ANALYSIS

OF

T H E DULVA,

A PORTION OF THE

TIBETAN

WORK

ENTITLED

T H E KAH-GYUR.

BY

ME. A L E X A N D E R
SICDLOHUNeAJtlAN

C S O M A

KOROSI,

OF TRANSYLVANIA.

THE

great compilation of the Tibetan Sacred Books, in one hundred (niQ'Qgx, hkah-hgyur) account of their being translated Magadha, who is

volumes, is styled Kd-gyur or vulgarly Kdn-gyur i. e. " translation of c o m m a n d m e n t o n

from the Sanscrit, or from the ancient Indian language, (i'*|X')tft, rgyagar kad), by which may be understood the Pracrita or dialect of the principal seat of the Buddhist faith in India at the period. These Books contain the doctrine of SHAKYA, a Buddha, supposed by the generality of Tibetan authors to have lived about one thousand years before the beginning of the Christian era. They were compiled at three different times, in three different places, in ancient India. First, immediately after the death of SHAKYA ; afterwards, in the time of ASHOKA a celebrated king, whose residence was at Pataliputra, one hundred and ten years after the decease of SHAKYA. A n d , lastly, in the time of KANIS'KA, a king in the a&rth of India, upwards of four hundred years from SHAKYA ; when his followers had separated themselves into eighteen sects, under four principal divisions, of which the names both Sanscrit and Tibetan, are recorded.*

* See p. 2* in die Life of SHAKYA, i n the Kd-gynr

collection.

175

42

ANALYSIS OF T H E DULVA, The first compilers were three individuals of his (SHXKYA'S) principal

disciples.

" U P L " (in T i b . " N Y E ' - Y R - / K H O R " ) compiled the " Vinaya A N A N D A (Tib. " KuN-fcvo") These several works the Struntah
Prajny" H O T - S R U N G " ) the

Stram" (Tib. Dul-v-do); pramit (Tib. Sher-ch'hin).

(Tib. the Do class); A n d " K X S H Y A P A " (Tib.

were imported into in the

Tibet, and translated there between the seventh and thirteenth centuries of our era, but mostly in the ninth. The edition of the K-gyur Asiatic Society's possession appears to have been printed with the very wooden types that are mentioned as having been prepared in 1731 of the last century ; and which are still in continual use, at Snr-fhang, building or monastery, not far from Teshi-\hun-po, shis \hun-po.) The K-gyur I. II. III. IV. V. volumes. VI. Nyng-ds, gVQ^N, (Sans. Nirvina) " Deliverance from pain," in 2 volumes. V I I . Gyut, 1^, (Sans. Tantra) " Mystical Doctrine, Charms," in 22 volumes, forming altogether exactly one hundred volumes. The Avhole K-gyur collection is very frequently alluded to under the name, D-not-sum, ?"iiV 13*r> in Sanscrit Tripitakh,
E

a large bkra-

(^'V^VV,

collection comprises the seven following great divisions, or, " Discipline," in 13 volumes.

which are in fact distinct works. Dul-v, Q5<3T*I, (Sans. Vinaya) Sher-ck'hin, P'hal-cKhen, (Sans. Prajnypramit) or, " Transcendental *jor*q, (Sans. JBuddha-vata sanga) or, " Bauddha (Sans. RatnaMta) or, " Gems heaped 30

Wisdom," in 21 volumes. Community," in 6 volumes. D,Jcon-sks, ^ V ^ S ^ W , Do-d, *fy& (Sans. up," in 6 volumes. Stranta) " Aphorisms" or Tracts, in

the " free

vessels

or repositories", comprehending under this appellation1st. The

Dulva.-

2ndly. The Do, with the Plial-ch'hen, Kon-sks, Nyangdas and the Gyut,

176

A PART OF T H E T I B E T A N SACRED WORKS. 3rdly. The Sher-ch,hin, with all its divisions or abridgments. division is expressed by these names : (Sans. Sutra). 3. Chlios-non-pa, rf,

43 This triple 2. Do, This

1. Dulvii, fSans. Vinayn). fSan. Abhidkarmdh.)

last is expressed in Tibetan also by Non-pa-dsot, wcVtr*ffa, by Yum, vr*f, and by Ma-mo. It is the common or vulgar opinion that the the Do, against iracundy or Dulva is a cure against cupidity or lust;

passion ; and the Ch'hos-non-pa, against ignorance. The D U L V A , Q5<JTH, Sans. Vinaya, which will form the subject of the present analysis, treats generally on the religious Discipline or Education of religious persons. 1. 2. 3. 4. Dul-va-zhi* The following are the subdivisions of this Work : (Q5<JI'^ l,)
,a

Sans. Vinaya-Vastu.

E n g . " T h e basis Sulra. vi-

of discipline or education," in 4 volumes. So-sor-fhar-pe-do, (^'Vi'a' 4Q'*f^)

z

Sans. PratimokxJia

E n g . " A Sutra on emancipation," in 30 leaves. Dnl-va-nam-par-jet-p/t, (QS'JTP'^'M-VQi^v,) Sans. Vinaya bhaga. E n g . " Explanation of education", in 4 volumes. Ge-long-me-so-sor-f/iar-pe-do, (s^'^VwQ'N'^i'ai'VQ'*^,) Sans. jBhikshuni pratimoksha Sutra. E n g . " A Priestesses or Nuns," in 30 leaves. 5. Ge-long-me-dul-vd-nam-par-jit-pa, (^"i'$fc;'fQ'Q5<5J'H'*i*f' y i . ' Q i W , ) Sans. Shikshuni Vinaya vibhdga. E n g . " Explanation of the discipline or education of the Priestesses or Nuns," in 1 volume with the preceding tract. 6. Dul-vu-p hran-ts Itigs-kyi-zlii, (Q^OTH'^'J^N'S'*!^,) Sans. Vinayn kshudraka Vastu. E n g . " Miscellaneous minutiae concerning religious discipline," in 2 volumes. 7. grantha. Dul-va-zhung-lama, Eng. (Q5QI'H li|c;'a'*f,)
,K

Sutra on emancipation for the

Sans.

Vinaya

Ultara

" The chief text book (or the last work of the Dulva

class) on education," in 2 volumes.

* I n these names the

mute

letters of the T i b e t a n are omitted tor f a c i l i t y of p r o n u n c i a t i o n : r e a d i l y s u p p l y t h e m where the e x a c t o r t h o g r a or \ico

those w h o c a n c o n s u l t the o r i g i n a l names w i l l p h y is r e q u i r e d .

I n other p l a c e s , where a r o m a n letter precedes a s y l l a b l e i n i t a l i c s ,

v e r s a , s u c h i n i t i a l w i l l be u n d e r s t o o d to be mute.

177

44

A N A L Y S I S O F T H E D U L Y A, Some make only four divisions of the whole Duhd, thus, in Sanscrit 3. Vinaya

1. Vinaya Vaslu. 2. Pratimoksha led Lung-dt-zhi,

Sutra and Vinaya vibhaga.

kshudraka Vastu, and 4. Vinaya Uttara grantha.

A n d this division is calBut in the col-

(SV#'**q,) the four classes of precepts.

lection with the Society the subdivision is as exhibited above. Under this title " Dulva" (Q5<Jr*j,) there are thirteen volumes marked O n each

with the thirteen first letters of the T i b . Alphabet (from *lv,)

leaf, on the margin of the left side, whence the lines begin, this title is expressed ; then follows the letter, under which the volume is registered, accompanied by the number of that leaf in words, thusQST**, *1, the Dulvd class, the Kd or first volume,firstleaf. O n the first page are seen three images representing S H X K Y A with his son on his left, and one of his principal disciples on his right, with these sentences or inscriptions below t h e m " t'hup-dvdng-la to the prince of Munis"
SHARIKA, LXHULA,

i . e.

namo," salutation

Sharihi-pula-namo,"
salutation

salutation to the son of

to GRACHEN DSIN (or

sgra-gchen-hdsin-la-ndmo," in Sanscrit.)

The titles of the great divisions of the Kdh-gyur, the example just given J ' * l X ' S f V 5 , rgya-gar-skad-du, Q5<3T*r!$,

and of some parti(in tfafc Indian or and lastly

cular works, are frequently entitled both in Sanscrit and Tibetan, as in Magadha language, or Sanscrit Vinaya vastu.) Bod-skaddu, in the Tibetan language hdul-va-gzhi, discipline." After the title of the work, follows the " salutation to the three holy ones," in Tibetan, thusDkon-Mch'hog-Qsum-la-p'hyag-Tits'hal-lo, which in Sanscrit is expressed elsewhere thusNamo Ratna Traydya, and means exactly what is above expressed. Then follows a special salutation to S H A K Y A , in one sloka, of which the meaning is t h i s " H e that has cutoff entirely all bonds (of human affection), has overcome the determinists fSans. Tirthika, T i b . Mu-stegs-chan,) and has really subdued the devil (Bodhisatwa,) with all his hosts, he has found the supreme perfection I adore h i m . "
178

" the basis of religious

A PART OF T H E TIBETAN SACRED WORKS.

45

I proceed now to take a view of the contents of the several divisions of die Duha class. The first, T i b . H,dul-va~Q,zhi fSans. Vinaya vastuj " basis of education," consists of several treatises on the disciplining of those religious persons who became followers of S H X K Y A , and entered into the religious order of that Buddha or Sage. Besides many others, seventeen such The treatises are contained in the first four volumes of the Dulva class. class, and the leaf of that volume, in which they are found. *, or first volume of the DulvA class. On the second leaf the subjects of the Essays in this class are expressed in two slokas, the meaning of which is this1. The entering into the religious order. place. 8. Mat. 2. Confession or general supplication. 3. Prohibition or censure of immoral actions. 4. The passing of the summer at a certain 6. Medicament, garments or clothes. 11. Dtnarser-chan. 12. The 16. Dis-

contents may be conveniently arranged with reference to the volume of the

5. Leather, hide or skin. 13. Alteration.

9. Kaushdmbi, (a city). 10. Works.

inward man. puting.

14. The omission or leaving off of the 15. Bedding and furniture.

celebration of the feast of confession.

17. The causing of divisions amongst the priests.

The contents of the first article are thus specified" Shii-iki-bit," or the son of SHXRIKX. Mustegs-chan, or Tirthika (a detcrminist ?) Two young priests or monks. &c. The murder of an Arhan. One with a maimed hand, (Sans. or all these contents are reduced thusthe son of SHXRIKV

Sh&riputra) ; holy order ; ordination, or consecration of priests. N Y E - J . D E (Sans. UPASE'NA) and other bands of religious persons adopt the doctrine of S H X K Y A , become his disciples, and follow him whithersoever he goes. From leaf 2 to 10 is related how the kings of Anga (or Angadha) and Mag adha, made incursions into the territories of each other with troops composed of such as fought from elephants, horses, chariots, and on foot, when S H X K Y A was not yet descended from the paradise of the gods.

179

40 The

ANALYSIS OF T H E DULVA, king of Anga (whose capital was Champa) conquers PADMA

C H ' H E N - P O , the king of Magadha (whose capital was Rdjagriha) to

and makes

him his tributary;haughty expressions of the king of Anga in his letter

PADMA CH'HEN-PO

;the officers of this monarch advise him to surren-

der to the king of Anga, and repeat before him a sldka, to this meaning> " When one's kingdom and life are both in danger, one should have most care for one's lifefor on consideration it will be evident that one find another kingdom but not another life." tax-gatherers, make great exactions there. A n earthquake and a great light are stated to occur at the descent of S H A K Y A , when he enters the womb of his mother, (leaf 4 J and again at his birth ;names of the four kings in the four capitals of central India, and of their sons, that were born at the same time with names were given to those young princes, (leaf 5.) In Magadha the young prince born to " P A D M A C H ' H E N - P O " is called in T i b . " Qzugs-chan-snying-po" fSans. Vimbasdra);why so called ;his There eight nurses (Sans. Dhatri), two for holding him in their laps, two for suckling him, two for cleansing him, and two for playing with him. hundred officers. VIMBASXRA, when grown up is well practised in all arts, whence his surname {leaf 5-6) in T i b . " Bzo-sbyangs," (Sans. Shrenika or H e takes notice of the tax-gatherers of the king of Anga, from collecting any further tribute in Magadha.They to the father of the young prince, who permits to continue tribute or tax in the same manner as before. to cease absolutely from all tax-gathering. finding them again collecting the taxes, menaces Shrenya.) prohibits them have recourse gathering the were born in Magadha at the same time with this prince the sons of five
SHAKYA

may keeps

T h e king of Anga

afterwards Magadha, for several years, in subjection, and his publicans, or

; w h y such

Afterwards the young prince, them, and orders them Anga, and They go to the king of

tell him how they have been treated by the young prince of Magadha,

repeat before him a sldka of this meaning, " A s long as a tree is young it

180

A PART OF T H E T I B E T A N SACRED WORKS.

47

can be cut off with the nails of the fingers ; when it has grown large it is difficult to cut it down even with a hundred axes." The king of Ansa sends his envoys or messengers to the king of Magadha, an and demands of

him that the young prince, tied by the neck, should be sent to him ; answer is returned to him ;they both prepare for war. The king of Magadha appoints his son commander of the array. VIMBASXRA summons those five hundred sons of officers that were born at the same time with him ;acquaints them with his own circumstances ;tells them that he is resolved to make war against the king of Anga them his officers. that his circumstances will be their own. ;appoints They all cheerfully engage in his cause, and assure him The prince utters a sloka, of When honor is lost all

which the meaning is this : " In whose house there is renown and glory (or a sacred person) it must be defended by all means. use." troops. is gone; as when the nave of a wheel is broken, the spokes are of no The officers assure him of their attachment to him in these words: He assembles the four kinds of H i s father expresses his wonder at the great number of his son's " the king that has many troops." causes " where your feet are there are our heads." armythence VIMBASARA'S surname him to be slain by a stratagem.

Since the king of Anga had yet more troops than he himselfhe

H e occupies afterwards the whole of and this VIMBASXRA is

Anga, and takes up his residence at Champa till the death of his father. Afterwards he makes his residence at Rdjagriha, whom he greatly esteemed, honored, and patronized. From leaf 10. doctrine. A young Brahman from Magadha, or Central India, represented in the Dulva as the king of Magadha in the time of S H X K V A ,

travels towards the south of India, searching after mysteries or the Tantrika H e goes to a celebrated Brahman ;is well received by him ; Praise bestowed on Central India, (leaf 10-11.) Many wish R&jagriha;pays general reflections on the character of the people in the east, south, west and north of India. to see it. A celebrated Brahman goes with the former to

there a visit to the king;desires to dispute with any one of the brahmans

181

48

ANALYSIS

OF T H E DULVA,

in Magadha ;the king calls on a certain ( Q N A S - L E N - G Y I - B U ) brahman of Nalada, a learned man who overcomes him in a dispute ; the king is greatly satisfied with it, makes him a donation of Nalada, his native place or town (leaf 13.) H e returns to Nalada ;marries;lifter nine months his wife is delivered of a son, who is named " S T O D - R I N G S " w h y sois entrusted to eight nurses, (leaf 13.)when grown up, is well instructed in all the arts and sciences, (leaf 14,) in the Rigveda, Yajurveda, Sdmaveda, Atharvaveda, &c. Afterwards his wife is delivered of a daughter, who bird, is called S H A R I K X s h e is

having eyes like those of the Shariki

instructed in the letters,overcomes her brother in a dispute. Again, a certain Brahman desirous to be acquainted with the Tantrikd doctrine, or with mysteries,travels from Central India towards the south ; is instructed there in the Lokayata system, by a learned Brahman " /SKARJBGYAL" (Sans. T I S ' H Y A . ) terms as above.) Reflections on the characters of the people of the four corners of India, and the praise of Central India, (in the same This >SKAR-JRGYAL wishing to visit Central India, succesthere a visit to the king,requests him sively goes to R&jagriha,pays

for his patronage, and expresses his wish for disputing with any learned Brahman,the king calls on " ^ N A S - L E N - G Y I - B U " of Nalada (or Nalanda). iSKAR-JJOYAE defeats him in a dispute, and he is consequently deprived of Nalada, which village is conferred by the king to his successful adversary him, the former is much grieved, and is about to leave Nalada, and go SKXR-RGWI. cedes one half of his income to that he might remain there ;he accepts of it, remains, and gives his to another placewhen

daughter to ^ K A R - B G Y A L for his wife. Leaf 18. STOD-RINGS, the brother of S H A R I K A , travels towards the A s a layman

south of India to learn the Lokayata philosophical system. order of the Kun-tu-rgyu (going every where) Sans-

he is not admitted to hear that philosophy ;he enters into the religious Parivrajaka,will not cut his nails till he has learned that philosophy,-thence he is surnamed afterwards, S E N - R I N G S (he with long nails, or the long nailed.)

182

PART

OF T H E TIBETAN

SACRED WORKS.

49

Leaf 19.

SHARIKX enters into a dispute with her husband, SK\KShe becomes pregnant she overcomes with a child of wonShe disputes him ; this is attributed

B G Y A L : she is overcome. again with

derful character,her dreams,explication of her dreams. her husbandnow

to the wonderful child in her womb ;she is delivered of that c h i l d ; it has several tokens on his body of being imbued with extraordinary qualities. After the name of his father, he is called N Y E ' - B G Y A L , (Sans. (leaf 20.) Upatishya)^ after that of his mother, SHARIKA'S son (Sans. Shdriputra, T i b . Sharihi-lm) His qualifications in all the branches of science, and the practices H e excels his father in understanding the true meanof the brahmans.

ing of the text of the ancient brahmanical works, (leaf 21.) From leaf 22. The history of MOHUGAL-GYI-BU, or Mdngal-gyi-bu lie

(Sans. M A U G A L Y A N A ) .

His father's name,

residing place and rank,

(the father) marries,desirous to have a son,addresses his prayers to all sorts of gods :at last he obtains one :sagacity of women with child in distinguishing whether that child be a male or female ;precautions which the minister takes with respect to the diet of his wife, tastes and savours of meat and drink enumerated :she is delivered of a child with a perfect body;the child is called " Lap-bom"why and why so ? Sans. " Kolita,'" so? and also " Mongalyana," Hence he is called sometimes, T i b . P&ng-skyes, Lap-born, sometimes T i b . Mohugal-gyi-bu, Sans. Mongalyana, one He surpasses H e is His nurses, his education, his qualifications

of the Mongol family or race.

in all the sciences and practices of the brahmans, (leaf 24.) entrusted with the instruction of brahmanical works.
The two

his father in understanding the true meaning of the ancient works.

500 young brahmans in reading the

How they pass the time when they arc not reading.

masters or teachers N Y E ' - B G Y A L (Sans. U P A T I S ' H Y A ) and P A N G -

SKYES (Sans. K O L I T A ) acquire great renown by their disciples,they are desirous to see each other. latter very rich. other. The first is very ingenious or intelligent, the Their parents will not permit them to go and see each

They meet at the occasion of a festival at Rajagrilta, whither they

183

50

ANALYSIS

O F T H E D U L Y A,

were sent b y their parents.

T h e y sit near to each other.

T h e i r behaviour They they His to

d u r i n g the several e x h i b i t i o n s of spectacles;their m u t u a l addresses, after the shows are over ;-their answers, each i n a single stanza, (leaf 28 J a c q u i r e an affection for each o t h e r ; eager to a c q u i r e k n o w l e d g e , resolve to enter into some religious order. parents, his relations, his coetaneous to p e r m i t h i m to take the religious character ; he is not p e r m i t t e d . friends use several arguments dissuade h i m from his purpose ; t h e y cannot p r e v a i l on h i m . solutely not p a r t a k e of a n y repast u n t i l he is p e r m i t t e d .

P A N G - S K Y E S begs his parents

H e w i l l ab-

A t last he obtains

his parents' leave, goes to Nalada to meet there " N Y E ' - J B G Y A L , " who v e r y easily obtains his parents' leave to take the religious c h a r a c t e r ; r e f l e c t i o n s thereupon b y P A N G - S K Y E S (leaf 33.) where T h e y proceed together to Rajagriha, names before about that time there are supposed to have been Successively s i x celebrated t h e y go

teachers, the masters of s i x schools of different p r i n c i p l e s (whose b o t h S a n s c r i t a n d T i b e t a n are on record). each of t h e m , address t h e m each i n these t e r m s : to y o u r p u p i l 1 w h a t is the fruit practices) what are the of an honest thereof?"

" M a s t e r ? (shes-ldan, of good m o r a l addresses each their

k n o w i n g ) w h a t is the m e t h o d of y o u r doctrine ? w h a t advice do y o u give life ? (or Each benefits master

t h e m t h u s : B r a h m a n - s o n s ! a n d each tells t h e m his own o p i n i o n or p r i n ciples : t h e y are w i t h none of t h e m s a t i s f i e d : t h e y m a k e on " H e is an i l l m i n d e d , w r o n g teaching, a n d m e a n celebrated for a m a s t e r : i f his own professed are those w h i c h he does not profess." reflections i n the same terms, i n one stanza, the m e a n i n g of w h i c h is this : fellow, a l t h o u g h he is what p r i n c i p l e s are s u c h ,

T h e y leave t h e m w i t h d i s d a i n or ( T h e names a n d

contempt, on account of their gross atheistical p r i n c i p l e s . leaf 33 to 4 0 of the x\, or first v o l u m e of the Leaf 4 0 . VA-CHAN." disciples. Dulva.)

p h i l o s o p h i c a l p r i n c i p l e s of those s i x teachers or masters m a y be seen, from

T h e y become afterwards the p u p i l s of " Y A N G - D A G - B G Y A L five hundred effort make every

H e entrusts t h e m w i t h the i n s t r u c t i o n of his I n his sickness, these two y o u n g b r a h m a n s

184

A PART O F T H E T I B E T A N SACRED WORKS. to assist him. The

51

The one attends on him, the other seeks after medicaments. H e tells them the birth of S H A K Y A , and H e advises them to become his

cause of his smiling once.

that he has become a saint or Buddha.

disciples, but not to mention their caste and family name, but leaving off every pride, to practise good morals before him, if they wish to find the food of immortality (Tib. Hdud-ttsi, Sans. Amrita.) Leaf 4 1 . A stanza on the instability of human things: " A l l gathered treasures will end in want; the end of those on high is downfall; the end of meeting is separation or parting; the end of being alive is being dead (or is death)." He diesthey burn his body decently, and mourn for him. They are convinced that their deceased master has been a sage, and that he had found the food of immortality. municated it to them. The They regret much that he has not comthat They both make a law among themselves,

whichever should find first the amrita should communicate it to the other. circumstances of their afterwards becoming disciples of S H A K Y A . disciples,NYE'-BGYAI. He declares them the first pair of his principal
( S H A R I H I - B U , or S H A R A D W A T I ) and PANG-JKYES "the

chief of the ingenious or intelligent," or MOHUGAL-GYI-BU, Sans. Manga-

(MONGAL-GYI-BU,

lyana) " the chief of those that make miracles or prodigies or illusory spectacles." Leaf 42. he sought for. a Buddha. S H A K Y A declares that his privation and austerities, during he could not find what H e refreshes himself with substantial food, recovers his the course of six years, were to no effect;

vigour, gives himself to meditation, and arrives at perfection, or becomes O n the request of B R A H M A , the god, he goes to Vardnasi, perAfterwards he disciplines forms there his first religious course, teaches his doctrine first to five men, who had been formerly his attendants. (leaf 43 J Rdjagriha. in there fifty young persons of high descent;ordains and consecrates them, A t other different places he finds many other disciples ; - goes to T h e k i n g o f Mag-arf/m (VIMBASARA) offers him a residing place
, B

a grove (called qy*f &TS'*r<'M'Y''iQ' l$v,

hod-mahi-tshal.bya.ka-lan-

185

52 da-kahi-gnas. Sans.

ANALYSIS

O P T H E D U L Y A,

Vnu-vanam Kalandak nivsa.)

I t is there that

the above described Leaf 44-45.

N Y E ' - B G Y A L and P A N G - S K Y E S become h i s disciples. T h e method he used i n b r i n g i n g to his

E n u m e r a t i o n of several qualifications of S H K Y A h i s

seeing and k n o w i n g a l l t h i n g s . stances thereof, (leaf 45-50.)

doctrine or faith the before mentioned two y o u n g b r a h m a n s ; f a r t h e r c i r c u m H a v i n g been t o l d b y one of SHKYA'S disciples that he teaches i n t h i s manner: " W h a t things are they that arise from their existence a n d of causes, a n d w h a t are these young the causes of their cessation?"*

b r a h m a n s are m u c h pleased w i t h , and go to, h i m , to become his disciples, leaf 50. R u m o u r s at Rjagriha upon h e a r i n g that the two p r i n c i p a l disciples of Y A N G - D A G - B G Y A L - V A - C H A N have become the followers of Leaf at 51. K U N T U - B G V U SEN-RINGS (a brahman SHKYA. learned i n the

Lokyata p h i l o s o p h i c a l system) p a y s a visit to S H K Y A ; i s v e r y i m p a t i e n t first,afterwards, b e i n g convinced b y S H K Y A of his w r o n g p r i n c i p l e s , he y i e l d s , a n d begs h i m to receive h i m into h i s order, leaf 5 7 . T e r m s used b y the new comer a n d b y the master at entering a n d at r e c e i v i n g one into the religious order. Leaf 58-05. O n the e n q u i r y of the priests, h o w i t came that " S H A Leaf 6 5 . L i k e w i s e , he tells b o d y of the priests the order, and to ordain no for RIHI-BU possesses such a d m i r a b l e talents ? S H K Y A tells t h e m h i s religious and m o r a l merits i n his former generations. them those of M O H U G A L - G Y I - B U . Leaf 68. power of S H K Y A commits to the assembled into his religious r e c e i v i n g neophytes

priests Avhen q u a l i f i e d .

M a n y inconveniences a r i s i n g from there b e i n g of the p r i e s t s ; r e g u l a t i o n s

H e a d or P r e s i d e n t i n the congregation electing two p r i n c i p a l s (Mk'han-po), vulgo Lobon.) R u l e s to be observed.

and five sorts of teachers (Slob-Dpon I n s t r u c t i o n h o w to perform the rites

* Ye dharmd hituprabhava, hetu teshdn TATHAGATO hyavadatTeshan cha, yo nirodha, evam vadi M A H A SRAMANAS.Of this f o r m u l a ,
Buddha (lug u p at B e n a r e s , in Tirhut,

w h i c h is found
a full

on most of the images of

has heen g i v e n in the

and elsewhere,

account

Journal Asiatic Society, V o l . I V . page 133 and 211. 186

A PART OF T H E T I B E T A N SACRED WORKS. and ceremonies at the receiving and ordaining of the priests. at that occasion.

S3 Terms used

What sorts of men may be received into the religious order, and admitted to become priests. directly. order. Questions to which a new comer must answer Persons infected Names of several diseases and sores, leaf 79.

with, or subject to those maladies are prohibited from admission into the Several rules respecting the conduct of religious persons. 91. A priest should not abuse any one (in words) even Leaf

when himself abused ; should not become angry when irritated ; should not beat when beaten ; nor rail when railed. Leaf 9 2 . teacher's leave. Leaf 102. south. him. S H K Y A having passed the three months of the summer will make a tour to the hills towards the in the grove near RAjagriha, Enumeration of several things which a religious person or priest may not do without having previously asked the principal's and the

H e makes known to the priests, that whoever likes may go with Excuses of the priests, both of the old and young, for not being Cause or reason why but a few disciples were

able to accompany him. now with him. Leaf 104. Leaf 108. age. Leaf 109.

How any Mu-stegs-chan (Sans. Tirthika) may be admitted Regulations thereupon. No priest is to be ordained that is below twenty years of No one shall be received into the religious order below Indecent conduct of two young priests or students. The story of two slaves or servants,

into the religious order of S H K Y A . Reasons thereof.

fifteen years of age.

S H A K Y A at Shrvasti in Kosala. Leaf 110-113.

who successively had been received into the religious order of S H K Y A . No slaves are to be admitted into that order. Stories of two persons who, being in debt, had taken S H K Y A prohibits the admission into the religious Leaf 113-115.

the religious character.

order of any one who is in debt.

187

54

ANALYSIS

OF T H E DULVA,

Leaf 115. any

T h e story of a y o u n g m a n w h o , h a v i n g r u n a w a y from h i s SHAKYA refuses to admit Regulations

parents, h a d entered into the religious order. thereupon. Leaf 116. any

one into that order w i t h o u t the consent of h i s parents.

T h e story of a y o u n g person who h a d been received into R e s o l u t i o n n o t to receive

the r e l i g i o u s order of S H A K Y A b y a h i g h priest. Leaf 1 1 8 - 1 2 1 . T h e story of

one w i t h o u t the consent of the w h o l e congregation of the priests. a s i c k p e r s o n ; no s i c k m a n is to be E v e r y new comer to be questioned as to

received into the religious order. the state of his h e a l t h . Leaf 121. in Tibetan.) houses.

S H A K Y A i n the Nyagrodha

Vihar,

near Capita

(Ser-skya,

G r e a t lamentation of the women of Capita, u p o n t h e i r fathers' cominto

husbands, -brothers, & c . t a k i n g the religious character a n d l e a v i n g t h e i r ZAS-6TTSANG-MA'S (Sans. Sudhodana, the father of S H A K Y A , ) H e again p r o h i b i t s t h e i r r e c e i v i n g a n y one p l a i n t before S H A K Y A .

the religious order w i t h o u t the consent of his parents, a n d orders that t h e y s h o u l d a l w a y s ask first whether a candidate has leave f r o m his parents, except i n cases of those, who have come from a far c o u n t r y . Leaf 1 2 3 - 1 2 7 . two c h i l d r e n . Leaf 127-133. T h e story of K U N - X > G A H - V O ' S (Sans. Leaf 123. A ' N A N D A ) sister's

H o w t h e y were encouraged to read a n d study d i l i g e n t l y . S e v e r a l births a c c o r d i n g to one's m o r a l or r e l i g i o u s

merits, described b y S H A K Y A , a p p l i e d to the beforementioned students or young monks. Leaf 133. thereof. The w o n d e r f u l effects of SHAKYA'S smiling. Reasons

O r d e r p r o h i b i t i n g the seduction of nuns or of priestesses b y the

m o n k s or priests. Leaf 136. A m a n p a s s i n g c l a n d e s t i n e l y some time amongst the priests, H i s reflections thereupon. S c a n d a l s arising Leaf 138. Avithout h a v i n g been a d m i t t e d r e g u l a r l y , is made a c q u a i n t e d w i t h their doctrine a n d religious practices. therefrom. S H A K Y A ' S order for ejecting or e x p e l l i n g h i m , a n d not to suffer

afterwards a n y one to cohabit c l a n d e s t i n e l y w i t h the priests.

188

A P A R T OF T H E T I B E T A N SACRED WORKS. Leaf 138-139. SHAKYA at Mnyan-yod (Sans.

55

Shrdvasti, in Kosala). They

Several kinds of men of doubtful sex, or of hermaphrodites (Tib. Mailing). Prohibition against receiving any such into their religious order. should always ask when receiving a newcomer whether he is a Mdning. Leaf 139. (Tib. Klu, Sans. Leaf 142. illusory man S H A K Y A at Shrdvasti. Ndga). Prohibition against receiving into the religious order any (Sprul-pd.) Thenceforth they shall always ask when Sprul-pa.Five The story of an illusory serpent.

admitting one into the religious order, whether he is a kinds of natural Ndgas ;the rest all illusory ones. Leaf 143-145. ral religious persons.

Good services rendered by an illusory Ndga,

to seve-

The priests should distinguish an illusory monastery

from a real one, and not resort to such places. Leaf 147. Leaf S H A K Y A forbids the giving religious instruction to any one, The story of JDOE-^DUN-Z/TSHO. His birthhis

unless asked; except when one is invited to a public entertainment. 147-163. beautiful bodyhis becoming the attendant of S H A R I H I - B U h i s .accomplishmentshis accompanying five hundred merchants to the seahis great services and religious instructions to many. Marvellous stories of Ndgas, &c. Leaf Leaf perfection endeavour. Leaf 168. A t the request of D G E - / / D U N - / / T S H O , SHAKYA relates 163. 167. they The way of the ancient sages discovered by S H A K Y A , Description of that way or method. returns by to SHAKYApresents assiduity and his great earnest Z)GE-Z/DUN-Z/TS'HO acquire afterwards

illustrated by a parable.

converts, they are received by him into his religious orderthe their

what have been the actions in former lives of several individuals whom he had found deficient in virtue, and monsters of iniquity. Leaf 170. Again, on the request of the priests in a body, DGE-IIDVS-HTS'HO. SHAKYA

relates the religious and moral merits of

189

56

ANALYSIS OF T H E DULVA, Leaf 172. T h e story of " A"LU-6?ZHON-JJU-S'PRUL-PA-HOD-SRUNG" living at Vardnasi, instructs his The

(Sans. K A S H Y A P A ) . disciples

A n ancient Buddha,

where to perform their meditations; and advises them to live will imitate those of K A S H Y A P A in performing their

such a chaste and pure life that they may not repent it afterwards. disciples of S H X K Y A thereupon. Leaf 175. S H A K Y A at Mnyan-yod (Sans. Shravasti) A

meditationsthey commit many excesses ;restrictions and prohibitions Mu-sthgs-chan

monk (Sans. Tirthika)

once, on the 14th of the month, on the confession

day of the Buddhists, enters into their Vihar, admires their furniture and the mode of living, and says: " The Buddhists excel us in furniture (or household stuff) and in good fare; but we excel them in religion and good morals."To enjoy both in their proper places he purposes to make profession of both religions;is detected and expelled. become formerly a Tirthika in general. Leaf 1 7 7 . SHAKYA at Mnyan-yod (Sans. Shravasti.) T h e murder it:various of a mother ;the circumstances himself preceding and following (Mu-stegs-pa, A rule is established, that thenceforth no one shall be admitted into the order, who had in Tibetan) or a brahmanist

advice given to the matricide by the Tirthikas steep place, or strangle himself by a rope.)

(that he should throw

into fire,take or swallow poison,precipitate himself from a In his confusion, he takes

refuge in the monastery of S H A K Y A ' S disciples; hears there accidentally from the mouth of a priest reading, that " he who opposes good actions to a committed crime, may shine even in this world like the sun and moon, after having escaped from a cloud." H e repents, and, that he may yet efface the horrors of his crime by good actions, he resolves to take the religious character:he does so, and, in a short time by his earnest application, he arrives at great perfection. S H A K Y A is informed by the priests of his being a matricide, orders him to be expelled, and makes a rule that no matricide is to be admitted into that order; and that thenceforth they should always
190

PART

OF T H E TIBETAN

SACRED

WORKS.

57

ask a new comer whether he is a murderer of his mother.

T h e farther birth,

adventures of the same m a t r i c i d e related ; h i s death a n d his new first i n h e l l , (leaf 179,) a n d afterwards i n heaven amongst the gods. Leaf 183 to 188.

T h e m u r d e r of a f a t h e r ; c i r c u m s t a n c e s that p r e same

ceded a n d followed it, (told i n the same m a n n e r , a n d n e a r l y i n the words as above, i n r e g a r d to the m u r d e r of a mother.) Leaf 188. S H A K Y A at "Mnyan-yod ( S a n s . Shravasti.)

T h e edicts of

the k i n g s of Magadha a n d Kosala (when

t h e y adopted B u d d h i s m ) that i n R o b b e r s , i f detected, are to of

their realms no robbery s h o u l d be c o m m i t t e d . the k i n g ' s treasury.

be e x p e l l e d from their c o u n t r y , a n d restoration of damage to be m a d e f r o m Robberies a n d murders c o m m i t t e d on the confines Magadha a n d Kosala :some traders, that have escaped, go to the k i n g of Kosala, a n d i n f o r m h i m of the event : t h e k i n g sends his t r o o p s ; the r o b bers are defeated ; some e s c a p e ; some are k i l l e d ; s i x t y t a k e n a l i v e a n d T h e y are p u t brought to the k i n g , together w i t h the t h i n g s a n d effects f o u n d w i t h t h e m . T h e e x a m i n a t i o n of the robbers b y the k i n g t h e i r answers. to death, one escapes w h e n c a r r i e d to the place of execution, t a k e s h i s refuge i n a monastery of the priests of S H A K Y A , enters into the religious order. H e is found afterwards to have been a robber, a n d the m u r d e r e r of T h e circumstances of that detection ; a r u l e is made s h a l l be received into the an Arhan ( S a i n t . )

that thenceforth no m u r d e r e r o f a n Arhan m u r d e r e r of an Arhan.

Leaf 15)0.

religious order, a n d that they s h a l l ask of every new comer whether he is a

N Y E ' - V A R - H K ' H O R ( S a n s . U P A L I ) asks of S H A K Y A

whether

one, w h o has caused divisions amongst their religious order. shed blood ; n o r Leaf 191.

the priests, is to be received into one shall has

N o s u c h s h a l l be a d m i t t e d : l i k e w i s e , no

be received into the order, who w i t h a n i l l intention to a Talhagata a n y that m a y committed a n y of the four great c r i m e s . A l l s u c h persons as have a n y defect i n t h e i r b o d y ,

p r e v i o u s l y have f a l l e n off, b y h a v i n g mem-

bers or l i m b s , are p r o h i b i t e d from admission into the religious order of 191

58

ANALYSIS OF T H E D U L V A , T h e y are thus specified : one w i t h a m a i m e d h a n d or foot, one

SHAKYA.

w i t h o u t lips, one h a v i n g a c i c a t r i z e d b o d y , too o l d , too y o u n g , l a m e or c r i p ple, b l i n d , h a v i n g m a i m e d fingers, c r o o k e d , a d w a r f , h a v i n g a goitre, d u m b , deaf, l e a n i n g on a staff i n w a l k i n g , c r e e p i n g or c r a w l i n g , h a v i n g swollen

feet w i t h c o r r u p t matter i n t h e m , effeminate, b r o k e n m u c h t r a v e l l i n g , & c . leaf 193.

u n d e r b u r d e n or b y

W i t h this concludes the subject of e n t e r i n g i n t o the r e l i g i o u s order S H A K Y A , entitled i n T i b . the x n ' S ' l ^ ' ^ Q ' ^ rab-tu-byung-vahi-Gzhi,
1

of

Sans.

Pravrajita vdstu. From of the leaf 193 to 335, i n c l u s i v e , is o c c u p i e d with the description general

*iV'gc;* Gso-sbyong, confession S H A K Y A at R&jagriha.

or s e l f - e m e n d a t i o n ,

and

supplication.

T h e celebration of the confession, or

general s u p p l i c a t i o n at the e n d of every h a l f m o n t h , i . e. at e v e r y n e w a n d f u l l moon :- - o c c a s i o n of its b e i n g o r d a i n e d , p r e p a r a t i o n s thereto ; r i t e s a n d ceremonies thereof, leaf 195. E x p l a n a t i o n o f the t e r m hdug-pa, Q5=l*tf, s i t t i n g , and m e d i t a t i n g , or abstract m e d i t a t i o n , ( $orQ3i rnal-\\byor.) T h e priests to abstract medita-

of S H A K Y A c a r r y to excess the g i v i n g themselves tion, leaf 201.

F i v e sorts of ghantis (plates of m i x e d m e t a l to be s t r u c k leaf 202. P r a y i n g a n d the r e c i t a t i o n of

instead of bells)for w h a t use. the Pratimokslta Sutra, or The

So-sor-thar-pahi-mdo. o f the feast o f confession. not

great c o u r t - y a r d for the celebration H i s scruples

CAPINA, a brahman. to that festival.

about w h e t h e r he s h o u l d go or SHXKYA he goes there. congregation. the

O n the e x h o r t a t i o n of the reception o f terms he uses

DesigThe

nation of the place for officiating priest. The

the great in

addressing

priesthood.

G a r b s or garments w h i c h the priests are p e r m i t t e d to t a k e w i t h them*into the congregation. leaf 219. D e s c r i p t i o n of the s m a l l e r c o u r t - y a r d or r e c i t i n g the Pratimoksha for a n y enclosure,

Instructions for How

Sutra (or the tract o n may have been the day

emancipation).

to intercede

priest w h o b y the

arrested or t a k e n , on enemy.

this d a y , b y the k i n g ,

robbers, or b y

T h e n follow several i n s t r u c t i o n s , how to celebrate this great

192

PART O F T H E TIBETAN

SACRED

WORKS.

59

of confession From and

elsewhere,

leaf 335.

A n d thus ends

the second

part o f

the Vinaya vdstu, on confession o r general s u p p l i c a t i o n . leaf

335

to

357

is t h e Dgag-Avyehi-Gzhi A reprover

^jqBp^gq'K]^.

T h e enumeration o f i m m o r a l acts or faults. p r o h i b i t i o n o f i m m o r a l actions. for that purpose.

Censure thereof.

Reproof

or censor is elected

S e v e r a l instructions g i v e n , h o w to perform the office

of a reprover o r censor o f manners, rites a n d ceremonies. From vasti). even leaf 357 to 378 is the Dvyar-gyi-Gzhi si.'i'*l<f. On

s u m m e r i n g , or passing the summer.

S H A K Y A at Mnyan-yod (Sans. Shrd-

T h e occasion o f e s t a b l i s h i n g the custom o f m a k i n g a v o w for passfor a single n i g h t f o r w h a t purpose concessions, i t was o r d a i n e d . Several

ing the three months o f the s u m m e r at a certain place, w i t h o u t l e a v i n g i t instructions, restitutions, a n d exceptions. T h e manner i n Several questions

w h i c h t h e y passed that season. and

M u t u a l c o m p l i m e n t s after the r e t u r n o f

the priests to their respective colleges or monasteries. answers how t h e y have passed the s u m m e r . From kyi-Gzhi, The (residing Several
audience

leaf 378

to 408,

or t h e e n d o f this volume,

a n d i n the

b e g i n n i n g o f the n e x t v o l u m e
1

(from leaf 1 to 10), contained the Ko-\pagsbirth, his growing order by up, his KXTYXNA

iq'uws' !^, or, the subject o f leather or s k i n . story at sorts

at

of

G E O - U Z H I N - ^ K Y E S , ixis received skin or into leather Udo-chan);arrives

voyage at

sea:is of

t h e religious at great

perfection, (leaf 396.) H i s private

to SHAKYA,

are enumerated.
address

SHAKYA'S.

KXTYANA'S

complimentary

presented (to occasion sick.

by

h i m :SHAKYA'S of SHAKYA)

answer thereto,

leaf 405.

Permission

t h e disciples

to use a vehicle or

carriage;the i n the use o f a n d the

or circumstance

o f that p e r m i s s i o n ; e x c e s s e s

carriages ; t h e y

are p r o h i b i t e d , except to t h e o l d , the w e a k

Leaf 406. that practice.

L e a v e (to the disciples o f S H A K Y A ) Indecencies committed

193

to a c q u i r e a p r a c t i c e river. T h e y are

in swimming;occasion

o f that leave b e i n g g i v e n ;excesses made i n i n the Ajirapati

60

ANALYSIS OF T H E DULVA,

prohibited from touching any woman ;they may not save even one that has fallen into the river ;modification of the former prohibitive precepts. Leaf 4 0 7 . They are prohibited from seizing a cow by the tail, in and yak, but they must at the same Improprieties committed with the T h e y are permitted to wear What to do with Leaf 408. swimming over a river ;occasion thereof. They may seize the tail of a fine elephant, fine horse, bull, buffalo, leather bags. time make use of a leather bag (glove ?) mch hil-\ham);occasion

They are prohibited from wearing wooden shoes (shing-giof that prohibition.

them in their own houses ;what was the reason thereof.

the wooden shoes presented (or offered) to them by the people. The first volume of the Dulvd terminates here.

N o t e : The scenes are repreand in Magadha,

of the transactions it contains, and indeed of the whole Dulvd, sented to have been, with a few exceptions, lldjagriha

Shrdvasti in Kosala, or more properly the groves near those cities.

THE

I* (Kha)

OR SECOND V O L U M E O F T H E Dulvd.

This volume contains 563 leaves. From leaf 1 to 10 is the

It is divided into 3 0 parts or books the Ko-\pags-Gzhi In the Index, But

(xj*TM Bam-po) or from the 25th to the 54th book inclusive. continuation of * f " H W '=1 <i. of the first volume, or the treatise on leather or hide ; or, in general, on the priests being allowed to wear shoes. the subject of the whole volume is said to be on medicaments. From leaf 1 to 10.

there is very little on that subject, except from the 10th to the 40th leaf. Several sorts of shoes (Mcfi hil-\ham) of the reliSuch are those made of gious class are enumerated, together with the stories of their being brought into use and prohibited afterwards by S H A K Y A . reed leaves (smyug-lo); yarn (srad-bu), &c. From leaf 10 to 19. and S H A K Y A in the grove near Shrdvasti. O n medicine Nuts of an drugs prepared from the roots, stalks or stems, leaves, flowers, fruits of the fibres of the munja grass ; of thread or

or nuts, juices or sap, and gums of certain plants and trees.

194

A PART OF T H E T I B E T A N SACRED WORKS. a c r i d taste, as that of the Amra tree, Arura, Skyurura, a n d Parura. of salt. Stories of p a r t i c u l a r diseases a n d maladies. cament was prescribed b y the p h y s i c i a n s for each disease ; h o w

61 Kinds such of

W h a t sort of m e d i Permission given b y

medicaments were p e r m i t t e d b y S H A K Y A to be u s e d . m e d i c i n e (previously consecrated leave. or blessed.)

S H X K Y A to his disciples to k e e p a l w a y s w i t h t h e m a certain q u a n t i t y

W h a t gave occasion to that Leaf 15,

M e d i c a m e n t s to be used d a i l y , at a c e r t a i n p e r i o d of the d a y , for T h e story of a m a d m a n . Stories of p a r t i c u l a r

seven d a y s , t h r o u g h one's whole l i f e : d i e t i n meat a n d d r i n k . m e d i c a m e n t for the eye. famine.

meat or flesh h a v i n g been used b y the disciples of S H A K Y A , i n the t i m e of P r o h i b i t i o n s against such p r a c t i c e . S H X K Y A enters from Kdshi into Vardnasi. T h e story of a

Leaf 19.

T r i b u n e ' s (headman's) Leaf 2 7 .

wife t h e r e h e r p i e t y a n d her former m o r a l m e r i t s . Magadha ( S H R E N I K A VIMBASARA) pays a visit an for h i m a n d

T h e k i n g of

to S H A K Y A i n a grove near Rajagriha, entertainment for three months his t r a i n or suite. Leaf 3 0 . T h e story

a n d begs his acceptance of

w i t h e v e r y t h i n g necessary

of a priest suffering from h e m o r r h o i d s

(piles)

H a u g h t y a n d m a l i g n a n t b e h a v i o u r of the k i n g ' s p h y s i c i a n to that person, though he was sent b y the k i n g to cure h i m ; h e c a l l e d S H A K Y A also the son of a female slave. Leaf 3 3 - 3 4 . t r a l I n d i a , as Sans. Sans. S a n s . Vaishali. Rdjagriha. What
in

H i s punishment.

N a m e s of the s i x r e m a r k a b l e places or capitals i n C e n 2. T i b . 4. T i b . Gnas-Bc/tas, Yangs-pa-chan, 3. T i b . a n d S a n s . Vardnasi.

1. T i b . Mnyan-yod, S a n s . Shrdvasti. 5. T i b . a n d S a n s . Champa.

Sdkeldna.

6. T i b . Bgyal-pohi-k' hub,

Leaf 3 4 - 3 5 .
DGAH-VO

sort of m e d i c a m e n t
curing SHAKYA in

was
a

employed
The

by K U N story of

(A'NANDA)

disease.

G A N G - P O , leaf 4 0 .

Leaf SO to 8 7 . T h e k i n g of D G R A ) invites S H A K Y A into Rajagriha.

Magadha(Lvs-Hp nAGS-MAHi-BV-MA-SK\Y.s,

W i t h w h a t s o l e m n i t y he

receives

195

62 him.

ANALYSIS

OF T H E DULVA,

The procession of the sage thither together with his train ; the Several miracles

order thereof, and to what things it has been likened. or prodigies that happened at his entrance into that city. Leaf 83.

The king of Magadha afterwards pays avisittoSHXKYA and

begs him to accept of an offer of entertainment for himself and suite during the three months of the winter, with all things that shouldbe required (with dresses, utensils.) Leaf 83. mic S H A K Y A is invited afterwards (on the occasion of an epide(Sans. Vaishali, hod. Allahabad). A chief they a religious garment, meat and drink, beddings, medicaments and

malady) to Yangs-pa-chan

man in that city, in a dream, is admonished by the gods, that should implore the aid of G A U T A M A . embassy to him.

T h e y consult about it, and send an

A t the request of the envoys from Vaishali, the king of

Magadha permits S H A K Y A to visit their city, provided that they shall treat him in the same manner as he has been treated in liajagriha ; form of salutation or compliment used by the envoys from Vaishali. Leaf whose is 120 to 132. Upon S H A K Y A ' S without the city, who arrival at in a were Yangs-pa-chan he is, first of all, invited and entertained by A M R A - S K Y O N G , a rich courtesan, residence was by the grove. of the Afterwards he Lichabyi race; horse entertained citizens,

(they seem to have been republicans.) furniture, carriages and chariots, & c , &c. pared by S H A K Y A to the residence

Their splendid dresses,

This city is frequently com-

of the gods, where Indra presides.

advancing to the gate of

K U N - B G A H - V O ( A ' N A N D A ) directed by S H X K Y A ,

the city, solemnly utters several mantras or set of forms of charms (in Sanscrit) for purifying the city from all evil spirits, and causing to cease the epidemic malady. The charms begin thus: " Vasirata" (four times repeated)" Munchata" (twice)- "Nilgachc/ihata" (four times)&c, and

are followed by benedictory verses for the prosperity of the city. Leaf 132. O n quitting that city, SHAKYA passes through seve-

ral other places in his peregrination, and relates to K U N - J G A H - V O (Sans.

196

PART

OF T H E TIBETAN

SACRED

WORKS.

A ' N A N D A ) their ancient h i s t o r y m a k e s several reflections on t h e m , a n d i n m a n y places gives instructions to those that visit h i m . F r o m leaf 155 to 192, is contained the story of the meeting of SNYING-PO w i t h S H A K Y A . b e i n g i n the neighbourhood p r i n c i p a l disciples T h i s celebrated b r a h m a n hearing of great acquirements, of PADMA SHAKYA'S old and
calls

on h i s p e r e g r i n a t i o n , sends to h i m one of his w i t h several GAUTAMA, The

He

( M A - S D U G ) , of the

b r a h m a n s of respectable character, to l e a r n t h r o u g h t h e m , whether i t be true w h a t is r u m o u r e d respecting

of M A - S D U G , a n d his

accomplishments
with SHAKYA

whether he has r e a l l y a l l the characteristic signs of a sage.

conversation

conduct

or G A U T A M A .

those of the S H A K Y A race upstarts, or s u c h as are k n o w n b u t of late V5 race, da-byung,) leaf 160. S H A K Y A tells h i m the o r i g i n of S H A K Y A ; but is comforted, the SHAKYA and of as also that of the f a m i l y of M A - S D U G . H e is m u c h ashamed,

cannot r e t u r n a n y answer to begs for i n s t r u c t i o n .

a n d afterwards Brah-

T h e n the teacher tells h i m the tenor a n d contents

the doctrine of a B u d d h a ; a n d the several m o r a l duties both of the ously.

m a n a n d the B a u d d h a priests, w h i c h t h e y s h o u l d observe and perform r e l i g i H e afterwards relates m a n y superstitious customs, a n d declares that every true B r a h m a n a n d B a u d d h a priest s h o u l d desist from a l l s u c h . A f t e r the r e t u r n of M A - S D U G , P A D M A - S N Y I N G - P O ing smote h i m w i t h h i s shoes on the head, m o u n t i n g a carriage, h e a r i n g of h i s h a v gone i m m e d i a t e l y The next day a

been unable to answer G A U T A M A , was so m u c h displeased that he a n d w o u l d have

h i m s e l f to G A U T A M A , h a d i t not been too late i n the e v e n i n g . and taking with h i m many

prepared v i c t u a l s , he

visits G A U T A M A , is m u c h satisfied w i t h his conversation, a n d arranges

mode of salutation a n d return whenever t h e y s h o u l d h a p p e n to meet i n the street; H e assigns as the reason thereof, that courteous ceremonies are a mode of m a i n t a i n i n g respect a n d renown amongst their followers. Leaf or r a n k 192. send T e r m s of their s a l u t a t i o n ; those i n w h i c h m e n ask after a of q u a l i t y compliments, a n d friend's h e a l t h b y

their messengers or servants.

A f u l l enumeration of the terms is given,

197

64

ANALYSIS OF T H E DULVA,

in which the K i n g of Kosala, G S A L - B Q Y A L sends his compliments to G A U TAMA. (The catalogue occurs many times in the K A - G Y U R , and is also 193. The K i n g of Kosala, G S A L - S G Y A L - , pays a visit to G A U T A M A introduced into the Sanscrit and Tibetan Vocabulary.) Leaf asks him about several things :what difference there is between the four castes? G A U T A M A replies to the K i n g so as to lead his own mind to the conclusion, that there is really no difference between the four castes. He asks him afterwards whether there exist gods,whether fleshly the god B R A H M A does really exist ?The answer contains several modifications, and declares, if the king means such gods as have passions, and which delight in injuring and hurting others, there are none of that kind. From leaf 201. or parables. From leaf 214. T h e story of Y U L - B K ' H O R - S K Y O N G h o w he enters into the religious orderhis reflectionsmoral instructions to his parents.
Leaf 240. SHAKYA, accompanied by GNOD-SBYIN-LAG-NAJJDOBJE

In Rjagriha, and in several other places, at difgives many moral instructions, citing instances

ferent occasions, S H A K Y A

converts many in the North of India. Leaf 290. Leaf Leaf 302. 303. Account of Z>GAH-VO, a neatherd, with five hundred others SHAKYA, visiting several places, tells to KUN-DGAH-VO Utphoshadha) entering into the religious order. their ancient history, and whence they derived their names. T h e king G so-*S BYONG-ffp'HAGS (Sans.
? ,

born at Qnas-V>chas (Sans. Saketana.) Leaf 300. Terms for expressing great joy (by comparison.) Fragments of history of several universal NOR--BZANGS, a royal prince, and of This contains many Chakravartti.) From leaf 327 to 390. monarchs, (Sans. Leaf 390. T h e story of

YID-JFJTP'HROG-MA (the heart ravishing) his mistress. mind : it is a kind of romance or fairy story.

fine poetical descriptions and ingenious verses expressive of an affectionate

198

A PART O F T H E T I B E T A N SACRED WORKS. F r o m leaf 408. former generations.

65

Several anecdotes are told by S H A K Y A , to show the H e relates to the king of Kosala his own acts-

fruits and consequences of the merits and demerits of several individuals in how he arrived at Bodhisatwa, and the many benefits he afterwards endeavoured to bestow upon all animal beings. This division abounds in j u d i cious sayings, and moral maxims :apologues or moral talestheir application,virtue and vice depicted in lively colours. From leaf 496. O n the request of K U N - D G A H - V O ( A ' N A N D A , ) his

principal attendant, addressed to him in verse, S H X K Y A relates (also in verse,) the acts which he has performed from a very remote age to arrive at the state of a Leaf 505. Leaf 506. Bodhisatwa. SHJLKYA, together with 500 Arhans, visits, in a miraculous ( Manassarovara) in the north. The four great rivers that take their rise there :the Ganga,

manner, the great lake Ma-dros

Sindhu, Pakshu, and Sita. From 508 to 563, or to the end of the volume, as also from leaf 1 to 20, in the next or 3d volume. O n the bank of the Ma-dros lake. SHXKYA, and 36 persons of his principal disciples, tell (in verse) the course of their lives in former generationsor the consequences of good and bad actions. E n d of the 2nd volume.
T H E 3RD (OR =I) V O L U M E O F T H E Dulvd,

Comprising 478 leaves, from the 55th to the 82nd book or section, inclusive. General Contents. in the 2nd volume. T h e latter part of the subject of " medicaments"

O n garbs or garmentsmats, spreading cloths; KauOmission or the leaving off, of the celebration of

shambhi; works or moral actionsDmar-ser-chan, the inward man, or manalteration (regeneration). the confession, or general supplication. Dispute or quarrel:the first part of the subject " of causing divisions amongst the priests." From leaf 1 to 20. former births. The continuation of S H A K Y A ' S narration of his T h e story of J B Z A N G - M O and P A D M A - B T S A - L A G , a eour199

ANALYSIS OF T H E

DULVA,

tezan and her gallant, in the time of the king T S ' H A N G * * B Y W Srdkmadatta) in Vardnasi, cited by SHAKYA and applied to

(Sans. himself.

H e tells his disciples, why he mortified his body for six years ;what was the cause thereof in his former lives. things, whence H i s disciples ask him several in his comes such and such a blemish or misfortune The story of 1>GAH-*KYONG,

present lifehe tells them his former immoral actions, and says that they are the consequences of these. good moralist, leaf 14. Leaf 20. S H X K Y A , after his return from the Ma-dros lake to Shrdan ascetic, a

vasti together with the 5 0 0 Arhans, is invited and entertained by S A - G A , ( R I - D A G S I / D S I N - G Y I - M A ) a lady. Leaf The 21. H i s instructions to her at that occasion. S H X K Y A is invited and enThigs-pa-chan. H i s reflecrepresenting the condition " men are ashamed

O n his peregrination in Kosala, of 5 0 0 Yidags (fancied beings

tertained by the Brahmans and landholders of the town request of a miser) made to him. H i s answer to themtheir excuses.

tions (in-verse) on the wrong judgments of menthat

of those things of which they ought not to be ashamed, and vice versa.'' H e takes them with him to the entertainment, and afterwards makes his benediction to his hosts for the future prosperity and happiness of those Yidags. Leaf 23. Dispute amongst the citizens of that place, whether G A U T h e y are tried by an enter-

T A M A and his disciples are covetous or not.

tainment, and are found to be moderate in their wishes and temperate in their living:afterwards, by the same person, the Brahmanists also are invited and tried ; but they are found to be the contrary of the former. Leaf disciples. Arhan. 24. The use of puram or buram (molasses) is permitted to his

How S M R A - U D O D - K Y I - S E N - G E was enlightened and became an H e is declared by S H X K Y A to be the chief of those who are enlightLeaf 25. (Sans. on the

ened by using agreeable things. Leaf Vaishali) 25. From Spong-byed,

S H X K Y A goes to Yangs-pa-chan,

and takes up his lodgings without the city in a house

bank of the Ape-pond ( T i b . SprShu-vdsing-gi-Hgram.)

200

The citizens make

PART

OF T H E TIBETAN

SACRED

WORKS.

67

a law that none of them shall invite S H X K Y A

privately to a dinner, b u

they shall treat him publicly ; since he will not remain long enough there, to be invited by them successively. N O R - C H A N , a rich citizen, having no privately. The same do followhe ob-

notice of that established law, invites S H A K Y A

also his wife, his son, and his daughter-in-law, on the three next ing daysleaf 2 6 to 3 1 . Buddha, leaf 3 2 . The citizens wish to punish himhow

tains their pardonhis richeshe, and his whole family, take refuge with or adopt Buddhism. The story Their former religious and moral merits, at Var&nasi,

of M E ' - T O G - P ' H R E N G - . R G Y U D - . Z I / K ' H A N ,

applied to N O R - C H A N and his family. Leaf 3 5 . O n the occasion of a famine, the priests of S H A K Y A are perThe

mitted to cook for themselves :difficulties about where to cook. ten places in which they may not prepare their victuals. cian prescribes to a sick priest. and how he makes use of

What the physi-

How permission is obtained from S H X K Y A , 36-37. How a proper

the medicamentleaf

place is chosen and rendered fit for cooking for a priest. Leaf 3 7 - 3 8 . S H A K Y A at Ydngs-pa-chan. The use of flesh, with what

restriction it is permitted to his disciples. Leaf 3 8 . A t Shrdvasti, in the time of a famine, the Bauddha priests Several concessions granted to

suffering from hunger are much dejected.

them by SHAKYA.

Leaf 4 0 .

A t Mnyan-yod

(Sans.

Shrdvasti)

the Brahmans and the

laymen complain, that the priests of S H A K Y A

will not accept of several

things which they are willing to offer them, to acquire moral merits for their future h a p p i n e s s S H A K Y A gives them permission. Leaf 4 0 - 4 1 . The sickness of S H A R I H I - B U t h e physician's prescrip-

t i o n M A U G A L - G Y I - B U ' S endeavour to procure that medicine. Leaf 4 2 to 4 5 . The story of L U G and B Z A N G - B Y E D t h e i r happiness is proceeding to visit sect, S H A K Y A ' S them enemies, (Sans. Tirthika)

familytheir great qualities : S H A K Y A the malice of the Mu-stegs-chan,

to prevent his entrance:by what means he enters into that place.

201

08 Leaf 48.

ANALYSIS OF T H E DULVA, How a priest may give his benediction to any quantity of

physic for seven days, to be used by such persons as are pure of life. Several concessions from S H A K Y A to sick persons, i n their diet. Leaf 50. Several anecdotes that happened at Varimasi, in the time of a famine, that was foretold to continue for 12 years, on account of there being no rain. Leaf Rishi, SHAKYA 53. The wonderful effects of alms-giving to a holy man or called Uduma. H i s lectures to the (fabulous) He

or the consequences of religious and moral merits in former lives. is in a place (Sans. Sumeru, or Meru.)

four great kings, residing on the Ri-rab to that of Hod-srung,

recommends his doctrine to the care of those four great kings or gods, and to defend it after his death. T h e y all promise him that they will defend it, leaf 5 7 . Leaf by a Rishi, Rishi) 59-60. H e tells his disciples the former moral

merits of those four great kings or gods. S H X K Y A is presented with eight sorts of liquor or drink, R i v o , a tran-srong or hermit (Sans. called K E N A H I - B U (the son of K E N A , ) he tells his disciples the with his 5 0 0 pupils, becomes the disciple of S H A K Y A . To

use and medical virtues of them. together

T h e son of K E N A also having entertained S H A K Y A and his disciples (with a dinner) enters into their religious order, together with his pupils. whose care these young pupils are committed by S H A K Y A how they are qualified in a short time, leaf 6 2 . Leaf 71. 6 4 to 7 1 . Eulogium on SHXKYA'S Kdshi. S H A K Y A , from Gyad-yul, goes to Sdig-chan, is invited and the citizens had qualities by K E N A H I - B U , leaf T h e story of two monks, (or religious persons) father and son, formerly Leaf 72. for instruction,

barbers, at

entertained there publicly, according to the measures taken previously in his behalf. Leaf 7 4 - 7 5 . ples. Bidya Mantra

Stories of several entertainments to S H A K Y A and his disci-

Leaf 76. The story of a man bitten by a snake, how he is cured. The also is exhibited; (it seems to consist of significant Sanscrit

202

PART

O FT H E TIBETAN

SACRED WORKS.

69

words,) in three lines. circumstances. Leaf 78.

Ancient fables are told and applied to present

Here ends the subject on medicaments, and commences

that on the garments of the priests.

The story of D U M - B U , a minister (of state) and his king HPHAGS-

SKYES-PO, in Lus-Hp'/iags, pa-chan (Allahabad)

(Sans. Videha.)

DUMBU

escapes

to

Yangs-

and settles there.

H e first declines to give liis

advice in the assembly of the people there, but afterwards renders them great service by his prudent counsel. Leaf 8 0 to 8 3 . Three tribes of the Lichabyis at Yangs-pa-chan:

marriages prohibited between different tribes. The beforcmentioned D U M BU is made chief tribune there, (Sde-Dpon), son. H i s elder son retires to Ildjagriha and after his death his second in Magadha, to V I M B A S A R A .

This king marries, on his recommendation, the daughter of his brother at Yangs-pa-chan. Leaf 8 7 . T h e story of A M R A - ^ K Y O N G - M A , a celebrated harlot at Leaf 9 0 to 9 2 . VIMBASARA'S amours with hera son is is named GYHON-

Yangs-pa-chan.

born, and sent afterwards to the king to Ildjagrihahe

NU-i/jiGS-MED (the intrepid youth.)

Leaf

92.

VIMBASARA commits advdtery with the wife of a chief mercircumstances thereofa son is born and sent Leaf 9 4 . The " Z/TSHO-BYED-G'ZHON-NUS-6'SOS''.

chant at Ildjagrihathe to himhe is called

education of the two natural sons of VIMBASARA.

art or handicraft.7/JIGS-MED learns

They wish to learn some

and .HTSHO-BYED

carpentry,

studies

physic.

The latter after

having

made

great

progress

in his

art, goes to Udo-Hjog

(Sans. Taxashild,

the Taxila

of Ptolemy ?) to learn \\byed-pahi dpyad,

there the opening of the cranium (Klad-pahi

5

thod-pa

g V M Q ' a V ^ ' Q i ' ^ ' ^ ) from a celebrated physicianhis genius a n d great abilitiesseveral instances of his dexterity and learning, his integrity and great experience in the art of physic. Leaf 104. H e acquires great renown by treating several diseases successfully :is declared, at three

203

70

ANALYSIS OF T H E DULVA, Magadha.

different times, the prince of all the physicians, by the king of Leaf 107-108.

Medical science:his meeting with S H X K Y A h i s improveThe disciples of SHXKYA are permitted to wear three

ment in curing the diseases both of the body and of the mind. Leaf 111 to 114.

pieces of religious clothing of a dark red colour, for distinction's sake:what gave occasion to that permissioninstruction how to prepare those garments. From leaf 114. married afterwards The story of SA-GA-MA, a young girl from in Champa, Kosala.

to the son of a chief officer at Shrdvasti

Her modest and prudent conduct:description of modest and of impudent women ; she is represented as the model of modest, prudent, wise, frugal, and in many respects accomplished women. Her mother's enigmatical instruc-

tion to her with respect to her future conduct, when about to be married. Leaf 124-125. Explication of those enigmatical terms. Her father-in-

law expresses himself thus: " Your mother has been wise in having given you such enigmatical instructions, but you are more wise than she in having understood and practised her enigmatical advice." Leaf 126. SA-GA-MA is proclaimed the mother of RI-DAGS-^DSIN A Vihar and

the sister of GSAL-BGYAL, the king of Kosala.

is founded in her

name;she is delivered of thirty-two eggs, from which thirty-two young boys come forth:their adventuresthey are destroyed by the king of Kosala, and their heads sent in a basket to SA-GA-MA their mother. 129 to 131. SHXKYA'S lessons to the king of Kosala on that subject,

Leaf

S A - G A - M A ' S former moral and religious merits, as also the demerits of her thirty-two sons, told and applied by S H X K Y A . Leaf 133. The story of RI-DAGS-.MGO, an astrologer. becomes a disciple of S H X K Y A i s H i s ill-grounded convinced of the

prognosticationhe

absurdity of his astrological predictions. Leaf his suite. 135. S A - G A - M A at Shrdvasti invites and entertains SHXKYA with

Among other offerings she presents some pieces of cotton cloth, make

for the monks and nuns (or male and female religious persons) to

bathing clothes of them, since she had been informed that they bathed naked.

204

A PART OF T H E T I B E T A N SACRED WORKS. S H A K Y A at Yangs-pa-chanrecommends their bedding and clothes,

71

to his disciples to be clean in the offerings

and to make a proper use of

made to them by their faithful followers or hearers. Leaf 141. They are ordered to keep clean mattrasses (or couches to

sit and lie on)excesses in;restrictions;itch, leprosyhow to treat such priests as are infected by those diseases. Leaf 142. What sorts of religious garments are permitted by S H A K Y A Some of them wish to wear such and such garments, of SHAKYA

to his disciples.

such and such colours: to wear turbans ; others to go naked.

tells them the impropriety and indecency of the latter and prohibits it absolutely ; and, rebuking them, adds, that such a garb, or to go naked, is the characteristic sign of a Mu-stegs-chan Leaf 143 to 147. (Sans. Tirthika.) A moral tale on impudence; several prohibitions

respecting the dress of the priesthood ; gifts must be divided equally among the priestsexceptionsmany impostures committed. Leaf 147 to 152. The story of two foolish old monkshow they were illustrated by a moral Other deceived by a certain N Y E - B G A H (Sans. Upa-nanda) stories of UPA'NANDA'S imposture. Leaf 162. The death of N Y E - D G A H , (Sans. Upa-nanda.) H i s immense riches. Measures taken by the king to secure for himself part of that treasure. H e renounces afterwards every pretension, hearing of S H A K Y A ' S representation to him, made by KUN-Z>GAH-VO, (Sans. A'nanda.) The whole substance (thirty thousand srang or tola of gold,) was divided at first amongst the whole body of priests at Shrdvasti, but afterwards the priests of all the six cities of Central India, (as, of Sdketdna, Var&nasi, Vaishali, Champa, and Ildjagriha) having alleged their claims, were admitted all to share with them, leaf 164. The ceremony with which it is divided, leaf 165. A moral tale on covetousness, told by S H X K Y A and applied to the above described NYE-Z>GAH. Leaf to 166. How to divide the effects of deceased religious persons;

tale characterising the idiot and the crafty or impostor, leaf 153.

several stories on the subjectintermixed with moral tales, mostly relating Shrdvasti. 205

72
Leaf cloths" Leaf 185.

ANALYSIS OF T H E DULVA, Here ends the subject " on the garbs or garments of the and follows that " on mats and spreading

religious persons" (Gos-kyi-Gzhi,) (Sra-Brkyang.) 186.

Several religious persons after having passed the three (Tib. Gnas-Hchas), go to Shrdvasti They went (any cloth

months of the summer at Sdketdna

to pay their respects to SHXKYA, who had summered there. thither much tired on account of the jangal, their road, and were covered with dust. permitted by SHAKYA. The use of Sra-Brkyang

morasses, and great heat on

or thing to spread on the ground, for sitting and lying on, or a mat) is Several ceremonies ; of what, how to prepare, and Kaushdmbhi (a city) ; (SHXKYA in the Dvyangsgo to how to use them, leaf 200. From leaf 200 to 219. Idan-gyi-kun-dgaA-rd-va, Yangs-pa-chan, Kaushdmbhi or Sans. Ghos'havatydrima) ; several priests at Mdo, and Ma-mo,

well read or versed in the Hdul-va,

and dispute with the priests of that place, who were likewise well

versed in those scriptures; thence many disputes and quarrels upon various points, for twelve years;they are rejected by the citizens, on account of their conduct. Shrdvasti, Leaf They will no longer give them alms. They repair to SHXKYA at are ill received by him, and not admitted till they have repented, 219 to 229. Stories of the misconduct of some religious per-

confessed their faults, and have begged pardon for them. sons ; discussions on what is lawful and unlawful, (or against religious discipline,) in the common practices of the priests. Leaf 229 to 272. Stories of several priests, that had violated the estaband at Shrdvastithe cause of blished rules of disciplinethe proceedings of the priesthood against them ; several priests of the Dmar-ser-chan many quarrels and disputes among the priests. the community. his Leaf 235 to 239. SHXKYA'S orders, how

such persons are to be admonished of their misbehaviour, and treated by LEGS-XDAN, a priest, on account of congregationbegs parLeaf 239. The faults of they are several faults, is rebuked solemnly in the

don, and obtains itthe circumstances thereof. two other priests (/ZGRO-.MGYOGS, and NAP-SO)
2 nr,

are enumerated:

A PART OF T H E T I B E T A N SACRED WORKS.

73

ejected from the community;under what conditions may such again be received. Leaf priest. The story of H C H ' H A R - K A a dissolute priest. 272 to 291. The Gang-zag-gi-Gzhi or " o n the inward man."

The recollection of any committed fault or sin, the confession of it to any Alteration or self-emendationtime granted for one's repentance by The rites and ceremonies of obtaining parSeveral instances of committed, and " on the changing of one's the congregation of the priests.

don for one's smaller sins or faults. afterwards confessed, sins or faults. Leaf 291 to 298.

The Spo-vahi-Gzhi

self," after committing sins or faults, and on repentance; how to ask the priests' forgiveness. Leaf 298 to 306. The Gso-sbyong-Gzhag-pa the putting aside or leaving off the feast of the confession. Leaf 306 to 365. (There are several passages deson lodging and bedding The circumstances of several Sans. Vihar or Bihar) one at large

criptive of the general degeneration and corruption of the priests.) The Gnas-mal-gyi-Gzhi (or dwelling place, utensils, furniture, &c.) being made Shrdvasti, Leaf for SHAKYA

establishments (called in T i b . Gtsug-lag-Fhang, in Kosala, 365 to 418. by a rich landholder. The Rtsod-pahi-Gzhi,

and his disciples, especially a

M a n y rules and instrucon disputes and quarrels of Dge-hdun-Dvyen-

tions respecting religious discipline. the monksseveral instances thereof, with their circumstances. Leaf 418 to 478. pahi-Gzhi, that kind.) Leaf 418-419. Is a specification of the names of the persons whose Names of several (fabulous) universal in ancient India. The (fabulous) history of the SHAKYA race, told histories are about to be mentioned. monarchs (Chahravartti) From leaf 419 to 446. by MAUGALYANA. T o the end of the volume is the " the causing of divisions among the priests," (as the general

subject is stated on the 418th leaf; but there is nothing to be found of

The circumstances thereof (SHAKYA being at a certain

207

74

ANALYSIS OF T H E DULVA, Vihar, near Capilavastu, the inhabitants of the

time in the Nyagrodha Shaka history SHXKYA during

race, desirous to know the origin and history of their nation, go in of their origin, that they may satisfy others on the subject.

great number to him, and request of him to acquaint them with the directs M A U G A L Y A N A , the narration.) one of his principal disciples, to tell them addresses the inhabitants thus: and commences his its for-

their origin, in an instructive manner, and he himself lies down to sleep MAUGALYANA "Descendants mer destruction. The degeneration. father of memory. of G A U T A M A ! (Tib. Gohutama-tag),"

narration by telling them,

how the world was renewed after

How the animal beings were successively propagated.

origin and causes of the different kinds, sexes, colours, qualitiestheir The origin of property, laws, magistrates, universal motill the time of S E N G E H I - H G R A M , the grand SHXKYA Here ends the narration of M A U G A L Y A N A .

narchy, their descendants SHAKYA.

much approves it, and recommends to the hearers to keep it in their The rest of the volume, from leaf 4 4 6 to 4 7 8 contains the circumH i s bodily and intellecHere ends the 3d stances of the birth and education of S H X K Y A .

tual accomplishments :his several acts or performances ; his marriages; his leaving his father's house to live an ascetic life. volume of the Dulva.

THE

4 T H (OR C NA) V O L U M E OF T H E

Dulva,

Containing

4 7 0 leaves, 2 7 parts or books, from the 83rf to the 109th book, inclusive.

Subjects :From that determined

leaf 1 to 2 2 .

T h e continuation of the circumstances H i s reflections H i s seeing the wretched A miracle with the SA-HTS'HO-MA,
His

SHAKYA

to take the religious character.

on old age, sickness, death and religious state, shadow of a tree (the jambu
GRAGS-ADSIN-MA, and

condition of the agriculturists, or labouring class. tree).

H i s marriages with
The

RI-DAGS-JKYES.

circumstances thereof.

208

A PART O F T H E T I B E T A N SACRED WORKS. earnest desire to take the religious character. dreams.

75

T h e precautions which and by other

his father takes to prevent him from leaving the courthis wife's and other His being exhorted (in verse) by INDRA, B R A H M A , thereof. gods, to renounce the world: his replieshis exit or departurethe circumstances Leaf Rdjagriha, His discourse with his groom (^DUN-PA)his fine leaf 2 2 . Leaf 24. H e arrives at horse (Uta-mch'hog-Bsnags-ldan), 23.

H e commences his ascetic life.

the king (VIMBASARA) observes his conduct, is much pleased Afterwards the king himself with his officers pays a S H A K Y A tells him, that "there (or Kaildsha, T i b . Gangs-ri) a

with it: sends some of his men to see who and what sort of man he isthey make their report. visit to him :their conversation (inverse). is in the neighbourhood of the Himdlaya country called Kosala,

full of riches and grain or corn, inhabited by the

(Sans. I K S H W A K U , of the

S H A K Y A S , the descendants from P U R X M SHING-PA

Surya vansha or Angirdsa): Leaf 26.

that he is of the royal tribe, and that he has goes to the Griddhrakula hill, and

renounced all worldly desires, leaf 2 5 . H e quits Rdjagriha, successively visits several hermits of different principles: is easily admitted by each, but seeing the absurdity of their tenets and practices, he leaves them soon: he out-does them all in their mortifying practices, hence he is styled Dge-sbyong-ch'hen-po, Leaf performs leaf 3 8 - 3 9 . 29. the great priest (Sans. Mahci Sramana.) river, The manner in which he gives himself to meditation, and on the banks of the Nairanyjdna

his mortifications,

H e finds great delight in meditation, but, perceiving privation H e is

to be hurtful to his mental faculties, he resolves to make use of nourishing foods :he is presented with a refined milk-soup by two maids. deserted by his five attendants on account of his new mode of living. Leaf 43. dern Gaya), H e proceeds to Rdo-rje'-Gdan (Sans. Vajrasan near the mogives himself to meditation, overcomes the devil, and finds the were given to

supreme wisdombecomes a saint or Buddha ; great j o y in his father's court upon hearing of his exalted state ; why such names

209

76

ANALYSIS OF T H E DULVA, who were born on

R A H U L A and A ' N A N D A , his son and cousin, at Capilavdstu, the same night he became a saint, leaf 5 1 - 5 2 . Leaf capacities. 59. O n the exhortation of B R A H M A ,

the god of the universe, he

resolves to communicate

his doctrine to others also, according to their Those five attendants, that had left Afterwards the number of his followers There are in this Compliments. The

H e goes to Varanasi.

him lately, on account of his welfaring, being convinced of his perfections, first of all become his disciples. rapidly increases. A l l sort of ascetics ; men of different tribes and profes-

sions go over to him and adopt the Buddhistic doctrine. such places, have adopted his doctrine. four truths. Leaf vdstu, 106. The birth place of S H A K Y A Ser-skya-Gzhi.) The king of Magadha, VIMBASARA Instructions.

volume several detailed accounts how such and such persons, at such and

near the Himdlaya, not far from

on the Capila-

bank of the Bhagirathi (Tib. Leaf SHAKYA Leaf shall live. 109. 107-8.

(Tib. Skal-ldan-shing-rta),

S H R E N I K A , offers to

and his priests a support in all necessary things, as long as he The five insignia of royalty (of V I M B A S A R A , ) 1 . A n orna2. A n umbrella or parasol. 3. A sword. 4. A 5. Particoloured shoes.

mented pillow or throne. Leaf 123.

chowrie of cow-tail, the handle beset with jewels. them orders for making ready breakfast. Leaf Shrdvasti, Leaf 128.

Terms for rousing or calling on the domestics, and giving

The history of a religious establishment of several large Sans. Vihar or Bihar) in a grove near S H A K Y A is invited in a letter informs Leaf 137.

buildings (Tib. Gtsug-lag-k'hang,

in Kosala, by a rich landholder. 142. The king of Kosala,

thitherhis journeymiracles that happened there at his arrival. 6TSAL-SGYAL, the king, . Z A S - G T S A N G - M A (Sans. S U D H O D A N A ) the father of S H A K Y A , that his son has found the food of immortality, with which he is recreating all men. His father, desirous to see him, sends several messengers to invite 210

A P A R T OF T H E T I B E T A N SACRED WORKS. him;

77

they all enter into his religious ordernot one returns even to give A t last, C H A R - K A , his minister, begs leave to go himH e promises that, in every case, he

intelligence.

self, and bring intelligence to him. will certainly come back. at Shrdvasti.

With a letter from the king he repairs to S H A K Y A

H e too becomes a convert to Buddhism, but he is per-

mitted to go back, as a priest, to inform the king of these events, and to predict that in seven days he should see his son at Capilavdstu. S H A K Y A ' S instructions to C H A R - K A how he should behave himself at Capilavdstu, and answer the king's inquiries, leaf 144. Leaf 144. Comparison of great and small things. Leaf 146. Preparations for the reception of S H X K Y A .

Orders from the king to his officers, to build in the NyaS H A K Y A , with seve-

grodha grove, sixteen large and sixty smaller rooms. Leaf 149. and

ral of his disciples, goes to meet his father at Capilavdstu. Description of their meetingtheir mutual compliments Religious instruction :the conversation (in verse), leaf 150 to 152.

Shdkya race adopts his religion, and from every family or house one person takes the religious character. family of S H X K Y A . Leaf enters into that T h e stories of several individuals of the perfectionhe is the 164, N Y E - V X R - ^ T K ' H O R , a barber of the Shdkyas,

religious orderacquires great

pretended compiler of the Dulva class. Leaf 171. Leaf 242-3.

ciple of S H X K Y A .

The history of K O H U D I N Y A , one of the principal disciples K U N - D G A H - V O (Sans. A ' N A N D A ) is made the chief disL U S - B P ' H A G S - M A H I - B U M A - S K Y E S - D G R A causes his father's B y whom he is comforted in his great troubles or

of S H A K Y A , as also that of others.

Leaf 341. anxieties.

Leaf 349.

(VIMBASXRA'S) death.

L H A S - S B Y I N or L H A S - B Y I N , one of S H X K Y A ' s

cousinshis

great hatred and malice towards S H X K Y A .

Several instances quoted, and

many moral tales told by S H X K Y A , and applied to himself and to this

211

78

ANALYSIS OF T H E DULVA,

L H A S - S B Y I N , o r to any other individual: for under the name of L H A S - S B Y I N (Sans. D E V A D A T T A ) , is frequently understood any malicious character, or T h e circumstances of LHAS-SBYIN'S proceedings to cause Several stories are told and the king of Magadha, to wicked man. Leaf 392. divisions among the disciples of S H X K Y A . show the ill consequences of bad morals. Leaf 417 to 449. S H X K Y A ' S moral instructions to the king of Magadha, MA-SDUG.) M A - S K Y E S - D G R A ; (many of them nearly in the same words as above, in the 2nd volume of the Dtdvd, to Leaf 449. Leaf 470. Several stories and instructions. Here ends the subject of " causing divisions amongst the Sans. Vinaya Vdstu. priests;" which terminates also the general subject of " religious discipline" T i b . Stdul-va-Gzhi, These four volumes of the Dulva collection were translated from the Indian or Sanscrit language in the 9th century of our era, b y S A R V A J N Y X D E V A , V I D Y A KARA P R A B H A , and D H A R M A K A R A , learned P a n d i t s ; the first

applied to L H A S - S B Y I N and to M A - S K Y E S - D G R A ,

LHAS-SBYIN'S further plots for injuring G A U T A M A ( S H X K Y A ) .

and

the third from Cashmir, the second from India; and by the T i b . T h e y were afterwards corrected and

Lotsdva, Bande D P A L - G Y I - Z - H U N - P O .

set in order by the Indian Pandit V I D Y A K A R A P R A B H A , and the T i b . Lotsdva,

Bande DPAL-BRTSE'GS.

In the next four volumes of the Dulva class, (from the 5th to the 8th inclusive, marked b y the letters laws or rules, (Khrims) stories or parables. In the beginning of the 5th (or z Chd) volume, from leaf 1 to 30, is the treatise on emancipation. pahi-M,do.) (Sans. Pratimoksha Sutra, T i b . So-sor-thar~ ) is an enumeration of the several respecting the conduct of the 253 in number,

priests (Dge-slong), and an explanation of those rules, in several detailed

212

A P A R T O P TFJE T I B E T A N S A C R E D W O R K S . Contents of the Treatise on Emancipation. Adoration of the All-knowing, or salutation to BuddhaPraise tance of this Sutra.The good morals.Celebration of the confession (Gso-sbyong),

79

and imporon every

several blessings arising from the practice of

new and full moon.Rehearsal of the established rules or precepts, pronounced by the chief (or other officiating) priests.Exhortation to the priests to examine themselves and to confess their sins with a loud voice, if they have a n y . T h e compendium or sum of the Buddhistic doctrine in one sldka thus, in Tibetan: < S I |f*rtr3'g<;'*rB*i T * T
">"i' TS*'S*f'<i*WyX'B I
,

" N o vice is to be committed, Virtue must perfectly be practised, T Subdue entirely your tboughts. This is the doctrine of Buddha."

*R'i'WV'$'VfeW'S'*l5<JI QV$'*fWfi<V'iWVtto f

O n leaf 30th.

Commendation of the Bauddha faith, in the following

two Slokas: in Tibetan : (vol. 5, leaf 3 0 . )

In E n g l i s h :
" A r i s e , commence a new course of lifeturn to the religion of Buddha. Conquer the host of the lord of death (the passions), that are like an elephant in this mud-house (the body), (or conquer your passions like as an elephant subdues every thing under his feet, in a muddy lake) ; whoever has lived a pure or chaste life, according to the precepts of this Dulva, shall be free from transmigration, and shall put an end to all his miseries."

A n assertion follows that the Pratimoksha Sutra has been recommended by each of the seven last Buddhas, who are styled here the seven Bauddha champions (Tib. Dpah-vo, Sans. Vira, Buddhas, E n g . Champion or Hero.) leaf, 3. 7. are thus The

names of those seven

on the 3 0 t h

given in

Tibetan: 1. Rnam-par-Gzigs, 4. Hk'hor-va-Hjig. 5.

2. Gtsug-tor-chan. 6. Hod-srung.

Thams-chad-skyob. Shakya-V hub-pa.

Gser-t'hub.

213

80

ANALYSIS OF T H E DULVA, Sik'hi. 3. Vishiv&bhu. the

T h e y correspond to the Sanscrit: 1. Vipashyi. 2. 4. Kakutsanda. 5. Kanaka-muni.

6. Kdshyapa. 7. Shakya Muni.

From the 30th leaf of the 5th (or -5 Cha) volume to the end of discipline," (Sans. Vin&ya vibhanga, (better Vibhaga,) par-llbyed-pa.)

8th (or q, Nya) volume, is contained the " explanation of the religious T i b . Hdul-va-rnam-

In these four volumes, are several stories of immoral actions, committed by some one of the religious persons belonging to the disciples of SHAKYA. The crime, generally, becomes divulged amongst the people, who S H A K Y A is informed afterwards of the blame the conduct of the priests. and

fact. The delinquent is cited before the congregation ; confesses his fault; is rebuked by S H X K Y A : who then explains the immorality of the act, makes a law thereupon, and declares that whoever shall violate it, shall be treated as a transgressor. The stories, in general, are of little importance, and many of them too indecent to be introduced here. The two hundred and fifty-three rules to be strictly observed by the priests (Dge-slong) 1. are of five kinds, (or there are five kinds of sins or faults provided against in those rules.) There are some for the violation of which they are expelled from Such are the laws or rules against adultery or, in general, forthe order.

nication ; robbery or stealing; murder or destruction of animal life; and the giving out (or selling) of human doctrine as a divine revelation. 2. B y the violation of a second class of rules, they become outcasts degraded. Such crimes arethe emissio of divisions from the priesthood, or are

seminis ; indecent behaviour; immodest t a l k ; the causing amongst the priests; the blaming of the secular state, &c. &c. 3. In the 3rd class are reckoned thirty faults ;as

the keeping or

wearing of more clothes than is permittedneglecting to wear religious garmentsthe for clothes, &c. deposition of them at any place, &c.prohibited materials

214

PART

OF T H E TIBETAN

SACRED

WORKS.

81

4. 5.

In the 4th class are enumerated ninety faults. The 5th kind of faults or sins are such as must be confessed. behaviour,

Besides these rules, are numerous instructions regarding decent and when giving religious instruction to others. O n leaf 30 to 32. From leaf 33 fact.

dressattitude or posture of the bodymanner of eating and drinking, Praise of religious discipline in general, (in verse.) Several stories on fornication or SHAKYA adultery. the is informed of

to 74.

J 3 z A N G - B Y i N , a priest, commits adultery. H e is citedrebukedand expelled. leaf 33 to 40, forth all adulterers shall be expelled. may be seen, rebuking the guilty. From leaf 74. O n stealing or robbery. modifications Anecdoteskinds and Leaf 105.

A rule is made that thenceof this story

The circumstances

together with the terms S H A K Y A used in

of

theftseveral

instances of &c.

cheating, tricks and frauds in eluding the duties at custom-houses, There are likewise several instances,

how traders have

defrauded the custom-houses, in putting some of their precious things into the bags of the monks. Leaf 155 to 166. The consequences Several of lust and theftfabulous hissuicide and poisoning tory of the origin of evil in the world. From leaf 162 to 239. stories of amongst the monks, or of causing themselves or calamities of life. Leaf 270 to 274. pretenders.
* F o r a similar story, see pfop. " H E G E S U S , a philosopher of Cyrene, who displayed the miseries of life with such eloquence, that several slew themselves to be out of them ; for which reason he was commended by Ptolemy to discourse no more on that subject." Ainsworth's Dictionary under Hegesias in the Index Norn,

to be slain or deprived of

life, out of grief or despair, upon hearing of the various kinds of miseries S H A K Y A prohibits discoursing on the miseries of Pretended supernatural knowledge attributed to the Terms for rebuking such life, so as to bring others to desperation thereby.* communication or inspiration of any divinity.

215

A N A L Y S I S OF T H E D U L V A , Leaf 306. Several women who of respectable families, at Shrdvasti, t h e m whose Vihars and visit by The

the Vihars (colleges a n d halls) i n a garden near that c i t y , conducted CH'HAR-KA are, with a priest, some tells biographical notices. H i s immodest behaviour.

halls they

stories of several i m m o r a l actions, b y w h i c h a p r i e s t loses his character or r a n k , a n d becomes an outcast from the priesthood. amongst the priests. T h e r e are thus i n this v o l u m e rest of the v o l u m e contains Religious D i s c i p l i n e . " 439 leaves, the 30 of the first of w h i c h are The occupied b y the T r e a t i s e on E m a n c i p a t i o n , i n two books, 700 Slokas. the first b o o k s O n m a k i n g dissensions

" E x p l a n a t i o n of

T H E 6TH (OR & Ch'ha)

VOLUME,

Containing

twenty-one

books, or 431 leaves.

C o n t i n u a t i o n of the subject (begun towards the e n d of the 5th volume) on causing divisions amongst Leaf 34. the priests. XHAS-BYIN'S endeavours to seduce the disciples of S H A K Y A to h i s p a r t y . S H A K Y A visits Kaushambhi, (Sans, The a n d takes his lodgings i n the Ghos'havatydrdma) :stories of of Gdangs-chan-gyi-kun-~Dgah,-ra-va discontentment.

disciples of S H A K Y A , on account of their b e i n g

different tribes, families, houses, & c , are l i k e n e d to an assemblage of a l l sorts of leaves fallen from the trees, i n a u t u m n , a n d b r o u g h t together b y the w i n d . Leaf through 57 to 61. T h e priests of S H X K Y A are s a i d to have so m a n y t h e y have little leisure garclothes that for each business t h e y m a k e use of a different s u i t ; a n d that, dressing a n d u n d r e s s i n g themselves, to read a n d s t u d y . ments or clothes. T h e y are p r o h i b i t e d from k e e p i n g superfluous

S e v e r a l rules c o n c e r n i n g superfluous clothes a n d other A s also, rules c o n c e r n i n g the w e a r i n g , a n d omit-

utensils of the priests. Leaf 61 to 93.

t i n g religious garments, a n d depositing t h e m or utensils at a n y place.

216

P A R T

O F T H E T I B E T A N SACRED WORKS.

83

Leaf

9 3 to 1 4 3 .

Rules concerning the washing of clothes. of the priests. 102. The birth of Kosala, 6?SAL-JJGYAL, the king of Leaf

Several SHXKYA.

stories told of the uncleanness Correspondence between G T S A N G the father of S H X K Y A . to S H A K Y A h i s lifehe verse) between them. adopted Buddhism. Leaf

and Z A S -

A letter from ZAS-6TTSANG Dialogue (in race

is invitedhe visits his father. 110-111.

Description how the Shdkya

Leaf 131.

Expressions of enthusiasm, devotion and their being

joy uttered by five hundred of the relations of S H A K Y A , upon instructed in his doctrine. From Leaf

3 2 5 to 4 3 1 , or the end of the volume, are several stories

on hoarding or laying up stores,on lying and falsehood,and on ridiculing or despising others.

T H E 7 T H (OR F Ja)

VOLUME

OF T H E Dulva

CLASS.

Containing

twenty books, (from

the 43d to the 63d) and 4 4 6 leaves.

In this volume is the continuation of the stories of several faults or slight crimes committed by the priests. in number. Such faults are reckoned ninety to The same are introduced into the Sanscrit and Tibetan dic-

tionaries ; but, since they are of little importance, it is unnecessary faults, is Shuddha pray ash chittakah. Tib.

specify them in this place. The Sanscrit generical name for this class of Ltung-byed-llbah-zhig, The volume comand ends with E n g l i s h : " what are mere faults, or venial faults".

mences with stories on abuse or foul language (Hp'hyd-va,) Gelongs) before they had reached the age of twenty.

narratives regarding culpable priests, that had been ordained (or made

T H E 8TH (OR < Nya,) R

V O L U M E OF T H E Didva

CLASS.

Containing

2 1 books, (from the 63rd to the 83rd inclusive,)

and 4 1 7 leaves.

This volume is filled with the continuation of stories on faults or slight crimes of the same kind with those in the preceding volume. 217 It

84

ANALYSIS OF T H E DULVA,

commences with the narration of a fault committed by digging the ground, and ends with anecdotes on the adjustment and quelling of quarrels and disputes.

T H E 9TH (OR ^ Ta)

V O L U M E OF T H E Dulva

CLASS, in 483

leaves.

This volume regards the nuns or Bauddha for the priests.

female religious persons of

the

faith. The subjects are the same as those of the last four volumes, A n d the stories are told in the same terms, with the excep-

tion of some additions and applications. From leaf 1 to 36, in 2 books, is the treatise on emancipation, for the priestesses (Gelongma), Sans. Bhikshuni pratimoksha Sutra, Tib. Dgeslong-mahi-so-sor-fhar-pahi-Mdo. (See the beginning of the 5th volume). Bhikshuni

From leaf 36 to 483 or to the end of the volume, in 28 books, is the " Explanation of the religious discipline of the priestesses," Sans. Vindya hbyed-pa; vibhanga, (or Vibhdga) with Tib. Dge-slong-mahi-hdul-va-rnam-parsome stories, and a few Magadha.

in the same manner, order, and in the same words, as in the the exception of

former four volumes; Leaf 61.

instances not mentioned there. M A - S K Y E S - D G R A , (Sans. AJATASHATRU) the king of How and by whom he is comforted after he had caused the death of his
father V I M B A S X R A .

Leaf Leaf

78 to 87. 108 to 109.

Stories of several religious persons having put an end Leaf 85. Several kinds of robbers. There are several stories under her >SBOM-Z)GAH-MO, a priestess or nun, the pattern of

to their lives, out of despair.

a lewd, cunning and wicked woman. name, in this volume. Leaf 193.

L H A S - B Y I N , one of S H A K Y A ' S cousins, the model of a maligH e applies to SHAKYA

nant and rancorous person. How he endeavours to acquire the knowledge of the magical art, or of performing prodigies. and, upon his refusal, to his principal disciples. him. T h e y all refuse to instruct

H e is advised by each of them first to acquire true and useful 218

A PART OF T H E T I B E T A N SACRED WORKS. knowledge. Leaf Leaf Kosala,

85

H e endeavours to excite dissensions, and to make divisions Stories on the multiplicity of clothes and garments of the Prohibitions against them by SHXKYA. The king of Kalinga sends to G S A L - K G Y A L , the king of It comes afterwards into The Leaf

among the priestsas also among the priestesses, through <SBOM-Z)GAH-MO. 216. 272. female religious persons.

a piece of fine linen cloth, as a present.

the hands of 6?TSUG-2>GAH-MO, (a lewd or wicked priestess) she puts it on, appears in public, but, from its thin texture, seems to be naked. priestesses are prohibited from accepting or wearing such thin clothes. Leaf 284-5. 282. Mention is made of the four Vedas of the Brahmans. to the Defects in the body of a nun. Several terms peculiar loom, and to other mechanical Censure of others.

arts, are enumerated. Leaf 286. Leaf Leaf Leaf 302. 331. 362.

Moral tales on secret slander. Several parts of the Dulvd Kun-tu-rgyu, class enumerated. is Sdnk'hya). The rest of the volume is Several rules to " going every where," (Sans. Parivrdjaka) (Sans.

said to be the same with Grangs-chan,

Names of several diseases.

occupied with stories respecting the conduct of the nuns. be learnt and observed. yod, (Sans. Shrdvasti in Kosala).

The scene of all these stories is, in general, Mnyanand T of the ? philo-

The five last volumes (marked with the letters 3, as, ^, Tib. alphabet) 9th century) by J I N A M I T R A , a pandit of Cashmir, ter. Other translators also are mentioned.
T E N T H A N O E L E V E N T H ( a T'ha, A N D ^ Da)

were translated from Sanscrit into Tibetan, first, (in the of the Vaibhashika or interpre-

sophical sect, and by K L U H I - J R G Y A L - J M T S ' H AN, a Tibetan Lotsdva,

V O L U M E S OF T H E

Dulvd,

In 6 0 books, of ivhich the 10th volume contains 17, or 3 2 4 leavesand 11th, 3 3 books, or 7 0 8 leaves. These volumes are entitled in Tibetan : H d u l - v a - p ' h r a n - t s ' h e g s - k y i - G z h i . S a n s c r i t : V i n d y a draka Vastu.
219

the

Kshu-

English : " Miscellaneous minutiae on religious discipline."

86

ANALYSIS OF T H E DULVA, T h e 10th volume, after the title of these two volumes has been expressed,

commences by"reverence to the A l l - k n o w i n g . " T h e subject is then set forth in three stanzas, asthings relating to the discipline and conduct of the religious persons of the Buddhist sect, and the manners and customs of the people of Central India, in the Dulva. SANGS-UGYAS-^BCHOM-ZDAN-HDAS (SHXKYA,) at Yangs-pa-chan Allahathe scene of the several acts described

Leaf 2. bad).

(Sans. Vaishali, or Vishali, Prydga

of the ancients, the modern race.

That city is inhabited by the Lichahyi

Descriptions of its The disciples of

gardens or orchards, music, gymnastic

exercises, baths.

SHAKYA incur scandal there by rubbing themselves with too great a noise.

with tiles or bricks

They are prohibited by S H X K Y A from rubbing

themselves with tiles, except their feet. Leaf 5. SHAKYA at Mnyan-yod (Sans. Shrdvasti). Forbidden to rub

themselves with fish-gills, instead of tiles or bricks ;to anoint themselves with fragrant substances, except when prescribed by the physician. What to do with the fragrant substances that are offered then! by their pious followers. Leaf 7. Tib. Mention is made of some fanes or chapels, (Sans. Chaitya, or nails of Buddha are deposited,

Mch'hod-rten) where the hair

and reverenced as sacred things. Leaf 11. Seals are permitted to the priestsexcesses They are forbidden in regard to

seal-rings (Tib. Sor-Gdub-rgya). gold, silver, or precious stones. But

to have them of

T h e y are prohibited from wearing rings.

they may keep seals or stamps made of copper, brass, bell-metal,

ivory, hornexcesses in regard to the figures cut on them. Leaf 12. A man of the religious order must have on his seal or stamp, A layman may have either

a circle with two deer on opposite sides, and below them the name of the founder of the Vihara (Tib. Gtsug-lag-khang).

a full length human figure or a head cut on his signet. Leaf 2 5 . (Me-skyes). Predictions by SHXKYA and by a gymnosophist, of a child Its miraculous birth. It is named " fire-born"

that was to be born.

His education and adventures. 220

A P A R T OF T H E T I B E T A N SACRED WORKS. Leaf 28.

87

The veracity of a Buddha is expressed thus : " the moon,

together with the hosts of stars, may fall down; the earth, together with the mountains and forests, may lift itself up into the void space above; the vast ocean may be dried up ; but it is impossible that the great hermit (Mahd Sramana) should tell a falsehood." Leaf 5 8 to 6 1 . Several false charges or calumnies at Yangs-pa-chan, especially that of Lichabyi-clihen-po. T h e priests of S H X K Y A were wont to put under ban or interdiction any person, or family, according to the following ceremony : I n their congregation, after having been informed of the facts, they turned an alms-dish or goblet, with the mouth downwards; declaring by that act, that thenceforth none should have communication with him or his house, (according to the text, no one should enter his house, After reconciliation had been made, the ban was taken off, neither sit down there, nor take alms from him, nor give him religious instruction.) by replacing the alms-dish. Leaf 6 4 to 6 6 . S H X K Y A prohibits his disciples from learning music, Several

dancing and singing, or visiting places where they are exhibited. stories are told of the practices of the religious persons. Leaf 1 0 5 . Leaf 111.

The use of garlick is interdicted to the priests, except when Permission to keep umbrellas. Excesses regarding, by adorning the

prescribed as a medicinehow to be used there. using too costly stuffs,adding too many trimmings,or handles of them with gems, pearls, and precious metals. Leaf 141 to 144. of Magadha,alights The king of Kosala, Gnxi. B G Y A L , being dethroned in a grove or garden near that city, belonging to the The king of Magadha orders But in the mean time he dies in SHAKYA'S instruction to the king by his son, / / P ' H V G S - S K Y K S - P O , goes to Rdjagriha, to M A - S K Y E S - I ? G R A , king king, and sends him intelligence of his arrival. preparations for receiving him solemnly. turnips and fresh water. of Magadha. H i s funeral.

the garden, suddenly, from indigestion, caused by an immoderate use of

221

88

ANALYSIS OF T H E DULVA, Leaf 1 4 5 to 160. JETP'HAGS-SKYES-PO, the king of Kosala, at the

instigation of M A L A Q N O D , makes frequent attacks on the Sh&kya race at Ser-skya (Sans. Capita) at last he takes their city and massacres many of them. Those that escaped, dispersed themselves in the hills ; many of During that war, a certain Sh&kya, A t his parting request, S H X K Y A grants them are said to have gone to Nep&l. S H A M P A K A is banished from Capita. teeth. and

him, in an illusory manner, some hairs of his head, some nail-parings, and H e goes to a country called Bagud or Vagud, is made king there, for those builds a fane or chapel (San. Chaitya, T i b . Mch'hod-Tten) Leaf 160.

holy relics, called afterwards the fane or chapel of S H A M P A K A , leaf 1 4 9 - 1 5 0 . The death of . H P ' H A G S - S K Y E S - P O , caused by a conflagration. Relation of the circumstances that preceded it.
Leaf 182-183. GAUTAMI' (AS'KYE'-.DGUHI-.BDAGMO-CH'HEN-MO) and

500 other nuns die. Earthquake and other miracles that accompanied that event.
SHAKYA,

A moral tale upon their former

religious merits told by

leaf 185.

Leaf

2 0 2 to 2 4 8 .

S H A K Y A gives to D G A H - V O (Sans. N A N D A ) instruc-

tions and lessons on several subjects, especially on the state of existence in the womb, and the gradual formation of the human body. Leaf 2 7 3 . Instruction how to build and cover a fine house. After which to the end, or to leaf 3 2 4 , there are many short stories, respecting the conduct, dress, victuals, &c. of the religious persons.

E L E V E N T H (OR S Da) V O L U M E O F T H E Dulva,

Jn 7 0 8 leaves and 3 3 books, counting from the \8th to the 60 th inclusive. Subject:The be found here. title of this and of the preceding volume (miscellaneous They are of little consequence, except a few allusions These volumes

minutiae on religious discipline) evinces the nature of the materials to to events, persons, customs, manners, places or countries.

are mostly filled up with religious instructions, rules for the conduct

222

A PART OF T H E TIBETAN SACRED WORKS. of the priests, and their several transgressions. U P A L I ) , the supposed compiler instructions thereon. of the Dulva

89

N Y E ' - V A R - / T K ' H O R (Sans. collection puts questions

to S H A K Y A how he is to act in such and such cases and receives his Leaf 1-2. D G A H - V O (Sans. N A N D A ) , a priest with S H X K Y A at Mnyan-yod (Sans. Shrdvasti), receives from his former wife, - B Z A N G - M O , from Ser-skya (Sans. Capita) several finely bleached clothes calendered or glazed with ivory. Leaf 5 3 . Leaf 6 1 . When wood is not procurable to burn a dead body, neither The death of S H X R I H I - B U . S H X K Y A ' S reflections on him. A The is there any river to throw the corpse into, it may be buried. Mch'hod-rten (Sans. Chaitya) is built over his remains by a rich landholder at Shrdvasti, and an anniversary festival established in his memory. who come from other countries, shall pay no duties or taxes, leaf 6 8 . Leaf 126-127. K A T Y A H I - B U (Sans. K A T Y A Y A N A ) becomes the disciple of S H X K Y A , who tells him how other philosophers are in two extremes, and that he ( S H X K Y A ) keeps a middle way. of his principles, especially with the casual concatenations. Leaf 130. to convert KXTYXYANA, with 5 0 0 other priests, is sent by S H A K Y A (6?TUM-PO-RABHe passes on H e acquaints him with some four great truths, and the twelve king of Kosala orders that, at the celebration of those festivals, merchants,

to his

doctrine the king of Hp'hags-rgyal* his consorts, son, and officers.

S'NANG)! together with

his way through Kanya-kubja,

a place where he had an acquaintance, The story of that Brahman's His arrival, how he was received by the H e erects Vihars and makes several Leaf 197 to 2 0 7 . Many The ten powers of Bauddha.

a Brahman, who was dead at that time. daughter, with the beautiful hair. king. H i s successes there. Anecdotes regarding. witty sayings (in verse).
* Sans. Ujjayani t Sans. Rdjd

How the king afterwards married the damsel. of K A T Y X Y A N A .

Leaf 194.

donations to the companions

Leaf 2 0 7 to 2 0 9 .
or Oujein, in Mdlava.

Pradyota;

(called the passionate or cruel.)

223

90 Leaf verse. 227

ANALYSIS OF T H E DULVA, Various defects of the human body are enumerated in

Such as have them, prohibited from being received into the

religious order of S H X K Y A . Leaf 230 to 253. Account of the great prodigies exhibited by Tirthika)

S H A K Y A , at Shrara.sU in Kosala.

The six Mu-stegs-chan

(Sans.

teachers, being discontented with the treatment they meet with from the king, the officers, the brahmans, and the people in general, (who ail show much favour to G A U T A M A and his followers,) so that they ean hardly gain their livelihood, endeavour to vie with G A U T A M A in exhibiting prodigies, to show their skill and power. They are defeated :for shame some

of them put an end to their existence, others retire to the hills on the north of India. Leaf 248, the great astonishment of all at the miracles of G A U T A M A , t h e i r applause. Leaf 253 to 307. The story of J ? S K Y E D - P A a king in Lus-hp'hags

and other tales ( Sans. Videha) told by S H A K Y A , p o l i t i c a l farther history of the before mentioned six teachers. Leaf 276. of Puma The story of VM A N - C H ' H E N , Leaf

intrigues. The

the son of G A N G - P O in a town 321 to 325. SHO-SHUM-PA, . a Mention Leaf 326.

kachha a hilly country.

cunning woman,

ingenious stories of female craft.

made of the Ubal-gumata

river, on the banks of which the priests of

S H A K Y A used to exercise themselves. Leaf 326. Capita). SHAKYA in the Nyagrodha other women grove (near Ser-skya Sans.

G A U T A M I ' , with 500

of the S H A K Y A race, goes to H e will

S H A K Y A , and begs of him to receive them into the religious order.

not permit it, and recommends to them to remain in the secular state, to wear clean clothes. T h e y will not desist. T h e y follow him afterwards T h e y beg him in his peregrination through the lirija country to Nadika. again and again to receive them.

A t last, on the request of K U N - D G A H - V O , Several

(Sans. A N A N D A ) he permits them to take the religious character. rules and instructions respecting the order of nuns. these females that happened mostly at Mnyan-yod (Sans.

Various stories of Shrdvasti).

224

A PART O F T H E T I B E T A N SACRED WORKS. Leaf 4 8 8 to 5 2 4 . man, volume of the Dulva, be gathered.) Leaf 5 8 1 . S H X K Y A in his peregrination proceeds to Gyad-yul, (the grassy, so

91

T h e story of P A D M A - S N Y I N G - P O , a celebrated Brahin Kosala. (This is repeated from the K'ha leaf 1 5 5 to 192, whence the general tenor may the

at Hdod-pa-ht'hun-pa,

country of the Champions, and at Rtsa-chan, ently the residence of the great time, under two Sdla trees. Leaf 5 9 1 .

called

from the husha grass,) the modern Cdmru or K&marupa, in Assam, anciking K U S H A - C H A N , stays for a certain

The circumstances that preceded the death of S H A K Y A . The death of S H A K Y A . The principal acts of his life

Leaf 635 to 636.

enumerated by H O D - A ' R U N G to V Y A R - B Y E D , an officer of the king of Magadha, who instructs him how to inform the king of his decease (by representing, in pictures, the several scenes of his life.) several gods. account of the relics (Sku-Gdung) of S H X K Y A . Reflections on life, by They are pacified by The funeral raises disputes among eight tribes or cities, on Chaityas are built for those relics.* B y his direction, five hundred accomplished assemble in a place called

having each their share.

Leaf 667.

After the death of S H A K Y A , HOD-.SRI.VG, (Sans. K X S H Y A P A )

becomes head of the sect.

priests, (Sans. Arhan, T i b . Dgra-Hchom-pa,) tion of the doctrine taught by S H A K Y A . b y N Y E ' - V X R - J F / K ' H O R (Sans. Mdsod (Sans. UPXLI),

the cave of the Nyagrodha tree, near Rdjagriha, and make the first compilaThe Mdo-sde or Sutra class, is The Dulvd (Sans. Vindya,) or Ch'hos-Mnon-paH e prethe Ma-mo, compiled by K U N - J ) G A H - V O , (Sans. A NANDA)

Abhidharma) by H O D - S R U N G (Sans. K X S H Y A P A J hill near Rdjagriha. Leaf 679.

sides over the sect for several years, appoints K U N - D G A H - V O his successor, and dies on the Bya-gag-vkang Leaf 684. K U N - J > G A H - V O (Sans. A ' N A N D A ) after having been for many

years the head of the Bauddha sect, intrusts the doctrine of S H A K Y A to

* See my M S , Translation of The death of SHAKYA.

225

ANALYSIS OF T H E DULVA,

S H A N A H T - G O S - C H A N , appoints him his successor, and dies in the middle of the Ganges (on an imaginary island) between gadha. Lichabyi His body is divided into two parts. race at Yangs-pa-chan, Yangs-pa-chan and Ma* T h e one is taken by the

who erect a Chaitya to contain i t :

the other part b y the king of Magadha, who likewise builds a Chaitya, at Skya-sndr-bu (Sans. P&taliputra) over his share of relics. Leaf 687. NYI-MAHI-GUNG is received into the religious order b y by SHAKYA, leaf 688. H o w he

K . U N - Z ) G A H - V O ; is ordained and instructed how to introduce the faith into Cdshmir, as it had been foretold and civilized the Serpent race and their chief H U L U T A :how he planted

blessed the saffron there, and how he laid the foundation of the

Bauddha religion in the Cdshmir country, one hundred years after the death of S H X K Y A , who had mentioned that country, as a suitable place for dwelling and contemplation. Leaf
SBAS ;he

690. S H A N A H I - G O S - C H A N intrusts the Bauddha doctrine to N Y E ' to D H I T I K A ;he to N A G - P O a n d he to LEGs-iUfr'HONG.

One hundred and ten years after the death of S H X K Y A the priests at Yangs-pa-chan Tib. violate in many respects his precepts.Many make a new compilation of the Bauddha disputes Works, about trifles.At last, seven hundred accomplished priests (Sans. Arhan, Dgra-bchom-pa) to which was given, (something similar to our Septuagint,) the name of " that has been very clearly expressed

Bdun-Hrgyas-yang-dag-par-J$rjod-pa,

by the seven hundred" (accomplished priests.) Thus ends the 11th volume, translated (in the 9th century) by V I D Y A KARA P R A B H A , and D H A R M A S H R I P R A B H A , pandits from India, and by the

Tibetan ho-tsdva (interpreter) B A N D E - D P A L - J H B Y O R .

O n the three last

leaves, from 706 to 708, are some remarks on the defects of these two volumes (by a Lama, N A M - i t f K ' H A H - G R A G s in the monastery of Snar-thang not far from Teshi-"Lhun-po) such as obsolete terms, bad translation, incorrect text, repetition of stories told before, &c. H e advances several reasons, why the sacred volumes have been left in this state by the ancient reviewers.

226

A PART OF T H E T I B E T A N SACRED WORKS.

93

T W E L F T H A N D T H I R T E E N T H (or $ Na, and ^ Pa) V O L U M E S OF T H E Dulvd.

The first has 4 5 8 , the last 4 7 3 leaves. There are in the two volumes 6 4 books. Title, Eng. Sans. Vindya Uttara grantha. Tib. Hdul-va-Gzhung-blama.

" The chief text-book (or last work) of religious discipliner"

Subject, N Y E - V A R - H K ' H O R (Sans. E/PALI) the supposed compiler of the Dulva collection, puts to S H X K Y A several special cases, as to which class of transgressions particular faults or sins should be referred; or whether it be lawful to do or use such and such a thing. NYE-VAR-ZTK'HOR, tinct work. The A n d S H A K Y A answers " Reverend !" him as to each. H e addresses S H A K Y A , by the term Btsun-pa.

in this last volume, is always mentioned by his Upalis-kun-dris-pa

Indian name U P A L I , except in the eleven first books, which form a disA t the end of this volume are the words rdsogs-so," all the queries of U P X L I are ended or finished." names of the translators or pandits of these two volumes are It is merely stated that they were translated in the time not mentioned.

of K L U H i - i J G Y A L - j M r s ' H A N , a celebrated interpreter. Calcutta, 4th September, 1 8 3 1 .

I may here close my Analysis of the Dulvd collection, from the tenor of which may in some measure be judged what is to be found in the remaining eighty-seven volumes of the Kahgyur. O f the whole of this voluminous compilation I have, however, prepared a detailed Analysis with occasional translations of such passages as excited curiosity, particularly the relation of the Life and Death of S H A K Y A . The whole are deposited in manuscript among the archives of the Asiatic Society, and will at any time be available to the scholar, who may also consult the first volume of the Society's Journal, page 3 7 5 , for a general view of their contents by the late Secretary,
Professor W I L S O N .

20th October, 1835.

227