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 Sékhiya 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

to the precepts, and is obedient thereto, he is like one who does personal service to Budha; he honours Budha, acknowledges that he is supreme, and offers to him that which is the most excellent pújá, or oblation. The sámanéra is then to reflect whether he has rightly attended to the Dina Chariyáwa; if he has done so, he must remain silent upon the subject, saying nothing about it; but if he finds that he has neglected obedience in any one particular, and is examined by the guru, he shall confess his fault. When anything has been done without due consideration, inadvertently, he is to bring a measure of sand, and sprinkle it in the sacred court. He must at all times be ready to do that which is necessary to be done for his preceptor, and to the more aged priests he must be respectful and obedient, washing their feet without any pride. With the four articles that he has received as a novice, of what kind soever they may be, whether good or bad, he must rest contented; nor must he covet to have anything more than the allowed requisites of the priesthood. Maintaining a course of good behaviour, he must keep under the five senses, with matured wisdom, and without any haughtiness of either body, speech, or mind. He must not associate with those who are not ascetics, nor follow their customs; and he must be careful to avoid the commission of the least crime. By this means he will render an oblation worthy of Budha, the ruler of the world. This is the Dina Chariyawa."

In addition to the works read by the lay student, which will afterwards be enumerated, the following formularies are to be learnt by the sámanéra novice.

1. Heranasikha: from herana, a novice, and sikha, rule or precept. It is written in Elu, a dialect of the ancient Singhalese, and contains the dasa-sil, the dasa-sikha, the dasa-pariji, the dasanásaná, and the dasa-dandu. The dasa-sil, or the ten obligations, have already appeared. The dasa-sikha relate to the same rules as the dasa-sil, as do also the first five of the dasa-pariji, with the addition of the word "6 knowingly" to each; and the other five forbid-1. The speaking disrespectfully of Budha. 2. The speaking disrespectfully of the truth. 3. The speaking disrespectfully of the associated priesthood. 4. The entertaining of heretical notions. 5. Sexual intercourse with a priestess. The dasa-násaná make known that after expulsion for committing any of the first five of the pariji there may be restoration to the priesthood, but after expulsion for any of the second five there can be no restoration.

The dasa-dandu forbid-1. The eating of food after mid-day. 2. The seeing of dances or the hearing of music or singing. 3. The use of ornaments or perfumes. 4. The use of a seat or couch more than a cubit high. 5. The receiving of gold, silver, or money. 6. Practising some deception to prevent another priest from receiving that to which he is entitled. 7. Practising some deception to injure another priest, or bring him into danger. 8. Practising some deception in order to cause another priest to be expelled from the community. 9. Speaking evil of another priest. 10. Uttering slanders, in order to excite dissension among the priests of the same community. The first five of these crimes may be forgiven, if the priest bring sand and sprinkle it in the court yard of the wihára, and the second five may be forgiven, after temporary expulsion.

2. Dina Chariyawa. This work is also written in Elu.

3. Satara-kamatahan, in Pali and Elu, from satara, four, and kamatahan, abstract meditation, contains rules for meditation_on the four important subjects, Budha, kindness, evil desire, and death.

4. Dammapadan, or the Footsteps of Budha, in Pali. This work contains a number of moral precepts, apparently selected from various parts of the Tun-Pitakas. It is one of the fifteen books belonging to the fifth or last section of the discourses of Budha. It contains 423 verses, in each of which there are four or six lines of eight syllables each; but other measures are occasionally used. It is divided into chapters, with such names as Yamaka, or doubleanswering Verses; Appamádo, or Religion; Chittan, or Mind; and Puppham, or Flowers. There is a paraphrase of this work in Singhalese, called Dhampiyáwa, which is much valued by the people. About 350 of the verses have been translated by the Rev. D. J. Gogerly (Ceylon Friend, vol. iv. Aug. 1840, &c.); and the selection gives a more favourable idea of the morality of Budhism (though its principal defects are equally apparent) than any other work I have seen. The first chapter is thus rendered in Mr. Gogerly's translation :

"Mind precedes action. The motive is chief: actions proceed from mind. If any one speak or act from a corrupt mind, suffering will follow the action, as the wheel follows the lifted foot of the ox.

"Mind precedes action. The motive is chief: actions proceed from

mind. If any one speak or act with a pure intention, enjoyment will follow the action, as the shadow attends the substance.

"Their anger is not subdued who recal to mind—he abused me, he struck me, he conquered me, he plundered me—

"But their anger is subdued who do not recal to mind—he abused me, he struck me, he conquered me, he plundered me.

66

'Anger will never be appeased by anger, but by gentleness. This is the doctrine of the ancients.

"Persons do not reflect, We shall speedily die; if any do thus reflect, their quarrels speedily terminate.

"He who lives regarding the pleasures of existence, with unrestrained passions, immoderate in food, indolent, unpersevering, Máraya (lust) will certainly subdue him, as the feeble tree is overturned by the blast.

"He who lives meditating on the evils of existence with restrained passions, temperate in food, religious, and persevering, Máraya will certainly not overpower him, as the solid rock stands unmoved by the storm.

"He who wears the yellow garment with a polluted mind, regardless of true doctrine, and destitute of a subdued spirit, is unworthy of the yellow robe.

"He is worthy of the yellow robe who is purified from lusts, established in virtue, of a subdued spirit, and conversant with true doctrine.

"Those who regard evil as good, or good as evil, will never attain to excellence, but are nurtured in error.

"Those who know good to be good, and evil to be evil, will attain to excellence, being nourished by truth.

"As the rain completely penetrates the ill-thatched roof, so will lust completely subdue the unmeditative mind.

"As the rain cannot penetrate the well-covered roof, so lust cannot overcome the contemplative mind.

"The sinner mourns in this world, and he will mourn in the next world. In both worlds he has sorrow; he grieves, he is tormented, perceiving his own impure actions.

“The virtuous man rejoices in this world, and he will rejoice in the next world. In both worlds he has joy; he rejoices, he exults, perceiving his own virtuous deeds.

“The sinner suffers in this world, and he will suffer in the next world. In both worlds he suffers; he suffers, knowing-sin has

been committed by me; and dreadfully will he suffer in the regions of torment.

“The virtuous man is happy in this world, and he will be happy in the next world. In both worlds he is happy; he is happy, knowing-I have acted virtuously, and greatly will he rejoice in

heaven.

"The worldly-minded man, who understands much of religion, and talks much concerning it, without keeping its precepts, is like a herdsman of other men's cattle, who is not a partaker of the flock he tends.

"The pious man, who though he understands but little, and talks but little of religion, is an observer of its precepts; who removes lust, wrath, and folly far from him; who is considerative, possessed of a mind free from evil and without attachments; he, in this world and that to come, is a partaker of the fruits of piety.

“End of the Yamaka, or the chapter of double-answering Verses.” 5. Piruwáná-pota. This work contains a Manual of Exorcism. It is written in Pali, and consists of extracts from the sacred books, the recital of which, with certain attendant ceremonies, called in Singhalese, pirit, is intended to ward off evil and bring prosperity. The whole of it has been translated by the Rev. D. J. Gogerly, and appears in the Ceylon Friend, vol. ii. April, 1839, &c.

6. Sékhiya. In this work, which is also written in Pali, there are seventy rules, by which the priest is to be guided in such matters as the putting on of his robes, the manner in which he enters a house or village, &c. The rules are incorporated in the following chapters. The work is referred to in an inscription at Mihintala, near Anuradhapura, recorded about the year A.D. 262: "The priests resident at this wihára shall make it a constant practice to rise at the dawn, meditate on the four preservative principles, perform the ablution, and then, having attired themselves with the chíwara (robes), in the manner prescribed in the Sékhiyá, they shall resort to the Æt wihára, and having there performed the religious offices, afterwards partake of rice-gruel and rice, and shall duly administer to the priests who could not attend on account of sickness, such things, at their respective cells, as the physicians had prescribed."

7. Pilikul-bháwaná. This Manual, written in Pali, contains information relative to the manner in which the priest is to meditate on the corruption of his own body. It is divided into thirty-two parts, corresponding with the principal members.