they will see and ridicule him. 9. A wihára that persons are accustomed to visit, such as Dakkhina-giri, Attikuchi-léna, Chétiyagiri, and Chittala-pabbata; to these places the faithful resort that they may worship, because they were formerly the residences of rahats; but the priest may dwell near these places, if he can make such arrangements as will enable him to be absent during the day, and return to them only at night. 10. A wihára near a city, as there will be many things to attract the eyes; the women will not leave the road when they are met, and they will make a noise with their earthen vessels; and the place will be resorted to by great men. 11. A wihára near which there is much fuel or timber for building, as women will come to gather the firewood and artisans to fell the trees; at night, when they see the priest walking in the place of ambulation they will ridicule or otherwise molest him. 12. A wihára near a rice-field, as the cultivators will have to make the platform on which the oxen tread out the rice, and a disturbance will be caused. 13. A wihára near which cattle are accustomed to graze, as they will break into the rice-fields, and the owners will accuse the priests, and make complaints to the magistrates. 14. A wihára in which the resident priests are not on friendly terms with each other; they will quarrel, and if told to be at peace, they will say that they never prospered since this rigid ascetic came who now gives his advice. 15, 16, 17. A wihára near a seaport, a river, or a forest; the mariners will request assistance, and these men are not believers in the truth. 18. A wihára on the borders of a country,* as the resident will be exposed to wars, will be now under one king, and then under another, and will be liable to be accounted as a spy.t All these places are to be avoided, as though they were inhabited by so many demons; and the dangers arising from these non-human beings are represented as being by no means small. There was a priest residing in a forest, who one day hearing a female demon sing near the door of his residence was (improperly) attracted to the place; but when he came near she caught him and hurried him away that she might eat him. The priest insisting upon knowing *The monks of Christendom, on some occasions, manifested a different spirit to that which is here inculcated. On the edge of Spalding Moor, in Yorkshire, there was a cell for two monks, whose employment was to guide travellers over the dreary waste upon which they here entered. Whilst one acted as a conductor, the other implored by prayer the protection of heaven for those who were exposed to the dangers of the road. + Wisudhi Margga Sanné. what she was about to do, she said that she had eaten many such priests as he, and that she should reckon it to be a great misfortune if the time should come when she would be unable to secure some member of the sacred community. The novice must choose a residence that is not far from the village to which he has to go to procure alms. Budha has said that it must not be more than four miles distant, nor nearer than the length of 500 bows. It must be a place easy of access; free from dangers; where the people offer no interruption; at night subject to no noise; at a distance from the hurry of the multitudes; not infested by flies, musquitoes, or snakes, nor subject to an excess of wind or sun; where the requisites of the priest can be obtained without difficulty; and where there are superior priests to whom he can resort, that he may ask questions, and have his doubts solved. The place of residence having been chosen, the novice must declare his intention to a superior priest; or he must take a robe, and after having shaved his head and bathed, give it to a priest, requesting to receive it from him again, that he may thus be able to commence his noviciate. He must then ask the priest to impart to him the tun-sarana, or three-fold protective formulary, which is as follows: Budhang-saranang-gach'hámi I take refuge in Budha. Dhammang-saranang-gach'hámi I take refuge in the Truth. Sanghang-saranang-gach'hámi I take refuge in the Associated Priesthood. or the same formulary may be repeated by himself; but in that case 1. Pánátipátáwéramanísikkhápadangsamádiyámi. 2. Adinnádánáwéramanísikkhápadangsamádiyámi. 3. Abrahmachariyáwéramanísikkhápadangsamádiyámi. 4. Musáwádáwéramanísikkhápadangsamádiyámi. 5. Surámérayamajjapamádatthánáwéramanísikkhápadangsamádiyámi. 6. Wikálábhójanáwéramanísikkhápadangsamádiyámi. 7. Nachagítawáditawisúkadassanáweramanísikkhápadangsamádiyámi. * Wisudhi Margga Sanné. 8. Málágandhawilépanadháranámandanawibhúsanattáná wérama nísikkhapadangsamádiyámi. 9. Uch'hasayanamahásayanáwéramanísikkhápadangsamádiyámi. 10. Játarúparajatapatiggahanáwéramanísikkhápadangsamádiyami. 1. I will observe the precept, or ordinance, that forbids the taking of life. 2. I will observe the precept, or ordinance, that forbids the taking of that which has not been given. 3. I will observe the precept, or ordinance, that forbids sexual intercourse. 4. I will observe the precept, or ordinance, that forbids the saying of that which is not true. 5. I will observe the precept, or ordinance, that forbids the use of intoxicating drinks, that lead to indifference towards religion. 6. I will observe the precept, or ordinance, that forbids the eating of food after mid-day. 7. I will observe the precept, or ordinance, that forbids attendance upon dancing, singing, music, and masks. 8. I will observe the precept, or ordinance, that forbids the adorning of the body with flowers, and the use of perfumes and unguents. 9. I will observe the precept, or ordinance, that forbids the use of high or honourable seats or couches. 10. I will observe the precept, or ordinance, that forbids the receiving of gold or silver. The principal duties that are to be attended to by the novice are set forth in a manual called Dina Chariyáwa, or the Daily Observances of the Priest::-"He who, with a firm faith, believes in the religion of truth, rising before day-light, shall clean his teeth, and shall then sweep all the places that are proper to be swept, such as the court-yard, the platform near the bó-tree, and the approaches to the wihára; after which he shall fetch the water that is required for drinking, filter it, and place it ready for use. When this is done, he shall retire to a solitary place, and for the space of three hours* meditate on the obligations, considering whether he has kept them The bell will then ring, and he must reflect that greater than the gift of 100 elephants, 100 horses, and 100 chariots, is the reward of him who takes one step towards the place where worship * There are sixty hours in one day. or not. is offered. Thus reflecting, he shall approach the dágoba (a conical erection under which some relic is placed) or the bó-tree, and perform that which is appointed; he shall offer flowers, just as if Budha were present in person, if flowers can be procured; meditate on the nine virtues of Budha, with a fixed and determined mind; and having worshipped, seek absolution for his negligences and faults, just as if the sacred things (before which he worships) had life. Having risen from this act of reverence, he shall proceed to the other places where worship is offered, and spreading the cloth or skin that he is accustomed to place under him, he shall again worship (with his forehead to the ground, and touching the ground with his knees and toes). The next act that he is required to perform is to look at his lita, or calendar, in order that he may learn the awach'háwa (the length of the shadow, by which according to rules regularly laid down, varying with the time of the year, the hour of the day may be known), the age of the moon, and the years that have elapsed since the death of Budha; and then meditate on the advantages to be derived from the keeping of the obligations, carrying the alms-bowl, and putting on the yellow robe. It will now be time for him to take the alms-bowl, and when going his round, he is to bear in mind the four karmasthánas, not to go too near, nor to keep at too great a distance from, his upádya or preceptor; at a convenient distance from the village, having swept a small space clean, he is properly to adjust his robe. If going with his upádya or preceptor, he is to give the bowl into his hands, and accompany him to the village, carefully avoiding the sight of women, men, elephants, horses, chariots, or soldiers. According to the rules contained in the Sékhiyá, he is to proceed along the road; and after the alms have been received he is to retire from the village in the manner previously declared. Taking the bowl and outer robe of his superior, he shall then proceed to the wihára. If there be a place appointed for the robe, he shall put it there after folding it; then place a seat, wash his feet, enquire if he is thirsty, place before him the tooth-cleaner, and bring the alms-bowl, or if this be refused, a small portion of rice. The stanzas must be repeated that are appointed to be said before eating, after eating, and when the things are received that may be used as sick diet; and the food is to be eaten in the manner laid down in the Sékhiyá. Then taking the bowl of his superior he shall wash it, put it in the sunshine to dry, and deposit it afterwards in its proper place. This being done he is to wash his own face, and putting on his robe, he is first to worship his superior, and then Budha. The next act is to go again to some solitary place, and there repeat the appointed stanzas, considering whether he has omitted the practice of any obligation, or in any way acted contrary to them, after which he must exercise maitri-bháwaná, or the meditation of kindness and affection. About an hour afterwards, when his weariness is gone, he is to read one of the sacred books, or write out a portion of one; and if he has anything to ask from his preceptor, or to tell him, this is the time at which it should be done. In some convenient place the bana is to be read; and when this is concluded, if there be time before the setting of the sun, he is again to sweep the court-yard, &c. as before. "One by one each day, in regular order, the sámanéra novices shall kindle a fire, light a lamp, make all ready for the reading of the bana, call the priest who is appointed to recite it, wash his feet, sit down in an orderly manner and listen to the bana, and then repeat the pirit, or ritual of priestly exorcism. Having done whatever is necessary to be done for the guru, and offered him worship, if the novice has doubts respecting any matter he must ask to have them solved; or if accustomed to read the sacred books as a lesson, it must now be done, and he must repeat the Sékhiyá and Chatupárasudhi-síla. If there be in the same wihára a priest older than himself, he is to render him all necessary assistance, such as to wash his feet, and anoint them with oil, and after offering to him worship, he must ask permission to retire. Reclining in the place. where he intends to sleep, he is again to repeat the four stanzas and the four karmasthánas, as before, and reflect that in the morning he will have to rise. Having slept, he is to rise in the morning before day-break, and after again repeating the four stanzas and the four karmasthánas, he must repeat the pirit taken from the Ratana-sútra, exercise maitri-bháwaná, and do all that is required to be done. In the morning, as well as at night, he is to reflect on the eight things that produce sorrow, on the infirmities of the body, on death, and on all that is declared in the Dasa-dharmma-sútra. Not giving his mind to the four things that lead to hell, viz. evil desire, anger, fear, and ignorance, should he know that any priest in the community has committed an error, he must go and declare it to him in a friendly manner, by which he will derive the benefit that follows right speech. If there be a priest who lives according |