The ascetics had less authority for their peculiarities with respect to clothing than for some other of their customs, as even the angels, whom they loved so much to imitate, are represented as being clothed, when they visit our lower world, and as having "shining garments." In the Scriptures there is the same golden mean observed upon the subject of dress, that distinguishes the sacred record from all other writings. The garments of men and women are not to be of the same kind, Deut. xxii. 5; and extravagance in dress is censured; but no restrictions are enforced that would be oppressive to the wearer, or make him an object of ridicule to the world. "I will," says the apostle Paul, "that women adorn themselves in modest apparel, with shamefacedness and sobriety, not with braided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works."-1 Tim. ii. 9. With which agreeth the admonition of the apostle Peter:"Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price."-1 Peter iii. 4.

XIII. THE RESIDENCE.

Neither in the ten obligations binding upon the priest of Budha, nor in the precepts of the Pátimokkhan, is a residence in the forest insisted upon as a necessary privation. Gótama Budha, and the priests by whom he was usually accompanied, resided in wiháras. Nevertheless, the importance of a complete abandonment of all the conveniences of social life is frequently inculcated in the sacred books; and he is regarded as the sincerest recluse who resides in the wilderness, far away from the roof of a house, or even the umbrageous canopy of a tree. The usual name by which the laic is designated is that of grahapati, meaning literally the ruler or chief of a house; but the word house is here to be regarded as referring rather to the family than to the place of residence. Among the Singhalese the word wihára is now more generally used of the place where worship is conducted; whilst the dwelling of the priest is called a pansala, from pan, leaves, and sala, a dwelling, or a place to

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which any one is accustomed to resort, from a root which signifies

to go.

In the age of Gótama, the practice of asceticism appears to have prevailed throughout India in its most rigorous form, and to a great extent. But by the institutions of Budha, the infliction of self-torture is discountenanced; and though some of the ordinances cannot be observed without much painful suffering, the primary idea in their appointment appears to have been that of privation and not of penance. Yet it was foreseen, or experience had already taught, that the enthusiasm of vast masses of celibates, frequently in solitude, but occasionally congregated for some common purpose, was too powerful an impulse to be brought under any ordinary mode of control; and therefore, whilst the calmer spirits were allowed the advantage of a contemplative life, away from the temptations of ordinary existence, the fervour of individuals was directed into such a course, that it might be allowed the utmost extravagance of exercise, amidst the solitude of the wilderness, without producing any pernicious consequence beyond the personal limit of the ascetic.

The apparent contradiction between the command given to the people to build wiháras, and the advice given to the priests to dwell in solitude, did not escape the notice of Milinda. The reply of Nágaséna, when enquiry was made as to the reason of this anomaly, was to the following effect:-"The beast of the forest has no settled dwelling; he cats his food here or there, and lies down to sleep in whatever place he may happen to be; and the faithful priest must in these respects be like him. But still, from the building of wiháras there are two advantages. 1. It is an act that has been praised by all the Budhas, and they who perform it will be released from sorrow and attain nirwána. 2. When wiháras are built the priestesses have an opportunity of seeing the priests (and receiving instruction). Thus there is a reward for those who build dwellings for the priests; but the faithful priest will not prefer such a place for his residence."

In a former age the ascetic Sumédha reflected that there are eight objections to residing in a house:-1. It causes much trouble in its erection. 2. It requires continual repair. 3. Some more exalted personage may require it. 4. The persons living in it may be numerous. 5. It causes the body to become tender. 6. It affords opportunity for the commission of evil deeds. 7. It causes the

covetous thought, This is mine. 8. It harbours lice, bugs, and other vermin. He then reflected that there are ten advantages to be derived from residing under a trce:-1. Such a place can be found with case. 2. It can be found in any locality. 3. When seeing the decay of the leaves, the priest is reminded of other impermanences. 4. It does not cause any covetous thought. 5. It does not afford any opportunity for evil deeds. 6. It is not received from another. 7. It is the residence of déwas. 8. It requires no fence around it. 9. It promotes health. 10. As the ascetic can meet with it anywhere, it is not necessary for him to think that he will have to return to the place he previously occupied.*

When the priest resides in a fixed habitation, there are many things that require his attention; there are also many conveniences, such as access to good water; and all these things have a tendency to gain his affections, and induce the love of that which is connected with existence. But there are some priests to whom these things are not a snare, and who can use them without harm. There were two persons respectably connected who took the obligations of the priesthood at the wihára of Thúpáráma, near Anuradhapura. One of them afterwards went to the forest of Pachinákandarája, where he resided five years. As he found it beneficial thus to live in solitude, he resolved to go and inform his friend of the advantage he had received, that he might be induced to enter upon the same course. When the day dawned, after his arrival at the wihára, he thought thus:-"The people who assist the priests will now send them cakes and rice-gruel, and whatever else they require ;" but nothing of this kind took place. He then thought that as the people did not bring any food, the priests would go with the bowl to the city to receive alms. At the proper hour he accompanied his friend to the city, and, though the food they received was trifling, they went to the appointed place and ate it. He now supposed that in a little time the people would be cooking their own rice, and that then the priests would be plentifully supplied. But the portion they received was small; and they said that this was the quantity usually presented. The two priests afterwards set out to go to the forest; but when they reached a potters' village in the way, it was found that the stranger had left at the wihára his walking-stick, his cruse for holding oil, and the bag in which he put his sandals; but on mentioning this to the resident priest he

* Pújáwaliya.

learnt that his friend had no earthly possession whatever, as even the seat and bed that he used belonged to the chapter. The priest from the forest then said that it would be of no benefit to such a person to go to the solitude to which he had been invited, as all places were alike to him; whilst at Thúpáráma he had many privileges: he was near the relics of the Budhas; he could hear the reading of the bana at the Lóháprásáda; there were many dágobas; he could see many priests; it was as though a supreme Budha were alive. He therefore recommended his friend to remain where he was, and he returned to the forest alone.

It is recommended that when slésmáwa, phlegm, or móha, ignorance, is in excess, the priest should reside in the open forest; when pita, bile, or dwésa, anger, at the foot of a tree; when wáta, wind, or rága, evil desire, in an empty house.*

It is directed in the Pátimokkhan, that the residence of the priest, if it be built for himself alone, shall be twelve spans, according to the span of Budha in length, and seven in breadth, inside. The site must be chosen in a place that is free from vermin, snakes, wild beasts, &c., that the life of the priest, or of those who resort to him, may not be in danger, and that the destruction of animal life may not be caused by its erection. There must be a path around it wide enough for the passage of a cart. Before possession is taken a chapter of priests must see that it is not larger than the prescribed limits. Whether the residence is intended for one priest or for many, this rule must be enforced. When the dwelling is erected the priest may direct materials to be brought two or three times from grounds not under immediate cultivation, that the parts requiring stability may be rendered firm; but this number of times is not to be exceeded.

In the time of Gótama Budha, a priest who resided at Isigilla, near Rajagaha, having had his hut thrice broken down by the inhabitants, and being a potter, prepared a house entirely of earth. Collecting grass, wood, and other combustibles, he burnt it thoroughly, so that it became of a beautiful red colour, appeared like a golden beetle, and was sonorous as a bell. But when Budha saw it, he reprimanded him severely for having burnt the clay, without any feeling of compassion for the sentient beings he had destroyed during the operation, and commanded that it should be broken down.†

* Wisudhi Margga Sanné.

+ Gogerly's Essay on Budhism; Journ. Ceylon Branch Royal As. Soc. i.

The eighth of the Thirteen Ordinances is called Aranyakanga. The word áranya means a forest. The priest who keeps this ordinance cannot reside near a village, but must remain in the forest. If there be a boundary to the village, or a wall, he must remain as far from it as a strong man can throw a stone; and if there be no boundary, he must reckon from the place where the women of the last house are accustomed to throw the water when they have washed their vessels. If there be only a single waggon or a solitary house, it must be regarded as a village; whether there be a boundary or not, if there be people, or if people are intending to come, it is the same as a village. All places not coming under this description may be considered as the forest. It is said in the Abhidharmma, that the forest begins at the distance of the length of 500 bows from the village. If a superior priest be sick, and that which is necessary for him cannot be obtained in the forest, he may be taken to a village; but the priest who accompanies him must leave before sunrise the next morning; though his superior should even be dangerously ill, he cannot remain in the village to assist him. The priest who keeps the superior ordinance must always remain in the forest. He who keeps the middle ordinance may remain in a village during the rainy season, in which wass is performed. He who keeps the inferior ordinance may remain in a village during the four months of the hot season, as well as during the four months of the rains. Whoever enters a village to hear bana, and for this purpose alone, does not violate the rule; but he must go away before sunrise, and may not remain when the bana is concluded. Budha declared that the priest who resides in a forest had his respect. The recluse of the forest does not meet with those things that suggest what is improper to enter into the mind; he becomes free from fear, though living in solitude; the love of existence passes away, through his being continually exposed to wild beasts and other dangers. When at a distance from men, there is the true privilege of solitude, an advantage that even Sekra does not receive. To him who lives thus, the second ordinance will be as a shield, and the rest of the ordinances as so many weapons; the forest will be as an arena of battle, and, as if in a chariot, he will proceed to conquer Mára, or evil desire.

The first of the Twelve Sacred Observances of the Chinese is called a lan jo (âranyaka), according to which the mendicant ought always to dwell in a "lieu de repos, lieu tranquille." It is the