the Samgha, or a number of Bhikkhus, or a single Bhikkhu warns him, saying, "The venerable one has been guilty of a Paragika." And he replies thus, "I have not, Sirs, been guilty of a Paragika. I have been guilty of a Samghadisesa." And in respect thereof the Samgha deals with him for a Samghadisesa. Then that official act is invalid.' 1 The mode in which such a confession ought to be made is set out in full in IV, 14, 30-34. Digized by Google

Page #1985
24 KULLAVAGGA. IV, 8, 2. [And so also if on being warned of any one of the seven offences' he confesses himself to be guilty of any one of the offences different from the one charged, then the official act is invalid.] 2. 'And when, O Bhikkhus, is such an official act valid ? In case a Bhikkhu have committed a Paragika offence, and in respect thereof the Samgha, or a number of Bhikkhus, or a single Bhikkhu warns him, saying, "The venerable one has been guilty of a Paragika." And he replies, " Yea, Sirs, I have been guilty of a Paragika." And in respect thereof the Samgha deals with him for a Paragika. Then that official act is valid ?' [And so for each of the other offences mentioned in SS 1, the whole of SS 2 is repeated.] Now at that time the Bhikkhus in chapter (Samgha) assembled, since they became violent, quarrelsome, and disputatious, and kept on wounding one another with sharp words", were unable The same, namely, as those in the list given at Mahavagga IV, 16, 12, &c. . In other words, if a Bhikkhu confesses an offence different from that with which he has been charged, the confession cannot be used against him even as regards a decision with respect to the offence confessed. : On this chapter, see further below, IV, 14, 16. * Annamannam mukhaisattihi vitudanta viharanti. Literally, with mouth-javelins. Vitudati, and not vitudati as Childers gives, is the right spelling. So Fausboll reads at Gataka II, 185, 186. Digitized by Google

Page #1986
IV, 9. THE SETTLEMENT OF DISPUTES. 25 to settle the disputed question (that was brought before them). They told this matter to the Blessed One. "I allow you, O Bhikkhus, to settle such a dispute by the vote of the majority. A Bhikkhu who shall be possessed of five qualifications shall be appointed as taker of the voting tickets-one who does not walk in partiality, one who does not walk in malice, one who does not walk in folly, one who does not walk in fear?, one who knows what (votes) have been taken and what have not been taken. * And thus shall he be appointed. First the Bhikkhu is to be requested (whether he will undertake the office). Then some able and discreet Bhikkhu is to bring the matter before the Samgha, saying, ""Let the venerable Samgha hear me. If the time seems meet to the Samgha, let the Samgha appoint a Bhikkhu of such and such a name as taker of the voting tickets. "" This is the motion (natti). ""Let the venerable Samgha hear me. The Samgha appoints a Bhikkhu of such and such a name as taker of the tickets. Whosoever of the .venerable ones approves of the Bhikkhu of such and such a name being appointed as taker of the * From here to the end of the chapter recurs in IV, 14, 24. * These are the qualifications always ascribed to one who rightly fills any judicial offence, and are called the four Agatis. They are the especial attributes of a good king sitting as judge, and are mentioned elsewhere (Samghadisesa XIII; Mahavagga VIII, 5, 2; VIII, 6, 1; and. below, VI, 11, 2) of other officials of the order with duties similar to those in the text. Digized by Google

Page #1987
26 KULLAVAGGA. IV, 10, 1. tickets, let him keep silence. Whosoever approves not thereof, let him speak. The Bhikkhu of such and such a name is appointed by the Samgha as taker of the voting tickets. Therefore is it silent. Thus do I understand.'" 102. 1. There are ten cases, O Bhikkhus, in which the taking of votes is invalid; and ten in which the taking of votes is valid. Which are the ten in which the taking of votes is invalid ? When the matter in dispute is trivial 2 --when the case has not run its course (that is, when the necessary preliminaries of submission to arbitration have not been carried out 3)--when regarding the matter in dispute the Bhikkhus have not formally remembered, or been formally called upon to remember, the offence when the taker of voteso knows that those whose opinions are not in accordance with the law will be in the majority, On this chapter, see further below, IV, 14, 24-26. Oramatta kam. Compare the English law maxim, De minimis non curat lex. 3 Buddhaghosa says, Na ka gatigatan ti dve tayo avase na gatam, tattha tatth' eva va dvitikkhattum avinikkhitam. See on these proceedings above. * Buddhaghosa says, Na ka sarita-saritan ti dvitikkhattum tehi bhikkhQhi sayam saritam va annehi saritam va na hoti. o Ganati ti salakam gahento ganati. (S. P.) Digized by Google

Page #1988
IV, 11, 1. THE SETTLEMENT OF DISPUTES. 27 or probably may be in the majority-when he knows that the voting will result in a schism in the Samgha-when he is in doubt whether the voting will result in a schism in the Samgha-when the votes are irregularly given 2--when all do not vote equally 3--and when they do not vote in accordance with the view (which they really hold). These are the ten cases in which the voting is invalid 2. "And which are the ten cases in which the voting is valid ?' [The ten cases are precisely the reverse of the other ten.] 11. 1. Now at that time the Bhikkhu U vala', being examined in the midst of the Samgha with an offence, when he had denied then confessed it, when he had confessed it then denied it, made * App eva nama. That this phrase does not merely mean perhaps'is clear from its use in SS 2. * Adhammena ganhanti ti adhammavadino evam mayam baha bhavissama ti dve dve salakayo ganhanti. (S. P.) * On vagga, here = vi + agga, compare our note on the 21st Pakittiya, and Kullavagga I, 2, 1. Buddhaghosa here says, Vagga ganhanti ti dve dhammavadino ekam dhammavadisalakam ganhanti evam dhammavadino na bahu bhavissanti ti mannamana. * With this chapter the 26th section of chapter 14 should be compared, where very curious means are inculcated for avoiding some of the votes here stated to be invalid. * In the Burmese MSS. the name of this monk is written Upavala. Digized by Google

Page #1989
28 KULLAVAGGA. IV, 11, 2. counter-charges !, and spoke lies which he knew to be such Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, How can the Bhikkhu Uvala do so ?' And they told the matter to the Blessed One. Is it true, O Bhikkhus, as they say that the Bhikkhu [&c., as before]' It is true, Lord.' Then he rebuked him, and when he had delivered a religious discourse he addressed the Bhikkhus, and said: Then, O Bhikkhus, let the Samgha carry out the Tassa-papiyyasika-kamma (the Proceeding in the case of the obstinately wrong) %. 2. 'And thus, O Bhikkhus, is it to be carried out. In the first place the Bhikkhu Uvala must have been warned; when he had been warned, he must have been called upon to remember (whether he has, or has not, consciously committed the offence); when he had been called upon to remember, he must have been caused (by being put on his trial with respect to the offence) to bring upon himself a new Annena annam patikarati. We follow Wijesimha Mudaliyar's interpretation of this phrase as given by Childers (s. v. tassapapiyyasika). Chapter 14, section 29 below, is in fact an elaboration of this paragraph, giving instances of the kind of prevarication here intended to be referred to. * The exact meaning of the phrase is somewhat doubtful, owing to the ambiguity of the tassa. It should probably be analysed 'the proceeding against one who is more sinful (papiyo) than that (tassa);' that is, who adds sin to sin. Childers gives a long note on the Proceeding drawn by Wijesimha Mudaliyar from this chapter, but does not analyse the word. Digized by Google

Page #1990
IV, II, 2. THE SETTLEMENT OF DISPUTES. 29 offence (namely, of obstinacy or prevarication); when he has brought upon himself this new offence, some discreet and able Bhikkhu ought to lay the matter before the Samgha, saying, "Let the venerable Samgha hear me. This Bhikkhu Uvala, being examined in the midst of the Samgha with an offence, when he has denied it then confesses it, when he has confessed it then denies it, makes counter-charges, and speaks lies which he knows to be such. If the time seems meet to the Samgha, let the Samgha carry out the Tassapapiyyasika-kamma against the Bhikkhu Uvala. "This is the motion. 866 Let the venerable Samgha hear me. This Bhikkhu Uvala (&c., as before). The Samgha carries out the Tassa-papiyyasika-kamma against Uvala the Bhikkhu. Whosoever of the venerable ones approves of the Tassa-papiyyasika-kamma being carried out against Uvala the Bhikkhu, let him keep silence. Whosoever approves not thereof, let him speak. "A second time I say the same thing. This Bhikkhu Uvala (&c., as before, down to) let him speak. A third time I say the same thing (&c., as before, down to) let him speak. "The Tassa-papiyyasika-kamma has been carried out by the Samgha against Uvala the Bhikkhu. Therefore is it silent. Thus do I under stand 1." 1 This Kammava ka is precisely the same as is laid down in Kullavagga I, 1, 4, &c. in the case of all the other penal Kammas. Digitized by Google

Page #1991
30 KULLAVAGGA. IV, 12, 1. 12. 1. "There are five things, O Bhikkhus, which are necessary to the valid carrying out of the Tassapapiyyasika-ka mma. To wit--he is impure, he is shameless--a censure has been set on foot against him the Samgha carries out the Kamma-it carries it out lawfully, and in a full quorum. 2. 'There are three things, O Bhikkhus, by which, when a Tassa-papiyya sika-kamma is characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has not been carried out in a full assembly of properly qualified persons, according to law and justice, and in the presence of the litigant partieswhen it has been carried out without the accused person having been heard-when it has been carried out without the accused person having confessed himself guilty. These are the three things, O Bhikkhus, by which, when a Tassa-papiyyasika-kamma is characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled. There are three things by which (and as in last paragraph) it is in accordance with the Dhamma, and in accordance with the Vinaya, and easy to be settled ; (that is to say), when it has been [&c., the rest of this paragraph is the reverse of the last]2.' Compare the use of a nuvado in Kullavagga I, 5. ? These paragraphs exactly correspond to paragraphs at Kullavagga I, 2. It is probably merely owing to this repetition that it is here also prescribed that the accused person must confess Digitized by Digized by Google

Page #1992
IV, 13, 1. THE SETTLEMENT OF DISPUTES. 31 3. [This paragraph exactly corresponds to Kullavagga I, 4, paragraph i, as to the three cases in which the Samgha, if it likes, may carry out the Tassa-papiyyasika-kamma against a Bhikkhu.] 4. [In this paragraph the 'right conduct' for a Bhikkhu who has been subjected to this Kamma is laid down precisely as in I, 5 for a Bhikkhu subjected to the Tagganiya-kamma.] Then the Samgha carried out the Tassa-papiyyasika-kamma against Uvala the Bhikkhu. 131. 1. Now at that time, while the Bhikkhus were continuing in quarrels, strifes, and disputes, they had been guilty of many things unworthy of a Samana, as well in word as in deed, and it occurred to the Bhikkhus, 'Whilst we were continuing, &c. ... we have been guilty, &c. ... as well in word as in deed. If we now deal one with another for those offences, it may happen that that proceeding may result in harshness, in ill-feeling, in divisions. How now should we manage?' And they told the matter to the Blessed One. 'In case, O Bhikkhus, whilst the Bhikkhus are continuing, &c. ... they are guilty, &c. ... as well in word as in deed. And it occurs to them," Whilst we were continuing, &c. . . . we have been guilty, &c. .,. If we now deal, &c. ... How now shall himself guilty, as it must be evident from the Introductory Story, that he will not do so. * The whole of this chapter recurs below, IV, 14, 33. Digitized by Google

Page #1993
KULLAVAGGA. IV, 13, 2. 32 we manage ?" I enjoin upon you, O Bhikkhus, to settle a matter of this kind by Tinavattharaka (the Covering over as with grass)? 2. "And thus, O Bhikkhus, is it to be settled. All are to meet together in one spot. When they have met together some able and discreet Bhikkhu is to bring the matter before the Samgha, saying, ""Let the venerable Samgha hear me. While we were continuing, &c. ... we have been guilty, &c. ... as well in word as in deed. And it occurred to us (&c., down to) If we now deal one with another, &c. . . . it may result in harshness, in ill-feeling, in divisions. If the time seems meet to the Samgha, let the Samgha settle this matter by the Covering over as with grass-except only as regards serious offences ?, and as regards those things in which the laity have been concerned." Then some discreet and able Bhikkhu among those Bhikkhus who belong to the one party is to bring the matter before his own party, saying, "" May the venerable ones hear me. While we were continuing, &c. . . . we have been guilty, &c. ... as well in word as in deed. And it occurred to us, &c. . . . (down to) in divisions. If the time seems meet to you, venerable Sirs, I would confess in the midst of the Samgha, both on your behalf, venerable Sirs, and on my own behalf, both such offence as is yours, venerable Sirs, and such offence 1 Buddhaghosa's commentary on this expression will be found in the notes to H.O.'s edition of the text, pp. 313, 314. ? Buddhaghosa (H, O. loc. cit.) explains this as meaning either Paragika or Samgha disesa offences. So also he explains Dutthulla a patti at Mahavagga X, 5, 4. Digized by Google

Page #1994
IV, 13, 2. THE SETTLEMENT OF DISPUTES. as is mine own, to the end that it may be covered over as with grass, except only as regards serious offences, and as regards those things in which the laity have been concerned." 'And some discreet and able Bhikkhu among the Bhikkhus belonging to the other party is to bring the matter before his own party, saying, "May the venerable ones hear me [&c., as before in the last paragraph, down to the end]." 'Then the discreet and able Bhikkhu among the Bhikkhus belonging to the one party is to bring the matter before the Samgha, saying, "May the venerable Samgha hear me. While we (&c., as before, down to) in divisions. If the time seems meet to the Samgha, I would confess in the midst of the Samgha, both on behalf of these venerable ones and on my own behalf, both such offence as is theirs and such offence as is mine own, to the end that it may be covered over as with grass, except only as regards serious offences, and as regards those things in which the laity have been concerned. This is the motion (atti). May the venerable Samgha hear me. While we (&c., as before, down to) in divisions. I confess (&c., as before, down to) in which the laity have been concerned. Whosoever of the venerable ones approves of the confession of these our offences, to the end that they may so be covered over as with grass, except as before mentioned, let him keep silence. Whosoever approves not thereof, let him speak. These our offences are confessed in the midst of the Samgha, to the end that they may be covered over as with grass, except 1 [20] 33 Deseyyam. Compare IV, 14, 33, at the end. D Digitized by Google

Page #1995
34 KULLAVAGGA. IV, 14, 1. as before mentioned. The Samgha approves thereof. Therefore is it silent. Thus do I understand." And the discreet and able Bhikkhu among the Bhikkhus belonging to the other party is to bring the matter before the Samgha, saying, "Let the venerable Samgha hear me (&c., as before in the last paragraph, down to the end)." *Then thus, O Bhikkhus, those Bhikkhus are absolved of those offences, except as regards serious offences, and as regards those things in which the laity have been concerned, and except also as regards those who express their disapproval of the proceedings, or who are not present at them". 14. 1. Now at that time Bhikkhus had disputes with Bhikkhus, and Bhikkhunts with Bhikkhus. And the Bhikkhu Khanna?, forcing his way into the apartments) of the Bhikkhunis 3, took the part of the Bhikkhunts and disputed with the Bhikkhus. 1 On these phrases Buddhaghosa has the following note : Dittha vikamman ti ye pana na me tam khamati ti annamanna ditthavikammam karonti tehi va saddhim apattim apaggitva pi, tattha anagata agantva va khandam datva parivenadisu nisinna, te apattihi na vutthahanti. This is more an exegesis on the rule than an explanation of the words Dittha vikammam Thapet va, the exact meaning of which remains doubtful. The literal rendering would be 'except as regards the manifestation of opinion.' ? It was with reference to this conduct of Khanna that the Buddha is stated in the Maha-parinibbana Sutta VI, 4 to have imposed a penalty upon him. He is also mentioned above, I, 25-31, and below, XI, 1, 12-14. 3 Compare the 16th and 43rd Pakittiyas. Buddhaghosa says here, Bhikkhuninam anupakhag ga ti bhikkhuninam antopavisitva. Digitized by Digitized by Google

Page #1996
IV, 14, 2. THE SETTLEMENT OF DISPUTES. 35 Those Bhikkhus who were moderate were indignant, &c. . . . told the Blessed One, &c. ... he addressed the Bhikkhus, and said : 2. There are, O Bhikkhus, the following four kinds of legal questions that require formal settlement by the Samgha; (that is to say), legal questions arising out of disputes, legal questions arising out of censure, legal questions arising out of offences, legal questions arising out of business'. 'Among these, what is a legal question arising out of dispute ? This, O Bhikkhus, is when Bhikkhus dispute, saying, "This is Dhamma," or "This is not Dhamma," or "This is Vinaya," or "This is not Vinaya," or "This is taught and spoken by the Tathagata," or "This is not taught nor spoken by the 'Tathagata," or " This has been practised by the Tathagata," or " This has not been practised by the Tathagata," or "This has been ordained by the Tathagata," or "This has not been ordained by the Tathagata," or " This is an offence," or "This is not an offence," or "This is a slight offence," or "This is a grievous offence," or " This is an offence which can be done away," or " This is an offence which cannot be done away ?," or " This is a most grave offence," or "This is not a most grave 1 The various ways of settling these four kinds of legal questions are recapitulated in $$ 27-34 of this chapter. Savasesa-anava se sa-apatti. The Parivara IX, 1, 10 says, Ya sa apatti anavasesa sa apatti na katamena adhikaranena na katamamhi thane na katamena samathena sammati. It is practically equivalent therefore to Paragika. Those offences which can be done away, but only by the Samgha, are called accordingly in the Buddhist Sanskrit Samghavasesha, which corresponds to the Pali Samghadisesa. The translation and note at Mahavagga X, 2, 4 should be altered accordingly. D 2 Digized by Google

Page #1997
36 KULLAVAGGA. IV, 14, 2. offence." Whatsoever quarrel, strife, controversy, difference of opinion, contradiction, opposition, cantankerousness?, or contention there may be on such a matter, this is called a legal question arising out of dispute. 'And among these, which is a legal question arising out of censure? This, O Bhikkhus, is when Bhikkhus charge a Bhikkhu with a fault of morality, or of conduct, or of opinion, or of means of livelihood. Whatsoever charge, censure, incrimination ?, admonition ?, candid opinion, making of excuses - for a person, or making fun of him, there may be, that is called a legal question arising out of censure. 'And among these, what is a legal question arising out of offence? The five groups of offences 6 are subjects of legal questions of offences, and the seven groups of offences are subjects of legal questions of offence. This is what is called a legal question arising out of offence. And among these, what is a legal question of business? Whatsoever is to the Samgha a matter which ought to be done, an obligation, a matter for which leave ought to be formally asked, the pro Vipakkataya vo haro ti kitta-dukkhatthaya voharo pharusavakanan ti attho (S. P.). Anullapana anubhanana ti ubhayam anuvadana-vevakanamattam eva (S. P.). : Anusam pa vankat a ti punappunam kaya-kittam vakahi tatth' eva sampavankata anuvadanabhavo ti attho (S.P.). * Abbhussahanata ti kasma evam na upavadissami upavadissami yeva ti ussaham katva anuvadana (S.P.). * That is to say, Paragika, Samghadisesa, Pakittiya, Patidesaniya, and Dukkata, as below, in IV, 14, 14; IX, 3, 3. * That is to say, the five mentioned in the last note, and besides them, Thullakkaya and Dubbhasita. Digized by Google

Page #1998
IV, 14, 3. THE SETTLEMENT OF DISPUTES. - 37 posal of a resolution, the proceeding by nattidutiya-kamma', or by natti-katuttha-kamma?, that is called a legal question of business. 3. What is that which gives rise to a legal question of dispute ? There are six causes of dispute that give rise to legal questions of dispute. And there are three causes of wrong-doing that give rise to legal questions of dispute, and three causes of right-doing that give rise to legal questions of dispute. And which are these six ? 'In the first place, O Bhikkhus, there is the Bhikkhu who is angry, and who bears enmity in his heart. Whatsoever Bhikkhu, O Bhikkhus, is such an angry man bearing enmity in his heart, he remains without reverence for, and without delight in the Teacher, the Dhamma, and the Samgha, and does not fulfil all the duties of a disciple. And whatsoever Bhikkhu, O Bhikkhus, remains without reverence for, and without delight in the Teacher, the Dhamma, and the Samgha, and does not fulfil all the duties of a disciple, he causes disputes to arise in the Samgha, and such a dispute becomes a cause 1 A palokana-kamman ti-adi pana tass' eva pabheda-vakanan. Tattha a palokana-kammam nama simallhakam samgham sodhetva khandarahanam khandam aharitva samaggassa anumatiya tikkhattum savetva katabba-kammam (S. P.). . See our note at Mahavagga I, 28, 3. The Samanta Pasadika here says, nattidutiya kammam pana apalokelva kattabbam pi atthi akattabbam pi atthi. Tattha simasammuti simasamuhanana kathinadanam kathinubbharo kutavatthudesana viharavatthudesana 'ti imani kha kammani garukani apaloketva katum na valtati, nattidutiyakammavakam savetva 'va katabbani, avasesa terasa sammutiyo senasanagahakamataka (? patta) kivaradanati(odio?)sammutiyo ka 'ti evarupani lahukakammani apaloketva pi katum vattanti. Digitized by Google

Page #1999
KULLAVAGGA. IV, 14, 4. of woe, and of want, and of disaster to the great multitudes, of woe and of want to gods and men. If you, therefore, O Bhikkhus, perceive such a one, a root of disputes both internal and external, do you exert yourselves, O Bhikkhus, to put away from you so evil a person, the root of those disputes. If you perceive, O Bhikkhus, no such person, take pains lest any such evil root of disputes should thereafter arise among you. Thus will so evil a root of disputes be put away from you, and thus will no such evil person, the root of disputes, arise hereafter among you. 'Again, O Bhikkhus, there is the Bhikkhu, who is a hypocrite?, and who hides his faults; who is envious and jealous; who is crafty and treacherous; who has sinful desires and false beliefs; who is tarnished by love of worldly gain, devoted to getting and taking, for whom to renounce a thing is hard. Whatsoever Bhikkhu, O Bhikkhus, is thus a hypocrite, who hides his faults, he remains [&c., as before, the whole of the last paragraph down to the end being repeated in each of the cases here enumerated). 4. 'And which are the three causes of wrong-doing which give rise to legal questions of dispute ? 'Herein, O Bhikkhus, men of greedy mind are given to dispute, men of evil mind are given to dispute, men of foolish mind are given to dispute, saying, " This is Dhamma," or "This is not Dhamma" [&c., as before, in SS 2, down to] or "This is not a * Palasi; no doubt connected with the primary meaning of the word 'leaf,' as is also its use in the sense of covering, lining,' in eka-palasika upahana at Mahavagga V, 1, 29. The expression forms the subject of Puggala II, 2. See also Gataka III, 259. Digitized by Google

Page #2000
IV, 14, 5. THE SETTLEMENT OF DISPUTES. 39 most grave offence." These are the three causes of wrong-doing which give rise to legal questions of dispute. * And which are the three causes of right-doing which give rise to legal questions of dispute ? In the first place, O Bhikkhus, men not of greedy mind [&c., as in the last paragraph, inserting the word "not"]. 5. And what is that, O Bhikkhus, which gives rise to legal questions of censure ? There are six causes of censure that give rise to legal questions of censure. And there are three causes of wrong-doing that give rise to legal questions of censure. And there are three causes of right-doing that give rise to legal questions of censure. And the body gives rise to legal questions of censure, and speech gives rise to legal questions of censure.' [The six are word for word the same as in the last section, reading 'censure' for 'dispute.'] And which are the three causes of wrong-doing that give rise to legal questions of censure ? Herein, O Bhikkhus, men of greedy mind are given to censure, men of evil mind are given to censure, nien of foolish mind are given to censure, accusing others of breaches of morality, or of behaviour, or of error in doctrine, or of adopting a wrong means of livelihood. These are the three causes of wrong-doing that give rise to legal questions of censure.' [There follow the three causes of right-doing, reading 'men not of greedy mind,' &c., as before, end of $ 4.] And how does the body give rise to legal questions of censure? In case a man be ill-favoured, . Digitized by Google

Page #2001
40 RULLAVAGGA. IV, 14, 6. or ugly, or a dwarf", or diseased, or blind of one eye, or lame, or humpbacked, or crippled, people find fault with him on that account. This is how the body gives rise to legal questions of censure. And how does speech give rise to legal questions of censure ? In case a man have a bad voice, or be indistinct, or harsh in speech ?, then people find fault with him on that account. This is how speech gives rise to legal questions of censure. 6. 'And what is it that gives rise to legal questions of offence? There are six origins of offence that give rise to legal questions of offence. There is an offence that originates in deed, but not in word nor in thought. There is an offence that originates in word, but not in deed nor in thought. There is an offence that originates in deed and in word, but not in thought. There is an offence that originates in deed and in thought, but not in word. There is an offence that originates in word and in thought, but not in deed. There is an offence that originates in deed and in word and in thought. These are the six (&c.) 7. 'And what is that which gives rise to legal questions of business? There is one thing that gives rise to legal questions of business, that is to say, the Samgha. * Buddhaghosa has no explanation of these terms here, but on Anguttara Nikaya III, 2, 3, where the whole list recurs, he says (as Dr. Morris is good enough to inform us) that okotimako is equal to lakuntako; and the same explanation is given by the commentary on Puggala IV, 19. Compare the use in English of 'a mere dot of a man,' in a similar sense. These three epithets of the voice are no doubt intended to be the opposites of the three in Mahavagga V, 13, 9. Digized by Google

Page #2002
IV, 14, 10. THE SETTLEMENT OF DISPUTES. Ci 41:: 8. 'Legal questions of dispute. Right. Wrong. Undetermined'. 'A legal question arising out of dispute may be right, and it may be wrong, and it may be undetermined. Of these, which is the legal question arising out of dispute which is right? * In case, O Bhikkhus, the Bhikkhu of right mind discuss, saying, " This is the Dhamma," or "This is not the Dhamma" (&c., as before, in s 2, down to) or " This is not a most grave offence." Whatsoever quarrel, strife, contention, difference of opinion, contradiction, opposition, cantankerousness, or contention there may be in such a discussion is called a legal question arising out of dispute that is right.' [And so when the Bhikkhus have a wrong mind, or an undetermined mind, the legal question arising out of such dispute is respectively a legal question arising out of dispute that is wrong or undetermined.] 9. 'Legal questions of censure. Right. Wrong. Undetermined. [It may be either of the three, according as the Bhikkhus censuring (as in $ 5) have a right, wrong, or an undetermined mind. The form of the paragraph corresponds to 8 throughout.] 10. 'Legal questions of offence. Right. Wrong. Undetermined. * There may be a legal question whether an offence is wrong, and there may be a legal question 1 We have already pointed out (above, IV, 1, 2) that this mode of the commencement of a discussion by setting out a list of the points to be discussed and compared is found also in some of the Abhidhamma books. There it was only the objects themselves, here we have all the predicates which it is proposed to apply (as in $ 8), or to declare inapplicable to the object (as in SS 1o), which are set out, but the principle is the same. Digitized by Digized by Google

Page #2003
42 KULLAVAGGA. IV, 14, II. whether an offence is undetermined. There is no legal question whether an offence be right. 'Of these, which is a legal question whether an offence be wrong? Whatsoever transgression be committed knowingly, consciously, and deliberately, this is called a legal question whether an offence be wrong. 'And of these, which is a legal question whether an offence be undetermined? Whatsoever transgression be committed not knowingly, not consciously, not deliberately, this is called a legal question whether an offence be undetermined. 11. 'Legal questions of business. Right. Wrong. Undetermined.' [It may be all three, according as the Bhikkhus performing the business specified, as in SS 2, are rightminded, wrong-minded, or of undetermined mind. The form of the paragraph as in SS 8 throughout.] 12. Disputes, legal questions arising out of disputes. Dispute which is no legal question. Legal question which is no dispute. Matter which both legal question and dispute. " There may be a dispute which is a legal question of dispute. There may be a dispute which is no legal question. There may be such a legal question which is no dispute. There may be such a legal question and also a dispute. 'Of these, which is the dispute which is a legal question of dispute requiring formal settlement? In case Bhikkhus discuss, saying, "This is Dhamma" [&c., as before, in SS 2], or "This is not a most grave offence." Whatsoever quarrel, strife [&c., as in SS 2] there may be on such a matter is a dispute which is a legal question of dispute requiring formal settlement. Digitized by Google

Page #2004
IV, 14, 14. THE SETTLEMENT OF DISPUTES. 43 And of these, which is a dispute which is not a legal question requiring formal settlement? When a mother disputes with her son, or a son with his mother, or a father with his son, or a son with his father, or a brother with a brother, or a brother with a sister, or a sister with a brother, or a friend with a friend. Such a dispute is not a legal question requiring formal settlement by the Samgha. *And of these, which is a legal question that is not a dispute ? A legal question of censure, or a legal question of offence, or a legal question of business. This is a legal question which is not a dispute. *And of these, which is a legal question requiring formal settlement which is also a dispute ? A legal question of dispute that requires formal settlement by the Samgha is both such a legal question and also a dispute.' 13. [The same distinction drawn between censure, and a legal question of censure requiring formal settlement. * 14. Offence. Legal question arising out of an offence. Offence which is not subject of a legal question. Legal question and no offence. Legal question and offence too. "There may be an offence which is subject of a legal question of offence. There may be an offence and no legal question. There may be legal question and no offence. There may be legal question and offence too. Of these, which is the offence which may be subject of a legal question ? The five groups of offences are subjects of legal questions of offence; the seven groups of offences are subjects of legal questions of offence. These are offences which may be subject of a legal question. Digized by Google

Page #2005
44 KULLAVAGGA. IV, 14, 15. *And of these, which is an offence (A patti) which is not subject of a legal question ? Conversion, higher attainment (sot-apatti, sam- apatti), these are apattis which are not subjects of a legal question '. These are apattis not subjects of a legal question. And of these, what is the legal question where there is no offence? A legal question of official duty, a legal question of censure, a legal question of dispute. These are legal questions where there may be no offence. 'And of these, which is the case in which there is both a legal question and an offence too? A legal question regarding an offence is a case in which there is both a legal question and an offence too. 15. Official duty which is subject of a legal question of business. Duty and no legal question. Legal question and no duty. Legal question and duty too. "There may be [each of these four]. Of these, which is official duty which is subject of a legal question? Whatsoever is to the Samgha a thing which ought to be done, an obligation, a matter for which leave ought to be formally asked, the proposal of a resolution, the proceeding by n atti-dutiya-kamma, or by natti-katutthakamma, that is official duty which may be the subject of a legal question of business. * This is merely a play upon words. Apatti is literally "attainment to. Standing alone it is always used with the connotation of attainment to guilt, sin, offence, so that its etymological meaning is always lost sight of. Sotapatti is the attainment to,' the "entering upon the stream, that is, the course of the Excellent Way. The Samapattis, literally, 'complete, or higher, attain. ments,' are eight successive states of ecstatic insight or meditation practised by Arahats and other men of advanced spiritual culture. The question stated is in fact a riddle, like so many of the questions stated in the Parivara and the Puggala-pannatti. Digized by Google

Page #2006
IV, 14, 16. THE SETTLEMENT OF DISPUTES. - 45 *And of these, which is the official duty which is not subject of legal question ? The duties of an akariya, of an upagghaya, of a fellow pupil under the same upagghaya or akariya, that is business, but not subject of a legal question of business. *And of these, which is a legal question but not official duty ? A legal question arising out of dispute, a legal question arising out of censure, a legal question arising out of offence. This is a legal question of business, but not official duty. And of these, which is both legal question and official duty too? A legal question arising out of official business is both legal question of business and official duty too? 16. But by what kind of settlements is a legal question arising out of dispute brought to settlement? By two kinds of settlement, by the Proceeding in presence ?, and by the Proceeding by majority of the Samgha 'If one should ask, "Can it be that a legal question arising out of dispute without recourse having been had to the one mode of settlement-to wit, the Proceeding by majority of the Samgha-can it be that it may be settled by the other mode of settlement, to wit, by the Proceeding in presence ?" He should be told "Yes, it can." (If he should say), "How may that be ?" the answer should be as follows: "In 1 Here again the whole section depends upon a play upon the various meanings of the word kikkam. In the technical phrase kikkadhikaranam, the word means solely the business or the agenda at the formal meetings of the Samgha (compare above, $ 7). In the problems or riddles of this section its more common meaning of duty' is brought into play. Sammukha - vinayena. See above, chapter 2. * Yebhuy yasikena. See above, chapter 9. Digized by Google

Page #2007
KULLAVAGGA. IV, 14, 16. the case when the Bhikkhus dispute, saying, 'This is the Dhamma,' or 'This is not the Dhamma'(&c., as before, in SS 2, down to), or "This is not a most grave offence." If, O Bhikkhus, those Bhikkhus, are able to settle their own dispute, that is called, O Bhikkhus, the settlement of the dispute. "1 And how has it been settled ? By the Proceeding in presence. And what must there be in such a Proceeding in presence? There must be the presence of the Samgha, the presence of the Dhamma, the presence of the Vinaya, and the presence of the particular person. "And therein, what is the presence of the Samgha ? As many Bhikkhus as are capable of taking part in the proceeding ?, they must be present. The formal consent must be produced of those who are in a fit state to convey their consent 3 Those who are present must have lodged no objection (against any one of them taking part in the proceeding). This is the "presence" in such a matter of the Samgha. *And of these, what is the presence of the Dhamma, and the presence of the Vinaya? The Dhamma, and the Vinaya, and the teaching of the Master by the aid of which that legal question is settled. That is the "presence" in such a matter of the Dhamma, and of the Vinaya. *And of these, what is the presence of the par The following five paragraphs recur in IV, 14, $g 24, 27, and four of them in IV, 14, 21, 30. Kammappatta. See Parivara XIX, 1, 7, et seq. 3 See above, Mahavagga II, 23. * Or rather, perhaps, ' against the proceedings which are being carried out.' Digitized by Google

Page #2008
IV, 14, 18. THE SETTLEMENT OF DISPUTES. 47 ticular person? He who disputes, and he with whom he disputes--both friends and foes -must be present. That is the "presence" in such a matter of the particular person. 'When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening of the question is a Pakittiya i If one who has conveyed his consent complain of the decision, such complaint is a Pakittiya 2. 17. 'If those Bhikkhus, O Bhikkhus, are not able to settle the legal question within their own residence (Avasa), those Bhikkhus should go, O Bhikkhus, to some residence in which there are a larger number of Bhikkhus. Then if those Bhikkhus, O Bhikkhus, should succeed, whilst on their way to that residence, in settling the legal question, that, O Bhikkhus, is called a settlement of it. And how has it been settled ? (&c., as in the last paragraph of the previous section, down to the end.) 18. "If those Bhikkhus are not able, O Bhikkhus, to settle the legal question whilst they are on their way to that residence, then those Bhikkhus, on their arrival at that residence, are to address the Bhikkhus at that residence thus : "Such and such a legal question, Sirs, has arisen thus, and has been carried on thus amongst us. It would be well if you, Sirs, would settle that legal question for us according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, to the end that that legal question may be thoroughly settled." If the Bhikkhus dwelling in that residence 1 This is the 63rd Pakittiya. * This is the 79th Pakittiya. The whole paragraph is repeated several times below in this chapter. Digized by Google

Page #2009
48 KULLAVAGGA. IV, 14, 18. are the senior, and the incoming Bhikkhus are junior, then the Bhikkhus dwelling in that residence are, O Bhikkhus, to address the incoming Bhikkhus thus : " Pray, Sirs, rest a moment apart until we take counsel together!" If, on the other hand, the Bhikkhus dwelling in that residence are junior, and the incoming Bhikkhus are senior, then the Bhikkhus dwelling in that residence are, O Bhikkhus, to address the incoming Bhikkhus thus : "Then remain here, Sirs, a moment until we take counsel together." Then if, O Bhikkhus, the Bhikkhus dwelling in that residence should, on consideration, think thus: "We shall not be able to settle this legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master," then that dispute is not to be entrusted to them. If, on the other hand, O Bhikkhus, the Bhikkhus dwelling in that residence should, on consideration, think thus: "We shall be able to settle this legal question in accordance with the Dhamma, and in accordance with the Vinaya, and in accordance with the teaching of the Master," then, O Bhikkhus, the Bhikkhus dwelling in that residence are to address the incoming Bhikkhus thus': "If you, Sirs, let us know about this legal question, how it arose, and how it was carried on, and if you agree that in the manner in which we may settle the legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, in that manner it shall be settled, then we will thus accept the legal question at your hands. But if not (&c., the whole being repeated), then we will not accept it." When they have thus, O Bhikkhus, brought Digized by Google

Page #2010
IV, 14, 19. THE SETTLEMENT OF DISPUTES. 49 it about that the proper way of putting the legal question (the point at issue) has been settled, the Bhikkhus dwelling in that residence should undertake that legal question. And then the Bhikkhus dwelling in that residence should be addressed, O Bhikkhus, by the incoming Bhikkhus thus: "We inform you, Sirs, how this legal question arose and how it was carried on. If you, Sirs, are able in such and such a time to settle this legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, then will we entrust this legal question to you. But if you, Sirs, should not be able to do so, then will we ourselves retain the custody of the case." Thus, O Bhikkhus, is that legal question to be entrusted by the incoming Bhikkhus to the Bhikkhus dwelling in that residence, causing them duly to accept it. If those Bhikkhus, O Bhikkhus, are able to settle the case, that, O Bhikkhus, is called a settlement of the legal question. And how has it been settled? (&c., as in last paragraph of $ 16, down to the end.) 19. 'If, O Bhikkhus, whilst the case is being enquired into by those Bhikkhus, pointless speeches are brought forth, and the sense of any single utterance is not clear?, I enjoin upon you, O Bhikkhus, to settle the case by referring it (to a jury or commission) 1 Ettakena va antarena, on which Buddhaghosa has nothing. On va = eva, see Bohtlingk-Roth s. v. va, No. 4. . These words recur at XII, 2, 7, where an instance occurs of the mode of proceeding here laid down. : Ubbahikaya. Childers has quite misunderstood both the meaning and the derivation of this term. It must be derived [20] E Digitized by Digized by Google

Page #2011
50 KULLAVAGGA. IV, 14, 19. 'A Bhikkhu to be chosen on such a jury must be possessed of ten qualities--he must be virtuoushe must be living enclosed by the restraint of the rules of the Patimokkha-he must be upright in life, trained according to the precepts, taking them upon himself with a sense of the danger in the least offence he must be versed in the tradition, a custodian of the tradition, a storehouse of the tradition--whatsoever truths, lovely in their origin, lovely in their progress, lovely in their consummation, set forth the higher life, both in its spirit and in its letter, in all its purity and in all its perfectness, in such truths must he be well versed, of such must he be full, they must be laid up in his words 3, and dwelt on in his heart, being penetrated throughout through right insight both the Patimokkhas must have from ud+vah; and means simply reference'-the turning over of a difficult or intricate case from the general Samgha to a special committee, as was done at Vesali (below, XII, 2, 7). With this passage (so far) compare the Akankheyya Sutta, $ 2 (translated in Rh. D.'s 'Buddhist Suttas,' p. 210), where the wording is somewhat different. See, however, the various readings here. We prefer to translate, in accordance with IX, 5, i below, sattham savyanganam as given in the corrections to the text on p. 303 ; thus making the phrase 'in the spirit and in the letter' refer to the brahma-kariyam, and not to the dhamma. But it should be pointed out that the parallel passage in the stock description of a Buddha (for instance in Tevigga Sutta I, 46, translated in Rh. D.'s 'Buddhist Suttas,' p. 187) would support the reading given here in the text, referring the phrase in question to the dhamma, and not to the brahma-kariyam. See the various readings, and compare Sigalovada Sutta, p. 301; Gataka II, 247, 293; Mahavagga VI, 25, 1. 4 Though ditthi is usually found in its bad sense of delusion' (it never means 'heresy,' as Childers renders it), it is also used, especially in older texts, in the good sense of insight.' Compare the Book of the Great Decease,' I, II. Digitized by Digized by Google

Page #2012
51 been completely handed down to him in their full extent, he must have well divided them, well established them, well investigated them, both sutta by sutta and in every detail1-further he must be an expert in the Vinaya, irrefutable therein 2-he must be competent to point out (the right course) to both friends and foes, to get them to understand a thing, get them to see it and recognise it 3, able to pacify them he must be clever (in judging) both as to the origin and as to the settlement of disputes-he must understand legal questions, the origin thereof, the close thereof, and the way that leads to the close thereof. IV, 14, 20. THE SETTLEMENT OF DISPUTES. 'I enjoin upon you, O Bhikkhus, to appoint on the jury a Bhikkhu possessed of these ten qualities. 20. And thus, O Bhikkhus, is he to be appointed. First, the Bhikkhu should be asked (whether he be willing to undertake the office). Then some discreet and able Bhikkhu should address the Samgha thus: "May the venerable Samgha hear me. Whilst this case was being enquired into pointless speeches were brought forth amongst us, and the sense of no single utterance was clear. If the time seems meet 1 Perhaps this may mean 'both as to the Suttas themselves and as to the Old Commentary upon them'-suttato anuvyanganaso. See 'Vinaya Texts,' vol. i, p. xviii, and note 2, p. xxix. 2 Vinaye kheko hoti asamhiro. Compare on the use of these words, Gataka I, 290; II, 161; Sutta Nipata V, 18, 26. On all these terms, which have occurred above at IV, 2, 1, see the commentary as there quoted in the notes. It is of course to be understood that the committee or jury does not consist of only one such Bhikkhu. In the instance already referred to as occurring in XII, 2, 7, four are chosen from each side. E 2 Digitized by Google

Page #2013
52 KULLAVAGGA. IV, 14, 21. to the venerable Samgha, let it appoint Bhikkhus of such and such a name, and of such and such a name on a committee. This is the motion. "" Let the venerable Samgha hear me. Whilst (&c., . . . down to) no single utterance was clear. The Samgha appoints Bhikkhus of such and such names on a committee to settle this case. Whosoever of the venerable ones approves of the appointment of such and such Bhikkhus on the committee for the settlement of this case, let him be silent. Whosoever approves not thereof, let him speak. "" Such and such a Bhikkhu is appointed by the Samgha on the committee for the settlement of this case. Therefore is it silent. Thus do I understand." 21. "If then, O Bhikkhus, those Bhikkhus are able on the reference (or on the committee) to settle the case, that, O Bhikkhus, is called a case that is settled. And how is it settled ? By the Proceeding in Presence. And what therein is meant by the Proceeding in Presence? The Dhamma is represented, and the Vinaya is represented, and the particular person is represented . *And of these, what is the presence of the Dhamma (&c., as in SS 16, down to the end). 'If a dispute, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pakittiya 22. 'If, O Bhikkhus, whilst the case is being 1 Sammukha-vinayena. See chapter 2. ? This is the same as in $ 16 of this chapter, except that 'the presence of the Samgha' is omitted. * See the 63rd Pakittiya, and SS 17 above. Digized by Google

Page #2014
IV, 14, 24. THE SETTLEMENT OF DISPUTES. 53 enquired into by those Bhikkhus, there should be there a Bhikkhu who is a preacher of the Dhamma, but neither has the Sutta' been handed down to him nor the Sutta-vibhanga, and he not regarding the point of the case, reject the sense for the shadow of the letter, then should the matter be laid before those Bhikkhus by some discreet and able Bhikkhu thus : ""Let the venerable ones hear me. This Bhikkhu of such and such a name is a preacher of the Dhamma, but neither has the Sutta been handed down to him nor the Sutta-vibhanga. And he, not regarding the point of the case, is rejecting the sense for the shadow of the letter. If the time seems meet to the venerable ones, let them send away? the Bhikkhu of such and such a name, and let the rest of us settle this case." 'If those Bhikkhus, O Bhikkhus, should be able, after having sent away that Bhikkhu, to settle the case, that is called a case that is settled. And how has it been settled ? By the Proceeding in Presence (&c., as in last section, down to the end).' 23. (The same decision if the Sutta has been handed down to him, but not the Sutta-vibhanga.) 24. 'If those Bhikkhus, O Bhikkhus, are not able by the committee to settle that case, those Bhikkhus, O Bhikkhus, ought to hand over the case to the Samgha, saying, "We, Sirs, are not able by a committee to settle this case, let the Samgha settle it." I enjoin upon you, O Bhikkhus, to settle such a case by vote of the majority (&c., as in chapter 9 to the 1 That is, the Patimokkha. ? Literally, 'cause him to arise.' Digized by Google

Page #2015
54 KULLAVAGGA. IV, 14, 25. end, as to the appointment of a taker of the voting tickets). By that Bhikkhu, the taker of the voting tickets, are the votes to be collected. And according as the larger number of Bhikkhus who are guided by the Dhamma shall speak, so shall the case be decided. This, O Bhikkhus, is called a legal question that has been settled. And how has it been settled ? By the Proceeding in Presence and by the vote of the majority. And what herein is meant by Proceeding in Presence? The presence of the Samgha, and the presence of the Dhamma, and the presence of the Vinaya, and the presence of the particular person. And of these, what is the presence of the Samgha? (&c., as in SS 16, down to) That is the presence in such a matter of the particular person. And what herein is meant by the vote of the majority? The carrying out of, the accomplishment of, the proceeding by, the undertaking of, the acceptance of, the pacification by the official act (the Kamma) by the vote of the majority'. That is what is meant herein by the vote of the majority. 'When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pakittiya. If one who has conveyed his consent complain of the decision, such complaint is a Pakittiya?' 25. Now at that time a certain legal question had arisen in such and such a manner, and had grown up in such and such a manner at Savatthi. And those 1 This sentence is also used of the other modes of settlement below, $$ 27, 29. 2 So also above, $ 16; and below, $$ 27-29. Digitized by Google Digitized by

Page #2016
IV, 14, 25. THE SETTLEMENT OF DISPUTES. 55 Bhikkhus were discontented with the settlement of the case by the Samgha at Savatthi. And they heard that in a certain residence there were dwelling a number of Theras versed in the traditions ; men to whom the Agamas had been handed down; reciters of the Dhamma, of the Vinaya, and of the Matikas l, learned, discreet, wise, modest, conscientious, anxious to learn. And they thought, 'If those Theras would settle this case according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, then would this case be indeed well settled. So those Bhikkhus went to that residence, and spake to those Theras thus : *This legal question, Sirs, has arisen in such and such a manner, and has grown up in such and such a manner. It would be well if the venerable Theras would settle the case according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master!' Then those Theras, saying, 'Even as the case has been settled by the Samgha at Savatthi, so is it well settled !' decided the case in the same way. Then those Bhikkhus who had been discontented with the decision of the Samgha at Savatthi were discontented with the decision of the number of Theras. [The paragraph is repeated with the necessary alterations of consecutive applications to three, two, and one Thera with the same result.] Then those Bhikkhus, discontented with the decision of the Samgha at Savatthi, discontented with the decision of the number of Theras, dis 1 That is, the Four Nikayas, now forming the Sutta Pitaka. ? See our note above on Kullavagga IV, 1, 2. Digized by Google

Page #2017
56 KULLAVAGGA. IV, 14, 26. contented with the decision of the three Theras, discontented with the decision of the two Theras, discontented with the decision of the single Thera, went up to the place where the Blessed One was, and told the matter to the Blessed One. This case, O Bhikkhus, is done with ; having been once settled, it is settled for good. 26?. 'I enjoin upon you, O Bhikkhus, three ways of taking votes, in order to appease such Bhikkhus ? --the secret method, the whispering method, and the open method. "And how, O Bhikkhus, is the secret method of taking votes? The Bhikkhu who is the teller of the votes is to make the voting tickets of different colours, and as each Bhikkhu comes up to him he is to say to him thus: "This is the ticket for the man of such an opinion ; this the ticket for the man of such an opinion. Take whichever you like." When he has chosen (he is to add), "Don't show it to anybody." If he ascertains that those whose opinion is against the Dhamma are in the majority, he is to reject the vote as wrongly taken. If he ascertains that those whose opinion is in accordance with the Dhamma are in the majority, he is to report the vote as well taken. This, O Bhikkhus, is the secret method of taking the votes. ' And how, O Bhikkhus, is the whispering method of taking votes ? The Bhikkhu who is the teller of the votes is to whisper in each Bhikkhu's ear, "This is the ticket of those of such an opinion ; this is the ticket of those of such an opinion. Take whichever i On the following section, compare chapters 9 and ro above. * On Sannattiya, see our note below on VII, 4, 1. Digitized by Google

Page #2018
IV, 14, 27. THE SETTLEMENT OF DISPUTES. 57 you like." When he has chosen (he is to add), "Don't tell anybody (which way you have voted)." If he ascertains that those whose opinion is against the Dhamma are in the majority, he is to reject the vote as wrongly taken. If he ascertains that those whose opinion is in accordance with the Dhamma are in the majority, he is to report the vote as well taken. Thus, O Bhikkhus, is the whispering method of taking the votes. * And how, O Bhikkhus, is the open method of taking votes? If he ascertains (beforehand) that those whose opinion is in accordance with the Dhamma are in the majority, the vote is to be taken undisguisedly, openly. Thus, O Bhikkhus, is the open method of taking the votes. These, O Bhikkhus, are the three methods of taking the votes 1 27. By how many kinds of settlement is a legal question arising out of censure settled ? A legal question arising out of censure can be settled by four kinds of settlement--by the Proceeding in Presence-by the Proceeding for those who are consciously innocent-by the Proceeding for those who are no longer out of their mind-by the Proceeding for those who are obstinate. 'If one should ask, "Can it be that a legal question arising out of censure, without recourse being had to two modes of settlement-to wit, the Proceeding for those who are no longer out of their mind, and the 1 This naive chapter would seem to show that the pia fraus was not unknown to the Buddhist monks at the time when the Kullavagga was composed. Buddhaghosa's note (given at p. 315 of H. O.'s edition of the text) specifies the different occasions when each of the three methods should be used. Digized by Google

Page #2019
58 KULLAVAGGA. IV, 14, 27. Proceeding for those who are obstinate--may be settled by the two other modes of settlement--to wit, the Proceeding in Presence, and the Proceeding for those who are consciously innocent ?" he should be told, " Yes, it can." (If he should say), "How may that be?" the answer should be as follows: 'In case the Bhikkhus bring a groundless charge against a Bhikkhu of a breach of morality. In respect thereof, O Bhikkhus, to that Bhikkhu whose memory in regard to the matter is quite clear, the Proceeding for the consciously innocent is to be accorded. And thus, O Bhikkhus, is to be granted (&c., as in chapter 4, SS 10, down to the end, with the necessary alterations for a general rule instead of a particular case). *This, O Bhikkhus, is called a legal question that has been settled. And how settled ? By the Proceeding in Presence, and by the Proceeding for the consciously innocent. And what therein belongs to the Proceeding in Presence? The presence of the Samgha, and the presence of the Dhamma, and the presence of the Vinaya, and the presence of the particular person. And therein what is the presence of the Samgha (&c., as in SS 16, down to the end)? And what therein belongs to the Proceeding for the consciously innocent ? The carrying out of, the accomplishment of, the proceeding by, the undertaking of, the acceptance of, the pacification of the Proceeding for the consciously innocent'. That is what belongs herein to the Proceeding for the consciously innocent.' This clause corresponds to the one above, in $ 24, and below, in SS 29. Digitized by Digized by Google

Page #2020
IV, 14, 29. THE SETTLEMENT OF DISPUTES. 59 28. [This section bears exactly the same relation to chapter 5 as the last section does to chapter 4, the form of the two sections being exactly the same throughout.] 29!. 'If one should ask, "Can it be that a legal question arising out of censure, without recourse being had to two modes of settlement-to wit, the Proceeding for those who are consciously innocent, and the Proceeding for those who are no longer out of their mind-may be settled by the two other modes of settlement-to wit, the Proceeding in Presence, and the Proceeding for those who are obstinate ?" he should be told, "Yes, it can." If he should say, "How may that be?" the answer should be as follows: 'In case a Bhikkhu warn another Bhikkhu in the midst of the Samgha of a grievous offence, and call upon him to recollect (whether he have committed it or not), saying, "Has the venerable one been guilty of such and such a grievous offence--a Paragika offence, or an offence equivalent to a Paragika offence?" And he replies thus, "I do not, Sir, call to mind that I have been guilty of such and such a grievous offence-a Paragika offence, or an offence equivalent to a Paragika offence." To him thus denying the other insists, saying, "Come now, Sir, ascertain for certain whether you are conscious of having been guilty of such and such a grievous 1 This section again bears exactly the same relation to chapter Il as the previous ones have done to chapters 4 and 5 respectively. The outline of the form is the same, but as in the introductory part (containing the description of the offence) the present section is much fuller than the chapter to which it refers, we prefer to give that part of this section in full. Digitized by Digized by Google

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60 KULLAVAGGA. IV, 14, 29. offence--a Paragika offence, or an offence equivalent to a Paragika offence." And he replies thus: "I do not, Sir, call to mind that I have been guilty of such and such a grievous offence--a Paragika offence, or an offence equivalent to a Paragika offence. But I do, Sir, recollect that I was guilty of such and such a trifling offence." To him thus denying the other insists [as before]. And he replies thus : "Seeing that I am willing, Sir, though you did not ask me, to confess myself guilty of that trilling offence, why should I not confess, when asked, such and such a grievous offence--a Paragika offence, or an offence equivalent to a Paragika offence ?" And the other rejoins, "But you do not confess, Sir, even that trilling offence without being asked. How should you confess, if you were not asked, the commission of such and such a grievous offence-a Paragika offence, or one equivalent to a Paragika offence ? Come now, Sir, ascertain for certain whether you are conscious of having been guilty of such and such a grievous offence-a Paragika offence, or one equivalent to a Paragika offence?" And he replies, "Yes, I am conscious, Sir, of having committed such and such an offence-a Paragika offence, or one equivalent to a Paragika offence. In sport did I say, in fun did I say that I was not conscious thereof." Then, O Bhikkhus, the Proceeding for those who are obstinate should be carried out against that Bhikkhu. * And thus should it be carried out (&c., as chapter 11, SS 2, down to the end, reading "such and such a Bhikkhu" for "Upavala," and "grievous offence" for "offence"). Digized by Google

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IV, 14, 30. 'This, O Bhikkhus, is called a legal question that has been settled. And how has it been settled? By the Proceeding in Presence, and by the Proceeding for those who are obstinate. And what therein belongs to the Proceeding in Presence? The Presence of the Samgha (&c., as in SS 16). And what therein belongs to the Proceeding for those who are obstinate? The carrying out of, the accomplishment of, the proceeding by, the undertaking of, the acceptance of, the pacification of the official act (the Kamma) by the Proceeding for those who are obstinate. That is what belongs therein to the Proceeding for those who are obstinate. 'When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pakittiya. If one who has conveyed his consent complain of the decision, such complaint is a Pakittiya. THE SETTLEMENT OF DISPUTES. 61 C 30. By how many modes of settlement is a legal question arising out of offence settled? A legal question arising out of offence is settled by three modes of settlement-to wit, by the Proceeding in Presence, and by the Proceeding on confession of guilt, and by the Proceeding by covering over as with grass. 'If one should ask, "Can it be that a legal question arising out of offence, without recourse being had to the one mode of settlement-to wit, the Proceeding by covering over as with grassmay be settled by the other two modes-to wit, the Proceeding in Presence, and the Proceeding on confession of guilt?" he should be told, "Yes, it can." If he should say, "How may that be?" the answer should be as follows: Digitized by Google

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62 KULLAVAGGA. IV, 14, 30. 'In case a Bhikkhu has been guilty of a minor offence. That Bhikkhu, O Bhikkhus, should go up to another Bhikkhu, and having arranged his upper robe over one shoulder, and squatted down on his heels, and stretched forth his hands with the palms held together, should speak as follows: "I, Sir, have been guilty of such and such an offence; and that I confess." He should say, "Do you acknowledge it?" "Yes; I acknowledge it." "May you restrain yourself in future?!" *This, O Bhikkhus, is called a legal question which has been settled. And how has it been settled ? By the Proceeding in Presence, and by the Proceeding on confession of guilt. And what therein belongs to the Proceeding in Presence? The presence of the Dhamma, and the presence of the Vinaya, and the presence of the particular individual. And what therein is the presence of the Dhamma, and of the Vinaya ? The Dhamma, and the Vinaya, and the teaching of the Master, by the aid of which that legal question is settled. That is the presence in such a matter of the Dhamma, and of the Vinaya. And what therein is the presence of the particular individual? He who confesses, and he to whom he confesses, both are present. That is the presence of the particular individual in such a proceeding. And what therein belongs to the Proceeding on confession of guilt? The carrying out of, the accomplishment of, the proceeding by, the performance of, the acceptance of, the pacification of the official act (the Kamma) by the Proceeding on confession of * Ayatim samvareyyasi. Compare V, 20, 5. So again in the next section. Digitized by Google

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IV, 14, 32. THE SETTLEMENT OF DISPUTES. 63 guilt. That is what belongs therein to the Proceeding on confession of guilt. When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pakittiya? 31. 'If he should thus receive (absolution), it is well. If he should not receive it, that Bhikkhu, O Bhikkhus, should go up to a number of Bhikkhus, and having arranged his upper robe over one shoulder, and bowed down before the elder Bhikkhus, and squatted down on his heels, and stretched forth his two hands with the palms held together, he should speak as follows: "I, Sirs, have been guilty of such and such an offence, and that I confess." Then some discreet and able Bhikkhu should lay the matter before those Bhikkhus, saying, "Let the venerable ones hear me. This Bhikkhu, of such and such a name, is conscious of an offence; and he discloses it, reveals it, confesses it. If the time seems meet to the venerable ones, I would absolve 2 that Bhikkhu's offence." And he should say, "Do you acknowledge it?" "Yes; I acknowledge it." "In future may you restrain yourself!" *This, O Bhikkhus, is called a legal question which has been settled. And how has it been settled ? (&c., as in last section, down to the end.) 32. If he should thus receive absolution, it is well. If he should not receive it, that Bhikkhu, O Bhikkhus, should go before the Samgha (&c., as in last section, down to the end, then adding): And if one who has given his consent to the pro 1 See $$ 16, 29, &c. of this chapter. * Paliganheyyam. See V, 20, 5. Digitized by Digized by Google

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KULLAVAGGA. IV, 14, 33. ceeding thereafter make complaint thereof, that is a Pakittiya. 33. 'If one should ask, " Can it be that a legal question arising out of offence, without recourse being had to the one mode of settlement-to wit, the Proceeding on confession of guilt-may be settled by the other two modes--to wit, by the Proceeding in Presence, and by the Proceeding by covering over as with grass ?" he should be told, "Yes, it can." If he should say, "How may that be?" the answer should be as follows: 'If while the Bhikkhus are continuing in quarrels (&c., as in chapter 13,89 1, 2, and 3, down to the end). *This, O Bhikkhus, is called a legal question that has been settled. And how has it been settled ? By the Proceeding in Presence, and by the Proceeding by the covering over as with grass. "And what therein belongs to the Proceeding in Presence? The presence (&c., as in 916, down to) And what therein is the presence of the particular person? He who confesses, and he to whom the confession is made, both are present. This is the presence of the particular individual in such a case. And what therein belongs to the Proceeding by covering over as with grass ? The carrying out of, the accomplishment of, the proceeding by, the performance of, the acceptance of, the pacification of the official act (the Kamma) by the Proceeding by covering over as with grass. That is what belongs therein to the Proceeding by covering over as with grass. 1 This refers to the technical term of the Proceeding in question, tinavatthara kena deseyyam (IV, 13, 2); and the singular of course includes the plural, as the confession usually took place before a number of Bhikkhus. Digized by Google

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IV, 14, 34. THE SETTLEMENT OF DISPUTES. - 65 When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pakittiya. If one who has conveyed his consent complain of the decision, such complaint is a Pakittiya. 34. 'By how many modes of settlement is a legal question arising out of business settled? A legal question arising out of business is settled by one mode of settlement only--to wit, by the Proceeding in Presence.' End of the Fourth Khandhaka, on the Settle ment of Legal Questions. [20] Digitized by Digized by Google

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66 KULLAVAGGA. V, 1, 1. FIFTH KHANDHAKA. ON THE Daily LIFE OF THE BHIKKHUS. 1. Now at that time the Blessed One was staying at Ragagaha, in the Bamboo Grove, in the Kalandaka Nivapa. And at that time the Khabbaggiya Bhikkhus, when bathing, used to rub their bodies--thighs, and arms, and breast, and back-against wood. The people were annoyed, murmured, and became indignant, saying, 'How can the Sakyaputtiya Samanas do so, like wrestlers, boxers, or shampooers??' The Bhikkhus heard the people so murmuring, &c.; and they told the matter to the Blessed One. Then the Blessed One, on that occasion and in that connection, having convened a meeting of the Bhikkhu-samgha, asked the Bhikkhus : 'Is this true, O Bhikkhus, what they say, that the Khabbaggiya Bhikkhus, when bathing, rub (&c., as before)?' It is true, Lord.' 1 Ugghamseti. The simple verb occurs below, V, 9, 2, 4, X, 10, 2, and at Gataka, vol. i, p. 190. It is the Sanskrit root gharsh. ? On malla-mutthika Buddhaghosa merely says mutthikamalla. His note on gama-poddava (already given by H. O. at p. 315 of the edition to the text) says, 'town's people given to adorning themselves by painting their skin' (on which compare below, V, 2, 5). But it is difficult to see how that fits in with the connection here, Digitized by Google

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V, 1, 3. ON THE DAILY LIFE OF THE BHIKKHUS. 67 The Blessed Buddha rebuked them, saying, 'This is improper, O Bhikkhus (&c., as usual, see I, 1, 2, down to the end).' And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, and said: 'A Bhikkhu, when bathing, is not, O Bhikkhus, to rub his body against wood. Whosoever does so, shall be guilty of a dukkata.' 2. Now at that time the Khabbaggiya Bhikkhus, when bathing, used to rub their bodies-thighs, and arms, and breast, and back--against a pillar-against a wall (&c., as in last section, down to the end). 3. Now at that time the Khabbaggiya Bhikkhus used to bathe on an Attana (a sort of shampooing stand). The people (&c., as before). The Bhikkhus (&c., as before). Then the Blessed One (&c., as before, down to) addressed the Bhikkhus, and said : You are not to bathe, O Bhikkhus, on an Attana. Whosoever does so, shall be guilty of a dukkata.' [Paragraphs similar in every respect to the last follow as to Using a Gandhabba-hatthaka? when bathing. Using a Kuruvindaka-sutti: when bathing. Rubbing their bodies, when under water, up against each other 4: So Buddhaghosa loc. cit. ? A wooden instrument in the shape of a hand, which was first covered with chunam (fine lime), and then rubbed over the body. See Buddhaghosa's note at p. 315 of H.O.'s edition of the text. * Apparently a string of beads which was first covered with the chunam made from Kuruvindaka stone (a ruby-coloured stone), and then held at both ends and rubbed over the body. See Buddhaghosa's note loc. cit. * As Buddhaghosa, loc. cit., explains this by 'rubbing their F 2 Digized by Google

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68 KULLAVAGGA. V, 1, 4. Using a Mallaka' when bathing.) 4. Now at that time a certain Bhikkhu had the scab, and he could not bathe with comfort without a Mallakal. They told the matter to the Blessed One. 'I allow, O Bhikkhus, to a sick man the use of a Mallaka not (artificially) made ?.' 5. Now at that time a certain Bhikkhu who was weak through old age was not able to shampoo his own body. 'I allow you, O Bhikkhus, the use of an Ukkasika 8' Now at that time the Bhikkhus, (fearing to offend against these rules,) were afraid to shampoo one another. 'I allow you, O Bhikkhus, the ordinary mode of shampooing with the hand.' 2. 1. Now at that time the Khabbaggiya Bhikkhus bodies up against each other'(!), vigayha has here probably nothing to do with gah, but is simply vigrinya. A kind of back-scratcher, made according to Buddhaghosa, loc. cit., by placing together, by the roots, hooks made of the teeth of crocodiles (makara-dantaka; see V, 11, 6; VI, 3, 2), which had previously been split. Such hooks of split crocodiles' teeth are mentioned in the text itself below, V, 9, 2; and pins or hooks made of naga's teeth at V, 9, 5, and VI, 3, 5 (naga-dantaka), and V, II, 7 (naga-danta). Buddhaghosa, loc. cit., makes this phrase mean only 'made of teeth that had not been previously split.' 3 Buddhaghosa, loc. cit., explains this word by vatta valti; which is to us equally unintelligible. * Pudhu-panikan ti hattha - parikammam vukkati. Tasma sabbesam hatthena pillhi-parikammam katum valtati (B.). Digized by Google

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V, 2, 3. ON THE DAILY LIFE OF THE BHIKKHUS. 69 used to wear ear-rings', and ear-drops ?, and strings of beads for the throat, and girdles of beads, and bangles", and necklaces ', and bracelets, and rings. The people murmured, &c. .... The Bhikkhus heard, &c. .... They told the Blessed One (&c., as in V, 1, 1, down to) he addressed the Bhikkhus, and said : You are not, O Bhikkhus, to wear any of these things. Whosoever does so, shall be guilty of a dukkata.' 2. (A similar paragraph concluding] You are not, O Bhikkhus, to wear long hair. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, hair that is two months old, or two inches long.' 3. [Similar paragraph concluding] *You are not, O Bhikkhus, to smooth the hair 1 Vallik a ti kannato nikkhanta-mutt-o!ambakadinam etam adhivakanam. Na kevalan ka vallika eva, yam kinki kanna-pilandhanam antamaso tala-pannam pi na valtati (B.). Compare satavallikam at V, 29, 4. ? Pamanga. The meaning of which is not clear from Buddhaghosa's note loc. cit. It occurs also at Dipavamsa XII, 1, and below in Buddhaghosa's note on maddavina at V, 29, 2 (twice). Kali-suttakam. This is not mentioned in the similar paragraph at V, 29, 2, where all special kinds of girdles are enumerated. It is forbidden below to the Bhikkhunis at X, 16. * Ovaltika. This word is explained by Buddhaghosa as the same as valayam. Ova Iliya occurs, apparently in a different sense, at Mahavagga VII, 1, 5, and the present word in Buddhaghosa on sata-vallikam at V, 29, 4. Kayura, on which Buddhaghosa, loc. cit., merely says that the meaning of this, and of the following words, is evident. But the Gataka commentary (Fausboll III, 437, 14) says kay Qran ti givaya pilandhana-pasadhanam. * Osanheti. Compare the Sanskrit slakshnayati. The art of hair-dressing had, at the time when the Kullavagga was com Digitized by Google Digitized by

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KULLAVAGGA. 70 with a comb, or with a smoothing instrument shaped like a snake's hood', or with the hand used as such an instrument, or with pomade, or with hair-oil of beeswax. Whosoever does so, shall be guilty of a dukkata.' V, 2, 4. 4. [Similar paragraph concluding] 'You are not, O Bhikkhus, to look at the image of your faces in a looking-glass, or a bowl of water. Whosoever does so, shall be guilty of a dukkata.' Now at that time a certain Bhikkhu had a sore in his face. He asked the Bhikkhus what kind of a sore he had. 'Such and such a kind of sore,' replied they. He did not believe what they said. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, on account of a disease, to look at your faces in a looking-glass, or in a bowl of water.' 5. Now at that time the Khabbaggiya Bhikkhus (&c., down to) posed, been already carried to a high state of efficiency in the valley of the Ganges, as may reasonably be concluded from the numerous kinds of head-dresses figured in bas-relief on some of the oldest Buddhist sculptures. 1 Phanakena ti dantamayadisu yena kenaki (B.). 2 Hattha-phanakena ti hatthen' eva phanaka-kikkam karonti, angulihi osanhenti (B.). It is clear from this last explanation that the phanaka was a kind of very primitive brush, but without bristles. In passing the fingers through the hair the fingers are naturally held separate, slightly forward, and stiff-precisely as one would hold them if one wished to imitate the hood of a cobra. To make a real brush with bristles was evidently beyond the mechanical appliances of those times, or such an article would certainly have been mentioned in this connection. 3 On the use of Telaka, compare Mahavagga VI, 13, 1, and Sittha-telaka at Kullavagga IV, 3, 1. * Compare Kullavagga X, 10, 4. Digitized by Google

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V, 2, 6. ON THE DAILY LIFE OF THE BHIKKHUS. 71 You are not, O Bhikkhus, to anoint your faces, nor to rub (ointment, &c.) into your faces, nor to put chunam on your faces, nor to smear red arsenic on your faces, nor to paint your bodies, nor to paint your faces 1.' Now at that time a certain Bhikkhu had disease in his eyes. They told the matter to the Blessed One. 'I allow you, O Bhikkhus, on account of disease, to anoint your faces. 6? Now at that time there was a festival on the mountain-top: at Ragagaha ; and the Khabbaggiya Bhikkhus went to see it. The people murmured, were annoyed, and became indignant, saying, 'How can the Sakyaputtiya Samanas go to see dancing, and singing, and music, like those who are still enjoying the pleasures of the world ?' And they told this matter to the Blessed One. You are not, O Bhikkhus, to go to see dancing, or singing, or music. Whosoever does so, shall be guilty of a dukkata.' All these practices are seriatim forbidden to the Bhikkhunis also in Kullavagga X, 10, 3. The following section recurs, almost word for word, of the Bhikkhunis, in the Bhikkhuni-vibhanga, Pakittiya X (Sutta-vibhanga, vol. ii, p. 267). * Giragga-samagga. Compare Dipavamsa XXI, 32, and Mahavamsa, p. 214, line 2. It occurs also in the Introductory Story in the Sutta-vibhanga on the 37th Pakittiya, and Buddhaghosa there explains it as follows: Giragga-samaggo ti girimhi agga-samaggo girissa va agga-dese samaggo. He is evidently in doubt about the word, which is probably connected with ancient local worship or custom, a worship in high-places, as little allied to Vedic Brahmanism as it was to Buddhism, Digized by Google

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72 KULLAVAGGA. V, 3, 2. 3. 1. Now at that time the Khabbaggiya Bhikkhus used to sing the Dhamma with the abrupt transitions of song-singing. The people murmured, were annoyed, and became indignant, saying, 'How can the Sakyaputtiya Samanas (do so]?' The Bhikkhus heard (&c., as usual, down to) he addressed the Bhikkhus, and said: These five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt? transitions of song-singing.-He himself becomes captivated with respect to the sound thereof.-Other people become captivated with respect to the sound thereof.--The laymen are shocked.--The meditation of one who strains after accuracy in the sound is broken.-The common people fall into heresy --These five dan. gers, O Bhikkhus, befall him who sings the Dhamma with the abrupt transitions of song-singing. The Dhamma is not, O Bhikkhus, to be sung [in that manner]. Whosoever does so, shall be guilty of a dukkata.' 2. Now at that time the Bhikkhus were afraid to make use of intoning. They told this matter to the Blessed One. I allow you, O Bhikkhus, to intone.' 1 Ayata kena gita-ssarena. Compare ayataken'eva papato at Kullavagga IX, 1, 3. . Probably this is supposed to result because dhamma being sung and not said is not intelligible to them a complaint often made against the singing of prayers among Protestant Christians. On pakkhima ganata, compare the closing words of V, 21, 2; and on the rest of the phrase, Puggala III, 10, 14. The translation of sarakuttim is also very doubtful. * Sara-bhannam. So in the Mahavagga we hear that Sona Digitized by Google Digitized by

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V, 5, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 73 1. Now at that time the Khabbaggiya Bhikkhus used to wear woollen cloth with long fleece to it'. The people murmured. . . (&c., down to) They told this matter to the Blessed One. 'You are not, O Bhikkhus, to wear woollen cloth with long fleece to it. Whosoever does so, shall be guilty of a dukkata.' 5. 1. Now at that time the mangoes were ripe in the park of Seniya Bimbisara, the king of Magadha. And Seniya Bimbisara, the king of Magadha, had given command, saying, 'Let the venerable ones have as much fruit as they like.' Then the Khabbaggiya Bhikkhus plucked even the young fruits and ate them. Now Seniya Bimbisara, the king of Magadha, wanted a mango; and he gave orders, saying, 'Go, intoned before the Buddha a chapter from the Sutta Nipata. The expression there used is sarena abhasi, of which our word is used as the verbal noun, the roots bhan and bhas being not only synonymous but interchangeable. (See, for instance, Vin. Pit. vol. iv, p. 353.) Perhaps 'recitative' would be a good rendering. I have several times heard the Dhamma thus recited by living Buddhists in accordance with the traditional interpretation of this passage, and their Sara-bhannam was precisely like the intoning of prose passages as practised in our cathedral churches (Rh. D.). 1 Bahira-lomim-unnim. Literally, with the fleece outside.' Compare Mahavagga V, 10, 4, and the Magghima Sila, SS 5 (p. 193 of Rh. D.'s 'Buddhist Suttas'). Digitized by Google

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74 KULLAVAGGA. V, 5, 3. my good men, to the park, and bring me hither a mango.' Even so, Lord,' said the men in assent to Seniya Bimbisara, the king of Magadha : and they went to the park, and said to the park-keepers, 'Our lord, good friends, has need of a mango. Give us one!' *There are no mangoes, Sirs. The Bhikkhus have plucked even the young ones, and eaten them.' Then those men told the matter to Seniya Bimbisara, the king of Magadha, and he said: "The mangoes have been well used, my good men, by the venerable ones. Notwithstanding it is moderation that has been exalted by the Blessed One.' The people murmured, were shocked, and were indignant, &c., saying, 'How can the Sakyaputtiya Samanas, knowing no moderation, use up the king's mangoes ?' The Bhikkhus heard those men murmuring, shocked, and indignant. Then those Bhikkhus told this matter to the Blessed One. You are not, O Bhikkhus, to eat mangoes. Whosoever does so, shall be guilty of a dukkata.' 2. Now at that time it was the turn of a certain multitude to provide the Samgha with a meal. Mango-peal was put into the curry. The Bhikkhus, fearing to offend, would not partake of it. *Take it, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat the peal of the mango.' Now at that time it was the turn of a certain multitude to provide the Samgha with a meal. They did not get so far as to make (curry with) the peal, but went about in the dining-hall with whole mangoes. The Bhikkhus, fearing to offend, would not accept them. Digized by Google

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V, 6, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 75 Take them, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat fruit which has become allowable to Samanas in any one of these five ways-when it has been injured by fire-or by sword 2-or by nails--when it has not yet had any seed in it-and fifthly, when it has no more seed in it s. I allow you, O Bhikkhus, to eat fruit which has become allowable to Samanas in any one of these five ways.' 1. Now at that time a certain Bhikkhu died of the bite of a snake. They told the matter to the Blessed One. 1 Buddhaghosa gives in the Samanta Pasadika on the 11th Pakittiya the following explanations of these terms. Aggi-parigitan ti aggina parigitam abhibhutam daddham phuthan ti attho. The reading parigitam is correct and should be inserted in the text for parikitam. Sattha-parigitan ti satthena parigitam abhibhatam khinnam viddham va ti attho. Esa nayo nakha-parigite (B., loc. cit.). * These last two clauses have already occurred at Mahavagga VI, 21. The principle of the injunction throughout its five divisions is one and the same-the seed, or the capacity of fructification, must either have never existed, or have passed away, or have been destroyed. This ancient legend has been expanded into a Gataka story, under the title of Khandha-vatta Gataka, No. 203 in Professor Fausboll's edition (vol. ii, pp. 144-148), in which recur all the verses here given as a snake-charm. The names of the serpents are derived from the ancient mythology, and are not to be supposed to refer to actual breeds of real snakes. Below, Kullavagga VI, 2, 5, where a Bhikkhu is bitten by a snake, the simple precaution enjoined is the use of a higher bedstead. Digitized by Digitized by Google .

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KULLAVAGGA. V, 6, 1. Now surely, that Bhikkhu, O Bhikkhus, had not let his love flow out over the four royal breeds of serpents ! Had he done so, he would not die of the bite of a snake. And which are the four royal breeds of serpents ? The Virdpakkhas are a royal breed. The Erapathas are a royal breed. The Khabya puttas are a royal breed. The Kanhagotamakas are a royal breed. Now surely that Bhikkhu, O Bhikkhus, had not let his love flow out over the four royal breeds of serpents ! Had he done so, he would not die of the bite of a snake. I allow you, O Bhikkhus, to make use of a safeguard for yourselves for your security and protection, by letting your love flow out over the four royal breeds of serpents. And thus, O Bhikkhus, are you to do so. "" I love Virdpakkhas, the Erapathas I love. ""I love Khabyaputtas, the Kanhagotamakas I love. ""I love live things that have no feet, the bipeds too I love. ""I love four-footed creatures, and things with many feet. "" Let no footless thing do hurt to me, nor thing that has two feet. "" Let no four-footed creature hurt, nor thing with many feet. "" Let all creatures, all things that live, all beings of whatever kind, "Let all behold good fortune', and let none fall into sin. This phrase occurs in the passage at Maha-parinibbana Sutta I, 31, by which Buddhaghosa is so much perplexed. Digitized by Digitized by Google

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V, 7, 1. ON THE DAILY LIFE OF THE BHIKKHUS. "" Infinite is the Buddha, infinite the Truth, infinite the Order. Finite are creeping things; snakes, scorpions and centipedes, spiders and lizards, rats and mice. ""Made is my safeguard, made my defence. Let living things retreat, "" Whilst I revere the Blessed One, the Buddhas seven supreme ?."' I allow you, O Bhikkhus, to let blood ?' 1. Now at that time a certain Bhikkhu, tormented by distaste (for meditation, &c.), castrated himself 3. They told this matter to the Blessed One. When one thing wanted cutting off, O Bhikkhus, that foolish fellow has cut off another! You are This is only one of the many passages from which it is evident that in the oldest Buddhism only the seven Buddhas, from Vipassi down to Gotama inclusive, were known by name to the members of the Buddhist community. Compare Rh. D.'s Hibbert Lectures, 1881,' p. 142. It is nevertheless probable that, with their ideas as to the infinite number of worlds which had succeeded one another in the past, they considered that the number of previous Buddhas had also been infinite. * This last injunction, which comes in here so tamely, is omitted in the Gataka story, and is merely a hook on which to hang an excuse for introducing this ancient and evidently favourite prescription into the Vinaya. That it is quite out of place is sufficiently evident from the fact that it has already been laid down in identical terms in the Mahavagga VI, 14, 4, where it is found in its natural connection. Anabhiratiya pilito attano angagatam khindi. This anabhirati is constantly referred to, and always as the result of falling in love, or in connection with sexual desire. Digilzed by Google

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78 KULLAVAGGA. V, 8, 1. not, O Bhikkhus, to castrate yourselves. Whosoever does so, shall be guilty of a thullakka ya.' 8!. 1. Now at that time the Setthi of Ragagaha had acquired a block of sandal-wood of the most precious sandal-wood flavour. And the Setthi of Ragagaha thought, 'How would it be if I were to have a bowl carved out of this block of sandal-wood, so that the chips: shall remain my property, and I can give the bowl away?' And the Setthi of Ragagaha had a bowl turned out of that block of sandal-wood, and put it in a balance, and had it lifted on to the top of a bamboo 4, and tying that bamboo at the top of a succession of bamboos, he let it be known, saying, "If any Samana or Brahman be an Arahat and possessed of Iddhi, let him get down the bowl. It is a gift to him!' Then Parana Kassapa went to the Setthi of Ragagaha, and said to him, 'I, O householder, am 1 A Burmese version of the following legend is translated by Bishop Bigandet in his . Legend of the Burmese Buddha,' vol. ii, pp. 212-216 (Third Edition). i Kandana-ganthi uppanna hoti ti kandana-ghathika uppanna hoti (B.). Compare ganthika at Gataka I, 150=gandika at ibid. II, 124, and our note below on that word at V, 29, 3. * Lekham. It is clear from V, 9, 2, below, and Buddhaghosa's note there, that likhitum is used in the sense of to plane' or 'to adze' wood or metal; and the Sinhalese MSS. read here lik ham instead of lekham. It cannot be 'to turn,' as the turning lathe is quite a modern invention. A similar proceeding is related of a Bhikkhu at 24, 1. Digitized by Digilzed by Google

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V, 8, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 79 an Arahat and possessed of Iddhi. Give me the bowl.' 'If, Sir, you are an Arahat and possessed of Iddhi, let your reverence get down the bowl!' Then Makkhali Gosala, and Agita Kesa-kambali, and Pakudha Kakkayana, and Sangaya Belatthiputta, and Nigantha Nata-putta went severally to the Setthi of Ragagaha, [and preferred the same request, and received the same reply.] Now at that time the venerable Maha Moggallana and the venerable Pindola Bharadvaga, having dressed themselves early in the morning, went into Ragagaha, duly bowled and robed, for alms. And the venerable Pindola Bharadvaga said to the venerable Maha Moggallana : 'The venerable Maha Moggallana is both an Arahat and possessed of Iddhi. Go, friend Moggallana, and fetch down this bowl, for this bowl belongs to thee.' The venerable Pindola Bharadvaga also is both an Arahat and possessed of Iddhi. Go, friend Bharadvaga, and fetch down the bowl, for this bowl belongs to thee.' Then the venerable Pindola Bharadvaga, rising up in the air, took the bowl, and went thrice round Ragagaha (in the air). And at that time the Setthi of Ragagaha stood in his dwelling-place with his wife and children, and holding up his clasped hands in reverent salutation, he exclaimed, "May the venerable Bharadvaga be pleased to descend upon our dwelling-place.' And the venerable Bharadvaga descended into his dwelling-place. Then the Setthi of Ragagaha took the bowl from the hands of the venerable Bharadvaga, and filled it with costly food, and presented it to the venerable Bharadvaga. And Digitized by Digilzed by Google

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KULLAVAGGA. V, 8, 2. the venerable Bharadvaga took the bowl, and departed to his Arama. 2. Now the people heard, 'The venerable Pindola Bharadvaga, they say, has got down the Ragagaha Setthi's bowl. And those people, with shouts loud and long, followed in the steps of Pindola Bharadvaga. And the Blessed One heard the shouts loud and long, and on hearing them he asked the venerable Ananda, 'What now, Ananda, does this so great shouting mean?' "The venerable Pindola Bharadvaga, Lord, has got down the Ragagaha Setthi's bowl; and the people thereof are following in his steps with shouts loud and long.' Then the Blessed One, on that occasion and in that connection, convened a meeting of the BhikkhuSamgha, and asked Pindola Bharadvaga, 'Is it true, as they say, that you, Bharadvaga, have got down the Ragagaha Setthi's bowl ?' It is true, Lord.' The Blessed Buddha rebuked him, saying, 'This is improper, Bharadvaga, not according to rule, unsuitable, unworthy of a Samana, unbecoming, and ought not to be done. How can you, Bharadvaga, for the sake of a miserable wooden pot, display before the laity the superhuman quality of your miraculous power of Iddhi ? Just, Bharadvaga, like a woman who displays herself for the sake of a miserable piece of money', have you, for the sake of a miserable * Masaka-rupassa. On the masaka, see Rh. D.'s Ancient Coins and Measures, &c.,' p. 13. It is evident from the use of the word rupa here that stamped pieces of money were known in the valley of the Ganges as early as the time when the Kulla Digitized by Digilzed by Google

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V, 9, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 81 - wooden pot displayed before the laity the superhuman quality of your miraculous power of Iddhi. This will not conduce, Bharadvaga, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted remaining unconverted, and to the turning back of those who have been converted.' And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said : You are not, O Bhikkhus, to display before the laity the superhuman power of Iddhi. Whosoever does so, shall be guilty of a dukkata? Break to pieces, O Bhikkhus, that wooden bowl ; and when you have ground it to powder, give it to the Bhikkhus as perfume for their eye ointments 3. And you are not, O Bhikkhus, to use wooden bowls. Whosoever does so, shall be guilty of a dukkatat' 1. Now at that time the Khabbaggiya Bhikkhus used to use bowls of various kinds, made of gold and silver. The people murmured (&c., as usual, down to) They told this matter to the Blessed One. You are not, O Bhikkhus, to use bowls made vagga was composed. The word occurs also below at Kullavagga XII, 1, I. 1 See Kullavagga I, 1, 2. * Compare the 4th Paragika. * The use of sandal-wood for this purpose is allowed by the closing words of Mahavagga VI, 11. * This injunction is repeated below in the summary at V, 37. [30] Digitized by Digilzed by Google

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KULLAVAGGA. V, 9, 2. of gold, or made of silver, or set with jewels, or made of beryl (veluriya '), or made of crystal, or made of copper, or made of glass?, or made of tin, or made of lead, or made of bronze. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, bowls of two kinds,--those made of iron, and those made of clay.' 2. Now at that time the support at the bottom of the bowls wore out . They told this matter to the Blessed One. I allow you, O Bhikkhus, to use circular (pieces of metal) as the supports for your bowls.' Now at that time the Khabbaggiya Bhikkhus used to have various kinds of circular supports to their bowls,-silver ones, and gold ones. The people murmured (&c., down to) They told this matter to the Blessed One. You are not, O Bhikkhus, to have various kinds of circular supports to your bowls. Whosoever does 1 It is clear from verses 192-196 of the 13th chapter of the Raga-nighantu, written by Narahari of Kashmir in the thirteenth century A. D., that at that time Vaidarya meant 'cat's-eye.' But it is uncertain whether that was the only meaning of the word veluriya at the time when this passage was composed. (See especially V. 124, p. 25, of Dr. Richard Garbe's edition in his work, Die Indischen Mineralien,' Leipzig, 1882.) See also Professor Max Muller's interesting note at p. 266 of his What can India teach us ?' . Ka kamayo. There was probably no glass in our modern sense of the word when the Kullavagga was written. But kaka is a silicious earth, and some sort of glass-like earthenware may very well have been in use. The phrase has already occurred, together with all the others in this passage, at Mahavagga V, 8, 3, of foot-coverings, but is omitted in the list at Khudda Sikkha V. 10. : Ghamsiyati. Literally, 'were rubbed.' See below, $ 3, and our note below on V, 9, 2, 4. Digitized by Google

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V, 9, 2. ON THE DAILY LIFE OF THE BHIKKHUS. 83 so, shall be guilty of a dukkata. I allow you, O Bhikkhus, two kinds of circular supports to your bowls,--tin ones, and lead ones.' The thick circular supports could not be inserted?. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to shape them ? (until they get to be the right size to fit in) ' They would not stay in (?) I allow you, O Bhikkhus, to split little pieces of crocodiles' teeth (to fit them in with)..? Now at that time the Khabbaggiya Bhikkhus had painted circular linings to the bottoms of their bowls, with painted figures scattered over them, or painted in patches of colour, and they used to walk about the streets exhibiting them. People murmured (&c., down to) They told this matter to the Blessed One. "You are not, O Bhikkhus, to have painted circular supports to the bottoms of your bowls, covered Akkhupiyanti. On the use of this word, compare Mahavagga VIII, 14, 1, where it is used of inserting a slip of cloth in a torn garment. ? See our note above on V, 8, 1. Buddhaghosa says here likhitun ti tanu-karan-atthay' etam vuttam. The 'shaping' may be by carving, adzing, or planing. . Compare above, V, 8, 1, and see Buddhaghosa's note at p. 316 of the edition of the text. The reading is corrupt; and therefore this rendering is merely conjectural. See H. O.'s note at p. 316 of his edition of the text. * On these split crocodiles' teeth, see our note above on V, 1, 4. * Rapakokinnani bhati-kamma-katani. Buddhaghosa has nothing on these words. On the second, see below, VI, 2, 7, and H. O.'s note on that passage at p. 321 of the edition of the text. It is most probable that the reading in both passages should be bhatti-kamma, patchwork,' as further explained in our note below on VI, 2, 7; and we have translated accordingly. Digitized by Google

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84 KULLAVAGGA. V, 9, 3. with figures, and painted in patches of colour. Whosoever shall do so, shall be guilty of a dukkata. I allow you, O Bhikkhus, only ordinary linings.' 3. Now at that time the Bhikkhus put away their bowls with water in them, and the bowls were split. They told this matter to the Blessed One. You are not, O Bhikkhus, to put away your bowls with water in them. Whosoever does so, shall be guilty of a dukkata. I enjoin upon you, O Bhikkhus, to dry your bowls in the sunshine before putting them away.' Now at that time the Bhikkhus dried their bowls in the sunshine, with water in them; and the bowls became evil-smelling. They told this matter to the Blessed One. You are not, O Bhikkhus, to dry your bowls in the sunshine with water in them. Whosoever does So, shall be guilty of a dukkata. I allow you, O Bhikkhus, to empty out the water, and then warm the bowls, before you put them away.' Now at that time the Bhikkhus put their bowls away in a warm place; and the colour of the bowls was spoilt. They told this matter to the Blessed One. You are not, O Bhikkhus, to put your bowls away in a warm place. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, to dry your bowls for a short time in a warm place, and then to put them away.' i Otapetva. The word has already occurred in Mahavagga I, 25, 16. Compare Khudda Sikkha V. 6. * Vodakam katva. Vodakam bears, of course, the same relation to sa-udakam, used just before, as vagga does to samagga. The expression has occurred already at Mahavagga I, 25, 13. Digitized by Digitized by Google

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V, 9, 4. ON THE DAILY LIFE OF THE BHIKKHUS. 85 4. Now at that time a number of bowls were left in the open air without supports; and the bowls were turned over by a whirlwind', and broke. They told this matter to the Blessed One. I allow you, O Bhikkhus, the use of supports for your bowls (when they are left out).' Now at that time the Bhikkhus put their bowls away at the edge of the sleeping-benches in the verandahs?, and the bowls fell down and were broken. They told this matter to the Blessed One. You are not, O Bhikkhus, to put your bowls away on the edge of the sleeping-benches in the verandah. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Bhikkhus put their bowls away on the edge of the Paribhanda', and the bowls fell down and were broken. They told this matter to the Blessed One. You are not, O Bhikkhus, to put your bowls away on the edge of the Paribhanda. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Bhikkhus turned their bowls upside down on the ground, and the lips wore out. 1 Vata-mandalikaya. So also in the next section and in the Bhikkhuni-vibhanga, Pakittiya 96. The reading at Gataka I, 72 is vata-mandalam. ? Midhante. This word recurs below in VI, 2, 3, where see our note. Buddhaghosa's note is given at p. 317 of the edition of the text. See also Khudda Sikkha V. 7. * Used of a house, this probably means a plastered flooring of scented earth or dried cowdung. See Kullavagga VI, 17, 1, and Buddhaghosa's note there. On the use of the word in tailoring, see Mahavagga VII, 1, 5, VIII, 21. Buddhaghosa, loc. cit. (p. 317), uses the expression mattika-paribhanda-kata ya-bhQmiya. * Nikkugganti. See the use of this word at V, 20, 3. Digitized by Digitized by Google

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86 RULLAVAGGA. V, 9, to They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of a mat made of grass 1.' The grass-mat was eaten by white ants. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of a small cloth? The small cloth was eaten by the white ants. They told this matter to the Blessed One. I allow you, O Bhikkhus, the use of a raised parapet (?) (on which to put your bowls) $.' The bowls fell down from the parapet and were * broken. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of a wickerwork stand' On the wicker-work stand the bowls wore out. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of bags to carry your bowls in.' They had no shoulder-straps. 1 Tina-santharakam. That this word means a mat, and not a layer, of grass is clear from its use at Gataka I, 360, and below, V, 11, 3. Kolaka. The meaning of the word is doubtful, but see Mahavagga VIII, 18. In the uddana (at p. 143) the corresponding word is kola. See also below, VI, 3, 1, VI, 19, VI, 20, 2. s Patta-malakam. Buddhaghosa says merely, It should be made either of bricks or of wood.' He confirms the reading of the text (with l as against Childers's reading malako). Patta-kandolik a ti maha-mukha-kunda-santhana bhandakukkhalika vukkati (B.). Kandola is a wicker-work basket; see Bohtlingk-Roth, sub voce. See H. O.'s note on the reading here; and compare the table of contents to this chapter (at p. 143), where the reading amsa - baddham confirms the suggested alteration. If there were any Digitized by Digitized by Google

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V, 9, 5. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of a shoulderstrap (by which to carry the bag), or of a piece of string (by which to tie it on).' 5. Now at that time the Bhikkhus hung up their bowls on pins in the walls, or on hooks. The pins or hooks falling down, the bowls were broken. They told this matter to the Blessed One. 'You are not, O Bhikkhus, to hang your bowls up. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Bhikkhus put their bowls down on a bed, or a chair; and sitting down thoughtlessly they upset them, and the bowls were broken. 8 ON THE DAILY LIFE OF THE BHIKKHUS. 87 They told this matter to the Blessed One. 'You are not, O Bhikkhus, to put your bowls on the bed, or on a chair. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Bhikkhus kept their bowls on their laps; and rising up thoughtlessly they upset them, and the bowls were broken. further doubt it would be removed on comparing the closing words of Mahavagga VI, 12, 4, which are identical with the present passage and contain the correct reading. The same remarks apply to other passages, where the same words occur below, V, 11, 5, V, 12, VI, 12, 3. 1 The use of these appliances is formally allowed at VI, 3, 5. Manka. Compare Rh. D.'s note at p. 277 of the 'Buddhist Birth Stories,' and Khuddha Sikkha V. 7. Sati-sammosa. The word occurs at Milinda-panha (ed. Trenckner), p. 260. It must be connected with muttha-sati, of which the Buddhist Sanskrit equivalent is mushita-smritih (see Katha Sarit Sagara 56, 289). It is evident that Childers's original explanation of muttha-sati from mulha was wrong, and that both words must be referred to the root mush, as he points out at p. 618 of his Dictionary. Digitized by Google

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KULLAVAGGA. V, 10, 1. They told this matter to the Blessed One. You are not, O Bhikkhus, to keep your bowls on your laps. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Bhikkhus put their bowls down on a sunshade ; and the sunshade being lifted up by a whirlwind, the bowls rolled over, and were broken. They told this matter to the Blessed One. You are not, O Bhikkhus, to put your bowls down on a sunshade. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Bhikkhus, when they were holding the bowls in their hands, opened the door! The door springing back the bowls were broken. They told this matter to the Blessed One. You are not, O Bhikkhus, to open the door with your bowls in your hands. Whosoever does So, shall be guilty of a dukkata.' 10. 1. Now at that time the Bhikkhus went on their round for alms, carrying water-jugs made out of gourds, or water-pots . i Kava tam panametva. The construction of doors is described in detail at V, 14, 3, with reference to the bath-house, and again at VI, 2. That panameti is to open, and not to shut, is clear from VIII, 1, 1, just as pattam panameti at VIII, 5, 2 is to uncover, disclose, the bowl. Compare Khuddha Sikkha V. 8. ITumba-kata han ti lapu-kataham vukkati (B.). Tumba is gourd, according to Bohtlingk-Roth. See Khuddha Sikkha V. 11. * Ghati-katahan ti ghafi-kapalam (B.). The whole section is repeated in the text of each kind of vessel. Digitized by Digilzed by Google

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V, 10, 3. ON THE DAILY LIFE OF THE BHIKKHUS. 89 People murmured, were shocked, and indignant, saying, 'As the Titthiyas do.' They told this matter to the Blessed One. You are not, O Bhikkhus, to go on your rounds for alms with water-jugs, or pots. Whosoever does so, shall be guilty of a dukkata.' 2. Now at that time a certain Bhikkhu, who had taken upon himself a vow to wear or use nothing except what he could procure from dust-heaps or cemeteries, went on his rounds for alms carrying a bowl made out of a skull. A certain woman saw him, and was afraid, and made an outcry', saying, 'O horror! This is surely a devil !' People murmured, were shocked, and indignant, saying, 'How can the Sakyaputtiya Samanas carry about bowls made out of skulls, as the devil-worshippers 2 do?' They told this matter to the Blessed One. You are not, O Bhikkhus, to use bowls made out of skulls. Whosoever does so, shall be guilty of a dukkala. And you are not, O Bhikkhus, to take a vow to wear or to use nothing except what you procure from dust-heaps or cemeteries. Whosoever does so, shall be guilty of a dukkata.' 3. Now at that time the Bhikkhus carried out odd bits, and bones, and dirty water in their bowls. People murmured, were shocked, and were indignant, saying, "The very vessel out of which Vissaram akasi, on the use of which idiom see the passages quoted below, Kullavagga VIII, 1, 1. * Pisakillika. See below, 27, 5, and Mahavagga III, 12, 3. * This list recurs in the Old Commentary on the roth Pakittiya in the Bhikkhuni-vibhanga. As an explanation of vig hasa, Buddhaghosa says here u kkhittodakan ti mukha-vikkhalanodakam. Digilzed by Google

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90 KULLAVAGGA. V, 11, 1. these Sakyaputtiya Samanas eat, that they use as a waste-tub!' They told this matter to the Blessed One. You are not, O Bhikkhus, to carry out odd bits, and bones, and dirty water in your bowls. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, the use of a waste-tub?.' 11. 1. Now at that time the Bhikkhus sewed their robes together after tearing the cloth with their hands ? ; and the robes became jagged. They told this matter to the Blessed One. I allow you, O Bhikkhus, the use of a blade and of a sheath (for the blade) made of felt 3.' Now at that time a blade with a haft to it 4 had come into the possession of the Samgha. They told this matter to the Blessed One. Pariggaho. Slop-basin, waste-tub, receptacle' for odd bits. It is so used below at VIII, 4, 4. 2 Vipalet va. The three MSS. read vippadetva, the same corrected to vipphadetva, and vipphametva. M for L is a common mistake in Sinhalese MSS., and the correct reading may possibly be vipphaletva, if it is not vipphatetva, as suggested in H. O.'s note, vol. v, p. 259. Namatakan ti satthaka-vethanakam pilotika-khandam (B.). The word occurs again below at V, 19, 1, V, 27, I, and X, 10, 4 (where the nuns are forbidden to use it). Namata is felt; and namatika-anga, the wearing of felt, is inserted by some Sanskrit Buddhist writers in the list of Dhutangas. (Burnouf, Introduction, &c., p. 306.) Danda-satthakan ti vippalikam va annam pi va yam kinki dandam yogetva kata-satthakam (B.). Compare danda-kathinam at V, 11, 3, and danda-parissavanam at V, 13, 3. Digilzed by Google

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V, 11, 2. ON THE DAILY LIFE OF THE BHIKKHUS. 91 'I allow you, O Bhikkhus, the use of a blade with a haft to it.' Now at that time the Khabbaggiya Bhikkhus used various kinds of long handles to their blades, made of silver, and made of gold. People murmured (&c., as usual, down to) They told this matter to the Blessed One. You are not, O Bhikkhus, to use various kinds of handles to your blades. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, the use of handles to your blades made of bone, or ivory, or horn, or of the nala reed, or of bamboo, or of hard wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chank-shell ?' 2. Now at that time the Bhikkhus sewed their robes with quills or bits of bamboo rind, and the robes were badly sewn. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of needles.' The needles got blunted ?. I allow you, O Bhikkhus, the use of a needlecase made of bamboos.' Even in the needle-cases the needles became blunt. * This list is given in the Mahavagga VI, 12, 1 (where see our notes), as the materials of which ointment-boxes may be made; and below, V, 11, 5, of thimbles. * Kannakit a honti ti malagga-kita (B.). Mala may probably here mean rust,' if the needles were made of iron. Kannakita, spoiled,' is used of plastered walls and the floors of a Vihara at Mahavagga I, 25, 15=Kullavagga VIII, 1, 3; and pamsu-kita occurs just below in our present passage. Compare also the note on vikannam in the following section. . Saki-nalikam. On these needle-cases compare the Introductory Story to the zoth Gataka. It is Pakittiya to have them made of ivory, horn, or bone. (Both Pakittiya, but they are there called Saki-gharam.) Digilzed by Google

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92 KULLAVAGGA. V, 11, 3. I allow you, O Bhikkhus, to fill the cases with chunam. Even in the chunam the needles became blunt. 'I allow you, O Bhikkhus, to fill the cases with barley-meal ?' Even in the barley-meal the needles became blunt. I allow you, O Bhikkhus, the use of powdered stone 8' Even in the powdered stone the needles became blunt. 'I allow you, O Bhikkhus, to mix (the powder) with beeswax,' The powder still did not cohere. I allow you, O Bhikkhus, to mix sipatika gumo with the powder 8.' 3. Now at that time the Bhikkhus sewed their robes together by planting stakes here and there, and uniting them (with strings). The robes became out of shape?.' They told this matter to the Blessed One. I allow you, O Bhikkhus, the use of a Kathina, Kinnena kunnena (B.). Satthuya ti halidda-missakena pittha-kunnena (B.). * Saritakan ti pasana-kunnam vukkati (B.). * Madhu-sitthakena saretun ti madhu-sitthakena makkhetum (B.). * The use of this gum for medicine purposes is allowed at Mahavagga VI, 7, where see our note. The present use is again mentioned below, V, 27, I. * Sarita-sib batikan ti madhu-sitthaka-pilotikam (B.). * Vikannam hoti. See the note on this expression at Mahavagga VI, 21, 1. The 'robes' were lengths of cloth, and out of shape' (vikannam) must mean either that one side was larger than the other, so that each corner (kanno) was not a right angle, or perhaps that each edge (kanno) was not straight. & What Kathina may mean in this connection is not exactly Digitized by Digitized by Google

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V, 11, 3. ON THE DAILY LIFE OF THE BHIKKHUS. 93 and that you are to sew the robes together after tying down Kathina-strings here and there.' They spread out the Kathina on uneven (ground), and the Kathina fell to pieces ? You are not, O Bhikkhus, to spread out the Kathina on uneven (ground). Whosoever does so, shall be guilty of a dukkata. They spread out the Kathina on the ground, and the Kathina became dirty. 'I allow you, O Bhikkhus, the use of a grass-mat.' The edge of the Kathina decayed through age. I allow you, O Bhikkhus, to strengthen it by a doubling or a binding along the edge ?. The Kathina was not large enough 3. 'I allow you, O Bhikkhus, the use of a danda clear to us, but it is evidently a sort of framework, or bench, for the tailors to lay out their work upon. Our notes above on the Ist Nissaggiya and on Mahavagga VII, 1, 3, refer to a different and secondary use of the word in the Kathina ceremoniesso-called doubtless because the Kathina-dussa (the supply of cloth to be dyed, sewn, and made up into robes, and distributed, on one and the same day) was to be so sewn with the aid of the Kathina here referred to. Buddhaghosa says here, Kathinan ti nisseni pi tattha attharita-katasaraka-kilankanam annataram pi kalhinam vukkati yaya dupalta-kivaram sibbenti kathine kivaram pi bandhanti. On Dupatta, see Mahavagga VIII, 14, 1. The use of obandhitva (in reference to the Kathina), in opposition to sambandhitva (in reference to the mere stakes), is worthy of notice. i Paribhiggati. Perhaps we should translate, did not hold together.' See the last section. Anuvatam paribhandam. See Mahavagga VII, 1, 5, VIII, 21, Kullavagga V, 9, 4, VI, 17, 1, XI, 1, 14, and our notes there. & Kathinam na ppa hoti ti dighassa bhikkhuno pamanena katam kathinam tattha rassassa bhikkhuno kivaram patthariyamanam na ppahoti anto yeva hoti (B.). Digitized by Digilzed by Google

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KULLAVAGGA. V, 11, 4. kathina', of a pidalaka', of a ticket, of binding strings, and of binding threads ? ; and that you sew your robes together after binding them therewith.' The interstices between the threads became irregular in length I allow you, O Bhikkhus, the use of little marks (of the leaf of the talipot palm, or such-like things).' The threads became crooked. 'I allow you, O Bhikkhus, the use of false threads (laid along the cloth to show where it is to be cut or sewn).' 4. Now at that time the Bhikkhus got on to the Kathina with unwashen feet, or wet feet, or with their shoes on (r), and the Kathina was soiled. They told this matter to the Blessed One. 'You are not, O Bhikkhus, to get on to the Kathina with unwashen feet, or with wet feet, or with your shoes on. Whosoever does so, shall be guilty of a dukkata.' 5. Now at that time the Bhikkhus, when sewing i On these terms, which we do not attempt to translate, see Buddhaghosa's notes as quoted by H. O. at p. 317 of the edition of the text. The first seems to be a Kathina with a cross-bar, but danda at V, II, I, and V, 13, 3, means handle. * Vinandhana-raggum vinandhana-suttakam. See Buddhaghosa's notes loc. cit., and compare Mahavagga V, 11. 8 Visama honti ti kaki khuddaka honti kaki mahanta (B.). Sutta here probably means those threads or strings just referred to by which the stuff was to be tied on to the Kathina. * Kalimbhakam: so explained by Buddhaghosa, loc. cit. Mogha-suttakam. Buddhaghosa says, the making of a mark with a green thread, as carpenters do on wood with a black thread! Compare also our notes 2 and 3 on Mahavagga VII, 1, 5 * The whole section is repeated in the text at length for each of these three cases. Digilzed by Google

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V, 11, 5. ON THE DAILY LIFE OF THE BHIKKHUS. 95 their robes, held the stuff with their fingers, and their fingers were hurt. They told this matter to the Blessed One. I allow you, O Bhikkhus, the use of a thimble?! Now at that time the Khabbaggiya Bhikkhus used various kinds of thimbles,-gold ones, and silver ones. People murmured, &c. The Bhikkhus heard, &c. They told this matter to the Blessed One. You are not, O Bhikkhus, to use various kinds of thimbles. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, thimbles made of bone, or ivory, or horn, or of the nala reed, or of bamboo, or of hard wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chank-shell ?.' Now at that time the needles, and scissors, and thimbles got lost. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of a box or drawers in the workshop.' They got crowded together in the workshop box. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of a thimble bag (to carry the thimbles about in).' They had no shoulder-strap. i Pariggaho, receptacle' for the finger. See our note above on V, 10, 3, where the same word means a waste-tub. For other secondary uses of the word, see Gataka I, 146, II, 9, 26. Buddhaghosa says here, paliggahan ti anguli-kosakam. * So of ointment-boxes, Mahavagga VII, 12, 1; and of scissors, above, V, 11, 1. o Asevana-(sic)vitthakam nama yam kinki pati-kangolakadi (B.). Digilzed by Google

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96 KULLAVAGGA. V, 11, 6. They told this matter to the Blessed One. I allow you, O Bhikkhus, the use of a shoulderstrap, or of a piece of string, to tie the bags on with 1.' 62. Now at that time the Bhikkhus, when sewing their robes in the open air, were distressed by heat and by cold. They told this matter to the Blessed One. I allow you, O Bhikkhus, the use of a hall or of a shed for the Kathina.' The Kathina hall had too low a basement, and it was inundated with water. They told this matter to the Blessed One. I allow you, O Bhikkhus, to make it with a high basement 3' The facing (of the basement) fell in. 'I allow you, O Bhikkhus, to line the basement with facing of three kinds - brick facing, stone facing, or wooden facing.' They found difficulty in getting up into it. 'I allow you, O Bhikkhus, the use of stairs of three kinds-brick stairs, stone stairs, or wooden stairs. As they were going up them they fell off. I allow you, O Bhikkhus, the use of a balustrades.' 1 See our note above on V, 9, 4. . The whole of this paragraph is repeated below, though not in the same order, of the Kankama or cloister, and of the Gantaghara, or bath-house. (See V, 14, 2, 3.) s That is, to build it on a raised platform, the technical term for which is kaya. * See our note below on V, 14, 3. The whole passage recurs of the lining of a well at V, 16, 2, and of Vihar as themselves at VI, 3, 3. * Alambana-baham. At Maha-sudassana Sutta I, 59, there is Digitized by Digilzed by Google

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V, 11, 7. ON THE DAILY LIFE OF THE BHIKKHUS. 97 Straw and plaster fell (from the walls and roof) into the Kathina-hall. I allow you, O Bhikkhus, to first cover over (the walls and roof with skins ?), and then plaster them within and without. (And I allow the use of) whitewash, and blacking, and red colouring ?, and wreath-work, and creeper-work, and bone hooks, and cupboards 3, and bamboos to hang robes on, and strings to hang robes on.' 7. Now at that time the Bhikkhus, when they had sewn the robes together, left the Katkina as it was, and went away; and the robes were eaten by rats and white ants. They told this matter to the Blessed One. "I allow you, O Bhikkhus, to fold up the Kathina.' The Kathina came to pieces. a description of Aights of stairs (sopana), each of which had thambha, evidently posts or banisters; sukiyo, apparently crossbars let in to these banisters; and unhisam, either a head-line running along the top of the banisters, or a figure-head at the lower end of such a head-line. (See Rh. D.'s 'Buddhist Suttas,' p. 262.) This and the previous paragraphs are repeated below, V, 14, 2, of the Kankama. 1 See Mahavagga V, 11, where the same technical term (ogumpheti) is used. Buddhaghosa's note is given at p. 317 of the text. See also V, 14, 3, below. * Geruka-parikammam. This reading, and not gerika, is confirmed by VI, 3, 1, VI, 17, 1, where the two previous words also occur. On this mode of preparing walls and floors, see our note below on VI, 20. Panka-patikam or-patthikam, a term of doubtful signification which recurs, together with all the previous words, in the Old Commentary on the 19th Pakittiya Compare pankaprastha in B.R. The word is perhaps however connected with Sanskrit pallika, as kela-pattikam at V, 21, 2 undoubtedly is. It occurs below, in a similar connection, at VI. 3. I. [20] Digitized by Digized by Google

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98 KULLAVAGGA. V, 11, 7. I allow you, O Bhikkhus, to fold up the Kathina in a cow-hide (?)? The Kathina got uncovered. I allow you, O Bhikkhus, the use of strings to tie it up with Now at that time the Bhikkhus went away, putting the Kathina up against the wall or a pillar; and the Kathina, falling over, was broken. They told this matter to the Blessed One. I allow you, O Bhikkhus, to hang it on a stake of the wall, or on a hook ?.' 2. 1. Now the Blessed One, when he had stayed at Ragagaha as long as he thought fit, set out on his journey toward Vesalt . Now at that time the Bhikkhus went along, carrying their needles and scissors and drugs in their bowls. They told this matter to the Blessed One. I allow you, O Bhikkhus, the use of a bag to carry the drugs in ' Go-ghamsikaya. Compare pada-gham sani at 22. 1; and on the use of samharati in a similar connection, see VI, 2, 7. ! Naga-dante. See the note on Mallaka at Kullavagga V, 1, 4. * This is merely introduced to show that the following rules or privileges in this and the next chapter (S$ 1, 2) were to be in force when the Bhikkhus were on a journey. * Neither here nor in V, 11, 5 are we to understand that the needles and scissors are to be carried in bags. They are mentioned in both passages merely to show the inconvenience of having no separate receptacles for the thimbles and the drugs. Digilzed by Google

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V, 13, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 99 : They had no shoulder-strap. *I allow you, O Bhikkhus, the use of a shoulderstrap ', or of a string to tie the bags on with.' Now at that time a certain Bhikkhu tied his sandals on to his girdle, and then entered the village for alms. A certain Upasaka, when saluting that Bhikkhu, knocked up against the sandals with his head. The Bhikkhu was annoyed; and when he had returned to the Arama, he told this matter to the Bhikkhus. They told this matter to the Blessed One. I allow you, O Bhikkhus, the use of a bag to carry your sandals in.' They had no shoulder-strap. 'I allow you, O Bhikkhus, the use of a shoulderstrap, or of a string to tie the bags on with.' 13. 1. Now at that time the water as they went along could not be drunk without breaking the rules (r), as they had no strainers. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of a strainer.' The little cloth (that was used for a strainer) was not sufficient (to filter enough water for the whole party). 1 See the note on V, 9, 4. ? He would require the sandals only when he came, in his journey, to rough places; not on the smooth, well-trodden, village paths. * The rule, that is, against destroying the life of living things. H 2 Digitized by Digized by Google

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100 KULLAVAGGA. V, 13, 3. 'I allow you, O Bhikkhus, the use of a strainer fixed on to a ladle 1.' Still the little cloth was not sufficient for the purpose. I allow you, O Bhikkhus, the use of a regulation water-pot' 2. Now at that time two Bhikkhus were travelling along the high-road in the Kosala country. One of the Bhikkhus was guilty of some transgression. The other one said to him, 'Do not, my friend, do such a thing. It is not becoming The first one bore a grudge against him. Afterwards the other Bhikkhu, being tormented with thirst, said to the Bhikkhu who bore the grudge, 'Give me, friend, your strainer. I am going to drink some water.' The Bhikkhu who bore the grudge would not give it to him. The other Bhikkhu died of thirst". Then that Bhikkhu, when he had arrived at the Arama, told this matter to the Bhikkhus. * Katakkhu-parissavanam nama tfsu dandakesu vinandhitva katam (B.). s Dhamma-karakam. Doubtless a water-pot with a strainer so fixed into it that a quantity of water could be filtered quickly. The word occurs at Mahavamsa, p. 9o, and below, VI, 21, 3. 8 So tasmim upanandhi. The Introductory Story in the Sutta-vibhanga on the 36th Pakittiya is, so far, word for word the same as this section. Buddhaghosa there explains upanandhi by ganita-upanaho. See vol. iv, p. 359, of H. O.'s edition of the Vinaya Pitaka. The Introductory Story to the 31st Gataka is also based on a similar incident, and there the corresponding expression is vivadam akamsu. (Fausboll's Gataka, vol. i, P. 198.) In the Gataka commentary this tragic result of the refusal is absent. The Bhikkhu who has no strainer merely drinks without straining. (Rh. D.'s 'Buddhist Birth Stories,' vol. i, p. 278.) Digitized by Google

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V, 13, 3. ON THE DAILY LIFE OF THE BHIKKHUS. 101 What then, Sir ? when asked for your strainer, would you not lend it?' It is even so, Sirs. Those Bhikkhus who were moderate were annoyed and vexed, and murmured, saying, ' How can a Bhikkhu, when asked for his strainer, refuse to lend it ?' And they told this matter to the Blessed One. Then the Blessed One on that occasion and in that connection (&c., as usual, see for instance in Kullavagga I, 1, 2, down to) addressed the Bhikkhus, and said : A Bhikkhu who is on a journey is not, O Bhikkhus, to refuse to lend his strainer, when he is asked for it. Whosoever does so, shall be guilty of a dukkata. And (a Bhikkhu who is) not provided with a strainer, O Bhikkhus, is not to undertake a journey. Whosoever does so, shall be guilty of a dukkata. If there be no strainer nor regulation water-pot, the corner of the upper robe is to be adopted1 for the purpose of straining before drinking.' 3. Now the Blessed One, journeying straight on, arrived in due course at Vesalt. And there at Vesalt the Blessed One lodged in the Mahavana, in the Katagara Hall. Now at that time the Bhikkhus were engaged in building ?; and the strainer did not act s. 1 Adhitthatabbo, that is, the Bhikkhu is to determine in his mind that that part of his robe is a strainer for the time. * Navaka mmam karonti. On the use of this and allied idioms, see Gataka I, 92, line 22; Kullavagga I, 18, 1, VI, 5, 2; Bhikkhuni-vibhanga, Paragika I, 1; Indian Antiquary XI, 29; Senart's Kakkayana, p. 189. Na sammati, which is curious. For did not suffice,' the standing expression would be na ppahoti. Digitized by Digilzed by Google

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102 KULLAVAGGA. V, 14, 1. They told this matter to the Blessed One. I allow, O Bhikkhus, the use of a double strainer?' The double strainer did not act. 'I allow, O Bhikkhus, the use of a filter ?! Now at that time the Bhikkhus were troubled : by mosquitoes. They told this matter to the Blessed One. I allow, O Bhikkhus, the use of mosquito curtains 4' 14. 1. Now at that time at Vesalt a regular service of sweet food had been established, the laity taking the duty in turns. The Bhikkhus, eating the sweet food, became very sick with superfluity of humors in their body Now Glvaka Komarabhakka went to Vesali on 1 Danda-parissa vanam. Apparently a long box, both ends of which strain the water, which is poured into the middle by means of a pipe (dandaka). Buddhaghosa says, Danda-parisavanan ti (sic; only one s raganakanam khara-parisavanam viya katusu padesu baddha-nisenikaya salakam bandhitva magghe dandake udakam asinkitabbam. Tam ubhohi kotthasehi puretva parisavati. Compare danda-satthakam and danda-kathinam, above, V, 11, 1, 3. * Ottharakam nama yam udake ottharitva ghatakena udakam ganhanti. Tam hi katusu dandakesu vettham bandhitva sabbe pariyante udakato moketva magghe ottharitva ghatena udakam ganhanti (B.). : Ubbalha. See Mahavagga III, 9, 1-4, and Gataka I, 300. * Makasa-kudik a ti kivara-kufika (B.). Literally, a 'mosquito hut,' the walls of which are to be of cloth. * Abhisa onakaya ti semhadi-dos-ussanna-kaya (B.). This word has already occurred at Mahavagga VI, 14, 7, where Buddhaghosa's explanation is much the same. See also Mahavagga VIII, 1, 30. Digitized by Google

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V, 14, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 103 some business or other. And on seeing the Bhikkhus very sick with superfluity of humors, he went up to where the Blessed One was; and when he had come there, he saluted the Blessed One and took his seat on one side. And when so seated he said to the Blessed One : The Bhikkhus, Lord, are now very sick with superfluity of humors. It would be well if the Blessed One were to prescribe, Lord, for the Bhikkhus the use of the cloister 1 and of the bath-room Thus will the Bhikkhus become convalescent.' Then the Blessed One instructed, and aroused, and incited, and gladdened Givaka Komarabhakka with religious discourse. And Givaka Komarabhakka, so instructed, and incited, and aroused, and gladdened with religious discourse, arose from his seat and saluted the Blessed One, and keeping him on his right hand as he passed him, departed thence. And the Blessed One, on that occasion and in that connection, convened an assembly of the Bhikkhusamgha, and addressed the Bhikkhus, and said, "I 1 Kankama. A straight piece of ground cleared and levelled for the purpose of walking up and down upon for exercise and meditation. See our note on this word at Mahavagga V, 1, 14. * Gantaghara. See our note above on Mahavagga I, 25, 12. It was not ordinarily used for cold baths, which were taken in the rivers or tanks, but for a kind of hot-water bath, or perhaps steam bath, the exact mode of taking or administering which is not as yet certain. Several Bhikkhus took the bath at the same time, but it is not likely that they got into the water (though the expression uttarati is used, loc. cit., of their leaving the bath), as they scarcely would have made vessels large enough to contain a man. It rather seems that they sat on stools close to a large fire, and had water poured over them. The use of this kind of bath is forbidden to the Bhikkhunis at K'ullavagga X, 27, 4. Digitized by Digitized by Google

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104 KULLAVAGGA. V, 14, 2. prescribe, O Bhikkhus, the use of the cloister and of the bath-room. 2. Now at that time the Bhikkhus walked up and down on a cloister on uneven ground; and their feet were hurt. They told this matter to the Blessed One. I allow you, O Bhikkhus, to make it level.' The cloister had too low a basement, and was inundated with water 1. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to make it with a high basement.' The facing of the basement fell in . I allow you, O Bhikkhus, the use of facing of three kinds-brick facing, stone facing, and wooden facing.' They found difficulty in getting up into it. 'I allow you, O Bhikkhus, the use of stairs of three kinds-brick stairs, stone stairs, and wooden stairs. As they were going up them, they fell off. I allow you, O Bhikkhus, the use of a balustrade. Now at that time the Bhikkhus, when walking up and down in the cloister, fell down. They told this matter to the Blessed One. I allow you, O Bhikkhus, to provide a railing 8 for the cloister.' All the following paragraphs are the same as above, V, 11, 6, where see our notes. As we have pointed out above, in our note on Mahavagga V, 1, 14, it is not probable that the Kankama at first had a roof and stairs and balustrade. These were later improvements. s Vedika. See Maha-sudassana Sutta I, 60, and Rh. D.'s note there Buddhist Suttas,' p. 262), and below, VI, 2, 2. Digitized by Digitized by Google

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V, 14, 3. ON THE DAILY LIFE OF THE BHIKKHUS. 105 Now at that time the Bhikkhus, when walking up and down in the open air, were distressed by heat and by cold. They told this matter to the Blessed One. I allow you, O Bhikkhus, the use of a hall for the cloister?' Straw and plaster fell (from the walls and roof) into the cloister-hall. 'I allow you, O Bhikkhus, to first cover over (the walls and roof with skins), and then plaster them. (And I allow the use of) whitewash, and blacking, and red colouring, and wreath-work, and creeper-work, and bone hooks, and cupboards, and bamboos to hang robes on, and strings to hang robes on.' 3. [The whole of the above, from the basement down to the balustrade, is repeated of the hot-bath house.] The bath house had no door. 'I allow you, O Bhikkhus, the use of a door, with door-posts and lintel?, with hollows like a mortar (for the door to revolve in"), with projections to 1 Rankamana-sala, already referred to at Mahavagga III, 5. * Pittha-samghatam. See Childers under sanghata, and the Samanta Pasadika on the 19th Pakittiya. Kavata-pittha occurs in Mahavagga I, 25, 15, and in the Samanta Pasadika on Pakittiya 19 (compare upari-pilthiti at Kullavagga VIII, 1, 1), and this and the two following phrases below, VI, 2, 1. Buddhaghosa has nothing on them, either here or there; and they were probably therefore in quite common use even in his day. The whole of this paragraph recurs below, VI, 3, 7. Udukkhalikam. Presumably the door had no hinges, but the upper and lower ends of one side projected into hollows prepared for them in the lintel and the threshold. This suggestion is confirmed by the connection in which these words are used at VI, 2, 1. Digitized by Digilzed by Google

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106 KULLAVAGGA. V, 14, 3. revolve in those hollows', with rings on the door for the bolt to work along in, with a block of wood fixed unto the edge of the door-post and containing a cavity for the bolt to go into (called the monkey's head 3), with a pin (to secure the bolt by), with a connecting bolt, with a key-hole", with a hole for the string with which the door can be closed, and with a string for that purpose ".' 1 Uttara-pasakam. See the last note. Pasaka recurs also in the next but one. Compare aggala-pasaga in Ayaranga Sutta II, 1, 5, 2. 'Aggala-vatti nama dvara-bahaye samappamano yeva aggalatthambho vukkati yattha tini kattari khiddani katva sukiyo denti (B.). Kapi-sisakam nama dvara-baham vigghitva tattha pavesito aggala-pasako vukkati (B.). The word recurs in the Mahaparinibbana Sutta V, 32, where it is said of Ananda that he kapisisakam alambitva atthasi, just as in the Maha-sudassana Sutta II, 24 it is said of the queen under similar circumstances that she dvara-baham alambitva atthasi. Buddhaghosa's commentary on the word in the former of these two passages is given by Rh. D. in his note at p. 95 of the 'Buddhist Suttas.' Sakika ti tattha (that is, kapi-sisake) magghe khiddam katva pavesita (B.). Apparently a pin to pass through the monkey's head so as to secure the bolt in its place after it has been shot into the cavity. See the next note and below, VI, 2, 1. Ghatika ti upari-yogita (B.). At Gataka 360 (compare Kullavagga IX, 1, 2), we are told of a man who dvarani pidahanto sabba-dvaresu sukighafikadayo datva talam (sic, query talam) abhiruhitva tattha pi dvaram pidahitva nisidi. As the principal bolt was probably called aggala (unless that were the name for the whole machinery), this was some smaller bolt. And in Kullavagga VIII, 1, 1 an instance is given of a man undoing the bolt (ghatikam uggha/etva) of an uninhabited vihara, such as is referred to in VI, 2, 1. * Talakkhiddam. See the end of VI, 2, 1, and Childers under the word talo. Buddhaghosa says nothing. The word tala occurs in the last note. 7 Avinkhana-kkhiddam avinkhana-raggum. These are said in VI, 2, 1 to be necessary because the door could not be put Digitized by Google

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V, 14, 3. ON THE DAILY LIFE OF THE BHIKKHUS. 107 The lower part of the wattle and daub wall? of the bath-room decayed (through damp). They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to face round the lower half of the wall (with bricks 2).' The bath-room had no chimney 3. 'I allow you, O Bhikkhus, the use of a chimney.' Now at that time the Bhikkhus made a fire-place in the middle of a small bath-room, and there was no room to get to (the bath). I allow you, O Bhikkhus, to make the fireplace at one side of a small bath-room, and in the middle of a large one ,' The fire in the bath-room scorched their faces. 'I allow you, O Bhikkhus, the use of clay to spread over your faces 8.' They moistened the clay in their hands. 'I allow you, O Bhikkhus, the use of a trough to moisten the clay in 6.' to, and doubtless have the meaning above assigned to them. A vinki (or avingi?) at Sutta-vibhanga, Samghadisesa II, 4, 9, means he drew towards himself; and A vinkana (avingana?), ibid. II, 2, 2, is used as an equivalent of akaddhana, which is much the same thing. Kudda-pado. Compare Rh. D.'s note on Maha-parinibbana Sutta V, 41. The phrase recurs below of Viharas at VI, 3, 4. * Mandalikam katun ti nika-vatthukam kinitum (B.). Kinati is the technical word for laying bricks one above another; the comment therefore means 'to line or face the lower part with bricks.' (Compare pokk haraniyo itthikahi kinitum at Mahasudassana Sutta I, 58; Rh.D.'s Buddhist Suttas,' p. 262, 'to face the ponds with bricks or tiles ;' and on facing a well below, V, 16, 2.) * Dhuma-nettan ti dhuma-nikkhamana-khiddam (B.). The word is used of a surgical instrument at Mahavagga VI, 13, 3. * A similar paragraph occurs below, VI, 3, 3, of Viharas. * Mukha-mattikam. See our note 4 on Maha vagga I, 25, 12. * Mattika-donikam. See the last words of V, 16, 2. Digitized by Google

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108 KULLAVAGGA. V, 14, 3. The clay had a bad smell. *I allow you, O Bhikkhus, to scent it.' The fire in the bath-room scorched their bodies. 'I allow you, O Bhikkhus, to have water poured over you.' They poured the water out of dishes and alms bowls. 'I allow you, O Bhikkhus, a stand for the water, and saucers' to pour it from.' A bath-room with a thatched roof did not pro duce perspiration. I allow you, O Bhikkhus, to cover the roof of the bath-room (with skins), and to plaster it within and without.' The bath-room became swampy. I allow you, O Bhikkhus, to lay the floor with flooring of three kinds--brick flooring, stone fooring, and wooden flooring.' It still became swampy. I allow you, O Bhikkhus, to wash the floor.' The water settled on the floor. I allow you, O Bhikkhus, the use of a drain to carry off the water S' Now at that time the Bhikkhus sat in the bathroom on the ground, and they had pins and needles in their limbs. * Saravakam. See Mahavagga VI, 12, 1, and Gataka, vol. i, p. 8. Ogumphetva. See above, V, 11, 6, and our note there. * Udaka-niddhamanam. See Gataka I, 175, 409, 425, 489, in which passages an entrance to, or an exit from, a palace or a city is effected respectively niddha mana-mukhena, niddhamana-dvarena, niddhamanena, and niddhamana-maggena. Our phrase here recurs below, V, 35, 4. * Gattani kanduvanti. Gattani is nominative, not accusative. Compare Mahavagga VI, 14, 5, where kanduvati is used in the neuter sense. ("The sore was irritable.') Digitized by Digitized by Google

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V, 14, 5. ON THE DAILY LIFE OF THE BHIKKHUS. 109 'I allow you, O Bhikkhus, the use of stools for the bath-room.' Now at that time the bath-room had no enclosure. I allow you, O Bhikkhus, to enclose it with three kinds of enclosures-brick walls, and stone walls, and wooden fences.' 4. There was no antechamber' (in which the water could be kept). 'I allow you, O Bhikkhus, to have an antechamber.'. The basement of the antechamber was too low, and it was inundated with water (and so on, as in 11. 6, and in the last section down to the end of the description of the door, followed by the closing words of 11. 6 and of ( 2 from 'straw and plaster fell, &c.,' down to 'cupboards ']. 5. The cell : became swampy. 'I allow you, O Bhikkhus, to spread gravel' over it.' 1 Kotthako. This word means a room without a window; and it is used either of 1. 'a room over a gateway,' or 2. 'a room used as a store-room.' (Compare Mabavagga III, 5, 6, 9; Kullavagga IV, 4, 6, 7, VI, 3, 7, 9, VI, 4, 10, IX, 1, 2; and Gataka I, 179, 227, 230, II, 168.) The whole of this paragraph recurs below, V, 35. 4, of the kotlhaka to a privy; and the two passages taken together show that an entrance room or passage, a porch or antechamber, is meant, in which the water was kept ready for use. For that reason this particular kind of kollhaka is elsewhere called, in both connections, udaka-kotlhaka (Mahavagga VI, 14, 3, of the bath-room-where see Buddhaghosa's note quoted in our Vinaya Texts,' vol. ii, p. 57-and Dhammapada, p. 103, of the privy). Buddhaghosa explains it here by dvara-kotthako; and it occurs again below, VIII, 8, 2, in the same sense. The last two items in $ are supplied for this case also in the next chapter but one. * Parivena is doubtless here, and below at VIII, 8, 2 in the same connection, a cell used as a cooling-room, after the steam bath. Buddhaghosa says nothing here, but gives a note below, V, 35, 4. * Marumba. This word occurs in a description of different kinds of earths in the Old Commentary on the roth Pakittiya Digitized by Google

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IIO KULLAVAGGA. V, 15, 1. They did not succeed in getting any? 'I allow you, O Bhikkhus, to flag it with stone.' The water settled on the floor. * I allow you, O Bhikkhus, to have a drain to it.' 15. 1. Now at that time the Bhikkhus, when naked ?, saluted one another, and received salutes ; did service to one another, and received services; gave to one another, and accepted ; ate, both hard food and soft ; tasted; and drank. They told this matter to the Blessed One. 'A man, O Bhikkhus, when naked, is not to give salutations, nor receive them ; is not to do services, nor to accept them 8; is not to give, nor to receive; is not to eat either hard or soft; is not to taste ; is not to drink. Whosoever does so, shall be guilty of a dukkata.' 16. 1. Now at that time the Bhikkhus in the bathroom put the robes down on the ground, and the robes became dirty. (Sutta-vibhanga, Pakittiya X, 2, 1); and in a similar connection at Dipavamsa XIX, 2. Also below, V, 35, 4, VI, 3, 8. 1 Na pariyapunanti. See the use of this phrase at Kullavagga V, 5, 2. That is, while in the Gantaghara, which explains the otherwise inexplicable fact of this chapter being inserted here instead of at the commencement of 16. 3. In Mahavagga I, 35, 13, services are to be rendered to a Bhikkhu who is in the bath. This is permitted by 16. 2 below. Digitized by Digilzed by Google

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V, 16, 2. ON THE DAILY LIFE OF THE BHIKKHUS. II They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of a bamboo to hang your robes on, and of a string to hang your robes on?' When rain fell, it fell over the robes. I allow you, O Bhikkhus, to have a hall to the bath-room.' The basement of the bath-room hall was too low [&c., as in 11. 6; 14. 2 as to basement, roof-facing, stairs, and balustrade, followed by the closing words of 11. 6 and 14. 2, down to the end). 2. Now at that time the Bhikkhus were afraid ? to do service to one another, both when in the bathroom and in the water. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, three kinds of coverings--the covering of the bath-room, the covering of the water, and the covering by clothes ?' Now at that time there was no water in the bath-room. They told this matter to the Blessed One. I allow, O Bhikkhus, a well.' The facing of the well fell in * "I allow you, O Bhikkhus, to line the well with So also above, 11. 6 (at the end), and 14. 2 (at the end). ? On account of the rule laid down in chapter 15. $ This rule abrogates that laid down in chapter 15, so far as regards bathing and shampooing. Buddhaghosa says accordingly, Tisso patikkha da yo ti. Ettha gantaghara-padikkhadi ka udakapaikkhadi ka parikammam karontass' eva valtati, sesesu abhivadana disu na vattati. Vattha-pahikkhadi sabba-kammesu vatrati. Kalam luggati. (The reading is not without doubt.) Compare Paluggati. The same expression occurs below, V, 17, 2; and luggati at Mahavagga VIII, 21, I. Digilzed by Google

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II2 KULLAVAGGA. V, 16, 3. facings of three kinds l_ brick facing, stone facing, and wooden facing.' [Then follow the paragraphs as to the high basement, the facing of the roof, the stairs, and the balustrade, as in 11. 6; 14. 2; and above, SS 1 %.] Now at that time the Bhikkhus drew water with jungle-rope 3, or with their waistbands. I allow you, O Bhikkhus, the use of a string rope to draw water with.' Their hands were hurt (by the rope). 'I allow you, O Bhikkhus, the use of a long pole balanced as a lever", of a bullock machine ", or of a wheel and axle 8.' 1 Kinitum tayo kaye. See our note 4 above on V, 14, 3, and the passages there quoted. The whole passage occurs V, 11, 6. * All this refers doubtless to the kind of shed or portico to be erected over the well. (See below.) One would expect that the formal licence for such a manda pa would have been inserted here in due course as above, 11. 6, for the Kathina-sala. : This is the usual Anglo-Indian term for the creepers so commonly used for such purposes. The Pali word is vallika, which occurs in a different sense at V, 2, 1. Tula. This is the ordinary and simple machine, so common in all countries where irrigation is carried on, for raising water from canals or from shallow wells. Buddhaghosa says here : Tulan ti pannikanam viya udaka-abbhahana-tula. Pannika is 'florist' (see Gataka I, 411, II, 180). Abbha hana must be wrong (see Sutta Nipata III, 8, 8); possibly abbhavahana is the correct reading. The name of this machine is spelt differently in the MSS. (karakatanka the Sinhalese MS., and karakadaka the Burmese MSS.), and the reading is doubtful. Buddhaghosa says: Dakadakala ko (sic! In the next note but two the same MS. reads kata dakatake) vukkati gone va yogetva hatthehi va gahetva digha-varattadihi akaddhana-yantam. We can only say negatively that the word can have nothing to do either with karkataka, a hook in the form of a crab's claw; or with kara-kantak a, finger-nail. . Kakkavattakam, on which Buddhaghosa has the unintelligible note arahatta(1)-ghali-yantam. Digilzed by Google

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V, 16, 2. ON THE DAILY LIFE OF THE BHIKKHUS. 113 A number of pots were broken. 'I allow you, O Bhikkhus, water-vessels of three kinds-brass pots, wooden pots, and skins ? Now at that time the Bhikkhus, when drawing water in the open air, suffered from heat and cold. 'I allow you, O Bhikkhus, to build a shed over the well S.' Straw and plaster fell into the building over the well. I allow you, O Bhikkhus, to cover the shed with skins, and to plaster it within and without; and I allow the use of whitewash, blacking, red-colouring, wreath work, creeper work, cupboards, bamboos to hang robes on, and strings to hang robes on.' The well was uncovered, and it was littered over with grass, and plaster, and dirt. 'I allow you, O Bhikkhus, a lid to the well.' Water-vessels were found wanting. 'I allow you, O Bhikkhus, the use of troughs and basons.' 1 Varake. The spelling of this word in Childers's Dictionary (varako) is a misprint. Both the passages he quotes read varako. Other water-vessels, besides these three, are allowed by the closing rule of this chapter. i Kamma-k handam nama talaya va katadakalake va yogetabbam kamma-bhaganam (B.). The rendering adopted by Childers from Turnour (Mahavamsa, p. 3) is therefore incorrect. * The following passage has already occurred above, V, 11, 6 and V, 14, 3. * Apidhanam. See Mahavagga VI, 12, 2. o Udaka-donim. At Gataka I, 450, such a doni is said to have been made out of the trunk of a tree. Compare the use of mattika-donikam at V, 14, 3. [20] Digitized by Digitized by Google

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114 KULLAVAGGA. V, 17, 1. 17. 1. Now at that time the Bhikkhus used to bathe anywhere all over the Arama, and the Arama became muddy. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, a pool (at the entrance to the Arama).' The pool was public, and the Bhikkhus were ashamed to bathe in it. 'I allow you, O Bhikkhus, to surround it with enclosures of three kinds-brick walls, stone walls, and wooden fences ?' The pool became muddy. I allow you, O Bhikkhus, to flag it with three kinds of flooring--brick flooring, stone flooring, or wooden flooring.' The water settled. 'I allow you, O Bhikkhus, a drain.' Now at that time the Bhikkhus' limbs became cold. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to make use of a towel ?, and to wipe the water off with a cloth.' 2. Now at that time a certain Upasaka was desirous of making a tank for the use of the Samgha. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, a tank.' The sides of the tank fell in 8. 1 So also the closing words of V, 14, 3. ? Udaka-punkhani. This is also mentioned in the Old Commentary on the 86th Pakittiya. The verb recurs in the same sense below, VI, 3, 1. * Kalam luggati. See V, 16, 2. Digitized by Digilzed by Google

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V, 18, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 115 'I allow you, O Bhikkhus, to line the tank with facing of three kinds--brick facing, stone facing, and wooden facing.' They found difficulty' in getting into it. 'I allow you, O Bhikkhus, Aights of stairs of three kinds--brick steps, stone steps, and wooden steps.' While going up them, they fell down. 'I allow you, O Bhikkhus, a balustrade.' The water in the tank became stale. 'I allow you, O Bhikkhus, the use of pipes to lay on the water, and to drain the water off, Now at that time a certain Bhikkhu was desirous of erecting a bath-room with a nillekha + roof for the use of the Samgha. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, a bath-room with such a roof to it.' 18. I. Now at that time the Khabbaggiya Bhikkhus * separated themselves from the mats on which they sat down for four months. They told this matter to the Blessed One. You are not, O Bhikkhus, to separate yourselves for four months from the mats on which you sit | Vihannanti. See V, 11, 6. * Udakayatikan ti udakassa agamana-mattikam (B.). Compare ayataka at IX, 1, 3. * See above our note on V, 14, 3. * Nillekha-gantagharam nama aviddha-pakkha-pasakam vukkati. Gopanasinam upari-mandale pakkha-pasake thapetva kata-kuta-kkhadanass' etam namam (B.). Compare the 2nd Nissaggiya. I 2 Digitized by Digilzed by Google

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116 KULLAVAGGA. V, 19, 1. down. Whosoever does so, shall be guilty of a dukkata. Now at that time the Khabbaggiya Bhikkhus lay down to sleep on beds scattered over with flowers. People who came on a visit to the Viharas saw it, and murmured, &c., saying, 'Like those who still live in the pleasures of the world.' They told this matter to the Blessed One. You are not, O Bhikkhus, to sleep on beds scattered over with flowers. Whosoever does so, shall be guilty of a dukkata.' Now at that time people came to the Arama, bringing perfumes and garlands. The Bhikkhus, fearing to offend, would not accept them. They told this matter to the Blessed One 'I allow you, O Bhikkhus, to accept the perfume, and to apply it to the door for a space of five fingerbreadths l; and to accept the flowers, and put them on one side in the Vihara.' 19. 1. Now at that time a sheath of felt ? had come into the possession of the Samgha. They told this matter to the Blessed One. I allow you, O Bhikkhus, a sheath. The Bhikkhus considered whether a sheath was a thing which each one might keep for himself, or a thing which ought to be handed over from time to time by one Bhikkhu to another.' 1 Kavate pankangulikam datum, on which Buddhaghosa has no note. This measure occurs in Gataka I, 166, 192; Fausboll's * Five Gatakas' 6; and Mahavamsa, p. 193. 3 Namatakam. See V, 11, 1. Digitized by Digilzed by Google

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V, 19, I. ON THE DAILY LIFE OF THE BHIKKHUS. 117 'A sheath, O Bhikkhus, is neither to be appropriated nor to be handed over1' Now at that time the Khabbaggiya Bhikkhus used to eat lying on decorated divans. People murmured, &c. . . . . saying, 'Like those still living in the pleasures of the world.' They told this matter to the Blessed One. 'You are not, O Bhikkhus, to eat lying on decorated divans. Whosoever does so, shall be guilty of a dukkata.' Now at that time a certain Bhikkhu was sick, and when eating he was not able to hold his bowl in his hand. They told this matter to the Blessed One. 'I allow, O Bhikkhus, the use of a stand for the bowl 3.' Now at that time the Khabbaggiya Bhikkhus used to eat out of one dish, to drink out of one vessel, and to lie on one bed, one coverlet, or one mat1. The people murmured, &c. . . . They told this matter to the Blessed One. Na adhi thatabbam na vikappetabbam. That is, it is always to be kept as common property of the Samgha (Samghika). See Mahavagga VIII, 20, 2, where the same expressions occur. Asittakupadhanam nama tamba-lohena va ragatena va kataya pelaya (MS. belaya) etam adhivakanam. The use of an ubhato-lohitakupadhanam is condemned, among other things of a like kind, in the Magghima Sila, SS 5 (Rh. D.'s 'Buddhist Suttas,' p. 193), and above, Mahavagga V, 10, 2. Malorika ti dandadharako vukkati. Yatthi-adharaka-pannadharaka-pakkhita-pillhani pi etth' eva pavitthani. Adharaka-samkhepana-gamanato hi patthaya khiddam viddham pi aviddham pi vaflati yeva (B.). All these words have already occurred above at Kullavagga I, 13, 1. Sitting on one seat' is there added to the list. Digitized by Google *

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118 KULLAVAGGA. V, 20, 1. You are not, O Bhikkhus, [to do any of these things.] Whosoever does so, shall be guilty of a dukkata.' 20. 1. Now at that time Vaddha the Likkhavi was a friend of the Bhikkhus 'who were followers of Mettiya and Bhummagaka'. Now Vaddha the Likkhavi went up to the place where those Bhikkhus were, and on arriving there he said to them, My salutation to you, Sirs !' When he had thus spoken, the Bhikkhus who were followers of Mettiya and Bhummagaka gave him no reply. And a second and a third time she said the same words, and still received no reply). Wherein have I offended you, Sirs ? Why do you give me no reply?' "Therein, that you, friend, sit contented while we are being molested by Dabba the Mallian.' But what, Sirs, can I do?' 'If you wished it, friend, to-day even would the Blessed One expel Dabba the Mallian. But what shall I do, Sirs? What is that it is in my power to do?' Come then, friend Vaddha. Do you go up to the place where the Blessed One is, and when you have come there, say as follows: "This, Lord, is neither fit nor becoming that the very quarter of the heavens which ought to be safe, secure, and free from danger, 1 These are two of the Khabbaggiya Bhikkhus; and the evil deeds of the followers form the subject of Kullavagga IV, 4, 5 and following sections. Our sections 1, 2 are nearly the same as $$ 8, 9 there. Digilzed by Google

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V, 20, 3. ON THE DAILY LIFE OF THE BHIKKHUS. 119 that from that very quarter should arise danger, calamity, and distress--that where one ought to expect a calm, that just there one should meet a gale! Methinks the very water has taken fire! My wife has been defiled by Dabba the Mallian!" 2. 'Very well, Sirs!' said Vaddha the Likkhavi, accepting the word of the followers of Mettiya and Bhummagaka. And he went up to the Blessed One (and spake even as he had been directed]. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhusamgha, and asked the venerable Dabba the Mallian: Are you conscious , Dabba, of having done such a thing as this Vaddha says ?' As my Lord, the Blessed One, knows. [And a second, and a third time, the Blessed One asked the same question, and received the same reply.] 'The Dabbas, O Dabba, do not thus repudiate. If you have done it, say so. If you have not done it, say you have not.' Since I was born, Lord, I cannot call to mind that I have practised sexual intercourse, even in a dream, much less when I was awake!' 3. Then the Blessed One addressed the Bhikkhus, and said: 'Let then the Samgha, O Bhikkhus, turn the bowl down ? in respect of Vaddha the Likkhavi, See the note above on IV, 4, 9. Pattam nikkuggatu. This phrase is used in the ordinary signification above, V, 9, 4. It is characteristic of the mildness of early Buddhism that this should be the only penalty imposed upon a layman. Compare H. O.'s remarks in his * Buddha, sein Leben, seine Lehre, seine Gemeinde,' pp. 391-393. The house of such a layman becomes then an agokaro, an unlawful resort.' (Kullavagga VIII, 1, 2.) Digilzed by Google

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I 20 KULLAVAGGA. V, 20, 4. and make him incapable of granting an alms to the Samgha. There are eight things, O Bhikkhus, which when they characterise an Upasaka, the bowl is to be turned down in respect of him ;--when he goes about to bring loss of gifts on the Bhikkhus, when he goes about to bring harm to the Bhikkhus, when he goes about to cause the Bhikkhus to want a place of residence, when he reviles or slanders the Bhikkhus, when he causes divisions between Bhikkhus and Bhikkhus ;--when he speaks in dispraise of the Buddha ;--when he speaks in dispraise of the Dhamma ;--when he speaks in dispraise of the Samgha. I allow you, O Bhikkhus, to turn down the bowl in respect of an Upasaka who is characterised by these eight things 8' 4. 'And thus, O Bhikkhus, is the bowl to be turned down. Some able and discreet Bhikkhu is to lay the matter before the Samgha, saying, Asambhogam samghena karotu. This phrase is used in regard to a Bhikkhu at Kullavagga I, 25, 1, as the distinctive mark of the Act of Suspension (Ukkhepaniya-kamma), and there means. depriving him of his right to eat and dwell with the other Bhikkhus.' Sambhoge anapatti at Mahavagga I, 79, 2 (at the end), means that it is not an offence for the Bhikkhus to eat and dwell together with a guilty Bhikkhu under certain conditions there specified. As an Upasaka never, under any circumstances, either eats or dwells together with the Bhikkhus (in Pakittiya 5 the reference is to samaneras), the meaning here must be to make him one who has no dealings with the Samgha, to withdraw his privilege of providing food or lodging for the Samgha. The sabhoganam kulam in the 43rd Parittiya has probably nothing to do with this. ? When a Bhikkhu behaves towards the laity in any one of the first five of these eight ways the Palisaraniya-kamma is to be carried out against him--that is to say, he has to ask pardon of the layman against whom he has offended. See I, 20. The whole eight recur below, $ 6. Digitized by Digilzed by Google

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1', 20, 5. ON THE DAILY LIFE OF THE BHIKKHUS. 121 "" Let the venerable Samgha hear me. Vaddha the Likkhavi has brought a groundless charge against the venerable Dabba the Mallian of a breach of morality. If the time seems meet to the Samgha, let the Samgha turn down the bowl as respects Vaddha the Likkhavi, and make him as one who has no dealings with the Samgha. ""This is the motion (natti). ""Vaddha the Likkhavi has brought a groundless charge against Dabba the Mallian of a breach of morality. The Samgha turns down the bowl as respects Vaddha the Likkhavi, and makes him as one who has no dealings with the Samgha. Whosoever of the venerable ones approves of the bowl being turned down as regards Vaddha the Likkhavi, and of making him as one who has no dealings with the Samgha, let him keep silence. Whosoever approves not thereof, let him speak. ""The bowl is turned down by the Samgha as regards Vaddha the Likkhavi, he is as one who has no dealings with the Samgha. The Samgha approves thereof. Therefore is it silent. Thus do I understand." 5. Then the venerable Ananda, having dressed himself early in the morning, went, duly bowled and robed, to the residence of Vaddha the Likkhavi. And when he had come there he spake to Vaddha the Likkhavi, and said: "The bowl, friend Vaddha, has been turned down by the Samgha as regards you, and you are as one who has no dealings with the Samgha.' And Vaddha the Likkhavi, on hearing that saying, immediately' fainted and fell. Literally, on that very spot.' Digilzed by Google

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122 KULLAVAGGA. V, 20, 5. Then the friends and companions of Vaddha the Likkhavi, and his relatives of one blood with him, said to him: 'It is enough, friend Vaddha. Weep not, neither lament. We will reconcile1 the Blessed One to you, and the Order of Bhikkhus.' And Vaddka the Likkhavi, with his wife and his children, and with his friends and companions, and with his relatives of one blood with him, went up, with wet garments and with streaming hair, to the place where the Blessed One was; and when he had come there, he cast himself down with his head at the feet of the Blessed One, and said: 'Sin has overcome me, Lord-even according to my weakness, according to my folly, according to my unrighteousness-in that without ground I brought a charge against Dabba the Mallian of a breach of morality. In respect thereof may my Lord the Blessed One accept the confession I make of my sin in its sinfulness, to the end that I may in future restrain myself therefrom".' 'Verily, O friend Vaddha, sin hath overcome you even according to your weakness, and according to your folly, and according to your unrighteousness--in that you brought without ground against Dabba the Mallian a charge of breach of morality. But since you, O friend Vaddha, look upon your sin as sin, and make amends for it as is meet, we do accept at your hands your confession of it. For this, O friend Vaddha, is the advantage of This is precisely the expression made use of in the converse case, when a Bhikkhu has offended against the laity. See I, 22, 3. Akkayam akkayato paliganhatu. See the parallel pasin Mahavagga IX, 1, 9; Kullavagga VII, 3, 6, &c. Ayatim samvaraya. So also above of an offending Bhikkhu, IV, 14, 30. sages Digitized by Google

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UNTIT V, 20,7. ON THE DAILY LIFE OF THE BHIKKHUS. 103 3 :11 :. the discipline of the noble one, that he who looks upon his sin as sin, and makes amends for it as is meet, he becomes able in future to restrain himself therefrom?' 6. Then the Blessed One addressed the Bhikkhus, and said: 'Let then the Samgha turn up the bowl again as regards Vaddha the Likkhavi, and make him as one who has dealings with the Samgha. There are eight things, O Bhikkhus, which when they characterise an Upasaka the bowl should be turned up again as regards him ;-when he goes not about to bring loss of gifts on the Bhikkhus, when he goes not about to bring harm to the Bhikkhus, when he goes not about to cause the Bhikkhus to want a place of residence, when he reviles or slanders not the Bhikkhus, when he causes not divisions between Bhikkhus and Bhikkhus;--when he speaks not in dispraise of the Buddha ;-when he speaks not in dispraise of the Dhamma ;--when he speaks not in dispraise of the Samgha. 7. 'And thus, O Bhikkhus, is the bowl to be turned up? That Vaddha the Likkhavi should go before the Samgha, with his upper robe arranged over one shoulder 3, and squatting down, and raising * Samvaram a paggati. Compare the use of vikappam apaggeyya in the 8th Nissaggiya. 9 The following paragraphs are precisely the same as those in which the revocation of the Tagganiya-kamma is described in the reverse case of a Bhikkhu, above, I, 8. Ekamsam uttarasangam karitva. Unless these words have been introduced by mistake from the corresponding passage in I, 8 (which is not probable), they show that the uttarasanga (on which see the note on Mahavagga VIII, 13, 4) was also worn by laymen. But this is the only passage known to Digitized by Digitized by Google

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I 24 KULLAVAGGA. V, 20, 7. his hands with the palms joined together, should speak as follows: "" The bowl has been turned down against me, Sirs, by the Samgha, and I am become as one having no dealings with the Samgha. I am conducting myself, Sirs, aright in accordance thereto, and am broken in spirit, and I seek for release ; and I request the Samgha for a turning up again of the bowl.' And a second time he is to prefer the same request, and a third time he is to prefer the same request in the same words. "Then some discreet and able Bhikkhu should lay the matter before the Samgha, saying, "" Let the venerable Samgha hear me. The bowl has been turned down by the Samgha against Vaddha the Likkhavi, and he is conducting himself aright in accordance thereto, and is broken in spirit, and seeks for release, and requests the Samgha for a turning up again of the bowl. If the time seems meet to the Samgha, let the Samgha turn up the bowl again as regards Vaddha the Likkhavi, and make him as one who has dealings with the Samgha. "" This is the motion (natti). ""Let the venerable Samgha hear me. The bowl has been turned down (&c., as before), and he is conducting himself (&c., as before), and he requests the Samgha (&c., as before). The Samgha turns up again the bowl as regards Vaddha the Likkhavi, and makes him as one who has dealings with the us in the earlier literature in which such a use of it is mentioned or implied. Compare Rb. D.'s note on the Book of the Great Decease,' VI, 26. * Lomam patemi. See the note on Kullavagga I, 6, 1. Digitized by Google

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V, 21, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 125 Samgha. Whosoever of the venerable ones approves thereof, let him keep silence; whosoever approves not thereof, let him speak. "" The bowl is turned up again by the Samgha as regards Vaddha the Likkhavi, and he is as one who has dealings with the Samgha. The Samgha approves thereof. Therefore is it silent. Thus do I understand." 21. 1. Now the Blessed One, when he had stayed at Vesali as long as he thought fit, set out on his journey toward Bhagga?. And journeying straight on he arrived in due course at Bhagga. And there at Bhagga the Blessed One resided on the Dragon's Hill, in the hermitage in the Bhesakala Wood Now at that time Bodhi the king's son's mansion, which was called Kokanada, had just been finished, and had not as yet been used by Samana, or by Brahman, or by any human being. And Bodhi the king's son gave command to the young Brahman, the son of the Sangika woman", saying, Come Bhaggesu. Compare Buddhaghosa's note on a similar plural at Maha-parinibbana Sutta III, 5, quoted in Rh. D.'s Buddhist Suttas from the Pali,' p. 24. * This place is also mentioned in the Sutta-vibhanga on the 55th and 56th Sekhiyas. s Anagg havuttho, literally, no doubt, dwelt in.' But it is clear that the meal afterwards taken in it by the Buddha was supposed to be the dedication, so to say, or the house-warming, after which it was agghavuttho. On this habit of naming people after the family or tribal (not the personal) name of their mothers, see Rh. D.'s note in his Buddhist Suttas,' p. I. Digilzed by Google

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I 26 KULLAVAGGA. V, 21, 2. now, my friend Sangika-putta, go thou to the place where the Blessed One is, and when you have come there, bow down in salutation at his feet on my behalf, and enquire in my name whether he is free from sickness and suffering, and is in the enjoyment of ease and comfort and vigorous health, saying, "Bodhi the king's son, Lord, bows down in salutation at thy feet, and enquires (as I have said]', and asks: "May my Lord the Blessed One consent to take his to-morrow's meal with Bodhi the king's son, together with the Samgha of Bhikkhus.'"' Even so, Sir!' said the young Brahman Sangikaputta, in assent to Bodhi the king's son. And he went up to the place where the Blessed One was, and when he had come there he exchanged with the Blessed One the greetings and compliments of friendship and civility. And when he had done so, he took his seat on one side, and so seated he [delivered to him the message even as the king's son had commanded]. And the Blessed One gave, by silence, his consent. 2. And when the young Brahman Sangika-putta had perceived that the Blessed One had consented, he arose from his seat, and went up to the place where Bodhi the king's son was. And when he had come there, he said to him: 'We have spoken, Sir, in your behalf to that venerable Gotama, saying (&c., as before), and have received the consent of the Samana Gotama.' Then Bodhi the king's son made ready at the end i So far this conversation is the stock phrase for a message from a royal personage to the Buddha. See Book of the Great Decease,' I, 2 (Rh. D.'s 'Buddhist Suttas,' p. 2). Digitized by Digilzed by Google

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V, 21, 2. ON THE DAILY LIFE OF THE BHIKKHUS. 127 of that night sweet food, both hard and soft; and had the mansion Kokanada spread over with white cloths even unto the last planks in the flight of steps (at the entrance)1; and gave command to the young Brahman Sangika-putta, saying, 'Come now, my friend Sangika-putta, go thou up to the place where the Blessed One is; and when you have come there, announce the time, saying, "The meal, Lord, is ready, and the time has come.' 'Even so, Lord,' said Sangika-putta in assent [and went to the Blessed One and announced accordingly] Now the Blessed One, having dressed himself early in the morning, went, duly bowled and robed, to Bodhi the king's son's mansion. And Bodhi the king's son stood at that time at the portico over the outer door to welcome the Blessed One. And he saw the Blessed One coming from afar; and on seeing him he went forth thence to meet him, and when he had saluted the Blessed One, he returned again to the mansion Kokanada. Now the Blessed One stopped at the last plank on the flight of steps at the entrance. And Bodhi the king's son said to the Blessed One, 'May my Lord the Blessed One walk over the cloths. May the Happy One walk over the cloths, that the same may be to me for a long time for a weal and for a joy.' And when he had thus spoken, the Blessed One remained silent. And a second time he [preferred the same request in the same words with the same """ 1 Sopana-kalingara. Compare the Sanskrit Kadankara (also written kadangara). The correct reading is doubtless 7, not 1. Digitized by Google

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128 KULLAVAGGA. V, 21, 3. result]. And a third time he [preferred the same request). Then the Blessed One looked round at the venerable Ananda. And the venerable Ananda said to Bodhi the king's son, 'Let them gather up, O prince, these cloths. The Blessed One will not walk on a strip of cloth (laid down for ceremonial purposes)! The Tathagata has mercy even on the meanest thing.' 3. Then Bodhi the king's son had the cloths gathered up, and spread out a seat on the top of Kokanada. And the Blessed One ascended up into Kokanada, and sat down on the seat spread out there with the Samgha of Bhikkhus. And Bodhi the king's son satisfied the Bhikkhu-samgha with the Buddha at their head with the sweet food, both hard and soft, waiting upon them with his own handa. And when the Blessed One had cleansed his bowl and his hands, he (Bodhi) took his seat on one side. And the Blessed One instructed, and roused, and incited, and gladdened him thus sitting with religious discourse. And when he had been thus instructed, and roused, and incited, and gladdened Kela-pattika ti kela-santharam, says Buddhaghosa. See pattik a in Childers, and compare panka-patthikam at V, 11, 6. Kela is not merely ordinary cloth; it is cloth regarded as a means of giving a decorative or festive appearance to a house by spreading canopies, &c. See Gataka I, 178, and Maha-parinibbana Sutta VI, 26 (p. 64). On such festive occasions the whole house (or the Mandapa erected in special honour of the guest) is covered with lengths of clean cotton cloth the same as are otherwise used for ordinary apparel - white being the colour signifying peculiar respect. It is such lengths of cloth so used honoris . causa that are called kela-pattika. Compare Rh. D.'s note in Buddhist Suttas,' p. 122. * See the note above on Mahavagga I, 8, 4. Digilzed by Google

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V, 21, 4. ON THE DAILY LIFE OF THE BHIKKHUS. 129 with religious discourse, Bodhi the king's son rose from his seat and departed thence. Then the Blessed One, on that occasion and in that connection, convened an assembly of the Bhikkhu-samgha, and after he had delivered a religious discourse, he addressed the Bhikkhus and said : You are not, O Bhikkhus, to walk upon cloth laid down (for ceremonial purposes). Whosoever does so, shall be guilty of a dukkata: 4. Now at that time a certain woman who had had a miscarriage, and had invited the Bhikkhus, and spread cloths in their honour, said to them, 'Step, Sirs, over the cloth. The Bhikkhus, fearing to offend, would not do so. Step, Sirs, over the cloth, for good luck's sake.' The Bhikkhus, fearing to offend, would not do so. Then that woman murmured, was annoyed, and was indignant, saying, 'How can their reverences refuse to step over the cloth when they are asked to do so for good luck's sake?' The Bhikkhus heard of that woman's murmuring, and being annoyed, and indignant. And they told this matter to the Blessed One. 'I allow you, O Bhikkhus, when asked to do so for the sake of good luck to laymen, to step over cloth laid down for ceremonial purposes.' Now at the time the Bhikkhus were afraid to step on to a mat to be used for wiping the feet". They told this matter to the Blessed One. . * Dhota-padaka. [20] Digiized by Google

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KULLAVAGGA. V, 22, I. 130 'I allow you, O Bhikkhus, to step on to a mat to be used for wiping the feet.' Here ends the second Portion1 for Recitation. 22. 1. Now when the Blessed One had remained at Bhagga as long as he thought fit, he set out on his journey towards Savatthi. And journeying straight on he arrived in due course at Savatthi, and there, at Savatthi, he stayed in the Getavana, in the Arama of Anatha-pindika. Now Visakha the mother of Migara, bringing small jars, and earthenware foot-scrubbers, and brooms, went up to the place where the Blessed One was; and when she had come there, she saluted the Blessed One, and took her seat on one side. And so sitting, Visakha the mother of Migara said to the Blessed One, 'May the Blessed One accept these things at my hands, that that may be to me for long for a blessing and a joy.' And the Blessed One accepted the small jars and the brooms; but the Blessed One did not accept the earthenware foot-scrubbers. 1 There is no mention in the text of where the first such Portion (Bhanavara) ends. There is also no division into Bhanavaras in the previous books of the Kullavagga. 2 Ghatakam. At Gataka I, 32 this word seems to mean the capital of a pillar. We have taken it as the diminutive of ghata, especially as Buddhaghosa says nothing; but this is doubtful. Katakam. To the note quoted at p. 318 of the text, which shows that this is a kind of foot-rubber, Buddhaghosa adds that this article is forbidden bahulikanuyogatta. This injunction is repeated below at V, 37, where kataka is mentioned as a kind of earthenware. Digitized by Google

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V, 23, I. ON THE DAILY LIFE OF THE BHIKKHUS. 131 Then the Blessed One instructed (&c., as usual, see 21. 2, down to) she departed thence. And the Blessed One, on that occasion and in that connection, after having delivered a religious discourse, addressed the Bhikkhus, and said: 'I allow you, O Bhikkhus, small jars and brooms. You are not, O Bhikkhus, to make use of earthenware foot-scrubbers. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, three kinds of things to rub the feet with-to wit, sandstone', gravel1, and sea-foam ".' 2. [A similar paragraph ending] 'I allow you, O Bhikkhus, the use of fans and flower-stands 3.' 23. 1. Now at that time a mosquito-fan had come into the possession of the Samgha. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of mosquitofans.' - A chamara (a tail of the Bos Gruniens or Tibetan ox, mounted on a stick, to be used by 1 Sakkhara and kathala, the exact distinction between which two terms is not stated. Samudda-phenaka. By this name are designated the bones of the cuttle-fish which, when cast up by the waves on the seashore, are not unlike petrified foam, and have actually been introduced from the East into use in Europe as a kind of rough natural soap; and are now sold for that purpose in most chemists' shops in England (compare Meerschaum). The same word is found in later Sanskrit works. 8 Talavantam. See Gataka I, 26, 5 (at the end); and compare talavantakam below, V, 29, 4. K 2 Digitized by Google

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132 KULLAVAGGA. V, 23, 2. an attendant to whisk off flies) had come into the possession of the Samgha. They told this matter to the Blessed One. 'You are not, O Bhikkhus, to make use of a chamara. Whosoever does so, shall be guilty of a dukkata'. I allow, O Bhikkhus, three kinds of fly-whisks-those made of bark, those made of Usira-grass, and those made of peacocks' tails".' 2. [Similar paragraph ending] 'I allow you, O Bhikkhus, the use of sun-shades".' Now at that time the Khabbaggiyas went about with sun-shades up. And at that time a certain Upasaka went to a garden with a number of men who were followers of the Agivakas (naked ascetics). And those followers of the Agivakas saw the Kkabbaggiya Bhikkhus coming along in the distance with sun-shades held over them; and on seeing them, they said to that Upasaka: 'Are these, Sir, the men whom you reverence coming along, like lords of the treasury, there with sun-shades held over them?' 'No, Sirs. These are not Bhikkhus; they are Paribbagakas (wandering mendicants).' or not. So they made a bet whether they were Bhikkhus And when that Upasaka recognised them, when they came up, he murmured, was annoyed, and was indignant, saying, 'How can their reverences go about with sun-shades held over them?' The Bhikkhus heard of that Upasaka's thus mur * 1 Probably because this, like a white umbrella, was considered an appanage of royalty. Mora-pinkha. This word is spelt pinga by Childers, and by Fausboll, Gataka I, 38, 207. See the note at the end of the chapter. Digitized by Google

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V, 33, 3. ON THE DAILY LIFE OF THE BHIKKHUS. 133 muring, &c. And those Bhikkhus told the matter to the Blessed One. "Is it true, O Bhikkhus, as they say?' It is true, Lord.' The Blessed Buddha rebuked them, saying (&c., as usual, see I, 1, 2, 3). And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, and said: You are not, O Bhikkhus, to have sun-shades held over you. Whosoever does so, shall be guilty of a dukkata.' 3. Now at that time a certain Bhikkhu was sick, and without a sun-shade (being held over him) he was ill at ease. They told this matter to the Blessed One. I allow, O Bhikkhus, a sun-shade for the sick.' Now at that time the Bhikkhus, thinking, 'It is for the sick only that sun-shades have been allowed by the Blessed One, and not for those who are not sick,' were afraid to use sun-shades in the Arama, or in the precincts of the Arama. They told this matter to the Blessed One. I allow, O Bhikkhus, either a sick man, or one who is not sick, to have a sun-shade held over him either in the Arama, or in the precincts of the Arama?! 1 There is an ambiguity, either in the use of the word khatta, or in the use of the verb dhareti, or both, running through this chapter. As a matter of fact, the Bhikkhus now use sun-shades (usually those made of paper in China) of the same shape as the umbrellas now used in England; and they make no distinction as to the place in which they use them. But there is another shape for shades, to be carried by a dependant walking behind the person to be shaded, in which the handle is fastened to the rim at the side of, and not in the middle underneath that part of it which Digitized by Digilzed by Google

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1 34 KULLAVAGGA. V, 24, 1. 24, 1. Now at that time a certain Bhikkhu tied his bowl with a string, and suspending it on a staff, went after noon out of a certain village gate. The people calling out, 'There goes a thief; his sword is glistening,' fell upon him, and seized him. But on recognising him, they let him go. That Bhikkhu, returning to the Arama, told this matter to the Bhikkhus. : What then, Sir, did you carry a staff with a string to it?' "It is even so, Sirs. Those Bhikkhus who were moderate murmured (&c., as usual, see I, 1, 2, 3).... told the Blessed One .... he addressed the Bhikkhus, and said : You are not, O Bhikkhus, to carry a staff with a string to it. Whosoever does so, shall be guilty of a dukkata.' 2. Now at that time a certain Bhikkhu was sick, and he could not wander about without a staff. They told this matter to the Blessed One. actually keeps off the sun. Both kinds are figured on the most ancient Buddhist sculptures. The Old Commentary on the corresponding rule for the nuns (Bhikkhuni-vibhanga, Pakittiya LXXXIV, 2, 1) says that sun-shades are either white, or made of matting, or made of leaves (doubtless of the talipot palm); and it adds that they are either mandala-baddham or salaka - baddham, which apparently refers to these two ways in which the handle was joined on to the shading-part. In the 57th Sekhiya (compare also the 23rd and the 67th), and in Kullavagga VIII, 1, 1, will be found rules of etiquette which show that it was a sign of courtesy or of respect to put down a sun-shade. See the similar phraseology at V, 8, 1. On ullitva, compare oddeti. Digitized by Digilzed by Google

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V, 26, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 135 'I allow you, O Bhikkhus, to give to a sick Bhikkhu the permission (license) to use a staff. And thus, O Bhikkhus, should it be given. That sick Bhikkhu, O Bhikkhus, should go up to the Samgha [here follow the words of a Kammavaka, precisely as in V, 20, 7] 3. [Similar paragraphs ending with Kammavakas for license to lift the bowl with a string, and with both a staff and a string] 25. 1. Now at that time a certain Bhikkhu was a ruminator?, and he, continually ruminating, used to chew the cud. The Bhikkhus murmured, were annoyed, and were indignant, saying, "This Bhikkhu eats food out of hours ?.' And they told this matter to the Blessed One. This Bhikkhu, O Bhikkhus, has but lately fallen. from the condition of being an ox. I allow, O Bhikkhus, to a ruminator the chew of the cud. But nothing, O Bhikkhus, brought from the door of the mouth to the outside thereof is to be so chewed 3. Whosoever does so, shall be dealt with according to the law',' 26. 1. Now at that time a certain multitude had 1 Romanthaka. ? Which is against the rule laid down in the 27th Pakittiya. 3 That would be a breach of the 30th Pakittiya. * That is, according to the 27th, 28th, or 30th Pakittiya. Digitized by Google

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536 KULLAVAGGA. * V, 27, 1. arranged for the privilege of supplying food to the Samgha, and in the dining-hall many fragments of rice were allowed to fall. The people murmured, were annoyed, and were indignant, saying, 'How can the Sakya-puttiya. Samanas, when food is being given to them, take it so carelessly. Each single ball of rice is the result of hundredfold labour!' The Bhikkhus heard of the people thus murmuring, &c., and they told the matter to the Blessed One. 'I allow you, O Bhikkhus, whatever thing falls when it is being given to you, yourselves to pick it up and eat it. That has been presented, O Bhikkhus, by the givers.' 27. 1. Now at that time a certain Bhikkhu went on his round for alms with long finger-nails. A certain woman, seeing him, said to that Bhikkhu : 'Come along, Sir, and have connection with me.' Nay, Sister, that is not becoming.' 'If you do not, Sir, I will at once scratch? my limbs with my own nails, and will make as if I were angry, saying, "This Bhikkhu has ill-treated me."' 'Settle that with yourself, Sister.' That woman did as she had said, and people running up seized that Bhikkhu. Then they saw skin and blood on the woman's nails; and on seeing that, they let the Bhikkhu go, saying, 'This is the 1 On vilikhati, compare VI, 20. Digilzed by Google

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V, 27, 3. ON THE DAILY LIFE OF THE BHIKKHUS. 137 . work of the woman herself. The Bhikkhu has not done it.' Then that Bhikkhu, returning to the Arama, told the matter to the Bhikkhus. "What then, Sir, do you wear long nails ?' 'It is even so, Sirs.' The Bhikkhus who were moderate murmured (&c. ....) told the matter to the Blessed One. You are not, O Bhikkhus, to wear long nails. Whosoever does so, shall be guilty of a dukkata.' 2. Now at that time the Bhikkhus tore off their nails with the nails, bit them off with their teeth, or rubbed them down against the wall; and their fingers were hurt. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, nail-cutters.' They cut their nails down to the blood, and their fingers were hurt 'I allow you, O Bhikkhus, to cut your nails according to the length of the flesh. Now at that time the Khabbaggiya Bhikkhus had all the twenty nails (on their hands and feet) polished. People murmured, &c., saying, 'Like those who still live in the pleasures of the world.' They told this matter to the Blessed One. You are not, O Bhikkhus, to have the twenty nails polished. I allow you, O Bhikkhus, to remove the dirt only.' 3. Now at that time the Bhikkhus' hair grew long. They told this matter to the Blessed One. 'Are the Bhikkhus able, O Bhikkhus, to remove one another's hair?' * They are, Lord. Digitized by Digilzed by Google

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138 KULLAVAGGA. V, 27, 4. Then the Blessed One, on that occasion and in that connection, after he had delivered a religious discourse, addressed the Bhikkhus, and said: I allow you, O Bhikkhus, the use of razors, of a hone to sharpen the razors on, of powder prepared with Sipatika-gum to prevent them rusting !, of a sheath to hold them in?, and of all the apparatus of a barber 8.' 4. Now at that time the Khabbaggiya Bhikkhus wore (&c., as usual, down to) You are not, O Bhikkhus, to have your beards cut (by barbers)", nor to let them grow long, nor to wear them long on the chin like a goat's beard, nor so cut that they have four corners 6, nor to cut off the hair growing on your breast ?, nor to cut the hair on your bellies into figures 8, nor to wear whiskers', nor to remove the hair from your private parts 10. Whosoever does so, shall be guilty of a dukkata.' ? Khura-sipatikam. See the notes on V, 11, 2, and Buddhaghosa's note at p. 319 of the text. * Namatakam. See above, V, 11, 1, and V, 19, 1. : Khura-bhandam. Compare Mahavagga VI, 37. * Massum kappapenti ti kattariya massum khedapenti (B.). On Kattari (a knife), see Gataka I, 223. It is clear from the first words of the next section that Buddhaghosa's explanation here is not quite accurate. 6 Go-lomikan ti hanukamhi digham katva thapitam elakamassum vukkati (B.). * Katurassan ti katu-konam (B.). Parimukhan ti ure loma-samharanam (B.). Addharukam. See the various readings and Buddhaghosa's note at p. 319 of the text. * Dathikam. It is the Sanskrit dadhika or damshtrika; and occurs at Gataka I, 305. 10 On the corresponding rule in the Bhikkhuni-vibhanga, the 2nd Pakittiya, the Old Commentary has sambadho nama ubho upakakkhaka mutta-karanam. Digilzed by Google

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V, 27, 5. ON THE DAILY LIFE OF THE BHIKKHUS. 139 Now at that time a certain Bhikkhu had a fistula", and the ointment would not stick to it. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, on account of disease, to remove the hair from the private parts. 5. Now at that time the Khabbaggiya Bhikkhus (&c., as before, down to) You are not, O Bhikkhus, to have your hair cut off with a knife 2. Whosoever does so, shall be guilty of a dukkata.' Now at that time a certain Bhikkhu had a sore on his head, and the hair could not be removed with a razor. They told this matter to the Blessed One. I allow you, O Bhikkhus, on account of disease, to have your hair cut off with a knife. Now at that time the Bhikkhus wore the hair in their nostrils long. People murmured, &c., saying, 'Like the devilworshippers 8.' They told this matter to the Blessed One. You are not, O Bhikkhus, to wear the hair in your nostrils long. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Bhikkhus had the hair in their nostrils pulled out with a potsherd", or with beeswax ; and their nostrils were hurt. 1 Compare Mahavagga VI, 22, 2. Kattarikaya ti ganda-rudhi - (sic MS.)-sisa-rog'-abadha-pakkaya valtati, which is simply a repetition of the next paragraph, is all that Buddhaghosa here says. See note above on $ 4. Pisa killika. So also V, 10, 2, of carrying a skull about; and Mahavagga III, 12, 3, of living in the hollow of a tree. + Sakk harika, said at Mahavagga VI, 14, 5 to be used as a lancet. Digitized by Digitized by Google

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140 KULLAVAGGA, V, 27, 6. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of pincers ?.' Now at that time the Khabbaggiya Bhikkhus (&c., as before, ending with) You are not, O. Bhikkhus, to have the white hairs pulled out (off your heads). Whosoever does so, shall be guilty of a dukkata.' 6. Now, at that time a certain Bhikkhu's ears were stopped with the wax. They told this matter to the Blessed. One. I allow you, O Bhikkhus, the use of an instrument to remove the wax from the ear?' [Then a paragraph as to the substances of which it may be made, word for word, as in Mahavagga VI, 6, 21; 12, 3; Kullavagga V, 5, 2; 29, 2, &c.] 28. 1. Now at that time the Khabbaggiya Bhikkhus laid up much store of brass ware and copper ware. People who came on a visit to the Viharas, seeing it, murmured, &c., saying, 'Like those who spread out copper (for sale) 3.' They told this matter to the Blessed One. You are not, O Bhikkhus, to lay up much store of brass ware and copper ware. Whosoever does so, shall be guilty of a dukkata .' i Sanda sa. So at Gataka I, 138, 4, a barber pulls out a white hair from the king's head, suvanna-sandasena. * This license is repeated in the next chapter. Kamsa-pattharika ti kamsa-bhanda-vaniga (B.). * They might have all kinds of brass ware, except certain articles, according to chapter 37 below. Digitized by Digilzed by Google

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V, 28, 3. ON THE DAILY LIFE OF THE BHIKKHUS. 141 2. Now at that time the Bhikkhus were afraid to use boxes to put eye-ointment in?, and little flat sticks to lay it on with, and instruments for removing wax from the ears, and handles (for razors, staves, &c.)". They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of these things.' Now at that time the Khabbaggiya Bhikkhus sat down lolling up against their waist-cloths (arranged as a cushion)", and the edges of the waist-cloths wore out. They told this matter to the Blessed One. You are not, O Bhikkhus, to loll in this way.. Whosoever does so, shall be guilty of a dukkata.' Now at that time a certain Bhikkhu was sick, and without some handicraft? he was ill at ease. 1 Anganim. The use of these has been already allowed at Mahavagga VI, 12, 1, 2, 4. . In the text read angana-salkk'am, on which see Mahavagga VI, 12, 3, 4. Already allowed in the last chapter. * Bandhana-mattan ti vasi-kattara-yatthi-adinam va bandhanamattam (B.). It is clear from this note, and the repetition of the pi in the text, that we have to do here with a special object, and not a mere qualification of the other three. 6. Samghari-pallatthikaya nisidit va. See IV, 4, 7 at the end, and the Old Commentary on the 26th Sekhiya. Childers translates it as if it were the same as ukkutikam nisiditva ; but it must be different from it as that was allowed and constantly practised. * Patta lugganti. So read (not patta as in the text) in accordance with our note 3 on Mahavagga VIII, 21, 1. The second word occurs also above, V, 16, 2; 17, 2. From this passage here it is probable that attha-padaka at Mahavagga VIII, 31, means a stool. i Ayogam. Compare the Sutta-vibhanga, Pakittiya LXXXVIII, 2, 2; Gataka III, 447, 6. Digitized by Digilzed by Google

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142 KULLAVAGGA. V, 29, I. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of a loom, and of shuttles, strings, tickets, and all the apparatus belonging to a loom.' 29. I. Now at that time a certain Bhikkhu entered the village for alms without a girdle on, and in the highway1 his waist-cloth fell down 2. The people made an outcry, and that Bhikkhu was abashed. On his return to the Arama, that Bhikkhu told this matter to the Bhikkhus, and the Bhikkhus told it to the Blessed One. 'You are not, O Bhikkhus, to enter the village without a girdle on. Whosoever does so, shall be guilty of a dukkata. I allow, O Bhikkhus, a girdle ".' 2. Now at that time the Khabbaggiya Bhikkhus wore (&c., as usual, ending with) 'You are not, O Bhikkhus, to wear special girdles those made of many strings plaited to 1 Rathiyaya. The Old Commentary on the Bhikkhunivibhanga, Pakittiya XIV, says, Rathiya ti rakkha. The word recurs, ibid., Pakittiya LXXXVI, XCVI (the last of which is nearly the same as our passage here). For the more usual form rathika, see Kullavagga X, 12. Pabhassittha. Compare Sutta-vibhanga, Pakittiya LXXXIII, I, 2. It is from the root bhrams, not bhas. The use of this has already been enjoined at Mahavagga I, 25, 9, 10. It was to be tied on round the waist, over the waist-cloth, to keep it in its place. It is curious that kafi-suttakam, a kind of girdle which would seem properly to belong here, has been included in a former list of forbidden articles at V, 2, 1. Digitized by Google

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V, 29, 2. ON THE DAILY LIFE OF THE BHIKKHUS. 143 gether, those made like the head of a watersnake ?, girdles with tambourines on them *, girdles with beads on (or with ornaments hanging from them). Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, girdles of two kinds--those made of strips of cloth, and those ....0! The borders of the girdles decayed through age. 'I allow, O Bhikkhus, an edging of brighter material * and strengthening at the ends? The end of the girdle where the knot was tied decayed through age 8. I allow, O Bhikkhus, a buckle .' [A paragraph on the substances of which it may be made, as usual, see Mahavagga VI, 12, 3; Kulla 1 Kalabukam. See Buddhaghosa's note at p. 319 of the text, and compare Bohtlingk-Roth under kalapa, kala paka. * Deddubhakam nama udaka-sappi-sisa-sadisam (B.). Deddubha corresponds to the later Sanskrit dundubha, an older form of which is dundubha. : Murag a, literally, tambourines;' but see Buddhaghosa's note, loc. cit. * Maddavinam nama pamanga-santhanam (B.). On pamanga, see our note at Kullavagga V, 2, 1. * Sakarantakam. See Buddhaghosa's note at p. 319 of the text. We do not venture to translate the term. Sobhanam nama vetthetva mukha-valh-sibhanam (B.). In the Magghima Sila, $ 3, sobhanakam or sobhana-karanam (so Rh. D.'s MS.) is a kind of game or show. 1 Gunakam nama mudikas? muddhika)-santhanena sibbanam (B.). Clough, under guna, gives inter alia, i. fastening; 2. a plant of the fibres of which bow-strings are made; 3. bow-string. . Pavananto ti pasanto (B.). * Vidho. But both the reading and the explanation are uncertain, and Buddhaghosa says nothing. The word occurs also, and apparently in the same sense, in the Old Commentary on the 86th Pakittiya. Digitized by Digilzed by Google

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144 KULLAVAGGA, V, 29, 3. vagga V, 5, 2, &c., adding at the end 'and made of string.') 3. Now at the time the venerable Ananda went into the village for alms with light garments on; and his garments were blown up by a whirlwind. The venerable Ananda, on returning to the Arama, told this matter to the Bhikkhus ; and the Bhikkhus told this matter to the Blessed One. 'I allow, O Bhikkhus, a block ? (to be used as a weight) or a chain 8.' [Similar paragraph to that just above as to the substances of which the block may be made.] Now at that time the Bhikkhus fastened the block or the chain immediately on to their robes ; and the robes gave way. They told this matter to the Blessed One. I allow, O Bhikkhus, a piece of phalaka cloth to attach the block or the chain to.' They fastened the phalaka cloth for the block or the chain on to the edge of the robe; and the corner came openo. 1 Samghatiyo in the plural must mean garments and not waistcloths only. See the parallel passage in the Bhikkhuni-vibhanga, Pakittiya XCVI. ? Ganthikam. The use of this article is referred to in VIII, 4, 3, and at Dhammapada, p. 372. That ganthi means a block, usually of wood, is clear from the use of dhamma-ganthikam at Gataka I, 150 (spelt gandika however at II, 124), compared with ganthi (block of sandal-wood) above, V, 8, 1. The word occurs also in the Old Commentary on the 86th Pakittiya. & Pasakam, which does not correspond to Sanskrit prasaka here, but to pasaka=pasa (Bohtlingk-Roth give inter alia, Sahl oder Leiste am Anfange eines Gewebes'). Compare pasanta in Buddhaghosa on makkhavalakam in the next section. * See our note on this word at Mahavagga VIII, 28, 2. * That is, perhaps, the weight dragged the robe to one side and the legs were visible through the opening. . Digitized by Digilzed by Google

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V, 29, 4. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to fasten the phalaka cloth for the block on the edge of the robe, and to fasten the phalaka cloth for the chain seven or eight finger-breadths up the robe.' 4. Now at that time the Khabbaggiya Bhikkhus wore (&c., as usual, ending with) ON THE DAILY LIFE OF THE BHIKKHUS. 145 'You are not, O Bhikkhus, to wear your under garments arranged as laymen do, nor arranged with appendages like elephant-trunks 1, nor arranged like fishing-nets, nor arranged with four corners showing 3, nor arranged like flower-stands, nor arranged like rows of jewelry. Whosoever does so, shall be guilty of a dukkata.' [Similar paragraph, ending] 'You are not, O Bhikkhus, to wear your upper 6 1 Hatthi-sondakam nama nabhi-mulato hatthi-sonda-santhanam olambakam katva nivattham, kolika-itthinam nivasanam viya (B.). Makkha-valakam nama ekato dasantam ekato pasantam olambitva nivattham (B.). Katu-kannakam upari dve hetthato dve evam kattaro kanne dassetva nivattham (B.). Tala-vantakam nama talavant'-akarena safakam olambitva nivasanam (B.). See our note on talavanta above, V, 22, 2, and on amalaka-vantika-pitham below, VI, 2, 4. "Sata-vallikam nama digha-satakam aneka-kkhattum obhaigitva ovalikam karontena nivattham va, padakkhina-passesu va nirantaram valiyo dassetva nivattham. Sake pana ganuto palthaya eko va dve va valiyo pannayanti, valati (B.). Compare vallika and ovaltikam at V, 2, 1. Buddhaghosa's second explanation would be possible if the reading were sata-valikam, and is probably only a pis aller, due to the difficulty of the first, which we have adopted doubtfully. * Parupati as opposed to nivaseti above. Compare Dhammapada, pp. 114, 376; Gataka, vol. i, p. 57, line 16. [20] L Digitized by Google

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146 KULLAVAGGA. V, 29, 5. garments as the laymen do. Whosoever does so, shall be guilty of a dukkata.' 5. [Similar paragraph, ending] * You are not, O Bhikkhus, to wear your under garments as the king's porters do? Whosoever does so, shall be guilty of a dukkata.' 30. 1. Now at that time the Khabbaggiya Bhikkhus carried a double pingo (a yoke over the shoulders with the weight to be carried on both sides). People murmured, &c., saying, 'Like the king's porters 2' They told this matter to the Blessed One. *You are not, O Bhikkhus, to carry a double pingo. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, to carry a single pingo, a pingo for two bearers, and to carry weights on your head, or your shoulders, or against your hips *, and suspended over your backs.' 31. 1. Now at that time the Bhikkhus did not use tooth-sticks", and their mouths got a bad odour. * Samvelliyam nivasetabbam See Buddhaghosa's note at p. 319 of the text. : Munda-valti or -vetthi. See the note from the Samanta Pasadika at p. 319 of the text. s Antara-kagam nama magghe laggetva dvihi vahitabbam bharam (B.). That is held round by the arm, and resting against the side of the hips. Women in India commonly carry their children so, the children sitting on the hip, with one leg in front and one behind. 6 Danta-kattham, not tooth-brushes,' as Childers translates. Digitized by Digitized by Google

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V, 31, 2. ON THE DAILY LIFE OF THE BHIKKHUS. 147 They told this matter to the Blessed One. *There are these five disadvantages, O Bhikkhus, in not using tooth-sticks--it is bad for the eyes 1 the mouth becomes bad-smelling--the passages by which the flavours of the food pass are not purebile and phlegm get into the food--and the food does not taste well 8 to him (who does not use them). These are the five disadvantages, O Bhikkhus, in not using tooth-sticks.' *There are five advantages, O Bhikkhus, (&c., the converse of the last).' 'I allow you, O Bhikkhus, tooth-sticks.' 2. Now at that time the Khabbaggiya Bhikkhus used long tooth-sticks; and even struck the Samaneras with them. They told this matter to the Blessed One. You are not, O Bhikkhus, to use long tooth Mechanical skill had not advanced so far in those days; and we hear nothing of brushes of any kind (see above, V, 2, 3, as to hairdressing). The 'tooth-sticks' were bits of sweet-smelling wood or root, or creeper (see Gataka I, 8o; Mahavamsa, p. 23), the ends of which were to be masticated as a dentifrice, not rubbed on the teeth. After using them the mouth was rinsed out with water; and so in all other passages in the Khandhakas where they are mentioned (always in reference to the duty of providing them), it is in connection with the bringing of water for that purpose. 1 This has of course nothing to do with keeping the teeth white and beautiful; that was not the purpose which the tooth-sticks were designed to effect. There seems to have been really some idea that the use of them was good for the eye-sight. So Buddhaghosa says here, a kakkhussan ti kakkhunam hitam ma hoti, pariharim ganeti, quite in accordance with the Sanskrit kakshushya. The words recur below, VI, 2, 2, in the same sense. Pariyonandhanti. Literally, 'envelope,' cover.' Na kkhadeti. This is a different word from khadeti, 'to cover. It is khad No. 2 in Bohtlingk-Roth, L 2 Digilzed by Google

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148 V, 32, I. sticks. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, tooth-sticks up to eight finger-breadths in length. And Samaneras are not to be struck with them. Whosoever does so, shall be guilty of a dukkata.' Now at that time a certain Bhikkhu, when using too short a tooth-stick, got it stuck in his throat. They told this matter to the Blessed One. 'You are not, O Bhikkhus, to use too short a tooth-stick. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, tooth-sticks four finger-breadths long at the least.' KULLAVAGGA. 32. 1. Now at that time the Khabbaggiya Bhikkhus set the woods on fire. People murmured, &c., saying, 'Like the charcoal burners.' They told this matter to the Blessed One. 'You are not, O Bhikkhus, to set woods on fire. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Viharas were hidden under masses of grass', and when the woods were set on fire the Viharas were burnt. The Bhikkhus, fearing to offend, would not make a counterfire for their own protection. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, when the woods are 1 Tina-gahana. Not covered with thatch, the word for which is tina-kkhadana. See V, 11, 6; V, 14, 3, &c. Digitized by Google

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V, 33, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 149 on fire to make a counter-fire', and thus afford yourselves protection.' 2. Now at that time the Khabbaggiya Bhikkhus climbed up trees, and jumped from tree to tree. People murmured, &c., saying, 'Like monkeys.' They told this matter to the Blessed One. You are not, O Bhikkhus, to climb up trees. Whosoever does so, shall be guilty of a dukkata.' Now at that time, when a certain Bhikkhu in the Kosala country was going to Savatthi, an elephant pursued him on the way. And that Bhikkhu, when he had run up to the foot of a tree, fearing to offend, did not climb up. The elephant passed on another way. That Bhikkhu, on arriving at Savatthi, told this matter to the Bhikkhus (and the Bhikkhus told this matter to the Blessed One 8). 'I allow you, O Bhikkhus, when there shall be something to be done to ascend a tree to the height of a man; and in cases of misfortune as high as you like. 33. 1. Now at that time there were two brothers, Bhikkhus, by name Yamelu and Tekula , Brah *Pataggim datum. See the story at Gataka I, 212, and foll. 9 Omitted in the text. : Yamelutekula. It is possible that this compound should be dissolved into Yamela and Utekula. Compare the word Yamele at verse 35 of the Uddana (which stands where a nominative should stand, judging by the form of the other words in the Uddana). A comma has there been omitted by misprint after Yamele. Digitized by Google

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150 KULLAVAGGA. V, 33, 1. mans by birth, excelling in speech, excelling in pronunciation. These went up to the place where the Blessed One was, and when they had come there, they saluted the Blessed One, and took their seats on one side. And so sitting those Bhikkhus spake to the Blessed One thus : "At the present time, Lord, Bhikkhus, differing in name, differing in lineage, differing in birth, differing in family, have gone forth (from the world). These corrupt the word of the Buddhas by (repeating it in) their own dialect. Let us, Lord, put the word of the Buddhas into (Sanskrit) verse 1.' How can you, O foolish ones, speak thus, saying, "Let us, Lord, put the word of the Buddhas into verse ?" This will not conduce, O foolish ones, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.' And when the Blessed One had rebuked those Bhikkhus, and had delivered a religious discourse, he addressed the Bhikkhus, and said: 1 We think that in these words (khandaso aropema) there does lie a reference to the earlier Sanskrit. And this especially for four reasons : firstly, this is required by the antithesis to their own dialect;' secondly, the use of the word khandasi in Panini, where it always means precisely in the Veda-dialect,' requires it; thirdly, it is difficult to understand otherwise the mention of Brahmans by birth;' and fourthly, this is in accordance with the traditional interpretation of the passage handed down among the Bhikkhus. Buddhaghosa says, khandaso aropema ti Vedam viya sakkata-bhasaya vakana-maggam aropema. Sakkala is of course Samskrita. See the substance intended at Kullavagga I, 1, 3. Digitized by Google

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V, 33, 2. ON THE DAILY LIFE OF THE BHIKKHUS. 151 *You are not, O Bhikkhus, to put the word of the Buddhas into (Sanskrit) verse. Whosoever does so, shall be guilty of a dukkata. I allow you, o Bhikkhus, to learn the word of the Buddhas each in his own dialect 1.' 2. Now at that time the Khabbaggiya Bhikkhus learnt the Lokayata system? People murmured, &c., saying, 'Like those who still enjoy the pleasures of the world ! The Bhikkhus heard of the people thus murmuring; and those Bhikkhus told the matter to the Blessed One. Now can a man who holds the Lokayata as valuable reach up, O Bhikkhus, to the full advantage of, or attain to full growth in, to full breadth in this doctrine and disciplines?' *This cannot be, Lord.' Or can a man who holds this doctrine and discipline to be valuable learn the Lokayata system?' 1 On the historical conclusions which may be drawn from this tradition, see H. O.'s introduction to the text of the Mahavagga, pp. xlix and following. : This is mentioned also in the Assalayana Sutta (at the beginning), and in the same terms in the Milinda Panha, p. 10, as one of the branches of learning distinctive of well-educated Brahmans. It is condemned among other low arts' in the very ancient Maha Sila, $ 5. (See Rh. D.'s Buddhist Suttas from the Pali,' p. 199, and his note on the age of this work, ibid. p. 188.) Among later works, the Nepalese Buddhists refer to it as one of the things with which a Bodhisattva will not condescend to occupy himself (Lotus of the Good Law, ch. xii, Burnouf's version, p. 168), and in which good disciples will take no pleasure (ibid. p. 280). Buddhaghosa has a note on the passage in the Maha Sila (quoted by Childers sub voce), which shows that it was understood in his time to be, or rather to have been, a system of casuistry. So also in the Ketokhila Sutta 2 (translated in Rh. D.'s Buddhist Suttas from the Pali,' p. 223). Digilzed by Google

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152 KULLAVAGGA. V, 33, 3. 'This cannot be, Lord.' 'You are not, O Bhikkhus, to learn the Lokayata system. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Khabbaggiya Bhikkhus taught the Lokayata system. People murmured, &c., saying, 'Like those still enjoying the pleasures of the world!' They told this matter to the Blessed One. 'You are not, O Bhikkhus, to teach the Lokayata system. Whosoever does so, shall be guilty of a dukkata.' [Similar paragraphs to the last, ending] 'You are not, O Bhikkhus, to learn-to teachthe low arts1 (of divination, spells, omens, astrology, sacrifices to gods, witchcraft, and quackery).' 3. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, sneezed. The Bhikkhus raised a great and mighty shout, Long life to our Lord the Blessed One! Long life to the Happy One!' and by the sound thereof the discourse was interrupted. Then the Blessed One said to the Bhikkhus : 'Now if when a man has sneezed, O Bhikkhus, some one says, "Long life to you," can he live or die on that account?' 'Not so, Lord.' 1 Tirakkhana-vigga. Literally, 'brutish, or beastly, wisdom.' These are set out in full in the seven sections of the Maha Sila (translated in Rh. D.'s 'Buddhist Suttas from the Pali,' pp. 196200). As noticed above, the Lokayata system is there mentioned (SS 5) as one of them. Learning or teaching these things are forbidden in almost identical terms to the Bhikkhunis in the Bhikkhuni-vibhanga, Pakittiyas XLIX and L. Digitized by Google

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V, 34, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 153 You are not, O Bhikkhus, when one has sneezed, to call out, " Long life to you." Whosoever does so, shall be guilty of a dukkata?' Now at that time people said to the Bhikkhus when they sneezed, * Long life to your reverence!' and the Bhikkhus, fearing to offend, gave no reply. The people murmured, were annoyed, and were indignant, saying, "How can the Sakya-puttiya Samanas omit to reply when people say, " Long life to your reverence?". They told this matter to the Blessed One. Laymen, O Bhikkhus, are given to lucky phrases. I allow you, O Bhikkhus, to reply, "May you live long !" to laymen who say to you, " Long life to your reverence!") 34. 1. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, was seated. And a certain Bhikkhu, who had eaten onions, sat down apart, thinking, 'Let not the Bhikkhus be annoyed!' The Blessed One saw that Bhikkhu sitting apart; and on seeing him, he said to the Bhikkhus, 'Why now, O Bhikkhus, is that Bhikkhu seated apart ?' *This Bhikkhu, Lord, has eaten onions, and has This story forms the Introductory Story also to the Gagga Gataka (No. 155 in Fausboll's edition). On the superstition here condemned, see Dr. Morris's remarks in the 'Contemporary Review' for May, 1881. 3 Gihi bhikk have mangalika. * Vyababimsu is for vyabadhimsu. See p. 320 of the edition of the text. Digilzed by Google

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154 KULLAVAGGA. V, 34, 3. seated himself apart in order not to annoy the Bhikkhus.' * But ought, O Bhikkhus, anything to be eaten, that will cause the cater to keep away from such a preaching of the Dhamma as this ?' No, indeed, Lord.' * You are not, O Bhikkhus, to eat onions. Whosoever does so, shall be guilty of a dukkata.' 2. Now at that time the venerable Sariputta had wind in his stomach. And the venerable Maha Moggallana went up to the place where the venerable Sariputta was, and when he had come there, he said to the venerable Sariputta : How did you formerly, friend Sariputta, get relief, when you had wind in the stomach ?' By eating onions, my friend?! They told this matter to the Blessed One. I allow you, O Bhikkhus, to eat onions on account of disease.' 35. 1. Now at that time the Bhikkhus made water here and there in the Arama, and the Arama was defiled. They told this matter to the Blessed One. *I allow you, O Bhikkhus, to make water at one side (of the Arama).' 1 There is a similar rule for the Bhikkhunts in the Bhikkhunivibhanga, Pakittiya I. So also onions are mentioned among the things a Gain Bhikkhu may not accept (ayaranga Sutta II, 1, 8, 13). * It is gruel of various kinds that is prescribed for this malady in Mahavagga VI, 16, 3-17, 2. Digilzed by Google

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V, 37, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 155 The Arama became offensive. .... [The rest of this chapter is scarcely translateable. It records in like manner the various sanitary difficulties which arose from the living together of a number of Bhikkhus. Each such difficulty is quite solemnly said to have been reported to the Blessed One, and he is said to have found a way out of it. The result of the whole is, that the building of privies is enjoined, and all the contrivances, such as seats, doors, steps, plastering, &c., already mentioned with respect to the bath-room, above, V, 14, are here repeated verbatim '.] 36. Now at that time the Khabbaggiya Bhikkhus followed evil practices such as these--they used to plant [&c., word for word as in the long list at I, 13, 1, 2, down to the end). They told this matter to the Blessed One. "You are not, O Bhikkhus, to follow manifold evil practices. Whosoever does so, shall be dealt with according to the law.' 37. 1. Now at the time when the venerable Kassapa of Uruvela went forth (from the world), much property in brass and wood and earthenware came into the possession of the Samgha?. And the * For some of the details, compare Mahavagga V, 8, 3, and Mahavagga I, 25, 19=Kullavagga VIII, 1, 5, and Kullavagga VIII, 9 and 10. See Mahavagga I, 20, 19-21. Digitized by Digilzed by Google

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156 KULLAVAGGA. V, 37, 1. Bhikkhus thought, 'What kinds of brass ware-of wooden things--of earthenware has the Blessed One allowed, and what kinds has he not allowed ?' They told this matter to the Blessed One. Then the Blessed One, on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said : 'I allow you, O Bhikkhus, all kinds of brass ware, except weapons all kinds of wooden things, except divans, and long-armed chairs, and bowls ", and shoes 0,--and all kinds of earthenware, except katakas (r), and large earthen vessels to be used as huts to live in?' Here ends the Fifth Khandhaka, on minor details. i See Kullavagga VIII, 3, I. Paharanattham katam paharani ti vukkati. Yassa kassa ki avudha-samghatass' etam adhivakanam (B.). See Mahavagga V, 10, 4, 5. * See Kullavagga V, 8, 2. 6 See Mahavagga V, 6, 4. * On this word see our note above at V, 22, 1. ? This is the only one of the things here mentioned not referred to in previous rules. Buddhaghosa says, Kumbha-karika ti Dhaniyass' eva sabba-mattikamaya-kuti vukkati. The story of Dhaniya is given in the text of the Vinaya, vol. iii, pp. 42 and following Digitized by Digilzed by Google

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VI, 1, 2. ON DWELLINGS AND FURNITURE. 157 SIXTH KHANDHAKA. ON DWELLINGS AND FURNITURE. 1. Now at that time the Blessed Buddha 1 was staying at Ragagaha in the Veluvana, in the Kalandaka Nivapa?. And at that time no permission had been given to the Bhikkhus by the Blessed One with respect to dwellings. So the Bhikkhus dwelt now here, now there in the woods, at the foot of trees, on hill-sides, in grottoes, in mountain caves, in cemeteries, in forests, in open plains, and in heaps of straw. And at early morn they came in from this place or from that placefrom the woods (&c., as before) decorous in their walking and turning, in their looking on or looking round, in stretching out their arms or in drawing them back, with eyes cast down, and dignified in deportments 2. Now at that time the Setthi of Ragagaha went at early morn to his garden. And the Setthi of 1 Our readers will have noticed that the phrase at the beginning of each Khandhaka is 'the Blessed Buddha,' and not merely the Blessed One.' It recurs besides only in the constantly-repeated paragraph "The Blessed Buddha rebuked them, saying, &c.' (see, for instance, Kullavagga I, 1, 2, where the connection is given in full). * Compare the note on Mahavagga III, 1, 1. . So also Mahavagga I, 23, 2, and frequently in the Suttas. Digitized by Google

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158 RULLAVAGGA. VI, 1, 3. Ragagaha saw those Bhikkhus coming in from this place and from that place, from the woods (&c., as in SS 1, down to the end), and on seeing them he took pleasure therein. And the Setthi of Ragagaha went up to those Bhikkhus, and said to them: 'If, Sirs, I were to have dwellings erected for you, would you take up your abode in those dwellings ?' Not so, O householder. Dwellings have not been allowed by the Blessed One. Then, Sirs, ask the Blessed One about it, and let me know. * Very well, O householder,' said they, in assent to the Setthi of Ragagaha. And they went up to the Blessed One, and saluted him, and took their seats on one side. And when they were so seated, they said to the Blessed One : 'The Setthi of Ragagaha, Lord, wishes to have dwellings erected for us. What, Lord, should be done ?' Then the Blessed One, on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said : I allow you, O Bhikkhus, abodes of five kindsViharas, Addhayogas, storied dwellings, attics, caves ' 3. Then those Bhikkhus went up to the Setthi of Ragagaha, and said to him : *The Blessed One, Sir, has allowed us dwellings; do, therefore, what seemeth to thee good.' And the Setthi of Ragagaha had sixty dwelling-places put up in one day. So also of Bimbisara in the Gataka Commentary, I, 66. 3 Buddhaghosa's note on these panka lenani has already been given in our note above, Mahavagga I, 30, 4. Digilzed by Google

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VI, 1, 5. ON DWELLINGS AND FURNITURE. 159 4. And when the Setthi of Ragagaha had completed those sixty dwelling-places, he went up to the place where the Blessed One was, and [invited him and the Bhikkhu Samgha for the morrow's meal; and so on, as usual", down to the time when, after the meal, the Setthi] said to the Blessed One : I have had, Lord, these sixty dwelling-places made for the sake of merit, and for the sake of heaven. What am I to do, Lord, with respect to them ?' "Then, O householder, dedicate these sixty dwelling-places to the Samgha of the four directions, whether now present, or hereafter to arrive.' 'Even so, Lord !' said the Setthi of Ragagaha, in assent to the Blessed One, and he dedicated those sixty dwelling-places to the use of the Samgha of the four directions whether present or to come s.' 5. Then the Blessed One gave thanks to the Setthi of Ragagaha in these verses * : '1. Cold he wards off and heat, so also beasts of prey, And creeping things and gnats, and rains in the wet season. And when the dreaded heated winds arise, they are kept off. See, for instance, Mahavagga VI, 30, or Kullavagga V, 27. * Literally, 'establish' (paliltha pehi). * This formula of dedication has been constantly found in rockinscriptions in India and Ceylon over the ancient cave-dwellings of Buddhist hermits. See Rh. D. in the Indian Antiquary' for May, 1872. * The following verses recur below at VI, 9, 2; and also in that connection in the Gataka Commentary, I, 93. Digitized by Digilzed by Google

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160 KULLAVAGGA. VI, 1, 3. 2. To give Viharas to the Samgha, wherein in safety and in peace To meditate and think at ease, the Buddha calls the best of gifts. . 3. Let then the able man, regarding his own weal, Have pleasant monasteries built, and lodge there learned men ? 4. Let him with cheerful mind give food to them, and drink, Raiment, and dwelling-places, to the upright in heart. 5. Then shall they preach to him the Truth The Truth dispelling every griefWhich Truth when here that man perceives He sins no more, and dies away ?!' And when the Blessed One had given thanks to the Setthi of Ragagaha in these verses, he rose from his seat, and departed thence. 1. And the people heard, saying, "Viharas have been allowed by the Blessed One. And they built Viharas zealously. Those Viharas had no doors s, and snakes, scorpions, and centipedes got in. This verse forms the subject of one of the Questions of Milinda' (ed. Trenckner, p. 211). * The above verses may have stood originally in a different context from that in which they have been handed down, as the opening phrase sitam patihanti would be more intelligible if the word viharo occurred in the immediately preceding clause. & Kava ta. This is the special word for door. Dvara often roughly translated door, is not really door,' but door-' or 'gateway,' with special reference to the aperture and not to that by which the aperture could be closed. The latter word is also Digitized by Digilzed by Google

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VI, 2, 1. ON DWELLINGS AND FURNITURE. 161 They told this matter to the Blessed One. 'I allow, O Bhikkhus, a door'.' They made holes in the wall, and tied the door on with string or with creepers, These were eaten by mice and white ants; and when the things by which the doors had been tied on had been eaten away, the doors fell. They told this matter to the Blessed One. I allow, O Bhikkhus, door-posts and lintel, hollow like a mortar, for the door to revolve in, and projections to the door for it to revolve on.' The doors would not come to. I allow, O Bhikkhus, a hole to pass a string through with which to pull the door to, and a string for that purpose.' The doors could not be made fast?. 'I allow, O Bhikkhus, rings on the door for the bolt to work along in, blocks of wood fixed to the edge of the door-post and containing a cavity for the bolt to go into, a pin to secure the bolt by, and a bolt.' Now at that time the Bhikkhus were not able to open the door. They told this matter to the Blessed One. different from door,' in that it is never used for the entrance into an inner chamber. It is always the outer entrance (and the entrance at the front as distinguished from the entrance at the back) of a house, or one of the principal entrances to a walled town or village. See, for instance, Pakittiya XIX; K'ullavagga VIII, 5, 1, VIII, 8, 1; Gataka I, 63, 114, 346, 361, II, 63, 140. On this and the following details, compare V, 14, 3, and the notes there. Thakiy anti: literally, 'covered, or stopped, up. The same word is used at Kullavagga VIII, 1, 5, of closing up the lattices mentioned in the next section (VI, 2, 2). [20] M Digitized by Google

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162 KULLAVAGGA. VI, 2, 2. I allow, O Bhikkhus, key-holes, and keys of three kinds-bronze keys, and keys of hard wood, and keys of horn.' When anybody unlocked them, and entered, the Viharas became unprotected. They told this matter to the Blessed One. I allow, O Bhikkhus, a yantaka, and a pin to it?' 2. Now at that time the Viharas were thatched; and in the cold season they were cold, and in the hot season hot. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to cover them (with skins) 3, and to plaster them within and without.' Now at that time the Viharas had no windows, and they were bad for the eyes, and had a disagreeable odour. They told this matter to the Blessed One. I allow, O Bhikkhus, windows of three kindswindows made with railings", windows made with network', and windows made with slips of wood 6.' 1 Ugghatetva, an expression used in VIII, 1, 1 of undoing the bolt (ghalika) just referred to. 9 Yantakam sa kikam, which is the only expression here used which has not already occurred above at V, 14, 3. Buddhaghosa says, Yantaka-sukikan ti ettha yam yam ganati tam tam yantakam. Tassa vivara-sukikam kunkikam katum valtati. See the note at V, 14, 3. . * Vedika-vata panam nama ketiye vedika-sadisam (B.). See our note on vedika above, V, 14, 2. These windows or lattices are mentioned in Kullavagga VIII, 1, 5; Mahavagga I, 25, 18. 8 Gala-vatapanam nama galaka-baddham (B.). Galam, literally .net,' is given as a word for 'window' at Abhidhanappadipika, verse 216. The expression probably corresponds to our 'lattice,' and does not mean that an actual net was used. Compare the Anglo-Indian 'jalousie.' Salaka-vatapanam nama thambhaka-vatapanam (B.). Pos Digitized by Digilzed by Google

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VI, 2, 3. ON DWELLINGS AND FURNITURE 163 Squirrels and bats entered through the opening for the window. 'I allow, O Bhikkhus, window-blinds (or curtains).' The squirrels and bats still got in through the interstices between the blind (and the wall). I allow, O Bhikkhus, shutters, and rolls or bags (to fill up interstices with). 3. Now at that time the Bhikkhus slept on the floor, and both their limbs and their robes became dirty. They told this matter to the Blessed One. I allow, O Bhikkhus, mats made of grass.' The mats were eaten by mice and white ants. *I allow, O Bhikkhus, a solid bench or divan (built up against the wall of a room, or under the verandah against the outside wall of the house) sibly this means with slips of wood arranged horizontally as in our venetian blinds. 1 Vaggulivo. This habit of the bat and its harmlessness are referred to in Milinda Panha, p. 404. Compare the Sanskrit valguli. ? Kakkalikan ti. Ettha kolaka-pada-punkhanam bandhitum anuganami ti attho (B.). The word kakk ali occurs below, VI, 19, probably in the sense here meant. * Vatapana-bhisi ti vatapana-pamanena bhisim katva bandhitum anuganami ti attho (B.). Probably like the sand-bags used in England to keep out draughts. On the use of the word in other connections, see our note on Mahavagga VIII, 13, 1, and the Old Commentary on Pakittiya XIV (where five kinds are named) with the Kankha-vitarani on the last passage quoted by Minayeff, p. 86. * Midhim. See the note on V, 9, 4. Native huts in Ceylon always have such solid benches (of brick or mud covered with plaster) built up against the wall under the verandah : and they are commonly used as sleeping-places for the unmarried males M 2 Digitized by Google

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164 KULLAVAGGA. VI, 2, 3. On the solid bench their limbs ached. I allow, O Bhikkhus, bedsteads made of laths of split bamboo ?' Now at that time a bier-like masaraka 2 bedstead--a masaraka chair-a bier-like bundikabaddhas bedstead-a bundikabaddha chair-a bier-like kulfra-padaka * bedstead-a kulira-padaka chair-a bier-like ahakka-pada ka' bedstead --an a hakka-padaka chair--had come into the possession of the Samgha. in the house. Waskaduwa Subhati has this in his mind in the explanation he gives in English of vedika (Abhidhana-ppadipika, verse 222), though he applies it to the wrong word. Bidala-man kakam nama vetta-mankann, velu-vilivahi va vitam (B.). The word occurs in the Gataka Commentary I, 9, lines 26, 34. Compare the Sanskrit bidala and vidala. Masarako, on which Buddhaghosa says nothing here; but on the Old Commentary to the 14th Pakittiya, where all the four words in this paragraph also occur, he has the following note (see Minayeff, p. 68): Masarako ti manka-pade vigghitva tattha ataniyo pavesetva kato-just the opposite therefore of a hakkapadako below. On atani, compare our note to the 87th Pakittiya. The four names recur, of chairs only, in the Old Commentary on the 87th and 88th Pakittiyas. Buddhaghosa, loc. cit., says, Bundikabaddho ti atanihi manka-pade damsapetva pallanka-samkhepena kato. The first word, bundika, may mean a small bolt. * Kulira-padako ti assa-mendadinam pada-sadisehi padakehi kato: yo va pana koki vanka-padako ayam kulira-padako (B. loc. cit.). A bedstead or chair with curved or carved legs, especially when carved to represent animals' feet. Kulira is a crab. Ahakka-padako ti. Ayam pana ahakka-padako nama manko ange vigghitva kato hotiti evam parato paliyam yeva vutto. Tasma alaniyo vigghitva tattha pada-sikham pavesetva upari anim .datva kata-manko ahakka-padako ti veditabbo (B. loc. cit.). This is in agreement with the Old Commentary on the 18th Pakittiya in which this word already occurs. Compare a hakka in the Ayaranga Suya II, 1, 1, 2, II, 1, 10, 6. Digilzed by Google

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VI, 2, 4. ON DWELLINGS AND FURNITURE. 165 They told this matter (in each case) to the Blessed One. I allow you, O Bhikkhus, (each of these things).' 4. Now at that time a rectangular chair --an arm-chair _a sofa & a sofa with arms to it-a state chair -a cushioned chairma chair raised on a pedestal a chair with many legs &ma board (to recline on)-a cane-bottomed chair 10--a strawbottomed chair-had come into the possession of the Samgha. They told this matter (in each case) to the Blessed One. 'I allow you, O Bhikkhus, (each of these things).' * Asandiko. Buddhaghosa says, & sandako (sic) ti katurassapitham vukkati. An asandi (cushioned chair) is forbidden at Mahavagga V, 10, 4. ? Ukkakam pi a sandikan ti vakanato ekato-bhagena dfghapitham eva hi alihangula-padakam valtati (B.). * Sattango nama tisu disasu apassayam katva manko (B.). On apassayam, compare note 9. - Ukkako pi sattango. Compare note 2. . Bhadda-pithan ti velta-mayam pitham vukkati (B.). We follow Bohtlingk-Roth sub voce bhadra-pitha. . Pithika ti pilotika-baddham pitham eva (B.). Childers says bench, stool. Compare Sanskrit pithaka (in the addenda to the Petersburg Dictionary). Elaka-padaka-pitham nama daru-pallikaya upari pade thapetva bhogana-phalakam viya kata-pitham vukkuti (B.). 8 Amalaka-van/ika-pitham nama amalakakarena yogitam bahu-pada-pilham (B.). Compare talavanta at V, 22, 2, and tala-vantaka at V, 29, 4. Phalakam. Compare apassena-phalakam at Mahavagga 1, 25, 12, and below, Kullavagga VI, 20, 2. 1 Kokkham nama vakamayam va usiramayam va muygamayam va babbagamayam va anto samvethetva baddham hoti, says the Old Commentary on the 14th Pakittiya. Buddhaghosa gives here the same explanation, omitting vaka. Digitized by Digitized by Google

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166 KULLAVAGGA. VI, 2, 5. 5. Now at that time the Khabbaggiya Bhikkhus slept on lofty beds. People coming on a visit to the Vihara, when they saw them, murmured, &c., saying, 'Like those who still live in the pleasure of the world.' They told this matter to the Blessed One. You are not, O Bhikkhus, to sleep on lofty beds. Whosoever does so, shall be guilty of a dukkata 1.' Now at that time a certain Bhikkhu, when sleeping on a low couch, was bitten by a snake 2. They told this matter to the Blessed One. I allow you, O Bhikkhus, supports to your bedsteads 3.' Now at that time the Khabbaggiya Bhikkhus used lofty supports to their bedsteads, and rocked themselves with these bedstead supports, backwards and forwards 4. You are not, O Bhikkhus, to use lofty supports to your bedsteads. Whosoever does so, shall be guilty of a dukkata. I allow you such supports up to eight inches in length.' 6. Now at that time a quantity of string had come into the possession of the Samgha. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to weave (a texture of string across) the bedstead.' Much string was taken up by (passing it round) the sides of the bedstead. Compare the 8th Kula Sila (Rh. D.'s Buddhist Suttas,' p. 191). ? Compare Kullavagga V, 6. 3 Manka-paripada kam mentioned in Mahavagga I, 25, 16. 4 Pave dhenti. The reading is doubtful, but the suggestion at p. 321 of the text must be withdrawn. Digitized by Digilzed by Google

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VI, 2, 6. ON DWELLINGS AND FURNITURE. - 167 'I allow you, O Bhikkhus, to pierce the sides of the bedstead, and thus to weave the string across and across 1.' A cloth had come into their possession. 'I allow you, O Bhikkhus, to use it as a carpet ?' A mattress stuffed with cotton 3 had come into their possession, 'I allow you, O Bhikkhus, to comb out the cotton, and make the cotton up into pillows + if it be of any of these three kinds-cotton produced on trees, cotton produced on creepers, cotton produced from Potaki-grass. Now at that time the Khabbaggiya Bhikkhus made use of pillows half the size of a man's body. People who came on a visit to the Viharas murmured, &c., on seeing this, saying, "Like those who still enjoy the pleasures of the world.' * Althapadakam vetum. Buddhaghosa says nothing, either here or at Mahavagga VIII, 21, where the word also occurs. Althapada-tthapana at Gataka II, 5, 14, is a mode of dressing the hair, probably in broad plaits crossing each other so as to resemble the squares of a chessboard. Or.rug.' Kilimika ti nama parikammakataya bhamiya khavi-samrakkhanatthaya attharanam vukkati (B.). It is probably the same word as, or connected with, kimilika, used by Buddhaghosa in note 5 on Mahavagga VII, 1, 5, and explained 87, line 5) as tala-pannadihi kata. Both words are possibly diminutives of kola, and it is not improbable that the reading should be kilimika in both cases, as Buddhaghosa so spells the word again in his note below on VI, 2, 7. & TQlika. This is undoubtedly what is meant to be forbidden in SS 5 of the Magghima Sila, although Grimblot, Sept Suttas Palis,' p. 9, reads kulikam. See Mahavagga V, 10, 4. * Compare IV, 4, 4, VIII, 1, 3, where such pillows are mentioned among the ordinary belongings of a Vihara. The present rule is repeated below in VI, 14. Digilzed by Google

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168 KULLAVAGGA. VI, 2, 7. They told this matter to the Blessed One. 'You are not, O Bhikkhus, to make use of pillows half the size of a man's body. Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, to have pillows the size of a man's head.' 7. Now at that time there was a festival on a high place at Ragagaha. The people provided for the use of high officials bolsters stuffed with wool, or cotton cloth, or bark, or grass, or leaves. When the festival had been held they tore open the covers of skin and carried them off. And the Bhikkhus saw much wool, and cotton cloth, and bark, and grass, and leaves thrown away on the spot where the festival had been held; and on seeing this, they told the matter to the Blessed One. 'I allow, O Bhikkhus, bolsters of five kindsthose stuffed with wool, or cotton cloth, or bark, or grass, or talipot leaves.' Now at that time a bed coverlet had come into the possession of the Samgha. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to cover a bolster with it.' Now at that time the Bhikkhus folded up bed bolsters on to chairs 3, and chair bolsters on to bedsteads, and the bolsters came to pieces. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, chairs and bedsteads covered (with upholstered cushions to fit them).' 1 Giragga-samaggo. See our note above on V, 2, 6. 2 Bhisi. See the note on this word at Mahavagga VIII, 13, 1. * Buddhaghosa says here manka-bhisim pithe samharant? ti manka-pithe attharanti attharanatthaya haranti ti yuggati (B.). On this use of samharati compare above, V, II, 7. Digitized by Google

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VI, 2, 7. ON DWELLINGS AND FURNITURE. 169 They covered the bedsteads and chairs without putting a cloth beneath them', and the stuffing came out from below. I allow you, O Bhikkhus, first to spread out a cloth under the bedsteads or chairs, and then to upholster them.' They tore off the coverings ?, and took them away. 'I allow you, O Bhikkhus, to bespatter (the coverings with dye) 8.' They still took them away. I allow you, O Bhikkhus, to use coverings coloured in patches ^.' They still took them away. I allow you, O Bhikkhus, to colour the coverings in patches only the size of a man's hand ? 1 Ullokam akaritva hettha kilimikam adatva (B.). The word occurs again at Mahavagga I, 25, 15 = Kullavagga VIII, 1, 3, where cobwebs are to be removed with a cloth (ulloka I). * Khavim; but perhaps not necessarily of leather. See the commencement of this section. So that the coverings would be useless for other purposes. The Pali word is positum, which Buddhaghosa explains thushesitun ti (so the Berlin MS.) raganena va haliddhaya va upari pusitani datum. The word is evidently connected not with the root push, but with the roots prish and prush, 'to bespatter;' and is the same as phositun at Mahavagga VI, 14, 5, which is probably the better reading of the two. * Bhatti-kammam. The meaning is doubtful, because the reading is uncertain. Buddhaghosa says, Bhitti-kamman ti (sic) bhisi-khaviya upari bhitti-kammam. The word is probably analogous in formation to our English patchwork,' though the patches' are not of pieces of different coloured stuffs, but of bits of different colour spread over the same stuff, and whatever its meaning, it is probably the same word as bhati-kamma at V, 9, 2. Again both reading and interpretation are open to question. Hattha-bhittin ti pankangula-bhittim is all that Buddhaghosa Digitized by Digilzed by Google

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170 KULLAVAGGA. VI, 3, 1. 3. 1. Now at that time the sleeping-rooms of the Titthiyas were whitewashed, the floors of their rooms were coloured black, and the walls coloured with red chalk'. Much people went to look at their sleeping-rooms. They told this matter to the Blessed One. 'I allow, O Bhikkhus, the use in your Viharas of whitewash, black colouring, and red colouring. Now at that time the whitewash would not lie on to the rough walls. They told this matter to the Blessed One. I allow you, O Bhikkhus, to apply the husks of grain made up into little balls; and when you have thus removed the unevenness with your hands ?, to lay on the whitewash.' The whitewash would not adhere. . They told this matter to the Blessed One. I allow you, O Bhikkhus, to apply soft clay; and when you have thus removed the unevenness with your hands *, to lay on the whitewash.' (Still) the whitewash would not adhere. I allow you, O Bhikkhus, the use of slime (of trees) or of paste *.' says; and we have followed in our translation the reading of the Sinhalese MS. (see p. 321 of the edition of the text), which brings the word into connection with the preceding phrase. 1 See V, 11, 6, where all these words recur. . Panikaya. Buddhaghosa says nothing. Ikkasa, on which we have nothing to add to Buddhaghosa's note at p. 321 of the edition of the text. It recurs below again in this section. * Pittha-maddan ti pittha-khalam (B.). Compare the Sanskrit mrid. Digitized by Google

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VI, 3, 1. ON DWELLINGS AND FURNITURE. 171 Now at that time the colouring matter of red chalk would not lie on the rough walls. They told this matter to the Blessed One. "I allow you, O Bhikkhus, to apply the husks of grain made up into little balls; and when you have thus removed the unevenness with your hands, to lay on the colouring matter of red chalk.' The red colour would not adhere. 'I allow you, O Bhikkhus, to apply clay mixed with the red powder which adheres to the grain of rice under the husks l; and when you have so taken off the unevenness with your hands to lay on the red colouring matter.' Still the red colouring matter would not adhere. I allow you, O Bhikkhus, the use of a paste made of mustard seed, and of oil of beeswax?.' It lay on the wall too thickly in great drops * 'I allow you, O Bhikkhus, to wipe it down with a cloth o' Now at that time the black colouring matter did not lie on the rough ground. 'I allow you, O Bhikkhus, to apply husks of grain Kundaka-mattikan ti kundaka-missaka-mattikam (B.). Compare kundaka-puvam in the Gataka Commentary I, 423 (cakes made of flour mixed with this powder). Sasapa-kultan ti sasapa-pittham. The word has occurred already at Mahavagga VI, 14, 5, where the reading is kulla instead of kudda given in the text here. The latter should be altered in accordance with that passage, and with Buddhaghosa here. * Sittha-telakan ti vilina-madhu-sitthakam (B.). It is mentioned as used for hair-oil at Kullavagga V, 2, 3. Akkussannam hoti ti bindum bindum hutva tillhati, says Buddhaghosa. Kolakena pakkuddharitum. Buddhaghosa says pakkuttharitun ti munkitum ; but compare for the right form V, 17, I. Digitized by Digitized by Google

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172 KULLAVAGGA. VI, 3, 2. made up into little balls; and when you have thus removed the unevenness with your hands, to lay on the black colouring matter.' The black colouring matter would not adhere. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to apply clay mixed with. (the excrement of) earth-worms?; and when you have thus removed the unevenness with your hands, to lay on the black colouring matter.' Still the black colouring matter would not adhere. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, the use of slime and astringent liquid ?'. 2. Now at that time the Khabbaggiya Bhikkhus had imaginative drawings painted on their Viharas -figures of men, and figures of women. People, when they saw them on going to visit the Viharas, murmured, &c., saying, 'Like those who still enjoy the pleasures of the world.' They told this matter to the Blessed One. You are not, O Bhikkhus, to have imaginative drawings painted - figures of men, and figures of Gandu-mattikan ti ganduppada-gutha-mattikam (B.). ? Kasavan ti amalaka-hari/akanam kasavam (B.). Compare Mahavagga VI, 4. Patibhana-kittam. The Bhikkhunis were forbidden by the 41st Pakittiya of the Bhikkhuni-vibhanga to go and see such paintings. (Sutta-vibhanga II, 298, where a picture gallery, Kittagara, belonging to King Pasenadi of Kosala, is mentioned.) We are not quite sure of the connotation of the term, which appears to imply some reproach. Perhaps it means 'suggestive.' Figures as such were not forbidden; and remains of statues and bas reliefs erected in the Vihara s, illustrative of every-day life, have been found in great numbers. In the introductory story to the 26th Pakittiya it certainly means indecent.' Digilzed by Google

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VI, 3, 3. women. dukkata. ON DWELLINGS AND FURNITURE. ALE Whosoever does so, shall be guilty of a I allow you, O Bhikkhus, representations of wreaths and creepers and bone hooks and cupboards '.' 3. Now at that time the Viharas had too low a basement (&c., as in V, 11, 6 as to roofing, stairs, and balustrade). Now at that time the Viharas were crowded with people. The Bhikkhus were ashamed to lie down to sleep. NI 173 'I allow you, O Bhikkhus, the use of curtains.' They lifted up the curtains and looked in. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to put up a lath and plaster wall half the height of the Vihara.' They looked on from over this half-wall. 2 'I allow you, O Bhikkhus, to make inner chambers of three kinds-chambers in shape like a palankeen3, chambers in shape like a quart measure, and chambers on an upper storey".' 1 All these words occur above at V, 11, 6, and V, 14, 4. The meaning of the two last is very doubtful. Perhaps it is intended that these should occupy the space on the walls instead of any ornamentation. Alakamanda, literally, 'like Kuvera's city in heaven.' Buddhaghosa tells us why. Alakamanda ti ekangana manussabhikinna. Akinna-yakkha, corresponding to this last word, recurs in the standing description of Alakamanda at Maha-parinibbana Sutta V, 43 Maha Sudassana Sutta I, 3. The name of the city is spelt in both those passages with / not 1. Sivika-gabbho ti katurassa-gabbho says Buddhaghosa. Nalika-gabbho ti vittharato dviguna-tigun-ayamo dighagabbho (B.). That nalika is used like nali for a bushel measure follows from a comparison of Gataka I, 124, last lines, with I, 126, line 3. 5 Hammiya-gabbho ti akasa-tale kuagara-gabbho mudanda Digitized by Google

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174 KULLAVAGGA. VI, 3, 4. Now at that time the Bhikkhus made inner chambers in the middle of small Viharas, and there was no room to move about in. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to make the inner chambers at one side of small Viharas, and in the middle of large ones?' 4. Now at that time the lower part of the lath and plaster wall of the Vihara decayed. They told this matter to the Blessed One. I allow you, O Bhikkhus, buttresses of timber?' Rain leaked through on to the lath and plaster wall of the Vihara: I allow you, O Bhikkhus, a protecting arrangement+ and cemento? Now at that time a snake fell from the roof on to the back of a certain Bhikkhu. He was terrified, and made an outcry(r) The Bhikkhus, running up, said to that Bhikkhu : 'Why, Sir, do you make an outcry?' Then that Bhikkhu told the matter to kkhadana-gabbho va (B.). Compare our note on Mahavagga 1, 30, 4. There is a similar injunction at V, 14, 3, with respect to fireplaces in bath-rooms. * Kulanka-padakam. See Buddhaghosa's note at p. 321 of the edition of the text. The remedy here is different from that provided in the similar case, at V, 14, 3, with respect to bathhouses. . On the use of ovassati compare V, 16, 1, and VIII, 3. 3. * Parittana-kitikan ti tassa parittanattham kiakam is all that Buddhaghosa says. Compare the end of $ 5. o Uddha-sudhan ti vakkhaka-gomayena ka kharikaya ka saddhim maddita-mattikam (B.). . Vissaram akasi. See the note on Kullavagga VIII, r, 1, where the whole incident is similar. Digitized by Google

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VI, 3, 5. ON DWELLINGS AND FURNITURE. 175 the Bhikkhus, and they told the matter to the Blessed One. I allow you, O Bhikkhus, a ceiling-cloth.' 5. Now at that time the Bhikkhus hung their bags at the feet of the bedsteads, and at the feet of the chairs; and they were gnawed by the mice and white ants. They told this matter to the Blessed One. I allow you, O Bhikkhus, pins in the wall, and bone hooks?' Now at that time the Bhikkhus laid aside their robes on the bedsteads and on the chairs, and the robes were torn. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, bamboos to hang your robes on, and strings to hang your robes on? Now at that time the Viharas had no verandahs, and no defences 3. They told this matter to the Blessed One. I allow you, O Bhikkhus, verandahs", covered terraces, inner verandahs, and over-hanging eaves ? 1 The use of these has been already referred to at V, 9,5. These have already been allowed in Kullavagga V, 11, 6, and V, 14, 3. The license under the present rule exiends only to their use in Viharas. * Apatissarana, which must have some special, technical, meaning unknown to us. Buddhaghosa says nothing * Alindo nama pamukham vukkati (B.). Compare Abhidhanappadipika, verse 218. o Paghanam nama yam nikkhamanta ka pavisanta ka padehi hananti. Tassa vihara-dvare ubhato kutlam (?) niharitva katapadesass' etam adhivakanam. Paghanan ti pi vukkati (B.). Pakuttan ti magghe gabbhassa samanta pariyagaro vukkati. Pakutan ti pi palho (B.). 7 Osarako ti analindake vihare vamsam datva tato dandake Digitized by Digitized by Google

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176 KULLAVAGGA. VI, 3, 6. The verandahs were too public; and the Bhikkhus were ashamed to lie down in them to sleep. 'I allow you, O Bhikkhus, an arrangement in form of a curtain that can be drawn aside', or an arrangement in form of a moveable screen 2.' 6. Now at that time the Bhikkhus, when taking their midday meal in the open air, were troubled by cold and heat. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, a Service Hall.' The Service Hall had too low a basement (&c., as in V, 11, 6, down to the end). Now at that time the Bhikkhus spread their robes out on the ground in the open air, and they became dirty. 'I allow, O Bhikkhus, bamboos to hang robes on, and strings to hang robes in, in the open air. 7. The water became warm. I allow, O Bhikkhus, a water-room and a water- * shed.' The water-room had too low a basement (&c., as in V, 4, 6, down to the end). There were no vessels for the water. I allow, O Bhikkhus, chank shells and saucers for the water.' 8. Now at that time the Viharas had no fence round them. I allow you, O Bhikkhus, to enclose them with osaretva katam khadana-pamukham (B.). At Gataka III, 446, it is said of a dying man niharitva osarake nipaggapesum.' 1 Samsarana-kitiko nama kakkala-yutto kitiko (B.). Kakkala should be compared with kakkhalika at VI, 2, 2, and kakkhali at VI, 19. 3 Ugghata na-kitiko, on which Buddhaghosa says nothing. Digitized by Digilzed by Google

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VI, 3, 9. ON DWELLINGS AND FURNITURE. l17 ramparts (Pakara) of three kinds - brick walls, stone walls, and wooden fences.' There was no store-room". I allow, O Bhikkhus, a store-room.' . The store-room had too low a basement, and it was flooded with water. I allow you, O Bhikkhus, to make it with a high basement.' The store-room had no door. I allow, O Bhikkhus, a door; with door-posts and lintel, with hollows like a mortar for the door to revolve in, with projections to revolve in those hollows, with rings on the door for the bolt to work along in, with a block of wood fixed into the edge of the door-post, and containing a cavity for the bolt to go into (called the Monkey's Head), with a pin to secure the bolt by, with a connecting bolt, with a key-hole, with a hole for a string with which the door may be closed, and with a string for that purpose ? Grass and plaster fell from the store-room. I allow you, O Bhikkhus (&c., as in V, 14, 4, down to the end of V, 14, 5, as to roofing, flooring, drains, &c.).' 9. Now at that time the Bhikkhus made fireplaces here and there in the Parivena, and the Parivena was covered with the remains of the fires. 1 Kotthaka. See our note above on V, 14, 4, as to the various allied meanings of this word. Perhaps gateway' should be chosen as the rendering here, as it clearly must be in the closely allied passage in the next section but one ($ 10). As the chamber supposed always to be built over the gateway could be used as a store-room, the difference is not very essential. . The whole as above in V, 14, 3, where see the note. * Uklapo. On this use of the word compare Kullavagga VIII, 1, 3. [20] N Digitized by Digitized by Google

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178 They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to make a separate room for the fire at one side.' KULLAVAGGA. VI, 3, 10. The fire-room had too low a basement (&c., as in V, 11, 6, as to flooring, stairs, and balustrade, followed by the paragraph as to the door, and the facing, as in V, 14, 3, &c.). 10. Now at that time the Aramas had no fences to them, and goats and cattle injured the plantations1. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to surround them with fencing of three kinds-bamboo fences, thorn fences, and ditches.' There was no gateway (kotthaka), and goats and cattle, even so, injured the plantations. 'I allow, O Bhikkhus, a gateway, with gates made of stakes interlaced with thorny brakes, with fences (across the gateway) made of the akka plant, with ornamental screen-work over the gateway, and with bars.' [Then the paragraphs allowing the roofing, &c., of this kotthaka as in V, 11, 6, and drains for the Arama, as in V, 14, 3.] 11. Now at that time Seniya Bimbisara, the king of Magadha, wanted to build a pasada (residence), 5 1 Uparope. Compare Uparopaka at Gataka II, 345. Apesiyam. See p. 321 of the edition of the text, reading of course kanthaka. Akkava/a, on which Buddhaghosa says nothing. A kind of dress made from the stalks of the akka plant is mentioned in Mahavagga VIII, 28, 2. Tosana, which is the ornamental erection over a gateway of which such excellent examples in stone have been found at the Sanchi and Bharhut Topes. The exact meaning of the word Pasada at the time when this Digitized by Google

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VI, 4, 1. ON DWELLINGS AND FURNITURE. 179 covered with cement and clay, for the use of the Samgha. And it occurred to the Bhikkhus, What kind of roof now has been allowed by the Blessed One, and what kind of roof has not been allowed ?" They told this matter to the Blessed One. 'I allow, O Bhikkhus, roofing of five kinds--brick roofing, stone roofing, cement roofing, straw roofing, and roofing of leaves.' End of the First Bhanavara (or Portion for Recitation) 1. Now at that time the householder Anatha Pindika was the husband of the sister of the Raga. gaha Setthi. And Anatha Pindika the householder went to Ragagaha on some business or other. Now at that time the Samgha, with the Buddha at its head, had been bidden by the Setthi of Ragagaha for the morrow's meal. And the Setthi of Ragagaha gave command to his slaves and work-people, saying, 'So get up at early morn, my men, and cook congey, and cook rice, and prepare curries, and prepare delicacies 11 book was written has not yet been precisely ascertained. In later times it meant a building of several storeys, each successive storey being smaller in superficial area than the one immediately beneath it. Compare the Maha-loha-pasada so often mentioned in the Mahavamsa (pp. 161-257), the stone pillars of the lowest stories of which are still one of the sights of Anuradhapura. 1 Uttari-bhangam. Childers sub voce uttari is in doubt what the meaning of this phrase is. It is no longer uncertain that the word means delicacy' of some sort. Whether the term was more N 2 Digitized by Digized by Google

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180 KULLAVAGGA. VI, 4, 3. And it occurred to Anatha Pindika the householder, 'Now formerly this householder was wont, when I arrived, to lay aside all other business, and exchange the greetings of courtesy with me; but now he appears excited, and is giving orders to his slaves and work-people. How can it be? Is he taking in marriage, or is he giving in marriage, or has he set a great sacrifice on foot, or has he invited the Magadhan Seniya Bimbisara, together with his retinue, for to-morrow's meal?' 2. Now when the Setthi of Ragagaha had given commandment to his slaves and his work-people, he went up to the place where Anatha Pindika the householder was, and exchanged with him the greetings of courtesy, and took his seat on one side. And when he was so seated, Anatha Pindika the householder (told him the thoughts that had passed through his mind). 'I am neither taking nor giving in marriage, O householder' (was the reply), 'nor have I invited the Magadhan Seniya Bimbisara to to-morrow's meal. But a great sacrifice I have set on foot, for the Samgha, with the Buddha at its head, has been invited for to-morrow's meal at my house.' Did you, O householder, say "the Buddha ?" "Yes, it was "the Buddha" that I said.' precise, and denoted some particular delicacy or not, is still doubtful. Compare the passages quoted in our note above on Mahavagga VI, 14, 3 (adding Gataka I, 186, and Kullavagga IV, 4, 5, VIII, 4, 4), which show that it was eaten with boiled rice or congey; is mentioned along with ghee and oil; and could be made from the flesh (or other parts) of a sucking-pig. If it were not for the latter circumstance (Gataka I, 197) it might well be pickles or chutney. Digitized by Google

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VI, 4, 3. ON DWELLINGS AND FURNITURE. 181 [And thrice the same question was put, and the same reply was given.] 'Hard is it, O householder, to meet even with the mere expression in the world--the news, that is, of "a Buddha, a Buddha ?." Would it be possible for us, at this very time, to go and visit that Blessed One, the Arahat, the very Buddha ??' It is not now, O householder, the proper time to pay a visit to the Blessed One; but early on the morrow you shall go and visit him.' Then Anatha Pindika, pondering of the visit he was about to pay, lay down to sleep with his thoughts so bent upon the Buddha that thrice in the night he arose, thinking the daylight had appeared. 3. And Anatha Pindika the householder went up to the gate leading to the Sitavana, and celestial beings opened the gate. And as he emerged from the city, the light disappeared and a thick darkness arose, and fear and trembling and consternation sprang up within him, so that a longing came upon him to turn back again from that spot. But Sivaka the Yakkha, himself the while invisible, caused a sound to be heard, saying : "A hundred elephants, a hundred steeds, a hundred chariots with mules, 'A hundred thousand virgins with their jewelled earrings on, 1 Much more so with the reality' is to be understood. Compare Maha-parinibbana Sutta VI, 63 (at the end). . On this rendering of Samma-sambuddham, see Rh. D.'s Hibbert Lectures,' pp. 145-147. * Assatari. Compare vakkhatari at Mahavagga V, 9, 1, 3. The word recurs below at VII, 2, 5. Digitized by Digitized by Google

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182 KULLAVAGGA. VI, 4, 4. These are not worth, O householder, the sixteenth portion of one single stride. 'Go on, go on, O householder! Advance, and not retreat, shall profit thee.' Then the darkness disappeared before Anatha Pindika the householder, and a bright light arose, and the fear and trembling and consternation that had sprung upon within him were appeased. [And a second and a third time the same thing happened, and the same words were heard, and with the same result.] 4. And Anatha Pindika the householder arrived at the Sitavana ; and at that time the Blessed One, who had arisen at early dawn, was walking up and down (meditating) in the open air. And the Blessed One saw Anatha Pindika the householder when he was coming from afar; and the Blessed One left the place where he had been walking up and down, and sat himself down on the seat put out for him. And when he was so seated, he addressed Anatha Pindika the householder, and said: Come hither, Sudatta !' Then Anatha Pindika, glad and happy at the thought that the Blessed One had addressed him by his name, went up to the place where the Blessed One was, and bowed down before him, falling at his feet, and said : 'I trust my lord the Blessed One has slept in peace ! "He ever sleeps in peace, the Arahat who is free, * Brahmano parinibbuto. To translate the first of these words by Brahman' would mislead English readers. It is constantly used in early Buddhist texts for Arahat. On the use of Digitized by Digilzed by Google

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VI, 4, 5. ON DWELLINGS AND FURNITURE 183 'Who is not touched by lusts, but calm and free from sin, 'Has broken all the bars (to freedom of the mind), has quenched the anguish in his heart, Has fixed peace in his mind, and peaceful, sleeps in peace 8' 54. Then the Blessed One discoursed to Anatha Pindika the householder in due order ; that is to say, he spake to him of giving, of righteousness, of heaven, of the danger, the vanity, and the defilement of lusts, and of the advantages of renunciation. And when the Blessed One saw that Anatha Pindika the householder had become prepared, softened, unprejudiced, and upraised and believing in heart, then he proclaimed that which is the special doctrine of the Buddhas; that is to say, Suffering, its Origin, its Cessation, and the Path. And just as a clean cloth from which all stain has been washed away will readily take the dye, just even so did Anatha parinibbuto not in the sense of dead,' but of a living man in the sense of spiritually free,' compare Dhammapada, verse 89; Sutta Nipata II, 13, 1, 12, III, 12, 35; and Maha-parinibbana Sutta IV, 3. i Nirapadhi, i.e. free from Kama, Kilesa, and Kamma. 9 Sabba asattiyo khetva. Having cut or broken all the asatti's (from the root sang, to hang), the things which hang on to and burden a man in his spiritual progress. Compare the figure of speech at Gataka I, 5 (asattam kunapam khaddetva). Buddhaghosa says sabba asattiyo khetva ti.... hadaye daratham kitte kilesa-daratham ginetva. * Vineyya and appuya are no doubt gerunds. In a corresponding passage of the Anguttara Nikaya the Phayre MS. reads appeyya, which smoothes over a difficulty at the expense of the better reading. * The following section is in identical terms with Mahavagga I, 7, 5, 10, V, 1, 9, 10, VI, 26, 8, 9. eva. Digitized by Google

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184 KULLAVAGGA. VI, 4, 6. Pindika the householder obtain, even while sitting there, the pure and spotless Eye of the Truth; (that is to say, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Thus did Anatha Pindika the householder see, and master, and understand, and penetrate the Truth; and he overcame uncertainty, and dispelled all doubts, and gained full knowledge, becoming dependent upon no one else for his knowledge of the doctrine of the Teacher. And he addressed the Blessed One, and said: Most excellent, Lord (are the words of thy mouth), most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms--just even so, Lord, has the Truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Order. May the Blessed One accept me as a disciple, as one who, from this day forth as long as life endures, has taken his refuge in him. And may the Blessed One consent to accept at my hand the to-morrow's meal for himself and for his Order of Bhikkhus.' Then the Blessed One, by silence, granted his consent. And when Anatha Pindika the householder perceived that his request had been granted, he rose from his seat, and bowed down before the Blessed One, and keeping him on his right hand as he passed him, he departed thence. 6. Now the Setthi of Ragagaha heard that the Digitized by Digilzed by Google

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185 VI, 4, 7. ON DWELLINGS AND FURNITURE. Order of Bhikkhus which has the Buddha at its head had been invited by Anatha Pindika the householder for the morrow's meal. And the Setthi of Ragagaha said to Anatha Pindika the householder: They say, O householder, that you have invited the Bhikkhu-samgha, with the Buddha at its head, for the morrow's meal, and you are but a stranger here. I will provide the means1, O householder, for you to provide the Order of Bhikkhus, which has the Buddha at its head, with food.' 'It is not necessary, O householder; I have means sufficient for the purpose.' [And the townsman of Ragagaha, and Seniya Bimbisara the Raga of Magadha, made the same offer in the same words, and received the same reply.] 7. Then Anatha Pindika the householder, when the night was far spent, made ready in the house of the Setthi of Ragagaha sweet food both hard and soft, and had the time announced to the Blessed One, saying, 'The time, Lord, has come; and the meal is ready.' And the Blessed One, when he had dressed himself in the early morning, went duly bowled and 1 Veyyayikam formed from vyaya, expenditure. Veyyayikan ti vayakaranam vukkati (B.). * Ragagahako negamo. This person has been already mentioned, and there also in intimate connection with the Setthi of Ragagaha, in the Mahavagga VIII, 1, 2, 16. It is tolerably clear from the connection that this is no ordinary citizen, but one holding a distinct and semi-official position. In this respect the word is an exact parallel to its neighbour the Setthi. For instances of the word in its more general sense, see Kakkayana (ed. Senart), p. 219; and Da/havamsa III, 3. Digitized by Google

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186 KULLAVAGGA. VI, 4, 8. robed to the house of the Setthi of Ragagaha, and sat down there on the seat spread out for him, together with the Order of Bhikkhus. And Anatha Pindika the householder offered to the Order of Bhikkhus which had the Buddha at its head the sweet food both hard and soft, waiting upon them with his own hand? And when the Blessed One had finished his meal, and had cleansed his hands and his bowl, Anatha Pindika took his seat on one side ; and, so seated, he said to the Blessed One : May the Blessed One consent to spend the rainy season of Was at Savatthi, together with the Order of Bhikkhus. 'The Tathagatas, O householder, take pleasure in solitude.' 'I understand, O Blessed One; I understand, O Happy One' (was the reply)2. Then the Blessed One, after he had instructed and aroused and incited and gladdened Anatha Pindika the householder with religious discourse, arose from his seat, and departed thence. 8. Now at that time Anatha Pindika the householder had many friends and large acquaintance, and his word was held of weight 8. When he had * Compare the note on Mahavagga I, 8, 4. Annatam bhagava annatam sugata ti. The first word is the standing expression used when the Buddha or a Thera has signified a request, not in so many words, but in some phrase from which the request may be implied, and the person addressed desires to express that he has perceived the intended implication. Compare Dipavamsa XIV, 65, XV, 5. * Adeyyavako ti tassa vakanam bahugana manetabbam mannanti ti attho (B.). In Puggala III, 11, we have the phrase tassa vakanam adheyyam gakkhati, which the commentary explains by hadaye adhatabbam thapitabbam. Digitized by Google

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VI, 4, 9. ON DWELLINGS AND FURNITURE. - 187 brought the business he had in hand at Ragagaha to its conclusion, he set out towards Savatthi; and on the way he gave orders to people, saying, 'Build dwellings, my good men, and make rest-houses ready, and prepare gifts. A Buddha has appeared in the world, and that Blessed One has been invited by me, and by this road will he come.' And those people did all even as they were commanded] And when Anatha Pindika the householder had arrived at Savatthi, he examined all the region round about it, saying ?, 'Where now shall I fix the place for the Blessed One to stay in, not too far from the town and not too near, convenient for going and for coming, easily accessible for all who wish to visit him, by day not too crowded, by night not exposed to too much noise and alarm, protected from the wind , hidden from men, well fitted for a retired life ?' 9. And Anatha Pindika the householder saw that the garden of Geta the Kumara had [all these advantages]. And when he saw that, he went to Geta the Kumara, and said to him, Sir, let me have your garden to make an Arama on it.' 'It is not, Sir, for sale, even for (a sum so great that the pieces of money would be sufficient to cover it if they were) laid side by side.' 'I take, Sir, the garden at the price.' No, O householder, there was no bargain meant :.' * The following speech is identical with that put into Bimbisara's mouth on choosing the Veluvapa, above Mahavagga I, 22, 16, 17. * Viganavatam, of which neither the reading nor the meaning is certain. See the various forms given from the commentaries in the notes on the text of the passage in the Mahavagga, loc. cit. * Na gahito: literally, it is not taken.' Digilzed by Google

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188 KULLAVAGGA. VI, 4, 1o. Then they asked the lords of justice whether a bargain of sale had been made or not. And the lords decided thus: The Arama is taken, Sir, at the price which you fixed.' And Anatha Pindika the householder had gold brought down in carts, and covered the Getavana with (pieces) laid side by side ?. 10. Now the gold that he had brought down the first time did not suffice (after the rest of the garden was covered) to cover one small space close by the gateway. So Anatha Pindika the householder told his servants to go back and fetch more gold, saying he would cover that piece also. Then thought Geta the Kumara, 'This can be no ordinary matter , for which this householder is ready to lavish so much gold !' And he said to Anatha Pindika the householder, "It is enough, O householder. You need not have that space covered. Let me have that space, and it shall be my gift. Then Anatha Pindika the householder thoughts, "This Geta the Kumara is a very distinguished and illustrious person. Great would be the efficacy of the adherence of so well known a man as he to this doctrine and discipline.' And he gave up that 1 It is evident from the illustration of this story on a bas relief at the Bharhut Tope that these pieces of money were supposed to be square, not round. See Cunningham's The Stupa of Bharhut,' Plate No. LVII and pp. 84-86. Na orakam bhavissati. Compare Mahavagga I, 9, 1, and the commencement of our next chapter below. The idiom recurs in VII, 3, 3. 9 The following phrase is identical with that put into the mouth of Ananda, at Mahavagga VI, 36, 3, with respect to Roga the Malla. In the text here there is a slight misprint; the full-stop after natamanusso should be struck out. Digitized by Google

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VI, 5, 1. ON DWELLINGS AND FURNITURE. 189 space to Geta the Kumara. And Geta the Prince erected thereon a gateway, with a room over it. And Anatha Pindika the householder built? dwelling-rooms, and retiring-rooms, and store-rooms (over the gateways), and service halls, and halls with fire-places in them, and storehouses (outside the Vihara) ?, and closets, and cloisters, and halls for exercise, and wells, and sheds for the wells, and bath-rooms, and halls attached to the bath-rooms, and ponds, and open-roofed sheds *. 1. Now when the Blessed One had stayed at Ragagaha as long as he thought fit, he set out towards Vesalt; and journeying straight on he in due course arrived there. And there at Vesali the Blessed One stayed in the peak-roofed hall at the Mahavana. Now at that time the people were zealously engaged in putting up new buildings (for the use of the Order) ", and as zealously provided with the 1 With the following list should be compared the list of things that laymen build for themselves given in Mahavagga III, 5, 7. Kappiya-kutiyo. See Mahavagga VI, 33. * Uda pana-sala yo. See above, V, 16, 2. * Mandape. See Mahavagga VIII, 7, 1, and above, Kullavagga VI, 3, 7. o Navakammam karonti. This idiom always connotes .buildings for the use of the Order, See the passages quoted in our note on Kullavagga I, 18, 1. If the buildings were for the Bhikkhus, then a Bhikkhu, if for the Bhikkhunis, then a Bhikkhuni, was appointed to superintend the works in order to ensure the Digitized by Digitized by Google

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VI, 5, 2. requisite clothes, and food, and lodging, and medicine for the sick, all such Bhikkhus as superintended their work. 190 KULLAVAGGA. Now a certain poor tailor thought, 'This can be no every-day matter on which the people are so zealously engaged. Let me too set to work on a new building.' And that poor tailor himself kneaded the clay, and laid the bricks, and raised the walls. But by his want of experience the laying was out of line and the wall fell down. And a second and a third time he [repeated his work, and with the same result]. 2. Then that poor tailor murmured, was annoyed, and became indignant, saying, ' These Sakyaputtiya Samanas exhort and teach those men who provide them with the requisite clothes, food, lodging, and medicine, and superintend their buildings for them. But I am poor, and no one exhorts or teaches me, or helps me in my building!' The Bhikkhus heard him so murmuring, and told the matter to the Blessed One. Then the Blessed One on that occasion and in that connection made a religious discourse, and gave command to the Bhikkhus, saying, 'I permit you, O Bhikkhus, to give new buildings in course of erection (for the use of the Order) in charge (to a Bhikkhu who shall superintend1 the work). And the Bhikkhu who buildings being in accordance with the rules of the Order as to size, form, and object of the various apartments. The buildings referred to in this section are no doubt intended to be the same as those referred to in Kullavagga V, 13, 3. 1 Navakammam datum. For the works which ought not to be included, and for those which might be lawfully included in this term, see below, Kullavagga VI, 17. Hence the overseer is called navakammika. Digitized by Google

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VI, 6, 1. UND ON DWELLINGS AND FURNITURE. 191 is overseer shall zealously exert himself to the end that the work on the Vihara may be brought to a rapid conclusion, and shall afterwards cause repairs to be executed wherever the buildings have become broken or worn out ? 3. "And thus, O Bhikkhus, is the work to be given in charge. In the first place a Bhikkhu is to be asked (whether he will undertake the duty). When he has been asked, some able and discreet Bhikkhu is to lay the matter before the Samgha, saying, "Let the venerable Samgha hear me. If the time seems meet to the Samgha, let the Samgha give in charge to such and such a Bhikkhu the Vihara of such and such a householder as a navaka mmam. This is the motion (natti). Let the venerable Samgha hear me. The Samgha hereby gives in charge .... (&c., as before). Whosoever of the venerable ones approves thereof, let him keep silence; whosoever approves not thereof, let him speak. The Samgha has given in charge .... (&c., as before). Therefore is it silent. Thus do I understand."' 6% 1. Now when the Blessed One had stayed as long as he thought fit at Vesalt he set out towards Savatthi. * Khandan ti bhinnokaso: phullan ti phalitokaso (B.). The expression recurs below at VI, 17, 1. * The incident related in the following chapter is identical with the 37th Gataka (including the Introductory Story there given) already translated by Rh. D. in the Buddhist Birth Stories, Pp. 310-314. Digitized by Google

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192 KULLAVAGGA. VI, 6, 2. Now at that time the pupils of the Khabbaggiya Bhikkhus went on in front of the Bhikkhu-samgha which had the Buddha at its head, and occupied the rooms, and occupied the sleeping-places, saying, * This will do for our superiors (upagghayas), this for our teachers (akariyas), this for ourselves.' And the venerable Sariputta who had followed after the Bhikkhu-samgha which had the Buddha at its head, since all the rooms and all the sleeping-places had been occupied, found no place to sleep in, and took his seat at the foot of a certain tree. Now the Blessed One, at early dawn, after he had risen, coughed. The venerable Sariputta coughed also. Who is this?' (said the Blessed One.) * It is I, Lord; Sariputta.' How do you come to be sitting here, Sariputta?' Then the venerable Sariputta told the matter to the Blessed One. 2. Then the Blessed One on that occasion and in that connection convened a meeting of the Bhikkhusamgha, and asked, "Is it true, as I have been told, O Bhikkhus, that the pupils of the Khabbaggiya Bhikkhus have (acted in this way)?' * It is true, Lord. Then the Blessed One rebuked them, saying (as usual, see Kullavagga I, 1, 2, 3), and he said to the Bhikkhus, 'Who is it, O Bhikkhus, who is worthy of the best seat, and the best water, and the best food?' Some of the Bhikkhus said, One who belonged to a Kshatriya family before he entered the Order.' Others of the Bhikkhus said, 'One who belonged to a Brahman family before he entered the Order.' Others again said, 'One who belonged to a Gaha Digitized by Digilzed by Google

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VI, 6, 3. ON DWELLINGS AND FURNITURE. 193 pati 1 family before he entered the Order-one versed in the Suttas-one versed in the Rules of the Order--an expounder of the Dhamma 2-one who has attained the first, second, third, fourth Ghana-one who has entered the first, second, third Path-an Arahat-one who has the threefold wisdom 3-one who has the six powers 3. Then the Blessed One addressed the Bhikkhus, and said, 'Long ago, O Bhikkhus, there was a great banyan tree on the lower slopes of the Himalaya range; and near it there dwelt three friends-a partridge, a monkey, and an elephant. And they dwelt together without mutual reverence, confidence, and courtesy. Then, O Bhikkhus, it occurred to those friends, " Come now, let us find out which of us is the elder by birth; and let us agree to honour and reverence and esteem and support him, and by his counsels let us abide." So, Bhikkhus, the partridge and the monkey asked the elephant, ""How far back can you, friend, remember?" "" Friends! when I was little I used to walk over 1 On this mention of gahapati as the name of a caste or rank, compare the passage in the Tevigga Sutta I, 47 = Samannaphala Sutta, p. 133 (translated by Rh. D. in 'Buddhist Suttas from the Pali,' S. B. E. vol. xi, p. 187), where the word is opposed to annatarasmim kule pakkagato. Dhamma is here possibly already used in the special sense to which the term Abhidhamma was afterwards applied. So Punna, who in the Anguttara Nikaya I, 14, is called the chief of the expounders of the Dhamma (compare Dipavamsa IV, 4), says of himself in the Apadana a bhidham mana yanno 'ham. * Teviggo. See Rh. D.'s remarks in Buddhist Suttas,' pp. 161, 162. * This list contains one or two terms which are omitted in the Gataka introduction. 5 These terms recur at Mahavagga I, 25, 6. [20] Digitized by Digitized by Google

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194 KULLAVAGGA. VI, 6, 3. this banyan tree, keeping it between my thighs, and its topmost twig brushed against my stomach. So far back, friends, can I remember." *Then, O Bhikkhus, the partridge and the elephant asked the monkey (the same question), "" Friends! when I was little, sitting once on the ground, I gnawed at the then topmost twig of this banyan. So far back can I remember." Then, O Bhikkhus, the monkey and the elephant asked the partridge (the same question), ""Friends! there was formerly a lofty banyan tree in yonder open space. One day after eating one of its fruits, I voided the seed here; and from that this banyan tree grew up. So I must be older than either of you." *Thereupon, O Bhikkhus, the elephant and the monkey said to the partridge, " You, friend, are the oldest of us all. Henceforth we will honour and reverence and esteem and support you, and by your counsels will we abide." Thenceforth, O Bhikkhus, the partridge kept the monkey and the elephant in obedience to the Five Precepts, and observed them also himself. And dwelling together in mutual reverence, confidence, and courtesy, at the dissolution of the body after death they were reborn unto a happy state in heaven. And this (perfect life of theirs) became known as "the good life of the partridge ?." 'Tis those who reverence the old That are the men who Dhamma know, 1 Tittiriyam brahmakariyam. It is quite possible that a covert sarcasm is here intended to be understood against the Taittiriya Brahmans. Digitized by Google

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VI, 6, 5. ON DWELLINGS AND FURNITURE. 195 Worthy of praise while in this life And happy in the life to come. 4. 'So that, O Bhikkhus, since even animals can live together in mutual reverence, confidence, and courtesy, so much more, O Bhikkhus, should you so let your light shine forth that you, who have left the world to follow so well taught a doctrine and discipline, may be seen to dwell in like manner together.' And when he had delivered a religious discourse (as in I, 1, 3), he said to the Bhikkhus: 'I enjoin upon you, O Bhikkhus, that paying of reverence, rising up in reverence, salutation, proper respect, and apportionment of the best seat and water and food, shall be according to seniority. But property belonging to the Samgha shall not be exclusively appropriated according to seniority? Whosoever does so, shall be guilty of a dukkata. 5. "These ten, O Bhikkhus, are not to be saluted -a Bhikkhu afterwards admitted unto the higher grade of the Order by one previously admitted-a person not admitted--a senior Bhikkhu when he belongs to a different community, and does not speak according to the Dhamma-a woman -a eunuch Sa Bhikkhu who has been placed under probation-one who, having been so placed, is i Tam sobhetha yam.... On this idiom compare Mahavagga X, 2, 20. . Compare chapter 7 and also chapter 12. It would seem from these passages that the prohibition to reserve exclusively according to seniority the use of property. belonging to the whole Samgha was held to imply that the temporary use of it was to go according to seniority. Compare X, 18. * See Kullavagga X, 3. * Compare Mahavagga I, 61, 2. See Kullavagga II, 1, 2. 02 Digitized by Digized by Google

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196 KULLAVAGGA. V1, 7, 1. liable to be thrown back to the beginning of his probationary term-one who is liable to have a penance (Manatta) imposed upon him-one who is undergoing a penance-one who, so undergoing a penance, is fit to be rehabilitated. "And these three, O Bhikkhus, ought to be saluted-one previously admitted into the higher grade of the Order by one afterwards admitted the senior in a different community when he speaks according to the Dhamma-and, o Bhikkhus, throughout the worlds of men and gods, of Maras and of Brahmas, by all creatures Samanas and Brahmans, gods and men, the Arahat Sammasambuddha.' 1. Now at that time people provided arbours (manda pas), and couches, and room for the use of the Samgha. And the pupils of the Khabbaggiya Bhikkhus, saying, 'It has been laid down by the Blessed One that that which pertains (wholly) to the Samgha shall be used according to seniority, but not that which is given only for the temporary use of the Samgha,' went on in front of the Samgha and occupied the manda pas, and occupied the couches, and occupied the room, saying, "This shall be for our superiors, and this for our teachers, and this for ourselves.' And Sariputta (&c., as in last chapter, $f 1, 2, down to) Then the Blessed One rebuked them, &c., and said to the Bhikkhus, 'Even that which has been set aside only for the temporary use of See Kullavagga III, 14. Digitized by Google

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197 VI, 9, 1. the Samgha is not, O Bhikkhus, to be reserved for exclusive use according to seniority.' ON DWELLINGS AND FURNITURE. 8. 1. Now at that time people arranged in the eating-rooms, or in the interior courtyards of their houses, lofty and large couches, such as [here follows the list of things forbidden in Mahavagga V, 10, 4]. The Bhikkhus, fearing to offend, would not sit down upon them. They told this thing to the Blessed One. 'I allow you, O Bhikkhus, to sit down on seats arranged by laymen-excepting three, (that is to say) large cushions, divans, mattresses 1-but not to lie down upon them.' Now at that time people put in the eatingrooms, or in the courtyards, stuffed couches and stuffed chairs. The Bhikkhus, fearing to offend, would not sit down on them. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to sit down on any [such] things arranged by laymen, but not to lie down upon them 2.' 9. 1. Now the Blessed One, proceeding on his journey, arrived in due course at Savatthi; and there, These are Nos. 1, 2, and 7 in the list just referred to, and may be kept if treated in the way laid down in VI, 14, 2 below. 2 This rule has already occurred in identical terms at Mahavagga V, 11. Probably both here and there the word such, which we have here added in brackets, is to be understood. Digitized by Google

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198 RULLAVAGGA. VI, 9, 2. at Savatthi, the Blessed One stayed in the Getavana, the park of Anatha Pindika. Then Anatha Pindika the householder [invited the Blessed One for the morrow's meal, and when the meal was over, he said to the Blessed One 1]: What, Lord, shall I do with regard to the Getavana ?' You may dedicate it, O householder, to the use of the Samgha of the four directions either now here present, or hereafter to arrive.' Even so, Lord, said Anatha Pindika the householder in assent to the Blessed One, and he did so. 2. Then the Blessed One gave thanks to Anatha Pindika the householder in these verses. [Here follow the same verses as were used above in VI, 1, 5 on the presentation of the Getavana.] 10. 1. Now at that time it had been settled that a certain high official at court, a follower of the Agivakas, should provide the day's meal for the Samgha. And the venerable U pananda the Sakyan, coming late, but before the meal was over, made the Bhikkhu next (junior to him in seniority *) get 1 The usual terms are here followed throughout: see, for instance, above, VI, 4, 6, 7. . That is of all the world.' See our note above on Mahavagga VIII, 27, 5, where the phrase has already occurred. The verses are quoted in the account of Anatha Pindika's gift given in the Gataka commentary (Fausboll I, 93; Rh. D.'s 'Buddhist Birth Stories,' I, 131). Anantarikam; perhaps the Bhikkhu (who happened to be) Digilzed by Google

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VI, 10, 2. ON DWELLINGS AND FURNITURE. up out of his seat; and the dining-hall was thrown into confusion. . 199 Then that minister became indignant, murmured, and was annoyed: 'How can the Sakyaputtiya Samanas behave so! Is it not then lawful for any one, unless he have been seated, to eat as much as he requires?' And the Bhikkhus heard him murmuring, &c. And they told the matter to the Blessed One. 'Is it true as they say, &c.?' It is true, Lord.' Then the Blessed One rebuked him, &c., and he said to the Bhikkhus, 'A Bhikkhu is not, O Bhikkhus, to be made to get up out of his seat before the meal is over. Whosoever does so, shall be guilty of a dukkata. And if any one causes another to get up, and be then invited to partake of the meal, he shall be ordered to go and fetch water. If he shall thus receive the place, it is well; if not, the other one shall first complete his swallowing of the rice, and shall then give up the place to his senior. But in no case, O Bhikkhus, do I say that a place properly belonging to a senior Bhikkhu is to be taken (by a junior). Whosoever does So, shall be guilty of a dukkata'.' 2. Now at that time the Khabbaggiya Bhikkhus made sick Bhikkhus get up (from their seats). The sick men said, 'We cannot, Sirs, get up; for we are sick.' 'We insist upon your getting up,' said they; and next (to him).' The text reads anantarikam, which is a misprint. Compare Mahavagga IX, 4, 8, and Kullavagga VII, 3, 9, VIII, 4, I. 1 Compare the rule for Bhikkhunis at X, 18. Digitized by Google

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200. KULLAVAGGA. VI, 11, 1. seizing them, and pulling them up, they let them go as they were standing. The sick men, as soon as they were let go, fell down. They told this matter to the Blessed One. 'A sick man, O Bhikkhus, is not to be made to get up. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Khabbaggiya Bhikkhus, saying, "We are sick, and cannot be turned out,' took possession of the best sleeping-places. They told this matter to the Blessed One. 'I enjoin, O Bhikkhus, that you allot to sick Bhikkhus suitable sleeping-places.' Now at that time the Khabbaggiya Bhikkhus, on pretext of some slight indisposition", took exclusive possession of sleeping-places. They told this matter to the Blessed One. You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of a dukka ta.' 112 1. Now at that time the Sattarasa-vaggiya Bhikkhus made ready a certain large Vihara in the neighbourhoods, with the intention of dwelling in it. And when the Kkabbaggiya Bhikkhus saw what they were doing, they said: These venerable ones, the Sattarasa-vaggiya Bhikkhus, are * Lesakappena ti appakena sisabadhadimattena (B.). 9 The story in this section forms also the introductory story to the 17th Pakittiya. Pakkantimam ; perhaps 'in the border-country. Compare pakkantam nagaram, a frontier fort at Dhammapada, p. 56. Digitized by Google

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VI, 11, 1. ON DWELLINGS AND FURNITURE. 201 getting a Vihara ready; come, let us turn them out.' Some of them said: 'Let us stay here 1 whilst they get it ready, and turn them out when it is prepared.' So the Khabbaggiya Bhikkhus said to the Sattarasa-vaggiyas: 'Depart, Sirs; the Vihara has fallen unto us.' "Why did you not, Sirs, say so sooner; and we would have got some other one ready ?' 'Is not, then, this Vihara the common property of the Samgha ?'' Yes, Sirs; that is so.' 'Then depart, Sirs; for the Vihara has fallen unto us.' 'It is large, Sirs, this Vihara. You can dwell in it, and we as well.' Then, full of anger and displeasure, they repeated, Depart, Sirs; this Vihara has fallen unto us.' And seizing them by the throat, they cast them out. And the others, being ejected, wept. The Bhikkhus asked, 'Why, Sirs, do you weep?' Then they told them; and the moderate Bhikkhus murmured, &c., and told the matter to the Blessed One. 'Is it true, as they say, &c. ?' 'It is true, Lord.' Then he rebuked them; and when he had delivered a religious discourse, he said to the Bhikkhus: 'A Bhikkhu is not, O Bhikkhus, to be cast out of a Vihara, the common property of the Samgha, in anger and vexaticn. Whosoever does so, shall ? Agametha yava. Compare the introductory story to the 46th Pakittiya. Digitized by Digitized by Google

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202 KULLAVAGGA. VI, 11, 2. be dealt with according to the lawl. I allow you, O Bhikkhus, to allot the lodging-places (common to the Samgha to those who have need of them)2' 2. Now the Bhikkhus thought, "How then shall the lodging-places be allotted ?' They told this matter to the Blessed One. I allow you, O Bhikkhus, to appoint as an apportioner of lodging-places a Bhikkhu possessed of these five qualifications--one who does not walk in partiality, who does not walk in malice, who does not walk in stupidity, who does not walk in fear (and so on, as in Khandhaka IV, chapter 10, down to the end of the Kammava ka).' 3. Now the apportioners of lodging-places thought, How then ought the lodging-places to be apportioned ?' They told this matter to the Blessed One. 'I allow you, O Bhikkhus, in the first place to count the Bhikkhus, then to count the sleepingplaces, then to apportion accordingly: When apportioning according to the number of sleeping-places, some remained unallotted, . That is, under the 17th Pakittiya. * Senasanam gahetum. Buddhaghosa has nothing on this idiom, but its meaning is sufficiently clear from the connection. & Seyyaggena gahetum. Buddhaghosa has no special explanation of agga here, but in his explanation of the passage says that this is to be so done that each Bhikkhu receives room for a couch (mankatthanam). Agga must here be agra, to which Bohtlingk-Roth give, from Indian lexicographers, the subsidiary meaning of multitude.' So below in XH, 1, 1, the Vaggiputtakas divide money amongst themselves bhikkhu-aggena, 'according to the number of the Bhikkhus.' Seyya is here used in the same meaning as that in which senasana is used throughout the rest of this chapter and the next. See VIII, 1, 4. : Ussadiyiasu. Buddhaghosa says ussarayins0 ti man Digitized by Digilzed by Google

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VI, 11, 3. ON DWELLINGS AND FURNITURE. 203 'I allow you, O Bhikkhus, to apportion according to the number of apartments (Viharas).' When so apportioning, some apartments (Viharas) remained unallotted. 'I allow you, O Bhikkhus, to apportion according to the number of buildings (Parivenas)'.' When so apportioning, some buildings (Parivenas) remained unallotted. 'I allow you, O Bhikkhus, to give a supplementary share to each Bhikkhu ".' When more than one share had been allotted, another Bhikkhu arrived. 'In that case a share need not be allotted to him, if the Bhikkhus do not wish to do so "." Now at that time they allotted sleeping-places to a Bhikkhu who was then staying outside the boundary (of the district in which the building was situate)*. They told this matter to the Blessed One. katthanani atirekani ahesum. His reading is in a copy of his work in Burmese characters, and is supported, both here and in Pakittiya XLVI, 2, where the word recurs, by a Burmese copy of the text. The Sinhalese reading is the correct one, but one may compare the idiom ganam, or parisam, ussareti at Mahavagga VIII, 1, 22, and Gataka I, 419, 434. So at IX, 1, 3, 4, the reading ussareti given in the text is corrected at p. 363 into ussadeti, in accordance with the reading of the Sinhalese MS. 1 The relation of the Vihara to the Parivena is here curious. In the later language parivena means 'cells.' Here it evidently includes several viharas. 2 Anubhagan ti puna aparam pi bhagam datum (B.). Na akama is used here in a sense precisely parallel to that in which it occurs at Mahavagga VII, 24, 4. See the passages quoted in our note there. Nissime thitassa. See on this phrase above, Mahavagga VII, 1, 5, and VIII, 2, 3. It is repeated below, VI, 17, 2. Digitized by Google

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204 KULLAVAGGA. VI, 11, 4. You are not, O Bhikkhus, to do so]. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Bhikkhus, after the lodgingplaces had been allotted, kept them to the exclusion of others for all time. They told this matter to the Blessed One. You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of a dukkata. I allow you to retain them for the three months of the rainy, but not for the dry season. 4. Then the Bhikkhus thought, 'What is (it now that constitutes) an allotment of lodging-places ?' They told this matter to the Blessed One. *There are these three allotments of lodgingplaces, O Bhikkhus,--the earlier, the later, and the intermediate. The earlier is to be held on the day after the full moon of A salha (June July); the later, a month after that full moon"; the intermediate (literally that which involves a giving up during the intervening time) is held on the day after the Pavarana ceremony, with reference to the rainy season of the following year. These, O Bhikkhus, are the three allotments of lodging-places. . Here ends the Second Portion for Recitation. 12. 1. Now the venerable Upananda the Sakyan, after having had a lodging allotted to him in 1 These first two dates are the days on which the earlier and the later Vassa begins. See Mahavagga III, 2. Digilzed by Google

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VI, 12, 1. ON DWELLINGS AND FURNITURE. 205 Savatthi, went to a certain country-place where a community of the Samgha resided, and there also had a lodging allotted to him. Then the Bhikkhus there thought, 'Now this brother, Upananda the Sakyan, is a maker of strife, quarrelsome, a maker of disputes, given to idle talk, a raiser of legal questions in the Samgha! If he should spend the rainy season here, then shall we all dwell in discomfort. Come, let us question him.' And they asked the venerable Upananda the Sakyan: Have not you, friend Upananda, had a lodging allotted to you in Savatthi ?' That is so, Sirs.' *What then do you, friend Upananda, being one, yet take exclusive possession of two (lodgingplaces)? Well, I do now, Sirs, set (the lodging) here free, and take the one there.' Those Bhikkhus who were moderate murmured, &c., and they told the matter to the Blessed One. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhusamgha, and asked the venerable Upananda the Sakyan: 'Is it true, Upananda, that you, being one, have taken possession of two places?'. It is true, Lord.' Then the Blessed One rebuked him, saying, 'How can you, O foolish one, do such a thing? What you took there, O foolish one, has been lost here; what you took here, has been lost there?. Thus, O 1 These are the acts which render a Bhikkhu liable to the Tagganiya Kamma. See Kullavagga I, 1, 1. ? That is, by taking a lodging here you ipso facto renounced Digitized by Digitized by Google

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206 KULLAVAGGA. VI, 13, 1. foolish one, you are deprived of both.' And when he had delivered a religious discourse, he said to the Bhikkhus: One man is not, O Bhikkhus, to take two lodging-places. Whosoever does so, shall be guilty of a dukkata.' 13. 1. Now at that time the Blessed One spake in many a figure concerning the Vinaya, speaking in praise of the Vinaya, in praise of learning the Vinaya, and again and again in reference thereto in praise of the venerable Upali. Then said the Bhikkhus: 'The Blessed One speaks (&c., down to) Upali. Come, let us learn the Vinaya under the venerable U pali. And many Bhikkhus, senior and junior, and of medium standing, went to learn the Vinaya under the venerable U pali. The venerable * Upali taught them standing, out of reverence for the senior Bhikkhus, and the senior Bhikkhus heard him standing, out of reverence for the law; and thereby both the senior Bhikkhus grew weary, and the venerable Upali. They told this matter to the Blessed One. I allow, O Bhikkhus, a junior Bhikkhu, when giving instruction, to sit on a seat of equal height, or higher, out of reverence for the law; and a senior Bhikkhu, when receiving instruction, to sit on a seat your right to a lodging there, and by taking one there you ipso facto renounced your right to get one here. Digilzed by Google

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VI, 13, 2. 207 of equal height, or lower, out of reverence for the law '' ON DWELLINGS AND FURNITURE. 2. Now at that time a number of Bhikkhus stood around Upali, waiting for seats; and they grew weary. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to sit down together with brethren entitled to sit on seats of equal height.' Then the Bhikkhus thought, 'How many of us are entitled to sit on seats of equal height?' They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to sit on the same seat with those who are within three years of one another in seniority.' Now at that time a number of Bhikkhus, entitled to sit on the same seat, sat down on a couch, and broke the couch down; or sat down on a chair, and broke the chair down. 'I allow, O Bhikkhus, the use of a couch, or a chair, for three persons.' Even when three sat on the couch, or chair, it broke. 'I allow, O Bhikkhus, two to sit on a couch or a chair.' Now at that time Bhikkhus who were not entitled to seats of equal height, were afraid they would offend if they sat together on a long seat. They told this matter to the Blessed One. 1 Compare the fifteen rules of a similar character, Sekhiyas 5772, and especially No. 69. Onlookers apparently, not strictly learners. On the force of pa/imaneti, compare the Bhikkhuni-vibhanga, Paragika I, 1, and Gataka II, 423. Digitized by Google

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208 KULLAVAGGA. VI, 14, 1. I allow you, O Bhikkhus, to sit together on a long seat with others not entitled to sit on seats of equal height, unless they are women, or eunuchs, or hermaphrodites.' Then the Bhikkhus thought, 'What is the limit of length which is included under the term "long seat?" I allow the term "long seat" to be used, O Bhikkhus, of any seat long enough to accommodate three persons.' 14. 1. Now at that time Visakha the mother of Migara was anxious to have a storeyed building (pa sada), with a verandah (alinda) to it, supported on pillars with capitals of elephant heads 1, built for the use of the Samgha. Then the Bhikkhus thought, Of things which appertain to a storeyed building, which has been permitted by the Blessed One, and which not??' They told this matter to the Blessed One. * Hatthi-nakhakam, supported on the frontal globes (kumbhe) of elephants,' says Buddhaghosa. ? On the meaning of paribhoga here compare VI, 18, 1. The doubt here expressed is curious, as a storeyed building (pasada) is one of the five kinds of abodes (lenani) specially sanctioned by Mahavagga 1, 30, 4, and Kullavagga VI, 1, 2; and a verandah (alinda) has been also authorised by Kullavagga VI, 3, 5. No doubt the special point here is as to the carved pillars : but, even so, that this rule should be thus separated from the other rules as to buildings, in the commencement of this book (VI, 1-4), is a proof of the unsystematic way in which the Khandhakas have been put together. Even the final redaction which we have now before us contains much similar evidence of the gradual growth of these rules. See note 3 on the next paragraph. Digilzed by Google

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VI, 15, 1. ON DWELLINGS AND FURNITURE. 209 'I allow, O Bhikkhus, the use of all appurtenances to a storeyed building.' Now at that time the grandmother of Pasenadi of Kosala had died, and many unauthorised things had come into the hands of the Samgha, such as couches, divans (&c., as in chapter 8 above, and Mahavagga V, 10, 4). They told this matter to the Blessed One. I allow you, O Bhikkhus, to use the stuffed couches (a sandi) after having broken off the legs!, and the divans (pallanka) after having removed the hair, and to comb out the cotton of the mattresses and make pillows of it, and to use all the rest as floor covering . 15. 15. 1. Now at that time the Bhikkhus who dwelt in a certain country residence, not far from Savatthi, were worried by having constantly to provide sleeping accommodation for travelling Bhikkhus who came in (from country-places). And those Bhikkhus Compare the 87th Pakittiya. * This rule has already been given in VI, 2, 6. * It is distinctly laid down without any reservation in Mahavagga V, 10, 5 (in the paragraph erroneously numbered V, 1o, 4 in vol. ii, p. 28, of the present work), that the use of any of these things is a dukkala offence. That this relaxation of that rule should be inserted only here, looks very much like an after-thought, even though the former passage merely refers to the use of these things as seats. This is more especially noteworthy from the fact mentioned in the last note. The rules as to new rugs or mats to be used for sitting upon, are contained in the nth to the 15th Nissaggiya Pakittiyas. [20] Digilzed by Google

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210 KULLAVAGGA. VI, 15, 2. thought: "[This being so,] let us hand over all the sleeping accommodation which is the property of the Samgha to one (of us), and let us use it as belonging to him.' And they [did so 1]. Then the incoming Bhikkhus said to them: Prepare, Sirs, sleeping accommodation for us.' There are no beds, Sirs, belonging to the Samgha. We have given them all away to one of us.' What, Sirs? Have you then made away with property belonging to the Samgha ?' That is so, Sirs.' The moderate Bhikkhus murmured, &c., and told this matter to the Blessed One. 'Is it true, O Bhikkhus, as they say, that Bhikkhus make away with Samgha property?' 'It is true, Lord.' 2. Then the Blessed One rebuked them, &c., and said to the Bhikkhus: "These five things, O Bhikkhus, are untransferable; and are not to be disposed of either by the Samgha, or by a company of two or three Bhikkhus (a Gana), or by a single individual. And what are the five ? A park (Arama), or the site for a park--this is the first untransferable thing, that cannot be disposed of by the Samgha, or by a Gana, or by an individual. If it be disposed of, such disposal is void; and whosoever has disposed of it, is guilty of a thullakka ya. A Vihara, or the site for a Vihara--this is the second, &c. (as before). A bed, or a chair, or a bolster, or a pillow--this is the third, &c. A brass vessel, or a brass jar, or a brass pot, or a brass vase, or a razor, or an axe, or a 1 This is a direct infringement of the 82nd Pakittiya, which forbids property dedicated to the Samgha being diverted to the use of any individual. Digitized by Digitized by Google

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VI, 16, 1. ON DWELLINGS AND FURNITURE. 211 hatchet, or a hoe, or a spade--this is the fourth, &c. Creepers, or bamboos, or munga, or babbaga grass, or common grass, or clay, or things made of wood, or crockery-this is the fifth, &c. (as before, down to) thullakkaya.' 16. 1. Now when the Blessed One had dwelt at Savatthi as long as he thought fit, he went on on his journey towards the Kita Hill with a great multitude of Bhikkhus--to wit, with about five hundred Bhikkhus, besides Sariputta and Moggallana. And the Bhikkhus who were followers of Assagi and Punabbasu 1 hearing the news, said one to another, Come, Sirs; let us divide all the sleeping accommodation belonging to the Samgha. Sariputta and Moggallana are men of sinful desires, and are under the influence of sinful desires. We will not provide sleeping-places for them.' And they did so. Now the Blessed One, proceeding on his journey, arrived at the Kita Hill. And he addressed a number of Bhikkhus, saying, 'Do you go, O Bhikkhus, to the followers of Assagi and Punabbasu, and say: "The Blessed One, Sirs, has arrived with a large number of Bhikkhus--to wit, with about five hundred Bhikkhus, besides Sariputta and Moggallana. Make ready sleeping-places, Sirs, for the Blessed One, and for the Bhikkhu-samgha, and for Sariputta and Moggallana."' 1 On these Bhikkhus and their relations with Sariputta and Moggallana, see above, Kullavagga I, 13-16. P2 Digilzed by Google

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212 KULLAVAGGA. VI, 16, 2. 'Even so, Lord,' said those Bhikkhus in assent to the Blessed One; and they did so. There is no sleeping accommodation belonging to the Samgha. We have divided it all' (was the reply). "The Blessed One, Sirs, is welcome: and he may stay in whatever Vihara he chooses. But Sariputta and Moggallana are men of sinful desires, and under the influence thereof; for them we will provide no sleeping-places.' 2. What then, Sirs? Have you divided sleeping accommodation that is the property of the Samgha ?' *That is so, Sirs.' The moderate Bhikkhus murmured, &c. (down to) The Blessed One said to the Bhikkhus: * These five things, O Bhikkhus, are unapportionable, and are not to be divided either by the Samgha, or by a Gana, or by an individual. If divided, the division is void ; and whosoever does so, shall be guilty of a thullakkaya. And what are the five (&c., as in VI, 15, 2)??' 17. 1. Now when the Blessed One had remained at the Kita Hill as long as he thought fit, he proceeded on his journey towards Alavi; and in due course he arrived at Alavi, and there, at Alavi, the Blessed One stayed at the Aggalava Shrine. Now at that time the Bhikkhus of Alavi? used to 1 These expressions untransferable' (avissaggiyani) and unapportionable' (aveb hangiyani) have already occurred above at Mahavagga VIII, 27, 5. The Bhikkhus of Alavi are frequently mentioned in connection Digitized by Digilzed by Google

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VI, 17, 1. ON DWELLINGS AND FURNITURE. 213 give new building operations in charge (to one or other of their number)", such as the following 2: when some clay or earth had merely to be put aside in heaps, when a wall had merely to be replastered, when a door had merely to be made, when the socket for a bolt had merely to be made, when some joinery-work had merely to be done to a window, when some whitewashing merely had to be done, or some black colouring laid on, or some red colouring, or some roofing-work, or some joinery, or a bar had to be fixed to a door, when breaches or decay had merely to be repaired", or the flooring to be re-plastered 6 ; and they assigned this office to one another for terms of twenty or thirty years, or with offences in relation to the navakammam. See, for instance, Paragika III, 5, 30. For the rule authorising such giving in charge in general cases, see above, VI, 5. * For most of the following technical terms in building, see our notes above on K'ullavagga V, 11, and V, 1, a. * See our note on this phrase above, V, 11, 6. * Gandika dhana-mattena ti dvara-bahanam upari-kapotagandika-yogana-mattena (B.). Gandi is used in this sense at Gataka I, 237. Compare the use of Dhamma-gandika, 'block of execution,' at Gataka I, 150, II, 124. The word gandika occurs also at Gataka I, 474 (last line), in the sense of 'bunch :' but it is there probably a misprint; for Oldenberg, in the parallel passage at Bhikkhuni-vibhanga, Pakittiya I, I, reads bhandike. That the two words are easily confused in Burmese writing is shown by the fact that the Berlin (Burmese) copy of Buddhaghosa reads here also bhandikadhana-mattena ti, &c., and again afterwards bhandika. * See our note on this phrase above, VI, 5, 2. * Paribhanda-karana-mattena ti gomaya-paribhanda-kasavaparikarana-mattena (B.). The very same expression is used in a wholly doubtful sense, and of some process of tailoring, in Mahavagga VII, 1, 5. Digitized by Digitized by Google

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214 KULLAVAGGA. VI, 17, 2. for life; or they gave in charge a completely finished Vihara to a Bhikkhu for such time as should elapse till the smoke rose (from the funeral pyre on which his body should be burnt ?). The moderate Bhikkhus murmured, &c. (as usual, down to) The Blessed One said to the Bhikkhus: You are not, O Bhikkhus, to confer the office of building overseer when clay has merely to be put aside in heaps .... (&c., as before, down to) body shall be burnt. Whosoever shall so confer it, shall be guilty of a dukkata. I allow you, O Bhikkhus, to give a Vihara not yet begun, or not yet finished, in charge as a new building. And with reference to the work on a small Vihara, it may be given in charge as a navakamma for a period of five or six years, that on an Addhayoga for a period of seven or eight years, that on a large Vihara or a Pasada for ten or twelve years.' 2. Now at that time the Bhikkhus gave the whole of a Vihara as a navakamma (to one Bhikkhu to superintend)-or two Viharas to one Bhikkhu-or the Bhikkhu who had taken the work in charge got another (Bhikkhu to live there and take charge for him)--or the Bhikkhu who had taken in charge a i Dhuma kalikan ti idam yav' assa kitaka-dhumo na pannayatiti tava ayam viharo etass' eva ti evam dhuma-kale apaloketva kata-pariyositam viharam denti (B.). The word recurs below, applied to sikkhapadam, in XI, 1, 9. Vippakatan ti ettha vippakato nama yava gopanasiyo na arohanti. Gopanasisu pana arulhasu bahukato nama hoti : tasma tato pallhaya na databbo (B.). The use of bahukato is noteworthy, for in the only other passage where we have found the word (Mahavagga VI, 36, 2), it has a totally different application. There is possibly a misreading in the one MS. available. (? pakato.) Digilzed by Google

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VI, 17, 3. ON DWELLINGS AND FURNITURE. 215 building belonging to the Samgha kept exclusive possession of it-or the Bhikkhus gave work in charge to one not at that time within the boundary -or Bhikkhus who had once taken charge kept exclusive possession for all time. They told (each of these matters to the Blessed One. You are not, O Bhikkhus, to do [any one of these things] Whosoever does, he is guilty of a dukkata. And the Bhikkhu in charge may take one good sleeping-place into his exclusive possession for the three months of the rainy, but not during the dry season.' 3. Now at that time Bhikkhus who had taken charge of building operations left the place (or otherwise became incompetent in one or other of the twenty and three ways set out in the next paragraph 2). They told this matter to the Blessed One. 'In case that occurs, O Bhikkhus, as soon as he has taken charge, or before the building has been completed, let the office be given to another lest there should be loss to the Samgha. In case the building has been completed, O Bhikkhus, if he then leaves the place, it (the office and its privileges) is still his--if he then returns to the world, or dies, or admits that he is a samanera, or that he has abandoned the precepts, or that he has become guilty of an extreme offence, the Samgha See above, VI, 11, 3. * See Mahavagga II, 22, 3, and II, 36, 1-3. In the latter of these two passages the three cases are omitted. In Mahavagga IX, 4, 2, and 8, the whole 23 are given, Digitized by Digitized by Google

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216 KULLAVAGGA. VI, 18, 1. becomes the owner --if he then admits that he is mad, or that his mind is unhinged, or that he is afflicted with bodily pain, or that he has been suspended for his refusal to acknowledge an offence, or to atone for an offence, or to renounce a sinful doctrine, it (the office and its privileges) is still his--if he then admits that he is a eunuch, or that he has furtively attached himself to the Samgha, or that he has gone over to the Titthiyas; or that he is an animal, or that he has murdered his mother, or his father, or an Arahat, or that he has violated a Bhikkhuni, or that he has caused a schism in the Samgha, or that he has shed (a Buddha's) blood, or that he is an hermaphrodite, then the Samgha becomes the owner.' 18. I. Now at that time the Bhikkhus made use elsewhere of beds which were appurtenances to the Vihara of a certain lay-disciple (u pa'saka). Then that upasaka murmured, &c. They told the matter to the Blessed One. * Things appurtenant to one place are not, O Bhikkhus, to be used in another. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Bhikkhus, fearing to offend if they took (things to sit upon) even into the 1 That is, the navakammiko loses his privileges (his lien on the best sleeping-place, &c.). * Vihara-paribhogam. "Meant for use only in that Vihara.' Compare above, VI, 14, 1. Digilzed by Google

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217 Uposatha Hall, or the meeting-place, sat on the ground; and their legs and robes got soiled. They told the matter to the Blessed One. 'I allow you, O Bhikkhus, to take things away for a certain time only1.' VI, 19, I. ON DWELLINGS AND FURNITURE. Now at that time a large Vihara belonging to the Samgha went to ruin. The Bhikkhus, fearing to offend, did not take the bedding in it away. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to take away things in order to save them from destruction.' 19. 1. Now at that time there was a very valuable rug, and a very valuable piece of cloth, among the bedding furniture belonging to the Samgha. They told this matter to the Blessed One 3. 'I allow you, O Bhikkhus, to barter either of these things in order to increase the stock of legally permissible furniture.' Now at that time the Samgha had received a 1 Tavakalikam. The word occurs in Gataka I, 121, 393 (on which see Rh. D. in 'Buddhist Birth Stories,' p. 170, and 'Buddhist Suttas,' p. 241), in Buddhaghosa's notes on Mahavagga VII, 5, 1 (above, II, 154, note 7), in the Bhikkhuni-vibhanga, Pakittiya XXV, 2, and in Kullavagga X, 16, 1. Samghassa viharo udriyati. The whole phrase has already occurred at Mahavagga III, 8. Because such things were forbidden by Mahavagga V, 10, 4, though kambala is not there specially mentioned. Vaddhikam Phatikammatthaya ti vaddhikammatthaya ti. matthaya phatikammam k' ettha samakam va atirekam va agghanakam manka-pithadi-senasanam eva valati (B.). Digitized by Google

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218 KULLAVAGGA. VI, 20, 1. bear - skin, and a kakkali' rug, and a kolaka cloth 2. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to use them as mats to wipe your feet on 3.' 20. 1. Now at that time the Bhikkhus walked over the mats used for sleeping upon with unwashen or wet feet, or with their sandals on; and the matting was soiled. They told these matters to the Blessed One. You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukkata ' 2. Now at that time the Bhikkhus spat on the newly prepared floor, and the colour was spoilt. According to VI, 2, 2, and VI, 3, 5, this could also be used as a screen or curtain over the space in a wall left for a window. ? According to Mahavagga VIII, 18, this might be used to wipe faces with; and according to KuHavagga V, 9, 4, VI, 19, to place crockery or furniture on. The word kola means simply cotton cloth, but it is clear from these passages that kolaka has some special connotation. Not to sit upon. - With this should be compared the other rule in Mahavagga V, 6, 1, according to which the Bhikkhus were to wear sandals when getting upon bedsteads or chairs, lest these should become soiled. The two passages are parallel in wording throughout. Parikammakataya. The floors were of earth, not of wood, and were restored from time to time by fresh clay or dry cowdung being laid down, and then covered with a whitewash, in which sometimes black or red (geruka) was mixed. See above, V, II, 6; VI, 3, 1; 17, 1; 27. From the parallel passage at Mahavagga I, 25, 15, and Kullavagga VIII, 3, 1, it would seem that the red colouring was used rather for walls, and the black one for floors. Digitized by Google

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VI, 20, 2. ON DWELLINGS AND FURNITURE. 219 They told this matter to the Blessed One. You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukkata. I allow, O Bhikkhus, the use of a spittoon.' Now at that time the legs of the bedsteads and chairs made scratches on the newly prepared floor. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to cover it up with floor-cloth. Now at that time the Bhikkhus leant up against the newly prepared walls !, and the colouring was spoilt. They told this thing to the Blessed One. You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukkata. I allow you, O Bhikkhus, the use of a board to lean up against?' The board scratched the floor at the bottom, and ruined the wall at the top. 'I allow you, O Bhikkhus, to cover it at the top and bottom with cloth. Now at that time, fearing to offend, they would not lie down on places over which it was permissible to walk with washen feet 3. The walls were no doubt usually made with wattle and daub;' that is, sticks with clay between the interstices. This was treated from time to time like the flooring (see last note). * Apassena-phalakam. This article of furniture is mentioned, with the spittoon, in Mahavagga I, 25, 15, 16, and in the parallel passage at Kullavagga VIII, 1, 3. We have rendered it in the Mahavagga by board to recline on. Compare the use of a passayam in Buddhaghosa's note on Kullavagga VI, 2, 4 (above, p. 153, note 3) of an arm-chair or sofa. Dhotapada ka ti dhotapadaka hutva dhotehi padehi akkamitabbalthane nipaggitum kukkukkayanti. Dhota padake ti pi patho. Dhotehi padehi akkamitabbalthanass' eva etam adhivakanam (B.). Digitized by Digitized by Google

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220 KULLAVAGGA. VI, 21, 1. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to lie down in such a place when you have spread something over it. 21. 1. Now when the Blessed One had remained at Alavi as long as he thought fit, he set out on his journey towards Ragagaha. And proceeding straight on, he arrived in due course at Ragagaha. And there, at Ragagaha, the Blessed One stayed at the Veluvana in the Kalandaka Nivapa. Now at that time there was a scarcity of food at Ragagaha! The people were unable to provide food for the (whole) Samgha; and they were desirous of providing food ? (to be sent to the Vihara) for the use of a special Bhikkhu (designated by the donor), or for special Bhikkhus invited (by the donor in his own house), or for (single Bhikkhus) appointed by ticket (issued by the Samgha)", or of providing food during a fortnight(r), or on Uposatha 1 Other special rules for times of scarcity will be found at Mahavagga VI, 17, 7; 18, 4; 19, 2; 20, 4 (repealed for times of plenty in VI, 32). Compare also Paragika IV, 1, 1. 9 The above modes of receiving food instead of collecting in a bowl morsels of food given in alms) are the dispensations allowed by Mahavagga I, 30, 4. s Uddesa-bhattam katum. Compare the story of Upananda at Mahavagga VI, 19, 1. Nimantanam katum. The word is only used in this special technical sense. Compare the whole story of Kulla-panthaka at Gataka I, 116, and especially the last line. Salaka-bhattam katum. See especially above, Kullavagga IV, 9; IV, 10. * Pakkhikam katum. Both Childers sub voce and Frankfurter Digitized by Digilzed by Google

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UNIV CA221 VI, 21, 2. ON DWELLINGS AND FURNITURE. days (that is, on the last days of each fortnight) or on the first days of each fortnight. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, each of three ways of obtaining food.' . Now at that time the Khabbaggiya Bhikkhus having received good food for themselves, gave over the worse food (which they had also received) to the other Bhikkhus. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to appoint as apportioner of rations1 a Bhikkhu who is possessed of the following five qualifications-(&c., as in IV, 9, down to the end of the Kammavaka).' " Now the Bhikkhus who were apportioners of rations, thought: How then are the rations to be apportioned ?' They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to apportion them by arranging the food in small heaps, and fastening tickets or marks upon them ".' 2. Now at that time the Samgha had no dis ('Pali Handbook,' p. 165), in interpreting the passage at Mahavagga I, 30, 4, take this to mean a feast given on the eighth day of the month. But paksha is the half-month. The expression much more probably means, therefore, to provide food either during the whole of a half-month for one or more specially invited Bhikkhus, or for a larger number on any one day of the half-month to be chosen by the Samgha. 1 Compare above, Kullavagga IV, 4, 1. Buddhaghosa says, Salakaya va patikaya va upanibandhitva opunkhitva uddisitun ti vakanato rukkhasaramayaya salakaya va veluvilivatalapannadinayaya patikaya va asukassa nama salakabhattan ti evam akkharani upanibandhitva pakkhiyam va kivarabhoge va katva sabba salakayo omunkhitva [sic] punappunam hettha-vasena a/oletva . . . databba. Digitized by Google

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222 KULLAVAGGA. VI, 21, 3. tributor of lodging-places-no overseer of storesno receiver of robes--no distributor of robes, of congey, or of fruits--and no distributor of dry foods, and through not being distributed it went bad. They told each of these matters to the Blessed One. I allow you, O Bhikkhus, to appoint as distributor of lodging-places, &c., a Bhikkhu who has (&c., as in SS 1, down to the end of the Kammavaka, inserting throughout the appropriate variations in the fifth qualification). 3. Now at that time articles of trifling value had accumulated in the storehouse of the Samgha. They told this matter to the Blessed One. I allow you, O Bhikkhus, to appoint as disposer of trifles a Bhikkhu who has (&c., as before, down to the end of the Kammavaka). Each separate needle, and pair of scissors, and pair of sandals, and girdle, and pair of braces, and filtering cloth, and regulation strainer ?, and plait 3, and half-plait 3, and gussets, and half-gusset', and binding', and braiding", is to be given away. If the Samgha has any ghee, or oil, or honey, or molasses, he is to give it away for personal consumption only, and if it be wanted, he is to give it a second and a third time 6. 1 There is another officer (asana-panna paka) mentioned at Kullavagga XII, 2, 7, whose omission from the list here is worthy of notice. * Dhamma-karako. See V, 13, 1. : On these words, see Mahavagga VIII, 12, 2. * On these two words, see Mahavagga VIII, 1, 5. These things were to be used only as medicines, according to Mahavagga VI, 1, 1-5, where butter is also added. That would be under the charge of the distributor of dry foods ($ 2), as if kept it would go bad. According to VI, 15, 10, none of these five Digitized by Digilzed by Google

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VI, 31, 3. ON DWELLINGS AND FURNITURE. 223 Now at that time the Samgha had no receiver of under-garments ', or of bowls,-no superintendent of those who kept the grounds in order (the Aramikas), and the Aramikas not being looked after, the necessary work was not done,-no superintendent of samaneras, and the sa maneras not being looked after did not perform their duties. They told each of these matters to the Blessed One. 'I allow you, O Bhikkhus, to appoint as receiver of under-garments, &c., a Bhikkhu who has (&c., as before, down to the end of the Kammavaka).' End of the Sixth Khandhaka, on Sleeping Arrangements, &c. kinds of medicine were to be kept for a period exceeding seven days, but that was a rule that was not very probable to be strictly followed. i Saliya; no doubt the same as is spelt elsewhere salika or salaka, and is used for such purposes as bathing in. Digitized by Digitized by Google

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224 KULLAVAGGA. VII, 1, 1. SEVENTH KHANDHAKA. DISSENSIONS IN THE ORDER. 1. Now at that time the Blessed One was staying at Anupiya ?. Anupiya is a town belonging to the Mallas 3. Now at that time the most distinguished of the young men of the Sakya clan had renounced the world in imitation of the Blessed One. Now there were two brothers, Mahanama the Sakyan, and 'Anuruddha the Sakyan. Anuruddha the Sakyan was delicately nurtured ; and he had three storeyed residences, one for the cold season, one for the hot season, and one for the season of the rains 4. During the four months spent in the 1 With the whole of the following story compare the, in many respects, fuller account given by the commentator on the Dhammapada (Fausboll, pp. 139 and following).. * This was the spot where Gotama spent the first week after his renunciation of the world, before he went on to Ragagaha (Rh. D.'s Buddhist Birth Stories,' I, 87). Professor Fausboll there (Gataka I, 65) reads Anu piyam, but all his MSS. have the u short. It is noteworthy that in our text the locative is formed as if the word were feminine, though the neuter form is used for the nominative. The more usual mode of adding this description in similar passages at the commencement of all the Suttas would lead us to expect here Malla nam nigame. * Compare Mahavagga I, 7, 1, where the same thing is said of Yasa. Digitized by Google

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VII, 1, 2. DISSENSIONS IN THE ORDER. 225 residence for the season of the rains, he was waited upon by women performing music, and came not down from the upper storey of his residence. Then Mahanama the Sakyan thought : 'Now the most distinguished of the young men of the Sakya clan have already renounced the world in imitation of the Blessed One, but from our own family no one has gone forth from the household life into the * houseless state. Let therefore either I, or Anuruddha, renounce the world. And he went to Anuruddha the Sakyan, and said [so to him, adding), 'Either therefore do you go forth, or I will do so.' I am delicate. It is impossible for me to go forth from the household life into the houseless state. Do you do so.' 2. 'But come now, O beloved Anuruddha, I will tell you what is incident to the household life. First, you have to get your fields ploughed. When that is done, you have to get them sown. When that is done, you have to get the water led down over them. When that is done, you have to get the water led off again. When that is done, you have to get the weeds pulled up 2. When that is done, you have to get the crop reaped. When that is done, you have to get the crop carried away. When that is done, you have to get it arranged 1 Nippurisehi turiyehi. That Childers's rendering, without men, without people,' is inadequate is clear from the context at the passage which he quotes from Gataka I, 53. * Niddapeti. Buddhaghosa says, 'Pull up the weeds' (tinani). The word occurs also at Gataka I, 215, where there is a similar list of farming operations, which, though smaller, contains one or two items not given here. [20] Digitized by Digitized by Google

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226 RULLAVAGGA. VII, 1, 2. into bundles. When that is done, you have to get it trodden out? When that is done, you have to get the straw picked out. When that is done, you have to get all the chaff removed. When that is done, you have to get it winnowed. When that is done, you have to get the harvest garnered . When that is done, you have to do just the same the next year, and the same all over again the year after that. The work is never over : one sees not the end of one's labours. O! when shall our work be over ? When shall we see the end of our labours ? When shall we, still possessing and retaining the pleasures of our five senses, yet dwell at rest? Yes! the work, beloved Anuruddha, is never over ; no end appears to our labours. Even when our fathers and forefathers had completed their times, even then was their work unfinished.' Then do you take thought for the household duties. I will go forth from the household life into the houseless state.' And Anuruddha the Sakyan went to his mother, and said to her: 'I want, mother, to go forth from the household life into the houseless state. Grant me thy permission to do so.' And when he had thus spoken, his mother replied i Maddapeti. There is mention of threshing (prati-han) already in the Vedas. See the passages collected by Zimmer, Altindisches Leben,' p. 238. But treading out is even still a very common, if not the more usual, process throughout India and Ceylon. * Atiharapeti. See Milinda Pasha, p. 66. The simple verb occurs also in a similar connection in the Bhikkhuni-vibhanga in the introductory story to Pakittiya VII. * That is, had died. Digitized by Digitized by Google

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VII, 1, 3. DISSENSIONS IN THE ORDER. 227 to Anuruddha the Sakyan, and said: "You two, O beloved Anuruddha, are my two only sons, near and dear to me, in whom I find no evil. Through death I shall some day, against my will be separated from you; but how can I be willing, whilst you are still alive, that you should go forth from the household life into the houseless state ?' [And a second time Anuruddha the Sakyan made the same request, and received the same reply. And a third time Anuruddha the Sakyan made the same request to his mother.] 3. Now at that time Bhaddiya the Sakya Raga held rule over the Sakyas; and he was a friend of Anuruddha the Sakyan's. And the mother of Anuruddha the Sakyan, thinking that that being So, the Raga would not be able to renounce the world, said to her son: If, beloved Anuruddha, Bhaddiya the Sakyan Raga will renounce the world, thou also mayest go forth into the houseless state. Then Anuruddha the Sakyan went to Bhaddiya the Sakyan Raga, and said to him : My renunciation of the world, dear friend, is being obstructed by thee.' *Then let that obstruction, dear friend, be removed. Even with thee will I-renounce thou the world according to thy wish.' Come, dear friend, let us both renounce the world together!' 1 A ham taya. Buddhaghosa explains that the Raga is beginning to say that he will go with his friend. But a desire for the glory of sovereignty comes over his heart, and he leaves the sentence unfinished. (The Pali is given in the notes on the text, p. 323.) 02 Digitized by Digitized by Google

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228 KULLAVAGGA. VII, 1, 4. 'I am not capable, dear friend, of giving up the household life. Whatsoever else you can ask of me, that I will do! Do you go forth (alone).' 'My mother, dear friend, has told me that if thou dost so, I may. And thou hast even now declared " If thy renunciation be obstructed by me, then let that obstruction be removed. Even with thee will I-renounce thou the world, according to thy wish." Come, then, dear friend, let us both renounce the world.' Now at that time men were speakers of truth, and keepers of their word which they had pledged. And Bhaddiya the Sakya Raga said to Anuruddha the Sakyan : "Wait, my friend, for seven years. At the end of seven years we will renounce the world together.' 'Seven years are too long, dear friend. I am not able to wait for seven years.' [And the same offer was made successively of six years and so on down to one year, of seven months and so on down to one month, and even of a fortnight, and still there was ever the same reply. At last the Raga said,] Wait, my friend, for seven days, whilst I hand over the kingdom to my sons and my brothers.' Seven days is not too long. I will wait thus far' (was the reply). 4. So Bhaddiya the Sakya Raga, and Anuruddha, and Ananda, and Bhagu, and Kimbila, and Devadatta--just as they had so often previously gone 1 Tyaham. See Dr. Morris's remarks on this elision in his introduction to the Kariya Pitaka (Pali Text Society, 1882), where he makes it equal to tad a ham. This seems to us open to question, at least in this passage, where it may possibly stand for te aham. Digitized by Digilzed by Google

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VII, 1, 4. DISSENSIONS IN THE ORDER. 229 out to the pleasure-ground with fourfold arrayeven so did they now go out with fourfold array, and Upali the barber went with them, making seven in all. And when they had gone some distance, they sent their retinue back, and crossed over into the neighbouring district, and took off their fine things, and wrapped them in their robes, and made a bundle of them, and said to Upali the barber: 'Do you now, good Upali, turn back. These things will be sufficient for you to live upon.' But as he was going back, Upali the barber thought : 'The Sakyas are fierce. They will think that these young men have been brought by me to destruction, and they will slay me. But since now these young men of the Sakya clan can go forth from the household life into the houseless state, why indeed should not I ?' And he let down the bundle (from his back), and hung the bundle on a tree, saying, 'Let whoso finds it, take it, as a gift,' and returned to the place where the young Sakyans were. And the Sakya youths saw him coming from afar, and on seeing, they said to him: What have you come back for, good Upali?' Then he told them [what he had thought, and what he had done with the bundle, and why he was returned]. Thou hast done well, good Upali (was the reply), in that thou didst not return; for the Sakyas are fierce, and might have killed thee.' And they took Upali the barber with them to the place where the Blessed One was. And on arriving there, they bowed down before the Blessed One, and Digitized by Digitized by Google

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230 " took their seats on one side. And so seated they said to the Blessed One: We Sakyas, Lord, are haughty. And this Upali the barber has long been an attendant, Lord, upon us. May the Blessed One admit him to the Order before us, so that we may render him respect and reverence, and bow down with outstretched hands before him (as our senior), and thus shall the Sakya pride be humbled in us Sakyans'.' Then the Blessed One received first Upali the barber, and afterwards those young men of the Sakya clan, into the ranks of the Order. And the venerable Bhaddiya, before that rainy season was over, became master of the Threefold Wisdom 2, and the venerable Anuruddha acquired the Heavenly Vision 3, and the venerable Ananda realised the effect of having entered upon the Stream, and Devadatta attained to that kind of Iddhi which is attainable even by those who have not entered upon the Excellent Way". KULLAVAGGA. VII, 1, 4. 1 This reputation of the Sakya family for pride is referred to in Gataka I, 88, 89. Tisso vigga, see Rh. D.'s remarks at pp. 161, 162 of 'Buddhist Suttas from the Pali' (S. B. E., vol. xi). They are probably here the three viggas referred to in the Sutta-vibhanga, Paragika I, 1, 6-8, as the second of those is the Heavenly Vision, here mentioned in the next clause. us. Dibbakakkhu, a full description of the details of which will be found in the stock paragraph translated by Rh. D. in 'Buddhist Suttas from the Pali' (S. B. E., vol. xi, pp. 216-218). Sotapattiphala; that is, he became free from the delusion of self (sakkayadithi), from doubt (vikikikkha), and from dependence upon ceremonies or works (silabbata-paramasa). See Rh. D.'s manual, 'Buddhism,' pp. 108-110. Pothugganika iddhi. What this may be is unknown to A fourfold Iddhi is described in detail in the stock passage Digitized by Google

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VII, 1, 6. DISSENSIONS IN THE ORDER. 231 5?. Now at that time the venerable Bhaddiya, who had retired into the forest to the foot of a tree, into solitude, gave utterance over and over again to this ecstatic exclamation : 'O happiness! O happiness !' And a number of Bhikkhus went up to the place where the Blessed One was, and bowed down before him, and took their seats on one side. And, so seated, they (told the Blessed One of this), and added, 'For a certainty, Lord, the venerable Bhaddiya is not contented as he lives the life of purity; but rather it is when calling to mind the happiness of his former sovranty that he gives vent to this saying.' Then the Blessed One addressed a certain Bhikkhu, and said: 'Do you go, O Bhikkhu, and in my name call Bhaddiya the Bhikkhu, saying, "The Teacher, venerable Bhaddiya, is calling for you." 'Even so, Lord,' said that Bhikkhu, in assent to the Blessed One. And he went to Bhaddiya, and called him [in those words]. 6. Very well,' said the venerable Bhaddiya, in translated by Rh. D. in Buddhist Suttas from the Pali,' S. B. E., vol. xi, p. 214, and the fourfold Iddhi of the ideal king in the similar passage, loc. cit., pp. 259-261. The Iddhi here referred to may be the former of these two, though that list does not include the power ascribed to Devadatta in the next chapter. At Gataka I, 140, the expression of our text here is replaced by gha na, though the account there is otherwise the same. It is worthy of notice that Devadatta, though a Bhikkhu, is not honoured with the standing epithet, venerable,' always used of the other members of the Order, even when they are represented to have been of bad character. The following incident, with a summary of the preceding sections, forms the introductory story to the roth Galaka (Rh. D.'s . Buddhist Birth Stories,' i. pp. 190-193). The legend may have first arisen as an explanation of the name Bhaddiya, which means the fortunate one.' Digitized by Digitized by Google

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232 KULLAVAGGA. VII, 1, 6. assent to that Bhikkhu; and he came to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the Blessed One said to the venerable Bhaddiya : Is it true, as they say, that you Bhaddiya, when retired into the forest to the foot of a tree, into solitude, have given utterance over and over again to this ecstatic exclamation, "O happiness! O happiness !" What circumstance was it, O Bhaddiya, that you had in your mind when you acted thus ?' Formerly, Lord, when I was a king, I had a guard completely provided both within and without my private apartments, both within and without the town, and within the (borders of my) country. Yet though, Lord, I was thus guarded and protected, I was fearful, anxious, distrustful, and alarmed. But now, Lord, even when in the forest, at the foot of a tree, in solitude, I am without fear or anxiety, trustful and not alarmed; I dwell at ease, subdued', secure?, with mind as peaceful as an antelope's . It was when calling this fact to mind, Lord, that I gave utterance over and over again to that cry, "O happiness! O happiness!" Then the Blessed One, on hearing that, gave utterance at that time to this song : - - 1 Pannalomo. See our note 2 on Kullavagga I, 6, 1 (above, vol. ii, p. 339). Paradavutto. This is the reading of the Sinhalese MS., and is the correct one. See Oldenberg's note at p. 363 of the edition of the text. Our translation is conjectural. * Migabhutena ketasa. The meaning of miga in this phrase is not certain ; and the figure may be drawn from the careless mind of any animal in its natural state. We have not noticed the idiom elsewhere; but compare the converse figure, bhantamiga-sappalibhago sasane anabhirato, at Gataka I, 303, 6. Digitized by Digilzed by Google

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VII, 2, 1. DISSENSIONS IN THE ORDER. 233 "The man who harbours no harsh thoughts within him, Who cares not whether things are thus or thus, His state of joy, freedom from grief or care, The very gods obtain not to behold !' 2. 1. Now when the Blessed One had stayed at Anupiya as long as he thought fit, he set out on his journey towards Kosambi. And journeying straight on he arrived in due course at Kosambi, and there, at Kosambi, he stayed at the Ghosita Arama. Now the following thought occurred to Devadatta, when he had retired into solitude, and was plunged in meditation : Whom now can I so gain over that, he being well pleased with me, much gain and honour may result to me? And it occurred to him, "Now this prince Agatasattu is young, and has a lucky future before him. Let me then gain him over; and he being well pleased with me, much gain and honour will result.' Then Devadatta folded up his sleeping-mat, and set out, fully bowled and robed, for Ragagaha; and in due course he arrived at Ragagaha. Then he laid aside his own form, and took upon himself the form of a child clad in a girdle of snakes, and appeared on the lap of prince Agatasattu? Then was 1 In the text, for kin nu read kam nu. This taking upon oneself another shape is not one of the powers of Iddhi included in the first list referred to at note 5, p. 230. Digilzed by Google

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234 KULLAVAGGA. VII, 2, 2. prince Agatasattu terrified, and startled, and anxious, and alarmed. And Devadatta said to prince Agatasattu, 'Are you afraid of me, O prince?' Yes, I am. Who are you?' 'I am Devadatta.' *If you, Sir, are really the worthy Devadatta, be good enough to appear in your own shape.' Then Devadatta, laying aside the form of the child, appeared there before prince Agatasattu with his inner and outer robes on, and with his bowl in his hand. And prince Agatasattu was well pleased with Devadatta by reason of this marvel of Iddhi, and morning and evening he used to go in five hundred chariots to wait upon him, and food was brought and laid before him in five hundred dishes. Then there arose in Devadatta's mind, possessed and vanquished by gain and hospitality and fame ?, some such thought as this : 'It is I who ought to lead the Bhikkhu-samgha.' And as the idea rose up within him, (that moment) was Devadatta deprived of that his power of Iddhi. 2. Now at that time a Koliyan, by name Kakudha, who had been (as Bhikkhu) the attendant on Moggallana, had just died, and had appeared again in a certain spiritual body, possessed of a personality as large as two or three of the common rice-fields of a Magadha village, and yet so constituteds that he was i Compare Mahavagga V, 1, 22, on this expression. Also below, $ 5. * Annataram manomayam kayam upapanno. Perhaps in a mode of existence in which his body was changeable at will.' (See Childers, sub voce manomayo.) * Attabhavo. See IX, 1, 3. Digitized by Digitized by Google

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VII, 2, 3. DISSENSIONS IN THE ORDER. 235 not in the way either of himself or of others!. And this celestial being, Kakudha, went to the venerable Moggallana, and bowed down before him, and took his stand on one side. And so standing, he told the venerable Moggallana [of the thought that had arisen in Devadatta's mind, and of the result thereof). And when he had told him, he bowed down before the venerable Moggallana, and keeping him on his right side as he passed him, he vanished away. And the venerable Moggallana went to the place where the Blessed One was, and told him (the whole matter] What then, Moggallana, have you so penetrated the mind of that celestial being Kakudha, that you know that whatsoever he speaks, that will be accordingly, and not otherwise 3?' I have, Lord.' : 'Keep that saying, Moggallana, secret; keep that saying secret. Even now that foolish man will himself make himself known. 34. There are, Moggallana, these five kinds of teachers now existing in the world. What are the five ? "In the first place, Moggallana, there is one kind of teacher whose conduct not being pure, he yet 1 Vyabadheti. He could occupy the same space as other beings without incommoding them. The word occurs in the same sense in the passage quoted from Buddhaghosa in Rh. D.'s note 1 on the Maha-parinibbana Sutta V, 10, but originally occurring in the Aiguttara Nikaya. * The last paragraph is here repeated in the text. On the use here of ketasa keto parikka, compare Maha-parinibbana Sutta I, 16, 17. * The following two sections are repeated below, VII, 3, 10, to all the Bhikkhus. Digitized by Google

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236 KULLAVAGGA. VII, 2, 4. gives out that he is a person of pure conduct, one whose conduct is pure, and innocent, and without stain. His disciples know that that is so, but they think, "If we announce the fact to the laity, he will not like it. And how can we conduct ourselves towards him in a way that is displeasing to him? And besides he is honoured with gifts of the requisite clothing, food, lodging, and medicine for the sick. He will sooner or later become known by that which he himself will do." Such a teacher, Moggallana, do his disciples protect in respect of his own conduct. And being as he is, he expects to be protected by his disciples in respect of his own conduct. 4. 'Again, Moggallana,' &c. [as before, putting successively 'mode of livelihood,' preaching of the Dhamma,''system of exposition,' &c., 'insight arising from knowledge,' for 'conduct'). "These, Moggallana,? are the five kinds of teachers now existing in the world. But I being pure in conduct, mode of livelihood, preaching of the Dhamma, system of exposition, and insight arising from knowledge, give out that I am so, that I am pure, innocent, and without stain in all these things. And neither do my disciples protect me in respect of my own conduct, nor do I expect them to do so.' 5. Now when the Blessed One had remained at Kosambi as long as he thought fit, he set out on his journey towards Ragagaha. And journeying straight on, he arrived in due course at Ragagaha ; and there, at Ragagaha, he stayed at the Veluvana in the Kalandaka Nivapa. Pakkasimsati. Perhaps this word here means 'he requires, needs. Digitized by Digilzed by Google

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VII, 2, 5. DISSENSIONS IN THE ORDER. 237 And a number of Bhikkhus went to the Blessed One, and bowed down before him, and took their seats on one side. And when so seated, they said to the Blessed One: 'Prince Agatasattu is in the habit of going morning and evening with five hundred carts to wait upon Devadatta, and food is brought and laid before him in five hundred dishes. 'Envy not, O Bhikkhus, the gain and hospitality and fame of Devadatta. So long, O Bhikkhus, as Agatasattu (so waits upon him and gives him alms] so long may we expect Devadatta not to prosper, but to decline in virtuous qualities ?. Just, O Bhikkhus, as if you were to burst a gall (bladder)before the nose of a fierce dog, the dog would thereby become so much the fiercer, just so long, O Bhikkhus (&c., as before). To his own hurt, O Bhikkhus, has this gain, hospitality, and fame come to Devadatta, to his own destruction. Just, O Bhikkhus, as a plantain, or a bamboo, or a reed gives fruit to its own hurt and its own destruction, just so to his own hurt (&c., as before). Just as a young she-mule conceives to her own hurt and her own destruction", just so, O Bhikkhus, to his own hurt has this gain, &c., come to Devadatta. Its fruit destroys the plantain-tree ; its fruit the bamboo and the reed. 1 This phrase runs in the same mould as the one so constantly repeated at the commencement of the Maha-parinibbana Sutta (1, $$ 4-11). * Pittam bhindeyyum. Literally, 'should break a gall.' * These three plants die after producing fruit. * Because she would die if she did. On assatari, compare above, VI, 4, 3, and our note there. Digitized by Google

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VII, 3, I. 'Honour destroys the evil man, just as its foal destroys the young she-mule.' 238 KULLAVAGGA. Here endeth the First Portion for Recitation. 3. 1. Now at that time the Blessed One was seated preaching the Dhamma, and surrounded by a great multitude, including the king and his retinue. And Devadatta rose from his seat, and arranging his upper robe over one shoulder, stretched out his joined hands to the Blessed One, and said to the Blessed One: 'The Blessed One, Lord, is now grown aged, he is old and stricken in years, he has accomplished a long journey, and his term of life is nearly run1. Let the Blessed One now dwell at ease in the enjoyment of happiness reached even in this world. Let the Blessed One give up the Bhikkhu-samgha to me, I will be its leader.' 'Thou hast said enough, Devadatta. Desire not to be the leader of the Bhikkhu-samgha.' [And a second time Devadatta made the same request, and received the same reply. And a third time Devadatta made the same request.] 'I would not give over the Bhikkhu-samgha, Devadatta, even to Sariputta and Moggallana. 1 This string of epithets recurs in Paragika I, 1, 2, of old and venerable Brahmans. Digitized by Google

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VII, 3, 2. How much less, then, to so vile and evil-living a person as you '.' Then Devadatta thought: Before the king and his retinue the Blessed One denies me, calling me "evil-living," and exalts Sariputta and Moggallana.' And, angry and displeased, he bowed down before the Blessed One, and keeping him on his right hand as he passed him, he departed thence. This was the first time that Devadatta bore malice against the Blessed One. 2. And the Blessed One said to the Bhikkhus, 'Let then the Samgha, O Bhikkhus, carry out against Devadatta the Act of Proclamation 2 in Ragagaha, to the effect that whereas the nature of Devadatta used to be of one kind it is now of another kind, and that whatsoever he shall do, either bodily or verbally, in that neither shall the Buddha be recognised, nor the Dhamma, nor the Samgha, but only Devadatta. 'And thus, O Bhikkhus, shall the Act be carried out. Some discreet and able Bhikkhu (&c., DISSENSIONS IN THE ORDER. " 239 1 In the text read khavassa khela pakassa. On the first word, compare V, 2, 8. For the second the Dhammapada commentator (Fausboll, p. 143) reads, as does the Sinhalese MS. in our passage, khelasika. Buddhaghosa, explaining it, says, 'In this passage (we should recollect) that those who obtain the requisites (of a Bhikkhu) by an evil mode of life are said by the Noble Ones to be like unto spittle. The Blessed One calls him khelapaka (to express that) he eats, (that is, 'gains a living) in sin like that.' (For the Pali, see the edition of the text, p. 323, where the comma after khelasa disa should be before it.) Pakasaniya-kammam. This is not one of the regular official acts of the Samgha, as described in Kullavagga I, and is only mentioned in this passage. It is not referred to by the Dhammapada commentator. Digitized by Google

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240 KULLAVAGGA. VII, 3, 3. in the same form as in I, 1, 4, down to the end of the Kammavaka).' And the Blessed One said to the venerable Sariputta, 'Do you then, Sariputta, proclaim Devadatta throughout Ragagaha.' 'In former times, Lord, I have sung the praises of Devadatta in Ragagaha, saying, "Great is the power (Iddhi) of the son of Godhi! Great is the might of the son of Godhi!" How can I now proclaim him throughout Ragagaha ?' Was it not truth that you spoke, Sariputta, when you (so] sang his praises ?' Yea, Lord !' Even so, Sariputta, do you now, speaking the truth, proclaim Devadatta throughout Ragagaha.' 'Even so, Lord,' said Sariputta, in assent to the Blessed One. 3. And the Blessed One said to the Bhikkhus : Let then the Samgha appoint Sariputta to the office of proclaiming Devadatta throughout Ragagaha to the effect (&c., as before, SS 2). And thus, O Bhikkhus, should he be appointed. First, Sariputta should be asked, &c. (as usual in official appointments!, down to the end of the Kammavaka).' Then Sariputta, being so appointed, entered Ragagaha with a number of Bhikkhus, and proclaimed Devadatta accordingly. And thereupon those people who were unbelievers, and without devotion or insight, spake thus: They are jealous, these Sakyaputtiya Samanas! They are jealous of the gain and hospitality that fall to Devadatta !' But those who were believers, full of devotion, able, and gifted with in * See, for instance, I, 22, 2. Digilzed by Google

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VII, 3, 4. DISSENSIONS IN THE ORDER. 6 sight, spake thus: This cannot be any ordinary affair, in that the Blessed One has had Devadatta proclaimed throughout Ragagaha!' 4. And Devadatta went to Agatasattu the prince, and said to him: In former days, prince, people were long-lived, but now their term of life is short. It is quite possible, therefore, that you may complete your time while you are still a prince. So do you, prince, kill your father, and become the Raga; and I will kill the Blessed One, and become the Buddha.' 241 2 And prince Agatasattu thought, 'This worthy Devadatta has great powers and might; he will know (what is right).' And fastening a dagger against his thigh, he entered with violence and at an unusual hours, though fearful, anxious, excited, and alarmed, the royal chamber. And when the ministers who were in attendance in the private chamber saw that, they seized him. And when, on searching him, they found the dagger fastened on his thigh, they asked him : 'What were you going to do, O prince?' 'I wanted to kill my father.' 'Who incited you to this?' 'The worthy Devadatta.' Then some of the ministers advised 'The prince should be slain, and Devadatta, and all the Bhikkhus.' Others of them advised 'The Bhikkhus ought not to be slain, for they have done no wrong; Na orakam bhavissati. See Mahavagga I, 9, 1, and Kullavagga VI, 4, 10, and our note on the latter passage. 'Potthanikam. This word has already occurred at Mahavagga VI, 23, 3. Divadivassa. See the use of this word at Gataka II, 1. [20] R Digitized by Google

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VII, 3, 5. 242 Others of but only the prince and Devadatta.' them again said, 'Neither should the prince be slain, nor Devadatta, nor the Bhikkhus. But the king should be told of this, and we should do as the king shall command.' KULLAVAGGA. 5. So these ministers, taking the prince with them, went to the Raga of Magadha, to Seniya Bimbisara, and told him what had happened. 'What advice, my friends, did the ministers give?' [When they had told him all (as before) he said]: 'What, my friends, can the Buddha, or the Samgha, or the Dhamma have to do with this? Has not the Blessed One had a proclamation already made throughout Ragagaha concerning Devadatta, to the effect that whereas his nature used to be of one kind, it is now of another; and that whatsoever he shall do, either bodily or verbally, in that shall neither the Buddha, nor the Dhamma, nor the Samgha be required, but only Devadatta ?' Then those ministers who had advised that the prince and Devadatta and all the Bhikkhus should be slain, them he made incapable (of ever again holding office). And those ministers who had advised that the prince should be slain, and Devadatta, them he degraded to lower offices. But those ministers who had advised that neither should the prince be slain, nor Devadatta, nor the Bhikkhus, but that the king should be informed of it, and his command be followed, them he advanced to high positions. And the Raga of Magadha, Seniya Bimbisara, said to prince Agatasattu: 'Why did you want to kill me, O prince ?' Digitized by Google

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VII, 3, 7. DISSENSIONS IN THE ORDER. 243 'I wanted a kingdom, O king !' * If you then want a kingdom, O prince, let this kingdom be thine!' And he handed over the kingdom to Agatasattu the prince 1. 6. Then Devadatta went to prince Agatasattu, and said, 'Give such orders, O king, to your men that I may deprive the Samana Gotama of life.' And Agatasattu the prince gave orders to his men : Whatsoever the worthy Devadatta tells you, that do!' Then to one man Devadatta gave command : Go, my friend, the Samana Gotama is staying at such and such a place. Kill him, and come back by this path.' Then on that path he placed other two men, telling them, Whatever man you see coming alone along this path, kill him, and return by that path.' Then on that path he placed other four men [and so on up to sixteen men). 7. And that man took his sword and shield, and hung his bow and quiver at his back, and went to the place where the Blessed One was, and when at some little distance from the Blessed One, being 1 The early literature already mentions that Agatasattu eventually killed his father. (See, for instance, Samanna-phala Sutta, p. 154.) Bigandet I, 261 (3rd edition) adds that the mode adopted was by starving him to death in prison. ? The Buddhist writers being so especially careful in their accurate use of titles, it is particularly noteworthy that Agatasattu is here called prince (kumara) and not king (raga). It is almost impossible to avoid the conclusion that this paragraph stood originally in some other connection; and that the events it describes must then have been supposed to have taken place before Agatasattu actually became king. That the Dhammapada commentator says here (Fausboll, p. 143) tasmim (that is, Agatasattu) ragge patillhite, is no evidence the other way; for that account is either taken from this, or depends ultimately upon it. R2 Digilzed by Google

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244 KULLAVAGGA. VII, 3, 7. terrified, anxious, excited, and alarmed, he stood stark still and stiff 1. On the Blessed One seeing him so, he said to the man: Come hither, friend, don't be afraid.' Then that man laid aside his sword and his shield, took off his bow and his quiver, and went up to the Blessed One; and falling at his feet, he said to the Blessed One: 'Transgression, Lord, has overcome me even according to my folly, my stupidity, and my unrighteousness, in that I have come hither with evil and with murderous intent. May the Blessed One accept the confession I make of my sin in its sinfulness, to the end that in future I may restrain myself therefrom! Verily, my friend, transgression has overcome thee [&c., down to] intent. But since you, my friend, look upon your sin as sin, and duly make amends for it, we do accept (your confession of) it. For this, O friend, is progress in the discipline of the Noble One, that he who has seen his sin to be sin makes amends for it as is meet, and becomes able in future to restrain himself therefrom?' Then the Blessed One discoursed to that man in due order, that is to say (&c., as usual in conversions , down to) May the Blessed One accept me as a disciple, as one who, from this day forth as long as life endures, has taken his refuge in him. And the Blessed One said to the man: 'Do not, my friend, leave me by that path. Go by this path,' and so dismissed him by another way. * Patthaddha; that is, prastabdha. See Sutta-vibhanga, Paragika I, 10, 17, 21. . This confession and acceptance are in a standing form, which occurs, for instance, at Mahavagga IX, 1, 9; Kullavagga V, 30, 5. 3 See, for instance, Kullavagga VI, 4, 5. Digitized by Digilzed by Google

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245 VII, 3, 9 8. But the two men thought, 'Where now can that man be who was to come alone? He is delaying long.' And as they were going to meet him, they caught sight of the Blessed One sitting at the foot of a certain tree. On seeing him they went up to the place where he was, and saluted him, and took their seats on one side. To them also the Blessed One discoursed, [and they were converted as the other man had been, and he sent them back by another way. And the same thing occurred as to the four, and the eight, and the sixteen men 1.] DISSENSIONS IN THE ORDER. 9. And the one man returned to Devadatta, and said to him: 'I cannot, Lord, deprive the Blessed One of life. Great is the power (Iddhi 2) and might of the Blessed One.' 'That will do, friend. You need not do so. I will slay the Blessed One myself.' Now at that time the Blessed One was walking up and down (meditating) in the shade below the mountain called the Vulture's Peak. And Devadatta climbed up the Vulture's Peak, and hurled down a mighty rock with the intention of depriving the Blessed One of life. But two mountain peaks came together and stopped that rock, and only a splinter falling from it made the foot of the Blessed One to bleed ". 1 The last two paragraphs of SS 7 are repeated in full in the text in each case. 2 The Iddhi here must be the power of religious persuasion. Pakkhayayam. See Mahavagga V, 1, 5, and Maha-parinibbana Sutta II, 31 (p. 22 of the text). Papatika. In the text, by a misprint, this and the preceding word have been joined together. Pade ruhiram uppadesi, where ruhira is equal to lohita.. Digitized by Google

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246 KULLAVAGGA. VII, 3, 10. Then the Blessed One, looking upwards, said to Devadatta : 'Great, O foolish one, is the demerit you have brought forth for yourself?, in that with evil and murderous intent you have caused the blood of the Tathagata to flow.' And the Blessed One said to the Bhikkhus : This is the first time that Devadatta has heaped up (against himself) a Karma which will work out its effect in the immediate future ?, in that with evil and murderous intent he has caused the blood of the Tathagata to flow.' 10. And the Bhikkhus having heard that Devadatta was compassing the death of the Blessed One, walked round and round the Vihara, making recitation in high and loud tones, for a protection and guard to the Blessed One. On hearing that noise the Blessed One asked the venerable Ananda what it was. And when Ananda (told him), the Blessed One said : 'Then, Ananda, call the Bhikkhus in my It is so used at Gataka II, 275, in the Milinda Panha, p. 125, and in the account of the present incident in the Dhammapada commentary (p. 144). In Mahavagga I, 67, where it is said that one who has shed a Buddha's) blood cannot be received into the Order, the expression is lohitam uppadeti: and in numerous passages elsewhere it is added that such a lohituppadako becomes ipso facto discharged from one or other of the duties and privileges of a member of the Order, just as if he had thrown off the robes. Pastam. By a misprint the text has pasutam. Compare the end of $ 16 below. * Anantarika-kammam. That is, that will work out its effect, (not in the next birth, as is the case of all other Karma,) but immediately, in the present life. There are five such deeds (see Childers, sub voce panko, and Milinda Panha, p. 25). The Bodisats, according to Gataka I, 45 (verse 256), are free from such sins. Digitized by Google

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VII, 3, 11. DISSENSIONS IN THE ORDER. 247 name, saying, "The Teacher sends for the venerable ones." And he [did so), and they came, and saluted the Blessed One, and took their seats on one side. And when they were so seated, the Blessed One said to the Bhikkhus: "This, O Bhikkhus, is an impossible thing, and one that cannot occur, that one should deprive a Tathagata of life by violence. The Tathagatas, O Bhikkhus, are extinguished (in death) in due and natural course. There are, O Bhikkhus, these five kinds of teachers now living in the world (&c., as in VII, 2, 3, 4, down to the end). And this, O Bhikkhus, is an impossible thing, and one that cannot occur, that a Tathagata should be slain by any act set on foot by any one besides himself. The Tathagatas, O Bhikkhus, are extinguished (in death) in due course (of nature). Go, therefore, O Bhikkhus, each one to his Vihara, for the Tathagatas require no protection.' II. Now at that time there was at Ragagaha an elephant named Nalagiri, fierce, and a manslayer. And Devadatta went into Ragagaha, and to the elephant stables, and said to the elephant-keepers 1 : 'I, my friends, am a relative of the raga's, and am able to advance a man occupying a low position to a high position, and to order increase of rations or of pay. Therefore, my friends, when the Samana Gotama shall have arrived at this carriage-road?, then loose the elephant Nalagiri, and let him go down the road.' * Hatthi-bhande. See the note on Mahavagga VI, 37, 2. ! Rakkham; that is, rathy am. Compare Gataka I, 346, and the Old Commentary on the Bhikkhuni-vibhanga, Pakittiya VII. Digitized by Digitized by Google

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248 KULLAVAGGA. VII, 3, 12. Even so, Sir, said those elephant-keepers in assent to Devadatta. And when the Blessed One early in the morning had dressed himself, he entered Ragagaha duly bowled and robed, and with a number of Bhikkhus, for alms; and he entered upon that road. On seeing him the elephant-keepers loosed Nalagiri, and let it go down the road. And the elephant saw the Blessed One coming from the distance; and as soon as it saw him, it rushed towards the Blessed One with uplifted trunk, and with its tail and ears erect. When those Bhikkhus saw the elephant Nalagiri coming in the distance, they said to the Blessed One: 'This elephant, Lord, Nalagiri, is fierce, and a manslayer, and it has got into this road. Let the Blessed One, Lord, turn back : let the Happy One turn back.' Come on, O Bhikkhus. Be not alarmed. There is, O Bhikkhus, no possibility [&c., as in last section, down to the end] [And a second and a third time the Bhikkhus made the same appeal, and received the same reply.] 12. Then at that time the people climbed up on to the upper storeys of the houses, and on to the balconies, and on to the roofs. And those of them who were unbelievers and without faith or insight, said, "Truly the countenance of the great Samana is beautiful ; but the elephant will do him a hurt?' But those who were believers, full of The setting of this paragraph is parallel to $ 3 above in this chapter; the speech of the unbelievers is the same as that of the Galilas at Mahavagga I, 15, 4. Digilzed by Google

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VII, 3, 12. DISSENSIONS IN THE ORDER. 249 devotion, able, and gifted with insight, said, "'Twill be long e'er the elephant can fight a fight with the elephant (of men)!' And the Blessed One caused the sense of his love to pervade the elephant Nalagiri"; and the elephant, touched by the sense of his love, put down his trunk, and went up to the place where the Blessed One was, and stood still before him. And the Blessed One, stroking the elephant's forehead with his right hand, addressed him in these stanzas : Touch not, O elephant, the elephant of men ; for sad, O elephant, is such attack, For no bliss is there, O elephant, when he is passed from hence, for him who strikes the elephant of men. Be not then mad, and neither be thou careless 8, for the careless enter not into a state of bliss, Rather do thou thyself so act, that to a state of bliss thou mayest go.' And Nalagiri the elephant took up with his trunk the dust from off the feet of the Blessed One, and sprinkled it over its head, and retired, bowing backwards the while it gazed upon the Blessed One. And Nalagiri the elephant returned to the elephant stables, and stood in its appointed place, and * Mettena kittena phari; literally, he suffused him with loving heart. Compare Rh. D.'s 'Buddhist Birth Stories,' i. p. 112. * In nagamasado the m is inserted for euphony. See the instances given by Kuhn, Beitrage zur Pali-grammatik,' p. 63. Many others might be added; siva-m-aigase, Gataka, vol. i, verse 27; samana-m-akala, Childers sub voce, &c. Compare the curious use of asadeti at Kullavagga I, 27. * A play on the words is here lost in English (ma mado ma ka pamado). Digitized by Google

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250 KULLAVAGGA. VII, 3, 13. became once more the tame Nalagiri. And at that time the people sung these verses : "They can be tamed by sticks, and goads, and whips, But the great Sage has tamed this elephant with out a weapon or a stick.' 13. The people were angry, murmured, and became indignant, saying, "How wicked is this Devadatta, and how wretched , in that he can go about to slay the Samana Gotama, who is so mighty and so powerful. And the gain and honour of Devadatta fell off, while that of the Blessed One increased. * Now at that time, when the gain and honour of Devadatta had fallen off, he went, surrounded by Bhikkhus, to people's houses, appealing for alms S. The people were angry, murmured, and became indignant, saying, "How can the Sakyaputtiya Samanas live on food that they ask for at people's houses? Who is not fond of well-cooked food ? Who does not like sweet things ?' The Bhikkhus heard (&c., down to) the Blessed One said to the Bhikkhus: Therefore do I lay down this rule, O Bhikkhus, for the Bhikkhus that 1 Alakkhiko ti ettha na lakkhetiti alakkhiko na ganatiti attho. Apakata-kammam karomiti na ganatiti na lakkhitabbo ti alakkhano passitabbo ti attho (B.). We venture to differ from both of these explanations, and to follow rather the derivation of the word, and the meaning of the corresponding Sanskrit term alakshmika. From here down to the decision' is identical with the introductory story in the Sutta-vibhanga to the 32nd Pakittiya,--a rule the previous existence of which is implied in the decision given here. o Vinnapeti is continually used in the Sutta-vibhanga in this sense, and even occurs already in the Patimokkha, Pakittiya 39. Digitized by Digilzed by Google

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VII, 3, 14. DISSENSIONS IN THE ORDER. 251 (not more than) three shall enjoy an alms (together) at people's houses and this for the sake of three reasons; (to wit) for the restraint of the evil-minded, and for the ease of the good ?, lest those who have evil desires should, in reliance upon a particular party (among the Bhikkhus), break up the Samgha", and lastly) out of compassion for the laity. (A Bhikkhu) who shall enjoy an alms in parties of more than three, shall be dealt with according to law !! 14. Now Devadatta went to the place where Kokalika, and Katamoraka-tissaka, and the son of Khanda-devi and Samudda-datta were, and said to them, 'Come, Sirs, let us stir up a division in the Samana Gotama's Samgha, and in the body of his adherents ! When he had thus spoken, Kokalika said to Devadatta, 'The Samana Gotama, Sir, is mighty and powerful. How can we do such a thing]?' Come, Sirs, let us go to the Samana Gotama, and make the following five demands, saying, "This whole phrase recurs in Sutta-vibhanga, Paragika I, 5, 11, and in the Anguttara Nikaya II, 17, 3. In the latter passage Dr. Morris reads dummannunam; see his note at pp. 127, 128. But the Sanskrit Buddhist vocabulary Vyutpatti (teste BohtlingkRoth, s. v. manku) authorises the use of dummanku. * So the Anguttara, loc. cit., has, in the same connection, gihinam anukampaya papikkhanam pakk hupakkhedaya. . See last note. The idea is here, of course, lest any particular layman should be burdened by providing for many Bhikkhus. * That is, under the 32nd Pakittiya, on which rule the Suttavibhanga explains the phrase gana-bhogana. Sections 14, 15, and the greater part of 16 recur, word for word, as the introductory story to the roth Samghadisesa. * In kakka-bhedam the first word no doubt connotes 'kingdom, lordship,' as in dhamma-kakka, kakkavatti, &c. Digilzed by Google

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252 KULLAVAGGA. VII, 3, 14. "The Blessed One, Lord, has declared in many a figure the advantages of the man who wishes for little, who is easy to satisfy in the matter of support and nourishment, who has eradicated evil from his mind, has quelled his passions, and is full of faith, of reverence, and of the exercise of zeal?. The following five things, Lord, conduce to such a condition. It would be good, Lord, if the Bhikkhus should be, their lives long, dwellers in the woodsif whosoever goes to the neighbourhood of a village should thereby commit an offence. It would be good if they should, their lives long, beg for almsif whosoever should accept an invitation, should thereby commit an offence. It would be good if they should clothe themselves, their lives long, in cast-off rags-if whosoever should accept a gift of robes from a layman", should thereby commit an offence. It would be good if they should dwell, their lives long, under the trees Sif whosoever should (sleep) under a roof, should thereby commit an offence. It would be good if they should, their lives long, abstain from fish --if whosoever should 1 This is part of the standing religious discourse' so often ascribed to the Buddha in the Vinaya texts, and given at full in the Kullavagga I, 1-3. It was on precisely the same reasoning that a certain Bhikkhu in Mahavagga VIII, 28, 1, endeavoured to get the Buddha to convert to the rejection of all clothing. * At Mahavagga VIII, I, 35, it is laid down that a Bhikkhu may either dress in cast-off rags, or accept robes from a layman, according as he likes. This dwelling under trees is expressly forbidden, as regards the season of the rains, in Mahavagga III, 12, 5. * The rule of the Order is merely that no one may knowingly eat fish which he has seen or heard or suspected to have been caught for that purpose. See Mahavagga VI, 31, 14. Digilzed by Google

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VII, 3, 16. DISSENSIONS IN THE ORDER. 253 eat fish, should thereby commit an offence." The Samana Gotama will not grant these things. Then will we gain over the people by means thereof.' Yes; it may be possible so to stir up divisions in the Samgha, and in the party of the Samana Gotama. For the people believe in rough measures.' 15. And Devadatta went to the Blessed One, surrounded by his friends, and made these demands [in the words just set out]. 'No, Devadatta. Whosoever wishes to do so, let him dwell in the woods; whosoever wishes to do so, let him dwell in the neighbourhood of a village. Whosoever wishes to do so, let him beg for alms; whosoever wishes to do so, let him accept invitations from the laity. Whosoever wishes to do so, let him dress in rags; whosoever wishes to do so, let him receive gifts of robes from laymen. Sleeping under trees has been allowed by me, Devadatta, for eight months in the year; and the eating of fish that is pure in the three points--to wit, that the eater has not seen, or heard, or suspected that it has been caught for that purpose.' And Devadatta, pleased and delighted that the Blessed One had refused the five demands, arose from his seat, and keeping him on his right hand as he passed him, departed thence with his friends. And he entered into Ragagaha, and urged his view upon the people by means thereof, saying, 'Such and such things did we ask, Sirs, of the Samana Gotama. He would not allow them, but we live in accordance with them.' 16. Then those of the people who were unbelievers, and without reverence or insight, said, These Sakyaputtiya Samanas have eradicated evil Digitized by Digized by Google

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254 KULLAVAGGA. VII, 3, 16. from their minds, and have quelled their passions, while on the other hand the Samana Gotama is luxurious, and his mind dwells on abundance ?' But those of the people who were believers, and full of reverence and insight, were indignant, became vexed, and murmured, saying, 'How can Devadatta go about to stir up division in the Samgha of the Blessed One, and in the party that is subject to him.' The Bhikkhus, hearing them so murmuring, told the matter to the Blessed One. 'Is it true, O Devadatta, as they say, that thou goest about to stir up division in the Samgha, and in the body of my adherents ?' It is true, Lord.' (Thou hast gone far) enough, Devadatta. Let not a division in the Samgha seem good to thee 2 ; -grievous is such division. Whosoever, O Devadatta, breaks up the Samgha, when it is at peace, he gives birth to a fault (the effect of) which endures for a kalpas, and for a kalpa is he boiled in niraya. But whosoever, O Devadatta, makes peace in the Samgha, when it has been divided, he gives birth to the highest merit, and for a kalpa is he happy in heaven. Thou hast gone far enough, 1 Bahulliko ba hulla y a keteti. Both these expressions occur above in Mahavagga VI, 15, 9, 10, and elsewhere (see, for instance, the introductory stories to Gataka, Nos. 6 and 32) as the standing expression for the opposite of the state of mind in which a good Bhikkhu ought to live. Ma te rukki samghabhedo. For the connotation of this phrase, compare below, VII, 4, 4. Kappatthikam kibbisam. At Gataka I, 172, 213, 215, Prof. Fausboll reads kappatthiya. In saying that the fault itself (kibbisam) is to endure for a kalpa, the meaning of course is that its effects on the Karma will endure so long. . Either the text has here preserved (as in other cases elsewhere) Digitized by Digitized by Google

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VII, 3, 17. DISSENSIONS IN THE ORDER., 255 Devadatta. Let not a division in the Samgha, O Devadatta, seem good to thee. Grievous, O Devadatta, is such division.' 17. Now the venerable Ananda, having dressed himself early in the morning, went duly bowled and robed into Ragagaha for alms. And Devadatta saw the venerable Ananda proceeding through Ragagaha for alms. On seeing that he went up to the venerable Ananda, and said to him: 'At once, from this day forth, friend Ananda, I intend to perform Uposatha, and to carry out the formal proceedings of the Order, without either the Blessed One or the Bhikkhu-samgha.' And when the venerable Ananda had gone through Ragagaha for alms, and had returned from his rounds, and had finished his meal, he went to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, he told the Blessed One [what Devadatta had said, and added], .This very day, Lord, Devadatta will break up the Samgha.' Then the Blessed One, when he heard that, gave utterance at that time to this expression of strong emotion : * Easy is a good act to the good, a good act is hard to the wicked ; 'Easy is evil to the evil, but evil is hard for the Noble Ones to do.' Here ends the Second Portion for Recitation. the fragments of earlier verses, or the poetical forms of the verses below at VII, 5, 4, have crept into the prose here, where we should otherwise expect sagge and niraye. Digitized by Digitized by Google

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256 KULLAVAGGA. VII, 4, 1. 4. 1. Now Devadatta on that day, which was Uposatha day, arose from his seat, and gave out votingtickets !, saying, "We went, Sirs, to the Samana Gotama and asked for the Five Points, saying(&c., as above in VII, 3, 14 and 15). These the Samana Gotama will not allow; but we live in accordance therewith. Whosoever of the venerable ones approves of the Five Things, let him take a ticket.' Now at that time there were five hundred Bhikkhus, Vesaliyans, and belonging to the Vaggian clan?, who had but recently joined the Order, and were ignorant of what he had in hands. These took the voting-tickets, believing the Five Points to be according to] the Dhamma, and the Vinaya, and the teaching of the Master. And Devadatta, having thus created a division in the Samgha, went out to the hill Gaya-sisa, taking those five hundred Bhikkhus with him. Then Sariputta and Moggallana went to the Blessed One, and bowed down before him, and took their seats on one side. And when they were so seated, Sariputta said to the Blessed One: 'Deva i It may be noticed that Devadatta here takes upon himself the office of a salaka-gaha pako without having been appointed to it in the manner required by the rule laid down in Kullavagga IV, 9 and 10. On the process to be followed when voting with tickets, see IV, 4, 26. . So it is the Vaggians from Vesali who are represented, below XII, 1, 1, to have put forward those Ten Points which gave rise to the Council and the schism at Vesalt a hundred years after the Buddha's death. * Apakatannuno. Digitized by Digilzed by Google

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VII, 4, 2. DISSENSIONS IN THE ORDER. 257 datta, Lord, has gone forth to Gaya-sisa, taking five hundred Bhikkhus with him.' *Verily, Sariputta and Moggallana, there must be a feeling of kindness towards those young Bhikkhus among you both. Go therefore, both of you, before they have fallen into entire destruction.' 'Even so, Lord,' said Sariputta and Moggallana, in assent to the Blessed One. And rising from their seats, they bowed down before him, and keeping him on their right hand as they passed him, they set out for Gaya-sisa. Then at that time a certain Bhikkhu, standing not far from the Blessed One, began to weep. And the Blessed One said to him: 'Why, O Bhikkhu, dost thou weep?' Those, Lord, who are the Blessed One's chief disciples, Sariputta and Moggallana, even they have gone to Devadatta's side, approving the Dhamma of Devadatta." *That, O Bhikkhu, would be impossible, that Sariputta and Moggallana should approve his teaching. They are gone only to gain those Bhikkhus over again? 2. Now at that time Devadatta, surrounded by a great number of adherents, was seated, preaching the Dhamma. And when he saw from afar Sariputta and Moggallana coming towards him, he said to the Bhikkhus: 'See, O Bhikkhus, how well preached must be my doctrine, in that even the two chief disciples of the Samana Gotama-Sariputta Bhikkhu-sannattiya. The phrase occurs above at IV, 14, 26, and below XII, 2, 8, and corresponds to the expression ganam sa n na peti (above, VII, 3, 14), used of Devadatta's trying to gain the people over to his views. [20] Digitized by Google

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258 KULLAVAGGA. VII, 4, 3. and Moggallana-are coming to join me, being pleased with my Dhamma.' When he had thus spoken Kokalika said to Devadatta : 'O venerable Devadatta, trust not Sariputta and Moggallana, for they are inclined towards evil, and under the influence of evil desires. Nay, my friend, let us bid them welcome since they take pleasure in my teaching (Dhamma).' And Devadatta invited Sariputta to share his own seat, saying, 'Come, friend Sariputta. Sit thou here!' * Nay (there is no need of that),' said Sariputta ; and taking another seat, he sat down on one side. And Devadatta instructed and incited and aroused and gladdened the Bhikkhus far into the night with religious discourse; and then made request to Sariputta, saying, "The assembly, friend Sariputta, is still alert and sleepless. Will you, friend Sariputta, be so good as to think of some religious discourse to address to the Bhikkhus?? My back is tired, and I would stretch myself a little.' 'Even so, friend,' said the venerable Sariputta, in assent to Devadatta. And Devadatta spread his waist-cloth folded in four on the ground, and lay down on his right side. And in a moment even sleep overcame him who was tired, and had lost his presence of mind and his self-consciousness ? 3. Then the venerable Sariputta taught and exhorted the Bhikkhus in a religious discourse touching the marvels of preaching, and the venerable 'Palibhatu tam bhikkhunam dhammi katha. See our note above on Mahavagga V, 13, 9. * Compare Mahavagga VIII, 16 = Sutta-vibhanga, Samghadisesa I, 2, 1. Digilzed by Google

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VII, 4, 4. DISSENSIONS IN THE ORDER. 259 Moggallana taught and exhorted the Bhikkhus in a religious discourse touching the marvels of Iddhi. And whilst they were being so taught and exhorted those Bhikkhus obtained the pure and spotless Eye of the Truth (that is, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Then the venerable Sariputta addressed the Bhikkhus, and said: 'Let us go, my friends, to the Blessed One's side. Whosoever approves of his doctrine (Dhamma), let him come.' And Sariputta and Moggallana went back to the Veluvana, taking those five hundred Bhikkhus with them. But Kokalika awoke Devadatta, and said : *Arise, friend Devadatta ! Your Bhikkhus have been led away by Sariputta and Moggallana. Did I not tell you, Devadatta, not to trust Sariputta and Moggallana, in that they were inclined towards evil, and were under the influence of evil desires ?' Then hot blood came forth from Devadatta's mouth? 4. But Sariputta and Moggallana went to the place where the Blessed One was, and bowed down before him, and took their seats on one side. And when they were so seated, Sariputta said to the Blessed One: It were well, Lord, that Bhikkhus who have turned aside to schism should be received afresh into the higher grade of the Order.' Nay, Sariputta, let not the reordination of schis This expression is the standing one in conversions; see, for instance, Mahavagga I, 7, 6; Kullavagga VI, 4, 5, VII, 3, 6. * The later legends preserved in Spence Hardy and Bigandet say that Devadatta died on the spot. S2 Digitized by Google

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260 KULLAVAGGA. VII, 4, 5. matical Bhikkhus seem good to thee. But rather cause such Bhikkhus to confess that they have.committed a thullakkaya offence. And how, Sariputta, did Devadatta treat you ?' When Devadatta, Lord, had instructed and aroused and incited and gladdened the Bhikkhus far into the night with religious discourse, he then made request to me, saying, " The assembly, friend Sariputta, is still alert and sleepless. Will you, friend Sariputta, think of some religious discourse to address to the Bhikkhus? My back is tired, and I would stretch myself a little." This, Lord, was the way in which Devadatta behaved to me.' 5. Then the Blessed One addressed the Bhikkhus, and said: 'Once upon a time, O Bhikkhus, there was a great pond in a forest region. Some elephants dwelt beside it; and they, plunging into the pond, plucked with their trunks the edible stalks of the lotus plants, washed them till they were quite clean', masticated thema without any dirt, and so eat them up. And that produced in them both beauty and strength, and by reason thereof they neither went down into death, nor into any sorrow like unto death. Now among those great elephants, O Bhikkhus, there were young elephant calves, who also, in imitation of those others, plunged into that pond, and plucked with their trunks the edible stalks of the lotus plants; but they did not wash them till they were clean, but masticated them, dirt and all, and so eat them up. And that produced in them 1 The last three lines have occurred word for word in Mahavagga VI, 20, 2. * Samkhaditva. Compare the use of this word at Gataka I, 507. Digitized by Google

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VII, 4, 6. DISSENSIONS IN THE ORDER. 261 neither beauty nor strength; and by reason thereof they went down into death, and into sorrows like unto death. Just so, O Bhikkhus, will Devadatta die who, poor creature, is emulating me. Like the elephant calf who eateth mud in imitation of the great beast 1 That shakes the earth, and eats the lotus plant, and watches through the night among the waters?-- So will he, poor creature, die that emulateth me.' 6. 'A Bhikkhu who is possessed of eight qualifications is worthy, O Bhikkhus, to do the work of an emissary. And what are the eight? The Bhikkhu, O Bhikkhus, must be able to hear and to make others listen, able to learn, able to bear in mind, able to discern and to make others discern, skilful to deal with friends and foes, and no maker of quarrels. These are the eight qualifications of which when a Bhikkhu is possessed, he is worthy, O Bhikkhus, to do the work of an emissary. Sariputta, O Bhikkhus, being possessed of eight qualifications, is worthy to do the work of an emissary. What are the eight (&c., as in last paragraph)? "He who on entering a company that is violent of speech, Maha-vara ha. At Abhidhanappadipika, verse 1115, vara ha is said to mean elephant' as well as 'boar ;' and so here Buddhaghosa says Maha-varahassa maba-nagassa. As this explanation possibly rests only on such passages as the present, we have chosen an ambiguous rendering. : Nadisu gaggato ti. Ettha so kira hatthi-nago sayanhasamayam tam nadi-namakam pokkharanim ogahetva kilanto sabbarattim vitinamesi galikam karoti. Tena vuttam nadisu gaggato ti (B.). Digilzed by Google

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262 KULLAVAGGA, VII, 4, 7. Fears not, forgoes no word, disguises not his message, Is unambiguous in what he says, and being questioned angers not, Of such is surely the Bhikkhu worthy to go on a mission ?' 7. Devadatta, O Bhikkhus, being overcome, his mind being taken up by eight evil conditions, is irretrievably (doomed to) remain for a Kalpa in states of suffering and woe 3. And what are the eight? He is overcome, his mind is taken up by gain, by want of gain, by fame, by want of fame, by honour, by want of honour, by his having wicked desires, and by his having wicked friends. These, O Bhikkhus, are the eight evil conditions by which Devadatta being overcome, and his mind being taken up, he is irretrievably(doomed to) remain for a Kalpa in states of suffering and woe. "It would be well, O Bhikkhus, that Bhikkhus should continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or On these lines compare some similar expressions at Mahavagga X, 6, 3. Asaddhamma. It is very difficult to find a proper rendering for this expression. Dhamma here means, no doubt, quality,' "condition' (as it does in the title of the Sanskrit work Saddharmapundarika, unhappily rendered by Burnouf, Lotus de la bonne loi'). But the details of the various particulars suggest rather the rendering 'surrounding occurrences' or 'matters,' for they are objective, external, and not (or only incidentally and secondarily) subjective, internal. .: Apayiko nerayiko. Liable to re-birth in a paya and in niraya.' Of these the former includes the latter, and also the states of being an animal, a disembodied ghost (peta), or an asura. Hell, though a convenient, is a misleading translation of the latter of the two words, for the reasons given by Rh. D. on Maha-parinibbana Sutta I, 23. All the expressions used here recur below at VII. 5, 4. Digitized by Digitized by Google

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VII, 4, 7. DISSENSIONS IN THE ORDER. 263 dishonour, any evil longing or evil friendship, that may accrue to them. And for what reason"? For as much, O Bhikkhus, that bad influences (asavas) arise, full of vexation and distress?, to one who is not continuing in complete ascendancy over each of these eight things, but to one, who is so continuing, such influences arise not. This is the reason, O Bhikkhus, why it would be well (&c., as before). Let us then, O Bhikkhus, continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or dishonour, any evil longing or evil friendship, that may accrue to us. And thus, O Bhikkhus, should you train yourselves. * There are three evil conditions, O Bhikkhus, by which Devadatta being overcome, and his mind being taken up, he is irretrievably doomed to remain for a Kalpa in states of suffering and woe. And what are the three ? His having wicked desires, and his having wicked friends, and his having come to a stop on his way (to Nirvana or Arahatship) because he had already attained to some lesser things. These are the three (&c., as before).' * Kim (read kam) atthavasam patikka. So also above, Mahavagga VIII, 15, 7; Kullavagga VII, 1, 6, and in the Mahaparinibbana Sutta V, 28, and Dhammapada, verse 289. The whole of the previous sentence is here repeated in the text. * Vighata-parilaha. This is a standing epithet of the Asavas, recurring, for instance, many times in the Sabbasava Sutta, $$ 1837 (Rh. D.'s Buddhist Suttas,' pp. 302 and following). The word 'influence,' here chosen as a rendering for a sava, is suggested by Dr. Morris as being similar, both in its derivation and in the history of its meaning, to the Pali one. The principal objection against it is that it has never acquired the bad connotation of a sava, and requires, therefore, to be supplemented by some epithet. : Oramattakena visesadhigamena antara vosanam a padi. On this phrase, which recurs in full in the Maha-parinib Digitized by Digitized by Google

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264 KULLAVAGGA. VII, 4, 8. 8. "Verily! let no wicked desire whatever arise within you ! Know rather from this what is the outcome thereof. Known was he as wise, reputed to be trained; Aglow with glory did Devadatta stand' (thus have I heard). He gave himself to vanity, to attacking the Ta thagata : He fell into the Aviki hell, guarded fourfold and terrible? The injurer of the good, of the man who does no wrong, Him sin pervades, the man of cruel heart, and void of love. Though one should think the ocean to befoul with but one poison pot, Yet could he not befoul it, for awfuls is the sea, and great; Just so though one should injure the Tathagata by words, bana Sutta I, 7, see Buddhaghosa's note there, quoted by Rh. D., Buddhist Suttas,' p. 7. The 'lesser thing' here referred to is doubtless the pothugganika iddhi mentioned above in $ 4. Anukinno asagganam. On the former of these two words the passages at Dipavamsa I, 18, and Gataka I, 20 (verse 126), and below, VII, 5, 2 = Mahavagga X, 5, 4, may be referred to. The latter seems to bear the same relation to asadana, 'attack,' as vikubbana does to vikarana. Buddhaghosa's notes (text, p. 325) presuppose different readings of both words. 3. Guarded fourfold' is katud varam, that is, having gates and the ramparts (through which they pass) on all four sides.' On the general sentiment of these stanzas, and especially of this line, compare the Kokaliya Sutta in the Sutta Nipata (III, 10). & Bhasma is explained by Buddhaghosa as equal to bhayanako. Digitized by Digilzed by Google

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VII, 5, 1. DISSENSIONS IN THE ORDER. 265 That perfect one, that peaceful heart,-against him the words would not avail. Let the wise Bhikkhu make a friend of, and resort to him By following whose way he will come to the end of griefs!" 1. Now the venerable Upali went up to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the venerable Upali said to the Blessed One: *The expressions, Lord, "disunion in the Samgha," and "schism in the Samgha," are used 1. How much, Lord, goes to make disunion and not schism in the Samgha, and how much goes to make both disunion and schism in the Samgha ?' 'If one is on one side, Upali, and two on the other side, and a fourth makes a formal proposition, and gives them voting-tickets, saying, "This is according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master. Take this (ticket) and give your sanction to this (opinion)"-- then this, Upali, is disunion in the Samgha, and not schism. 'If, Upali, two are on one side, and other two are on the other side, and a fifth . . . . (and so on up to) and an eighth tell them something (&c., as before)--then this, Upali, is disunion in the Samgha, and not schism. 'If, Upali, four are on one side, and other four Samgha-ragi and samgha-bhedo. See Mahavagga X, 1, 6, where other expressions, not here referred to, are also used. Digitized by Digitized by Google

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266 KULLAVAGGA. VII, 5, 2. are on the other side, and a ninth tell them (&c., as before)--then this, Upali, is both disunion in the Samgha, and it is schism. (A separation) of nine, Upali, or of more than nine, is both disunion in the Samgha, and it is schism. 'A Bhikkhuni, Upali, cannot make (one of the requisite number to cause) a schism, though she may help to produce a schism-nor a woman novice, nor a Samanera, male or female, nor a layman, nor a laywoman. It is only a Bhikkhu who is in full possession of all his privileges, and belongs to the same communion, and is domiciled in the same district who can make (one of the number requisite to form) a schism.' 2. "There is the expression, Lord, "schism in the Samgha." How much, Lord, does it require to constitute a schism in the Samgha ?' 'They put forth ?, Upali, what is not Dhamma as Dhamma (1), or what is Dhamma as not. Dhamma (2), or what is not Vinaya as Vinaya (3), or what is Vinaya as not Vinaya (4), or what has not been taught and spoken by the Tathagata as taught and spoken by him (5), or what has been taught and spoken by the Tathagata as not taught That is, stated shortly, it requires the breaking up of a body of at the least nine Bhikkhus to make a schism. * Pakatatto samana-samvasako samana-simaya thito. On the two last of these expressions, see our notes on Mahavagga IX, 4, 8. The first is there wrongly rendered, and should be translated as it is here; see the frequent passages in which the word occurs (e. g. Kullavagga I, 5, 1; 1, 6, 1; I, 27, 1; II, 1, &c., where we have rendered it shortly a regular Bhikkhu '). * The first ten of the following list recur word for word in the Anguttara Nikaya I, 11, 1-20 (Adhammadi-vagga), and the whole eighteen above in the Mahavagga X, 5, 4, 5. Digitized by Digilzed by Google

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VII, 5, 4. DISSENSIONS IN THE ORDER. 267 and spoken by him (6), or what has not been practised by the Tathagata as practised by him (7), or what has been practised by the Tathagata as not practised by him (8), or what has not been ordained by the Tathagata as ordained by him (9), or what has been ordained by the Tathagata as not ordained by him (10), or what is no offence as an offence (11), or what is an offence as no offence (12), or what is a slight offence to be a grievous offence (13), or what is a grievous offence to be a slight offence (14), or what is (a rule regarding) an offence to which there is an atonement as without atonement (15), or what is (a rule regarding) an offence to which there is no atonement as admitting of atonement (16), or what is a grave offence as not a grave offence (17), or what is not a grave offence as a grave offence (18). In these Eighteen Points they hinder and mislead (their followers)', and perform independently Uposatha, and Pavarana, and (official) acts of the Samgha. So much, U pali, does it require to constitute a schism in the Samgha.' 3. 'There is the expression, Lord, "concord in the Samgha." What, Lord, does it require to constitute concord in the Samgha ?' "They put forth, Upali, what is not Dhamma as not Dhamma' (and so on through the Eighteen Points down to the end). 34. 'To what (result of Karma), Lord, does that * Both the exact Pali form and the interpretation of these terms are uncertain. Buddhaghosa's notes will be found at p. 325 of H.O.'s edition of the text, and most probably we should there read parisam in both cases. On the whole of the following section, compare above, VII, 3, 16, where much of the phraseology recurs. Digitized by Digitized by Google

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268 KULLAVAGGA. VII, 5,50 man give rise who brings about a schism in the Samgha when it is in concord ?' "He gives rise, Upali, to a fault (the result of which) endures for a Kalpa, and for a Kalpa is he boiled in Niraya.' "He who breaks up the Samgha is (doomed) to remain for a Kalpa in states of suffering and woe? He who delights in party (strife), and adheres not to the Dhamma, is cut off from Arahatship: Having broken up the Samgha when it was at peace he is boiled for a Kalpa in Niraya." *To what (result of Karma), Lord, does that man give rise who brings about reconciliation in the Samgha when it has been split up ?' He gives rise, Upali, to the highest merit, and for a Kalpa is he happy in heaven. "Blessed is concord in the Samgha, and the support of those who are at peace! He who delights in peace, adhering to the Dhamma, is not cut off from Arahatship: On reconciling the Samgha, when it was at strife, he is happy for a Kalpa in heaven."' 5. Can it be, Lord, that one who breaks up the Samgha is irretrievably (doomed) to remain for a Kalpa in states of suffering and woe ?' Yes, Upali, that can be.' Can it be, Lord, that one who breaks up the Samgha is not doomed to be reborn in states either of suffering or of woe; that he is not doomed to remain so in such states for a Kalpa ; and that he (his position) is not irretrievable ?' Yes, U pali, that can be.' On this line see our note above on VII, 4, 7. Digitized by Digilzed by Google

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VII, 5, 5. DISSENSIONS IN THE ORDER. 269 * Who then, Lord, [comes under the first head ?)' 'In case, Upali, a Bhikkhu gives out what is not Dhamma as Dhamma, directing his opinion and his approval and his pleasure and his intention? (to what he says and does); and in belief that the doctrine (he propounds) is against the Dhamma, and that the schism resulting therefrom would be against the Dhamma?; and makes publication thereofs, giving out tickets, and saying, "Take this (voting-ticket): approve this (opinion)". This is Dhamma; this is Vinaya; this is the teaching of the Master,"-a'man, Upali, who thus divides the Samgha, is irretrievably doomed to remain for a Kalpa in states of suffering and woe.' [The above paragraph is then repeated in full, reading successively for 'in belief that the doctrine (he propounds) is against the Dhamma, and the schism resulting therefrom would be against the Dhamma,' each of the following clauses : ()... in belief that the doctrine is against the Dhamma, but that the schism resulting therefrom would be in accordance with the Dhamma ... 1 Vinidhaya ditthim, vinidhaya khantim, vinidhaya rukim, vinidhaya bhavam. These expressions all recur in the Sutta-vibhanga, Pakittiya I, 2, and following sections, where the question at issue is whether an erroneous statement is, or is not, a conscious lie. The meaning of the whole is clear, though each of the words is used in a rather uncommon sense. On khanti, compare ditthe sute khantim a kubbamano (of the Arahat) at Sutta Nipata IV, 13, 3, and the standing use of the verb khamati, at the end of the Kammava kas. Bhede adhamma-ditthi; literally, 'in the schism (there will be) doctrine that is against the Dhamma.' ? Anussaveti, which is here equivalent to the technical 'publication required in the English law of libel and slander. * See the note above on VII, 4, 1. Digitized by Digitized by Google

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270 KULLAVAGGA. VII, 5, 6. (c) ... in belief that the doctrine is against the Dhamma, but in uncertainty whether the schism resulting therefrom would be against the Dhamma or not ... (d) ... in belief that the doctrine is in accordance with the Dhamma, but that the schism resulting therefrom would be against the Dhamma ... (e) ... in belief that the doctrine is in accordance with the Dhamma, but in uncertainty whether the schism resulting therefrom would be against the Dhamma or not ... ... in uncertainty whether the doctrine is against the Dhamma or not, but in the belief that the schism resulting therefrom would be against the Dhamma ... (8)... in uncertainty whether the doctrine is against the Dhamma or not, and in the belief that the schism resulting therefrom would be against the Dhamma ... (h) ... in uncertainty whether the doctrine would be against the Dhamma, and in uncertainty whether the schism resulting therefrom would be against the Dhamma or not ...] [The whole paragraph is then again repeated, reading successively for 'gives out that which is not Dhamma as Dhamma' each of the Eighteen Points given in full in VII, 5, 2.] 6. Who then, Lord, is one who breaks up the Samgha, and yet is not doomed to be reborn in states either of suffering or of woe; is not doomed to remain in such states for a Kalpa; and is not so doomed that his position is irretrievable ?' 'In case, Upali, a Bhikkhu gives out what is not Dhamma as Dhamma [and so on successively Digitized by Digitized by Google

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VII, 5, 6. through the whole Eighteen Points] without directing his opinion and his approval and his pleasure and his intention thereto, and in the belief that the doctrine he propounds is in accordance with the Dhamma, and that the schism resulting therefrom would be so too 1.' DISSENSIONS IN THE ORDER. Here ends the Third Portion for Recitation. 271 Here ends the Seventh Khandhaka, on Divisions in the Samgha. 1 The sum of the last two sections seems to come to this, that practically such a schism as would have the awful effects set out above in SS 4 would be impossible in Buddhism. For not only is a formal putting forward and voting on the false doctrine essential to schism as distinct from mere disagreement, but the offending Bhikkhu must also be quite aware that the doctrine so put forth is wrong, or at least doubtful, and also that the schism resulting from his action will be, or will probably be, disastrous to the Dhamma. In other words, the schism must be brought about by deliberately putting forward a doctrine known to be false, or at least doubtful, or with the express intention or hope of thereby injuring the cause of the Dhamma (that is, of the Truth). Digitized by Google

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272 KULLAVAGGA. VIII, 1, 1. THE EIGHTH KHANDHAKA. REGULATIONS AS TO THE DUTIES OF THE BHIKKHUS TOWARDS ONE ANOTHER. 1. I. Now at that time the Blessed One was staying at Savatthi, in Anatha Pindika's Arama. Now at that time incoming Bhikkhus entered the Arama with their sandals on', or with sunshades held up over them2, or with their heads muffled up3, or with their upper robe carried in a bundle on their heads; and they washed their feet in the drinking-water; and they did not salute resident Bhikkhus senior to them, nor ask them where they (the incomers) should sleep. And a certain incoming Bhikkhu undid the bolt of an unoccupied room (Vihara), and opened the door, and so entered by force; and a snake fell 1 That this was a sign of disrespect is clear from Mahavagga V, 12, and the 61st and 62nd Sekhiyas. See our discussion of the sunshade question in the note on Kullavagga V, 23, 2. Ogunthita. See the 23rd and the 67th Sekhiyas. Sise katva. Compare VIII, 6, 3. Ghafika. This word is discussed at Kullavagga V, 14, 3. Such an act has been already guarded against by the rule laid down at the end of Kullavagga V, 9, 5, where the same expression is made use of. Digitized by Google

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VIII,1,2. REGULATIONS AS TO DUTIES OF BHIKKHUS. 273 on to his back from the lintel above!, and he was terrified, and made an outcry?. The Bhikkhus, running up, asked him why he did so. He told them that matter. Then those Bhikkhus who were moderate in their desires were vexed and indignant, and murmured, saying, 'How can incoming Bhikkhus enter the Arama ....? (&c., as before, down to).... where they should sleeps They told the matter to the Blessed One (&c., as usual, I, 1, 2, 3, down to) he addressed the Bhikkhus, and said, 'Therefore, O Bhikkhus, do I establish a rule of conduct for incoming Bhikkhus, according to which they ought to behave. 2. "An incoming Bhikkhu, O Bhikkhus, when he knows he is about to enter an Arama, ought to take off his sandals, turn them upside down", beat them (to get the dust) off, take them (up again) in his i Upari-pitthito. On pittha (which we should possibly read here), as the lintel of a door, see our note above at Kullavagga V, 14, 3. It recurs immediately below, VIII, 1, 3. * Vissaram akasi. As Childers, sub voce, expresses doubt as to the meaning of this word, it may be well to note that this phrase occurs above, Kullavagga V, 1o, 2 and VI, 3, 4, and also in the Bhikkhuni-vibhanga, Pakittiya LX, and always in the sense here given. The meaning of the allied idiom, vissaro me bhavissati, might be just doubtful as used in a peculiar connection at Bhikkhuni-vibhanga, Paragika I, 1, and Samghadisesa III, 3, were it not clear from ibid., Pakittiya LXXXVI, that it means simply there will be an outcry against me.' * The form of this speech bears very clear testimony to the artificial way in which these introductory stories are put together, for the speech does not arise out of the story. Similar instances are not infrequent. See VIII, 5, 1. * Nikam katva. So also at VIII, 6, 2. The word is used below and at Mahavagga I, 25, II and 15 of a bedstead and chair, and below, VIII, 4, 4, of a bowl when it is being washed. [30] Digitized by Digized by Google

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274 KULLAVAGGA. VIII, 1, 2. hand, put down his sunshade, uncover his head, arrange his upper robe on his back", and then carefully and slowly enter the Arama. When he enters the Arama he ought to notice where the resident Bhikkhus are gone to; and whithersoever they are gone-whether to the service hall, or to the portico (mandapa), or to the foot of a tree--thither he ought to go, and laying his bowl on one side, and his robe on one side, he ought to take a suitable seat, and sit down. 'He ought to ask as to the drinking-water, and the water for washing?, which is appropriated to the one use, and which to the other. If he has need of drinking-water, he ought to fetch it and drink. If he has need of water for washing, he ought to fetch it, and wash his feet. In washing his feet he ought to pour the water over them with one hand, and wash them with the other; he ought not to pour the water over them and wash them with one and the same hand. 'He ought to ask for the cloths with which sandals are cleaned, and clean his sandals. In cleaning his sandals he ought first to wipe them with a dry cloth, and afterwards with a wet cloth: and then he ought to wash the cloths, and lay them on one side 1 See the note below on VIII, 8, 2. ? On these expressions, compare the note above on Kullavagga IV, 4, 4 (at the end), and Kullavagga VIII, 1, 5 = Mahavagga I, 25. 19. These cloths (kolakam) are not specially permitted anywhere in the Khandhakas, as cloths for wiping the face and feet are in Mahavagga VIII, 18, and Kullavagga VI, 19, respectively. The word is used for duster' below, VIII, 1, 3, and for tinder' at Milinda Panha, p. 53. Digitized by Digitized by Google

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VIII, 1,3. REGULATIONS AS TO DUTIES OF BHIKKHUS. 275 If the resident Bhikkhu be senior, he ought to be saluted; if junior, he ought to be made to salute (the incomer). The incomer ought to ask as to the lodging-place, which has fallen (to his lot), and whether it is occupied or unoccupied. He ought to ask as to lawful and unlawful resorts?, and as to what families have been officially declared to be in wants. 4'He ought to ask as to the retiring-places, (where they are), and as to the drinking-water, and as to the water for washing, and as to the staves for walking with, and as to the place for the conferences of the Samgha, (and as to) the time at which he ought to enter (it) and at which he ought to leave it. 3. 'If the Vihara be unoccupied, he ought to knock at the door, then to wait a minute, then to undo the bolt, and open the door, and then, still standing outside, to look within. 'If that Vihara is covered with dust", or the beds or chairs are piled one upon another, and the bedding put in a heap on the top of them",-then if See the rules as to the division of lodging-places according to the number of applicants at Kullavagga VI, 21, 2, and especially VI, II, 3. ? Gokaro agokaro. There were some places or families to which the Bhikkhus of a particular residence were not allowed to resort for alms. See the rule as to turning down the bowl' with respect to a person at Kullavagga V, 20. * Sekha-sammatani kulani. See the note on the 3rd Pandesaniya. * All the following expressions have occurred together at Kullavagga IV, 4, 4, where an example is given of the course of proceeding here laid down. And they are repeated below, VIII, 2, 2. * Uklapo. Compare Kullavagga VI, 3, 9, and below, $ 5. * This was the way in which a Bhikkhu, on going away from it, T2 Digitized by Digitized by Google

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276 VIII, 1, 3. he can do so he ought to clean up the Vihara. 1And when cleaning the Vihara, he ought to take the floor matting out and put it down on one side, and the supports of the bedsteads, and the bolsters and pillows, and the mat which is used as a seat. Putting the bedsteads and chairs down on to the ground, and carefully avoiding scratching (the floor with them) or knocking them up against (the door-posts), he ought to take them outside the door, and put them down on one side. The spittoon and the board to lean up against ought to be taken out, and put down on one side ". 'If the Vihara is covered with cobwebs, they should first be removed with a cloth ". The casements should be dusted, especially in the corners and joints. 'If the wall which had been plastered and redwashed, or the floor which had been laid (with earth) and black-washed', has become dirty in the corners, they should be wiped down with a KULLAVAGGA. was to leave his Vihara. See below, VIII, 3, 2, and on the details of the terms used, see our note below on VIII, 1, 4. 1 The rest of this section is repeated in full below, VIII, 7, 2. * Patipadaka. Doubtless the same as forms part of the ahakka-manka mentioned in the 18th Pakittiya and above, VI, 2, 5. Bhisi. See the note on Mahavagga VIII, 13. Apassena-phalakam. See the note on Kullavagga VI, 20, 2. All the expressions in this sentence and the next are the same as those used in a similar connection at Mahavagga I, 25, 15. Ulloka. See the note at Kullavagga VI, 2, 7, according to which our rendering at Mahavagga I, 25, 15 should be corrected. On this mode of preparing walls and floors, see the notes above on Kullavagga VI, 20. Kannakita. See our note above on Kullavagga V, 11, 3. Digitized by Google

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VIII, 1, 3. REGULATIONS AS TO DUTIES OF BHIKKHUS. 277 duster that has been first wetted and wrung out. If the floor has not been so prepared, it should be sprinkled over with water and swept?, lest the Vihara should be spoilts by dust. The sweepings should be gathered together, and cast aside. The translation of our present passage at Mahavagga I, 25, 15, must be corrected accordingly. i Kolaka. See the note on this word in last section. * Sammaggati is to sweep (not to scrub), as is apparent from Mahavagga VI, 34, 1. 3 Uhan ni. So also at Mahavagga I, 25, 15. At Mahavagga I, 49, 4, we should have rendered 'defiled their beds' instead of threw their bedding about,' correcting uha nanti of the text there into uhadanti. Uhan (originally to throw up,'' raise,' &c.) seems, like samll han, to have acquired the meaning of to destroy, injure, spoil. From this meaning of spoiling, u han evidently came to be used for, or confounded in the MS. with, ahad, to defile (with excrement).' So the phrase 'Qhananti pi ummihanti pi' (at Mahavagga I, 49, 4) exactly corresponds in meaning to 'omuttenti pi Uhadayanti pi' in Dhammapada, p. 283. There are other passages showing the same confusion. (1) The gerund, Qhakka, which occurs in Gataka II, p. 71 ('ida ni kho (ahan) tam hakka'), is explained by the commentator to mean 'vakkan te sise katva.' (2) Ohanti, in Gataka II, p. 73 (aggihuttan ka Qhanti, tena bhinna kamandaluti'), must mean the same and be = Qhadeti. For the monkey here referred to is said to have been guilty of the following dirty trick :-'kundik a bhindati, aggisala ya vakkam karoti.' (3) mutteti ohaneti at Kariya Pitaka II, 5, 4, represents ukkara-pasavam katva at Gataka II, 385. In the first of these passages uhakka may well be a copyist's blunder, arising from the similarity of the words, for uhagga. Dr. Morris, to whom we owe the comparison of these passages and the suggested emendation of Mahavagga I, 49, 4, is rather of opinion that the words were confounded by the writers. For it is not an uncommon thing to find two words, not very remote in form or meaning, confounded together. It is well known that the English word livelihood properly and originally meant 'liveliness,' and has only afterwards replaced the earlier livelode, to which the sense of livelihood properly belongs. And something of this kind Digitized by Digitized by Google

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278 VIII, 1, 4. 4. The floor coverings1 should be dried in the sun, cleaned, beaten to get the dust out, taken back, and spread out again in the place to which they belonged2. The supports of the bed should be dried in the sun, dusted, taken back, and put in the place to which they belonged. The bed (manka) and the chairs (pitha) should be aired in the sun, cleaned, beaten to get the dust out, turned upside down, taken back, carefully avoiding scratching them against the floor, or knocking them up against the door-posts, and then put in the place to which they belonged3. The bolsters and pillows, and the KULLAVAGGA. must have occurred, he thinks, in Pali in the use of than for u had. The past participle thata occurs at Kullavagga VIII, 10, 3. 1 Bhummattharanam; usually, no doubt, matting of various kinds, but occasionally also skins or rugs of the kinds specially allowed by VI, 14, 2. Yathabhagam. The use of this word here constitutes the only variation between our passage and that in the Mahavagga I, 25= below, VIII, 7, 2, where it is replaced by yathatthane or yatharannattam. This passage throws a welcome light on the meaning of manka and pitha: for as they were to be beaten to get the dust out, it is clear that they were upholstered. The manka, or bed, must have been a wooden framework, stuffed (probably with cotton), covered at the top with cotton cloth, and made underneath and at the sides of wood. It had no legs fixed to it, but was supported on movable tressels-the pa/ipadaka. When using it, the sleeper covered it with a mat, or a cotton sheet, and had over him a coverlet of some kind; and these articles, which he would also use if he slept on the ground, constituted, together with the bolster and pillows, the senasanam or bedding,--that is, in the more special and limited use of that term (as, for instance, above, SS 3, and perhaps below, 7, 1). In its larger sense the same word is used, putting the part for the whole, for the whole sleeping apparatus, and is nearly equivalent to seyyayo (so, for instance, in VI, 11 and 12, and below, VIII, 2, 1; 6, 2; and perhaps VIII, 7, 1; whereas the latter term is used in the same connection at VI, 6, Digitized by Google

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VIII, 1,5. REGULATIONS AS TO DUTIES OF BHIKKHUS. 279 mats used as seats, should be aired in the sun, cleaned, beaten to get the dust out, taken back, and put in the place to which they belonged. The spittoon, and the board for leaning up against, should be put in the sun, dusted, taken back, and put in the place to which they belonged. 15..(Then the incoming Bhikkhu) should put away his bowl and his robe. In putting away his bowl, he should hold it in one hand while he feels under the bed or the chair with the other, and then put it away; and he should not put it on a part of the floor which has been left bare. In putting away his robe, he should hold it in one hand while he feels along the bamboo or the rope used for hanging robes on with the other; and then hang it up with the border turned away from him, and the fold turned towards him. 2. If the winds, bearing dust with them, blow from the East, West, North, or South, the window spacest on the side in question should be closed up (with shutters or lattices). If it is cold weather, the lattices should be opened by day, and closed by and VI, 11, 3). Sayana, in VI, 8, is a generic term including bed, couch, sofa, and divan, but probably with special reference to these three latter things used in the day-time. 1 The following paragraph occurs, word for word, at Mahavagga I, 25, 11, and below, VIII, 7, 2. ? The following paragraph is the same as Mahavagga I, 25, 18. Saraga vata. These are the well-known hot winds like the sand-bearing simoom that blows from North Africa over Italy), against which modern residents endeavour to protect themselves by the use of tats.' * There were, of course, no windows in our modern sense, but only spaces left in the wall to admit light and air, and covered by lattices of three kinds allowed by VI, 2, 2. Digitized by Digitized by Google

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280 KULLAVAGGA. VIII, 2, 1. night: if it is hot weather, they should be closed by day, and opened by night. 1. If the cell, or the store-room, or the refectory, or the room where the fire is kept, or the privy, is covered with dust, it should be swept out. If there is no drinking-water, or water for washing, they should be provided. If there is no water in the rinsing-pot?, water should be poured into it. This, O Bhikkhus, is the rule of conduct for incoming Bhikkhus, according to which they ought to behave.' 1. Now at that time resident Bhikkhus, on seeing incoming Bhikkhus, did not prepare seats for them, nor provide water and footstools and towels for them to wash their feet, nor go to meet them and take charge of their bowls and their robes, nor ask them whether they wanted drinking-water, nor salute such of the incoming Bhikkhus as were their seniors, nor make beds ready for them. The moderate Bhikkhus murmured, &c., and told the matter to the Blessed One, &c., (down to) he said to the Bhikkhus : 'Therefore, O Bhikkhus, The following paragraph is the same as Mahavagga I, 25, 19, and part of it is repeated below, VIII, 10, 3. ? A ka mana-kumbhi. This formed part of the sanitary apparatus for use in the privy. See above, Mahavagga V, 8, 3, and below, Kullavagga VIII, 9 and 10. * All the above expressions are used at the opening of Mahavagga IX. Digitized by Digilzed by Google

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VIII, 2,3. REGULATIONS AS TO DUTIES OF BHIKKHUS. 281 do I establish a rule of conduct for resident Bhikkhus, according to which they ought to behave. 2. 'A resident Bhikkhu, on seeing an incoming Bhikkhu, who is senior to him, ought to make ready a seat for him, provide water and a footstool and a towel for him to wash his feet, go to meet him, and take charge of his robe and his bowl, ask him if he wants water to drink, and if he can (bring himself to do so), he ought to wipe his sandals. In wiping the sandals, they should be first wiped with a dry cloth, then with a wet one, and the cloths ought then to be washed, and put aside, 1 An incoming Bhikkhu ought to be saluted. A bed should be laid for him, saying, "This bed is for you." He should be informed whether (the bedroom) is occupied or not, what are lawful and what are unlawful resorts, and what families have been officially declared to be in want. He should be told where the retiring-places are, and the drinking and washing water, and the staves, and the place for the conferences of the Samgha, and what is the time when he ought to enter, and ought to leave (it). 3. 'If (the incoming Bhikkhu) be junior to him, then (the resident Bhikkhu), keeping his seat, should tell him where he is to put his bowl and his robe away, and on which mat he is to sit down. The incoming Bhikkhu should be informed where the drinking and washing water are, and the cloths to clean sandals with; he should be allowed to salute the resident Bhikkhu : and he should be told * This paragraph corresponds to the last paragraph of VIII, 1, 2. Digitized by Digitized by Google

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282 KULLAVAGGA. VIII, 3, 1. where his bed is, saying, "That bed is for you." He should be informed whether (that bedroom) is occupied or not (and so on, as in last paragraph, down to the end). *This, O Bhikkhus, is the rule of conduct for resident Bhikkhus, according to which they ought to behave.' 1. Now at that time Bhikkhus, about to leave, started without setting the wooden articles and crockery in order, leaving doors and lattices open, and without giving the sleeping-places in charge to any one. The wooden articles and crockery were spoilt, and the sleeping-places were unprotected. The moderate Bhikkhus murmured, &c. . ... told the Blessed One, &c. . . . . (down to) He said to the Bhikkhus: "Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus about to leave, according to which they ought to behave. 2. 'A Bhikkhu about to leave should, O Bhikkhus, put the wooden articles and earthenware in order, close the doorways and lattices, give the sleeping-places in charge? (to some one, and only) then set out. If there be no Bhikkhu remaining, a Samanera should be put in charge. If there be no Samanera remaining, the attendant who keeps the grounds in order? should be put in charge. If 1 Senasanam apukkha. Compare the Old Commentary on the 14th and 15th Pa kittiyas. The lengthening of the last vowel in apukkha is noteworthy. Aramiko. In Mahavagga VI, 15, the king wishing to present a man for this purpose, it is there laid down that the Bhikkhus Digitized by Digilzed by Google

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CHEESEC, (UNIVERSITY VIII, 3,3. REGULATIONS AS TO DUTIES OF BUIKKINGS. 4283, there be neither Bhikkhu, nor Samanera, nor Aramika, the bed frame should be laid on four stones', the other bed frames put on the top of it, the chairs should be put one on the top of the other, the bedding piled in a bundle on the top, the wooden articles and the earthenware should be put away in order, and the doorways and lattices should be closed", and then should be set out. 3. 'If the Vihara leaks, it should be repaired if he can, or he should exert himself to get the Vihara roofed. If he should thus succeed, it is good. If not, he should put the bed frame on four stones in that part of the Vihara which does not leak, and then put the other bed frame (&c., as in last paragraph, to the end). If the whole of the Vihara leaks, he should if he can take all the bedding to the village, or should exert himself to get it taken there. If he should succeed, it is good. If not, he should lay a bed frame on four stones in the open air, put the others on the top of it, put the chairs one on another, pile the bedding on the top, lay the wooden and earthenware utensils in order by them, and cover the whole up with grass or leaves, so that at least the principal articles of furniture might remain (uninjured)3; and (only) then go away. *This, O Bhikkhus, is the rule of conduct for may accept him; and at Kullavagga VI, 21, 3, a superintendent of such slaves is mentioned as one of the officials of the Order.. 1 This is the usual method still adopted by native servants as a safeguard against white ants, who would eat up into the legs of furniture left standing on the ground. * This arrangement is referred to above at VIII, 1, 3. * Angani pi seseyyum. See Buddhaghosa's note as appended to the edition of the text (p. 325). Digitized by Digitized by Google

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284 KULLAVAGGA. VIII, 4, 1. Bhikkhus about to leave, according to which they should behave themselves.' 1. Now at that time the Bhikkhus did not give thanks in the place where a meal was served. People murmured, &c.; the Bhikkhus heard, &c.; the Blessed One on that occasion, &c." said to the Bhikkhus: 'I allow, O Bhikkhus, the giving of thanks.' Then the Bhikkhus thought, 'By whom should the thanks be given ? They told this matter to the Blessed One. 'I allow, O Bhikkhus, the elder Bhikkhu (present) to give thanks in the place where a meal is served.' Now at that time (the turn to provide) the Samgha with a meal had fallen to a certain company?; and the venerable Sariputta was the senior (Bhikkhu in that) Samgha. The Bhikkhus, thinking, "The Blessed One has permitted the senior Bhikkhu to return thanks in the place where a meal is served,' went away, leaving the venerable Sariputta alone. And the venerable Sariputta gave thanks to those people, and then came away alone. The Blessed One saw the venerable Sariputta coming from the distance; and on seeing him, he said to him : 'Did the meal, then, Sariputta, pass off well3 ?' For the passages here implied, see I, 1, 2, 3. ? Annatarassa pugassa. This sentence has already occurred at V, 5, 2. s On this use of iddho, compare ova do iddho in the Bhikkhuni-vibhanga, Pakittiya LVI. Digitized by Digitized by Google

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VIII, 4, 2. REGULATIONS AS TO DUTIES OF BHIKKHUS. 285 'The meal, Lord, passed off well. But the Bhikkhus went away and left me alone.' Then the Blessed One, in that connection, having delivered a religious discourse, said to them : 'I allow, O Bhikkhus, four or five of the Bhikkhus, who are senior or next to the seniors, to wait.' Now at that time a certain elder waited in the dining hall, though he wanted to retire, and through holding himself back, he fainted and fell. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, if necessity should arise, to leave the hall after informing the Bhikkhu sitting immediately next1 (to the one who wants to go).' 2. Now at that time the Khabbaggiya Bhikkhus went to the place where a meal was to be served with their under-garments or their robes improperly put on, and not decently attired; and turning aside2, they pushed on in front of the senior Bhikkhus; and they encroached on (the space intended for) the senior Bhikkhus when taking their seats, and they compelled the junior Bhikkhus to give up their seats to them; and spreading out their upper robes 1 Anantarikam bhikkhum. See the note on this phrase at VI, 10, 1. Anantarikam in the text (with long a) is a misprint. Vokkamma, which is not, as Childers supposes, equal to okkamma with euphonic v, but to vyavak ramya or vyutkramya. Anupakhagga: which is here used, not in the sense it has at IV, 14, 1, but in the sense in which it is used in the 16th and 43rd Pakittiyas, in both which passages it is explained by the Old Commentary by anupavisitva. This clause and the next occur also at Mahavagga I, 25, 13. Digitized by Google

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286 KULLAVAGGA. VIII, 4, 3. (as mats) they took their seats in the space between the houses ? The moderate Bhikkhus murmured, &c. . . . told the Blessed One, &c. . . . he said to the Bhikkhus: * Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus at a meal, which they are to observe thereat. 33. "When time has been called in the Arama, a Bhikkhu should put on his waistcloth so as to cover himself all round from above the navel to below the knees, tie his belt round his waist, fold' his upper robes and put them on, fasten the block on ", wash (his hands), take his alms-bowl, and then slowly and carefully proceed to the village. He is not to turn aside (from the direct route) and push on in front of senior Bhikkhuse. He is to go amidst the houses properly clad, with his limbs) under control, with downcast eye, with (his robes) not tucked up, not laughing, or speaking loudly, not swaying his body or his arms or his head about, not with his arms akimbo, or his robe pulled over his head, and without walking on his heels. And he is to take his 1 Samghatim ottharitva. This use of the Samg hati is referred to at Gataka I, 212, and above, I, 13, 2. ? Antaraghare. See Sekhiyas 3-26, repeated in the next section. It is perhaps doubtful whether this word may not mean here (as in Sekhiya 27 = below, $ 6) the inner courtyard of a house which is surrounded by buildings; but we follow the interpretation we have adopted, loc. cit. 3 The following section repeats the Sekhiyas, Nos. 3-26, where see further notes. Much of it recurs below in VIII, 5, 2. * Sagunam katva. Compare Mahavagga I, 25, 9. * Ganthikam. See the note on V, 29, 3. It was to prevent the robe being blown up by the wind. The word occurs again in VIII, 5, 2. * The following sentence is repeated, word for word, below, $ 6. "* LIL Digitized by Digilzed by Google

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VIII, 4, 4. REGULATIONS AS TO DUTIES OF BHIKKHUS. 287 seat amidst the houses properly clad (&c., all as before, down to not with his arms akimbo, or his robes pulled over his head, and without lolling, and without encroaching on (the space intended for) the senior Bhikkhus, or ejecting the junior Bhikkhus from the seats, or spreading his upper robe out (as a mat). 4. When the water is being given out (before the meal), he is to hold his bowl with both hands, receive the water in it), lower the bowl carefully down to the ground so as to avoid scratching the floor, and then wash it. If there be (a person there) whose duty it is to take away the water (which has been so used), (the Bhikkhu) should lower (his bowl on to the ground) and pour the water into the waste tub? without splashing the person in question, nor the Bhikkhus near, nor (his own) robes. If there be no such person, he should lower his bowl on to the earth and pour the water away, without splashing the Bhikkhus near or (his own) robes. When the boiled rice is being given out, he should hold his bowl with both hands, and receive the rice in it. Room should be left for the curry. If there is ghee, or oil, or delicacies ?, the senior Bhikkhu should say: "Get an equal quantity for all." The alms (given) are to be accepted with mind alert, paying attention to the bowl, with equal curry, and equally heaped ups. And the senior Pariggahe. See the note on V, 10, 3. Avakkara-pati, at Mahavagga IV, 1, 2 = Kullavagga VIII, 5, 3, seems to have very nearly the same meaning. The whole of this paragraph is repeated below, $ 6. : Uttaribhangam. See the note on VI, 4, 1, * On the expressions in this sentence, compare the notes on Sekhiyas 27-32. Digitized by Digitized by Google

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288 KULLAVAGGA. VIII, 4, 5. * Bhikkhu is not to begin to eat until the boiled rice has been served out to all. 15. "The alms given are to be eaten with mind alert, paying attention to the bowl, with equal curry, and equally heaped up; without pressing down from the top; without covering up the curry or the condiment with the rice, desiring to make it nicer; and without asking for either rice or curry for the Bhikkhu's own particular use, unless he be sick. Others' bowls are not to be looked at with envious thoughts. The food is not to be rolled up (by the fingers) into balls that are too large, but into round mouthfuls. The door of the mouth is not to be opened till the ball is brought close to it. When eating, the whole hand is not to be put into the mouth. He is not to talk with his mouth full, nor to toss the food into his mouth as he eats, nor to nibble at the balls of food, nor to stuff his cheeks out as he eats, nor to shake (particles of food off) his hands, nor to scatter lumps of rice about, nor to put out his tongue, nor to smack his lips, nor to make a hissing sound as he eats, nor to lick his fingers, or his bowl, or his lips. And the jar containing drinking-water is not to be taken hold of with hands soiled with food. 6. "The senior Bhikkhu is not to accept water (to rinse out his bowl with) until all Bhikkhus have finished eating. When water is being given out (after the meal .... &c., as in the first paragraph of SS 4, down to the end). The water that has been used for washing the bowl is not to be thrown with the rinsings in it into the inner court ?. 1 This paragraph repeats Sekhiyas 31-55, where see our notes. This is the 57th Sekhiya. Digitized by Digitized by Google

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VIII, 5, 1. REGULATIONS AS TO DUTIES OF BHIKKHUS. 289 In returning, the junior Bhikkhus are to go back first, and the senior Bhikkhus after them. Each Bhikkhu is to pass amidst the houses properly clad .... (&c., as above, SS 3, down to) without walking on his heels. *This, O Bhikkhus, is the rule of conduct that I establish for Bhikkhus at a meal, which they are to observe thereat.' Here ends the First Portion for Recitation. 5. 1. Now at that time Bhikkhus who were going on their rounds for alms did so with their under garments or their robes improperly put on, and not decently attired, and they entered dwellings without deliberation, and left them without deliberation, and they entered dwellings roughly, and left them roughly, and they stood at too great a distance or too near, and they stood too long or turned back too soon. And a certain Bhikkhu, on his round for alms, entered a dwelling without noticing where he was going to, and taking (a doorway) for a house-door he passed into an inner chamber. A woman was lying asleep, naked on her back in that chamber; and when the Bhikkhu saw her he went out again, perceiving that that was no house-door, but a chamber. Now the husband of that woman, seeing his wife in that position in the chamber, thought: My wife has been defiled by that Bhikkhu. And he seized him, and beat him. [30] Digitized by Digitized by Google

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290 KULLAVAGGA. VIII, 5, 2. But the woman, being woke up by the noise, said to the man, "Why, Sir, are you beating this Bhikkhu ?' You have been defiled by this Bhikkhu.' Not so, Sir. This Bhikkhu has done nothing' (said she), and had the Bhikkhu set free. Then the Bhikkhu, on going to the Arama, told the matter to the Bhikkhus. ... murmured .... told the Blessed One . . . . he said to the Bhikkhus: *Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus going their rounds for alms, which they are to observe therein. 2. 'A Bhikkhu, O Bhikkhus, who intends to go his round for alms, should put on his waistcloth (&c., as in chapter 4, SS 3, sentences 1 and 3, down to the end). When he enters a dwelling, he should take notice (where he goes, saying to himself), " By this way will I go in, and by this way will I come out." He should not go in, nor come out, roughly. He should not stand too far off, nor too near, nor too long; and he should not turn back too easily. 'As he stands still he should notice where (the people in the house) seem willing or not willing to give (him food). If she lays aside her work, or rises from her seat, or wipes a spoon, or wipes or puts ready a dish, he should stand still, perceiving that she seems willing to give. When food is being given to him, he should lift up his robe (Samghati) with his left hand so as to disclose his bowl?, take the bowl in both his hands, * The bowl is always carried by the left hand under the robe. On panameti, see the note at V, 9, 5. Digitized by Digilzed by Google

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VIII,5,3. REGULATIONS AS TO DUTIES OF BHIKKHUS. 291 and receive the food into it. And he should not look into the face of the woman who is giving the food. 'He should take notice whether she seems willing or not to give curry. If she wipes a spoon, or wipes or puts aside a dish, he should stand still, perceiving that she seems willing to give. After the food has been given, he should cover up the bowl with his robe, and turn back slowly and carefully. He should pass through the houses (on his way back) properly clad....(&c., as in % 3, sentence 3, down to the end). 13. He who comes back first from the village, from his round for alms, should make seats ready, and place the water and footstools and towels ready there for washing feet, and clean the waste-tub ? and put it ready, and put ready water to drink and water for washing. 'He who comes back last from the village, from his round for alms, may eat if there be any food left (from the meal of the other Bhikkhus), if he desires to do so. If he does not desire to do so, he should throw away the leavings on the (ground at a place) which is free from grass, or pour them away into water in which there are no living things. He should put away the water, footstools, and towels used for washing feet, clean the waste-tub and put it away, put away the drinking-water and the water * The following section is, word for word, parallel to Mahavagga IV, 1, 2-4. ? Avakkara-pati. We have had paliggaha used just above (VIII, 4, 4) in a very similar sense and connection. The present word occurs also at Mahavagga IV, 1, 2. U2 Digitized by Digilzed by Google

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292 KULLAVAGGA. VIII, 6, 1. for washing, and sweep the room where the meal was eaten. Whosoever sees a pot for drinking-water or for washing-water, or a chamber utensil empty and void, should put it in its proper place. If he is not able to do so single-handed, he should call some one else, and they should put it away with their united effort, and silence should not be broken on that account. *This, O Bhikkhus, is the rule of conduct which I establish for Bhikkhus going their rounds for alms, which they are to observe therein.' 6. 1. Now at that time a number of Bhikkhus dwelt in the woods; and they provided neither drinkingwater, nor water for washing, nor fire, nor drill sticks nor tinder (for starting a fire) 2; nor did they know the stations of the constellations, nor the divisions of the (ten) directions' (of the sky). Thieves went there and said to the Bhikkhus, Have you, Sirs, got drinking-water?' 1 Vakam bhindati. To break silence by speaking. See Mahavagga IV, 1, 3, where it makes good sense. Arani-sahitam, on which Buddhaghosa merely says aranisahite sati aggim katum pi valtati. In the Gataka Commentary (I, 212, ed. Fausboll) we have the phrase arani-sa hitam niharitva aggim karonti. At p. 34 of the Assalayana Sutta (ed. Pischel) we hear of there being an upper and lower stick to the arani; and at p. 53 of the Milinda Panha (ed. Trenckner) we find the same upper and lower sticks, the thong by which to turn the latter, and the piece of rag for tinder mentioned as the constituent parts of this ancient means of producing fire. The expression in the text is probably a collective term for the whole of these. Digitized by Digitized by Google

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VIII,6,2. REGULATIONS AS TO DUTIES OF BHIKKHUS. 293 No, friends, we have not.' Have you, Sirs, got water for washing ?' No, friends, we have not.' Have you, Sirs, got fire ?' No, friends, we have not.' Have you, Sirs, got sticks and tinder for producing fire ?' No, friends, we have not.' With what (constellation is the moon now in) conjunction?' *That, friends, we do not know.' . Which direction is this ?' *That, friends, we do not know.' [On hearing these answers]', the thieves said, These are thieves. These men are no Bhikkhus. And they beat them, and went away. The Bhikkhus told this matter to the Bhikkhus. The Bhikkhus told it to the Blessed One. Then the Blessed One, on that occasion and in that connection, after delivering a religious discourse, said to the Bhikkhus: "Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus dwelling in the woods, according to which they are to behave themselves therein. 2. 'A Bhikkhu, O Bhikkhus, who is dwelling in the woods, should rise betimes, place his bowl in the bag?, hang it over his shoulder, arrange his upper robe over his back (over both shoulders), get on 1 They are all repeated in the text. Thavika. This is possibly one of the bags referred to in the permission granted by Mahavagga VIII, 20, but it was only to be used when the bowl had to be carried a long distance, and not when passing through a village. (See the beginning of the next section.) * Kivaram khandhe katva: either in contra distinction to Digitized by Digitized by Google

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VIII, 6, 3. his sandals, put the utensils of wood and earthenware in order, close the doorway and lattice, and then leave his lodging-place. 294 KULLAVAGGA. 'When he perceives that he is about to enter a village, he should take off his sandals, turn them upside down', beat them to get the dust out, put them into a bag, hang it over his shoulder, put on his waistcloth [and so on as laid down for a Bhikkhu entering the village for alms above, VIII, 5, 2, paragraph 1, to the end]. 3. On leaving a village he should put the bowl into its bag, hang it over his shoulder, roll his robes up, put them on his head, get on his sandals, and then go. 'A Bhikkhu living in the woods, O Bhikkhus, should keep drinking-water, and water for washing, and fire, and drill sticks and tinder, and walking staves ready. He should learn the stations (of the moon) in the constellations, either in the whole or in part, and he should know the directions of the sky. 'This, O Bhikkhus, is the rule of conduct that I lay down for Bhikkhus dwelling in the woods, according to which they should behave themselves therein.' 7. I. Now at that time a number of Bhikkhus carried on robe-making in the open air. The Khabbaggiya Bhikkhus beat their bedding to get ekamsam kivaram katva (on which question there is a great division among modern Buddhists. Compare Rh. D.'s note on the Maha-parinibbana Sutta VI, 47), or possibly put it in a roll on his back.' 1 On this expression, see above, VIII, 1, 2. * See Mahavagga VIII, 13, 1. Digitized by Google

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VIII,7,2. REGULATIONS AS TO DUTIES OF BHIKKHUS. 295 the dust out in the open space to windward of them, and covered the Bhikkhus (who were at work) with dust. The moderate Bhikkhus murmured, &c. .... told the Blessed One, &c. . . . . and he said to the Bhikkhus: Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus in respect of lodgingplaces, according to which they are to behave themselves in respect thereof. 2. 'In whatever Vihara he is staying, if that Vihara is dirty, he should, if he can, make it clean. When cleaning the Vihara, he should first take out his bowl and his robe and the mat used for sitting upon, and the bolster and pillows, and put them down on one side. Taking the bed-frame down (from its stand), he should carry it out [and so on as in VIII, 1, 2, down to the end] 'He should not beat the bedding to get the dust out close to the Bhikkhus, or to the Vihara, or to the drinking-water, or to the water for washing, or in the open space in front of the Vihara) to windward of it or the Bhikkhus, but to leeward. 1 Angana. This is not courtyard,' as Childers renders it, but a part of the Arama, immediately in front of the hut or Vihara, which is kept as an open space, and daily swept. The Sinhalese name for it is midula; there those who sleep in the hut spend the greater part of the day, and not even grass is allowed to grow upon it. The term is a very common one, and its meaning is not doubtful. Compare the Gataka book, I, 124, 151, 421; II, 249, 250, 345. Ekanganam bhavati, at ibid. I, 53, 12, is to become one open space, as ekanganam karoti at II, 357, is to clear a forest, and turn it into an open space. * The order is slightly different, but all the details are the same. The only addition is that in speaking of taking out the floor coverings, he is directed to notice where they lay. Digitized by Digilzed by Google

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296 KULLAVAGGA. VIII, 7, 4. 3. The floor coverings should be dried in the sun [and so on as in VIII, 1, 4, and 5, to the end, reading "in the place where it stood (or lay)" for " in the place to which it belongs"] 4. If he is dwelling in the same Vihara with an older (Bhikkhu), no recitation should be given, nor examination held, nor exhortation made, nor Dhamma spoken' (to a pupil), without leave being asked of the senior. Nor should a lamp be lighted or extinguished, nor the lattices opened or closed, without his leave. 'If he is walking up and down on the same Kankama with an older (Bhikkhu), then he should turn back at the spot where his senior turns back; and he should not touch his senior even with the corner of his robe. This, O Bhikkhus, is the rule of conduct that I lay down for the Bhikkhus in respect of lodgingplaces, according to which they are to behave themselves therein.' I. Now at that time the Khabbaggiya Bhikkhus, on being hindered by the senior Bhikkhus in (their use of) the hot bath-room, out of spite piled up a quantity of sticks (in the fireplace), set fire to them, closed up the doorway, and sat down in the doorway. The Bhikkhus, scorched by the heat, and not being allowed a way out, fell down in a faint. The sober Bhikkhus murmured, &c. . . . . told the Blessed One, &c. . . . . He said to the Bhik All the preceding expressions have occurred at Mahavagga I, 26, 1; see also 32, 1, and 38, 6. Digitized by Digitized by Google

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VIII, 8, 2. REGULATIONS AS TO DUTIES OF BHIKKHUS. 297 khus, 'No one, O Bhikkhus, is to [do so]. Whosoever does, shall be guilty of a dukkata. 2. "Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus, in respect of the hot bath-room ', according to which they ought to behave themselves therein. Whosoever first enters the bath-room, if ashes have accumulated in the fireplace) should throw the ashes out. If the hot bath-room, or its prepared flooring, or the cell, or the ante-chamber of the bath, or the cooling-room, or the hall are dirty, they should be swept. The chunam should be pounded, the clay moistened with water, and water poured into the water-jar. When entering the hot bath-room, the face should be smeared over with clay, and the person well covered up in front and behind before entering. A seat is not to be taken so as to hustle the senior Bhikkhus, and junior Bhikkhus are not to be ousted from their seats. If possible, shampooing is to be performed for the senior Bhikkhus in the hot bath-room. When leaving the hot bath-room, the chair (that has been used to sit on before the fire) should be carried off, and the person well covered up before and behind before leaving. If possible, shampooing is to be performed for the senior Bhikkhus in the water also. A bath is not to be taken in front of the senior Bhikkhus, nor above them. One who has bathed * Gantaghara, not simply bath-room, but room in which hot or steam baths were taken. Most of the following expressions occur in Mahavagga I, 25, 12, or above at V, 14, 3. Digitized by Digitized by Google

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298 KULLAVAGGA. VIII, 9-14. and is getting up out (of the water) is to make way for one who is getting down into the water. Whoso comes last out of the hot bath-room is to wash it, if it be dirty; to wash the vessel in which the clay is kept, to put the chairs used in the hot bath-room in order, to extinguish the fire, to close up the doorway, and then come out. "This, O Bhikkhus, is the rule of conduct which I lay down for the Bhikkhus, in respect of the hot bath-room, according to which they are to behave themselves therein.' 9 and 10. [These chapters deal with the manner of using the privies, and other sanitary arrangements described in V, 35, where see our note.] 11, 12, 13, and 14. [These chapters simply repeat, word for word, Mahavagga I, 25, 14-24; I, 26, 1-11; I, 32, 3; and I, 33 respectively.] Here ends the Eighth Khandhaka, containing the Rules for Conduct. Digitized by Digilzed by Google

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IX, 1, 1. ON EXCLUSION FROM THE PATIMOKKHA. 299 N IN TH KHAN DHA KA. ON EXCLUSION FROM THE PATIMOKKHA CEREMONY. 1. 1. Now at that time the Blessed One was staying at Savatthi, in the Eastern Arama, the mansion of the mother of Migara. And at that time, it being U posatha Day, the Blessed One was seated in the midst of the Bhikkhu-samgha. And the venerable Ananda, when the night was far spent, when the first watch was passing away, arose from his seat, arranged his robe over one shoulder, and stretching out his joined hands towards the Blessed One, said to the Blessed One : The night, Lord, is far spent. The first watch is passing away. For a long time has the Bhikkhusamgha been seated here. Let my lord the Blessed One recite to the Bhikkhus the Patimokkha.' When he had thus spoken, the Blessed One remained silent. And a second time, when the second watch was passing away she made the same request with the same result]. And a third time, when the third watch had begun, and the dawn was breaking [he made the same request]. "The assembly, Ananda, is not pure?.' 1 Nandimukhiya rattiya ti arunadhata-kale piti-mukha viya ratti khayati ten' &ha nandimukhiya ti (B.). See also our note on this at Mahavagga VIII, 13, 1. * That is, there is some one present who is disqualified by some Digitized by Google

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300 KULLAVAGGA. IX, 1, 2. 2. Then the venerable Maha Moggallana thought, What individual can the Blessed One be referring to in that he says, " The assembly, Ananda, is not pure." And the venerable Maha Moggallana considered the whole Bhikkhu-samgha, penetrating their minds with his. Then the venerable Maha Moggallana perceived who was that individual,-evil in conduct, wicked in character, of impure and doubtfuli behaviour, not a Samana though he had taken the vows of one, not a religious student though he had taken the vows of one, foul within, full of cravings, a worthless creature --who had taken his seat amongst the Bhikkhu-samgha. On perceiving which it was, he went up to that individual, and said to him, * Arise, Sir! The Blessed One has found you out. There can be no communion between you and the Bhikkhus!' When he had thus spoken, that man kept silence. And a second and a third time the venerable Maha Moggallana addressed to him [the same words, and with the same result]. Then the venerable Maha Moggallana took that man by the arm and made him go out beyond the porch 3, and bolted the door, fault from taking part in the proceedings, which would therefore be invalid. * Samkassara. See the passages quoted by Dr. Morris in the introduction to his edition of the Anguttara (pp. viii, ix), though we cannot accept his conclusions. We may add that the Tibetan rendering of Dhammapada 312, given in Rockhill's Udana-varga,' p. 49, from which we might expect some help, throws no light on the exact meaning of the word, the translator contenting himself with an ambiguous phrase. Samvaso. See Mahavagga. I, 79, 2, and Kullavagga. : On these expressions, see the notes above, V, 14, 3, in accordance with which we should read here, in the text suki, for su ki, Digitized by Digitized by Google

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IX, 1, 3. ON EXCLUSION FROM THE PATIMOKKHA. 301 and went up to the place where the Blessed One was, and said to him, 'Lord, I have made that man go out. The assembly is now undefiled. May my lord the Blessed One recite the Patimokkha to the Bhikkhus.' * How astonishing and curious a thing it is, Moggallana, that that foolish fellow should have waited up to the very point when he had to be taken by the arm.' 3. And the Blessed One said to the Bhikkhus: * There are, O Bhikkhus, in the great ocean, then, eight astonishing and curious qualities, by the constant perception of which the mighty creatures take delight in the great ocean. And what are the eight? * The great ocean, O Bhikkhus, gets gradually deeper, slope following on slope, hollow succeeding hollow, and the fall is not precipitously abrupt?. This is the first [of such qualities] ? Again, O Bhikkhus, the great ocean remains of the same natures, and passes not beyond the shore. This is the second [of such qualities]. Again, O Bhikkhus, the great ocean will not brook association with a dead corpse. Whatsoever dead corpse there be in the sea, that will it-and quickly-draw to the shore, and cast it out on the dry ground. This is the third [of such qualities). 'Again, O Bhikkhus, all the great rivers--that is to say, the Ganga, the Yamuna, the Akiravati, the Na a yataken'eva. See Kullavagga V, 3, I, and V, 17, 2. * Paragraph 1 is here, and in the succeeding paragraphs, repeated in full. * Thita-dhammo, 'has characteristics which are stable.' For ussareti read ussadeti. See our note on VI, 11, 3.. Digitized by Google

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302 KULLAVAGGA. IX, 1, 4. Sarabhu, and the Mahi--they, when they have fallen into the great ocean, renounce their names and lineage, and are reckoned thenceforth as the great ocean. This is the fourth [of such qualities). Again, O Bhikkhus, though all the streams in the world flow on till they reach the great ocean, and all the waters of the sky fall into it, yet does it not thereby seem to be the more empty or more full. This is the fifth (of such qualities]. Again, O Bhikkhus, the great ocean has only one taste, the taste of salt. This is the sixth (of such qualities). *Again, O Bhikkhus, the great ocean is full of gems, of gems of various kinds; among which are these gems--that is to say, the pearl, the diamond, the catseye, the chank, rock, coral, silver, gold, the ruby, and the cornelian". This is the seventh (of such qualities). 'Again, O Bhikkhus, the great ocean is the dwelling-place of mighty beings, among which are these--that is to say, the Timi, the Timingala, the Timitimingala, the Asuras, the Nagas, and the Gandhabbas. There are in the great ocean creatures so constituted that they stretch from one to five hundred leagues 2. This is the eighth [of such qualities]. 4. 'And just in the same way, O Bhikkhus, there are in this doctrine and discipline eight marvellous and wonderful qualities, by the constant perception 1 On these gems, compare Rh. D.'s note on the Maha-sudassana Sutta I, 4, in Buddhist Suttas from the Pali,' pp. 249, 250. . On this belief, compare above, VII, 2, 2, of land creatures, where the same term, attabhava, is used. Digitized by Digilzed by Google

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ON EXCLUSION FROM THE PATIMOKKHA. 303 IX, 1, 4. of which the Bhikkhus take delight in this doctrine and discipline. What are the eight? 'Just, O Bhikkhus, as the great ocean gets gradually deeper, slope following on slope, hollow succeeding hollow, and the fall is not precipitately abrupt-just so, O Bhikkhus, in this doctrine and discipline is the training a gradual one, work following on work, and step succeeding step; and there is no sudden attainment to the insight (of Arahatship). This is the first [of such qualities]. 'Just, O Bhikkhus, as the great ocean remains of the same nature, and passes not beyond the shorejust so, O Bhikkhus, is the body of precepts which I have established for those who are hearers of my word, and which they, their lives long, do not pass beyond. This is the second [of such qualities]. 'Just, O Bhikkhus, as the great ocean will not brook association with a dead corpse; but whatsoever dead corpse there be in the sea that will itand quickly-draw to the shore, and cast it out upon the dry land-just so, O Bhikkhus, if there be any individual evil in conduct, wicked in character, of impure and doubtful behaviour, not a Samana though he have taken the vows of one, not a religious student though he have taken the vows of one, foul within, full of cravings, a worthless creature; with him will the Samgha brook no association, but quickly, on its meeting together, will it cast him out. And what though that man should himself be seated in the midst of the Bhikkhusamgha, verily, both is he afar off from the Samgha, 1 Anna-pa/ivedho. On the use of anna, standing alone, in this sense, see the note above on Mahavagga V, 1, 19. Digitized by Google

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304 KULLAVAGGA. IX, 1, 4. and the Samgha from him. This is the third sof such qualities]. Just, O Bhikkhus, as the great rivers-that is to say, the Ganga, the Yamuna, the Akiravati, the Sarabhd, and the Maht-when they have fallen into the great ocean, renounce their name and lineage and are thenceforth reckoned as the great ocean-just so, O Bhikkhus, do these four castesthe Khattiyas, the Brahmans, the Vessas, and the Suddas--when they have gone forth from the world under the doctrine and discipline proclaimed by the Tathagata, renounce their names and lineage, and enter into the number of the Sakyaputtiya Samanas. This is the fourth [of such qualities] Just, O Bhikkhus, as though all the streams in the world flow on till they reach the great ocean, and all the waters of the sky fall into it, yet does it not seem thereby to be either more empty or more full--just so, O Bhikkhus, though many Bhikkhus pass entirely away in that kind of passing away which leaves not a trace behind, yet does not (the Samgha) thereby seem to be either more empty or more full. This is the fifth (of such qualities). Just, O Bhikkhus, as the great ocean has only one taste, the taste of salt-just so, O Bhikkhus, has this doctrine and discipline only one flavour, the flavour of emancipation. This is the sixth (of such qualities] Just, O Bhikkhus, as the great ocean is full of gems, of gems of various kinds--that is to say, the pearl, the diamond, the catseye, the chank, rock, coral, silver, gold, the ruby, and the cornelian-just so, O Bhikkhus, is this doctrine and discipline full of gems, of gems of various kinds, among which are Digitized by Digitized by Google

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IX, 1, 4. ON EXCLUSION FROM THE PATIMOKKHA. 305 these gems,--that is to say, the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Iddhi, the five Moral Powers, the five Moral Senses, the seven kinds of Wisdom, and the noble eightfold Path. This is the seventh [of such qualities] Just, O Bhikkhus, as the great ocean is the dwelling-place of mighty beings, among which are the Timi, the Timingala, the Timitimingala, the Asuras, the Nagas, and the Gandhabbas; just as there are in the great ocean creatures so constituted that they stretch from one to five hundred leagues-just so, O Bhikkhus, is this doctrine and discipline the resort of mighty beings, among whom are he who has entered the First Path (the converted man, the Sotapanno) and he who has realised the fruit thereof, he who has entered the Second Path (the Sakadagamin) and he who has realised the fruit thereof, he who has entered the Third Path (the Anagamin) and he who has realised the fruit thereof, the Arabat, and he who has realised the fruit of Arahatship. This is the eighth (of such qualities]. * These, O Bhikkhus, are the eight marvellous and wonderful qualities in this doctrine and discipline by the constant perception of which the Bhikkhus take delight therein.' And the Blessed One, on perceiving that matter, gave forth at that time this ecstatic utterance: The rain falls heavily on that which is covered, not upon that which is revealed. Reveal, therefore, what thou hast concealed, and the rain shall touch thee not?' This enigmatical saying amounts apparently to this: 'As a usual thing, no doubt, the rain falls not on that which is covered [20] kh Digitized by Digitized by Google

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306 KULLAVAGGA. IX, 2, 1. 2. 1. Now the Blessed One addressed the Bhikkhus, and said : 'Now henceforth I, O Bhikkhus, will not hold Uposatha, nor recite the Patimokkha; let you yourselves, O Bhikkhus, henceforth hold U posatha and recite the Patimokkha. It is, O Bhikkhus, an impossible thing and an inexpedient that the Tathagata should hold Uposatha and recite the Patimokkha before an assembly which is not pure. And the Patimokkha, O Bhikkhus, is not to be listened to by one who has committed an offence. Whosoever shall so listen to it, shall be guilty of a dukkata. I allow you, O Bhikkhus, for whomsoever shall listen to the Patimokkha at a time when he is guilty, to interdict for him the Patimokkha?. "And thus, O Bhikkhus, is it to be interdicted. On the day of Uposatha, on the fourteenth or fifteenth day of the month, and at a time when that individual is present, thus shall it be proposed in the midst of the Samgha : ""Let the venerable Samgha hear me. Such and such an individual is guilty of an offence. For him with a roof; but in morals it is precisely where there is already a fault concealed, unconfessed, that new faults rain in upon him who adds deceit to his fault.' Buddhaghosa says, Khannam ativassatiti apattim &paggitva patikkhadento annam navam apattim apaggatiti idam etam-sandbaya vuttam. Vivatam nativassatiti apattim apaggitva vivaranto annam n' apaggatiti idam etam sandhaya vuttam. 1 Patimokk ham thapetum: exactly analogous to pavaranam thapetum at Mahavagga IV, 16, 2. H. O. has already pointed out (in his 'Buddha,' p. 381, note 2) that we have evidently here a later innovation. The whole frame of the Patimokkha shows that it was at first intended that a guilty Bhikkhu should confess his offence during the recitation, if he had not done so before. Digitized by Google

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IX, 3, 2. ON EXCLUSION FROM THE PATIMOKKHA. 307 do I interdict the Patimokkha to the effect that it shall not be recited when he is present. The Patimokkha is accordingly interdicted." 1. Now at that time the Khabbaggiya Bhikkhus thinking, 'No one knows that we are guilty,' listened to the Patimokkha. The Thera Bhikkhus, who understood the thoughts of other men, told the Bhikkhus, saying, "Such and such a one, Sirs, and such and such a one, Khabbaggiya Bhikkhus, thinking, " No one knows that we are guilty," are listening to the Patimokkha.' When the Khabbaggiya Bhikkhus heard that, they, thinking 'the good Bhikkhus will (otherwise) first interdict the Patimokkha to us,' interdicted the Patimokkha to the Bhikkhus who were pure and innocent before (they had time to do so to them), and this without ground and without cause. Those Bhikkhus who were moderate murmured, &c., . . . . (as usual, down to) told the matter to the Blessed One. "Is it true, O Bhikkhus, that the Khabbaggiya Bhikkhus have [acted thus]?' 'It is true, Lord ! Then he rebuked them, and when he had delivered a religious discourse, he said: "The Patimokkha is not, O Bhikkhus, to be interdicted to pure and innocent Bhikkhus without ground and without cause. Whosoever does so, shall be guilty of a dukkata. 2. There is one kind of inhibition of the Patimokkha, O Bhikkhus, which is illegal, and one X 2 Digitized by Digitized by Google

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308 KULLAVAGGA. IX, 3, 3. which is legal. There are two ...., three ...., four (&c., up to) ten kinds of inhibition of the Patimokkha which are illegal, and one, two (&c., up to) ten which are legal. 3. Which is the one kind of inhibition of the Patimokkha which is illegal ? When one inhibits the Patimokkha for a breach of morality without ground. This is the one kind, &c. And which is the one kind of inhibition of the Patimokkha which is legal? When one inhibits the Patimokkha for a breach of morality with good ground. This is the one kind, &c. "And which are the two kinds of inhibition of the Patimokkha which are illegal ? When one inhibits the Patimokkha for a breach of morality, or for an offence against conduct, and each of them without ground. These are the two kinds, &c. "And which are the two kinds of inhibition of the Patimokkha which are legal? When one inhibits the Patimokkha for a breach of morality, and for an offence against conduct, and each of them with good ground. These are the two kinds, &c. "And which are the three kinds, &c. ? (as the last two, adding "offence against doctrine."] And which are the four kinds, &c.? [as the last, adding" offence against the right mode of livelihood."] . And which are the five kinds of inhibition of the Patimokkha which are illegal ? When one inhibits the Patimokkha for a Paragika, or for a Samghadisesa, or for a Pakittiya, or for a Patidesaniya, or for a Dukkata, and each of them without ground. These are the five kinds, &c. * And which are the five kinds of inhibition of the Digitized by Digized by Google

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IX, 3, 3. ON EXCLUSION FROM THE PATIMOKKHA. 309 Patimokkha which are legal ? [Same as the last, " with good ground."] And which are the six kinds of inhibition of the Patimokkha which are illegal ? When one inhibits the Patimokkha for an offence against morality. ... conduct . . . . doctrine . . . . without ground, the offence being one of omission--when one inhibits the Patimokkha for an offence against morality. ...conduct .... doctrine .... without ground, the offence being one of commission. These are the six, &c. 'And which are the six kinds of inhibition of the Patimokkha which are legal ? [Same as the last, "with good ground."] And which are the seven kinds of inhibition of the Patimokkha which are illegal? When one inhibits the Patimokkha for a Paragika, or for a Samghadisesa, or for a Thullakkaya, or for a Pakittiya, or for a Patidesaniya, or for a Dukkata, or for a Dubbhasita, and each of them without ground. These are the seven kinds, &c. "And which are the seven kinds of inhibition of the Patimokkha which are legal ? [Same as the last, "with good ground."] And which are the eight kinds of inhibition of the Patimokkha which are illegal ? [The same as the six, adding "offence against the right means of livelihood."] The paragraph is repeated in the section full for each of these cases. * Kata .... a kata .... kata kata we have rendered here as offence of omission-of commission--of both, as seems imperatively demanded by the context. Buddhaghosa, however, says, Akataya ti tena puggalena sa vipatti kata va hotu akata va patimokkha-thapanakassa sanna amQlika-vasena amQlika hoti. Katakata ya ti katan ka akatan ka ubhayam gahetva vuttam. Digitized by Digitized by Google

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310 KULLAVAGGA. IX, 3, 3. And which are the nine kinds of inhibition of the Patimokkha which are illegal .... legal ? [The same as the six, adding for each kind of offence, "the offence being one both of omission and of commission.") "And which are the ten kinds of inhibition of the Patimokkha which are illegal ? When (a Bhikkhu) who has been guilty of a Paragika is not seated in that assembly 1,--when no discussion is still going on in the assembly) as to a Paragika offence (supposed to have been committed by a Bhikkhu then present),-- when (a Bhikkhu) who has abandoned the precepts ? is not seated in that assembly,--when no discussion is still going on in the assembly) in respect of (a Bhikkhu then present having been charged with) abandoning the precepts,--when (the person charged) submits himself to the legally prescribed concord (of the assembly)', --when (the person charged) does not withdraw his acceptance of the legally prescribed concord (of the assembly) *,--when no discussion is still going on (in the assembly) in respect of the withdrawal of (any member's) acceptance of the legally (prescribed) concord (of the assembly),--when (the Bhikkhu charged) has not been suspected of an offence against morality, nor seen (to have committed one), nor heard (to have committed one), .... of an offence against conduct -- .... of an 1 This and the following phrase are further enlarged upon in $ 4 and the following sections. ? See our note on Mahavagga II, 22, 3. 3 See Mahavagga X, 5, 13, &c. * Pakkadiyati. Buddhaghosa says here, pakkadiyati ti puna katabbam kammam pakkadiyati. Tena ukkotanake pakittiyam apaggati. Digitized by Digitized by Google

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IX, 3, 4. ON EXCLUSION FROM THE PATIMOKKHA. 311 offence against doctrine. .... These are the ten kinds, &c. And which are the ten kinds of inhibition of the Patimokkha which are legal ? [The same as the last, positive instead of negative.] 4. 'And how (can it be legally said that) a Bhikkhu who has been guilty of a Paragika offence is seated in the assembly? 'In case, O Bhikkhus, a Bhikkhu sees that (another) Bhikkhu is incurring a Paragika offence by those means, marks, and signs by which the incurring of a Paragika offence is brought about. Or in case a Bhikkhu does not himself see that (another) Bhikkhu is incurring a Paragika offence, but another Bhikkhu inform the (first-mentioned) Bhikkhu, saying, "Such and such a Bhikkhu, Sir, has been guilty of a Paragika offence." Or in case a Bhikkhu does not himself see that another Bhikkhu is incurring a Paragika offence, but that one himself inform the (first-mentioned) Bhikkhu, saying, "I, Sir, have been guilty of a Paragika offence." (In either of these cases), O Bhikkhus, if he seem to do so, the Bhikkhu may, on the ground of what he has seen and heard and suspected, bring forward the following resolution on an U posatha day, on the fourteenth or fifteenth day of the month, at a time when that individual is present in the midst of the Samgha : "Let the venerable Samgha hear me. Such and such an individual has been guilty of a Paragika offence. I interdict for him the Patimokkha, to the effect that the Patimokkha ought not to be recited at a time when he is present." That is a legal inhibition of the Patimokkha. "If, when the Patimokkha has been inhibited for Digitized by Digitized by Google

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312 KULLAVAGGA. IX, 3, 5. that Bhikkhu, the assembly should rise on account of any one or other of the Ten Dangers ?-danger arising from the king, or from thieves, or from fire, or from water, or from human beings, or from nonhuman beings, or from beasts of prey, or from creeping things, or danger of life, or danger against chastity--the Bhikkhu may, if he desire to do so, bring forward the following resolution, either in that circle of residence or in another circle of residence, at a time when that individual is present in the midst of the assembly: "Let the venerable Samgha hear me. A discussion had commenced with regard to, a Paragika offence of such and such a person, but that matter was not decided. If the time seems meet to the Samgha, let the Samgha decide that matter." If he thus succeed, it is well. If not, then on an U posatha day, on the fourteenth or fifteenth day of the month, at a time when that individual is present in the midst of the Samgha, let him bring forward the following resolution : "Let the venerable Samgha hear me. A discussion had commenced with regard to a Paragika offence of such and such a person, but that matter was not decided. I interdict the Patimokkha for him to the effect that the Patimokkha ought not to be recited at a time when he is present." That is a legal inhibition of the Patimokkha. 5. 'And how (can it be legally said that a Bhikkhu) who has abandoned the precepts is seated in the assembly?' [The same as last, reading 'abandoned the precepts,' &c., for 'Paragika offence,' &c.] 6. 'And how (can it be legally said that the person * See the rule laid down in Mahavagga II, 15, 4. Digitized by Digitized by Google

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IX, 4, 1. ON EXCLUSION FROM THE PATIMOKKHA. 313 charged) does not submit himself to the legally (prescribed) concord (of the assembly)?' [Same as last, reading 'not submit himself to the legally (prescribed) concord of the assembly, &c., instead of abandon the precepts,' &c.] 7. And how (can it be legally said that the person charged) withdraws his acceptance of the legally (established) concord (of the assembly)?' [Same as last, reading withdraws his acceptance,' &c., for does not submit,' &c.] 8. "And how can it be legally said that the person charged has been seen or heard or suspected of having committed an offence against morality . . . . an offence against conduct .... an offence against doctrine ?' [Same as SS 4, reading 'offence against morality,' &c., for * Paragika offence.'] These are the ten kinds of the inhibition of Patimokkha which are legal. Here ends the First Portion for Recitation. 1. Now the venerable Upali? went up to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the venerable Upali said to the Blessed One : When a Bhikkhu, Lord, intends to take upon himself the conduct (of any matter that has to be No doubt in his role of a chief of the Vinaya-dharas, as in Mahavagga IX, 6, &c. Digitized by Digitized by Google

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314 XULLAVAGGA. IX, 4, 1. decided)', under what conditions should he take the conduct thereof upon himself?' 'A Bhikkhu, Upali, who intends to take upon himself the conduct of any matter, should take such conduct upon himself under five conditions. '(In the first place.) A Bhikkhu, Upali, who intends to take the conduct of any matter upon himself, should thus consider : "The conduct of this matter which I intend to take upon myself, is it now the right time for the taking charge of the conduct thereof, or is it not ?" If that Bhikkhu, Upali, so considering, come to the conclusion that it is not the right time, he should not, U pali, take charge of it. (Secondly.) If that Bhikkhu, Upali, so considering, come to the conclusion that it is the right time, he should, Upali, further consider thus : "The conduct of this matter which I intend to take upon myself, is it just, or is it not ?" If that Bhikkhu, Upali, so considering, come to the conclusion that it would not be just, he should not take charge of it. (Thirdly.) If that Bhikkhu, Upali, so considering, come to the conclusion that it would be just, he should, Upali, further consider thus: "The conduct of this matter which I intend to take upon myself, would it tend to advantage, or would it not ?" If that Bhikkhu, Upali, so considering, come to the conclusion that it would not tend to advantage, he should not, Upali, take charge of it. (Fourthly.) If that Bhikkhu, Upali, so considering, come to the conclusion that it would tend to As, for instance, in the last chapter (&$ 4 and following) the Bhikkhu who lays the matter before the Samgha. * Attadanam a diyati, in our explanation of which we follow Buddhaghosa. Digitized by Digitized by Google

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IX, 5, 1. ON EXCLUSION FROM THE PATIMOKKHA. 315 profit, he should, Upali, further consider thus : "While I am taking the conduct of this matter upon myself, shall I find that the Bhikkhus who are my intimates and associates are on my side in accordance with the Dhamma and the Vinaya, or shall I not ?" If that Bhikkhu, Upali, so considering, come to the conclusion that he will not, he should not, Upali, take charge of it. (Fifthly.) If that Bhikkhu, Upali, so considering, come to the conclusion that he will find them so, he should further, U pali, consider thus : "Whilst I am taking the conduct of this matter upon myself, will the Samgha, as a result thereof, fall into strife, quarrel, contention, or dispute, or will there arise a split in the Samgha, disunion in the Samgha, diversity of position in the Samgha, diversity of action in the Samgha"?" If that Bhikkhu, Upali, so considering, come to the conclusion that that will happen, he should not take charge of it. But if that Bhikkhu, Upali, thus considering, should come to the conclusion that that will not happen, he should take charge of it. The taking charge of a matter, Upali, subject to these five conditions, will not give cause to subsequent remorse.' 5. 1. 'When, Lord, a Bhikkhu who takes upon himself to warn another, is about to do so, of how many qualities should he consider whether they are within himself before he does so ?' (a) 'A Bhikkhu who warns another should, Upali, This list has occurred above, Mahavagga X, 1, 6; X, 5, 13 ; Kullavagga VII, 5, I. Digitized by Digilzed by Google

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316 KULLAVAGGA. IX, 5, 1. when he is about to do so, consider thus : "Am I pure in the conduct of my body; pure therein without a flaw, without a fleck? Is this quality found in me, or is it not ?" If, Upali, the Bhikkhu is not so, there will be some who will say to him : "Come, now, let your reverence continue still to train yourself in matters relating to the body!"- thus will they say. (b) 'And further, a Bhikkhu who warns another should, Upali, when he is about to do so, consider thus : "Am I pure in the conduct of my speech; pure therein without a flaw, without a fleck? Is this quality found in me, or is it not ?" If, Upali, the Bhikkhu is not so, there will be some who will say to him : "Come, now, let your reverence continue still to train yourself in matters relating to speech !"- thus will they say. (c) 'And further, a Bhikkhu who warns another should, Upali, consider thus : "Is a kindly mind ever present in me, one without anger against those who are my companions in the religious life? Is this quality found in me, or is it not ?" If, U pali, such a mind is not in that Bhikkhu, there will be some who will say to him: "Come, now, let your reverence continue still to cultivate a friendly feeling towards those who are your companions in the religious life!"- thus will they say. (d) 'And further, a Bhikkhu who warns another should, Upali, consider thus : "Am I a man versed in the tradition, a custodian of the tradition, a storehouse of the tradition? Whatsoever truths, lovely in their origin, lovely in their progress, lovely in their consummation, magnify the higher life, both in the spirit and in the letter, and in all its points, in Digitized by Digitized by Google

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IX, 5, 9. ON EXCLUSION FROM THE PATIMOKKHA. 317 all its perfectness,-in such truths am I well versed, of such am I full, are such laid up in my words, dwelt on in my heart, penetrated throughout through right insight 1? Is this quality found in me, or is it not ?" If that Bhikkhu, Upali, is not such a man, there will be some who will say to him : "Come, now, let your reverence continue still to learn the faith!" -- thus will they say. (e) .And further, a Bhikkhu who warns another should, Upali, consider thus: "Have both the Patimokkhas been completely handed down to me in their full extent; have I well divided them, well established them, well investigated them, both Rule by Rule", and in every detail? Is this quality found in me, or is it not ?" If, Upali, that is not so, then when he is asked, "Where has this, Sir, been declared by the Blessed One ?" he will not be able to explain 3, and there will be some who will say to him: "Come, now, let your reverence continue still to learn the Vinaya!"- thus will they say. *These are the five qualities, Upali, of which a Bhikkhu about to warn another should consider before he does so, whether they are within himself or not.' 2. "When, Lord, a Bhikkhu who takes upon himself to warn another, is about to do so, how many qualities should he call up (establish) within himself before he does so?' 1 On the whole of this and of the next paragraph, which have occurred already above at IV, 14, 19, see our notes there. . That is, 'Sutta by Sutta.' On the whole stock phrase, compare our remarks in p. xviii of the Introduction; and above, Mahavagga I, 36, 14; Kullavagga IV, 14, 19. Read na sampayati, in accordance with H.O.'s note at p. 364 of the text. Digitized by Digitized by Google

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318 KULLAVAGGA. IX, 5, 3. * A Bhikkhu, Upali, who is about to warn another, should call up within himself five qualities before he does so, (saying to himself): "At the right time will I speak, not at the wrong time. In truth will I speak, and not in falsehood. Gently will I speak, and not in harshness. To profit will I speak, and not senselessly. In kindly spirit will I speak, and not in anger *These, Upali, are the five,' &c. 3. 'In how many ways, Lord, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu ?' 'In five ways, Upali, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu, (that is to say, by saying to him): "At the wrong time did you warn him, Sir, not at the right time : wherein is need of repentance. Untruthfully did you warn him, Sir, and not according to fact : wherein is need of repentance. In harshness did you warn him, Sir, and not gently : wherein is need of repentance. Senselessly did you warn him, Sir, and not in a way redounding to profit: wherein is need of repentance. In anger did you warn him, Sir, and not in kindly spirit: wherein is need of repentance. 'In these five ways, Upali, should repentance be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu. And why? That no other Bhikkhu may think that warning is to be given not according to fact.' 4. 'In how many ways, Lord, is it to be brought * On these phrases, compare the Kula Silam, translated by Rh. D. Buddhist Suttas,' p. 190. in Digitized by Digitized by Google

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IX, 5, 7. ON EXCLUSION FROM THE PATIMOKKHA. 319 about that repentance shall not be brought home to a Bhikkhu who has been wrongfully warned?' 'In five ways, Upali, (that is to say, by saying to him): "At the wrong time, Sir, were you warned, and not at the right time: there is no need of repentance," [&c., as in SS 3, paragraph 2, with similar alterations.] 5. In how many ways, Lord, is the contrary of repentance to be brought home to a Bhikkhu who has rightfully warned another Bhikkhu?' [The answer is the exact contrary of SS 3.] 6. [This section is the contrary of SS 5.] 7. 'When, Lord, a Bhikkhu who warns another Bhikkhu, is about to do so, how many things should he call to mind before he does so ?' 'Five things, Upali-to wit: mercy, seeking the good of others, compassion, the giving up of offences, and deference towards the Vinaya. These are the five,' &c. 'And a Bhikkhu, Lord, who is warned, in how many qualities should he keep himself firm?' 'In two things, Upali-to wit: in truth and in freedom from anger.' Here ends the Ninth Khandhaka, on the Interdiction of the Patimokkha. Digitized by Google

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320 KULLAVAGGA. X, 1, 1. TENTH KHANDHAKA. ON THE DUTIES OF Bhikkhunis. 1. Now at that time the Blessed Buddha was staying among the Sakyas in Kapilavatthu, in the Nigrodharama. And Maha-pagapatt the Gotami went to the place where the Blessed One was, and on arriving there, bowed down before the Blessed One, and remained standing on one side. And so standing she spake thus to the Blessed One: 'It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata. 'Enough, O Gotamt! Let it not please thee that women should be allowed to do so.' [And a second and a third time did Maha-pagapati the Gotami make the same request in the same words, and receive the same reply.] Then Maha-paga pati the Gotami sad and sorrowful for that the Blessed One would not permit women to enter the homeless state, bowed down before the Blessed One, and keeping him on her right hand as she passed him, departed thence weeping and in tears. 2. Now when the Blessed One had remained at Kapilavatthu as long as he thought fit, he set out on his journey towards Vesalt; and travelling Digitized by Digilzed by Google

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X, 1, 3. ON THE DUTIES OF BHIKKHUNEs. 321 straight on he in due course arrived thereat. And there at Vesalt the Blessed One stayed, in the Mahavana, in the Katagara Hall. And Maha-pagapatt the Gotami cut off her hair, and put on orange-coloured robes, and set out, with a number of women of the Sakya clan, towards Vesalt; and in due course she arrived at Vesalt, at the Mahavana, at the Katagara Hall. And Mahapaga pati the Gotami, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, took)her stand outside under the entrance porch. And the venerable Ananda saw her so standing there, and on seeing her so, he said to Maha-paga. patt: 'Why standest thou there, outside the porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears ? : 'Inasmuch, O Ananda, as the Lord, the Blessed One, does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata.' 3. Then did the venerable Ananda go up to the place where the Blessed One was, and bow down before the Blessed One, and take his seat on one side. And, so sitting, the venerable Ananda said to the Blessed One: 'Behold, Lord, Maha-paga pati the Gotam is standing outside under the entrance porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, inasmuch as the Blessed One does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Blessed One. It were well, Lord, if women were to have permission granted to them to do as she desires.' [20] Digitized by Digilzed by Google

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322 KULLAVAGGA. X, 1, 4. 'Enough, Ananda! Let it not please thee that women should be allowed to do so.' [And a second and a third time did Ananda make the same request, in the same words, and receive the same reply.] Then the venerable Ananda thought: The Blessed One does not give his permission, let me now ask the Blessed One on another ground.' And the venerable Ananda said to the Blessed One: Are women, Lord, capable--when they have gone forth from the household life and entered the homeless state, under the doctrine and discipline 'proclaimed by the Blessed One--are they capable of realising the fruit of conversion, or of the second Path, or of the third Path, br of Arahatship ?' *They are capable, Ananda.' If then, Lord, they are capable thereof, since Maha-pagapati the Gotami has proved herself of great service to the Blessed One, when as aunt and nurse she nourished him and gave him milk, and on the death of his mother suckled the Blessed One at her own breast, it were well, Lord, that women should have permission to go forth from the household life and enter the homeless state, under the doctrine and discipline proclaimed by the Tathagata ?' 4. 'If then, Ananda, Maha-pagapati the Gotami take upon herself the Eight Chief Rules ?, let that be reckoned to her as her initiation.' [They are these]: (1) A Bhikkhunf, even if of * Ananda's conduct in this matter was afterwards charged against him as a dukkata. See below, XI, 1, 10. 2 The Altha Garudhamma, on which see further our note above on the 21st Pakittiya, and below, X, 9. * The whole of the following eight paragraphs recur in the Digitized by Digitized by Google

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X, 1, 4. ON THE DUTIES OF BHIKKHUNIS. - 323 a hundred years standing, shall make salutation to, shall rise up in the presence of, shall bow down before, and shall perform all proper duties towards a Bhikkhu, if only just initiated. This is a rule to be revered and reverenced, honoured and observed, and her life long never to be transgressed. (2) 'A Bhikkhuni is not to spend the rainy season (of Was) in a district 1 in which there is no Bhikkhu. This is a rule .... never to be transgressed. (3) 'Every half month a Bhikkhunt is to await from the Bhikkhu-samgha two things, the asking as to the date of) the Uposatha ceremony ?, and the time when the Bhikkhu) will come to give the Exhortation : This is a rule . . . . never to be transgressed. (4) After keeping the rainy season (of Was), the Bhikkhuni is to hold Pavarana (to enquire whether any fault can be laid to her charge) before both Samghas--as well that of Bhikkhus as that of Bhikkhunis--with respect to three matters, namely, what has been seen, and what has been heard, and what has been suspected. This is a rule . . . . never to be transgressed. Sutta Vibhanga, Pakittiya XXI, 3, 1. It is very instructive to notice the curious blunders which the Tibetan writers (translated by Rockhill in his Life of the Buddha,' pp. 62, 63) make in the rendering of the difficult technical terms in these Eight Rules. Avasa. Compare Kullavagga I, 18, 1, VI, 15, 1, VIII, 1, 2. This rule is the 56th Bhikkhuni Pakittiya. The Bhikkhunis are to ask two or three days beforehand whether the Uposatha is to be held on the 14th or 15th day of the month, says Buddhaghosa here. Compare also the 59th Bhikkhuni Pakittiya, where the whole passage recurs. 3 Compare the 21st Pakittiya, and our note there * See Mahavagga IV, 1, 13, 14. This rule is the same as the 57th Bhikkhuni Pakittiya. The mode of carrying out this rule is explained in detail below, X, 19. Y 2 Digitized by Digjized by Google

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324 KULLAVAGGA. X, 1, 5. (5) A Bhikkhunt who has been guilty of a serious offence is to undergo the Manatta discipline towards both the Samghas (Bhikkhus and Bhikkhunts). This is a rule .... never to be transgressed. (6) 'When a Bhikkhunt, as novice, has been trained for two years in the Six Rules ', she is to ask leave for the upasa mpada initiation from both Samghas (as well that of Bhikkhus as that of Bhikkhunis). This is a rule .... never to be transgressed. (7) 'A Bhikkhuni is on no pretext to revile or abuse a Bhikkhu : This is a rule .... never to be transgressed. (8) From henceforth official admonition* by Bhikkhunts of Bhikkhus is forbidden, whereas the official admonition of Bhikkhunis by Bhikkhus is not forbidden. This is a rule .... never to be transgressed.. 'If, Ananda, Maha-pagapat the Gotami take upon herself these Eight Chief Rules, let that be reckoned to her as her initiation.' 5. Then the venerable Ananda, when he had learnt from the Blessed One these Eight Chief Rules, went to Maha-pagapati the Gotamt and (told her all that the Blessed One had said). i Khasu dha mmesu. The Six Rules for novices. They are referred to in the Bhikkhuni Vibhanga, under Pakittiyas LXIIILXVII. * The actual ordination (upasampada) itself is not complete till it has been conferred by Bhikkhus (see the rule at X, 2, 2). The whole proceeding is fully set out below, X, 17. Compare also the 63rd and 64th Bhikkhuni Pakittiyas. This is the 52nd Bhikkhuni Pakittiya. * Vakana-patho. That is, literally, speech. But the reference is, no doubt, to the various kinds of official admonitions given in detail in chapter 20 below. Digitized by Digitized by Google

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X, 1, 6. ON THE DUTIES OF BHIKKHUNIS. - 325 'Just, Ananda, as a man or a woman, when young and of tender years, accustomed to adorn himself, would, when he had bathed his head, receive with both hands a garland of lotus flowers, or of jasmine flowers, or of atimuttaka flowers, and place it on the top of his head; even so do I, Ananda, take ypon me these Eight Chief Rules, never to be transgressed my life long.' 6. Then the venerable Ananda returned to the Blessed One, and bowed down before him, and took his seat on one side. And, so sitting, the venerable Ananda said to the Blessed One: - Maha-pagapati the Gotami, Lord, has taken upon herself the Eight Chief Rules, the aunt of the Blessed One has received the upasam pada initiation.' 'If, Ananda, women had not received permission to go out from the household life and enter the homeless state, under the doctrine and discipline proclaimed by the Tathagata, then would the pure religion, Ananda, have lasted long, the good law would have stood fast for a thousand years. But since, Ananda, women have now received that permission, the pure religion, Ananda, will not now last so long, the good law will now stand fast for only five hundred years. Just, Ananda, as houses in which there are many women and but few men are easily violatedby robber burglarss; just so, Ananda, under 1 Bahutthikani. The context shows that we are to understand itthi and not attha. Compare Rockhill's 'Life of the Buddha,'p. 61. Suppadhamsiyani. Compare Bhikkhuni Vibhanga, Samghadisesa III, 1, 2, and see also Kullavagga VII, 5, 4. Korehi kumbatthenakehi; on which Buddhaghosa has the following note :-Kumbathenakehi ti kumbhe dipam galetva ena alokena paraghare bhandam vikinitva thenakakorebi. Digitized by Digilzed by Google

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326 KULLAVAGGA. X, 2, 1. whatever doctrine and discipline women are allowed to go out from the household life into the homeless state, that religion will not last long. And just, Ananda, as when the disease called mildew falls upon a field of rice in fine condition, that field of rice does not continue long; just so, Ananda, under whatsoever doctrine and discipline women are allowed to go forth from the household life into the homeless state, that religion will not last long. And just, Ananda, as when the disease called blight falls upon a field of sugar-cane in good condition, that field of sugarcane does not continue long; just so, Ananda, under whatsoever doctrine and discipline women are allowed to go forth from the household life into the homeless state, that religion does not last long. And just, Ananda, as a man would in anticipation build an embankment to a great reservoir, beyond which the water should not overpass; just even so, Ananda, have I in anticipation laid down these Eight Chief Rules for the Bhikkhunis, their life long not to be overpassed.' Here end the Eight Chief Rules for the Bhikkhunis. 1. Now Maha-pagapatf the Gotamt went up to the place where the Blessed One was, and bowed down before him, and stood respectfully on one side. And, so standing, Maha-pagapati the Gotami spake thus to the Blessed One: What course, Lord, Digitized by Digitized by Google

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X, 3, 1. ON THE DUTIES OF BHIKKHUNIS. - 327 should I pursue towards these women of the Sakya clan?' Then the Blessed One taught Maha-pagapati the Gotamt and incited her, and aroused her, and gladdened her with religious discourse ; and she, so taught, incited, aroused, and gladdened, bowed down before the Blessed One, and keeping him on her right hand as she passed him, she departed thence. Then the Blessed One, in that connexion, delivered a religious discourse, and said to the Bhikkhus, I allow Bhikkhunts, O Bhikkhus, to receive the u pasampada initiation from Bhikkhus 1.' 2. Now those Bhikkhunfs said to Maha-paga pati the Gotami : 'Neither have you received the upasampada initiation, nor have we; for it has thus been laid down by the Blessed One : " Bhikkhunis are to be initiated by Bhikkhus." Then Maha-paga pati the Gotami went to the venerable Ananda, and [repeated their words to him]. And the venerable Ananda went to the Blessed One, and (repeated them to him]. *In that moment, Ananda, when Maha-paga pati the Gotami took upon herself the Eight Chief Rules, that was to her as the upasampa da initiation.' 1. Now Maha-pagapati the Gotami went up to the place where the venerable Ananda was, and bowed down before him, and stood respectfully on one side. 1 Compare the 6th Garudhamma above, X, 1, 4. Digitized by Digilzed by Google

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328 KULLAVAGGA. X, 4, 1. And, so standing, Maha-pagapati the Gotami said to the venerable Ananda : One thing, Ananda, would I ask of the Blessed One. It were well, Sir, if the Blessed One would allow the making of salutations, the rising up in presence of another, the paying of reverence, and the performance of proper duties one towards another, to take place as between both Bhikkhus and Bhikkhunts (equally) according to seniority.' And the venerable Ananda went to the Blessed One [and repeated her words to him) * This is impossible, Ananda, and unallowable, that I should so order. Even those others, Ananda, teachers of ill doctrine, allow not such conduct towards women; how much less, then, can the Tathagata allow it?' And the Blessed One, on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said : You are not, O Bhikkhus, to bow down before women, to rise up in their presence, to stretch out your joined hands towards them, nor to perform towards them those duties that are proper (from an inferior to a superior). Whosoever does so, shall be guilty of a dukkata.'. 1. Now Maha-pagapati the Gotami went up to the place where the Blessed One was, and bowed down before him, and stood respectfully on one side. And, so standing, Maha-pagapati the Gotamt said to the Blessed One: What course, Lord, shall we pursue with reference to those precepts for the Digitized by Digilzed by Google

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X, 5, 1. ON THE DUTIES OF BHIKKHUNIs. 329 Bhikkhunts which are applicable also to the Bhikkhus ?' *Train yourselves, Gotami, therein in the same manner as the Bhikkhus do.' * And what course, Lord, should we pursue in reference to those precepts for the Bhikkhunis which are not applicable also to the Bhikkhus ?' 'Train yourselves, Gotami, therein according to the substance thereof, as they are laid down.' 1. Now Maha-pagapati the Gotamt went to the Blessed One [&c., as before), and said : May the Blessed One preach to me the Dhamma (truth, doctrine) in abstract; so that, having heard the doctrine of the Blessed One, I may remain alone and separate, earnest, zealous, and resolved".' Of whatsoever doctrines thou shalt be conscious, Gotami, that they conduce to passion and not to peace, to pride and not to veneration, to wishing for much and not to wishing for little, to love of society and not to seclusion, to sloth and not to the exercise of zeal, to being hard to satisfy and not to content ? -verily mayest thou then, Gotami, bear in mind 1 These last words are the standing expression for the preparatory stage to Arahatship. Compare Mahavagga I, 6, 16; Mahaparinibbana Sutta V, 68. The whole speech frequently occurs in the Samyutta Nikaya at the commencement of conversations with the Buddha. 9 Most of these terms have already occurred in the standing religious discourse' which is related to have preceded the enunciation of so many of the rules for Bhikkhus (Kullavagga I, 2, 3). Digitized by Digilzed by Google

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330 RULLAVAGGA. X, 6, 1. that that is not Dhamma, that that is not Vinaya, that that is not the teaching of the Master. But of whatsoever doctrines thou shalt be conscious, Gotami, that they conduce to peace and not to passion, to veneration and not to pride, to wishing for little and not to wishing for much, to seclusion and not to love of society, to the exercise of zeal and not to sloth, to content and not to querulousness--verily mayest thou then bear in mind that that is Dhamma, and that is Vinaya, and that the teaching of the Master.' 1. Now at that time the Patimokkha was not recited to the Bhikkhunts. They told this matter to the Blessed One. I allow the Patimokkha, O Bhikkhus, to be recited to the Bhikkhunis.' Now it occurred to the Bhikkhunfs : 'By whom should the Patimokkha be recited to the Bhikkhunis ?' They told this matter to the Blessed One. 'I allow, O Bhikkhus, the Patimokkha to be recited to Bhikkhunts by Bhikkhus.' Now at that time Bhikkhus went to the residence of the Bhikkhunts and recited the Patimokkha to the Bhikkhunts there. The people murmured, and were indignant, saying: 'There are their wives, there are their mistresses ; now will they take pleasure together.' The Bhikkhus heard this, and told the matter to the Blessed One. * Bhikkhus are not, O Bhikkhus, to recite, the Digitized by Digilzed by Google

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ON THE DUTIES OF BHIKKHUNIS. Patimokkha to the Bhikkhunts at their residence. Whosoever does so, shall be guilty of a dukkata. I allow Bhikkhunis, O Bhikkhus, to recite the Patimokkha to the Bhikkhunis.' The Bhikkhunis did not know how to recite the Patimokkha. They told this matter to the Blessed One. 'I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunts how to recite the Patimokkha.' 2. Now at that time the Bhikkhunts did not confess the faults (they had committed). They told this matter to the Blessed One. 'A Bhikkhunt, O Bhikkhus, is not to leave a fault unconfessed.. Whosoever does so, shall be guilty of a dukkata.' X, 6, 2. 331 The Bhikkhunis did not know how to confess their faults. They told this matter to the Blessed One. 'I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunis how they should confess their faults.' " Then it occurred to the Bhikkhus: By whom ought the confession of a fault to be received from the Bhikkhunts?' They told this matter to the Blessed One. 'I allow Bhikkhus, O Bhikkhus, to receive the confession of a fault from Bhikkhunts.' Now at that time Bhikkhunis, on seeing a Bhikkhu on the road, or in a street closed at one end, or at the place where four cross-roads met, would place their bowl on the ground, and arranging their robes over one shoulder, would crouch down on their heels, and stretch forth their joined hands, and confess a fault. The people murmured, were indignant, and complained, saying: 'There are their wives, there are their mistresses; they are asking Digitized by Google

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332 KULLAVAGGA. X, 6, 3. pardon now after having treated them scornfully overnight.' . They told this matter to the Blessed One. Bhikkhus are not, O Bhikkhus, to receive the confessions of a fault from Bhikkhunts. Whosoever does so, shall be guilty of a dukkata. I allow Bhikkhunts, O Bhikkhus, to receive the confession of a fault from Bhikkhunts. The Bhikkhunis did not know how to receive the confession of a fault. They told this matter to the Blessed One. I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunts how to receive the confession of a fault.' 3. Now at that time disciplinary proceedings (Kam mas) were not carried out against Bhikkhunts. They told that matter to the Blessed One. I allow disciplinary proceedings, O Bhikkhus, to be carried out against Bhikkhunis.' Then the Bhikkhus thought : 'By whom ought disciplinary proceedings to be carried out against Bhikkhunis ?' They told this matter to the Blessed One. 'I allow Bhikkhus, O Bhikkhus, to carry out disciplinary proceedings against Bhikkhunis.' Now at that time Bhikkhunts who had been subjected to disciplinary proceedings, on seeing a Bhikkhu on the road, or in a street closed at one end, or at the place where four cross-roads met, would place their bowls on the ground, and arranging their robes over one shoulder, would crouch down on their heels, and stretching out their joined palms would ask for pardon, thinking that that was the proper time for doing so. The people murmured (&c., as before]. Digitized by Digilzed by Google

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X, 7, 1. ON THE DUTIES OF BHIKKHUNIs. 333 They told this matter to the Blessed One. Bhikkhus are not, O Bhikkhus, to carry out disciplinary proceedings against the Bhikkhunts. Whosoever does so, shall be guilty of a dukkata.' I allow Bhikkhunts, O Bhikkhus, to carry out disciplinary proceedings against Bhikkhunts. The Bhikkhunts did not know how to carry out the disciplinary proceedings. They told this matter to the Blessed One. *I allow Bhikkhus, O Bhikkhus, to tell the Bhikkhunts how to carry out disciplinary proceedings.' 1. Now at that time Bhikkhunts in Samgha assembled, having fallen into quarrel, strife, and dispute, got to blows, and were unable to settle the point at issue. They told this matter to the Blessed One. 'I allow Bhikkhus, O Bhikkhus, to settle for Bhikkhunts a point at issue.' Now at that time Bhikkhus were settling for Bhikkhunts a point at issue, and as the point at issue was being enquired into, it was found that both Bhikkhunts competent to take part in an official act 1, and Bhikkhunts who had been guilty of an offence (had taken part in the Samgha during the official act (the Kamma) at which the point in issue arose). The Bhikkhunts said: 'It would be well if you, Sirs, would carry out disciplinary proceedings against the guilty Bhikkhunts, or absolve their offence: for * Kammappatta; on which see Parivara XIX, 6, 7. Digitized by Digitized by Google

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334 KULLAVAGGA. X, 8, 1. thus has it been laid down by the Blessed One : "Bhikkhus are to settle for the Bhikkhunts a point at issue." They told this matter to the Blessed One. 'I allow Bhikkhus, O Bhikkhus, to set on foot' an official act for Bhikkhunis, and then to give it in charge for Bhikkhunts to carry out the official act against Bhikkhunis. And I allow Bhikkhus to set on foot the (dealing with an) offence for Bhikkhunis, and then to give it in charge for Bhikkhunis to accept the confession thereof.' 8. 1. Now at that time a Bhikkhuni, a pupil of the Bhikkhunt Uppalavanna, followed the Blessed One for seven years, learning the Vinaya ; but she, being forgetful, lost it as fast as she received it. And that Bhikkhuni heard that the Blessed One was about to go to Savatthi. Then she thought : For seven years have I followed the Blessed One, learning the Vinaya; and, being forgetful, I have lost it as fast as I received it. Hard is it for a woman to follow the Blessed One her life long. What now shall I do?' And that Bhikkhuni told this matter to the Bhikkhunis, and they told it to the Bhikkhus, and the Bhikkhus told it to the Blessed One. 'I allow Bhikkhus, O Bhikkhus, to teach the Vinaya to Bhikkhunts.' Here ends the First Portion for Recitation. Ropetum, on which Buddhaghosa says: Tagganiyadisu imam nama kammam etissa katabban ti evam ropetva. Digitized by Digilzed by Google

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X, 9, 1. ON THE DUTIES OF BHIKKHUNIS. 335 9. 1. Now when the Blessed One had stayed at Vesalt as long as he thought fit, he sat out towards Savatthi ; and, journeying straight on, he in due course arrived thereat. And there, at Savatthi, the Blessed One remained in the Getavana, Anatha Pindika's Park. Now at that time the Khabbaggiya Bhikkhus threw dirty water over Bhikkhunts, thinking, perhaps, they would fall in love with them. They told this matter to the Blessed One. 'A Bhikkhu is not, O Bhikkhus, to throw dirty water at a Bhikkhunt. Whosoever does so, shall be guilty of a dukkata. I allow a penalty, O Bhikkhus, to be imposed on that Bhikkhu. Then the Bhikkhus thought : 'What penalty is it that ought to be imposed on him?' They told this matter to the Blessed One. That Bhikkhu is to be declared to be one who is not to be saluted by the Bhikkhunf-samgha ? Now at that time the Khabbaggiya Bhikkhus uncovered their bodies, or their thighs, or their private parts, and showed them to Bhikkhunts, or addressed Bhikkhunis with wicked words, or associated with Bhikkhunis, thinking, perhaps, they would fall in love with them 8. They told this matter to the Blessed One. * On saraggeyyun compare saraggati at V, 3, 1. On this decision compare the sending to Coventry' of Khanna for levity of conduct towards Bhikkhus at Maha-parinibbana Sutta VI, 4, and Kullavagga XI, 1, 12 (where the penalty is called Brahma-danda). * On sampayogeti compare Kullavagga I, 5, at the end. Digitized by Digitized by Google

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336 KULLAVAGGA. X, 9, 2. 'A Bhikkhu is not, O Bhikkhus, to do any of these things] Whosoever does, shall be guilty of a dukkata. I allow, O Bhikkhus, a penalty to be imposed on that Bhikkhu.' Then the Bhikkhus thought : What penalty is it that ought to be imposed on him ?' They told this matter to the Blessed One. That Bhikkhu is to be declared to be one who is not to be saluted by the Bhikkhun-samgha.' 2. [The last section repeated of the Khabbaggiya Bhikkhunts, the decision being the same down to] Then the Bhikkhus thought : What penalty is it that ought to be imposed on her ?' They told this matter to the Blessed One. I allow you, O Bhikkhus, to prohibit her (from entering a Vihara)? When the prohibition was laid upon them, they would not accept it. They told this matter to the Blessed One. I allow you, O Bhikkhus, to inhibit them from the Exhortation.' 3. Then the Bhikkhus thought: Is it lawful to hold U posatha with a Bhikkhunt who has been inhibited from the Exhortation, or is it not lawful ?' They told this matter to the Blessed One. You are not, O Bhikkhus, to hold Uposatha with a Bhikkhuni who has been inhibited from the Exhortation until such time as her case has been settled. Now at that time the venerable Udayi, after having inhibited the Exhortation (to one or more Bhikkhunts), went away on a journey. The Bhik * Avaranan ti viharapavesane nivaranam, says Buddhaghosa. Digitized by Digitized by Google

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X, 9, 4. ON THE DUTIES OF BHIKKHUNis. 337 khunts murmured, were indignant, and complained, saying: How can the venerable Udayi [act so]?' They told this matter to the Blessed One. You are not, O Bhikkhus, to go on a journey after having inhibited the Exhortation. Whosoever does so, shall be guilty of a dukkata.' Now at that time foolish and incompetent Bhikkhus inhibited the Exhortation. . They told this matter to the Blessed One. The Exhortation is not, O Bhikkhus, to be inhibited by a foolish, incompetent Bhikkhu. When such a one does so, he shall be guilty of a dukkata. Now at that time Bhikkhus inhibited the Exhortation without grounds and without cause. They told this matter to the Blessed One. You are not, O Bhikkhus, to inhibit the Exhortation without ground and without cause. Whosoever does so, shall be guilty of a dukkata.' Now at that time Bhikkhus, who had inhibited the Exhortation, would not give a decision (on the matter out of which the inhibition arose). They told this matter to the Blessed One. When, O Bhikkhus, you have inhibited the Exhortation, you are not to abstain from giving a decision (on the matter out of which the inhibition arose). Whosoever does so, shall be guilty of a dukkata.' 4. Now at that time Bhikkhunts did not go to the Exhortation. They told this matter to the Blessed One. A Bhikkhuni, O Bhikkhus, is not to omit going to the Exhortation. Whosoever does so, shall be dealt with according to the rule 1' Bhikkhuni Pakittiya LVIII. [20] Digitized by Digilzed by Google

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338 KULLAVAGGA. X, 9, 4 Now at that time the whole Bhikkhunf-samgha went to the Exhortation together. The people murmured, were indignant, and complained, saying : There are their wives, there are their mistresses; now will they take pleasure together. . They told this matter to the Blessed One. . The whole Bhikkhuni-samgha is not, O Bhikkhus, to go to the Exhortation together. And if it should so go, it is guilty of a dukkata. I allow, O Bhikkhus, four or five Bhikkhunis to go together.' [The same when four or five went the decision ending,] 'I allow, O Bhikkhus, two or three Bhikkhunis to go together to Exhortation; and let them go up to some one Bhikkhu, and arrange their robes over one shoulder, and, sitting down on their heels, let .them stretch forth their joined palms, and thus address him : " The Bhikkhuni-samgha salutes the feet of the Bhikkhu-samgha, and requests permission to come for the purpose of the Exhortation being held; may that be granted, they say, to the Bhikkhuni-samgha." Then he who is entrusted with the recitation of the Patimokkha is to ask : "Is there any Bhikkhu who has been appointed to hold the Exhortation of the Bhikkhunis ?" 'If a Bhikkhu has been appointed thereto, the reciter of the Patimokkha is to say: "Such and such a Bhikkhu has been appointed to hold Exhortation to the Bhikkhunts. Let the Bhikkhunisamgha come to him accordingly." *If no Bhikkhu has been appointed thereto, the reciter of the Patimokkha is to say: "Which of the venerable ones is able to hold Exhortation to Digitized by Digitized by Google

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X, 9, 5. ON THE DUTIES OF BHIKKHUNIS. 339 the Bhikkhunis ?" If any one is able to do so, and is possessed of the eight qualifications !, he is to appoint him thereto, and is to say: "Such and such a Bhikkhu is appointed to hold Exhortation to the Bhikkhunfs. Let the Bhikkhunt-samgha come to him." 'If no one is able to do so, the reciter of the Patimokkha is to say: "There is no Bhikkhu appointed to hold Exhortation to the Bhikkhunts. May the Bhikkhunf-samgha obtain its desire in peace ?." 5. Now at that time Bhikkhus did not accept the (office of holding) Exhortation. They told this matter to the Blessed One. *The Exhortation is not, O Bhikkhus, to be declined. Whosoever shall not accept it, shall be guilty of a dukkata.' Now at that time a certain Bhikkh: was stupid. To him the Bhikkhunts went, and said: 'Sir, please to accept the (duty of holding) Exhortation.' 'I, sister, am stupid. How can I accept the Exhortation?' You should take it, Sir; for thus has it been laid down by the Blessed One: "Bhikkhus are to accept the (duty of holding) Exhortation to the Bhikkhunts."' They told this matter to the Blessed One. I allow, O Bhikkhus, all the rest, save the stupid, to accept the Exhortation.' [The same repeated of a sick Bhikkhu, and a 1 These are given at length in the Sutta Vibhanga, Pakittiya XXI, 2, 1. Pasadikena sampadetu, on which Buddhaghosa has no note. Perhaps by means of faith' would be a better rendering. 2 2 Digitized by Digitized by Google

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340 KULLAVAGGA. X, 10, 1. Bhikkhu on a journey. The same case put of a Bhikkhu living in the jungle. The decision is,] 'I allow a Bhikkhu living in the jungle, O Bhikkhus, to accept the Exhortation, and to appoint a time and place for the meeting', saying: "There will I perform it." Now at that time Bhikkhus accepted the Exhortation, but did not perform it. They told this 'matter to the Blessed One. The Exhortation, O Bhikkhus, is not to be neglected. Whosoever does so, shall be guilty of a dukkata.' Now at that time Bhikkhunts did not attend at the place appointed. They told this matter to the Blessed One. 'A Bhikkhunt is not, O Bhikkhus, to omit attending at the place appointed. Whosoever does so, shall be guilty of a dukkata.' 10. 1. Now at that time Bhikkhunts wore long girdles, and out of them they arranged fringes ?. The people murmured, were indignant, and complained, saying: 'As the women who are still enjoying the pleasures of the world do!' 1 On samketam, see our note above on Mahavagga VIII, 23, 3. * Pa suke namentiti gihidarikayo viya ghanapattakena kayabandhanena pasuke namanatthaya bandhanti, says Buddhaghosa. Pasuka is probably equal to the Sanskrit parsvaka, and means a fringe arranged round the body, as shown in Plate LI of Cunningham's Bharhut Tope,' being so called from the rib-like arrangement of the strings or cloth or other substance of which it was made. On corresponding girdles worn by men and forbidden to Bhikkhus, see Kullavagga V, 29, 2. Digitized by Digilzed by Google

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X, 10, 2. ON THE DUTIES OF BHIKKHUNIs. 341 *A Bhikkhunt is not, O Bhikkhus, to wear a long girdle. Whosoever does so, shall be guilty of a dukkata. I allow a Bhikkhuni, O Bhikkhus, a girdle that will go once round the body', and fringes are not to be arranged in it. Whosoever does so, shall be guilty of a dukkata.' Now at that time Bhikkhunts arranged fringes in cloth of bamba fibre?, or in leather, or in white cotton clotho, or in plaited cotton cloth, or in fringed cotton cloth", or in white or in plaited or in fringed kola clotho, or in plaits or fringes made of thread. The people murmured, were indignant, and complained, saying: 'As the women who are still enjoying the pleasures of the world do!' They told this matter to the Blessed One. * A Bhikkhunt is not, O Bhikkhus, to wear any of these things. Whosoever does so, shall be guilty of a dukkata. 2. Now at that time Bhikkhunfs had their backs scrubbed with the steak-bone of an ox, or slapped with the jaw-bone of an ox; and had their fore-arms?, Ekapariyakatan ti ekavaram parikkhipanakam, says the Samanta Pasadika. ? Vilivena pattenati (sic) sanheti veluvilivehi (sic) katapallena. * Dussapallenati setavatthapaltena. * Dussaveniyati dussena kataveniya. * Dussavatliyati dussena katavalhya. * Kolapalladisu kolakavasam kolan ti veditabbam. ' Hattham kotlapentiti aggam baham kottapetva morapattadihi kittakam karonti, says Buddhaghosa. The meaning is not clear. No. 10 of the tattoo marks figured on Plate LII of Cunningham's 'Bharhut Tope,' referred to in the note on the next section, is a representation of a peacock's feathers. On atthilla, see Buddhaghosa's note at p. 327 of the text. Compare the prohibition of the use by Bhikkhus of back-scratchers and other like things (K'ullavagga V, 1, 1) connected with shampooing or luxurious bathing. Digitized by Digitized by Google

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342 KULLAVAGGA. X, 10, 3. and the backs of their hands, and their calves, and the upper part of their feet, and their thighs, and their faces, and their gums, so slapped. The people murmured, were indignant, and complained, saying: 'As the women who are still enjoying the pleasures of the world do!' They told this matter to the Blessed One. A Bhikkhuni is not, O Bhikkhus, to [do any of these things]. Whosoever does so, shall be guilty of a dukkata.' 3. Now at that time the Khabbaggiya Bhikkhunis [&c., down to] "A Bhikkhunt is not, O Bhikkhus, to anoint her face, nor to rub ointments on to her face, nor to put chunam on to her face, nor to smear red arsenic on to her face, nor to paint her body, nor to paint her face, nor to paint her body and face. Whosoever does so, shall be guilty of a dukkata.' 4. [Similar paragraph concluding] A Bhikkhunt is not, O Bhikkhus, to make (tattoo marks) by the corners of her eyes, or on her cheeks?, nor to peep out of window 8, nor to stand in the 1 Hattha-kokkhan ti pitthi-hattham. . Padan ti gangham. : Pada -kokkhan ti pi/thi-padam. * This paragraph has already occurred above, V, 2, 5 of the Bhikkhus, * These two injunctions are found also in the goth and gist Bhikkhuni Pakittiyas. 6 Avangam karontiti avanga-dese adhomukham lekham karonti (B.). Avanga=Sanskrit a panga. ? Visesakam karontiti ganda-padese vikitra-santhanam visesakam karonti (B.). A number of tattoo marks on the cheeks are figured in Plate LII of Cunningham's Bharhut Tope.' . Olokentiti vatapanam vivaritva vithim olokenti (B.). Digitized by Digitized by Google

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X, 11, 1. ON THE DUTIES OF BHIKKHUNIS. 343 light (of a half-opened door)?, nor to have dances performed, nor to keep courtesans, nor to keep a tavern, nor to keep a slaughter-house, nor to open a shop, nor to practise usury, nor to supply men slaves of women slaves, or men servants or maid servants, or animals, nor to carry on the business of florist and seedsman", nor to carry the razor case 3.' [Similar paragraph concluding, ] A Bhikkhunt is not, O Bhikkhus, to wear robes that are all of a blue, light yellow, crimson, black, brownish-yellow, or dark yellow colour : nor to wear robes with skirts to them which are not made of torn pieces of cloth, or are long, or have flowers worked on them, or cobras' hoods; nor to wear jackets, nor dresses made of the fibre of the Tiritaka plant 4. Whosoever does so, shall be guilty of a dukkata.' 11. 1. Now at that time a certain Bhikkhuni, when on her death-bed, said: 'After I am gone, let my set of necessaries belong to the Samgha.' Then the Saloke titthantiti dvarom vivaritva upaddha-kayam dassentiyo titthanti (B.). Compare Theri-gatha 73. Haritaka-Dannikam pakinantiti haritakan k eva pannin ka pakinanti, pakinnakapanam pasarentili vuttam hoti (B.). Compare pannika-upasako in the Gataka I, 411=II, 18o. Namatakam dhareti. See V, 27, 3, and our note above on V, 11, 1. The expression evidently means here to be a barber.' This paragraph has already occurred above, in respect to the Bhikkhus (Mahavagga VIII, 29), where see our notes on the various items. 5 Parikk haro; that is, the eight things over which a member Digitized by Digilzed by Google

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344 KULLAVAGGA. X, 12, 1. Bhikkhus and the Bhikkhunts disputed as to it, saying : It belongs to us; it belongs to us.' They told this matter to the Blessed One. If, O Bhikkhus, a Bhikkhuni, or a novice under training to become one (a Sikkhamana), when on her death-bed, should say: "After I am gone, let my set of necessaries belong to the Samgha," then it is the Bhikkhunt-samgha it belongs to; the Bhikkhu-samgha is not the owner thereof. If a Bhikkhu, O Bhikkhus, or a novice under training to become one (a Samanera), when on his deathbed, should say: "After I am gone, let my set of necessaries become the property of the Samgha," then it is the Bhikkhu-samgha it belongs to; the Bhikkhuni-samgha is not the owner thereof.' 12. . 1. Now at that time a certain woman, who had formerly belonged to the clan of the Mallas ?, had entered the Order of the Bhikkhunts. She, seeing a weakly Bhikkhu on the road, struck up against him with the edge of her shoulder, and knocked him over. The Bhikkhus murmured, were indignant, and complained, saying: How can a Bhikkhuni assault a Bhikkhu ?' They told this matter to the Blessed One. 'A Bhikkhuni is not, O Bhikkhus, to assault a of the Buddhist Order was allowed proprietary rights--the three robes, the alms-bowl, razor, needle, girdle, and water-strainer. By the rule laid down in the Mahavagga VIII, 27, the set of robes and the bowl are to be assigned by the Samgha to those that waited on the sick--at least in the case of Bhikkhus,-and the analogy would doubtless hold good of the Bhikkhunis also. 9 Well known as wrestlers. Digitized by Digitized by Google

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X, 13, 1. ON THE DUTIES OF BHIKKHUNEs. - 345 Bhikkhu. Whosoever does so, shall be guilty of a dukkata. I prescribe that a Bhikkhuni, O Bhikkhus, on seeing a Bhikkhu, should get out of the way when still at a distance, and make room for him.' 13. 1. Now at that time a certain woman, while her husband was on a journey, became with child by a paramour. She had a premature delivery, and asked a Bhikkhuni, a confederate of hers, to carry away the foetus in her bowl. And that Bhikkhuni put it into her bowl, and, covering it over with her upper robe, went away. Now at that time a certain Bhikkhu, who was on an alms-pilgrimage, had made a vow not to partake of the first food given to him until he had already given of it either to a Bhikkhu or to a Bhikkhuni. On seeing the Bhikkhuni, that Bhikkhu said : * Come, sister! take some food. No thank you, Sir.' [And a second and a third time the Bhikkhu made the same request, and received the same reply. Then he said,] 'Sister! I have made a vow not to partake myself of the first food given to me until I have already given of it either to a Bhikkhu or to a Bhikkhuni. Come, sister ! take the food. Then that Bhikkhuni, being so pressed by the Bhikkhu, pulled out her bowl, and showed him what was inside of it. And the Bhikkhu was indignant, and annoyed, and remonstrated, saying: 'How can you do such a thing ?' And he told the Bhikkhus, and they were indignant, &c., and told the Blessed One. Digitized by Digitized by Google

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346 KULLAVAGGA. X, 15, 1. "A Bhikkhunt is not, O Bhikkhus, to carry away a foetus in her bowl. Whosoever does so, shall be guilty of a dukkata. I allow a Bhikkhuni, O Bhikkhus, on seeing a Bhikkhu, to pull out her bowl, and show it to him.' The following short section will scarcely bear translating into modern English. 15. 1. Now at that time the people gave food to the Bhikkhus, and the Bhikkhus gave to the Bhikkhunts. The people murmured, were indignant, and complained, saying: 'How can their reverences give away to others what was given for them to have--as if we did not know how to give gifts ?' They told this matter to the Blessed One. * A Bhikkhu, O Bhikkhus, is not to give away to others what was given for them themselves to have. Whosoever does so, shall be guilty of a dukkata.' Now at that time the Bhikkhus had come into the possession of some (meat for) food. They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to give it to the Samgha.' Too much came into their possession. They told this matter to the Blessed One. I allow you, O Bhikkhus, to give away that which was given to special individuals (and to keep that which had come into the possession of the Samgha as a whole ?).' * Puggalikam datum. On this phrase compare the similar one below at X, 24. Buddhaghosa has no note either here or there. Digitized by Digilzed by Google

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X, 16, 2. ON THE DUTIES OF BHIKKHUNIS. - 347 Now at that time food, which had been stored up for the Bhikkhus, had come into their possession. They told this matter to the Blessed One. 'I allow food that has been stored up to be enjoyed by the Bhikkhunis after they have had it given over to them by the Bhikkhus.' 2. [The same repeated, reading Bhikkhunt for Bhikkhu, and vice versa.] 16. 1. Now at that time the Bhikkhus had come into the possession of some bedding, and the Bhikkhunis had none. The Bhikkhunis sent a messenger to the Bhikkhus, saying: 'It would be well if their reverences the Bhikkhus would give us some bedding on loan 1' They told this matter to the Blessed One. 'I allow you, O Bhikkhus, to give bedding to the Bhikkhunis on loan. 2. Now at that time Bhikkhunis, in their courses, sat down or lay down on stuffed bedsteads and chairs, and the stuffing was soiled with blood. They told this matter to the Blessed One. 'A Bhikkhuni is not, O Bhikkhus, to sit down or lie down on a stuffed bedstead or chair. Whosoever does so, shall be guilty of a dukka ta. I allow the use, O Bhikkhus, of an indoor's robe 2' The indoor's robe got soiled. Tavakalikam. See the passages quoted in our note above on Kullavagga VI, 18. ? Avasatha - kivaram. See the Old Commentary on this word as occurring in the 47th Bhikkhuni Pakittiya. Digitized by Digilzed by Google

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348 KULLAVAGGA. X, 16, 2. They told this matter to the Blessed One. I allow, O Bhikkhus, the use of a thigh-cloth (a cloth to reach nearly down to the knee ').' The thigh-cloth slipped down. They told this matter to the Blessed One. *I allow it, O Bhikkhus, to be fastened by a thread to be tied round the thigh.' The thread broke. They told this matter to the Blessed One. 'I allow, O Bhikkhus, a loin-cloth, and a string going round the hips (to keep it up).' Now at that time the Khabbaggiya Bhikkhunis used to wear the hip-string always. The people murmured, &c., saying : 'Like the women who still enjoy the pleasures of the world!' They told this matter to the Blessed One. 'A Bhikkhunt is not, O Bhikkhus, to wear a hipstring for constant use 3. I allow its use to one who is in her courses.' i Ani-kolakan. Buddhaghosa has no note on this. Ani must be here that part of the leg immediately above the knee, the front of the thigh. Compare Bohtlingk-Roth s. v. No. 2. Samvelliyam kati-suttakam. The samvelliyam is the ordinary undress as worn for the sake of decency, even now, by a labourer working in muddy paddy fields, or at any severe task. It is a wedge-shaped strip of cotton cloth about a foot and a half long, about five inches wide at one end, and tapering down to one inch in width at the other. The broad end is fixed on to a string going round the waist (kati-suttakam), and hangs down, when put on, in front of the legs. When worn under other clothes, it remains so; but when the other clothes are taken off for work the narrow end is passed under the body between the legs, and twisted round the hip-string behind (at the small of the back) so as to keep it fast. Its use is forbidden to Bhikkhus at V, 29, 5, where Buddhaghosa says, "Such as wrestlers and labourers wear.' Its use is also forbidden to Bhikkhus (above, Kullavagga V, 2, 1). Digitized by Digitized by Google

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X, 17, 1. ON THE DUTIES OF BHIKKHUNIS. 349 17. 1. Now at that time there were found among the Bhikkhunts some who were [deformed in one or other of eleven ways]". They told this matter to the Blessed One. 'I prescribe, O Bhikkhus, that a woman on whom the u pasa mpada initiation is being conferred, is to be questioned as touching the four-and-twenty Disqualifications & And thus, O Bhikkhus, is she to be questioned : (1-11) "Have you any one or other of the eleven deformities (each repeated as above]?". (12-16) "Have you any of the following diseasesleprosy, boils, dry leprosy, consumption, or fits ?" (17) "Are you a human being s?". (18) " Are you a female ?" (19) "Are you a free woman?" (20) "Are you free from debts?" (21) "Are you not in the king's service ?" (22) " Have your father and mother given their consent?" (23) " Are you full twenty years of age ?" (24) "Are you duly provided with robes and almsbowl ?" "What is your name?" . * Here follow a number of abnormities, deformities, or diseases, all of which have reference to the womb or its accessories. Some of them are unintelligible to us. Compare the corresponding section in respect to Bhikkhus at Mahavagga I, 68. . Of these twenty-four, eleven are the deformities just referred to, and the rest are the same as those for Bhikkhus at Mahavagga I, 76. The number of questions is, in fact, twenty-six, but the last two do not refer to Disqualifications. For the reason of this, see Mahavagga I, 63. Digitized by Digitized by Google

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350 KULLAVAGGA. X, 17, 2. "What is the name of your proposer 1 ?"' 2. Now at that time Bhikkhus put the questions as touching the Disqualifications to Bhikkhunts, and they who were seeking after the upasa mpada initiation became disconcerted and perplexed, and were unable to answer. They told this matter to the Blessed One. I prescribe, O Bhikkhus, that initiation is to be conferred in the Bhikkhu-samgha upon a Bhikkhunt who has been initiated on the one side in the Bhikkhuni-samgha, and has there cleared herself (from the Disqualifications).' Now at that time the Bhikkhunis questioned those who desired to receive the u pasa mpada initiation about the Disqualifications, without having had them instructed beforehand (how to answer). The persons who desired to be ordained became disconcerted and perplexed, and were not able to answer They told this matter to the Blessed One. 'I prescribe, O Bhikkhus, that you first instruct the women about to be initiated (how to answer), and that you then question them as to the Disqualifications. Then they instructed the candidates in the midst of the assembly, and they still became disconcerted, and could not answer. They told this matter to the Blessed One. * Pavattini; corresponding to upagghaya in the case of Bhikkhus. 9 This is in accordance with the rule laid down in X, 2, 2, that Bhikkhus, and not Bhikkhunis, are to confer the upa sampada. * This paragraph is word for word the same as Mahavagga I, 76, 2 of the Bhikkhus. Digitized by Digitized by Google

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X, 17,4. ON THE DUTIES OF BHIKKHUNIs. 351 'I prescribe, O Bhikkhus, that they be instructed aside, and then questioned in the midst of the assembly. And thus, O Bhikkhus, ought they to be instructed :-First they ought to be made to choose an instructor 1; when they have chosen an instructor their robes and bowl must be shown to them : "This is your alms-bowl, this is your waist-cloth, this is your upper garment, this is your under garment, this is your vest, this is your bathing dress 2. Go and stand in such and such a place."' 3. Ignorant and incompetent (Bhikkhunis) instructed them, and they became disconcerted, perplexed, and unable to answer. They told this matter to the Blessed One. * They are not to be instructed, O Bhikkhus, by unlearned, incompetent Bhikkhunis. Whosoever does so, shall be guilty of a dukkata. I prescribe, O Bhikkhus, that they be instructed by learned and competent Bhikkhunis. 4. Bhikkhunis not appointed (to the office of doing so) instructed them. They told this matter to the Blessed One. "Let no one, O Bhikkhus, instruct them without Upaggham. It should be observed that this expression is found only here, and in the corresponding section for the Bhikkhus, at Mahavagga I, 76, 3. Elsewhere, throughout, Upagghaya is the form used for Bhikkhus, and Pavattini for Bhikkhunis. The word is probably here also, as in the Mahavagga I, 76, 3, to be taken as a masculine. These last two are omitted in the corresponding section for the Bhikkhus, Mahavagga I, 76, 3. On Samka k khikam, see the note of the Old Commentator on the 96th Bhikkhuni Pakittiya, and on Udaka - salika, the same on the 22nd Bhikkhuni Pakittiya. Digitized by Digitized by Google

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352 KULLAVAGGA. X, 17,5. having been appointed thereto. Whosoever does so, shall be guilty of a dukkata. I prescribe, O Bhikkhus, that a Bhikkhunt appointed to the office instruct them. And thus, O Bhikkhus, ought she to be appointed-one may either appoint herself, or one may be appointed by another. And how is a Bhikkhunt to appoint herself ? Let a learned, competent Bhikkhunt lay the following motion (natti) before the Samgha: "Let the Samgha, reverend Ladies, hear me. N. N. desires to receive the upasampada initiation from the venerable lady, M. M. If it seem meet to the Samgha, I will instruct N. N." Thus may a Bhikkhuni appoint herself. *And how is a Bhikkhunt to be appointed by another? Let a learned, competent Bhikkhuni lay the following resolution before the Samgha : "Let the Samgha, reverend Ladies, hear me. N. N. desires to receive the upasa mpada initiation from the venerable lady, M. M. If it seem meet to the Samgha, let A. A. instruct N. N." Thus may one Bhikkhuni be appointed by another. 5. "Then let that so appointed Bhikkhuni go to the person who is seeking to be initiated, and thus address her: "Listen to me, N.N. This is the time for you to speak the truth, to declare that which is. When you are asked about what has happened before the Samgha, you ought, if it is so, to answer : "That is so;" if it is not so, to answer: "That is not so." Be not perplexed, be not disconcerted. I shall ask you thus: "Are you deformed (&c., down to the end of the twenty-six questions in SS 1)." (After the instruction was over, the instructor and the candidate) returned together to the assembly. Digitized by Digitized by Google

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X, 17,7. ON THE DUTIES OF BHIKKHUNEs. 353 *They are not to return together. Let the instructor return first, and lay the following resolution before the Samgha : "Let the Samgha, reverend Ladies, hear me. N. N. desires to receive the upasampada initiation from the venerable lady, M. M.; and she has been instructed by me. If it seem meet to the Samgha, let N. N. come forward." Then let her be told to come forward. Then let her be told to adjust her upper robe over one shoulder only, to bow down before the Bhikkhunis, to sit down on her heels, and stretching forth her joined palms, to ask for the upasam pada initiation, saying: "I ask the Samgha, reverend Ladies, for initiation. May the Samgha, reverend Ladies, raise me up (out of the worldly life), having pity on me." And a second and a third time is she to repeat that request. 6. "Then let a learned and competent Bhikkhunt lay the following resolution before the Samgha : "Let the Samgha, reverend Ladies, hear me. This person, N. N., desires to receive the upasam pada initiation from M. M. ; and she has been instructed by me. If it seem meet to the Samgha, let me question N. N. as touching the Disqualifications. Listen to me, N. N. [as before, down to the end of the questions]." 7. .Then let a learned and competent Bhikkhunt lay the following motion before the Samgha : "Let the Samgha, reverend Ladies, hear me. This person, N. N., desires to receive the u pasa mpada initiation from the venerable lady, M. M. She is free from the Disqualifications, and is duly provided with almsbowl and robes. This person, N. N., asks the Samgha for the upasa mpada initiation, the vene[20] Aa Digitized by Digilzed by Google

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354 KULLAVAGGA. X, 17, 8. rable lady, M. M., being her proposer. If it seem meet to the Samgha, let the Samgha receive N. N., the venerable lady, M. M., being her proposer. That, then, is the motion. "" Let the Samgha, venerable Ladies, hear me. N. N. desires to receive the upasampada, the lady, M. M., being her proposer. The Samgha confers the upasampada upon N. N., the lady, M. M., being her proposer. Whosoever of the venerable ones agrees thereto, let her keep silence; whosoever agrees not thereto, let her speak. A second time I say the same thing." [The whole of this paragraph repeated.] And a third time I say the same thing. [Paragraph repeated.] The Samgha has conferred the upasampada upon N. N., the lady, M. M., being her proposer: The Samgha agrees thereto. Therefore is it silent. Thus do I understand.' 8. "Then, further; let her be taken before the Bhikkhu-samgha, and there told to arrange her robe over one shoulder only, to bow down before the Bhikkhus, and, sitting down on her heels, to stretch forth her joined palms, and say: "I, Sirs, N. N., who, being desirous of receiving the upasampada initiation from M. M., have received it on the one side (of the Samgha, from the Bhikkhunts), and have there been declared free (from the Disqualifications), do hereby ask the Samgha for the upasampada." [The rest of the proceedings are the same as before the Bhikkhuni-samgha.] "May the Samgha, reverend Sirs, raise me up (out of the worldly life), having pity on me." And a second time do I hereby ask (&c., repeated]. And a third time do I hereby ask (the same repeated]. Digitized by Digilzed by Google

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X, 18. ON THE DUTIES OF BHIKKHUNIS. 355 [The rest of the proceedings are the same as in the last sections 6 and 7, putting 'Bhikkhu' for 'Bhikkhunt,' and 'reverend Sirs' for 'reverend Ladies.'] 'Then, further, let them (the Bhikkhus) measure the shadow, tell (the newly-received Bhikkhun) what season and what date it is, tell her what part of the day it is, tell her the whole formula1, and tell the Bhikkhunts: "You are to teach her what are the three things allowed, and what are the eight things interdicted "."" 18. Now at that time Bhikkhunts wasted their time in the dining-hall, doubting as to which should take which seat. They told this matter to the Blessed One. 'I prescribe, O Bhikkhus, that the senior eight Bhikkhunts shall take their seats according to seniority, and the rest as they happen to come in.' Now at that time Bhikkhunts, on the ground that the Blessed One had so prescribed, let the eight senior Bhikkhunts in every other place take 1 Samgiti. On the meaning of this curious use of the word, see our note on the corresponding section for the Bhikkhus (Mahavagga I, 7.7). The three Nissayas, which are doubtless the same as the 1st, 2nd, and 4th of the four Resources mentioned in the corresponding paragraph for Bhikkhus (Mahavagga I, 77). The third is forbidden to Bhikkhunis, below, X, 23. Attha akaraniyani. These must bear the same relation to the eight Bhikkhuni Paragikas as the four Interdicts in the corresponding paragraph for the Bhikkhus (Mahavagga I, 78) do to the four Bhikkhu Paragikas. A a 2 Digitized by Google

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356 KULLAVAGGA. X, 19, 1. exclusive possession (of the first eight seats), and the rest arranged themselves as they came in. They told this matter to the Blessed One. I prescribe, O Bhikkhus, as above, only in the case of the dining-hall. Everywhere else let there be no exclusive right to seats by seniority.' 19. 1. Now at that time the Bhikkhunts did not hold Pavarana. They told this matter to the Blessed One. A Bhikkhunt is not, O Bhikkhus, to omit holding Pavarana. Whosoever does so, shall be dealt with according to law?' Now at that time the Bhikkhunts held Pavarana by themselves, and not in the Bhikkhu-samgha. They told this matter to the Blessed One. 'A Bhikkhunt is not, O Bhikkhus, to hold Pavarana apart, and not in the Bhikkhu-samgha. Whosoever does so, shall be dealt with according to law?' Now at that time. Bhikkhunts holding Pavarana with the Bhikkhus only, and not apart by themselves, disturbed (the meeting of the Bhikkhu-samgha). They told this matter to the Blessed One. 'A Bhikkhuni is not, O Bhikkhus, to hold Pavarana with the Bhikkhu-samgha only. Whosoever does so, shall be guilty of a dukkata?' Now at that time Bhikkhunis spent all their time "The 57th Bhikkhuni Pakittiya, which is the same as the 4th Garudhamma above, X, 1, 4. 9 See last note. Digitized by Digitized by Google

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X, 19, 2. ON THE DUTIES OF BHIKKHUNis. 357 before noon holding Pavarana (and so had no time left for the early meal] They told this matter to the Blessed One. 'I prescribe, O Bhikkhus, that they hold Pavarana in the afternoon.' When holding Pavarana in the afternoon, they had not time enough (to conclude their own ceremony that day, and take part in that of the Bhikkhus). They told this matter to the Blessed One. 'I allow them, O Bhikkhus, to hold their own Pavarana one day, and that with the Bhikkhus the next day.' 2. Now at that time the whole of the Bhikkhuntsamgha declaring, each one for herself, her Pavarana before the Bhikkhu-samgha, disturbed (the proceedings). They told this matter to the Blessed One. I prescribe, O Bhikkhus, that some one learned and competent Bhikkhunt be deputed to make the Pavarana invitation on behalf of the Bhikkhunisamgha before the Bhikkhu-samgha. And thus, O Bhikkhus, is she to be deputed: ""First, the Bhikkhunt is to be asked (whether she be willing to serve). When that has been done, a learned and discreet Bhikkhuni is to lay this motion before the Samgha : Let the Samgha, venerable Ladies, hear me. If it seem meet to the Samgha, let the Samgha depute N. N. to make the Pavarana invitation on behalf of the Bhikkhunf-samgha before the Bhikkhu-samgha. That is the motion. ""Let the Samgha, venerable Ladies, hear me. The Samgha deputes N. N. to make the Pavarana invitation on behalf of the Bhikkhuni-samgha before the Bhikkhu-samgha. Whosoever of the venerable Digitized by Digitized by Google

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358 KULLAVAGGA. X, 19, 3. ones approves thereof, let her keep silence. Whosoever approves not thereof, let her speak. ""N. N. is deputed by the Samgha to make the Pavarana invitation on behalf of the Bhikkhuntsamgha before the Bhikkhu-samgha. The Samgha approves thereof. Therefore is it silent. Thus do I understand." 3. When that Bhikkhuni has been deputed, she, accompanied by the Bhikkhun-samgha, is to go before the Bhikkhu-samgha, arrange her robe over one shoulder, bow down before the Bhikkhus, and sitting on her heels, to stretch forth her joined palms, and say: "The Bhikkhuni-samgha invites the Bhikkhu-samgha (to point out to them any faults they may have committed) in respect of things heard, or seen, or suspected. May the Bhikkhu-samgha speak to the Bhikkhunf-samgha (if there be anything wherein they have offended) out of compassion toward them. Then will they, if they perceive the offence, confess the same. And a second time the Bhikkhunf-samgha . . . . . . (the whole repeated]. And a third time . . . . . . [the whole repeated]'." 20. Now at that time Bhikkhunts inhibited Bhikkhus from the Uposatha, or from the Pavarana, or from the Exhortation, or issued commands to them, or asked them to give them leave to rebuke them, or warned them of some offence they supposed they 1 This, of course, is the same form that each separate member of the Order uses before his or her own Samgha. Compare our notes above on the corresponding passage in the Mahavagga, IV, 1, 4. Digitized by Digitized by Google

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X, 21. ON THE DUTIES OF BHIKKHUNEs. 359 were committing, or called upon them to remember whether or not they had committed an offence? They told this matter to the Blessed One. *A Bhikkhuni is not, O Bhikkhus, to perform any one of these official acts towards a Bhikkhu. Should she do so, the act is itself invalid, and she is guilty of a dukkata.' Now at that time Bhikkhus inhibited Bhikkhunis [&c., as before, giving the contrary decision] 21. Now at that time the Khabbaggiya Bhikkhunts had themselves carried in vehicles to which cows were yoked with a bull between them?, or bulls were yoked with a cow between them. People were annoyed, murmured, and became indignant, saying: 'That is what is done at the feast of the Ganga, and the Maht?' They told this matter to the Blessed One. A Bhikkhuni is not, O Bhikkhus, to be carried in a vehicle. Whosoever does so, shall be dealt with according to law?? Now at that time a certain Bhikkhunt was sick, and unable to go on foot. They told this matter to the Blessed One. 'I allow the use of a carriage, O Bhikkhus, to a sick (Bhikkhuni). 1 On all these official acts of a Bhikkhuni, see the notes above on Kullavagga I, 5. "On all these expressions, see our notes above at Mahavagga V, 9, 3, where they recur word for word. This is the 85th Bhikkhuni Pakittiya. * This is repeated from the 85th Bhikkhuni Pakittiya. The corresponding permission is given to Bhikkhus by Mahavagga V, 10, 2. Digitized by Digitized by Google

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360 KULLAVAGGA. X, 22, 1. Now the Bhikkhunis thought: 'Should the carts be yoked with cows or bulls ?' They told this matter to the Blessed One. 'I allow, O Bhikkhus, a cart yoked with cows or bulls, or drawn by hand 1.'. Now at that time a certain Bhikkhunt was much distressed by the jolting of the cart. They told this matter to the Blessed One. 'I allow, O Bhikkhus, the use of a litter or sedan chair?' 22. 1. Now at that time a courtesan named Addhakasi' had adopted the religious life under the Bhikkhunis, and she wanted to go to Savatthi to be received as full member of the Order (to receive the upasam pada initiation) by the Blessed One himself. And men of abandoned life heard of it, and beset the road. And when Addhakast, the courtesan, heard that they had done so, she sent a messenger to the Blessed One, saying: 'I want to receive the upasam pada initiation : what course of action should I adopt ?' Then the Blessed One, in that connection, addressed the Bhikkhus, after delivering a religious discourse 4, and said: 'I allow you, O Bhikkhus, to confer the upasa mpada initiation (upon Bhikkhunis) even by a messenger 6.? * Hattha-vattakam. See the note on Mahavagga V, 10, 3. So also for Bhikkhus at Mahavagga V, Io, 3. * On the meaning of this nickname or epithet, compare our note on Mahavagga VIII, 2 (and see also VIII, I, I, and 3). * As set out in K'ullavagga I, 1; Mahavagga I, 35, 6. 6 The ordinary rule, no doubt, required, as in the case of Bhik Digitized by Digilzed by Google

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X, 22, 3. ON THE DUTIES OF BHIKKHUNEs. 361 2. They conferred it by (sending) a Bhikkhu as the messenger. They told this matter to the Blessed One. You are not, O Bhikkhus, to confer the upasampada initiation on a Bhikkhuni by sending a Bhikkhu as messenger. Whosoever does so, shall be guilty of a dukkata.' They conferred it by sending a female student ..... a male novice . . . . .a female novice .....an ignorant, incompetent Bhikkhunf, as the messenger. [Similar decision in each case.) I allow you, O Bhikkhus, to confer the upasampada initiation by sending a learned, competent Bhikkhunf as a messenger.' 3. "That Bhikkhunt messenger is to go before the Samgha, and arranging her robe over one shoulder, is to bow down before the Samgha, and sitting on her heels, to stretch forth her joined palms, and say: "N. N., having been desirous of receiving the upasampada initiation with the lady, M. M. (as her proposer), has received it on the one hand from the Bhikkhuni-samgha, and has there been declared free (from the Disqualifications '). But she is prevented by some danger or other from coming before the Samgha (to have her initiation confirmed) 2. N. N. asks the Samgha for initiation. Let the Samgha raise her up (out of the worldly life) out of compassion upon her.' [To be said thrice.] khus, a Samgha of not less than ten persons (Mahavagga I, 31, 2, and IX, 4, 1), each of ten years standing or more (Mahavagga I, 31, 8). But even for Bhikkhus there were, under special circumstances, certain relaxations of this rule (Mahavagga V, 13, 11). i See above, X, 17, 1, for the twenty-four Disqualifications, . Compare above, X, 1, 4, and X, 17. Digilzed by Google

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; 362 KULLAVAGGA. X, 23. Then let a learned, competent Bhikkhu lay the motion before the Samgha. "Let the Samgha, venerable Sirs, hear me. N. N., having been desirous ..... [statement of fact, as before] If it seem meet to the Samgha, let the Samgha confer the u pasampada initiation upon N. N., M. M. being her proposer. That is the motion. ("Let the Samgha, venerable Sirs, hear me. N. N., . . . . . [statement of fact, as before]. The Samgha hereby confers the upa sam pada initiation upon N. N., M. M. being her proposer. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. And a second time I say the same thing. N. N., . .... (&c., down to) let him speak. And a third time I say the same thing. N. N., ..... (&c., down to) let him speak. ""The Samgha has hereby conferred the upasampada initiation upon N. N., M. M. being her proposer. The Samgha approves thereof. Therefore is it silent. Thus do I understand." Then, further, let them (the Bhikkhus) measure the shadow, tell (the messenger that she may tell the newly-received Bhikkhuni) what season and what date it is, tell her what part of the day it is, tell her the whole formula ; and tell the Bhikkhunts to teach her what are the three things allowed, and what are the eight things interdicted ".' 23. Now at that time Bhikkhunts dwelt in the forest, and men of abandoned life violated them. See above, X, 17, 8. Digitized by Digilzed by Google

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X, 24, 1. ON THE DUTIES OF BHIKKHUNIS. - 363 They told this matter to the Blessed One. 'A Bhikkhunt is not, O Bhikkhus, to adopt the forest life. Whosoever does so, shall be guilty of a dukkata?' 24. 1. Now at that time a certain lay disciple had given to the Bhikkhunl-samgha a servant's lodge ? (to live in). They told this matter to the Blessed One. I allow, O Bhikkhus, the use of a stable.' It did not satisfy (their wants) 3 They told this matter to the Blessed One. 'I allow, O Bhikkhus, a separate residence for Bhikkhunis.' That did not satisfy their wants. They told this matter to the Blessed One. 'I allow, O Bhikkhus, 'building operations* (to be carried on for the benefit of Bhikkhunts).' Compare Mahavagga I, 30, 4, and I, 77, and our note above on X, 17, 8. * This word has already occurred, in a list of various buildings, at Mahavagga III, 5, 9, where we have rendered it stable. Buddhaghosa says here uddositan (MS. udosita) ti bhanda-sala, and as at Mahavagga I, 61, assa-bhanda and hatthi-bhanda are evidently grooms attending on horses or elephants (compare Gataka I, 62, 3), bhanda-sala may mean a servant's hall for the use of that particular class of servants. A lawsuit about an uddosita forms the Introductory Story to the 1st Bhikkhuni Samghadisesa, but the passage throws no light on the special meaning of the term. See also the Sutta-vibhanga on Nissaggiya II, 3, 5, and Khudda Sikkha III, 19. The Sanskrit equivalent might perhaps be udavasita, if the reading of the Samanta Pasadika had any traditional value ; but the dd is not doubtful in the MSS. of the text at any of the passages quoted. Assa-sala is the word for stable at Gataka I, 62, 3. : Na sammati. See the note on V, 13, 3. * Navaka mmam. See the note above at V, 13, 3. Digitized by Google

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364 KULLAVAGGA. X, 35, 1. That did not satisfy their wants. They told this matter to the Blessed One. I allow Bhikkhunis, O Bhikkhus, to assign certain places to live in to individual members of the Order?! 25. 1. Now at that time a certain woman who had already conceived, but did not know it, was received into the Order among the Bhikkhunis. Afterwards her womb moved within her 2. Then that Bhikkhuni thought : 'How shall I now conduct myself towards this child ?' They told this matter to the Blessed One. I allow her, O Bhikkhus, to bring it up till it have attained to years of discretion 3.' Then the Bhikkhuni thought: It is not permissible for me to live alone, nor for any other Bhikkhuni to live with a male child. What course ought I to pursue ?' They told this matter to the Blessed One. 'I allow the Bhikkhunts, O Bhikkhus, to depute any one Bhikkhuni, and give her as a companion to that (first-mentioned) Bhikkhuni.' * Puggalikam katum. See the note above on X, 15, 1. There is a touching story founded on a similar incident which is given as the Introductory Story to No. 12 of the Gatakas, translated in Rh. Di's Buddhist Birth Stories,' pp. 199-205. By the 61st Bhikkhuni Pa kittiya it is lawful or unlawful to initiate a pregnant woman according as she is unconscious or conscious of the fact of her conception. 8 Vinnutam papunati. That is. no doubt, to puberty. Compare the opening phrases of the Introductory Story referred to in the last note (Gataka I, 231) and also Gataka III, 437. Introductory Story referred to Digitized by Digitized by Google

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X, 25, 3. ON THE DUTIES OF BHIKKHUNIs. - 365 "And thus, O Bhikkhus, is she to be appointed : First that Bhikkhuni ought to be asked (whether she be willing to undertake the duty). After she has been asked, a learned and competent Bhikkhunt ought to lay the motion before the Samgha, saying : "" Let the Samgha, venerable Ladies, hear me. If it seem meet to the Samgha, let the Samgha depute N. N. as a companion to M.M. That is the motion. ""Let the Samgha,"' [&c., as usual, to the end of the Kammavaka.] 2. Then that companion Bhikkhunt thought: "Now how should I conduct myself towards this child ?' They told this matter to the Blessed One. 'I prescribe that the Bhikkhunts, O Bhikkhus, conduct themselves towards that child precisely as they would towards other men, save only as regards the sleeping under the same roof?.' 3. Now at that time a certain Bhikkhuni, who had been guilty of a grievous offence, was living subject to the Manatta penance. Then that Bhikkhunt thought: It is not permissible for me to live alone, and it is not permissible for any other Bhikkhunt to live with me. What now ought I to do?' They told this matter to the Blessed One. 'I allow the Bhikkhunis, O Bhikkhus, to depute any one Bhikkhunf, and to give her as a companion to that Bhikkhuni. And thus, O Bhikkhus, ought i Sagaram; on which Buddhaghosa has no note. * For what this implied, see Kullavagga II, 1, 2, and II, 6, 1, and compare the 5th Garudhamma above, X, 1, 4. Digitized by Digilzed by Google

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366 KULLAVAGGA. X, 26, 1. she to be deputed f&c., as in last section but one, down to the end of the Kammavaka' 26. 1. Now at that time a certain Bhikkhuni first abandoned the precepts, and then threw off the robes ?. Afterwards she came back, and asked the Bhikkhunis to admit her into the Order again. They told this matter to the Blessed One. 'A Bhikkhunf. ought not, O Bhikkhus, to abandon the precepts. But by having thrown off the rabes she is ipso facto incapable of being a Bhikkhuni.' 2. Now at that time a certain Bhikkhunt, though still wearing the orange-coloured robe, joined a sect of the Titthiyas. Afterwards she came back, and asked the Bhikkhunts to receive her into the Order again.. They told this matter to the Blessed One. * A Bhikkhun, O Bhikkhus, who, when still wearing the orange-coloured robe, has gone over to the Titthiyas, is not to be received again? 27. 1. Now at that time Bhikkhunts, fearing to offend, would not let men salute them, or cut their hair or nails, or dress their wounds. * On the distinction between these two phrases, see the note on Mahavagga II, 22, 3. For the similar rule in the case of Bhikkhus, see Mahavagga I, 38, 1. Digitized by Digilzed by Google

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X, 37, 4. ON THE DUTIES OF BHIKKHUNIS. (7 367 They told this matter to the Blessed One. 'I allow them, O Bhikkhus, to permit those things. 2. Now at that time Bhikkhunts, when sitting on a divan, allowed (other people thereon) to touch them with their heels. They told this matter to the Blessed One. A Bhikkhunt is not, O Bhikkhus, to sit on a divanWhosoever does so, shall be guilty of a dukkata.' Now at that time a certain Bhikkhuni was sick, and without using a divan she could not be at ease. They told this matter to the Blessed One. I allow Bhikkhunts, O Bhikkhus, to use a halfdivan?' 3. [Rule as to construction of privies 8.] 4. Now at that time the Bhikkhunts used chunam at their baths. People murmured, saying, 'As the women in the world do!' They told this matter to the Blessed One. A Bhikkhunt is not, O Bhikkhus, to use chunam at her bath. Whosoever does so, shall be guilty of a dukkata. I allow, O Bhikkhus, the use of clay and the red powder of rice husks ! * Pallankam. Compare Mahavagga V, 10, 4, 5.; Kullavagga V, 37, VI, 8, VI, 14; and the 42nd Bhikkhuni Pakittiya. * Addha-pallankam. Probably a cushion, which only one person could use at a time. . Compare the Rules for the Bhikkhus, Kullavagga VIII, 9, 10, which we have also left untranslated. Buddhaghosa says here, Hertha-vivate uparikkhanne ti ettha sake kapo khato hoti upari pana padaramattam eva sabba-disasu pannayati evarupe pi vallati. * Kukkusam. Buddhaghosa says here, Kukkusam mattikan Digitized by Digilzed by Google

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368 KULLAVAGGA. X, 27, 4. (Similar paragraph, ending] A Bhikkhunt is not, O Bhikkhus, to use scented clay at her bath? Whosoever does so, shall be guilty of a dukkata. I allow, O Bhikkhus, the use of common clay.' Now at that time Bhikkhunis bathing together in the steam-bath room made a tumult. They told this matter to the Blessed One. Bhikkhunts are not, O Bhikkhus, to bathe in a steam-bath. Whosoever does so, shall be guilty of a dukkata.' Now at that time Bhikkhunis bathing against the stream allowed the rush of water against them. They told this matter to the Blessed One. 'A Bhikkhunt is not, O Bhikkhus, to bathe against the stream. Whosoever does so, shall be guilty of a dukkata.' Now at that time Bhikkhunis bathed in a place not a common bathing-place, and men of abandoned life violated them. They told this matter to the Blessed One. A Bhikkhunt is not, O Bhikkhus, to bathe at a place not a common bathing-place. Whosoever does so, shall be guilty of a dukkata. Now at that time Bhikkhunis bathed at a bathingplace used also by men. People murmured, were indignant, and complained, saying, ' As those women do who are still living in the pleasures of the world ?.' They told this matter to the Blessed One. ti kundakan k'eva mattikan ka. The use of these last two was allowed to Bhikkhus by Kullavagga VI, 3, 1, for building purposes. This is apparently covered by the 88th and 89th Bhikkhuni Pakittiya. Digitized by Digilzed by Google

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ON THE DUTIES OF BHIKKHUNIS. 369 'A Bhikkhunt is not, O Bhikkhus, to bathe at a bathing-place used also by men. Whosoever does so, shall be guilty. of a dukkata. I allow, Bhikkhunts, O Bhikkhus, to bathe at a bathing-place used by women.' X, 27, 4. End of the Third Portion for Recitation. End of the Tenth Khandhaka, the BhikkhuniKhandhaka. [20] B b Digitized by Google

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370 KULLAVAGGA. ELEVENTH KHANDHAKA. ON THE COUNCIL OF RAGAGAHA. 11. XI, I, I. 1. Now the venerable Maha Kassapa addressed the Bhikkhus, and said: "Once I was travelling along the road from Pava to Kusinara with a great company of the Bhikkhus, with about five hundred Bhikkhus. And I left the high road and sat myself down at the foot of a certain tree. 'Just at that time a certain naked ascetic (agivaka), who had picked up a Mandarava flower in Kusinara, was coming along the road towards Pava. And I saw him coming in the distance, and on seeing I said to him: "O, friend! surely thou knowest our Master?" 6.66 'Yea, friend, I know him. This day the Samana Gotama has been dead a week. That is how I obtained this Mandarava flower.' """ 'Then, Sirs, of those of the Bhikkhus who were not yet free from their passions, some stretched out 1 The following section differs from the corresponding passage in the 'Book of the Great Decease' (VI, 36-41) in the very curious and instructive way pointed out by H. O. in the Introduction to his edition of the text, p. xxvi, on which see the remarks of Rh. D. at p. xiii of the General Introduction to his 'Buddhist Suttas.' This was a flower which was supposed to grow only in heaven, and its appearance on earth showed that the devas, on some special occasion, had been casting down heavenly flowers upon the earth. Digitized by Google

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XI, 1, 1. ON THE COUNCIL OF RAGAGAHA. 371 their arms and wept; and some fell headlong on the ground; and some reeled to and fro in anguish at the thought: "Too soon has the Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world !" * But those of the Bhikkhus who were free from the passions (the Arahats) bore their grief, collected and composed at the thought: "Impermanent are all component things. How is it possible (that they should not be dissolved]?" *Then I, Sirs, spake thus to the Bhikkhus : "Enough, Sirs! Weep not, neither lament! Has not the Blessed One already declared to us that it is the very nature of all things near and dear unto us that we must divide ourselves from them, leave them, sever ourselves from them? How then, Sirs, can this be possible--that whereas anything whatever born, brought into being and organised, contains within itself the inherent necessity of dissolution-how then can this be possible that such a being should not be dissolved ? No such condition can exist!" *Then at that time, Sirs, one Subhadda, who had gone out from the world in his old age, was seated there in the company of Bhikkhus. And * Subhadda, the late-received one, said to the Bhikkhus: "Enough, Sirs! Weep not, neither lament! We are well rid of the great Samana. We used to be annoyed by being told, 'This beseems you, this beseems you not.' But now we shall be able to do whatever we like; and what we do not like, that we shall not have to do?." In the Book of the Great Decease the following speech comes before the preceding one. Bb 2 Digitized by Digilzed by Google

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372 KULLAVAGGA. XI, 1, 2. Come, Sirs, let us chant together the Dhamma and the Vinaya before what is not Dhamma is spread abroad, and what is Dhamma is put aside ; before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who hold to the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who hold to the Vinaya become weak !' 2. Let then the venerable Thera choose out Bhikkhus.' Then the venerable Maha Kassapa chose out five hundred Arahats less one. And the Bhikkhus said to the venerable Maha Kassapa : 'Lord, this venerable one, Ananda, although he have not yet attained [to Nirvana), yet is he incapable of falling into error through partiality, or malice, or stupidity, or fear, and thoroughly have the Dhamma and the Vinaya been learnt by him from the Blessed One himself. Therefore let our Lord choose the venerable Ananda. And the venerable Maha Kassapa chose also the venerable Ananda.' 3. Then it occurred to the Thera Bhikkhus : 'In what place shall we now chant over together the Dhamma and the Vinaya ?' And it occurred to the Thera Bhikkhus: 'In Ragagaha is alms plentiful, and there is abundance of lodging-places. What, now, if we were to spend the rainy season at Ragagaha, and chant the Dhamma and the Vinaya together there : and if no other Bhikkhus were to go up to Ragagaha for the rainy season??' 4. Then the venerable Maha Kassapa laid the "This last was necessary, for if other Bhikkhus spent the Was at Ragagaha, either they must take part in the council, or its Digitized by Digitized by Google

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XI, 1, 6. ON THE COUNCIL OF RAGAGAHA. resolution before the Samgha: 'Let the venerable Samgha hear me. If the time seems meet to the Samgha, let the Samgha appoint that these five hundred Bhikkhus take up their residence during the rainy season at Ragagaha, to chant over together the Dhamma and the Vinaya, and that no other Bhikkhus go up to Ragagaha for the rainy season. This is the resolution. Let the venerable Samgha hear. The Samgha appoints accordingly. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The Samgha has appointed accordingly. Therefore is it silent. Thus do I understand.' 373 5. So the Thera Bhikkhus went up to Ragagaha to chant over together the Dhamma and the Vinaya. And the Thera Bhikkhus thought: 'The Blessed One has spoken in praise of the repair of dilapidations. Let us, then, during the first month of the rainy season repair such dilapidations, and during the middle month let us chant over the Dhamma and the Vinaya together.' And during the first month they repaired dilapidation. 6. And the venerable Ananda-thinking, 'Tomorrow is the assembly, now it beseems me not to go into the assembly while I am still only on the way (towards Arahatship)'-spent the whole night with mind alert. And at the close of the night, intending to lie down, he inclined his body, but before his head reached the pillow, and while his feet were still far from the ground, in the interval he became decisions would have been invalid through its being incompletely constituted (want of vaggatta). Digitized by Google

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374 KULLAVAGGA. XI, 1, 7. free from attachment to the world, and his heart was emancipated from the Asavas (that is to say, from sensuality, individuality, delusion, and ignorance)? 7. And the venerable Maha Kassapa laid the resolution before the Samgha : 'If the time seem meet to the Samgha, I will question Upali concerning the Vinaya.' And the venerable Upali laid a resolution before the Samgha : 'Let the venerable Samgha hear me. If the time seems meet to the Samgha, I, when questioned by the venerable Maha Kassapa, will give reply.' Then the venerable Maha Kassapa said to the venerable Upali : Venerable Upali, where was the first Paragika promulgated ?' In Vesali, Sir. *Concerning whom was it spoken ?' Concerning Sudinna, the son of Kalanda.' * In regard to what matter?' Sexual intercourse.' Thus did the venerable Maha Kassapa question the venerable Upali as to the matter, as to the occasion, as to the individual concerned, as to the (principal) rule, as to the sub-rule', as to who would be guilty, and as to who would be innocents, of the first Paragika. 1 In other words, he became an Arahat. Some MSS. omit the clause about the feet. Anupannatti. Turnour (Journal of the Asiatic Society of Bengal, 1837, p. 19) translates this word, which is not in Childers, by the sequel or application of the exhortation.' We think the pannatti refers to the principal rule (as laid down in the Sutta Vibhanga at the close of I, 5, II), and the anupannatti to the additions made to it in the following sections. : This last clause doubtless refers to the closing words in the account given in the Sutta Vibhanga of each rule. Digitized by Google

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XI, 1, 7. ON THE COUNCIL OF RAGAGAHA. 375 'Again, venerable Upali, where was the second Paragika promulgated ?' * At Ragagaha, Sir.' Concerning whom was it spoken ?'. Dhaniya, the potter's son.' 'In regard to what matter?' "The taking of that which had not been given ?' Thus did the venerable Maha Kassapa question the venerable Upali as to the matter, and as to the occasion, and as to the individual concerned, and as to the (principal) rule, and as to the sub-rule, and as to who would be guilty, and as to who would be innocent of the second Paragika. Again, venerable Upali, where was the third Paragika promulgated ?' *At Vesalt, Sir.' Concerning whom was it spoken ?' A number of Bhikkhus.' 'In regard to what matter?' Human beings?' Thus did the venerable Maha Kassapa question the venerable Upali as to [all the particulars, as before) of the third Paragika. Again, venerable Upali, where was the fourth Paragika promulgated ?' At Vesali, Sir." Concerning whom was it spoken ?' *The Bhikkhus dwelling on the banks of the Vaggumuda river. In regard to what matter?' 1 That is, theft.' * That is, murder or manslaughter. understood. The slaying of' is to be Digitized by Digitized by Google

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376 KULLAVAGGA. XI, 1, 8. Superhuman conditions.' Thus did the venerable Maha Kassapa question the venerable Upali as to [all the particulars, as before) of the fourth Paragika. And in like manner did he question him through both the Vinayas ? ; and as he was successively asked, so did Upali make reply. 8. Then the venerable Maha Kassapa laid a reso lution before the Samgha : 'Let the venerable Samgha hear me. If the time seems meet to the Samgha, I would question Ananda concerning the Dhamma. And the venerable Ananda laid a resolution before the Samgha : 'Let the venerable Samgha hear me. If the time seems meet to the Samgha, I, as questioned by the venerable Maha Kassapa, will give reply.' And the venerable Maha Kassapa said to the venerable Ananda : 'Where, venerable Ananda, was the Brahmagala spoken?' 'On the way, Sir, between Ragagaha and Nalanda, at the royal rest-house at Ambalatthika ?! Concerning whom was it spoken ?' *Suppiya, the wandering ascetic, and Brahma- * datta, the young Brahman.' Thus did the venerable Maha Kassapa question i Ubhato-vinaye. That is, relating on the one hand to Bhikkhus, and on the other to Bhikkhunis (not Sutta Vibhanga and Khandhakas). The Burmese MS. at Berlin reads ubhato-vibhange, suggested possibly by Buddhaghosa's expression in the corresponding part of his accounts of this Council at the commencement of the Sumangala Vilasini and the Samanta Pasadika (see Turnour, loc. cit., and H. O., Vinaya III, 290.) . * In the text read ragagarake, as suggested in the notes at P. 329, and confirmed by the Sutta itself (ed. Grimblot). Digitized by Digilzed by Google

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XI, 1, 9. ON THE COUNCIL OF RAGAGAHA. 377 the venerable Ananda as to the occasion of the Brahmagala, and as to the individuals concerning whom it was spoken. And again, venerable Ananda, where was the Samanna-phala spoken ?'. At Ragagaha, Sir; in Givaka's Mango Grove.' And with whom was it spoken ?? With Agatasattu, the son of the Vedeht.' Thus did the venerable Maha Kassapa question the venerable Ananda as to the occasion of the Samanna-phala, and as to the individual concerned. And in like manner did he question him through the five Nikayas, and as he was successively asked, so did Ananda make reply. 9. Then the venerable Ananda spake thus to the Thera Bhikkhus : 'The Blessed One, Sirs, at the time of his passing away, spake thus to me: "When I am gone, Ananda, let the Samgha, if it should so wish, revoke all the lesser and minor precepts ?."' 'Did you then, venerable Ananda, ask the Blessed One which were the lesser and minor precepts ?' 'No, Sirs.' Some Theras then said that all the rules save the four Paragikas; others that all save those and the thirteen Samghadisesas; others that all save those and the two Aniyatas; others that all save those and the thirty Nissaggiyas; others that all save those and the ninety-two Pakittiyas; others that all save those and the four Patidesaniyas were lesser and minor precepts. Then the venerable Maha Kassa pa laid a resolution before the Samgha : Let the venerable 1 Book of the Great Decease,' VI, 3. Digilzed by Google

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378 KULLAVAGGA. XI, 1, 10. Samgha hear me. There are certain of our precepts which relate to matters in which the laity are concerned. Now the laity know of us that " such and such things are proper for you Samanas who are Sakyaputtiyas, and such and such things are not." If we were to revoke the lesser and minor precepts, it will be said to us: "A set of precepts was laid down for his disciples by the Samana Gotama to endure until the smoke should rise from his funeral pyre? So long as their teacher remained with these men, so long did they train themselves in the precepts. Since their teacher has passed away from them, no longer do they now train themselves in the precepts.' 'If the time seems 'meet to the Samgha, not ordaining what has not been ordained, and not revoking what has been ordained, let it take upon itself and ever direct itself in the precepts according as they have been laid down. This is the resolution. 'Let the venerable Samgha hear me. [These things being so 2] the Samgha takes upon itself the precepts according as they have been laid down. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The Samgha has taken upon itself the precepts according as they were laid down. Therefore does it keep silence. Thus do I understand.' 10. Now the Thera Bhikkhus said to the vener * 1 Dhamakalikam. See our note above on VI, 17, 1. Buddhaghosa says here, Dhamak alikan ti yava samanassa Gotamassa parinibbana-kitika-dhumo pannayati tavakalo ti attho. * The whole repeated. Digitized by Digilzed by Google

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XI, 1, 10. ON THE COUNCIL OF RAGAGAHA. 379 able Ananda : "That was ill done by thee, friend Ananda, in that thou didst not ask the Blessed One which were the lesser and minor precepts. Confess thy fault.' * Through forgetfulness was it, Sirs, that I did not. ask that of the Blessed One. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault 1.' *This also, friend Ananda, was ill done by thee, in that thou steppedst upon the Blessed One's rainyseason garment to sew it. Confess thy fault.' It was not, Sirs, through any want of respect to the Blessed One that I did so. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.' *This also, friend Ananda, was ill done by thee, in that thou causedst the body of the Blessed One to be saluted by women first?, so that by their weeping the body of the Blessed One was defiled by tears. Confess that fault.' 'I did so, Sirs, with the intention that they should not be kept beyond due time. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.' This too, friend Ananda, was ill done by thee, in that even when a suggestion so evident and a hint so clear were given thee by the Blessed One, thou didst not beseech him, saying, "Let the Blessed One remain on for a kalpa! Let the Happy One remain on for a kalpa for the good and happiness of the * Compare Mahavagga X, 1, 8, at the end. . It is worthy of notice that this episode is not referred to in the Book. of the Great Decease' (VI, 23-26. Compare V, 46-51). Digitized by Digitized by Google

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380 KULLAVAGGA. XI, 1, 11. great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men'!" Confess that fault.' 'I was possessed (by the Evil One) ?, friends, when I refrained from so beseeching him. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.' *This also, friend Ananda, was ill done by thee, in that thou exertedst thyself to procure admission for women into the Dhamma and Vinaya proclaimed by the Tathagatal. Confess that fault.' "That did I do, friends, thinking of Maha Pagapati the Gotami, the sister of the Blessed One's mother; his nurse and comforter, who gave him milk; how she, when she who had borne him was dead, herself suckled him as with mother's milk. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault. II. Now at that time the venerable Purana was wandering through the Southern Hills with a great company of Bhikkhus, with five hundred Bhikkhus. And when the Thera Bhikkhus had completed the chanting over together of the Dhamma and the Vinaya, he, having stayed in the Southern Hills as long as he thought fit, went on to Ragagaha to the Veluvana, to the Kalandaka Nivapa, where the Thera Bhikkhus were, and having greeted the Thera Bhikkhus, he took his seat on one side. This refers to the conversations in the Book of the Great Decease,' III, 1-4, and 43-60 (especially 56). ? Pariyutthita-kitto. The words in parentheses are supplied from the Book of the Great Decease,' III, 4, where see Rh. D.'s note on the spelling of the word. : Pabbaggam, admission into the Order. Digilzed by Google

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XI, 1, 12. ON THE COUNCIL OF RAGAGAHA. 381 When he was so seated, the Thera Bhikkhus said to him : The Dhamma and the Vinaya, friend Purana, have been chanted over together by the Thera Bhikkhus. Do thou, then, submit thyself to and learn the text so rehearsed by them?' *The Dhamma and the Vinaya, Sirs, have been well sung by the Theras. Nevertheless, even in such manner as it has been heard by me, and received by me from the very mouth of the Blessed One, in that manner will I bear it in my memory.' 12. Now the venerable Ananda said to the Thera Bhikkhus: 'The Blessed One, Sirs, said to me at the time of his death : "Let then the Samgha, Ananda, when I am dead, impose the higher penalty on Khanna the Bhikkhu ?." Didst thou then, friend Ananda, ask the Blessed One what the higher penalty was ?' 'I did, Sirs, (and the reply was): 'Let Khanna the Bhikkhu, Ananda, say whatever he may wish; but the Bhikkhus should neither speak to him, nor exhort him, nor admonish him."' Do thou, then, friend Ananda, let Khanna the Bhikkhu know that the higher penalty has been imposed upon him. 'How can I, Sirs, do so ? Passionate is that Bhikkhu, and rough.' .'Go then, friend Ananda, in company with a number of other Bhikkhus.' 'Even so, Sirs,' said Ananda, in assent to the Thera Bhikkhus. And he took with him a number 1 Sangitim upehi. * See Book of the Great Decease,' VI, 4. Digilzed by Google

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382 XI, 1, 13. of Bhikkhus, to wit, five hundred Bhikkhus, and embarked on a boat going up stream, and disembarked at Kosambi, and not far from king Udena's park he took his seat at the foot of a certain tree. KULLAVAGGA. 13. Now at that time king Udena was enjoying himself in the park together with the ladies of his palace. And the ladies heard that their teacher, the venerable Ananda, was seated at the foot of a tree not far from the park. And they said to king Udena: * They say that our teacher, the venerable Ananda, is seated at the foot of a tree not far from the park. We desire, Lord, to go and see him.' 'Go, then, and see the Samana Ananda.' And they went and saluted the venerable Ananda, and took their seats on one side. And he instructed, and aroused, and incited, and gladdened them with religious discourse. And when that discourse was concluded, they presented the venerable Ananda with five hundred robes, and exalted and thanked him for his discourse, and arose from their seats, and saluted him, and keeping him on their right sides as they passed him, they departed thence. 14. And king Udena saw the ladies coming from the distance. And on seeing them he said to them: 'Well, did you succeed in seeing the Samana Ananda ?' 'We saw him, Sire.' 'Did you present the Samana Ananda with any gift?' 'We gave, Sire, to the venerable Ananda five hundred robes.' Then king Udena was indignant and annoyed, and became angry, saying: Digitized by Google

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XI, 1, 14. ON THE COUNCIL OF RAGAGAHA. 1 383 How can the Samana Ananda accept so many robes ? Would he set up as a hawker in cloths, or would he open a shop ?' And king Udena went to where the venerable Ananda was, and after exchanging with him the greetings and compliments of friendship and civility, sat down by his side. And when he was so seated, he said to him : Did our ladies come hither, Ananda ?' "Yes, great king' 'Did they give anything to your reverence?' "They gave me, great king, five hundred robes.' And what does your reverence intend to do with those five hundred robes?'' I shall divide them, great king, among those of the Bhikkhus whose robes are worn out.' And what do you intend, Ananda, to do with the worn-out robes ?' Of those, great king, we shall make counterpanes.' *And what do you intend to do, Ananda, with the old counterpanes ?'. Of those, great king, we shall make bolster cases.' And what do you intend to do, Ananda, with the old bolster cases ?' Of those, great king, we shall make carpets.' And what do you intend to do, Ananda, with the old carpets ?' Of those, great king, we shall make towels for the washing of the feet.' . And what do you intend to do, Ananda, with the old towels ?' 1 Paggahika-sala, on which Buddhaghosa says nothing. Digitized by Digilzed by Google

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384 KULLAVAGGA. XI, 1, 15. Of those, great king, we shall make dusters.' "And what do you intend to do, Ananda, with the old dusters ?' 'Those, great king, we shall tear in shreds, and beat up with mud, and use them for making flooring of clay. Then king Udena thought : 'These Sakyaputtiya Samanas make general use of everything in a conscientious way, and take nothing as one man's peculiar property?' And he presented other five hundred pieces of cloth to the venerable Ananda. 15. But Ananda went on to the Ghosita Arama, and sat down then on the seat spread out for him. And the venerable Khanna went to the place where he was and saluted him, and took his seat beside him. And when he was so seated, Ananda said to him: . *The Samgha, friend Khanna, has imposed upon you the higher penalty.' What then, friend Ananda, is the higher penalty?' You, friend Khanna, may say to the Bhikkhus whatever you wish ; but the Bhikkhus are neither to speak to you, nor exhort you, nor admonish you.' Shall I not be even a slain man, friend Ananda, so long as I am neither spoken to, nor exhorted, nor admonished by the Bhikkhus?' said Khanna, and he fainted and fell. * Then the venerable Khanna, pained, grieved, and seized with remorse through the higher penalty, remained alone and separate, earnest, zealous, and resolved. And ere long he attained to that supreme 1 Na kula vam gamenti, on which Buddhaghosa says nothing. Digitized by Digilzed by Google

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XI, 1, 16. ON THE COUNCIL OF RAGAGAHA. 385 goal' of the higher life for the sake of which men even of good family go out from all and every household gain and comfort to become houseless wanderersyea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face! And he became conscious that rebirth was at an end for him, that the higher life had been fulfilled, that all that should be done had been accomplished, and that, after this present life, there would be no beyond! So the venerable Khanna became yet another among the Arahats. And after he had attained to Arahatship, the venerable Khanna went to the venerable Ananda, and said: 'Remove from me now, friend Ananda, the higher penalty.' From the moment, friend Khanna, that you had realised Arahatship, from that moment was the higher penalty removed from you.' 16. Now whereas five hundred Bhikkhus, without one failing, without one more, took part in this rehearsal of the Vinaya, therefore is that rehearsal of the Vinaya called that of the five hundred 8? Here ends the Eleventh Khandhaka, on the Rehearsal by the Five Hundred. * That is, Arahatship, Nirvana. * This Nirvana paragraph is constantly recurring (e.g. 'Book of the Great Decease,' v, 68; Mahavagga V, 1, 18; Samyutta VII, 1). * Compare XII, 2, 9. [20] CC Digitized by Digilzed by Google

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386 KULLAVAGGA, XII, 1, 1. TWELFTH KHANDHAKA. ON THE COUNCIL OF VESAli. 1. Now at that time, a century ? after the death of the Blessed One, the Bhikkhus of Vesali, Vaggians, promulgated at Vesalt the ten theses :-(1) that storing salt in a horn vessel was permissible; (2) that the midday meal might be eaten when the sun's shadow showed two finger breadths after noon; (3) that he who intends to go into the village could begin to eat again after he had once left off; (4) that a number of Bhikkhus residing within the same boundary might hold Uposatha separately; (5) that a Samgha not at unity within itself might carry out an official act, undertaking to inform Bhikkhus of it; (6) that it was permissible for a Bhikkhu to do anything adopted as a practice by his Upagghiya ; (7) that curds might be eaten by one who had already finished his midday meal ; (8) that it was permissible to drink unfermented toddy; (9) that a rug or mat need not be of the limited size prescribed if it had no fringe; (10) that it was permissible to receive gold and silver 2. 1 As pointed out at p. xxii of our Introduction, we believe this number ought not to be taken too literally, but to be considered a round number. * The above terms are explained below, $$ 1, 10, and 2, 8. Digitized by Digitized by Google

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XII, 1, 1. ON THE COUNCIL OF VESALI. 387 Now at that time the venerable Yasa, the son of Kakandaka, who was wandering through the Vaggian country, arrived at Vesalt; and there the venerable Yasa stayed at the Mahavana, in the Katagara Hall. Now at that time the Vaggian Bhikkhus of Vesali, on Uposatha day, filled a copper pot with water and placed it in the midst of the Bhikkhu-samgha, and said to such of their Vesalian lay disciples as came there: 'Give, Sirs, to the Samgha a kahapana', or half a one, or a pada, or a masaka. It will be wanted for the Samgha, for the provision of various utensils.' When they had thus spoken, the venerable Yasa, the son of Kakandaka, said to the lay disciples : *Do, Sirs, nothing of the kind. The use of gold and silver is not allowed to the Sakyaputtiya Samanas. The Sakyaputtiya Samanas neither allow it to be given to them, nor take charge of it. The Sakyaputtiya Samanas are men whose gems and jewelry have been laid aside, and who are without silver and without gold.' Though the lay disciples from Vesalt had been thus addressed by the venerable Yasa, the son of Kakandaka, they gave money to the Samgha. And the Vaggian Bhikkhus of Vesali, at the close of the night, reserving one portion ?, divided that money according to the number of the Bhikkhus. And they said to the venerable Yasa, the son of Kakandaka : "This, friend Yasa, is thy due portion of the money.' About a penny; on this and the following terms, see Rh. D.'s 'Ancient Coins and Measures, &c.,' p. 6. 2 Paliviso. See Mahavagga VIII, 27, 4. CC 2 Digitized by Digilzed by Google

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388 XULLAVAGGA. XII, 1, 2. I have no due portion in that money. I do not allow any money to be given to me.' 2. Then the Vaggian Bhikkhus of Vesalt said one to another: 'This brother, Yasa, the son of Kakandaka, upbraids and reviles, and renders dissatisfied believing and faithful followers. Come, let us carry out against him the Act of Reconciliation ".' And they did so. Then the venerable Yasa, the son of Kakandaka, said to them : 'It has been laid down, Sirs, by the Blessed One, that a companion shall be appointed to go as messenger with a Bhikkhu against whom the Act of Reconciliation has been carried out? Appoint, Sirs, a Bhikkhu, as companion messenger to me. And the Vaggian Bhikkhus of Vesali deputed a Bhikkhu to that work, and gave him as a companion messenger to the venerable Yasa. And the venerable Yasa, taking the companion Bhikkhu with him, entered into Vesali, and said to the believing laymen there: 'I am said, Sirs, to be upbraiding and reviling, and rendering dissatisfied believing and faithful followers, thereby that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma, and what is against the Vinaya to be against the Vinaya, and what is Vinaya to be Vinaya. 3. Now the Blessed One was once, Sirs, staying at Savatthi in the Getavana, Anatha Pindika's pleasure-ground. And there, Sirs, the Blessed One exhorted the Bhikkhus, and said: " Patisaraniya-kamma. See Kullavagga I, 18. ? On Anuduta, see Kullavagga I, 20-22. Digitized by Digized by Google

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XII, 1, 3. ON THE COUNCIL OF VESALI. - 389 ""There are, O Bhikkhus, .four obstructions of the sun and moon, by which when the sun and moon are affected, they give no heat and they give no light, and they are no longer glorious. And what are the four? They are clouds and fog and dusty smoke and Rahu ?, by which when the sun and the moon are affected they give neither heat nor light nor sheen. Just so, O Bhikkhus, there are four stains by which when Samanas and Brahmans are affected they give neither heat nor light nor sheen. And what are the four ? There are some Samanas and Brahmans who drink strong drink, and things intoxicating, abstaining not therefrom? This is the first of such stains. And further, O Bhikkhus, there are some Samanas and Brahmans who practise sexual intercourse, and abstain not therefrom. This is the second of such stains. And further, O Bhikkhus, there are some Samanas and Brahmans who accept silver and gold, abstaining not from the use thereof. This is the third of such stains. And lastly, O Bhikkhus, there are some Samanas and Brahmans who gain their livelihood by low arts s, abstaining not from such means of life. This is the fourth of such stains." Thus spoke, Sirs, the Blessed One: and when the Happy One had thus spoken, the Master further said : ""Stained by lust and malice, some Samanas and Brahmans, 1 That is, eclipse. * It is curious that this matter is not, like all the following, referred to in the Silas. See Rh. D.'s Buddhist Suttas,' p. 190. * Those, namely, which are set out in the Maha Sila (Rh. D.'s Buddhist Suttas,' pp. 196-203). Digitized by Digitized by Google

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390 KULLAVAGGA. XII, 1, 4. Men blinded by ignorance, praise things that seem to have delight. Strong drink they drink and fierce, indulge in sensual acts, Devoid of wisdom, silver and gold they take And by low arts some Samanas and Brahmans live. Stains are such actions called by the Buddha of the Solar race, Stains-by which defiled some Samanas and Brahmans, Impure brutes and unclean, give neither heat nor light. Covered rather by darkness, purblind, enslaved by craving lusts, They enlarge the realm of death ?, and dread rebirth they gain." 'It is for upholding this opinion that I, Sirs, have been said to be upbraiding and reviling and rendering dissatisfied believing and faithful followers, in that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma ; what is against the Vinaya to be against the Vinaya, and what is Vinaya to be Vinaya. 4. 'And once the Blessed One was staying, Sirs, at Ragagaha, in the Veluvana, at the Kalandaka * Nivapa. Now at that time among the royal attendants sitting together in the women's apartment in the palace, the following saying was heard : "Silver and gold is allowed to the Sakyaputtiya Samanas. " That is, by being repeatedly reborn they continually die. Vaddhenti katasin ti punappunam kalevara-nikkhipamanabhumim vaddhenti, says Buddhaghosa. The word occurs at Gataka I, 146. Digitized by Digitized by Google :

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XII, 1, 4. ON THE COUNCIL OF VESALI. 391 The Sakyaputtiya Samanas accept it, and take it in charge." Now at that time Manikalaka, a village headman, was present. And he said to the people there : "Say not so, Sirs. Neither is silver and gold allowed to the Sakyaputtiya Samanas, nor do they accept it, nor take it in charge. The Sakyaputtiya Samanas are men who have laid aside gems and jewelry, and are without silver, and without gold." And the headman, Manikulaka, succeeded in satisfying them. 'Then the headman, Manikulaka, went to the place where the Blessed One was and saluted him, and took his seat on one side. And he told the Blessed One the whole matter, and said : "Now am I, Lord, in maintaining as I did, one who speaks according to the word of the Blessed One, one who does not falsely represent the Blessed One, one who does not put forth minor matters in the place of the true Dhamma ? And is there anything that leads to blame in such discussion, this way and that, as touching the observance of the rules of the order? ?" ""Most certainly, Manikulaka, in maintaining thus you speak in accordance with my word, and do not represent me falsely, nor put forth minor matters as the true Dhamma. Nor is there anything leading to blame in such discussions. For gold and silver is not allowed, Manikulaka, to the Sakyaputtiya Samanas, nor ought they to accept it, nor take it in charge. Men who have laid aside gems and jewelry are the Sakyaputtiya Samanas, 1 The whole is repeated in the text. * The whole of this speech recurs, nearly word for word, in the Mahavagga VI, 31, 4. Digitized by Digilzed by Google

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392 KULLAVAGGA. XII, 1, 5. men without silver and without gold. For to whomsoever, Manikalaka, gold and silver are allowed, to him also the five kinds of sensual pleasure are allowed. And to whomsoever these five kinds of pleasure are allowed, him you may know of a certainty to be following neither the rule of the Samanas, nor the rule of the sons of Sakya. Although, Manikulaka, I have said that he who is in need of grass may seek for grass, and he who is in need of wood may seek for wood, and he who is in need of a conveyance may seek for a conveyance, and he who is in need of a servant may seek for a servant; yet have I never said in any way whatever that gold or silver may be sought after or accepted." 'It is for maintaining this opinion that I, Sirs, have been said to be upbraiding and reviling and rendering dissatisfied believing and faithful followers, in that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma ; that what is against the Vinaya is against the Vinaya, and what is Vinaya is Vinaya. 5. 'And once, Sirs, the Blessed One at the same place, at Ragagaha, on the occasion of the matter of Upananda, the Sakyan, distinctly laid down a precept by which gold and silver were forbidden . 'It is for maintaining this opinion that I, Sirs, have been said to be upbraiding and reviling and rendering dissatisfied believing and faithful followers, in that I have said what is against the 1 Compare Kullavagga VII, 1, 2. * This is set out in full in the Sutta Vibhanga in the Introduction to the 18th Nissaggiya Pakittiya. Digitized by Digilzed by Google

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XII, 1, 7. ON THE COUNCIL OF VESALI. 393 Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma ; that what is against the Vinaya is against the Vinaya, and what is Vinaya is Vinaya.' 6. When he had thus spoken, the lay brethren said to Yasa, the son of Kakandaka: 'There is but one, Sirs', who is a Sakyaputtiya Samana, our master, Yasa, the son of Kakandaka. All the rest are no Samanas, neither Sakyaputtiyas. Let the venerable Yasa, the son of Kakandaka, dwell among us. We will exert ourselves to provide him with robes, and food, and medicine, and the necessaries for the sick.' Then the venerable Yasa, the son of Kakandaka, having gained over the lay brethren, returned with the companion Bhikkhu to the Arama. 7. And the Vaggian Bhikkhus of Vesalt asked the companion Bhikkhu : 'Did Yasa, the son of Kakandaka, obtain, Sir, the forgiveness of the lay brethren ?' Evil, Sirs, hath been wrought against us. Yasa, the son of Kakandaka, and he alone has been decided to be a Sakyaputtiya Samana, and all of us neither Samanas nor Sakyaputtiyas. Then the Vaggian Bhikkhus of Vesali said : The venerable Yasa, the son of Kakandaka, without being deputed by us, has proclaimed to laymen (a false doctrine). Come, let us carry out the Act of Suspension : against him. And * They are speaking to Yasa and the anudata. * This cannot refer to the 9th Pakittiya, which only speaks of making known grievous offences. Anguttara II, 5, 2 refers to laymen as well as to samaneras. * Ukkhepaniya-kamma. See Kullavagga I, 25. Digitized by Digitized by Google

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394 KULLAVAGGA. XII, 1, 8. they assembled together with the intention of doing so. But the venerable Yasa, the son of Kakandaka, rose up into the sky and descended at Kosambi. And he sent messengers to the Bhikkhus of the Western country, and of Avanti, and of the Southern country', saying, 'Let your reverences come! We must take in charge this legal question before what is not Dhamma is spread abroad, and what is Dhamma is put aside; before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who argue in favour of the Dhamma become weak ; before those who argue against the Vinaya become powerful, and those who argue in favour of the Vinaya become weak.' 8. Now at that time the venerable Sambhata Sanavasi' was dwelling on the Ahoganga Hills And thither the venerable Yasa, the son of Kakandaka, went; and on his arrival he saluted the venerable Sambhuta Sanavast, and took his seat on one side : and being so seated he said to him: 'Lord, these Vaggian Bhikkhus of Vesalt have i On these terms, compare note on Mahavagga VII, 1, 1. ? Sanavasi is, literally, he who wears a hempen dress. In the traditions of the Sanskrit Buddhist literature we find mentioned a Sanavasika, said to be a predecessor, in the teacher and pupil line, of Upagupta (Wassilief, p. 44). The Nepalese call him Sonavasi (Rajendralal Mitra, 'Sanskrit Buddhist Literature of Nepal,' p. 10). He is the hero of the Sanavasi Avadana part of the Bodhisatva Avadana Kalpalata (Mitra, p. 67, Bendall Catalogue of Cambridge MSS.,' p. 42), where the name is explained: 'I wished for an ochre-coloured robe (sona); hence I was called Sanavasi.' s See, for the position of this mountain, our note last quoted. Digitized by Digitized by Google

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XII, 1, 9. ON THE COUNCIL OF VESALI. 395 put forward ten theses.' And he told him what they were, and added : 'Come now, Lord, let us take in charge this last question before what is not Dhamma is spread abroad, and what is Dhamma is put aside ; before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who argue in favour of the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who argue in favour of the Vinaya become weak.' 'Even so, Lord,' said the venerable Sambhata Sanavasi, in assent to the venerable Yasa Kakandaka-putta. Then about sixty Bhikkhus from the Western country, all of whom were hermits, all of whom lived only on alms, all of whom dressed only in castoff clothes, and kept only three robes, and all of whom were Arahats, assembled together at the Ahoganga Hill. And about eighty-eight from Avanti and the Southern country, some of whom were hermits, and some of whom lived only on alms, and some of whom dressed only in cast-off clothes, and some of whom kept only three robes, but all of whom were Arahats, met together with them on the Ahoganga Hill. 9. And the Thera Bhikkhus, consulting together, came to this conclusion : 'This legal question, now, is hard and subtle. How can we obtain such support that we may have the greater power at the decision thereof ??' In the text the full words of I, I are here repeated. * Compare below, XII, 2, 1. Digitized by Digilzed by Google

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396 KULLAVAGGA. XII, 1, 10 Now at that time the venerable Revata was dwelling at Soreyya, and he was wise in the traditions, one who had learned the Agamas (the four Nikayas), and knew by heart the Dhamma, the Vinaya, and the Matikas; intelligent, discreet, and wise, modest, conscientious, devoted to the precepts? And the Thera Bhikkhus thought that if they could gain him over to their side, they would attain their end. And the venerable Revata, by the divine ear, clear and surpassing that of men, heard the Thera Bhikkhus as they were thus consulting together; and he thought: This legal question is both hard and subtle, it would not become me to hold back therefrom. But even now those Bhikkhus (the Vaggians) will be coming. It would be unpleasant travelling for me were I to fall in with them. Let me go on before them.' So the venerable Revata went from Soreyya to Samkassa. And when the Thera Bhikkhus went to Soreyya, and asked : 'Where is the venerable Revata?' they said: 'He is gone to Samkassa. Now the venerable Revata had gone on from Samkassa to Kannakugga. And when the Thera Bhikkhus came to Samkassa, and asked : 'Where is the venerable Revata ?' they said: 'He is gone on to Kannakugga.' And in the same way they followed him thither, and to Udumbara, and to Aggalapura, and to Sahagati, and there they met with the venerable Revata. 10. And the venerable Sambhata Sanavast said to the venerable Yasa, the son of Kakandaka : 1 These adjectives have occurred above at Mahavagga X, 1, 2, and Kullavagga I, II, I. Digitized by Digilzed by Google

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XII, 1, 10. ON THE COUNCIL OF VESALI. 397 Friend, the brother Revata is wise in the traditions, has learnt the Agamas, knows by heart the Dhamma, the Vinaya, and the Matikas, he is intelligent, discreet, and wise, modest, conscientious, and devoted to the precepts. If we ask the venerable Revata a puzzling question, he is capable of spending the whole night on that one question. And even now the venerable Revata will call upon a Bhikkhu who is an intoner, and a pupil of his. Do you, therefore, when the Bhikkhu has concluded, go to the venerable Revata and ask him concerning these ten theses (points).' 'Even so, Sir,' said the venerable Yasa, the son of Kakandaka, in assent to the venerable Sambhata Sanavast. And the venerable Revata called upon the Bhikkhu, the pupil of his, the intoner. And when the Bhikkhu had concluded, the venerable Yasa, the son of Kakandaka, went to the venerable Revata, and saluted him, and took his seat beside him. And, so seated, he said to the venerable Revata ?: *Is the horn-salt-license, Lord, allowable ?' What, Sir, is this horn-salt-license ?' 'Is it allowable, Lord, to carry about salt in a horn with the intention of putting it into food which has not been salted ?' No, Sir, it is not allowable.' 'Is the two-inch-license, Lord, allowable?' What, Sir, is this two-inch-license?' Is it allowable, Lord, to eat the midday meal * Sarabhanakam. See our note above at Kullavagga V, 3, 2. . The whole of the following questions and answers recur below at XII, 2, 8, where the reasons of the answers also appear. Digitized by Digitized by Google

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398 KULLAVAGGA. XII, 1, 10. beyond the right time, provided only that the shadow has not yet turned two inches ?' No, Sir, it is not allowable. * Is the village-trip-license, Lord, allowable?' What, Sir, is this village-trip-license?' 'Is it allowable, Lord, for one who has once finished his meal, and refused any more, to eat food which has not been left over, on the ground that he is about to proceed into the village ?' *No, Sir, it is not allowable.' * Is the circuit-license, Lord, allowable ?' * What, Sir, is this circuit-license ?' Is it allowable, Lord, for a number of Bhikkhus who dwell within the same circuit, within the same boundary, to hold separate Uposathas ?' No, Sir, it is not allowable.' 'Is the indemnity-license, Lord, allowable ?' What, Sir, is this indemnity-license ?' 'Is it allowable, Lord, for a Samgha, which is not legally constituted", to perform an official act on the ground that they will afterwards obtain the sanction of such Bhikkhus who may subsequently arrive?' No, Sir, it is not allowable. 'Is the precedent-license, Lord, allowable?' * What, Sir, is this precedent-license ?' Is it allowable, Lord, to do a thing on the ground that, " My preceptor (upagghaya) has practised this; or my teacher (akariya) has practised that ?" 'In some cases, Sir, this is allowable, and in some not?' * Vaggena. See our note on the 21st Pakittiya, and Kullavagga V, 2, 1. That is, of course, according as the thing enjoined is, or is not, Digitized by Digitized by Google

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XII, 1, 10.. ON THE COUNCIL OF VESALI. 399 Is the churn-license, Lord, allowable ?' . What, Sir, is this churn-license ?' 'Is it allowable, Lord, for one who has once finished his meal, and has refused any more, to drink milk not left over from the meal, on the ground that it has left the condition of milk, and has not yet reached the condition of curds: ?' No, Sir, it is not allowable.' 'Is it allowable, Lord, to drink toddy?' What, Sir, is this toddy?' 'Is it allowable, Lord, to drink spirits which have left the condition of not being spirits, and yet have not acquired intoxicating properties ? ?' No, Sir, it is not allowable?' * Is a rug or mat (when it is beyond the prescribed size) lawful, Lord, because it is unfringed ?' No, Sir, it is not allowable.' 'Is gold and silver, Lord, allowable ?' No, Sir, it is not allowable.' *These are the ten theses, Lord, which these Vaggian Bhikkhus of Vesali have put forth. Come, Lord, let us take this legal question in hand before that which is not Dhamma is spread abroad, and that which is Dhamma is put aside ; before that which is not Vinaya is spread abroad, and that which is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those lawful. Ekakko kappati ti idam dhammikam akinnam sandhaya vuttam, says Buddhaghosa. 1 That is, which is neither liquid nor solid : something apparently like buttermilk. It is a question constantly arising under the excise laws in India and Ceylon, whether the liquor in the case has become arrack, or is only arrack in the making, and unfermented. This last is called unfermented toddy. Digitized by Digilzed by Google

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400 . KULLAVAGGA. XII, 2, 1. who argue in favour of the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who argue in favour of the Vinaya become weak.' 'Even so, Sir,' said the venerable Revata, in assent to the venerable Yasa, the son of Kakandaka. Here ends the First Portion for Recitation. 2. 1. Now the Vaggian Bhikkhus of Vesalt heard the rumour: "Yasa, they say, the son of Kakandaka, wishing to take this legal question in hand, is seeking about for support, and support they say he is succeeding in getting. And they thought : *This legal question, now, is hard and subtle. How can we obtain such support that we may have the greater power at the decision thereof? ?' And they thought : 'The venerable Yasa, who dwells at Soreyya, is wise in the traditions, and is one who has learnt the Agamas, who knows by heart the Dhamma, the Vinaya, the Matikas, is intelligent, discreet, and wise, modest, conscientious, and devoted to the precepts. If we could gain him over to our side, we should attain our end. Then the Vaggian Bhikkhus of Vesali got together much property, requisites, a number of things of the Samanas' life--to wit, bowls and robes, and rugs, and needlecases, and girdles, and filters, and regulation-pots. And, taking this property with * Compare above, XII, 1, 9. * On Dhamma-karaka, see our note at Kullavagga V, 13, 1. Digitized by Google Digitized by

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XII, 2, 3. ON THE COUNCIL OF VESALI. 401 them, they went up stream by boat to Sahagati, and there disembarked, and took their meal at the foot of a certain tree. 2. Now to the venerable Salha, who retired apart and was plunged in meditation, there occurred this doubtful problem: 'Are the Bhikkhus of the East, or the Bhikkhus of the West, the more in accordance with the Dhamma in the opinion that they hold?' And having gone over the Dhamma and the Vinaya in his mind, he came to the conclusion, 'The Bhikkhus of the East are not, and the Bhikkhus of the West are, in accordance with the Dhamma in the opinion that they hold.' And a certain one of the deities in the Pure Abode1 perceived how this doubtful problem had arisen in the venerable Salha's mind, and as quickly as a strong man could stretch forth his bent arm, or draw it in again when it was outstretched, so quickly did that deity vanish from the Pure Abode, and appeared before the venerable Salha; saying to him: 'Thou art quite right, Salha; it is the Eastern Bhikkhus whose opinions are against the Dhamma, and the Western Bhikkhus whose opinions accord therewith. Do thou, therefore, O Salha, even as the Dhamma is, so take thy stand!' 'Both formerly, O deity, and now, also, do I take my stand even as the Dhamma is. Notwithstanding, I shall not make manifest my opinion until (the Samgha) shall have appointed me (judge) over this question".' 3. Now the Vaggian Bhikkhus of Vesalt, taking with them the aforesaid property, went to the place Compare below, SS 6. 1 The Heaven, so called. [20] D d 3 Digitized by Google

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402 KULLAVAGGA. XII, 2, 3 where the venerable Revata was, and said to him : 'Let the venerable Thera receive at our hands these requisites of a Samana's life.' But he refused to receive it, saying, 'Not so, my friends. I have all the things I want.' Now at that time a Bhikkhu named Uttara, who had been twenty years admitted into the Order ?, was the attendant upon the venerable Revata. And the Vaggian Bhikkhus of Vesali went to him, and said: 'Let your reverence receive at our hands these requisites of a Samana's life. But he made the same reply. Then they said : People used to offer such requisites to the Blessed One. If he received them, they were happy. If he did not receive them, they used to offer them to the venerable Ananda, saying, " Let the venerable Thera receive these requisites of a Samana's life: that will be just as if the Blessed One had received them." - Let the venerable Uttara receive these things : that will be as if the Thera had received them.'. . Then the venerable Uttara, being thus importuned by the Vaggian Bhikkhus of Vesali, accepted one robe, saying, 'You may tell me, friends, what you want.' 'Let the venerable Uttara say thus much for us to the Thera : " Let the venerable Thera say thus much in the meeting of the Samgha--' It is in the regions of the East that the Buddhas, the Blessed Ones, are born. It is the Bhikkhus of the East who hold opinions in accord with the Dhamma, whereas the Bhikkhus of the West do not.'"! 1 Literally, 'I have the three robes.' 9 Visativasso; that is, since his upasampada. Digitized by Digitized by Google

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XII, 2, 4. ON THE COUNCIL OF VESALI. 403 'Even so, Sirs,' said the venerable Uttara, in assent to the Vaggian Bhikkhus of Vesalt. And he went to Revata, and told him what they had said. 'Thou urgest me, O Bhikkhu, to that which is against the Dhamma,' said the Thera, and sent away the venerable Uttara 1. And the Vaggian Bhikkhus of Vesalt said to the venerable Uttara: 'What, friend Uttara, did the Thera say?' """. 'It is an evil you have wrought me, Sirs. The Thera has sent me away, saying, "Thou urgest me, O Bhikkhu, to what is against the Dhamma." Are you not, Sir, of full age, of twenty years (since your upasampada)?' 'Yes, Sirs, I am.' 'Then do we take the nissaya under you as your pupils 2.' 4. Now the Samgha met together with the intention of deciding the legal question. And the venerable Revata laid a resolution before the Samgha, saying, If we 'Let the venerable Samgha hear me. were to settle this question, it might be that those Bhikkhus who had at first taken the matter in hand might raise it again. If it seem meet to the Samgha, let the Samgha settle it at that place where it arose.' 1 Panamesi. That is, permanently from attendance upon him. Compare Mahavagga I, 27, 2, where the word is used of the formal dismissal or turning away of a pupil. Garu-nissayam gan hama; on which Buddhaghosa has nothing, though the phrase does not occur elsewhere in the Khandhakas. * Compare the 63rd Pakittiya. Dd 2 Digitized by Google

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404 KULLAVAGGA. XII, 3, 5. Then the Thera Bhikkhus went to Vesalt, with the intention of settling the matter there. Now at that time the eldest Thera in the world, Sabbakamt by name, one who was of a hundred and twenty years' standing from the date of his u pasampada, and who had been a pupil of the venerable Ananda, was living at Vesali. And the venerable Revata said to the venerable Sambhuta Sanavast : I shall go to that Vihara in which the Thera Sabbakamf dwells. Do you go betimes to the venerable Sabbakami, and question him as touching these ten points.' 'Even so, Lord,' said the venerable Sambhata Sanavasi, in assent to the venerable Revata. And the venerable Revata came to that Vihara in which the venerable Sabbakamt lived ; and a sleeping-place was made ready for the former in the inner chamber, and for the latter in front thereof. And the venerable Revata, thinking, "This Thera, though so old, does not care to sleep,' did not go to rest. And the venerable Sabbakamt, thinking, *This Bhikkhu, though a traveller and tired, does not care to sleep,' did not go to rest. 5. Then when the night was far spent, the venerable Sabbakami said to the venerable Revata : By what manner of life, beloved one, have you lived now these so many years ?' By continuing in the sense of love, honoured friend, have I continued thus so many years.' *They say that you have continued thus, beloved one, by easiness of life : and that indeed, beloved one, is an easy life, (I mean, the continuing in love.' Literally,'had dwelt in the same Vihara with.'. Digitized by Digitized by Google

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XII, 2, 6. ON THE COUNCIL OF VESALI. 405 Even long ago, Sir, when I was a layman, was much love laid up in my heart, therefore is it that now also I live much in the sense of love, and indeed since long I have attained to Arahatship. And by what manner of life have you lived now these many years ?' ' By continuing in the sense of the emptiness (of worldly things) have I, beloved one, lived these many years.' "They say that you, honoured friend, have continued thus by the sense of being a man born to greatness"; and that indeed, honoured friend, is the same feeling, (I mean) the sense of the emptiness of things.' Even long ago, beloved one, when I was a layman, had I a strong sense of the emptiness of things, therefore is it that now also I live much in that feeling, and indeed since long I have attained to Arahatship.' 6. Now? this conversation between the Thera Bhikkhus was still unfinished when the venerable Sambhata Sanavasi arrived there. And he went up to the venerable Sabbakami, and saluted him, and took his seat beside him. And, so seated, he said to the venerable Sabbakami: These Vaggian Bhikkhus of Vesalt have put forth in Vesall these ten points ;' and he told them all 3. *Now you, O Thera, have mastered much Dhamma and Vinaya at the feet of your preceptor. 1 Maha purisa. On the subsequent history of which word, see Senart's Legende du Buddha,' pp. 54, 107. Karahi. Compare Book of the Great Decease,' III, 53 ; Childers, p. 32. : The text repeats XII, 1, 1. Digitized by Digilzed by Google

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406 XII, 2, 7. What, then, is the conclusion to which you, O Thera, come as you lay over in your mind the Dhamma and the Vinaya ;-whose opinion is in accordance with the Dhamma, that of the Bhikkhus of the East, or that of the Bhikkhus of the West?' KULLAVAGGA. 'You also, Sir, have mastered much Dhamma and Vinaya at the feet of your preceptor. What, then, is the conclusion to which you, Sir, come as you lay over in your mind the Dhamma and the Vinaya ;-- whose opinion is in accordance with the Dhamma, that of the Bhikkhus of the East, or that of the Bhikkhus of the West?' 'The conclusion to which I come, Lord, as I so lay over in my mind the Dhamma and the Vinaya, is this that the Bhikkhus of the East hold an opinion that is not in accord with the Dhamma, while the Bhikkhus of the West are in accord with the Dhamma. Notwithstanding, I do not intend to make manifest my opinion until (the Samgha) shall have appointed me (referee) over this question'.' ( The conclusion to which I also have come, Sir, as I lay over in my mind the Dhamma and the Vinaya, is this-that the Bhikkhus of the East hold an opinion that is not in accordance with the Dhamma, while the Bhikkhus of the West are in accord with the Dhamma. Notwithstanding, I do not intend to make manifest my opinion until (the Samgha) shall have appointed me (referee) over this question.' 7. Then the Samgha met together with the intention of enquiring into this legal question. But while they were enquiring into it, both was much pointless speaking brought forth and also the sense 1 Compare above, SS 2. Digitized by Google

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XII, 2, 7. ON THE COUNCIL OF VESALI. in no single speech was clear1. Then the venerable Revata laid a resolution before the Samgha: 'Let the venerable Samgha hear me. Whilst we are discussing this legal question, there is both much pointless speaking, and no sense is clear in any single speech. If it seem meet to the Samgha, let the Samgha settle this legal question by referring it (to a jury) 2.' And he chose four Bhikkhus of the East and four Bhikkhus of the West-from the Bhikkhus of the East the venerable Sabbakami, and the venerable Salha, and the venerable Khugga-sobhita, and the venerable Vasabha-gamika-and from the Bhikkhus of the West, the venerable Revata, and the venerable Sambhuta Sanavast, and the venerable Yasa, the son of Kakandaka, and the venerable Sumana. Then the venerable Revata laid a resolution before the Samgha: 'Let the venerable Samgha hear me. During the enquiry into this matter there has been much pointless talk among us, and in no single utterance is the sense clear. If it seem meet to the Samgha, let the Samgha delegate four Bhikkhus of the East and four Bhikkhus of the West to settle this question by reference. This is the resolution. 'Let the venerable Samgha hear me. During the enquiry into this matter there has been much pointless talk among us, and the sense in any single utterance is not clear. The Samgha delegates four Bhikkhus of the East and four Bhikkhus of the West to settle this question by reference. Whoso 407 So above in Kullavagga IV, 14, 19, where the proceeding adopted in the subsequent sentences is laid down for use on such an occasion. 3 Ubbahikaya. See the passage quoted in the last note. Digitized by Google

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408 KULLAVAGGA. XII, 2, 8. ever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The delegation is made accordingly. The Samgha approves thereof. Therefore is it silent. Thus do I understand.' Now at that time a Bhikkhu named Agita, of ten years' standing, was the reciter of the Patimokkha to the Samgha. Him did the Samgha appoint as seat regulator 1 to the Thera Bhikkhus. Then the Thera Bhikkhus thought, "At what place, now, ought we to settle this legal question ?' And it occurred to them: 'This Valika Arama is a pleasant place, quiet and undisturbed. Let us settle the matter there. And thither the Thera Bhikkhus proceeded to enquire into the question. 8. Then the venerable Revata laid a resolution before the Samgha : : 'Let the venerable Samgba hear me. If it seem meet to the Samgha, I will question the venerable Sabbakamf as touching the Vinaya. And the venerable Sabbakamt laid a resolution before the Samgha : 'If it seem meet to the Samgha, I, when asked by Revata touching the Vinaya, will give reply.' And the venerable Revata said to the venerable Sabbakamt: 'Is the horn-salt-license, Lord, allowable ?" 1 Asana-panna pakam. This office is not mentioned in the other Khandhakas. We should expect to find it at Kullavagga VI, 21, 2. The reason of this is that it is no office of authority. The different referees would take their seats in the order of their seniority, and all that the asana-panna paka would have to do would be to see that they were provided with everything they required (it was not much, chiefly mats or rugs to sit upon) in the hall or grove where they met. * Here, of course, consisting of the eight referees. Digilzed by Google

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XII, 2, 8. ON THE COUNCIL OF VESALI. 409 What, Sir, is this horn-salt-license ?' "Is it allowable, Lord, to carry about salt in a horn with the intention of putting it into food which has not been salted ?' No, Sir, it is not allowable.' Where was such a claim rejected ? "At Savatthi, in the Sutta Vibhanga.' Of what offence is the person, who does so, guilty?' Of Pakittiya, in eating food which has been put by?' 'Let the venerable Samgha hear me. This first point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the first vote.' 'Is the two-inch-license, Lord, allowable ?' What, Sir, is this two-inch-license ?'. 'Is it allowable, Lord, to eat the midday meal beyond the right time, provided only that the shadow of the sun has not yet turned two inches ?' No, Sir, it is not allowable.' Where has such a claim been rejected ?' *At Ragagaha, in the Sutta Vibhanga.' Of what offence is he, who does so, guilty ?' Of Pakittiya, in eating at the wrong time?' "Let the venerable Samgha hear me. This second point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the second vote.' 'Is the village-trip-license, Lord, allowable ?' Pakittiya XXXVIII. Pakittiya XXXVII. Digitized by Google

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410 RULLAVAGGA. XII, 2, 8. What, Sir, is this village-trip-license ?' Is it allowable for one who has once finished his meal, and has refused any more, to eat food which has not been left over, on the ground that he is about to proceed into the village ?' No, Sir, it is not allowable.' Where was such a claim rejected ?' *At Savatthi, in the Sutta Vibhanga.' Of what offence is he, who does so, guilty?' Of Pakittiya, in eating food which has not been left over 1! Let the venerable Samgha hear me. This third point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the third vote.' Is the circuit-license, Lord, allowable?' What, Sir, is this circuit-license ?'. Is it allowable, Lord, for a number of Bhikkhus who dwell within the same circuit, within the same boundary, to hold separate Uposathas ?' No, Sir, it is not allowable.'. Where was such a claim rejected ?' *At Ragagaha, in the Uposatha Samyutta ?' Of what offence is he, who does so, guilty ?' Of Dukkata, in neglecting the Vinaya. Let the venerable Samgha hear me. This fourth point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the fourth vote.' i Pakittiya XXXV. ? Samyutta must here be used for Khandhaka. The passage referred to is Mahavagga II (the Uposatha Khandhaka), 8, 3. Digitized by Digilzed by Google

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XII, 2, 8. " ON THE COUNCIL OF VESALI. 'Is the indemnity-license, Lord, allowable?' What, Sir, is this indemnity-license?' - 'Is it allowable, Lord, for a Samgha which is not legally constituted to perform an official act, on the ground that they will afterwards obtain the sanction of such Bhikkhus as subsequently arrive?' 'No, Sir, it is not allowable.' " 411 Where was such a claim rejected?' 'In the Kampeyyaka section, in the body of the Vinaya '.' 'Of what offence is he, who does so, guilty?' C Of Dukkata, in neglecting the Vinaya.' 'Let the venerable Samgha hear me. This fifth point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this fifth vote.' 'Is the precedent-license, Lord, allowable?' 'What, Sir, is this precedent-license?' 'Is it allowable, Lord, to do a thing on the ground that "My preceptor (upagg haya) has practised this," or "My teacher (akariya) has practised that?" 'In some cases, Sir, it is allowable, and in some not?' 'Let the venerable Samgha hear me. This sixth point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this sixth vote.' 'Is the churn-license, Lord, allowable?' 'What, Sir, is this churn-license?' 1 Vinaya-vatthu. Here used as a title, apparently of the Khandhakas. The passage referred to is in the Kampeyyaka Khandhaka (Mahavagga IX, 3, 5). See the note above on XII, 1, 10. Digitized by Google

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412 KULLAVAGGA. XII, 2, 8. 'Is it allowable, Lord, for one who has once finished his meal, and has refused any more, to drink milk not left over from the meal, on the ground that it has left the condition of milk and has not yet reached the condition of curds ?' 'No, Sir, it is not allowable.' Where was such a claim rejected ?' *At Savatthi, in the Sutta Vibhanga. Of what offence is he, who does so, guilty ?' Of Pakittiya, in eating food which has not been left over! 'Let the venerable Samgha hear me. This seventh point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this seventh vote.' 'Is it allowable, Lord, to drink toddy?' * What, Sir, is this toddy?' "Is it allowable, Lord, to drink spirits which have not yet become spirits and have not yet acquired intoxicating properties?' "No, Sir, it is not allowable.' Where was it rejected ?' "At Kosambi, in the Sutta Vibhanga. Of what offence is he, who does so, guilty?' Of Pakittiya, in the drinking of fermented liquors and strong drink? 'Let the venerable Samgha hear me. The eighth point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this eighth vote.' Pakittiya XXXV. Pakittiya LI. Digitized by Digilzed by Google

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XII, 2, 8. ON THE COUNCIL OF VESALI. 'Is the unfringed-seat, Lord, allowable 1?' 'No, Sir, it is not allowable.' 'Where has it been rejected?' 413 At Savatthi, in the Sutta Vibhanga.' " Of what offence is he, who uses such a seat, guilty?' 'Of Pakittiya, in using a thing which ought to be cut down (to the proper size) 2.' 'Let the venerable Samgha hear me. This ninth point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this ninth vote.' 'Is gold and silver, Lord, allowable?' 'No, Sir, it is not allowable.' 'Where was it forbidden?' 'At Ragagaha, in the Sutta Vibhanga.' 'Of what offence is he, who takes it, guilty?' 'Of Pakittiya, in accepting gold and silver 3.' 'Let the venerable Samgha hear me. This tenth point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this tenth vote.' 'Let the venerable Samgha hear me. These ten points, having been examined into by the Samgha, have been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master.' 1 That is, does the fact of its being unfringed make legal a mat or rug otherwise illegal by reason of its size? See above, XII, 1, 10. 3 Pakittiya LXXXIX. The 18th Nissaggiya Pakittiya. Digitized by Google

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414 KULLAVAGGA, XII, 3, 9. 1 This legal question, Sir, has been concluded ; and being settled, it is settled once for all. Nevertheless, Sir, do you question me on these ten points in the midst also of the Samgha ?, in order to persuade those Bhikkhus 3.'. So the venerable Revata questioned the venerable Sabbakami on the ten points also in the midst of the Samgha, and as he was questioned on one after the other, the venerable Sabbakami gave reply. 9. Now whereas at this rehearsal of the Vinaya seven hundred Bhikkhus, without one more, without one being wanting, took part, therefore is that rehearsal of the Vinaya called 'That of the seven hundred !!! Here ends the Twelfth Khandhaka, on the Rehearsal by the Seven Hundred. 1 It is clear from the word tvam avuso, that Sabbakami is here addressing Revata. . That is not only of the referees, but of all the Bhikkhus there at Vesalf. 9 Bhikkhonam sannattiya. See the use of this phrase at Kullavagga IV, 14, 26, and VII, 4, 1, and our note on the latter of those two passages. * Compare XI, 1, 15. Digitized by Digilzed by Google

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NOTE ON THE BHANAVARAS. As the division into Bhana varas or Portions for Recitation is of some value in the history of the way in which the books were handed down, and is now overshadowed by the more practical division for modern purposes adopted in this translation into chapters and sections, the following table may be of use : Extent in text. 14 MAHAVAGGA. Present division. Pali title, Page in text. KHANDHAKA I. Chapter 6. Palhama-bhanavaram .. 14 , 14. Dutiyaka-bhanavaram.. 21. Uruvela-patihariyam tatiyaka-bha navaram nilthitam . . . . . 24. Katutthaka-bh. nitthitam . . . o. Upagghaya - vatta - bh. nitthitam pankamam. . . . . 33. Khattham bhanavaram . . . 38. Sattamam bhanavaram. 53. Abhayuvara-bh. nitthitam. . 79. . . . . . . . . . . . 98 98 KHANDHAKA II. Chapter 16. Anna-titthiya-bh. nitthitam . . 115 , 27. Kodana-vatthu-bh. nillhitam . . 128 , 36, Uposatha-khandhake tatiyam bha navaram . . . . . . . . 136 KHANDHAKA III. Chapter 8. Vassavasa-bh. nitthitam ... 148 >> 14: ............ 155 KHANDHAKA IV. Chapter 6. Pathama-bh. nitthitam. . . . 164 >> 18. . . . . . . . . . . . 178 KHANDHAKA V has no Bhanavaras, and ends in the text on page ....... 198 717 20 Digilzed by Google

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416 KULLAVAGGA. KHANDHAKA VI. Chapter 15. Bhesagga-anunnata-bh.pathamam 209 , 30. Likkhavi-bh. nitthitam .. .233 ,, 33. Katu-visati-bh. nitthitam ... 240 >> 40. . . . . . . . . . . . 251 KHANDHAKA VII. Chapter 7. Adaya-bh. nitthitam . . . . 259 >> 13. . . . . . . . . . . . 265 KHANDHAKA VIII. Chapter 1. Pathamaka-bh. nitthitam . . . 281 ... 15. Visakha-bhanavaram . . . . 294 >> 32. . 310 KHANDHAKA IX. Chapter 4. Vasabha-gama-bhanavaram palha mam. . . . . . . . . 322 Upali-pukkha-bhanavaram duti yam . . . . . . . . 328 >> 7. . . . . . . . . . . . 333 KHANDHAKA X. Chapter 2. Dighavu-bhanavaram pathamam 349 >> 6. * * * * * * * * * * * 359 KULLAVAGGA. KHANDHAKA I-IV. None. KHANDHAKA V. Chapter 21. Dutiya-bhanavaram..... 129 >> 37. . . . . . . . . . . 143 KHANDHAKA VI. Chapter 3. Bhanavaram nifthitam pathamam 154 , 11. Dutiya-bhanavaram . . . . . >> 21. . . . . . . . . . . . 177 KHANDHAKA VII. Chapter 2. Pathamaka-bhanavaram nitthitam 188 .. 3. Bhanavaram nitthitam dutiyam 198 ,, 5. Bhanavaram nitthitam tatiyam . 206 KHANDHAKA VIII. Chapter 4. Bhanavaram palhamam ... 215 >> 12. Dutiya-bhanavaram ..... 231 >> 14. . . . . . . . . . . . 231 Digitized by Digilzed by Google

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NOTE ON THE BHANAVARAS. 417 KHANDHAKA IX. Chapter 3. Pathamo bhanavaro' . . 2.47 >> 5. . . . . . . . . . . . 251 KHANDHAKA X. Chapter 8. Pathama-bhanavaram . . . . 261 , 16. Dutiya-bhanavaram . . . . 271 , 27. Tatiya-bhanavaram . . . . . 281 KHANDHAKA XI has none . . . . . . . . 292 KHANDHAKA XII. Chapter 1. Pathama-bhanavaram . . . 301 >> 2. . . . . . . . . . . . 307 On this it may be observed 1. The last Bhanavara in each Khandhaka is not referred to either by name or by number, except in Mahavagga II, and in Kullavagga VII and X. In the Mahavagga fourteen of the Bhanavaras have special titles, independent of their number in the particular Khandhaka. 2. Probably two Bhanavaras in Mahavagga V, all the Bhanavaras in Kullavagga I-IV, and the first in Kullavagga V, are not noticed in the printed text. 3. Making allowance for these we have in the Mahavagga 31 (732) Bhanavaras, occupying about 350 pages of Pali text, and about 610 pages in our translation. In books V-XII of the Kullavagga we have 20 Bhanavaras, occupying about 200 pages of Pali text, and about 350 pages in our translation. Total 51 (252) Bhanavaras, occupying about 550 pages of Pali, and about 960 pages of translation. 4. As in the printed text repetitions have been avoided by a mode of reference to former passages which was impossible in the MSS., the average length of the matter contained in a Bhanavara, as written much more in full in the MSS., would be somewhat greater than its average length as actually printed. It would probably amount to what, if printed verbatim, would occupy in space not much less than a sheet of the size and type used in the edition of the text. Thus the three Bhana varas in Mahavagga VIII, which owing to the subject matter are printed with only a few such contractions, occupy respectively 14, 13, and 16 pages of the text. Sic. This is the only instance in the Vinaya of a masculine use of the word. [20] Ee Digitized by Digilzed by Google

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418 KULLAVAGGA. 5. The recital in the usual sara-bhanna (or intonation, see Kullavagga V, 3) of such a 'portion for recitation' would occupy in time about half-an-hour. 6. Spence Hardy informs us in his Eastern Monachism' (p. 168) that the Digha Nikaya contains 64, the Magghima Nikaya 8o, the Samyutta Nikaya Ioo, and the Anguttara Nikaya 120 Bhanavaras. In fact it is only a few of the longer Suttas in the first two collections which are actually divided into Bhanavaras in the MSS.; and only the longer Nipatas in the Anguttara. There are no Bhanavaras in the Eka- and DukaNipalas of that collection; and there are also none in the Samyutta Nikaya, and none in any of the books of the later literature contained in the Abhidhamma Pitaka (including all those in the Khuddaka Nikaya) as yet published. 7. The division into Bhanavaras is not made use of in many books of the Pitakas themselves, or in the fifth-century commentaries of Buddhaghosa and others. In the Sutta-vibharga it is only used in Paragikas I-III, and in the Parivara not at all. When Spence Hardy says therefore (loc. cit. p. 172) that the Pitakas and commentaries combined contain 5347 Bhanavaras, he must be referring to a mere calculation and not to the actual use of the MSS. On the other hand, the fact of Bhanavaras being used in the Dipavamsa and the Khudda-sikkha may possibly afford some clue to the age in which those works were composed. Digitized by Digilzed by Google

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INDEX'TO VINAYA TEXTS, PARTS I, II, III, VOLUMES XIII, XVII, XX. Ee 2 Digitized by Digitized by Google

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INDEX OF SUBJECTS. References to the Introduction are in Roman numerals only, those to the Text have P., M., or K. prefixed, according as they occur in the Patimokkba, the Mahavagga, or the Kullavagga, respectively. The numerals refer after P. to the pages, after M. and K. to the chapters and sections. Absolution, M. ii, 27; K. iv, 14, 30- 32; V, 20, 5; vii, 37. Abuse, P. 32; K. x, 22, 1. Accoucheur, M. viii, 1, 4. Acquittal of the consciously inno cent, K. i, 4. Age, when it begins to run, M. i, 75. Agriculture forbidden to Bhikkhus, P. 33. -- blight and mildew, K. x, 1, 6. - scare-crows, M. i, 50. - ploughshares, M. vi, 26, 7. -- gleaning, M. vi, 32, 1. - shape of rice-fields, M. viii, 12. list of farming operations, K. vii, I, 2. Ague, intermittent, M. vi, 14, 4; M. i, 6, 1, 2. Alligator's fat, as medicine, M.vi, 2, 2. Ambrosia of Arahatship, M. i, 5, 7, 12; 6, 8, 12. Animals, conduct towards, P. 46; M. iii, 1. - not to be members of the order, M. i, 63; ii, 22, 3. - not to be killed, M. v, 9, 2; 10, 9; vi, 31, 14. - various, not to be eaten, M. vi, 23. --- song of love to, K. v, 6. Annihilation, sense in which Bud- dha teaches, M. vi, 31, 7. Aperient myrobolan, M. viii, 1, 28. Arahatship, M. v, 1, 18-28; K. i, 4, 1; xii, 2, 5. Architecture (see also Rest-house). Buddhist Vihara, size of, P.8, 9. - building of, P. 35; K. vi, 4, 10; vi, 5 ; vi, 17. - cleansing of, M. i, 25, 15. rooms, various, M. i, 25, 19; K. vi, 33, 6. - buildings, list of various, M. iii, 5, 6; K. vi, 10, 4. --- the five kinds of, M. i, 30, 4; ii, 8, 1; vi, 33, 2; viii, 7; K. vi, 1, 2. -- earthenware huts, M. iii, 12,9; K. v, 37. - loomsheds, K. V, 11, 6. - roofs of skins, K. V, 11, 6; 14, 2; vi, 2, 2; other kinds, K. vi, 3, II. - doors, drains, chimneys, K. v, 14, 3; vi, 1, 3; 3, 8. - wells, building and machinery of, K. v, 16, 2. artificial lakes, K. v, 17. - windows, K. vi, 22 ; viii, 3, 5. -- plastering, &c., of walls, K. vi, 3, I. - ceiling cloth, K. vi, 3, 5. - entrance porch, K. v, 14, 4; vi, 3, 9, TO. - verandahs, K. vi, 14. Arithmetic, M. i, 49. Asceticism, definition of Buddhist, M. vi, 31, 8.. Assemblies, fortnightly, duty of at tending, M. ii, 1. Digitized by Digized by Google

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422 VINAYA TEXTS. Astringent herbs, list of, M. vi, 4. Astrology condemned, K. v, 33, 2. Astronomy, elementary, to be learn ed, K. viii, 6, 3. Boots, various forbidden kinds of, M. v, 2, 3. Border countries, list of, M. v, 13, 12. Bowls, wooden, forbidden, K. v, - 8, 2. - of iron and clay allowed, K. v, 9, I. - not to be painted, K. v, 9, 2. - 'turning down' of, K. v, 20. - proper modes of carrying, K. viii, 5, 3; 6, 3. Boy-Bhikkhus, M. i, 49. Brahman used for Arahat, M. i, 1, 3, 7; M. i, 2, 3. Brass, K. v, 37, I. Brooms, K. v, 22. Buddha, a, description of, M. i, 22, ; vi, 34, 11. Back scratcher, K. v, 1, 4. Banishment of guilty Bhikkhus, K. i, 13-17. Barbers, M. vi, 37; K. v, 27, 3; Bhikkhunis not to be, K. X, 10, 4. Bark garments forbidden, M. viii, 28, 2. Barter, P. 21-24, when allowed to Bhikkhus, K. vi, 19. Bathing, P. 44; M. i, 25, 12; v, 13, 6; K. viii, 4, 2. Shampooing, K. v, 1. Steam baths, M. vi, 14, 3; K. v, 14, 1, 3. - etiquette in, K. viii, 8; forbidden to Bhikkhunis, K. X, 27, 4. Bathing dresses for runs, M. viii, 15, UT. Rules for Bhikkhunis at the bath, K. X, 27. Forbidden methods of, K. v, 1. - in the open air, K, v, 17. Beans, eating of, M. vi, 16. Bears' fat as medicine, M. vi, 2, 2. Beasts of prey, M. iii, 9, 1. Bedsteads, K. vi, 2, 3; form of, K. viii, 1, 4. Bewitched, cure for those, M. vi, 14, 7. Bhikkhunis, eight chief rules for, K. X, 1, 4; six rules for novices, ibid. ; rules for reciting the Patimokkha before, x, 6, 1; disciplinary proceedings against, X, 6, 3 ; settlement of disputes among, x, 7; inhibition of, x, 9, 2; exhortation of, x, 9, 3; girdles, x, 10; shampooing, x, a; dress of, x, 4, X, 16; devolution of property of, x, 11; disqualifications for initiation as, X, 17, 1; rules for initiation, x, 17, X, 20; rules for Pavarana of, x, 19; children of, x, 25, I, 2; reinitiation of, x, 26. Bladder, rice-milk good for the, M. vi, 24, 5. Bleeding, surgical, M. vi, 14, 4. Bolsters, K. vi, 2, 7. Cannibalism, M. vi, 23, 9. Castration forbidden, K. v, 7. Casuistry, K. v, 33, 2. Chain of Causation, M. i, 1, 2. Chairs, M. v, 11; K. vi, 2, 4; vi, 8. Chapter of five Bhikkhus, M. ix, 4. - of ten, M. i, 31, 4. - of twenty, P. 14. Chicken, fable of, K. i, 18, 4. Chunam, M. vi, 9, 2; K. v, 1-2; not to be used at the bath by Bhik khunis, K. , 27, 4. Civil law, M. vi, 3, 9; K. iv, 9; vi, 4, IO. Cloister, use of, for exercise, K. v, 14, I. Cloths, not to be walked on, K. v, . 21, 2, 3. Clyster, use of, forbidden, M. vi, 22,4. Cobras' hoods as ornament, M. viii, 29. Cobwebs, M. i, 25, 15. Commentary, the Old, xvi. Common property of the order, K. vi, 15. Concealing offences, K. iii, passim. Conscience, K. i, 4, 9. Conversion, M. 1, 7, 10. Corpse, belief that the sea always throws out a, K. viii, 1, 3. Council of Ragagaha, K. xi, passim, - Vesali, K. xii, passim. Covering over as with grass, K. i, 13. 29. Digitized by Digilzed by Google

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INDEX OF SUBJECTS. 423 Coverlets, used in South India, M. V, 13, 6. Cow and calf, story of, M. v, 10. Crocodiles' teeth as pins, K. v, 1, 4; V, 9, 2. Cupping, for fever, M. vi, 14, 4. Curds, not to be eaten after mid day, K. xii, 1, 10. Cuttle-fish bones for soup, K. v, 22. Emptiness of worldly things, K. xii, 2, 5. Etiquette, rules of, P. 59-67; M. vi, 36, 4; K. vi, 13; on arrival at a Vihara, viii, 1; at meals, viii, 4; when on begging rounds, viii, 5; towards fellow-lodgers, viii, 7. Eunuchs, M. i, 38, 5; i, 61; iii, 11, 4; K. v, 7. Exhortation of Bhikkhunis, P. 35, 36. Expulsion of Bhikkhus, M. i, 6o. - of a nun, K. I, 4, 9. Extremes, the two, M. i, 617. Eye of the Truth, M. i, 7, 6. -- ointments, M. vi, 11. Dangers, the ten, M. ii, 15, 4; ii, 35; K. ix, 3, 4. Date of the Vinaya, xxi. Debtors, imprisonment of, M. i, 46. Dedication by water, M. i, 22, 18. Demons troubling Bhikkhus, M. iii, 9, 2. Devil-worshippers, K. v, 10, 2; v, 27, 5. Disabilities, the eighteen, of a Bhik- khu, K. i, 5. Discourse, to laymen, M. i, 75, 6. - to the Bhikkhus, M. i, 25, 6; v, 1,9; K. vi, 4, 5; i, 1, 3. Diseases, the five, M. i, 39; i, 76, 1. Disqualifications, the twenty-three, after initiation, M. ii, 36; iv, 14; viii, 30. - for initiation of men, M. i, 76. - of women, K. x, 17, 1. Dogs, not to be eaten, M. vi, 23, 12. Doubts of conscience, M. iii, 6, 4. Drains for water, K. v, 14; V, 16; V, 17. Dress, P. 18-24, 28-30, 45, 54; M. vii, viii, passim ; viii, 4, n.; K. v, 29; of women, K. x, 10. Drinks, list of, allowable, M. vi, 35, 6. Dung, medical use of, M. vi, 9; vi, 14, 6. Dwarfs, K. iv, 14, 5. Dyeing robes, M. i, 26, 11; viii, 10. Fairies, curious belief as to, M. vi, 28, 8. Faith, works, and insight, M. v, 1, 21-25. False charges, P. 9, 10. False pretensions, P. 5. Famine, M. vi, 19, 2; vi, 32, 2; K. vi, 21. Fat, as medicine, M. vi, 2. Feathers, not to be used for dress, M. viii, 28, 2. Feet, washing of, M, i, 25, u. - the Buddha washes disciples, M. X, 4, 3. Festivals, the ashtaka, M. i, 20, 15. Fever, M. vi, 14, 4; cure for, M. vi, 20. Fines of money, M. vi, 36, 1. Fire, sacred, M. i, 15, 2. - sacrifice to, M.i, 20, 19; vi, 35, 8. - sermon on, M. i, 21. - by friction, K. viii, 6, 1, Fistula, M. vi, 22; viii, 1, 14, K. v, 27, 4. Flowers, right and wrong use of, K. V, 18. Fly whisks, three kinds of, allowed, K. v, 23 Food, P. 37-42, 56, 57; K, V, 5; vii, 5-7. Freedom, M. i, 6, 46; i, 7, 11; i, 11,1; K. vi, 4, 4. Frescoes, K. vi, 3, 3. Fruits, which, may be eaten, K. vi, 5. Furniture, P. 34, 53, 54; M. i, 25, 16; K. v, 19; V, 37; vi, passim. - list of, in a Vihara, K. viii; 1,3; 3, 3. Future life, M. v, 1, 20. Earth, diving into the, M. v, 1, 5. Elephants, speaking, M. vi, 20, 2. - not to be eaten, M. vi, 23, 10. - fable of the old and young, K. vii, 4, 5. - story of the rogue, K. vii, 3, 11. - of men = Buddha, K. vii, 3, 12. Embryo, consciousness of, M. i, 75. Emissary, eight qualifications of a good, K. vii, 3, 6. Digitized by Digized by Google

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424 VINAYA TEXTS. Gall bladder, K. vii, 2, 5. Games, list of, forbidden to Bhikkbus, K. I, 13, 2. Gems, list of the ten, K. ix, 1, 3. Ghost stories, M. v, 6, 3. Gift of a Vihara, M. i, 22, 18. Girdles, rules for, K. v, 29. Gleaning, M. vi, 32, 1.. Goblins in hollow trees, M. iii, 12, 2. Gods envy the Arahats, K. vii, 1, 6. Gold and silver, the Bhikkhus not to accept, P. 26; K. xii, 1-7, 1o. Gotamaka Ketiya, M. viii, 13, 2. Gotama's Ford, M. vi, 28, 12. Gotama's Gate, M. vi, 28, 12. Gotami, M. X, 5, 7; K. x, 1, 1; xi, 1, 9. Gourds as water-pots, K. v, 10, 1. Gravel, K. v, 14, 3; V, 22. Grindstone, M. vi, 3, 2. Gums, medical, list of, M. vi, 7. vii, 4, 3; a lesser thing than Arahatship, vii, 4, 7; flying, K. xii, 1, 7. Ill-will, P. 33. Impurity, P.7. Initiation into the order, M. i, 12, 4; i, 28 and foll. Insane offender, treatment of, K. i, 5. Insects, destruction of, M. v, 6, 3. Insubordination, P. 12. Interdictions, the form, M. i, 78. Intoning, K. v, 3. Inward struggles, M. iii, 6, 3. Iron, M. vi, 26, 7. Itch-cloth, M. viii, 17. Jails, public, M. i, 42. Jains, xi. Jaundice, M. vi, 1; vi, 14, 7; viii, 1, 23. Jewelry for men, K. v, 2, 1. Judges, what four things they should avoid, K. iv, 9. - what ten characteristics they should have, K. iv, 14, 19. Judicial office, four qualifications for, K. i, 9. Jury in different cases, K. iv, 14, 19. Karma, K. vii, 3, 9. Kingdom of Righteousness, M. i, 6, 30. Knives, K. v, 11, 1. Hair on the soles of the feet, M. V, I. Hair-garments, forbidden, M. viii, 28, 2. Hair, modes of wearing, forbidden, K. V, 2, 3; v, 27, 4. Handicraft allowed to Bhikkhus, K. v, 28. Happiness, the highest, M. i, 3, 4. Harmony of mental powers, M. v, 1, 17. Headache, cures for, M. vi, 13. Heresy of Bhikkhus, punishment of, K. i, 32. - of laymen, how to be treated, K. V, 20. Hermaphrodites, M. i, 69. High places, worship on, K. v, 2, 6; - vi, 2, 7. High treason, punishment for, M. ix, 2, 9; K. vii, 3, 4. Horns to carry salt in, K. xii, 1, 10. Horse-flesh not to be eaten, M. vi, 23, II. House-warming, K. v, 21. Humours, of the body, M. vi, 14; 24, 5; viii, 1, 30; K. v, 14, 1. Lamps, etiquette as to lighting, K. viii, 7, 4. Landmarks, M. ii, 6. Language, each Buddhist to learn the word in his own, K. v, 33. Lattices for windows, K. vi, 2, 2; etiquette as to, K. viii, 7, 4. Legal questions, settlement of, P. 68, 69; K. i, 14. Legend of Buddha, growth of, M. i, 7, 1. Lever used at wells, K. v, 16, 2. Licenses, the ten, disallowed at Vesali, K. xii, I, IO. Lies, P. 2, 32; M. ii, 7. Life begins in the wonib, M. i, 75. Light (so let your light shine forth), M. v, 4,2 ; ix, 2, 20; K. vi, 6, 4. Iddhi, M. v, 1, 5, 7; vi, 15, 8; of laymen, vi, 34; K. i, 4, 4; v, 8; vii, 1, 4; 2, 1; 3, 2; of the Buddha, vii, 3, 9; sermon on, Digitized by Digilzed by Google

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INDEX OF SUBJECTS. Lions' flesh not to be eaten, M. vi, 23, 14. Litigiousness, P. 46. Lodging-places, regulation of, K. i, 4; VI, II. Longing of pregnant women, M. ix, 2, 4. Looms, K. v, II. Love, power of, M. vi, 36, 4; sense of, K. xii, 2, 5. Luck, walking over cloths for good, K. v, 21, 4. Luck in sneezing, K. v, 33, 3. Lunacy (?), M. vi, 10. Lusts, K. i, 32, 2. Lute, parable of the, M. v, 1, 15, 16. Madness, rules in case of, M. ii, 25. Magical powers (of laymen), M. vi, 34, 1, 2. Matricide, M. i, 64, 69. Measures of capacity, M. viii, 1, 11. Medicaments, the five ordinary, M. . vi, 1, 3. Medicine, P. 27; M. vi, passim ; school of, M. viii, 1. Mice, K. vi, 12. Middle country, the boundaries of, M. v, 13, 12. Miracles by the Buddha, M. i, 1521; vi, 23, 6. Miraculous powers. See Iddhi. Mission of the sixty-one disciples, M. i, 11. Money changing, M. i, 49. pieces of, M. vi, 35, 1; viii, 1, 1, 3, 13; K. v, 8, 2. Mosquito curtains, K. v, 13. fans, K. v, 23, I. Mules, cannot produce young, K. vii, 2, 5. Murder, P. 4. Nails, to be cut short, K. v, 27. - custom of polishing, K. v, 27. Nakedness forbidden, M. i, 70; viii, 28. Names too venerable to be uttered, M. i, 74, I. Needles, K. v, 11, 2. Needle-cases, P. 86; K. v, 11. Nirvana, M. i, 5, 2; i, 6, 8, 17, 18; v, 1, 18, 28; K. xi, 1, 15 (see also Arahatship). 425 Noble eightfold path, xii; M. i, 6, 18. Noble ones, discipline of, M. ix, 1, 9. Noble states, the ten, M. i, 22, 13. Noble truths, xii; M. i, 6, 19-22; vi, 29. Non-human beings, M. i, 7, 3; ii, 15, 4. - disease, M. vi, 10. Nose, giving of medicine through the, M. vi, 13; viii, 1, 13. Novices, rules for, M. i, 56. punishment of, M. i, 57-70. Nuns (see Bhikkhunis). Ocean, parable of the, K. ix, 1, 3. Offences, five kinds of and seven kinds of, K. ix, 3, 3. Onions, not to be eaten, K. v, 34. Painting the face, K. v, 2, 5. - bowls, K. v, 9, 2. walls, K. vi, 3, 2. Paricide, M. i, 65, 69. Parishes or districts, M. ii, 6-8. Partridge, fable of, K. vi, 6, 3. Pasenadi, king, story of, M. iii, 14. Patchwork coverlets, K. vi, 2, 7. Patimokkha, x-xxiii; P. 2, 51; M. i, 36, 14; ii, 3-5, 15-21; K. ix, 2. Pavarana ceremony, M. iv, passim. Penance and probation, distinctions between, K. ii, 6. Perfumes, list of, permitted, M. vi, II. Pestle and mortar, M. vi, 9, 2. Pingoes, K. v, 30. Pins and needles in one's limbs, K. V, 14, 3. Plants, injury of, M. iv, 1; v, 7, I. -seeds of, not to be destroyed, K. V, 5. Practical joking, P. 41, 46. Precedent, no ground for change of rules, K. xii, 1-10. Precepts, the ten, M. i, 56. Present, who must be, at a judicial proceeding before the Chapter, K. iv, 14, 16. Prevarication, P. 33. Probation, P. 14; M. i, 38; K. ii, iii. Property in a robe, when it passes, M. viii, 31. Digitized by Google

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426 VINAYA TEXTS. Propriety of demeanour, P. 59-61. Punishments, M. i, 40, 3; i, 44; ix, 3, 9. Pupils and preceptors, duties of, M. i, 25-27. Rations, apportioner of, K. i, 4; vi, 21. Rebuke of guilty Bhikkhus. K. i. 1-8. Reconciliation, act of, K. i, 18-24. Refuges, the three, M. I, 4, 5; i, 38, 2. Requisites, the four, P. 43. Reservoirs, K. v, 17. Res judicata, K. iv, 14, 25. Respect, want of, P. 33. Rest-house, public, P. 37; M. vi, 28, 3. Reviews not to be witnessed by Bhikkhus, P. 43. Rice-milk, praise of, M. vi, 24, 5. Riddles in casuistry, K. i, 14, 15. Rishis, Vedic, list of, M. vi, 35, 2. Rivers, ancient worship of, M. v, 9, 3; K. x, 21. - list of principal, K. ix, 1, 3. Robes, donation of, eight grounds for, M. viii, 32. Roots, medical, lists of, M. vi, 3, 4. Rugs, P. 24-27; M. v, 10; K. vi, IIIII Self (or soul), M. I, 6, 38-41. Sexual intercourse, P. 4; M. i, 78. Shampooing, K. v, 1. Shoes, M. i, 25, 8; V, 1, 29; 8, 3; V, 12; v, 13, 13; K. v, 12. Sick Bhikkhus, M. ii, 23; iii, 6; iv, 3; 17,7; viii, 26, 27; K. vi, 10. - relatives, M. iii, 7. - Bhikkhu, story of the Buddha nursing a, M. viii, 26. Silence, vow of, forbidden, M. iv, 1. Singing the Dhamma forbidden, K. v, 3. Skins, not to be used for dress, M. viii, 28, 2. - to be used for roofing, K. v, IT, 6; 14, 3. - for water-vessels, K. v, 16, 2. Skulls as bowls, K. v, 10, 3. Sky, walking in the, M. v, 1, 7. Slander, P. 3a. Slaughter-house for oxen, M. v, 1, 13. Slaves, runaway, M. i, 47. Snakes in form of men, M. i, 3,3; i, 63 ; vi, 23, 13. - of supernatural power, M. i, 15. - girdle of, K. vii, 2, 1. bite of, cure for, M. vi, 14, 6. - charm against, K. v, 6. - not to be eaten, M. vi, 23, 13. - in houses, K. vi, 2, 5; vi, 3, 4; viii, 1, 1. Sneezing, curious custom connected with, K. v, 33, 3. Snow, M. i, 20, 15. Sodomy, M. i, 52. Soldiers may not enter the order, M. i, 40. Sorcery, M. vi, 14, 7. Spittoon, K. viii, 1. Spoons, K. viii, 5, 2. Sporting in water, P. 44. Staves, K. v, 24. Subordination of guilty Bhikkhus, K. i, 9-12. Suffering, M. i, 6, 20-22. Sugar, M. vi, 26. Sunshades, K. v, 9, 5; v, 23; eti quette as to, P. 65; K. viii, 1, 3. Suspension of Bhikkhus, M. i, 79; 'K. i, 25. Tailor, story of his building, K. vi, 5. Tanks, K. v, 17. 19. Ruminator, story of the human, K. V, 26. Sabbath (see Uposatha). Salt, M. , 4, 1. - various kinds of, M. vi, 8. Samanas, xii. Sandals, P. 66; K. viii, 1, 3 ; 6, 2. Sanitary arrangements, K. v, 35. Savages, M. iv, 15. Savatthi (the hymn), M. vi, 35, 8. Scabs, cure for, M. vi, 9. Schism, P. 10, 11; distinguished from disunion, K. vii, 5, 1. - eighteen kinds of, K. vii, 5, 1. Schismatics, conduct towards, M. X, 5, 8; K. i, 4; vii, 4, 4. Scissors, K. vi, 21, 3. Sects, non-Buddhistic, P. 41. Seedlings, ancient law of, M. vi, 39. Seeds, fruits containing life, not to be eaten, K. v, 5. Digitized by Digilzed by Google

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INDEX OF SUBJECTS. Tathagatas (= Buddhas), habits of, M. i, 4, 4. death of, K. vii, 3, 10. Teetotalism, P. 44. Theft, P. 4. Thimbles, K. v, 11, 5. Thoughts, understanding their, M. 22, 4; v, i, 7. Titthiyas, M. i, 38; vi, 31; 34, 12; 35, 1; viii, 28. Toddy drinking forbidden, K. xii, I, 10. Toleration, duty of, M. vi, 31, 11. Tooth-sticks, rules for, K. v, 31. Treasure trove, P. 53. Upanishads, x. Uposatha (seventh day), x; M. ii, passim. Validity of official acts of the Samgha, M. ix, passim. Vedas, sacred verses of, M. vi, 35, 2, 8. Vehicles, use of, forbidden, M. v, 9. Vihara cave, M. v, 1, 5. Voting in the Chapters of the Order, K. iv, 9-10; 14, 25; vii, 4. Vultures, training of, K. i, 32. Walking up and down thinking, M. V, 1, 14; K. ii, 1, 4; V, 14, I. 427 Wandering ascetics, non-Buddhistic, M. i, 23. Was, keeping of, M. i, 13, 1; iii, passim. Waste tub, K. viii, 4, 4. Water, pouring out of, as dedication ceremony, M. i, 22, 18; viii, 30, 4; used as lookingglass, K. v, 2, 4; strainers, K. V, 13. Weapons, P. 65; K. v, 37, 1; vii, 3, 4, 7. Wells, K. v, 16, 2. Wheel and axle machinery, K. v, 16, 2. White ants, K. v, 9, 4; vi, 1, 2; viii, 3, 2. Wind in the stomach, M. vi, 14, 1; 16, 3; 17; K. v, 34. Window spaces, M. i, 25, 15, 18; K. viii, 1, 5; three kinds of lattices for, K. vi, 2, 2. Winter, M. i, 20, 15. Wishing-gift, what it is, K. i, 4, 5. Women, first disciples, M. i, 8, 3. -See Bhikkhuni. -story of the lost, M. i, 14. Worldly talk, specimens of, M. v, 6, 3. Worms in the head, M. viil, 1, 18. Writing, xxxii-xxxv; M. i, 49. Digitized by Google

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INDEX OF PROPER NAMES. Asura, K. ix, 1, 3. Attbaka, M. vi, 35, 2. Atuma, M. vi, 37; 38. Avanti, M. v, 13, 1. Avantidakkbinapatha, M. v, 13. Avantidakkhinapathaka bhikkhu, K. xii, 1, 7, 8. Abhaya, M. viii, 1, 4 seq., 13 seq. Addbakasi, K. x, 22, 1. Agapalanigrodha, M.1, 2,1; 3,1; 5,1. Agatasattu, K. vii, 2, 1, 5; 3, 4 seq.; xi, 1, 7. Aggalapura, K. xii, 1,9. Aggalava ketiya, K. vi, 17, 1. Agita, K. xii, 2, 7. Agita Kesakambali, K. v, 8, 1. Ahiragakulani, K. v, 6. Ahoganga pabbata, K. xii, 1, 8. Akasagotta, M. vi, 12, 1. Akiravati, M. v, 9, 1; viii, 15, II; K. ix, 1, 3 seq. Aara Kalama, M. i, 6, 1, 2. Alavaka bhikkhu, K. vi, 17, 1. Alavi, K. vi, 17, 1; 21,1. Amanussa, M.i,6,3; vii, 1, 26. Ambalattbika, K. xi, 1, 7. Ambapali (opalika), M. vi, 30; viii, 1, I seq. Ambapalivana, M. vi, 30, 6. Ananda, M. i, 4, 9, 5; 51; 53; V, 13, 8; 9, 1; 17; 24, passim. Anathapindika, M. 3, 5, 8; K. vi, 4; 9. See Sudatta and Getavana. Andhakavinda, M. ii, 12, 1; vi, 24, 1; 26,1; viii, 15, 10. Andhavana, M. viii, 23, 3. Anga, M. i, 19, 1, 3. Angirasa, M.I, 15,7; vi, 35, 2. Anguttarapa, M. vi, 34, I7. Annakondanna, M. i, 6, 31 seq. Anotattadaha, M. i, 19, 2, 4. Antaka, M., 11, 2; 13, 2. See Mara. Anupiya, K. vii, 1, 1; 2, 1. Anuruddha, M. x, 4, 5, 6; K. i, 18, 1; vii, 1, 1 seq. Apanam, M. vi, 35, 1; 36, 1. aramikagama, M. vi, 15, 4. Arittba, K. i, 32 seq. Ariyam ayatanam, M. vi, 28, 8. Assagi, M. i, 6, 36; 23. Assagipunabbasuka bhikkha, K. i, 13 seq. ; vi, 16. Balakalonakaragama, M. x, 4, I. Baranasi, M. i, 6, 6, 10, 30; 7,1; 9, 1, 2; 14, I ; v, 7, 1; 8, 1; vi. 23, I seq.; 14, 1; viii, 1, 22; 14, 1; 15, 1; X, 2, 3. Belattba Kakkana, M. vi, 26. Belattbasisa, M. vi, 9, 1; viii, 17. Belattbiputta. See Sangaya. Bhaddasala, M. X, 4, 6 seq. Bhaddavaggiya, M. i, 14. Bhaddiya (the place), M. v, 8, 1; 9, I; vi, 3, 4:..., Bhaddiya (the Bhikkhu), M.1, 6, 33; K. vii, 1, 3 seq. Bhagga, k. V, 21,1; 22, I. Bhagu, M. vi, 35, 2; viii, 24, 6; X, 4, 1; K. vii, 1, 4. Bhallika, M. 1, 4.' Bharadvaga, M. vi, 35, 2; K. v, 3. Bhesakalavana, K. v, 21, 1. Bhumina deva, M.1, 6, 30. Bhummagaka.' See Mettiyabhum magaka. Bhasagara, M. vi, 37, 4. Bimbisara (raga Magadha Seniya), M. i, 22; 39; 40; 42; 46; ii. 1; iii, 4, 3, passim; K. v, 5; vi, 3,11; vii, 3, 5. Bodhi, K. v, 21. Brahma, K. vii, 3, 16. Brahmadatta, M. x, 2, 3 seq.; K. xi, 1, 7. Brahmakayika deva, M. i, 6, 30. Brahma Sahampati, M. i, 5, 18; 6, 30. Dabba Mallaputta, K. iv, 4 ; V, 20. Digitized by Digilzed by Google

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INDEX OF PROPER NAMES. 429 Dakkhinagiri, M. i, 5, 3 ; viii, 12, 1; K. xi, I, Io. Dakkhinapatha. See Avantidakkho. Dakkbinapathaka, K. i, 18, 3. Devadatta, M. ii, 16, 8; K. vii, 1,4; seq. See Godhiputta. Devaputta, K. vii, 2, 2. Devata, M., 4; 6,2, 4; 30; vi, 38, 7: I ; viii, 16, 3. Dhaniya, K. xi, 1, 6. Dighavu, M. X, 2, 8 seq. Erapatha, K. v, 6. Gagga, M. ii, 25; K. iv, 5. Gaggara, M. ix, 1, 1. Gandhabba, K. ix, 1, 3. Ganga, M. v, 9, 4; vi, 28, 12 seq.; K. ix, 1, 3 seq. Gavampati, M. i, 91, 2. Gaya, M. i, 6, 7; 21,1. Gayakassapa, M. i, 15, 1; 20, 23. Gayasisa, M. i, 21, 1; 32, 1; K. vii, Ghositarama, M. X, 1, 1; K. i, 25, 1; 31; vii, 2, 1, xi, 1, 14. Giggbakuta, M. ii, 1, 1; 5,4 ; V, 1, 1, 3, 14, 17; K. iv, 4, 4; viii, 3, 9. Gingakavasatha, M. vi, 30, 6. Giribbaga, M. i, 24, 5, 6, 7. See Ra- gagaha. Godhiputta, K. vii, 3, 2. See Deva datta. Gomatakandara, K. iv, 4, 4. Gopaka, M. viii, 24,6. Gosala. See Makkhali. Gotama (Buddha), M. i, 2, 2, 6, 10, 15; 22, 2, passim ; (Buddha's father), M. i, 54, 4. Gotamadvara, M. vi, 28, 12. Gotamaka Ketiya, M. viii, 13, 2. Gotamatittha, M. vi, 28, 12. Gotaini. Sce Mahapagapati. Gambudipa, M. i, 20, 7 seq. Gatiyavana, M. v, 8, 1; vi, 34, 10. Geta, K. vi, 4, 9 seq. Cetavana, M. i, 55; iii, 5, 1, passim; K. I, 1, 1; 13,5; 18, 5, passim. Givaka Komarabhakka, M. i, 39; viii, 1, 4 seq.; 2; K. v, 14, 1, Givakambavana, K. iv, 4, 4 ; xi, 1, 7. Himavanta, K. vi, 6, 3. Inda. See Sakka. Isibhatta, M. viii, 24, 5. Isida sa, M. viii, 24, 5. Isigili, K. iv, 4, 4. Isipatana, M. i, 6, 6, 10, 30; 7, 7; V, 7, 1; vi, 23, 1 ; viii, 14, 1. Kagangala, M. v, 13, 12. Kaka, M. viii, 1, 26 seq. Kakandaka putta, K. xii, 1, I beq. ; 2, 1 seq. Kakkana, Kakkayana. See Pakudha, Belattba, Mahakakkana. Kakudha, K. vii, 2, 2; (Devaputta), K. vii, 2, 2.. Kalama. See Alara. Kalandakanivapa. See Veluvana. Kalandaputta, K. xi, 1, 6. Kalasila, K. iv, 4, 4. Kandaka, M. i, 52; 60. Kandaka, M. i, 6o. Kanhagotama, K. v, 6. Kankharevata, M. vi, 16. Kannakugga, K. xii, 1, 9. Kapilavatthu, M. i, 54, 1; 55, 1; K. X, 1, 1. Kasi, M. i, 6, 8; vi, 17, 8 seq.; ix, 1, 1, 5, 7; K. i, 13, 3 ; 18, 1. Kasiraga, M. viii, 2 ; x, 2, 3 seq. Kassapa, M. i, 15 seq. ; 22,5; vi, 35, 2. Kassapagotta, M. ix, 1. Katamorakatissaka, K. vii, 3, 14. Keniya, M. vi, 35. Kesakamball. See Agita. Khandadevi, K. viii, 3, 14. Khuggasobhita, K. xii, 2, 7. Kim bila, M. x, 4; K. vii, 1, 4. Kitagiri, K. i, 13 seq. ; vi, 16; 17, 1. Kokalika, K. vii, 3, 14; 4, a seq. Kokanada, K. v, 21. Kolita, M. i, 24, 3. Kolivisa. See Sona. Koliyaputta, K. viii, 2, 2. Komarabhakka. See Givaka. Kondanfa, M. i, 6, 29, 31. Kosala, M. i, 73, 1, 2; ii, 15, 3; iii, 5,1; 9,1; 11, passim; K. v, 13, 2; 32, 2. Kosalaraga, M. X, 2, 3 seq. Kosambaka bhikkha (upasaka), M. X, 4, 6; 5. Kosambi, M. viii, 1, 37; X, 1, 1; 3; K. I, 25, 1; 28, 1; vii, 2, 1, 5; xi, I, II; xii, 1, 7; 2, 8. Kosinaraka Malla, M. vi, 36, 1. Kotigama, M. vi, 29 seq. Kukkusarama, M. viii. 34, 6. Digitized by Google

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430 VINAYA TEXTS. Kumarakassapa, M. i, 75. Kuraraghara, M. v, 13, 1. Kuru. See Uttarakuru. Kusinara, M. vi, 36, 1, 6; 37, 1; K. xi, 1, 1. Kusikanna. See Sona. Kampa, M. v, 1, 1; ix, 1 ; 2. Kampeyyaka, K. xii, 2, 8. Katumaharagika deva, M. i, 6, 30. Kbabyaputta, K. v, 6. Kbanna, K. i, 25; 28; 30; 31; iv, 14; xi, 1, 11, 14. Kitta, K. i, 18; 22 seq. Kodanavatthu, M. ii, 17, 1 ; 18,1. Korapapata, K. iv, 4, t. Lattbivanuyyana, M. i, 22, 1, 2. Likkbavi, M. vi, 30; 31,1; K. v, 20. Lohitaka. See Pandukalohitaka. Malli, K. x, 12. Mandakini, M. vi, 20. Manikulaka, K. xii, 1, 4. Mara, M. i, 6, 30; 11, 2; 13, 2; K. xi, 1, 9. See Antaka. Marasena, M. i, 1,7. Mendaka, M. vi, 34. Mettiya, K. iv, 4, 8. Mettiyabhummagaka, K. iv, 4, 5 seq. ; V, 20. Migaramata, K. ix, 1, 1. See Visa kha. Moggallana. See Mahamoggallana. Mukalinda, M. i, 3; 4, 1. Nadi Kassapa, M. i, 15, 1; 20, 30. Naga, M. i, 15; 63; K. ix, 1, 3. Nalanda, K. xi, 1, 7. Nanda, M. i, 54, 5. Nataputta, M. vi, 31; K. v, 8, 1. Natika, M. vi, 30, 6. Nerangara, M., 1, 1; 15,6; 20,15. Nigrodharama, Mi, 54, I; KQX, I, I. Nilavasi, M. viii, 24, 25. Nimmanarati deva, M. i, 6, 30. Maddakukkbi, M. ii, 5, 3; K. iv, 4, 4. Magadha, M. i, 5,7; 19, 1, 3; 34, 5, 6,7; 39, I. Magadha. See Bimbisara. Magadhaka, M. i, 22, 3 seq. ; 24, 5; K. vii, 2, 2. Magadha-khetta, M. viii, 12, 1. Magadba-mahamatta, M. vi, 28, 7 seg. Maggbima ganapada, K.i, 18; 22 seq. Mahaka, M.i, 52. Mahakakkana, M. v, 13; 4, 5, 6; K. i, 18, 1. Mahakappina, M. v, 13; X, 5, 6; K. i, 18, 1. Mahakassapa, M. i, 74; ii, 12, 1; viii, 21, 1; x, 5, 6; K. xi, 1, 1 seq. Mahakottbita, M. x, 5, 6; K. i, 18, 1. Mahakunda, M. X, 5, 6; K. i, 18, 1. Mahamoggallana, M. i, 23; 24; vi, 20; K. i, 18, 1; V, 8, 1; 34: 2; vii, 2, 2; 4, ; ix, 1. See Sari puttamoggallana. Mahanama, M. i, 6, 36; K. vii, 1, 1. Mahapagapati Gotami, M. x, 5, 7; K. xi, 1 seq.; xi, 1, 9. Maharagano, M. i, 4, 4; 16. Mahasala, M. v, 13, 12. Mahavana, M. vi, 30, 6; K. v, 13, 3; vi, 5, 1; X, 1, 2; xii, 1, 1. Mahi, K. ix, 1, 3 seq. Makkhali Gosala, K, v, 8, I. Makkbikasanda, K. i, 18; 22 seq. Malla, M. vi, 36; viii, 19; K. vii, 1, 1. Mallaputta. See Dabba, Paggota (raga), M. viii, 1, 23 seq. ; 24. Pakinaka (bhikkha), K. xii, 2, 2 seq. Pakinavamsadaya, M.x, 4, 1 seq. Pakkantima ganapada, M. v, 13, 16 seq. Pakudha Kakkayana, K. v, 8, 1. Pandukalohitaka, K. i, 1 ; 6, 8. Paranimmitavasavatti deva, M. i, 6, 30. Parileyyaka, M. x, 4, 6 seq.; 5, 1. Pasenadi (raga Kosala), M. ii, 14. Paraligama, M. vi, 28. Paraliputta, M. vi, 28, 8; viii, 24, 6. Patbeyyaka bhikkh, M. vii, 1, I seq.; K, xii, 1, 7, 8; 2, 3 seq. Pava, K. xi, 1, 1. Phalikasandana, M. viii, 24, 6. Pilinda-gama, M. vi, 15, 4, 7. Pilindavakkba, M. vi, 13 seq. Pindolabharadvaga, K. v, 8. Pisakillika, K. v, 10, 3; 37, 5. Pubbarama, K. ix, 1, 1. Punabbasuka. See Assagipunabba suka. Punnagi, M. i, 9, 1, 2. Purana, K. xi, 1, 10. Purana Kassapa, K. v, 8, 1. Puratthima ganapada, K. i, 18, ;; xii, 2, 3. ,299. Pisakilli haradva: vi, 137 Pungharaman Digitized by Digilzed by Google

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INDEX OF PROPER NAMES. 431 Savatthi, M. 1, 55; 66, 1; 67; iii, 5, 1, passim; K. i, 1, 1; 13, 3, 5; 18, 4, passim. Senanigama, M. i, 11, 1. Seniya. See Bimbisara. Setakannika, M. v, 13, 12. Seyyasaka, K. i, 9 seq. Siha, M. vi, 31. Sitavana, M. v, 1, 12 seq.; 17; K. iv, 4, 4; vi, 4, 3 seq. Sivaka (yakkha), K. vi, 4, 3. Siveyyaka, M. viii, 1, 29, 34. Sona Kolivisa, M. v, 1. Sona Kurikanna, M. v, 13. Soreyya, K. xii, 1, 9. Sudatta, K. vi, 4, 4. Cf. Anatha pindika, Suddhavasa deva, Suddhavasakayika devata, K. xii, 2, 2. Suddhodana, M. i, 54. Sudhamma, K. 1,18; 32 seq. Sudinna, K. xi, 1, 6. Sumana, K. xii, 2, 7. Sumsumaragira, K. v, 21, 1. Sunidha, M. vi, 38, 7 seq. Supassa nagaraga, M. vi, 23, 13. Supatirtba Ketiya, M. i, 22, 1, 2. Ragagaha, M. i, 22, 1, 2, 13; 23, 1 seq.; 28, 2; 30, 1; 49, 1; 53, 1, passim; K, iv, 4, 15; V, 1, 1; 2, 6, passim. Ragagahaka, M. viii, 1, 2, 16 seq.; K. v, 8; vi, 1; 4, 1, 6 seq. Ragayatana, M. I, 4, 1, 2; 5,1. Rahu asurinda, K. xii, 13. Rahula, M. i, 54; 55; 4, 5, 6; K. i, 18,1. Rahulamata, M. i, 54. Rakkhitavanasanda, M. X, 4, 6 seq. Ramaputta. See Uddaka. Revata, M. viii, 31, I; x, 5, 6; Kai, 18, 1; xii, 1, 9 seq. ; 2, I seq. . See Kankharevata. Roga, M. vi, 36; viii, 19. Sabbakami, K. xii, 2, 4 seq. Sagata, M. v, 1, 3 seq. Sahagati, K. xii, 1, 9; 2, 1. Saketa, M. i, 66, I; vii, 1, 1; viii, 1,8; 13, 7. Sakiya, M. i, 38, 11; K. vii, 1, 4; X, 1, 2; 2, 1. Sakka, M. i, 17; 20; 22, 13 seq. Sakka, M. i, 54; K. vii, 1, 1 seq.; x, 1, 1, 2. Sakya, K. vii, 1, 3. Sakyakula, M. i, 22, 2; 23, 4; vi, 34, 11; 35, I. Sakyakuinara, K. vii, 1, I seq. Sakyaputta. See Upananda. Sakyaputtiya, M. i, 24, 7 seq., passim. Sakyaraga, K. vii, 1, 3 seq. Salavati, M. viii, 1, 3 seq. Salba, K. xii, 2, a seq. Sallavati, M. v, 13, 12. Sambhuta, K. xii, 1, 8 seq.; 2, 4 seq. Samkassa, K. xii, 1, 9. Samuddadatta, K. vii, 3, 14. Sana, M. viii, 24, 6. Sanavasi, M. viii, 24, 6; K. xii, 1, 8 seq.; 2, 4 seq. Sangaya, M. i, 23; 24; K. v, 8, 1. Sangikaputta, K. vi, 21, i seq. Sappasondikapabbhara, K. iv, 4, 4. Sarabhu, K. ix, 1, 3 seq. Sariputta, M. 1, 23; 24; 28, 2, 3; 54, passim ; K. i, 18, I; V, 34; 2; vi, 6, 1; 7; vii, 3, 2 seq.; 4; viii, 4, 1. See Sariputtamoggal lana. Sariputtamoggallana, K. i, 13, 16; 16; vi, 16, 1; vii, 3, 1; 4, I seq. Sattapanniguha, K. iv, 4, 4. Takkasila, M. viii, 1, 5 seq. Tapodakandara, K. iv, 4, 4. Tapodarama, K. iv, 4, 4. Tapussa, M. i, 4. Tavatimsa, M. 1, 6, 30; 20, 10; vi, 28,8; 30, 5. Tekula. See Yamelutekula. Thuna, M. v, 13, 12. Tissaka. See Katamorakatissaka. Tusita deva, M. I, 6, 30. Udayi, M. ii, 16, 7; K. iii, 1; x, 9, 3 seg. Uddaka Ramaputta, M. 5, 6, 3, 4. Udena, M. iii, 5; K. xi, 1, 11 seq. Udumbara, K. xii, 1, 9. Uggeni, M. viii, 1, 23. Ukkala, M. i, 4, 2. Upaka, M. I, 6, 7 seq. Upali, M. i, 62; 64; ix, 6; K. i,'. 18,1; ii, 2; 7, passim. Upali (of Ragagaha), M. i, 49. Upananda, M. i, 52; 60; iii, 14; vi, 19; viii, 25; K. vi, 10, 1; 12; xii, 1, 5. Upasena Vangantaputta, M. i, 31. Upatissa, M. i, 34, 3. Uppalavanna, K. x, 8. Digilzed by Google

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432 VINAYA TEXTS. Uruyela, M. I, I, I; 6, 6; 11, 1; 14, 1; 15, 1; 32, 4. Uruvelakassapa, M. i, I5; 21, +; K. v, 37. Usiraddhaja, M. v, 13, 2. Uttara, K. xii, 2, 3. Uttarakuru, M. i, 19, 2, 4. Uvala, K. iv, 11; 12, 5. Vaddba, K. v, 20. Vaggi, M. vi, 28. Vaggiputtaka, K. vii, 4, 1; xii, 1, 1 seq. ; 2, I seq. Vaggumudatiriya, K. xi, 1, 6. Valikarama, K. xii, 2, 7. Vamadeva, M. vi, 35, 2. Vamaka, M. vi, 35, 2. Vangantaputta, M. i, 31. Vappa, M. i, 6, 33. Vasabhagama, M. ix, 1, 1, 5, 7. Vasabhagamika, K. xii, 2, 7. Vasettba, M. vi, 35, 2. Vassakara, M. vi, 28, 7 seq. Vebhara, K. iv, 4, 4. Vedehiputta, K. xi, 1, 7. Veluvana, M. i, 22, 18; 24, 3; iji, 1, 1; vi, 17, 1, 8; 32, 1; 27; viii, 1,1; K. iv, 4, 1, 4; v, 1, 1; vi, 1,1; 21, 1; vii, 2, 5; 4, 3 ; xi, 1,11; xii, 1, 4. Vesali, M. vi, 30, 31, 4, 10 seq. ; 32, 1; viii, 1, I seq.; 13; 14, 1; K. V, 12, 1; 13, 3; 14, 1; 21,1; vi, 5, I; 6, I; x, I, 2; 9, ; xi, 1,6; xii, 1, I seq.; 3, 4 seq. Vesalika, K. vii, 4, 1; xii, 1, 1 seq. Vessamitta, M. vi, 35, 2. Videha. See Vedehiputta. Vimala, M. i, 9, 1, 2. Virupakkha, K. v, 6. Visakha Migaramata, M. iii, 13; viii, 15; 18; X, 5, 9; K. v, 22; vi, 14. Yakkha, K. vi, 4, 3. Yama deva, M. I, 6, 30. Yamataggi, M. vi, 35, 2. Yame/utekula, K. v, 33, 1. Yamuna, K, ix, 1, 3 seq. Yasa, M. i, 7 seq.; K. xii, 1, 1 seq.; 2, I seq. Yasoga, M. vi, 33, 5. Digitized by Digilzed by Google

Page #2394
INDEX OF PALI WORDS EXPLAINED OR REFERRED TO IN THE NOTES. The references are to parts i, ii, iii, and pages. akappakata, part ii, p. 155. akaraniya, iii, 355. akuppa, ii, 435. akkanala, ii, 247. akkavata, iii, 178. agga, iii, 202. aggala, ii, 215. aggalavatti, iii, 106. angana, iii, 295. akakkhussa, iii, 147. akelaka, i, 41. akkibaddha, ii, 207. akkekakivara, i, 29. akkbupiyati, iii, 83. aginakkhipa, ii, 247. angana, ii, 50. angani, iii, 141. ana, ii, 10; iii, 303. ainata, iii, 186. attana, iii, 67. Attbaka, ii, 130. attbakavagga, ii, 37. attbapadaka, iii, 167. attbilla, iii, 341. addbakasika, ii, 195 seq. addbakusi, ii, 209. addhapallanka, iii, 367. addbamandala, ii, 209. addbayoga, i, 174. addbaruka, iii, 138. attakamaparikariya, i, 8. attadana, iii, 313. atthavasa, iii, 263. atthara, ii, 148 seq. attharaka, ii, 155. adesanagami, ii, 333. addhana, i, 26. adhittbahati, iii, 101, 117. adhittbita, ii, 40, 151, 152. adhisila, ii, 23. anakkbariya, i, 85. [20] anantarika, iii, 285. anapadana, ii, 272. anabhava, ii, 113. anabhirati, iii, 77. anavasesa, ii, 316; iii, 35. anadariya, i, 44. anamantakara, ii, 150. anika, ii, 13. anupakhagga, i, 42; iii, 285. anupa Afatti, iii, 374. anupadaggeyya, i, 29. anubhaga, iii, 203. anullapana, iii, 36. anuvata, ii, 154; ii, 231; iii, 93. anuvivatra, ii, 209. anusampavankata, iii, 36. anelagala, ii, 37. antaggahika, i, 344. antaraghara, i, 56, 59, 65; iii, 286. antaravasaka, ii, 213. antarakaga, iii, 146. antimavatthu, i, 276. apagabbha, ii, 111, 112. apatissarana, iii, 175. apalokana, iii, 37. apassenaphalaka, iii, 219. appuyya, iii, 183. appotheti, ii, 349. abbhussahanata, iii, 36. abhayuvara, i, 207. abhisamkharika, iii, 9. abhisanna, ii, 6o. abhisannakaya, iii, 102. abhihatihum, i, 21; ii, 440. ambaka, ii, 107. aranisahita, iii, 292. ariyavasa, i, 141. alakkhika, iii, 250. alamkammaniya, i, 16. avakkarapati, iii, 287. avagandakarakam, i, 64. Ff Digilzed by Google

Page #2395
434 avanga, iii, 342. avippavasa, i, 20, 255. asaddhamma, iii, 262. asamadanakara, ii, 151. asambhoga, iii, 120. ahivatakaroga, i, 204. Ahoganga, ii, 146. agamma, ii, 237. akamanakumbhi, iii, 280. akariya, i, 178 seq. akariyaka, ii, 140. akara, i, 184. anikolaka, iii, 348. adeyyavaka, iii, 186. anantarika, iii, 198, 246. apayika, iii, 262. amalakavantikapitba, iii, 165. amisa, i, 36. amisakhara, ii, 60. ayataka, iii, 72. ayatika, iii, 115. ayoga, iii, 141. arama, i, 23. aramika, iii, 282. alambanabaha, iii, 96. alinda, iii, 175. avarana, iii, 336. avasathapinda, i, 37. avasaparampara, ii, 371. avikbana, iii, 106. asagganam, iii, 264. asatti, iii, 183. asanantarika, ii, 292. asanarannapaka, iii, 408. asandi, ii, 27. asandika, iii, 165. asadeti, ii, 373. asittakupadhana, iii, 117. asevanavitthaka, iii, 95. ahakkapadaka, iii, 164. ahundarika, i, 205. VINAYA TEXTS. ikkasa, iii, 171. iddhi, i, 119; ii, 136; iii, 230. indakhila, i, 52. ukkapindaka, ii, 70. ukkasika, iii, 68. ukkurikam, iii, 16. ukkutika, i, 62. ukkinatha, i, 194. ukkbedavada, ii, 111. unhisa, iii, 97. utu, ii, 236. uttarakkbada, ii, 27. uttarapasaka, iii, 106. uttarasanga, ii, 212; iii, 123. uttaribhanga, iii, 9, 179. uttittbapatta, i, 152. udakaniddhamana, iii, 108. udakasamgaba, ii, 147. udakasatika, ii, 225. udukkhalika, iii, 105. udda, ii, 16. uddesa, i, 12. uddosita, iii, 363. uddhasudha, iii, 174 upaggba, iii, 351. upaggbaya, i, 178 seq. upattbapeti, i, 49. upadhi, i, 85, 138. upanandhati, iii, 100. upanikkhitta, 1, 26. uparipittbita, iii, 273. upalapeti, i, 49. uposathapamukha, i, 252. ubbalba, ii, 314. ubbahika, iii, 49. ubbhandita, ii, 210. ubbhara, i, 19; ii, 157. ubbhida, ii, 48. ubhatolohitakupa, dhana, ii, 28. ubhatovinaya, iii, 376. ubhatovibhanga, iii, 376. ummattakalaya, iii, 21. urakkhada, ii, 348. ullikhita, ii, 153. ulloka, iii, 169. ussadeti, iii, 202, 301. ussavana, ii, 120. ussira, ii, 23. usselbeti, ii, 349. uhaIaIai, iii, 277. ekakkiya, ii, 212. ekapariyakata, iii, 341. ekapalasika, ii, 13. ekuddesa, i, 11. eragu, ii, 35. elakapadakapitba, iii, 165. okirati, ii, 231. okorimaka, iii, 40. ogumphiyati, ii, 31. otinna, i, 7. ottharaka, iii, 102. onita, i, 83. onogana, ii, 386. opana, ii, 115. obhoga, i, 156. Digitized by Google

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INDEX OF PALI WORDS IN THE NOTES. 435 ovatrika, iii, 69. kulirapadaka, iii, 164. ovatriyakarana, ii, 153. kusi, ii, 208. ovaddheyya, ii, 154. ko, i, 138. ovada, i, 35. kokkba, i, 34; iii, 165. osaraka, iii, 175. kottapeti, iii, 341. kottbaka, ii, 219; iii, 11, 109, 177. kamsapattharika, iii, 140. kopeti, ii, 435. kakka, ii, 58. komudi, i, 324. katakkbuparissavana, iii, 1oo. katasi, iii, 390. khanda, iii, 191. karisuttaka, iii, 69, 142, 348. khandhakavatta, i, 185. kasbina, i, 18 seq.; ii, 148 seqq.; iii, khallaka, ii, 15. 92 seg. khadaniya, i, 39. kanagaka, iii, 9. kharikaga, i, 132. kandusakarana, ii, 153. khuddanukhuddaka, i, 50. kannakita, iii, 91. khurabhanda, ii, 141. katakata, iii, 309. khurasipasika, iii, 138. katikasant bana, iii, 8. khelapaka, iii, 239. kattaradanda, ii, 20. kattari, iii, 138. gamamagga, i, 269. kattarika, iii, 139. gantbika, ii, 144. kattika, i, 29 seq. gandikadbana, iii, 213, kapalla, ii, 50. gandumattika, iii, 172. kapisisaka, iii, 106. gatigata, iii, 26. kappattbika, iii, 254. gandhabbahatthaka, iii, 67. kappiyakaraka, ii, 59. gabbha, iii, 173. kappiyakuti, i, 303. gahapatikivara, ii, 194. kabalika, ii, 58. gamapoddava, iii, 66. kamala, ii, 23. gamupakara, i, 256. kambala, ii, 23. giraggasamagga, iii, 71. kambalamaddana, ii, 154. giveyyaka, ii, 209. kammarabhardu, i, 200. gunaka, iii, 143. karakataka, iii, 112. guha, i, 174. kalabuka, iii, 143. geruka, ii, 50. kalingara, iii, 127. gerukaparikamma, iii, 97. kalimbhaka, iii, 94. gokantaka, ii, 34. kavata, iii, 88, 160. goghansika, iii, 98. kavatapittba, iii, 105. gokara, iii, 275 kasava, iii, 172. gonisadika, ii, 121. kaka, iii, 82. golomika, iii, 138. kaya, ii, 224. kayura, iii, 69. ghataka, ii, 130. kalaka, i, 25. gharikasaha, iii, 88. kilkana, i, 139. gharika, iii, 106. kitika, iii, 174, 176. gharadinnaka, ii, 6o. kukkukata, ii, 154. kukkusa, iji, 367. kakkabheda, iii, 251. kuddapada, iii, 107. kakkalika, iii, 163. kundakamattika, iii, 171. kakkavattaka, iii, 112, kuttaka, ii, 27. kankama, ii, 7; iii, 103. kupita, i, 309.... katukannaka, iii, 145. kumbhakarika, iii, 156. kandanagantbi, iii, 78. kumbhatthena, iii, 325. kammakhanda, iii, 113. kuruvindakasutti, iii, 67. kaleti, ii, 49. kulankapadaka, iii, 174. kitta, ii, 224. kulava, iii, 384. kimilika, iii, 167. Ff 2 Digitized by Digilzed by Google

Page #2397
436 VINAYA TEXTS. kivara, ii, 199. ketapeti, i, 22. kelapatrika, iii, 128. koka, ii, 132. kolaka, iii, 86. thullakkaya, i, xxv. thQpato, i, 63. theyyasamkhata, i, 4. kbakana, ii, 49. khatta, iii, 133. kbadana, i, 35. kbanda, i, 277. kbandaso, iii, 150. khava, iii, 239. kbavi, iii, 169. khadeti, ii, 42 ; iii, 147. kbinniriyapatha, i, 225. kbeppa, ii, 24. gangheyyaka, ii, 209. gatila, i, 118; ii, 129, 134. ganata, iii, 72. gantaghara, i, 157; iii, 103. gantu, ii, 35. gala, iii, 162. se, ii, 217. dakakottbaka, ii, 57. dandakasbina, iii, 93. dandaparissavana, iii, 102. dandasatthaka, iii, 90. dantakattba, iii, 146. dantapona, i, 40. damaka, ii, 71. dalbikarana, ii, 153. dasbika, iii, 138. dittbavikamma, iii, 34. dukkata, i, xxv. dukkha, ii, 234. duttbagahanika, ii, 6o. duttbulla, ii, 316. dubbaka, i, 12. dubbalya, i, 4. dummanku, iii, 251. dummannu, iii, 251. deddubhaka, iii, 143. dvara, iii, 160. dvarakosa, i, 35. dhamanisantata, ii, 41. dhamma, iii, 193, 263. dhammakaraka, iii, 100. dhana, ii, 28. dhuvakara, ii, 254. dhamakalika, iii, 214, 378. dhumanetta, iii, 107. dhotapadaka, iii, 119. gbayi, iii, 7. fatti, i, 169. Hattikatuttha, i, 169. Aattidutiya, i, 169. tatrika, ii, 35. tathagata, i, 82. tantibaddha, ii, 256. . talasattika, i, 51. tassapapiyyasika, iii, 28. talakkbidda, iii, rob. talavanta, iii, 131, 145. tavakalika, iji, 217. tikivara, i, 20; i, 255 tinagahana, iii, 148. tinasantharaka, iii, 86. tittirapattika, ii, 15. Tittiriya, iii, 194.. tirakkbanavigga, iii, 152. tiritaka, ii, 248. tumbakaraha, iii, 88. tula, iii, 112. tulika, iii, 167. tula, i, 54. talapunnika, ii, 15. torana, ui, 178. nam, iii, 19. natthukamma, ii, 53. natthukarani, ii, 54. nandimukhi, ii, 211; iii, 299. namataka, iii, 90, 343. nalarika, ii, 349. navakamma, iii, 101, 189 seq. navakammika, u, 359. nagadanta, iii, 68, 98. nalikagabbha, iii, 173. nasana, i, 236. naseti, ii, 377. nigantba, i, 41. niggbapeti, iii, 2. niddapeti, iii, 225. nippurisa, iii, 225. nibbuggbati, ii, 349. nimitta, ii, 9. nimittakata, ii, 154. nillekhagantaghara, ii, 115. nissaggiya, ii, 155. thakiyati, iii, 161. thavika, iii, 293. thinna, ii, 206. Digilzed by Google

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INDEX OF PALI WORDS IN THE NOTES. pariyurtbitakitta, iii, 380. parivena, iii, 109; iii, 203. parisa, i, 12. pala, ii, 178. palasi, iii, 38. palibodha, ii, 157. pallanka, iii, 367. pallatthika, i, 62; iii, 141. pavattamamsa, ii, 81. pavattini, iii, 350. pavananta, iii, 143. pavaranasamgaha, i, 353. pavarita, i, 39. pavareti, i, 21. pasata, ii, 178. paharani, iii, 156. pakittiya, i, 32. Parbeyyaka, ii, 146. patimokkha, i, xxvii seq. padakathalika, i, 92; ii, 373. padakhilabadha, ii, 19. padapitba, i, 92. papanika, ii, 157. pamanga, iii, 69. paragika, i, 3. parisuddhi, i, 242, 274. paliguntbima, ii, 15. palibaddha, ii, 208. pasaka, iii, 144. pasada, i, 174; iii, 178. pasadika, iii, 339. pasuka, iii, 340. pittbakhadaniya, ii, 139. pitthamadda, iii, 171. pittbasamghata, iii, 105. pindukkhepakam, i, 64. pitta, iii, 237. pidalaka, iii, 94. pilotika, ii, 157. nissaya, ii, 337; iii, 355. nekkhamma, i, 104. negama, iii, 185. nettha, ii, 339. nerayika, iii, 262. pamsukula, ii, 157. pakata, ii, 343. i, 178. pakatatta, ii, 340; iii, 266. pakasaniyakamma, iii, 239. pakutta, iii, 175. pakkhasamkanta, pakkhika, iii, 220. paggahikasala, iii, 383. paghana, iii, 175. pakkakkhata, i, 275. pakkakkhati, i, 4. pakkaya, i, 146. pakkuddharati, ii, 152. paIakaka, ii, 155. paIakaparika, iii, 97. parika, ii, 3, 27. patiggaha, iii, 90, 95. patikkbadaniya, ii, 81. patikkbadi, iii, 111. paribhana, iii, 13. patibhanakitta, iii, 172. paribhaneyyaka, ii, 140. parisaraniya, ii, 364. patta, iii, 341. parameti, iii, 403. pattakandolika, iii, 86. pattakkhandha, iii, 13. pattama/aka, iii, 86. patthaddha, iii, 244. pannaloma, iii, 232. para, ii, 307. paradavutta, iii, 232. paramparabhogana, i, 38. parikathakata, ii, 154. parikammakata, iii, 218. parikkhara, iii, 343. parigita, iii, 75. parittanakizika, iii, 174. parinibbuta, iii, 183. paribbagaka, i, 41. paribhanda, ii, 154, 231; iii, 85, 93. iii, 213. paribhandakarana, paribhoga, iii, 208. paribhoganiya, iii, 8. parimandalam, i, 59. parimana, ii, 421. parimukha, iii, 138. parimuttba, ii, 307. pariyanta, ii, 386. pariyaya, i, 47. pisakillika, i, 318; iii, 139. pitba, iii, 278. pitbika, iii, 165. pukkbati (vassam), i, 310. punkbani, iii, 114. putabaddha, ii, 15. puthupaniya, iii, 68. puva, i, 39. peyyala, i, 291. potthaka, ii, 247. pothugganika, iii, 230. positum, iii, 169. phanaka, iii, 70. phalaka, ii, 246; iii, 165. phatikammattha, iii, 217. phulla, iii, 191. 437 Digitized by Google

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438 bandhana, ii, 153. bandhanamatta, iii, 141. bahukata, ii, 135; iii, 214. bahanta, ii, 209. bahullika, iii, 254. bidalamankaka, iii, 164. bila, ii, 48. bilanga, iii, 9. bundikabaddha, iii, 164. bya, ii, 378. bhanga, ii, 57. bhahgodaka, fi, 57. bhandagara, ii, 201. bhandika, iii, 213. bhatikamma, iii, 83. bhattikamma, iii, 169. bhaddapitba, iii, 165. bhasma, iii, 264. bhikkhugatika, i, 312. bhisi, ii, 210; iii, 163. bhummattharana, iii, 278. bhoganiya, i, 39. bhoggayagu, ii, 89. makaradantaka, iii, 68. makasakurika, iii, 102. makkbavalaka, iii, 145. maggaru, ii, 35. manka, iii, 278. mankuka, ii, 140. mangarika, ii, 347. mangu, ii, 140. mandala, ii, 209. mandalika, iii, 107. matakakivara, ii, 151. mattikadonika, iii, 107. maddavina, iii, 143. madhusitthaka, iii, 92. manam, i, 254. mantha, i, 39. mandamukhi, i, 130. marumba, iii, 109. mallaka, iii, 68. mallamurthika, iii, 66. ma/orika, iii, 117. masaraka, iii, 164. mahanama, ii, 14. maharanga, ii, 14. mahaseda, ii, 56. Mahi, ii, 25. VINAYA TEXTS. matika, i, 273; ii, 157; iii, a. masakarupa, iii, 80. migabhuta, iii, 232. midbanta, iii, 85. midhi, iii, 163. missaka, ii, 432. mukhamattika, iii, 107. muttaharitaka, ii, 60. mendavisanabandhika, ii, 15. mokkhakika, ii, 184. moghasuttaka, iii, 94. moka, ii, 132. moragu, ii, 35. yathadhammo, i, 203. yantaka, iii, 162. yagu, ii, 89. raganapakka, ii, 49. ratanasammata, i, 53. rupa, i, 201. rupiyakkbaddaka, i, 27. rahati, ii, 414. ropeti, iii, 334. lattbivana, i, 136. luggati, iii, 111. laka, ii, 16. lekha, iii, 78. lesakappa, iii, 200. lona, ii, 48. loma, ii, 339. vagga, iii, 27. vagguli, iii, 163. vakanapatha, iii, 324. vakkapaduka, ii, 24. vatamsaka, ii, 347. vatti, iii, 341. vanta, ii, 347. vatthikamma, ii, 80. varaha, iii, 261. vallika, iii, 69. vassupanayika, i, xxxvii. vatapana, iii, 162. vatamandalika, iii, 85. Vamaka, ii, 130. varaka, iii, 113. vaha, ii, 13. vikanna, ii, 230; iii, 92. vikappana, i, 45. vikala, i, 53. vikasika, ii, 59. vigayha, iii, 68. vikkbikalika, ii, 16. viIaIau, i, 33. vidha, iii, 143. vidhutika, ii, 347. vinandhana, iii, 94. vinayapamokkha, i, xiii. vinayavatthu, iii, 411. Digitized by Google

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INDEX OF PALI WORDS IN THE NOTES. 439 vinidhaya, iii, 269. vineyya, iii, 183. vipakkataya, iii, 36. viparinata, i, 7. vipateti, iii, go. vippakata, iii, 114. vibbhamati, i, 275. vibhanga, ii, 325. vivatta, ii, 209. visibbana, i, 44. visesaka, iii, 342. visesadhigama, iii, 263. vissara, iii, 273. vihara, ii, 386. vibesaka, i, 33. vina, ii, 8. vuddhapabbagita, ii, 140. vu pakaseti, i, 161. vokkamma, iii, 285. vodaka, iii, 84. veni, iii, 341. vedika, iii, 162. veyyayika, iii, 185. ve/uriya, iii, 82. vyabadheti, iii, 235. samvelliya, iii, 348. samsaranakitika, iii, 176. samharati, iii, 168. saguna, i, 155. samkakkbika, iii, 351. samkassara, iii, 300. samkapayati, i, 298. samketa, ii, 234. sankhanabhi, ii, 51. samkhara, i, 76. samgiti, iii, 355. samghati, ii, 212. samgharipallattbika, iii, 12. samghadisesa, i, 7. saffatti, iii, 257. sandasa, iii, 140. satavallika, iii, 145. sati, i, 119. sativepullappatta, iii, 16. sattanga, iii, 165. sattaldkha, ii, 209. satthaharaka, i, 4 seq. satthu, iii, ga. santaruttara, i, 21; ii, 233. sannidhikata, ii, 154. sapadana, i, 63. sabhogana, i, 41. samanuddesa, i, 48. samatittika, i, 62; ii, 104. samanubhasati, i, 11. samasupaka, i, 62. samukase, i, xxvi. samuddaphenaka, iii, 131. samodhana, ii, 405, 409. sampavareti, i, 110. sambharaseda, ii, 56. sambhinna, ii, 145. sambhunati, ii, 159. sammukha, ii, 332. sammukhavinaya, iii, 3. sammosa, iii, 87. sayana, iii, 279. sarakutti, iii, 72. sarati, iii, 14. sarabhanna, iii, 73. saravaka, iii, 108. saritaka, iii, 92. saritasarita, iii, 26. saritasiparika, iii, 92. salaka, iii, 163. salakabhatta, iii, 220 seq. salakodhaniya, iii, 53. savakaniya, ii, 338, 386. sahadhammikam, i, 12. Sahampati, i, 86. satiya, iii, 223. Sanavasi, iii, 394. saradika, ii, 41. saraniya, ii, 364. saloka, iii, 343. savasesa, ii, 316; iii, 35. sasapakutta, iii, 171. sikkhasagiva, i, 4. sitthatelaka, iii, 171. sindhava, ii, 48. sivatika, ii, 47. sivikagabbha, iii, 173. siveyyaka, ii, 190. sitalori, ii, 6o. sila, i, 184. sukha, ii, 234. sugata, i, 54 seq. sugatavidatthi, i, 8. sunnagara, ii, ror. sutta, i, xxix. suttadhara, i, xxviii. suttanta, i, xxix seg. suttalakha, ii, 209, 230. suttavibhanga, i, xxix seq. suddbaka, ii, 433. suddhanta, ii, 417. suppavayita, i, 28. sakarantaka, iii, 143. suki, iii, 97. sukika, iii, 106, 162. sakinalika, iii, 91. Digitized by Google

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440 VINAVA TEXTS. sekha, i, 183; ii, 138. sekhasammata, i, 57. settbi, i, 102. seda, ii, 56. senesika, ii, 42. seyyagga, iii, 201. sotapattiphala, iii, 230. sobhana, iii, 143. hatthavikara, i, 326, hatthavilanghaka, i, 326. hatthinakhaka, iii, 208. hatthisondaka, iii, 145. hammiya, i, 174. hammiyagabbha, iii, 173. haritaka, ii, 6o. haritakapannika, iii, 343. hintala, ii, 23. huhunkagatika, i, 79. hetu, i, 146. hatthabbitti, iii, 169. hatthavattaka, ii, 27. Digitized by Digilzed by Google

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TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED BOOKS OF THE EAST. MISSIONARY ALPHABET. [20] CONSONANTS. Sanskrit. Zend. Pehlevi. Persian Arabic. Hebrew. Chinese I Class II Class III Class. Gutturales. 1 Tenuis ..... 2 , aspirata .... 3 Media ........ 4 , aspirata ...... 5 Gutturo-labialis .... 3 (ng) I (N)) (40 hv) 6 Nasalis .......... agno :5:19 : :::::- www: :::: : - www: TRANSLITERATION OF ORIENTAL ALPHABETS. Anans EEAE: Gg 7 7 Spiritus asper....... 8 .. lenis ........ 9 ,, asper faucalis .. lenis faucalis .. >> asper fricatus ... 12 lenis fricatus ... Digitized by Google Gutturales modificatae (palatales, &c.) 13 Tenuis ...... 14 ,, aspirata ...... 15 Media ...... 16 , aspirata ...... Nasalis ...... : imma :: ww: :::: 441 ... gh ... : :

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MISSIONARY ALPHABET. CONSONANTS (continued). Sanskrit. Zend. Pehlevi. Persian Arabic. Hebrew. Chinese. 442 I Class. I Class III Class. 18 Semivocalis... ::3 .:: 39 919 1:3 24 25 19 Spiritus asper.... 20 , lenis ....... asper assibilatus 22 , lenis assibilatus. Dentales. 23 Tenuis ........ ,, aspirata ... ,, assibilata .. 26 Media ... , aspirata.... 28 , assibilata .. 29 Nasalis ....... 30 Semivocalis ..... 31 mollis 1 . 32 , mollis 2. 33 Spiritus asper 1... asper 2... 35 lenis ..... asperrimus 1.. asperrimus 2.. TE init. 327 ::?8 20:ge:-:::3:n :: TRANSLITERATION OF ORIENTAL ALPHABETS U-08 : nu: +355 :::: : DH Digitized by Google 3:39:53 2 :: 3:23: 34 S S5 (5) (3) NN

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MISSIONARY ALPHABET. VOWELS. Sanskrit. Zend. Pehlevl Persian Arabic. Hebrew. Chinesc. I Class II Class III Class. . 444 1 Neutralis . ...... 2 Laryngo-palatalis ...... 3 - labialis 4 Gutturalis brevis ..... 5 longa ... 6 Palatalis brevis ........ 7 , longa ... 8 Dentalis brevis ...... 9 , longa ... 10 Lingualis brevis 11 , longa .... 12 Labialis brevis ..... 13 >> longa ........ 14 Gutturo-palatalis brevis ... ,, longa ... e (ai) 16 Diphthongus gutturo-palatalis ai ei (ei)... oi (du) 19 Gutturo-labialis brevis . ...1 longa .... 8(au) 21 Diphthongus gutturo-labialis dua eu (eu): ou(du) 24 Gutturalis fracta ..: 25 Palatalis fracta . .... 26 Labialis fracta ....... 27 Gutturo-labialis fracta ... ::9:3:::::9:03 : : : 27am! : imamo :::vyli 6 ::! In loc ::: 31.5 : : : : 106 ::::::: : ::10h ::::::: : : :1-: : : :1--: :: :: TRANSLITERATION OF ORIENTAL ALPHABETS. di Digitized by w (au) Digitized by Google