The regular business of the monks is to perform acts of meritorious virtue, and to recite their Sûtras and sit wrapt in meditation. When stranger monks arrive (at any monastery), the old residents meet and receive them, carry for them their clothes and alms-bowl, give them water to wash their feet, oil with which to anoint them, and the liquid food permitted out of the regular hours1. When (the stranger) has enjoyed a very brief rest, they further ask the number of years that he has been a monk, after which he receives a sleeping apartment with its appurtenances, according to his regular order, and everything is done for him which the rules prescribe 2.

Where a community of monks resides, they erect topes to Śâriputtra3, to Mahâ-maudgalyâyana1, and to Ânanda, and also topes (in honour) of

1 'No monk can eat solid food except between sunrise and noon,' and total abstinence from intoxicating drinks is obligatory (Davids' Manual, p. 163). Food eaten at any other part of the day is called vikâla, and forbidden; but a weary traveller might receive unseasonable refreshment, consisting, as Watters has shown (Ch. Rev. viii. 282), of honey, butter, treacle, and sesamum oil.

3

2 The expression here is somewhat perplexing; but it occurs again in chap. xxxviii; and the meaning is clear. See Watters, Ch. Rev. viii. 282, 3. The rules are given at length in the Sacred Books of the East, vol. xx, p. 272 and foll., and p. 279 and foll. Sâriputtra (Singh. Seriyut) was one of the principal disciples of Buddha, and indeed the most learned and ingenious of them all, so that he obtained the title of knowledge and wisdom.' He is also called Buddha's ‘right-hand attendant.' His name is derived from that of his mother Śârikâ, the wife of Tishya, a native of Nalanda. In Spence Hardy, he often appears under the name of Upatissa (Upa-tishya), derived from his father. Several Śâstras are ascribed to him, and indeed the followers of the Abhidharma look on him as their founder. He died before Śâkyamuni; but is to reappear as a future Buddha. Eitel, pp. 123, 124.

4

* Mugalan, the Singhalese name of this disciple, is more pronounceable. He also was one of the principal disciples, called Buddha's 'left-hand attendant.' He was distinguished for his power of vision, and his magic powers. The name in the text is derived from the former attribute, and it was by the latter that he took up an artist to Tushita to get a view of Śâkyamuni, and so make a statue of him. (Compare the similar story in chap. vi.) He went to hell, and released his mother. He also died before Śâkyamuni, and is to reappear as Buddha. Eitel, p. 65.

5 See note 2, page 33.

the Abhidharma1, the Vinaya1, and the Sûtras 1. A month after the (annual season of) rest, the families which are looking out for blessing stimulate one another 2 to make offerings to the monks, and send round to them the liquid food which may be taken out of the ordinary hours. All the monks come together in a great assembly, and preach the Law3; after which offerings are presented at the tope of Śâriputtra, with all kinds of flowers and incense. All through the night lamps are kept burning, and skilful musicians are employed to perform 4.

When Śâriputtra was a great Brahman, he went to Buddha, and begged (to be permitted) to quit his family (and become a monk). The great Mugalan and the great Kaśyapa 5 also did the same. The bhikshunîs for the most part make their offerings at the tope of Ânanda, because it was he who requested the World-honoured one to allow females to quit their families (and become nuns). The Śrâ maneras mostly

1 The different parts of the tripitaka. See note 2, page 10.

2 A passage rather difficult to construe. The 'families' would be those more devout than their neighbours.

3 One rarely hears this preaching in China. It struck me most as I once heard it at Osaka in Japan. There was a pulpit in a large hall of the temple, and the audience sat around on the matted floor. One priest took the pulpit after another; and the hearers nodded their heads occasionally, and indicated their sympathy with a sentiment now and then by an audible 'h'm,' which reminded me of Carlyle's description of meetings of 'The Ironsides' of Cromwell.

This last statement is wanting in the Chinese editions.

There was a Kasyapa Buddha, anterior to Śâkyamuni. But this Mahâkasyapa was a Brahman of Magadha, who was converted by Buddha, and became one of his disciples. He took the lead after Śâkyamuni's death, convoked and directed the first synod, from which his title of Arya-sthavira is derived. As the first compiler of the Canon, he is considered the fountain of Chinese orthodoxy, and counted as the first patriarch. He also is to be reborn as a Buddha. Eitel, p. 64.

• The bhikshunîs are the female monks or nuns, subject to the same rules as the bhikshus, and also to special ordinances of restraint. See Hardy's E. M., chap. 17. See also Sacred Books of the East, vol. xx, p. 321.

7 The Śrâmaneras are the novices, male or female, who have vowed to

make their offerings to Râhula1. The professors of the Abhidharma 2 make their offerings to it; those of the Vinaya2 to it. Every year there is one such offering, and each class has its own day for it. Students of the mahâyâna present offerings to the Prajñâ-pâramitâ 3, to Mañjuśrî 1, and to Kwan-she-yin 5. When the monks have done receiving their

observe the Shikshâpada, or ten commandments. Fâ-hien was himself one of them from his childhood. Having heard the Trisharana, or threefold formula of Refuge, 'I take refuge in Buddha; the Law; the Church,-the novice undertakes to observe the ten precepts that forbid (1) destroying life; (2) stealing; (3) impurity; (4) lying; (5) intoxicating drinks; (6) eating after midday; (7) dancing, singing, music, and stage-plays; (8) garlands, scents, unguents, and ornaments; (9) high or broad couches; (10) receiving gold or silver.' Davids' Manual, p. 160; Hardy's E. M., pp. 23, 24.

1 The eldest son of Sâkyamuni by Yasodharâ. Converted to Buddhism, he followed his father as an attendant; and after Buddha's death became the founder of a philosophical realistic school (vaibhâshika). He is now revered as the patron saint of all novices, and is to be reborn as the eldest son of every future Buddha. Eitel, p. 101. His mother also is to be reborn as Buddha.

2 Note 1, page 45.

There are six (sometimes increased to ten) pâramitâs, 'means of passing to nirvâna - Charity; morality; patience; energy; tranquil contemplation; wisdom (prajñâ); made up to ten by use of the proper means; science; pious vows; and force of purpose. But it is only prajñâ which carries men across the samsâra to the shores of nirvâna.' Eitel, p. 90.

4

According to Eitel (pp. 71, 72), 'A famous Bodhisattva, now specially worshipped in Shan-se, whose antecedents are a hopeless jumble of history and fable. Fâ-hien found him here worshipped by followers of the mahâyâna school; but Hsüan-chwang connects his worship with the yogachara or tantra-magic school. The mahâyâna school regard him as the apotheosis of perfect wisdom. His most common titles are Mahâmati, "Great wisdom," and Kumâra-râja, "King of teaching, with a thousand arms and a hundred almsbowls."

Kwan-she-yin and the dogmas about him or her are as great a mystery as Mañjuśrî. The Chinese name is a mistranslation of the Sanskrit name Avalokitesvara, On-looking Sovereign,' or even 'On-looking Self-Existent,' and means Regarding or Looking on the sounds of the world,'=' Hearer of Prayer.' Originally, and still in Thibet, Avalokitesvara had only male attributes,

annual tribute (from the harvests)', the Heads of the Vaisyas and all the Brahmans bring clothes and such other articles as the monks require for use, and distribute among them. The monks, having received them, also proceed to give portions to one another. From the nirvâṇa of Buddha 2, the forms of ceremony, laws, and rules, practised by the sacred communities, have been handed down from one generation to another without interruption.

From the place where (the travellers) crossed the Indus to South India, and on to the Southern Sea, a distance of forty or fifty thousand le, all is level plain. There are no large hills with streams (among them); there are simply the waters of the rivers.

CHAPTER XVII.

SAŃKÂŚYA. BUDDHA'S ASCENT TO AND DESCENT FROM THE TRAYASTRIMSAS HEAVEN, AND OTHER LEGENDS.

FROM this they proceeded south-east for eighteen yojanas, and found themselves in a kingdom called Sankâśya 3, at the place where Buddha came

but in China and Japan (Kwannon), this deity (such popularly she is) is represented as a woman, Kwan-yin, the greatly gentle, with a thousand arms and a thousand eyes;' and has her principal seat in the island of P'oo-t'oo, on the China coast, which is a regular place of pilgrimage. To the worshippers of whom Fâhien speaks, Kwan-she-yin would only be Avalokitesvara. How he was converted into the 'goddess of mercy,' and her worship took the place which it now has in China, is a difficult inquiry, which would take much time and space, and not be brought after all, so far as I see, to a satisfactory conclusion. See Eitel's Handbook, pp. 18-20, and his Three Lectures on Buddhism (third edition), pp. 124-131. I was talking on the subject once with an intelligent Chinese gentleman, when he remarked, 'Have you not much the same thing in Europe in the worship of Mary?'

1 Compare what is said in chap. v.

2 This nirvâņa of Buddha must be-not his death, but his attaining to Buddhaship.

The name is still remaining in Samkassam, a village forty-five miles northwest of Canouge, lat. 27° 3′ N., lon. 79° 50′ E.

down, after ascending to the Trayastrimśas heaven1, and there preaching for three months his Law for the benefit of his mother". Buddha had gone up to this heaven by his supernatural power3, without letting his disciples know; but seven days before the completion (of the three months) he laid aside his invisibility3, and Anuruddha+, with his heavenly eyes*, saw the World-honoured one, and immediately said to the honoured one, the great Mugalan, 'Do you go and salute the World-honoured one.' Mugalan forthwith went, and with head and face did homage at (Buddha's) feet. They then saluted and questioned each other, and when this was over, Buddha said to Mugalan, 'Seven days after this I will go down to Jambudvîpa;' and thereupon Mugalan returned. At this time the great kings of eight countries with their ministers and people, not having seen Buddha for a long time, were all thirstily looking up for him, and had collected in clouds in this kingdom to wait for the World-honoured one.

1 The heaven of Indra or Śâkya, meaning 'the heaven of thirty-three classes,' a name which has been explained both historically and mythologically. The description of it,' says Eitel, p. 148, 'tallies in all respects with the Svarga of Brahmanic mythology. It is situated between the four peaks of the Meru, and consists of thirty-two cities of devas, eight on each of the four corners of the mountain. Indra's capital of Bellevue is in the centre. There he is enthroned, with a thousand heads and a thousand eyes, and four arms grasping the vajra, with his wife and 119,000 concubines. There he receives the monthly reports of the four Mahârâjas, concerning the progress of good and evil in the world,' &c. &c. 2 Buddha's mother, Mâyâ and Mahâmâyâ, the mater immaculata of the Buddhists, died seven days after his birth. Eitel says, 'Reborn in Tushita, she was visited there by her son and converted.' The Tushita heaven was a more likely place to find her in than the Trayastrimsas; but was the former a part of the latter? Hardy gives a long account of Buddha's visit to the Trayastrimsas (M. B., pp. 298-302), which he calls Tawutisâ, and speaks of his mother (Mâtru) in it, who had now become a deva by the changing of her sex.

3 Compare the account of the Arhat's conveyance of the artist to the Tushita heaven in chap. v. The first expression here is more comprehensive.

Anuruddha was a first cousin of Śâkyamuni, being the son of his uncle Amritodana. He is often mentioned in the account we have of Buddha's last moments. His special gift was the divyachakshus or 'heavenly eye,' the first of the six abhijñâs or 'supernatural talents,' the faculty of comprehending in one