the express command of the Master, and its limits were defined. He was, moreover, reproved for the selfish aim he had in view, and was forbidden to use his supernatural energy for such a purpose as mere self-gratification.

The next incident throws light on the origin of the code of rules, which gradually extended itself to the most minute cases of conscience. "At this time the worshippful Sâriputra (the other of Buddha's chief supporters, aggasāvakas), whilst dwelling in retirement, thought thus with himself, 'Which of the moral systems of all the ancient Buddhas did not last long, and which of these systems did endure?' Then rising from his seat, he forthwith came to the place where Buddha was, and bowing at his feet, again arose and stood on one side. He then addressed Buddha and said, 'I have just been thinking which of the moral systems of the ancient Buddhas did not, and which of them did endure.' At this time the world-honoured one much commended Sâriputra and said, 'Well spoken! well spoken! Your thoughts are good and your words are good, Sâriputra! Vipasyin Buddha, Sikhi Buddha, Visvabhû Buddha, the systems of these teachers did not endure long. But the systems of Krakuchanda Buddha, of Kanakamuni Buddha, and of Kâśyapa Buddha did last long.' Sâriputra then inquired, 'By what reason, world-honoured one, was this so, that the systems of three Buddhas endured not, and those of three Buddhas did endure ?' Then Buddha addressed Sâriputra, and said, 'The three Buddhas first named did not extensively declare their law for the sake of their followers, and did not bind1 their rules as a code,-did not deliver the Pratimoksha; and so after their Nirvâna, their disciples, through lack of discipline, were scattered and demoralised; just as when a vessel is filled with loose flowers, as they are carried thus along the streets of a town, à mighty wind arises and scatters them in every direction because they are not bound together by bands; so it is, Sâriputra, the doctrines of the three before-named Buddhas did not last, because they delivered no clearly expressed law, they did not connect their rules into a code, they did not frame a system like the Pratimoksha. But with reference to the

1 Does this provide us with a probable derivation of Patimokkam, as Childers suggests, sub voc. (vid. infra)?

other three, their systems did endure because they attended to these things. With respect to Visvabhû,1 Buddha indeed, when he entered the grove called the awful-for in this grove those who had not yet given up the world were filled with fear and awe at the presence of the teacher-then he sat pondering in his mind a system for the direction of his followers, what they ought to reflect upon and what not, what to do and leave undone, what to practise and what to rely upon. Thinking thus, he yet spake nothing; nevertheless, his disciples, divining his thoughts, were enabled to cast off all remnants of personal thought and to become Rahats. But in the case of Kanakamuni Buddha and Kâśyapa Buddha, these two delivered at large their doctrines for the sake of their followers, so that there could be no forgetfulness on their part; and the law they thus announced comprised Sûtras, Geyas, Viyâkaranas, Gâthâs, Udânas, Nidânas, Itiyuktas, Jâtakas, Vaipulya, Abhutadharma, Avadânas, Upadesas; and they, moreover, announced the system of the Pratimoksha, so that after their Nirvâna their disciples were not scattered or demoralised, just as a wreath of flowers securely bound together when carried through the streets cannot be scattered by the winds. And why? Because they are tied together by a string. It was for these reasons that the code of rules established by these Buddhas endured for a long time.' Sâriputra again addressed the Buddha, and said, Oh, world-honoured one! if this is the reason of their non-endurance, would that thou also wouldest enumerate a well-considered (expanded) system of doctrine, and also deliver a code of rules well secured as with a string, called Pratimoksha, for this is a favourable opportunity for doing so.' Then Buddha replied, 'Nay, Sâriputra, I know my own time. My congregation of followers is not yet prepared to receive such an ample code of laws, but in time they will be prepared.'"

I shall now direct you to the next paragraph in the Vinaya, and afterwards proceed to a consideration of the two councils.

At this time, the narrative proceeds, after the three months' rest had expired, the world-honoured one addressed Ananda and said, “Let us go together, Ânanda, to the dwelling of Verañja.”

1 This seems to be a mistake for Krakuchanda Buddha.

Having received this order, Ânanda, arranging his clothes in the orthodox manner, followed Buddha and arrived at the door (of Verañja's house). At this time the Brahman was dwelling at the top of the tower of his abode, indulging himself in the practice of the five worldly pleasures. Seeing the worldhonoured one at a distance coming towards his house, immediately recollecting his promise, he came downstairs in haste, and at once dusting and arranging a seat, he fell down on the ground before Buddha and did him homage, whilst he thus penitently expressed himself: "I am indeed a foolish and wicked man, to have asked my lord to an entertainment, and now, at the end of the season of rest, to have made no preparations. Oh, that my lord would accept my regrets and repentance!" Buddha replied, "You are indeed a foolish and ignorant man to have asked me and my followers to an entertainment, and yet at last to have provided nothing. You ought rightly to be sorry and to repent of such conduct; but yet both. I and my followers will accept your expression of regret. Moreover (Buddha added), according to my sacred law, those who repent of their sins should show it by increased attention to their religious duties." Then the Brahman replied and said, I pray you then, my lord, to dwell with me one month, that I may bestow on you and your followers the charity of my offerings." But Buddha declined to accept this offer, adding, "You, O Brahman, are of a different faith and a different persuasion!" And although he pressed his request three times, still it was refused. At length the Brahman replied, "At least, my lord, condescend to accept my charitable offerings for one day, tomorrow." This offer Buddha accepted, signifying his acquiescence by silence. On this the Brahman began to make all preparations, providing food, arranging seats; whereupon, on the morrow early, Buddha and his followers arrived, on which the Brahman with his own hand handed to them their food, and afterwards water for washing themselves, and finally offered to them different-sized slippers as presents given after the time of rest. On this the Bhikshus appealed to Buddha, saying that as yet they had no authority for receiving such gifts. On which the Master, speaking to them on the blessedness of contentment, and having commended them for attending to his

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RULE OF RECEIVING CHARITY AFTER WASS. 57

rules, added, “For the sake of Verañja, O Bhikshus! from this time forth I permit you to receive presents at the time of the conclusion of Wass."

From the above extracts we may gather an idea of the character of Buddha's teaching. I will now ask you to consider further the two Councils.

INTRODUCTORY.

Although the division of Buddhism into schools, viz., the Northern and Southern, has been generally accepted since the time of the publication of Eugène Burnouf's Introduction, yet, as I have observed in the previous section, we must hesitate before accepting the statement that the former school depends entirely upon Sanscrit versions of the Buddhist Scriptures, as the latter does upon Pāli.

Undoubtedly the Nepalese Buddhist Books are in Sanscrit, but the greater part of the Chinese Scriptures are translated from various Indian Prakrits, and from these Chinese versions are derived, to a large extent, the Thibetan and Mongolian sacred books.

Being translated into Chinese, these books bear the impress of their origin, principally in the form of the proper names, which are rendered phonetically into that language.

Thus, for the Sanscrit Srávastî, the early Chinese Buddhist books have the Prakrit form Savatthi; for stupa we find ṭap, and so on, proving that the translations were made either from MSS. written in some non-Sanscrit dialect, or else rendered into Chinese by word of mouth from foreign priests who did not speak Sanscrit.

We should expect, then, to find many of the books of the Southern Canon in China; translated, not necessarily from Pāli, but from dialects more or less resembling the Pali, into the language of that country. And this is so. For instance, I find that the first Sutta in the Chinese version of the Samyuttanikaya is the same as the Kasíbháradvaja Sutta of the Sutta Nipata, which last, however, is a portion of the Khuddaka Nikaya in the South and not of the Samyutta Nikāya.

Without reprinting the English version of this Sutta (which

Having received this order, Ânanda, arranging his clothes in the orthodox manner, followed Buddha and arrived at the door (of Verañja's house). At this time the Brahman was dwelling at the top of the tower of his abode, indulging himself in the practice of the five worldly pleasures. Seeing the worldhonoured one at a distance coming towards his house, immediately recollecting his promise, he came downstairs in haste, and at once dusting and arranging a seat, he fell down on the ground before Buddha and did him homage, whilst he thus penitently expressed himself: "I am indeed a foolish and wicked man, to have asked my lord to an entertainment, and now, at the end of the season of rest, to have made no preparations. Oh, that my lord would accept my regrets and repentance!" Buddha replied, "You are indeed a foolish and ignorant man to have asked me and my followers to an entertainment, and yet at last to have provided nothing. You ought rightly to be sorry and to repent of such conduct; but yet both I and my followers will accept your expression of regret. Moreover (Buddha added), according to my sacred law, those who repent of their sins should show it by increased attention to their religious duties." Then the Brahman replied and said, "I pray you then, my lord, to dwell with me one month, that I may bestow on you and your followers the charity of my offerings." But Buddha declined to accept this offer, adding, "You, O Brahman, are of a different faith and a different persuasion!' And although he pressed his request three times, still it was refused. At length the Brahman replied, "At least, my lord, condescend to accept my charitable offerings for one day, tomorrow." This offer Buddha accepted, signifying his acquiescence by silence. On this the Brahman began to make all preparations, providing food, arranging seats; whereupon, on the morrow early, Buddha and his followers arrived, on which the Brahman with his own hand handed to them their food, and afterwards water for washing themselves, and finally offered to them different-sized slippers as presents given after the time of rest. On this the Bhikshus appealed to Buddha, saying that as yet they had no authority for receiving such gifts. On which the Master, speaking to them on the blessedness of contentment, and having commended them for attending to his