Analysis of The 'Dul Ba PDF

A N A L Y S I S O F T H E D U L V A ,
A PORTION OF THE
T I B E T A N WORK E N T I T L E D T H E K A H - G Y U R .
B Y M E . A L E X A N D E R C S O M A K O R O S I ,
S I C D L O H U N e A J t l A N OF T R A N S Y L V A N I A .
T H E great compilation of the Tibetan Sacred Books, in one hundred
volumes, is styled Kd-gyur or vulgarly Kdn-gyur (niQ'Qgx, hkah-hgyur)
i . e. " translation of c o mma n d me n t o n account of their being translated
from the Sanscrit, or from the ancient I ndi an l anguage, (i'*|X')tft, rgyagar
kad), by which may be understood the P racri ta or dialect of Magadha,
the principal seat of the Buddhist faith in India at the period.
These Books contain the doctrine of SHAKYA, a Buddha, who is
supposed by the generality of Tibetan authors to have lived about one
thousand years before the beginning of the Christian era. The y 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
AS HOKA a celebrated ki ng, whose residence was at P atal i putra, one hundred
and ten years after the decease of SHAKYA. And, lastly, in the time of
KANI S' KA, a ki ng 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* i n die Li f e of SHAKYA, i n the Kd-gynr collection.
175
42 ANALYS I S OF T H E DUL V A ,
The first compilers were three individuals of his (SHX KYA' S) principal
disciples. " U P L " (in Ti b. " N Y E ' - Y R - / K HO R " ) compiled the " Vi naya
Stram" (Tib. Dul -v-do); A N A N D A (Ti b. " KuN-fc vo") the Struntah
(Ti b. the Do class) ; A n d " K X S H Y A P A " (Ti b. " H O T - S R U N G " ) the P rajny-
prami t (Ti b. Sher-ch'hi n). These several works were imported into
Tibet, and translated there between the seventh and thirteenth centuries
of our era, but mostly in the ninth. The edition of the K-gyur in the
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, a large
building or monastery, not far from Teshi -\ hun-po, ( ^ ' V ^ V V , bkra-
shi s \ hun-po.)
The K-gyur collection comprises the seven following great divisions,
which are in fact distinct works.
I. Dul -v, Q5<3T*I, (Sans. Vi naya) or, " Di sci pl i ne, " in 13 volumes.
II. Sher-ck'hi n, (Sans. P rajnyprami t) or, " Transcendental
Wi sdom, " in 21 volumes.
III. P 'hal -cKhen, *jor*q, (Sans. J Buddha-vata sanga) or, " Bauddha
C ommuni t y, " in 6 volumes.
I V. D,J con-sks, ^ V ^ S ^ W, (Sans. RatnaMta) or, " Gems heaped
up, " in 6 volumes.
V . Do-d, *fy& (Sans. Stranta) " Aphori sms" or Tracts, in 30
volumes.
V I . Nyng-ds, gVQ^N, (Sans. Ni rvi na) " Deliverance from pai n, "
in 2 volumes.
VI I . Gyut, 1^, (Sans. Tantra) " Myst i cal Doctrine, C harms, " 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
E
13*r> in Sanscrit Tri pi takh, the " free vessels
or repositories", comprehending under this appellation1st. The Dul va.-
2ndly. The Do, with the P l i al -ch'hen, Kon-sks, Nyangdas and the Gyut,
176
A PA RT OF T H E T I B E T A N S AC RED WORKS. 43
3rdl y. The Sher-ch,hi n, with all its divisions or abridgments. This triple
division is expressed by these names : 1. Dul vi i , fSans. Vi nayn). 2. Do,
(Sans. Sutra). 3. Chl i os-non-pa, fSan. Abhi dkarmdh.) This
last is expressed in Tibetan also by Non-pa-dsot, wcVtr*ffa, by Yum,
vr*f, and by Ma-mo. rf, It is the common or vulgar opinion that the
Dul va is a cure against cupidity or l ust ; the Do, against iracundy or
passion ; and the Ch'hos-non-pa, against ignorance.
The D U L V A , Q5<JTH, Sans. Vi naya, which will form the subject of the
present analysis, treats generally on the religious Discipline or Education
of religious persons. The following are the subdivisions of this Work :
1. Dul -va-zhi * (Q5<JI'^
,a
l,) Sans. Vi naya-Vastu. Eng. " T h e basis
of discipline or education," in 4 volumes.
2. So-sor-fhar-pe-do, (^'Vi'a '
z
4Q'*f^) Sans. P rati mokxJ i a Sul ra.
Eng . " A Sutra on emancipation," in 30 leaves.
3. Dnl -va-nam-par-jet-p/t, (QS'JTP'^'M-VQi^v,) Sans. Vi naya vi -
bhaga. Eng . " Explanation of education", in 4 volumes.
4. Ge-l ong-me-so-sor-f/i ar-pe-do, (s^' ^VwQ' N' ^i ' ai ' VQ' * ^, ) Sans.
jBhi kshuni prati moksha Sutra. Eng . " A Sutra on emancipation for the
Priestesses or Nuns, " in 30 leaves.
5. Ge-l ong-me-dul -vd-nam-par-ji t-pa, (^"i'$fc;'fQ'Q5<5J'H'*i*f' yi . ' Qi W, )
Sans. Shi kshuni Vi naya vi bhdga. Eng . " Explanation of the discipline or
education of the Priestesses or Nuns, " in 1 volume with the preceding tract.
6. Dul -vu-p hran-ts I ti gs-kyi -zl i i , (Q^OTH'^'J^N'S'* !^, ) Sans. Vi nayn
kshudraka Vastu. Eng . " Miscellaneous minutiae concerning religious disci-
pl ine, " in 2 volumes.
7. Dul -va-zhung-l ama, (Q5QI'H
,K
li|c;'a'*f,) Sans. Vi naya Ul tara
grantha. Eng . " The chief text book (or the last work of the Dul va
class) on education," in 2 volumes.
* I n these name s the mute l et t ers of the T i b e t a n are omi t t ed tor f aci l i t y of pr o nunc i a t i o n :
those who c a n cons ul t the o r i g i na l names wi l l r e a d i l y s uppl y t he m where the e xac t or t hogr a-
phy is r e qu i r e d . I n ot he r pl ace s , whe re a r o ma n l et t er pre ce de s a s yl l abl e i n i t a l i c s , or \ico
ve r s a, s uc h i ni t i a l wi l l be unde r s t ood to be mut e .
177
44
ANAL Y S I S OF T H E DUL Y A,
Some make only four divisions of the whole Duhd, thus, in Sanscrit
1. Vi naya Vasl u. 2. P rati moksha Sutra and Vi naya vi bhaga. 3. Vi naya
kshudraka Vastu, and 4. Vi naya Uttara grantha. And this division is cal-
led L ung-dt-zhi , (SV#'* * q,) the four classes of precepts. But in the col-
lection with the Society the subdivision is as exhibited above.
Under this title " Dul va" (Q5<Jr*j,) there are thirteen volumes marked
with the thirteen first letters of the Ti b . Alphabet (from * lv,) On each
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, t husQST* * , *1, i . e.
the Dul vd cl ass, the Kd or fi rst vol ume, fi rst l eaf.
On 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 he m" t'hup-dvdng-l a namo," salutation
to the prince of Muni s" Shari hi -pul a-namo," salutation to the son of
S HA RI KA , sgra-gchen-hdsi n-l a-ndmo," salutation to G R A C H E N DSIN (or
L X H U L A , in Sanscrit.)
The titles of the great divisions of the Kdh-gyur, and of some parti-
cular works, are frequently entitled both in Sanscrit and Tibetan, as in
the example just given J ' * l X ' S f V 5 , rgya-gar-skad-du, (in tfafc Indian or
Magadha language, or Sanscrit Vi naya vastu.) Bod-skaddu, and lastly
in the Tibetan language hdul -va-gzhi , Q5<3T*r!$, " the basis of religious
discipl ine. "
After the title of the work, follows the " salutation to the three holy
ones," in Tibetan, thusDkon-Mch'hog-Qsum-l a-p'hyag-T i ts'hal -l o, which
in Sanscrit is expressed elsewhere thusNamo Ratna Traydya, and means
exactly what is above expressed. Then follows a special salutation to
S HA K Y A , in one sl oka, of which the meaning is t hi s " He that has cutoff
entirely all bonds (of human affection), has overcome the determinists
fSans. Ti rthi ka, Ti b. Mu-stegs-chan,) and has really subdued the devil
with all his hosts, he has found the supreme perfection (Bodhi satwa,)
I adore hi m. "
178
I proceed now to take a view of the contents of the several divisions of
die Duha class.
The first, Ti b. H,dul -va~Q,zhi fSans. Vi naya vastuj " basis of educa-
tion, " consists of several treatises on the disciplining of those religious
persons who became followers of S HX K Y A , and entered into the religious
order of that Buddha or Sage. Besides many others, seventeen such
treatises are contained in the first four volumes of the Dul va class. The
contents may be conveniently arranged with reference to the volume of the
class, and the leaf of that volume, in which they are found.
*, or fi rst vol ume of the Dul vA cl ass.
On the second leaf the subjects of the Essays in this class are ex-
pressed in two sl okas, the meaning of which is t hi s1. The entering into
the religious order. 2. Confession or general supplication. 3. Prohibition
or censure of immoral actions. 4. The passing of the summer at a certain
place. 5. Leather, hide or skin. 6. Medicament, garments or clothes.
8. Mat . 9. Kaushdmbi , (a city) . 10. Works. 11. Dtnarser-chan. 12. The
inward man. 13. Alteration. 14. The omission or leaving off of the
celebration of the feast of confession. 15. Bedding and furniture. 16. Di s-
puting. 17. The causing of divisions amongst the priests.
The contents of the first article are thus specified" Shi i -i ki -bi t," or
the son of S HX RI KX . Mustegs-chan, or Ti rthi ka (a detcrminist ?) Two young
priests or monks. The murder of an Arhan. One with a maimed hand,
&c. or all these contents are reduced thusthe son of S HX RI KV (Sans.
Sh&ri putra) ; holy order ; ordination, or consecration of priests.
N Y E - J . D E (Sans. UPAS E' NA) and other bands of religious persons adopt
the doctrine of S HX 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 ad ha, made incursions into the territories of each other with troops
composed of such as fought from elephants, horses, chariots, and on foot,
when S HX K Y A was not yet descended from the paradise of the gods.
179
40 ANAL Y S I S OF T H E DUL VA ,
The ki ng of Anga (whose capital was Champa) conquers P A D M A
C H' HE N - P O, the ki ng of Magadha (whose capital was Rdjagri ha) and makes
hi m his t ribut ary; haught y expressions of the ki ng of Anga i n his letter
to P A D M A C H' HE N - P O ; t he officers of this monarch advise him to surren-
der to the ki ng of Anga, and repeat before him a sl dka, 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 may
find another kingdom but not another l ife. " The ki ng of Anga keeps
afterwards Magadha, for several years, in subjection, and his publicans, or
tax-gatherers, make great exactions there.
A n earthquake and a great light are stated to occur at the descent of
S HA K Y A , when he enters the womb of his mother, (l eaf 4 J and again at his
birth ;names of the four kings i n the four capitals of central India, and
of their sons, that were born at the same time with S H A K Y A ; why such
names were given to those young princes, (l eaf 5.)
In Magadha the young prince born to " P A D M A C H ' H E N - P O " is called
in Ti b. " Qzugs-chan-snyi ng-po" fSans. Vi mbasdra);why so called ; hi s
eight nurses (Sans. Dhatri ), two for holding hi m in their laps, two for suck-
l ing him, two for cleansing him, and two for pl aying with hi m. There
were born in Magadha at the same time with this prince the sons of five
hundred officers.
VI MB AS X RA, when grown up is well practised in al l arts, whence his
surname {l eaf 5- 6) in Ti b . " Bzo-sbyangs," (Sans. Shreni ka or Shrenya.)
He takes notice of the tax-gatherers of the ki ng of Anga, prohibits them
from collecting any further tribute in Magadha.They have recourse
to the father of the young prince, who permits to continue gathering the
tribute or tax in the same manner as before. Afterwards the young prince,
finding them again collecting the taxes, menaces them, and orders them
to cease absolutely from all tax-gathering. The y go to the ki ng of Anga,
tell him how they have been treated by the young prince of Magadha, and
repeat before him a sl dka of this meaning, " As long as a tree is young it
180
A PA RT OF T H E T I B E T A N SAC RED 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 ki ng of Ansa
sends his envoys or messengers to the king of Magadha, and demands of
him that the young prince, tied by the neck, should be sent to him ;
an answer is returned to him ;they both prepare for war.
The king of Magadha appoints his son commander of the array.
VI MBASX RA 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 ki ng of Anga ;appoints
them his officers. They all cheerfully engage in his cause, and assure him
that his circumstances will be their own. The prince utters a sl oka, of
which the meaning is this : " In whose house there is renown and glory (or
a sacred person) it must be defended by all means. When honor is lost all
is gone; as when the nave of a wheel is broken, the spokes are of no
use." The officers assure him of their attachment to him in these words:
" where your feet are there are our heads." He assembles the four kinds of
troops. Hi s father expresses his wonder at the great number of his son's
armythence VI MBASARA' S surname " the king that has many troops."
Since the ki ng of Anga had yet more troops than he himselfhe causes
him to be slain by a stratagem. He occupies afterwards the whole of
Anga, and takes up his residence at Champa till the death of his father.
Afterwards he makes his residence at Rdjagri ha, and this VI MBASX RA is
represented in the Dul va as the king of Magadha in the time of S HX K V A ,
whom he greatly esteemed, honored, and patronized.
From l eaf 10. A young Brahman from Magadha, or Central India,
travels towards the south of India, searching after mysteries or the Tantri ka
doctrine. He goes to a celebrated Brahman ; is well received by him ;
general reflections on the character of the people in the east, south, west and
north of India. Praise bestowed on Central India, (l eaf 10-11.) Many wish
to see it. A celebrated Brahman goes with the former to R&jagri ha;pays
there a visit to the king;desires to dispute with any one of the brahmans
181
48 A N A L Y S I S O F T H E D U L V A ,
in Magadha ;the ki ng calls on a certain ( QNA S - L EN- GY I - B U) brahman of
Nal ada, a learned man who overcomes him in a dispute ; the ki ng is greatly
satisfied with it, makes him a donation of Nal ada, his native place or town
(l eaf 13. ) He returns to Nal ada ;marries;lifter nine months his wife is
delivered of a son, who is named " S T OD- RI NGS " wh y sois entrusted to
eight nurses, (l eaf 13. ) when grown up, is well instructed in all the
arts and sciences, (l eaf 14, ) in the Ri gveda, Yajurveda, Sdmaveda,
Atharvaveda, &c. Afterwards his wife is delivered of a daughter, who
having eyes like those of the Shari ki bird, is called S HARI KX s he is
instructed in the letters,overcomes her brother in a dispute.
Again, a certain Brahman desirous to be acquainted with the Tantri kd
doctrine, or with mysteries,travels from Central India towards the south ;
i s instructed there in the L okayata system, by a learned Brahman " / SKAR-
JBGYAL" (Sans. TI S ' HYA. ) Reflections on the characters of the people of
the four corners of India, and the praise of Central India, (in the same
terms as above.) Thi s >SKAR-JRGYAL wishing to visit Central India, succes-
sively goes to R&jagri ha,pays there a visit to the king,requests him
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 Nal ada (or Nal anda).
i SKAR- JJOYAE defeats him in a dispute, and he is consequently deprived
of Nal ada, which village is conferred by the king to his successful adver-
sary the former is much grieved, and is about to leave Nal ada, and go
to another placewhen SKX R-RGWI . cedes one half of his income to
him, that he might remain there ; he accepts of it, remains, and gives his
daughter to ^ K A R - B G Y A L for his wife.
L eaf 18. STOD- RI NGS, the brother of S HARI KA, travels towards the
south of India to learn the L okayata philosophical system. As a layman
he is not admitted to hear that philosophy ; he enters into the religious
order of the Kun-tu-rgyu (going every where) Sans- P ari vrajaka,will
not cut his nails till he has learned that philosophy,-thence he is surnam-
ed afterwards, S EN- RI NGS (he with long nails, or the long nailed.)
182
A P A R T O F T H E T I B E T A N S A C R E D W O R K S . 49
L eaf 19. S HARI KX enters into a dispute with her husband, SK\ K-
B G Y A L : she is overcome. She becomes pregnant with a child of won-
derful character,her dreams,explication of her dreams. She disputes
again with her husbandnow she overcomes him ; this is attributed
to the wonderful child in her womb ;she is delivered of that c hi 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. Upati shya)^
after that of his mother, SHARI KA' S son (Sans. Shdri putra, Ti b. Shari hi -l m)
(l eaf 20.) Hi s qualifications in all the branches of science, and the practices
of the brahmans. He excels his father in understanding the true mean-
ing of the text of the ancient brahmanical works, (l eaf 21.)
From l eaf 22. The history of MO HU G A L - G Y I - B U , or Mdngal -gyi -bu
(Sans. MA U G A L Y A N A ) . Hi s father's name, residing place and rank, l i e
(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 " L ap-bom"why so? and also " Mongal yana,"
and why so ? Hence he is called sometimes, Ti b. P &ng-skyes, Lap- born,
Sans. " Kol i ta,'" sometimes Ti b. Mohugal -gyi -bu, Sans. Mongal yana, one
of the Mongol family or race. Hi s nurses, his education, his qualifications
in all the sciences and practices of the brahmans, (l eaf 24.) He surpasses
his father in understanding the true meaning of the ancient works. He is
entrusted with the instruction of 500 young brahmans in reading the
brahmanical works. How they pass the time when they arc not reading.
The two masters or teachers N Y E ' - B G Y A L (Sans. UPATI S' HYA) and P A N G -
SKYES (Sans. KOL I T A ) acquire great renown by their disciples,they are
desirous to see each other. The first is very ingenious or intelligent, the
latter very rich. Their parents will not permit them to go and see each
other. They meet at the occasion of a festival at Rajagri l ta, whither they
183
50
A N A L Y S I S O F T H E D U L Y A ,
were sent b y t hei r par ent s. T h e y si t near to each other. T h e i r be havi o ur
d u r i n g t he several e xhi bi t i o ns of s pe c t ac l e s ; t he i r mu t u a l addresses, after
t he shows are over ; - thei r answers, each i n a si ng l e s t anza, (l eaf 28 J T h e y
ac qui r e an af f ecti on for each o t he r ; eager to ac qui r e kno wl e dg e , t he y
resol ve to enter i nt o some r el i g i ous order. P A N G - S K Y E S begs hi s parent s
to pe r mi t h i m to t ake t he r el i g i ous c har ac t er ; he i s not pe r mi t t e d. H i s
par ent s, hi s rel at i ons, hi s coetaneous f ri ends use several ar g ument s to
di ssuade h i m f r om hi s purpose ; t he y c annot p r e v a i l on h i m. H e w i l l ab-
s ol ut el y not pa r t a ke of a ny repast u n t i l he is pe r mi t t e d. A t l ast he obtai ns
hi s par ent s ' l eave, goes to Nal ada to meet there " N Y E ' - J B G Y A L , " who v e r y
eas i l y obt ai ns hi s par ent s' l eave to t ake t he r el i g i ous c har ac t e r ; r e f l e c t i o ns
t her eupon b y P A N G- S KY E S (l eaf 33.) T h e y proceed together to Rajagri ha,
wher e about t hat t i me t here are supposed to have been s i x cel ebrat ed
t eachers, t he mast ers of s i x school s of di f f erent pr i nc i pl e s (whose names
bo t h Sa ns c r i t a nd Ti b e t a n are on record) . Suc c e s s i v e l y t he y go bef ore
eac h of t he m, address t he m eac h i n these t e r ms : " Ma s t e r ? (shes-l dan,
k n o wi n g ) what i s t he me t ho d of y o u r doc t r i ne ? what advi c e do y o u g i ve
to y o ur p u p i l 1 what is t he f r ui t of an honest l i f e ? (or of good mo r a l
pr ac t i c es) wha t are t he benef i ts t her eof ? " E a c h mast er addresses
t he m t h u s : Br a h ma n - s o n s ! and eac h t el l s t he m hi s o wn o pi ni o n or p r i n -
c i pl es : t h e y are wi t h none of t he m s at i s f i e d: t he y ma k e on eac h t he i r
ref l ect i ons i n t he same t erms, i n one s t anza, t he me a ni ng of wh i c h is t hi s :
" H e is an i l l mi nd e d , wr o ng t e ac hi ng , a nd me an f el l ow, a l t ho ug h he is
cel ebrat ed for a ma s t e r : i f hi s own prof essed pr i nc i pl e s are s uc h, what
are those wh i c h he does not prof ess. " T h e y l eave t he m wi t h di s da i n or
cont empt , on account of t hei r gross at hei s t i c al pr i nc i pl e s . ( Th e names a nd
phi l o s o phi c a l pr i nc i pl e s of those s i x teachers or masters ma y be seen, f r om
l eaf 33 to 40 of t he x\ , or first v o l ume of the Dul va.)
L eaf 40. T h e y become af t erwards t he p u p i l s of " Y A N G - D A G - B G Y A L -
V A - C HA N . " H e ent rust s t he m wi t h t he i ns t r uc t i o n of hi s five hund r e d
di s c i pl e s . I n hi s s i c knes s , these t wo y o u n g b r a hma ns ma k e e ve r y effort
184
to assist him. The one attends on him, the other seeks after medicaments.
The cause of his smiling once. He tells them the birth of S H A K Y A , and
that he has become a saint or Buddha. He advises them to become his
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. Amri ta.) L eaf 41. A
stanza on the instability of human things: " Al l gathered treasures will
end in want; the end of those on high is downfall; the end of meeting is
separation or part ing; 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. They regret much that he has not com-
municated it to them. They both make a law among themselves, that
whichever should find first the amri ta should communicate it to the other.
The circumstances of their afterwards becoming disciples of S H A K Y A .
He declares them the first pair of his principal di s ci pl e s , NYE' - B GYAI .
( SHARI HI - B U, or SHARADWATI ) " t he chief of the ingenious or intelligent,"
and P A N G- J K Y E S ( MONGA L - GY I - B U, or MO HU G A L - G Y I - B U , Sans. Manga-
l yana) " the chief of those that make miracles or prodigies or illusory
spectacles."
L eaf 42. S HA K Y A declares that his privation and austerities, during
the course of six years, were to no effect; he could not find what
he sought for. He refreshes himself with substantial food, recovers his
vigour, gives himself to meditation, and arrives at perfection, or becomes
a Buddha. On the request of B R A HMA , the god, he goes to Vardnasi , per-
forms there his first religious course, teaches his doctrine first to five
men, who had been formerly his attendants. Afterwards he disciplines
there fifty young persons of high descent;ordains and consecrates them,
(l eaf 43 J At other different places he finds many other disciples ; - goes to
Rdjagri ha. The ki ngof Mag-arf/m (VIMBASARA) offers him a residing place
in a grove (called qy*f
,
&TS'*r<'M'Y''iQ'
B
l$v, hod-mahi -tshal .bya.ka-l an-
185
52
A N A L Y S I S O P T H E D U L Y A ,
da-kahi -gnas. Sans . Vnu-vanam Kal andak ni vsa.) I t i s there t hat
t he above descri bed N Y E ' - B G Y A L and P A N G- S KY E S become hi s di s c i pl es .
L eaf 44-45. E n u me r a t i o n of several qual i f i c at i ons of S H K Y A h i s
seei ng and k n o wi n g a l l t hi ng s . T h e met hod he used i n b r i n g i n g to hi s
doc t r i ne or f ai t h the before me nt i o ne d t wo y o u n g b r a h ma n s ; f a r t h e r c i r c u m-
stances thereof , (l eaf 45-50.)
H a v i n g been t o l d b y one of S H KYA' S di s c i pl es t hat he teaches i n t hi s
ma n n e r : " W h a t t hi ng s are t hey t hat ari se f r om causes, a nd what are
t he causes of t hei r exi st ence a n d of t hei r c e s s at i o n? " * these y o u n g
b r a hma ns are mu c h pl eased wi t h , and go to, h i m, to become hi s di s c i pl e s ,
l eaf 50. R u mo u r s at Rjagri ha upo n he ar i ng t hat the t wo p r i n c i p a l di s c i pl e s
of Y A N G - D A G - B G Y A L - V A - C H A N have become t he f ol l owers of S H K Y A .
L eaf 51. K U N T U - B G V U S EN- RI NGS (a b r a h ma n l e ar ne d i n t he
L okyata phi l o s o phi c a l syst em) pa y s a vi s i t to S H KY A ; i s v e r y i mpat i e nt
at first,afterwards, be i ng c o nvi nc e d b y S H KY A of hi s wr o ng p r i nc i p l e s , he
y i e l d s , a nd begs h i m to recei ve h i m i nt o hi s order, l eaf 57. Te r ms used
b y the new c omer a nd b y the mast er at e nt e r i ng a nd at r e c e i v i ng one i nt o
t he r el i g i ous order.
L eaf 58-05. O n the e n q u i r y of t he pri est s, ho w i t c ame t hat " S H A -
RI HI - BU possesses s uc h admi r abl e t al ent s ? S H K Y A t el l s t he m hi s r e l i g i o us
and mo r a l mer i t s i n hi s f ormer g enerat i ons. L eaf 6 5 . L i k e wi s e , he t el l s
t he m those of MO H U G A L - G Y I - B U .
L eaf 68. S H K Y A c o mmi t s to the assembl ed b o dy of the pr i est s t he
power of r e c e i v i ng neophyt es i nt o hi s r el i g i ous order, a n d to o r d a i n
pri est s Avhen qual i f i e d. M a n y i nc onveni enc es ar i s i ng f r om t here b e i ng no
He a d or P r e s i d e nt i n t he cong reg at i on of t he p r i e s t s ; r e g ul a t i o ns for
el ec t i ng t wo p r i n c i p a l s (Mk'han-po), and five sorts of t eachers (Sl ob-Dpon
vul g o L obon.) R u l e s to be observed. I ns t r uc t i o n ho w to pe r f o r m t he ri t es
* Ye dharmd hi tuprabhava, hetu teshdn TATHAGATO hyavadatTeshan cha, yo ni rodha,
evam vadi MAHA SRAMANAS. Of t hi s f o r mu l a , wh i c h is f ound on mos t of the i mage s of
Buddha (l ug up at B e n a r e s , i n T i r h u t , a nd e l s e whe r e , a f u l l ac c ount has heen gi ve n i n the
J ournal Asi ati c Soci ety, V o l . I V . page 133 and 211.
186
A PA RT OF T H E T I B E T A N SAC RED WORKS. S3
and ceremonies at the receiving and ordaining of the priests. Terms used
at that occasion.
What sorts of men may be received into the religious order, and
admitted to become priests. Questions to which a new comer must answer
directly. Names of several diseases and sores, l eaf 79. Persons infected
with, or subject to those maladies are prohibited from admission into the
order. Several rules respecting the conduct of religious persons.
L eaf 9 1 . A priest should not abuse any one (in words) even
when himself abused ; should not become angry when irritated ; should not
beat when beaten ; nor rail when railed.
L eaf 92. Enumeration of several things which a religious person or
priest may not do without having previously asked the principal's and the
teacher's leave.
L eaf 102. S H KY A having passed the three months of the summer
in the grove near RAjagri ha, will make a tour to the hills towards the
south. He makes known to the priests, that whoever likes may go with
him. Excuses of the priests, both of the old and young, for not being
able to accompany him. Cause or reason why but a few disciples were
now with him.
L eaf 104. How any Mu-stegs-chan (Sans. Ti rthi ka) may be admitted
into the religious order of S H K Y A . Regulations thereupon.
L eaf 108. No priest is to be ordained that is below twenty years of
age. Reasons thereof.
L eaf 109. No one shall be received into the religious order below
fifteen years of age. Indecent conduct of two young priests or students.
S HA K Y A at Shrvasti in Kosal a. The story of two slaves or servants,
who successively had been received into the religious order of S H KY A .
L eaf 110- 113. No slaves are to be admitted into that order.
L eaf 113- 115. Stories of two persons who, being in debt, had taken
the religious character. S H KY A prohibits the admission into the religious
order of any one who is in debt.
187
54 A N A L Y S I S O F T H E D U L V A ,
L eaf 115. T h e st or y of a y o u n g ma n who , h a v i n g r u n a wa y f r om hi s
par ent s, ha d ent ered i nt o t he r el i g i ous order. S HA K Y A refuses to admi t
a ny one i nt o t hat order wi t ho ut t he consent of hi s par ent s. Re g ul at i o ns
t her eupon.
L eaf 116. T h e st or y of a y o u n g person who ha d been r ec ei ved i nt o
t he r e l i g i o us order of S H A K Y A b y a h i g h pr i est . Re s o l ut i o nno t to recei ve
a ny one wi t ho ut the consent of the who l e cong reg at i on of the pri est s.
L eaf 118- 121. T h e st or y of a s i c k pe r s o n; no s i c k ma n i s to be
recei ved i nt o t he r el i g i ous order. E v e r y new comer to be quest i oned as to
t he state of hi s he al t h.
L eaf 121. S H A K Y A i n t he Nyagrodha Vi har, near Capi ta (Ser-skya,
i n Ti be t an. ) Gr e a t l ament at i on of the women of Capi ta, upo n t he i r f at hers'
hus bands , - brothers, &c . t a k i n g t he r el i g i ous c har ac t er a nd l e avi ng t he i r
houses. Z AS- 6TTSANG- MA' S (Sans . Sudhodana, t he f at her of S HA KY A , ) c o m-
p l a i nt before S H A K Y A . H e ag ai n pr o hi bi t s t he i r r e c e i vi ng a n y one i nt o
t he r el i g i ous order wi t ho ut t he consent of hi s par ent s, a n d orders t hat t he y
s ho ul d a l wa y s ask fi rst whet her a c andi dat e has l eave f r o m hi s par ent s,
except i n cases of those, who have come f rom a f ar c o unt r y . L eaf 123.
L eaf 123- 127. T h e st or y of KUN- X >GAH- VO' S (Sans . A' NANDA) si ster' s
t wo c hi l d r e n. H o w t he y were encourag ed to read and s t udy d i l i g e nt l y .
L eaf 127- 133. Se ve r al bi r t hs ac c o r di ng to one' s mo r a l or r e l i g i o us
mer i t s , desc r i bed b y S H A K Y A , a p p l i e d to t he bef orement i oned students or
y o u n g mo nk s .
L eaf 133. T h e wo nde r f ul effects of S HA KY A ' S s mi l i n g . Reasons
thereof . O r d e r p r o h i b i t i n g t he seduct i on of nuns or of pri estesses b y t he
mo nk s or pri est s.
L eaf 136. A ma n pas s i ng c l ande s t i ne l y some t i me among st the pri est s,
Avithout h a v i n g been admi t t e d r e g ul a r l y , is made ac quai nt e d wi t h t hei r doc-
t r i ne and r el i g i ous pr ac t i c es. H i s ref l ect i ons t her eupon. Sc andal s ar i s i ng
t heref rom. S HAKY A' S order for ej ec t i ng or e x p e l l i ng h i m, and not to suffer
af terwards a ny one to c ohabi t c l ande s t i ne l y wi t h the pri est s. L eaf 138.
188
A PA RT OF T H E T I B E T A N SAC RED WORKS. 5 5
L eaf 138- 139. S HA KY A at Mnyan-yod (Sans. Shrdvasti , in Kosal a).
Several kinds of men of doubtful sex, or of hermaphrodites (Ti b. Mai l i ng).
Prohibition against receiving any such into their religious order. The y
should always ask when receiving a newcomer whether he is a Mdni ng.
L eaf 139. S HA KY A at Shrdvasti . The story of an illusory serpent.
(Tib. Kl u, Sans. Ndga).
L eaf 142. Prohibition against receiving into the religious order any
illusory man (Sprul -pd.) Thenceforth they shall always ask when
admitting one into the religious order, whether he is a Sprul -pa.Five
kinds of natural Ndgas ;the rest all illusory ones.
L eaf 143- 145. Good services rendered by an illusory Ndga, to seve-
ral religious persons. The priests should distinguish an illusory monastery
from a real one, and not resort to such places.
L eaf 147. S HA KY A forbids the giving religious instruction to any one,
unless asked; except when one is invited to a public entertainment.
L eaf 147- 163. The story of J D O E - ^ D U N - Z / T S H O . Hi s birthhis
beautiful bodyhis becoming the attendant of S HARI HI - B Uhi s .accom-
plishmentshis accompanying five hundred merchants to the seahis great
services and religious instructions to many. Marvellous stories of
Ndgas, &c.
L eaf 163. The way of the ancient sages discovered by S HA KY A ,
illustrated by a parable. Description of that way or method.
L eaf 167. Z ) G E - Z / D U N - Z / T S ' H O returns to SHAKYApresent s his
converts, they are received by him into his religious orderthe great
perfection they acquire afterwards by their assiduity and earnest
endeavour.
L eaf 168. At the request of D G E - / / D U N - / / T S H O , S HA KY A relates
what have been the actions in former lives of several individuals whom he
had found deficient in virtue, and monsters of iniquity.
L eaf 170. Again, on the request of the priests in a body, S HA KY A
relates the religious and moral merits of DGE -I I DVS-HTS'HO .
189
5 6
ANALYS I S OF T H E DUL V A ,
L eaf 172. The story of " A " L U- 6 ? Z HON - J J U- S ' P RUL - P A - HOD- S RUN G"
(Sans. KA S HY A PA ) . A n ancient Buddha, l iving at Vardnasi , instructs his
disciples where to perform their meditations; and advises them to live
such a chaste and pure life that they may not repent it afterwards. The
disciples of S HX K Y A will imitate those of K A S H Y A P A in performing their
meditationsthey commit many excesses ;restrictions and prohibitions
thereupon.
L eaf 175. S HA K Y A at Mnyan-yod (Sans. Shravasti ) A Mu-sthgs-chan
monk (Sans. Ti rthi ka) once, on the 14th of the month, on the confession
day of the Buddhists, enters into their Vi har, 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 moral s. " To enjoy both in their proper places he purposes to make
profession of both rel igions; is detected and expelled. A rule is esta-
blished, that thenceforth no one shall be admitted into the order, who had
become formerly a Ti rthi ka (Mu-stegs-pa, in Tibetan) or a brahmanist
in general.
L eaf 177. S H A K Y A at Mnyan-yod (Sans. Shravasti .) The murder
of a mother ;the circumstances preceding and following i t : vari ous
advice given to the matricide by the Ti rthi kas (that he should throw
himself into fire,take or swallow poison,precipitate himself from a
steep place, or strangle himself by a rope.) In his confusion, he takes
refuge in the monastery of S HA KY A ' S discipl es; 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 l ike the sun and moon, after
having escaped from a cl oud. " He 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
ask a new comer whet her he i s a mur der er of hi s mot her . T h e f arther
advent ur es of t he same mat r i c i de rel at ed ; h i s deat h and hi s new b i r t h ,
first i n h e l l , (l eaf 179, ) and af t erwards i n heaven amongst the gods.
L eaf 183 to 188. T h e mur d e r of a f a t he r ; c i r c ums t a nc e s t hat p r e -
ceded a nd f ol l owed i t , (t ol d i n t he same manne r , a nd ne ar l y i n t he same
wor ds as above, i n r e g ar d to t he mur d e r of a mot her . )
L eaf 188. S HA KY A at "Mnyan-yod ( Sans . Shravasti .) T h e edi cts of
t he k i n g s of Magadha a n d Kosal a ( when t he y adopt ed Bu d d h i s m) t hat i n
t he i r r eal ms no r obber y s ho ul d be c o mmi t t e d. Ro bbe r s , i f detected, are to
be e xpe l l e d f rom t hei r c o unt r y , a nd rest orat i on of damag e to be made f r o m
t he k i n g ' s t r eas ur y. Ro bbe r i e s a nd mur der s c o mmi t t e d on the conf i nes of
Magadha a nd Kosal a :some t raders, t hat have escaped, go to the k i n g of
Kosal a, a nd i nf o r m h i m of the event : t he k i n g sends hi s t r o o ps ; t he r o b-
bers are defeated ; some e s c ape ; some are k i l l e d ; s i x t y t a ke n al i ve a n d
br oug ht to the k i n g , together wi t h t he t hi ng s a nd effects f o und wi t h t he m.
T h e e x a mi na t i o n of t he robbers b y t he k i n g t h e i r answers. T h e y are put
to deat h, one escapes whe n c ar r i e d to t he pl ac e of e xe c ut i o n, t ake s hi s
ref uge i n a monas t er y of t he pri est s of S HA K Y A , enters i nt o t he r el i g i ous
order. H e i s f ound af t erwards to have been a robber, a n d t he mur de r e r of
a n Arhan ( Sa i nt . ) T h e c i r c ums t anc es of t hat det ec t i on ; a r ul e i s made
t hat t hencef ort h no mur de r e r o f a n Arhan s ha l l be r ec ei ved i nt o the
r el i g i ous order, a n d t hat t hey s ha l l as k of ever y new comer whet her he i s a
mur de r e r of an Arhan.
L eaf 15)0. N Y E ' - V A R - H K ' H O R (Sans . U P A L I ) asks of S HA K Y A whet her
one, who has caused di vi s i o ns amongst t he pr i es t s , i s to be recei ved i nt o
t he i r r el i g i ous order. N o s uc h s ha l l be a d mi t t e d : l i k e wi s e , no one s hal l
be r ec ei ved i nt o the order, who wi t h a n i l l i nt ent i on to a Tal hagata has
shed bl ood ; n o r a n y t hat ma y pr e vi o us l y have f al l e n off, b y h a v i n g
c o mmi t t e d a ny of the f our great c r i me s .
L eaf 191. A l l s uc h persons as have a n y defect i n t he i r b o dy , me m-
bers or l i mb s , are pr o hi bi t e d f r om admi s s i on i nt o t he r el i g i ous order of
191
58
ANAL Y S I S OF T H E D U L V A ,
S H A K Y A . T h e y are t hus speci f i ed : one wi t h a ma i me d h a n d or foot, one
wi t ho ut l i ps , one h a v i n g a c i c a t r i z e d bo dy , too o l d , too y o u n g , l ame or c r i p -
pl e , b l i n d , ha v i ng ma i me d fingers, c r o o ke d, a dwar f , h a v i n g a g oi t r e, d u mb ,
deaf, l e ani ng on a staf f i n wa l k i n g , c r e e pi ng or c r a wl i n g , h a v i n g s wo l l e n
feet wi t h c o r r upt mat t er i n t he m, ef f emi nat e, b r o k e n und e r b u r d e n or b y
mu c h t r a v e l l i ng , &c . l eaf 193.
W i t h t hi s c onc l udes t he subj ec t of e nt e r i ng i nt o t he r e l i g i o us or der o f
S HA K Y A , ent i t l ed i n T i b . t he x n ' S ' l ^ ' ^ Q '
1
^ rab-tu-byung-vahi -Gzhi , S a n s .
P ravraji ta vdstu.
F r o m l eaf 193 to 335, i nc l us i v e , i s o c c up i e d wi t h t he de s c r i pt i o n
o f t he *iV'gc;* Gso-sbyong, conf essi on or s e l f - e me ndat i o n, a n d g e ne r al
s up p l i c a t i o n. S H A K Y A at R&jagri ha. T h e c el ebr at i on of t he conf essi on, or
g ener al s uppl i c at i o n at t he e nd of ever y h a l f mo n t h , i . e. at e v e r y ne w a n d
f u l l moon : - - o c c as i o n of i ts b e i ng o r dai ne d, pr e par at i o ns t heret o ; r i t e s a n d
ceremoni es thereof, l eaf 195. E x p l a n a t i o n o f t he t e r m hdug-pa, Q5=l*tf, s i t t i ng ,
a n d me di t at i ng , or abst ract me di t at i o n, ( $orQ3i rnal -\ \ byor.) T h e pri est s
of S H A K Y A c a r r y to excess t he g i v i n g t hemsel ves to abst r ac t me d i t a -
t i o n, l eaf 201. F i v e sorts of ghanti s (pl at es of mi x e d me t a l to be s t r u c k
i ns t ead of bel l s ) f or what use. l eaf 202. P r a y i n g a n d t he r e c i t at i o n of
t he P rati moksl ta Sutra, or So-sor-thar-pahi -mdo.
T h e great c o ur t - y a r d for t he c el ebr at i on o f t he feast o f conf essi on.
C A PI NA , a b r a h ma n . H i s s c r upl es about whe t he r he s ho ul d go or not
to t hat f es t i val . O n t he e xho r t at i o n of S H X K Y A he goes t her e. De s i g -
nat i o n of t he pl ac e for t he r ec ept i on o f t he great c o ng r e g at i o n. T h e
of f i ci at i ng pr i est . T h e t erms he uses i n addr e s s i ng t he pr i e s t ho o d.
Ga r b s or g arment s wh i c h t he pri est s are pe r mi t t e d to t a k e wi t h t hem*i nt o
the c ong r eg at i on. De s c r i p t i o n of t he s ma l l e r c o u r t - y a r d or enc l osur e,
l eaf 219. I ns t r uc t i o ns for r e c i t i ng t he P rati moksha Sutra (or t he t r ac t o n
e manc i pat i o n) . H o w to i nt ercede for a n y pr i es t who ma y have been
arrested or t a k e n , on t hi s da y , b y t he k i n g , b y t he r obber s, or b y t he
e ne my. T h e n f ol l ow several i ns t r uc t i o ns , how to cel ebrat e t hi s great d a y
192
of conf essi on el sewhere, l eaf 335. A n d t hus ends t he second part of
the Vi naya vdstu, on conf essi on or g eneral s uppl i c a t i o n.
F r o m l eaf 335 to 357 i s t he Dgag-Avyehi -Gzhi ^ j q B p ^ g q ' K ] ^ .
T h e e nume r at i o n of i mmo r a l acts or f aul t s. Ce ns ur e thereof. R e p r o o f
a nd pr o hi b i t i o n of i mmo r a l act i ons. A r epr over or censor i s el ect ed
for t hat purpose. Se v e r a l i ns t r uc t i ons g i v e n, how to pe r f o r m t he office
of a r epr over or censor of manner s , ri tes a nd ceremoni es.
F r o m l eaf 357 to 378 i s t he Dvyar-gyi -Gzhi si.' i' *l<f. O n
s umme r i ng , or pas s i ng t he s umme r . S H A K Y A at Mnyan-yod ( Sans . Shrd-
vasti ). T h e occasi on of e s t abl i s hi ng the c us t om o f ma k i n g a vo w for pass-
i n g t he three mont hs of t he s umme r at a c er t ai n pl ace, wi t ho ut l e av i ng i t
even for a s i ng l e n i g h t f o r what pur pos e i t was o r dai ne d. Se v e r a l
i ns t r uc t i o ns , concessi ons, r est i t ut i ons, a n d exc ept i ons . T h e ma nne r i n
wh i c h t he y passed t hat season. Mu t u a l c o mpl i me nt s after t he r e t ur n of
t he pri est s to t hei r respect i ve col l eges or monast eri es. Se v e r a l quest i ons
a n d answers how t he y have passed t he s u mme r .
F r o m l eaf 378 to 408, or t he end of t hi s vol ume, a nd i n t he
b e g i nni ng of the ne x t v o l ume (f rom l eaf 1 to 10), c ont ai ned t he Ko-\ pags-
kyi -Gzhi , i q' uws'
1
! ^, or, the subj ect of l eat her or s k i n .
T h e s t or y of G E O - U Z H I N - ^ K Y E S , i xi s b i r t h , hi s g r o wi ng u p , hi s
voyag e at s e a : i s r ec ei ved i nt o t he r el i g i ous order b y K X T Y X N A
( r e s i di ng at Udo-chan);arrives at great per f ec t i on, (l eaf 396.)
Se v e r a l sorts of s k i n or l eat her are e nume r at e d. H i s pr i vat e
audi enc e at S HA KY A ' S . KX T Y A NA ' S c o mpl i me nt a r y address to S HA KY A ,
present ed b y h i m : S HAKYA' S answer t heret o, l eaf 405. P e r mi s s i o n
(to t he di s c i pl es of S HA K Y A ) to use a ve hi c l e or c a r r i a g e ; t h e
occasi on or c i r c ums t anc e of t hat pe r mi s s i o n; e xc e s s e s i n the use o f
carri ag es ; t h e y are pr o hi b i t e d, exc ept to t he ol d, t he we ak and t he
s i c k .
L eaf 406. Le a v e (to t he di s c i pl es of S HA KY A ) to ac qui r e a pr ac t i c e
i n s wi mmi n g ; o c c a s i o n of t hat l eave be i ng g i ve n ; excesses made i n
t hat pr ac t i c e . I ndecenci es c o mmi t t e d i n the Aji rapati r i v e r . T h e y are
193
60
prohibited from touching any woman ; they may not save even one that
has fallen into the river ;modification of the former prohibitive precepts.
L eaf 407 . The y are prohibited from seizing a cow by the tail, in
swimming over a river ;occasion thereof. The y may seize the tail of a fine
elephant, fine horse, bul l , buffalo, and yak, but they must at the same
time make use of a leather bag (glove ?) Improprieties committed with the
leather bags. They are prohibited from wearing wooden shoes (shi ng-gi -
mch hi l -\ ham);occasion of that prohibition. The y are permitted to wear
them in their own houses ;what was the reason thereof. What to do with
the wooden shoes presented (or offered) to them by the people. L eaf 408.
The first volume of the Dul vd terminates here. Not e : The scenes
of the transactions it contains, and indeed of the whole Dul vd, are repre-
sented to have been, with a few exceptions, l l djagri ha in Magadha, and
Shrdvasti in Kosal a, or more properly the groves near those cities.
T H E I* (Kha) OR SEC OND V OL UME OF T H E Dul vd.
Thi s volume contains 563 leaves. It is divided into 3 0 parts or books
(xj*TM Bam-po) or from the 25th to the 54th book inclusive.
From l eaf 1 to 10 is the continuation of the Ko-\ pags-Gzhi
* 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. In the Index,
the subject of the whole volume is said to be on medicaments. B ut
there is very little on that subject, except from the 10th to the 40th l eaf.
From l eaf 1 to 10. Several sorts of shoes (Mcfi hi l -\ ham) of the rel i-
gious class are enumerated, together with the stories of their being brought
into use and prohibited afterwards by S H A K Y A . Such are those made of
reed leaves (smyug-l o); of the fibres of the munja grass ; of thread or
yarn (srad-bu), &c.
From l eaf 10 to 19. S HA K Y A in the grove near Shrdvasti . On medicine
and drugs prepared from the roots, stalks or stems, leaves, flowers, fruits
or nuts, juices or sap, and gums of certain plants and trees. Nuts of an
194
a c r i d taste, as t hat of the Amra tree, Arura, Skyurura, and P arura. K i n d s
of sal t . St or i es of p a r t i c ul a r diseases a nd mal adi es . W h a t sort of me d i -
c ament was pr es c r i bed b y t he p hy s i c i a ns for eac h di sease ; h o w s uc h
medi c ament s were pe r mi t t e d b y S HA K Y A to be us ed. P e r mi s s i o n g i v e n b y
S HX K Y A to hi s di s c i pl es to ke e p al way s wi t h t he m a c er t ai n q ua nt i t y o f
me di c i ne (pr evi ous l y consecrat ed or bl essed. ) W h a t gave occasi on to t hat
l eave. Me d i c a me nt s to be used d a i l y , at a c e r t ai n pe r i o d of t he day , for
seven day s , t hr o ug h one' s whol e l i f e : d i e t i n meat and d r i n k . L eaf 15,
me di c ame nt for the eye. T h e st or y of a ma d ma n . St ori es of p a r t i c ul a r
meat or flesh h a v i n g been used b y t he di s c i pl es of S H A K Y A , i n t he t i me of
f ami ne. P r o h i b i t i o n s ag ai nst s uc h pr ac t i c e .
L eaf 19. S H X K Y A enters f r om Kdshi i nt o Vardnasi . T h e s t or y of a
Tr i b u n e ' s (headman' s) wi f e t he r e he r pi e t y and her f ormer mo r a l me r i t s .
L eaf 27. T h e k i n g of Magadha ( S HRENI KA VI MB ASARA) pays a v i s i t
to S HA K Y A i n a grove near Rajagri ha, a n d begs hi s accept ance of an
ent er t ai nment for t hree mont hs wi t h e ve r y t h i n g necessary for h i m and
hi s t r a i n or sui t e.
L eaf 30. T h e st or y of a pr i est suf f eri ng f r om he mo r r ho i ds (pi l es)
Ha u g h t y a nd ma l i g na nt be havi o ur of t he k i n g ' s p h y s i c i a n to t hat person,
t houg h he was sent b y t he k i n g to cure h i m ; he c al l e d S H A K Y A al so t he
son of a f emal e sl ave. H i s puni s hme nt .
L eaf 33- 34. Na me s of the s i x r e ma r ka b l e pl aces or c api t al s i n C e n -
t r a l I n d i a , as 1. T i b . Mnyan-yod, Sans . Shrdvasti . 2. T i b . Gnas-Bc/tas,
Sans . Sdkel dna. 3. T i b . and Sa ns . Vardnasi . 4. T i b . Yangs-pa-chan,
Sans . Vai shal i . 5. T i b . a nd Sans . Champa. 6. T i b . Bgyal -pohi -k' hub,
Sans . Rdjagri ha.
L eaf 3 4 - 3 5 . W h a t sort of me di c ame nt was e mpl o y e d b y K U N -
D G A H - V O ( A ' NA NDA ) i n c u r i n g S H A K Y A i n a di sease. T h e st ory of
G A N G - P O , l eaf 40.
L eaf SO to 87. T h e k i n g of Magadha(L vs-Hp
,
nAGS-MAHi -BV-MA-SK\ Y.s-
D G R A ) i nvi t es S H A K Y A i nt o Rajagri ha. W i t h what s o l e mni t y he recei ves
195
62
hi m. The procession of the sage thither together with his train ; the
order thereof, and to what things it has been likened. Several miracles
or prodigies that happened at his entrance into that city.
L eaf 83. The ki ng of Magadha afterwards pays avisit t oSHX KYA 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, a religious garment, meat and drink, beddings, medicaments and
utensils.)
L eaf 83. S H A K Y A is invited afterwards (on the occasion of an epide-
mic malady) to Yangs-pa-chan (Sans. Vai shal i , hod. Al l ahabad). A chief
man in that city, in a dream, is admonished by the gods, that they
should implore the aid of G A U T A MA . The y consult about it, and send an
embassy to him. At the request of the envoys from Vai shal i , the ki ng 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 l i ajagri ha ; form of
salutation or compliment used by the envoys from Vai shal i .
L eaf 120 to 132. Upon S HA K Y A ' S arrival at Yangs-pa-chan he is,
first of all, invited and entertained by A MR A - S K Y O N G , a rich courtesan,
whose residence was without the city, in a grove. Afterwards he
is entertained by the citizens, who were of the L i chabyi race;
(they seem to have been republicans.) Thei r splendid dresses, horse
furniture, carriages and chariots, & c , &c. Thi s city is frequently com-
pared by S HA K Y A to the residence of the gods, where Indra presides.
K U N - B G A H - V O ( A' NANDA) directed by S HX K Y A , advancing to the gate of
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: " Vasi rata" (four times
repeated) " Munchata" (twice)- " N i l ga ch c/i h a t a " (four t i mes) &c, and
are followed by benedictory verses for the prosperity of the city.
L eaf 132. On quitting that city, S H A K Y A passes through seve-
ral other places in his peregrination, and relates to K U N - J G A H - V O (Sans.
196
A P A R T O F T H E T I B E T A N S A C R E D W O R K S .
A ' N A N DA ) t he i r anc i ent h i s t o r y ma k e s several ref l ect i ons on t he m, and i n
ma n y pl aces g i ves i ns t r uc t i o ns to those that vi s i t h i m.
F r o m l eaf 155 to 192, i s c ont ai ned the st ory of t he meet i ng of P A D M A
SNYI NG- PO wi t h S H A K Y A . T h i s cel ebrat ed b r a h ma n he ar i ng of S HA KY A ' S
be i ng i n t he nei g hbour hood on hi s pe r e g r i nat i o n, sends to h i m one of hi s
p r i n c i p a l di s c i pl es ( MA - S DUG) , of great ac qui r ement s , wi t h several o l d
br ahmans of respect abl e c har ac t er , to l e ar n t hr o ug h t he m, whe t he r i t be t r ue
wha t i s r umo ur e d r es pec t i ng t he ac c o mpl i s hme nt s of GA UT A MA , a nd
whet her he has r e a l l y a l l the c har ac t er i st i c si g ns of a sage. T h e c o nduc t
of MA - S D U G , a nd hi s c onver sat i on wi t h S H A K Y A or GA UT A MA . H e cal l s
those of t he S H A K Y A race ups t ar t s , or s uc h as are k n o wn but of l at e
V 5 da-byung,) l eaf 160. S H A K Y A t el l s h i m t he o r i g i n of t he S HA KY A
race, as also t hat of t he f a mi l y of MA - S D U G . H e is mu c h as hamed, a n d
cannot r e t ur n a n y ans wer to S H A K Y A ; but i s comf ort ed, a nd af t erwards
begs for i ns t r uc t i o n. T h e n the t eacher t el l s h i m the tenor a n d contents of
t he doc t r i ne of a B u d d h a ; a nd t he several mo r a l dut i es bot h of the B r a h -
ma n a n d t he B a u d d h a pri est s, wh i c h t he y s ho ul d observe and per f or m r e l i g i -
o us l y. H e af t erwards rel ates ma n y super st i t i ous cust oms, a nd decl ares t hat
ever y t r ue B r a h ma n a nd B a u d d h a pri est s ho ul d desi st f r om a l l s uc h.
Af t e r t he r e t ur n of MA - S D U G , PA DMA - S NY I NG- PO he ar i ng of hi s h a v -
i n g been unabl e to answer GA UT A MA , was so mu c h di s pl eas ed t hat he
smote h i m wi t h hi s shoes on t he he ad, and wo ul d have gone i mme di a t e l y
hi ms e l f to G A U T A MA , h a d i t not been too l at e i n t he e ve ni ng . Th e ne x t d a y
mo unt i ng a c ar r i ag e, a nd t a k i n g wi t h h i m ma n y pr e par e d v i c t ua l s , he
vi si t s G A U T A MA , i s mu c h sat i sf i ed wi t h hi s c onver s at i on, a nd arranges a
mode of s al ut at i on a nd r e t ur n whenever t he y s ho ul d happe n to meet i n t he
s t r e e t ; H e assi gns as t he reason thereof , t hat courteous ceremoni es are a
mode of ma i nt a i ni ng respect a nd r enown among st t hei r f ol l owers.
L eaf 192. Te r ms of s a l u t a t i o n ; those i n wh i c h me n of q u a l i t y
or r a n k send t hei r c o mpl i me nt s , a nd ask after a f r i end' s he al t h b y
t hei r messengers or servant s. A f u l l enumer at i on of t he t erms i s g i ve n,
197
in which the Ki ng of Kosal a, G S A L - B QY 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
introduced into the Sanscrit and Tibetan Vocabul ary. )
L eaf 193. The Ki ng of Kosal a, GS A L - S GY A L - , pays a visit to G A U T A MA
asks him about several things :what difference there is between the four
castes? GA UT A MA replies to the Ki ng 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 the god
B R A H MA does really exist ?The answer contains several modifications, and
declares, if the ki ng means such gods as have fleshly passions, and
which delight in injuring and hurting others, there are none of that ki nd.
From l eaf 201. In Rjagri ha, and in several other places, at dif-
ferent occasions, S H A K Y A gives many moral instructions, citing instances
or parables.
From l eaf 214. The 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.
L eaf 240. S H A K Y A , accompanied by GN OD- S B Y I N - L A G- N A J J DOB J E
converts many in the North of India.
L eaf 290. Account of Z >GAH- VO, a neatherd, with five hundred others
entering into the religious order.
L eaf 302. S H A K Y A , visiting several places, tells to K U N - D G A H - V O
their ancient history, and whence they derived their names.
L eaf 303. The ki ng G
?
so- * S
,
BYONG- f f p' HAGS (Sans. Utphoshadha)
born at Qnas-V>chas (Sans. Saketana.)
L eaf 300. Terms for expressing great j oy (by comparison.)
From l eaf 327 to 390. Fragments of history of several universal
monarchs, (Sans. Chakravartti .)
L eaf 390. The story of N O R - - B Z A N G S , a royal prince, and of
YI D- J FJ TP' HROG- MA (the heart ravishing) his mistress. Thi s contains many
fine poetical descriptions and ingenious verses expressive of an affectionate
mind : it is a ki nd of romance or fairy story.
198
A P A RT OF T H E T I B E T A N S A C RED WORKS . 65
Fr om l eaf 408. Several anecdotes are told by S H A K Y A , to show the
fruits and consequences of the merits and demerits of several individuals in
former generations. He relates to the king of Kosal a his own a c t s -
how he arrived at Bodhi satwa, and the many benefits he afterwards endea-
voured to bestow upon all animal beings. Thi s division abounds in j udi -
cious sayings, and moral maxims :apologues or moral talestheir appl i -
cation,virtue and vice depicted in lively colours.
From l eaf 496. On the request of K U N - D G A H - V O ( A' NANDA, ) 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 Bodhi satwa.
L eaf 505. SHJ LKYA, together with 500 Arhans, visits, in a miraculous
manner, the great lake Ma-dros ( Manassarovara) in the north.
L eaf 506. The four great rivers that take their rise there :the Ganga,
Si ndhu, P akshu, and Si ta.
From 508 to 563, or to the end of the volume, as also from l eaf 1 to 20,
in the next or 3d volume. On the bank of the Ma-dros lake. S H X K Y A ,
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 OL UME OF T H E Dul vd,
Compri si ng 478 l eaves, from the 55th to the 82nd book or secti on, i ncl usi ve.
General Contents. The latter part of the subject of " medicaments"
in the 2nd volume. On garbs or garmentsmats, spreading cl oths; Kau-
shambhi ; works or moral actionsDmar -ser -chan, the inward man, or man-
alteration (regeneration). Omission or the leaving off, of the celebration of
the confession, or general supplication. Dispute or quarrel : t he first part
of the subject " of causing divisions amongst the priests."
From l eaf 1 to 20. The continuation of S HA KY A ' S narration of his
former births. The story of J B Z A NG- MO and P A D MA - B T S A - L A G , a eour-
199
w A N A L Y S I S O F T H E D U L V A ,
tezan and her gallant, in the time of the ki ng T S ' HA N G * * B Y W (Sans.
Srdkmadatta) in Vardnasi, cited by S H A K Y A and applied to himself.
He tells his disciples, why he mortified his body for six years ; what was
the cause thereof in his former lives. Hi s disciples ask hi m several
things, whence comes such and such a blemish or misfortune in his
present l ifehe tells them his former immoral actions, and says that they
are the consequences of these. The story of 1>GAH- * KYONG, an ascetic, a
good moralist, leaf 14.
Leaf 2 0. S H X K Y A , after his return from the Ma-dros lake to Shrd-
vasti together with the 5 00 Arhans, is invited and entertained by S A - G A ,
( RI - DA GS I / DS I N- GY I - MA ) a l ady. Hi s instructions to her at that occasion.
Leaf 2 1 . On his peregrination in Kosala, S H X K Y A is invited and en-
tertained by the Brahmans and landholders of the town Thigs-pa-chan.
The request of 5 00 Yidags (fancied beings representing the condition
of a miser) made to hi m. Hi s answer to themtheir excuses. Hi s reflec-
tions (in-verse) on the wrong judgments of menthat " men are ashamed
of those things of which they ought not to be ashamed, and vice versa. ''
He 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 2 3. Dispute amongst the citizens of that place, whether G A U -
T A MA and his disciples are covetous or not. The y are tried by an enter-
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 24. The use of puram or buram (molasses) is permitted to his
disciples. How S M R A - U D O D - K Y I - S E N - G E was enlightened and became an
Arhan. He is declared by S H X K Y A to be the chief of those who are enlight-
ened by using agreeable things. Leaf 2 5 .
Leaf 25. From Spong-byed, S H X K Y A goes to Yangs-pa-chan, (Sans.
Vaishali) and takes up his lodgings without the city in a house on the
bank of the Ape-pond (Ti b. SprShu-vdsing-gi-Hgram.) The citizens make
200
a law that none of them shall invite S H X K Y A privately to a dinner, b u t
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
notice of that established law, invites S H A K Y A privately. The same do
also his wife, his son, and his daughter-in-law, on the three next follow-
ing daysl eaf 2 6 to 31 . The citizens wish to punish himhow he ob-
tains their pardonhis richeshe, and his whole family, take refuge with
Buddha, or adopt Buddhi sm. Thei r former religious and moral merits,
l eaf 32. The story of ME ' - T OG- P ' HRE N G- . RGY UD- . Z I / K' HA N , at Var&nasi ,
applied to N O R - C H A N and his family.
L eaf 3 5 . On the occasion of a famine, the priests of S H A K Y A are per-
mitted to cook for themselves :difficulties about where to cook. The
ten places in which they may not prepare their victuals. What the physi -
cian prescribes to a sick priest. How permission is obtained from S H X K Y A ,
and how he makes use of the medicamentl eaf 3 6 - 3 7 . How a proper
place is chosen and rendered fit for cooking for a priest.
L eaf 37 - 38. S H A K Y A at Ydngs-pa-chan. The use of flesh, with what
restriction it is permitted to his disciples.
L eaf 38. At Shrdvasti , in the time of a famine, the Bauddha priests
suffering from hunger are much dejected. Several concessions granted to
them by S H A K Y A .
L eaf 40. At 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 happi ne s s SHAKYA gives them permission.
L eaf 4 0 - 4 1 . The sickness of S HA RI HI - B Ut h e physician's prescrip-
t i o n MA UGA L - GY I - B U' S endeavour to procure that medicine.
L eaf 42 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
f ami l yt hei r great qualities : S H A K Y A is proceeding to visit t hem
the malice of the Mu-stegs-chan, (Sans. Ti rthi ka) sect, S HA K Y A ' S enemies,
to prevent his ent rance: by what means he enters into that place.
201
08
A NA L Y S I S OF T H E DUL V A ,
Leaf 48. 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 HAKYA to sick persons, i n their diet.
Leaf 5 0. Several anecdotes that happened at Vari masi , in the time
of a famine, that was foretold to continue for 12 years, on account of there
being no rain.
Leaf 5 3 . The wonderful effects of alms-giving to a hol y man or
Rishi, or the consequences of religious and moral merits i n former lives.
SHAKYA is in a place called Uduma. Hi s lectures to the (fabulous)
four great kings, residing on the Ri-rab (Sans. Sumeru, or Meru.) He
recommends his doctrine to the care of those four great kings or gods, and
to that of Hod-srung, to defend it after his death. The y al l promise him
that they will defend it, leaf 5 7 . He tells his disciples the former moral
merits of those four great kings or gods.
Leaf 5 9 - 60. S HX KY A is presented with eight sorts of liquor or drink,
by a Rishi, called KE N A HI - B U (the son of K E N A , ) he tells his disciples the
use and medical virtues of them. Ri vo, a tran-srong or hermit (Sans.
Rishi) together with his 5 0 0 pupils, becomes the disciple of S HA KY A .
The son of K E N A also having entertained S HAKYA and his disciples (with
a dinner) enters into their religious order, together with his pupil s. To
whose care these young pupils are committed by S HAKYA for instruction,
how they are qualified in a short time, leaf 62 .
Leaf 64 to 7 1 . Eul ogi um on SHX KYA' S qualities by KENA HI - B U, l eaf
7 1 . The story of two monks, (or religious persons) father and son, formerly
barbers, at Kdshi.
Leaf 72. S HAKYA, from Gyad-yul, goes to Sdi g-chan, is invited and
entertained there publ icl y, according to the measures the citizens had
taken previously in his behalf.
Leaf 7 4- 7 5 . Stories of several entertainments to S HA KY A and his disci-
ples. Leaf 76. The story of a man bitten by a snake, how he is cured. The
Bidya Mantra also is exhibited; (it seems to consist of significant Sanscrit
202
words,) in three lines. Ancient fables are told and applied to present
circumstances.
Leaf 78. 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 H P H A G S -
SKYES- PO, in Lus-Hp'/iags, (Sans. Videha.) D U M B U escapes to Yangs-
pa-chan (Allahabad) and settles there. He first declines to give liis
advice in the assembly of the people there, but afterwards renders them
great service by his prudent counsel.
Leaf 80 to 83. Three tribes of the Lichabyis at Yangs-pa-chan:
marriages prohibited between different tribes. The beforcmentioned D U M -
B U is made chief tribune there, (Sde-Dpon), and after his death his second
son. Hi s elder son retires to Ildjagriha in Magadha, to VI MB AS ARA.
Thi s ki ng marries, on his recommendation, the daughter of his brother at
Yangs-pa-chan.
Leaf 87. The story of A MR A - ^ K Y O N G - MA , a celebrated harlot at
Yangs-pa-chan. Leaf 9 0 to 92. VI MBASARA' S amours with hera son is
born, and sent afterwards to the king to Ildjagrihahe is named G Y H O N -
N U - i / j i G S - ME D (the intrepid youth.)
Leaf 92. VI MBASARA commits advdtery with the wife of a chief mer-
chant at Ildjagrihathe circumstances thereofa son is born and sent
to himhe is called " Z / TS HO- B Y ED- G' Z HON- NUS - 6 ' S OS ' ' . Leaf 94. The
education of the two natural sons of VI MB ASARA. They wish to learn some
art or handi craf t . 7/ JI GS- MED learns carpentry, and . HT S HO- B Y E D
studies physic. The latter after having made great progress in his
art, goes to Udo-Hjog (Sans. Taxashild, the Taxila of Ptolemy ?) to learn
there the opening of the cranium (Klad-pahi thod-pa \ \ byed-pahi dpyad,
g VMQ' a V^ ' Qi ' ^ '
5
^ ) from a celebrated physicianhis genius and great
abilitiesseveral instances of his dexterity and learning, his integrity
and great experience in the art of physic. Leaf 104. He acquires great
renown by treating several diseases successfully : is declared, at three
203
70
different times, the prince of all the physicians, by the ki ng of Magadha.
Leaf 107-108. Medical science:his meeting with SHX KYAhi s improve-
ment in curing the diseases both of the body and of the mind.
Leaf 111 to 114. The disciples of SHX KYA are permitted to wear three
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. The story of SA- GA- MA, a young girl from Champa,
married afterwards to the son of a chief officer at Shrdvasti in Kosala.
He r 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. He r mother's enigmatical instruc-
tion to her with respect to her future conduct, when about to be married.
Leaf 124- 125. Expl icat ion 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 hav-
ing understood and practised her enigmatical advice. "
Leaf 126. SA- GA- MA is proclaimed the mother of RI- DAGS- ^DSIN and
the sister of GSAL- B GYAL, the ki ng of Kosala. A Vihar 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 ki ng of
Kosala, and their heads sent in a basket to SA- GA- MA their mother.
Leaf 129 to 131. SHX KYA' S lessons to the ki ng of Kosala on that subject,
S A- GA- MA' S former moral and religious merits, as also the demerits of her
thirty-two sons, told and applied by S HX KY A.
Leaf 133. The story of RI-DAGS-.MGO, an astrologer. Hi s ill-grounded
prognosticationhe becomes a disciple of S HX KY A i s convinced of the
absurdity of his astrological predictions.
Leaf 135. SA- GA- MA at Shrdvasti invites and entertains SHX KYA with
his suite. Among other offerings she presents some pieces of cotton cloth,
for the monks and nuns (or male and female religious persons) to make
bathing clothes of them, since she had been informed that they bathed naked.
204
S HA KY A at Yangs-pa-chanrecommends to his disciples to be clean in
their bedding and clothes, and to make a proper use of the offerings
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 HA K Y A
to his disciples. Some of them wish to wear such and such garments, of
such and such colours: to wear turbans ; others to go naked. S H A K Y A
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 (Sans. Tirthika.)
Leaf 143 to 147. 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
deceived by a certain N Y E - B G A H (Sans. Upa-nanda) illustrated by a moral
tale characterising the idiot and the crafty or impostor, leaf 153. Other
stories of UPA' NANDA' S imposture.
Leaf 162. The death of N Y E - D G A H , (Sans. Upa-nanda.) Hi s immense
riches. Measures taken by the king to secure for himself part of that treasure.
He renounces afterwards every pretension, hearing of S HA KY A ' S representa-
tion 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 covetous-
ness, told by S HX K Y A and applied to the above described NYE- Z >GAH.
Leaf 166. How to divide the effects of deceased religious persons;
several stories on the subjectintermixed with moral tales, mostly relating
to Shrdvasti.
205
72
Leaf 185. Here ends the subject " on the garbs or garments of the
religious persons" (Gos-kyi-Gzhi,) and follows that " on mats and spreading
cloths" (Sra-Brkyang.)
Leaf 186. Several religious persons after having passed the three
months of the summer at Sdketdna (Ti b. Gnas-Hchas), go to Shrdvasti
to pay their respects to SHX KYA, who had summered there. The y went
thither much tired on account of the jangal, morasses, and great heat on
their road, and were covered with dust. The use of Sra-Brkyang (any cloth
or thing to spread on the ground, for sitting and l yi ng on, or a mat) is
permitted by SHAKYA. Several ceremonies ; of what, how to prepare, and
how to use them, leaf 200.
From leaf 200 to 219. Kaushdmbhi (a city) ; (SHX KYA in the Dvyangs-
Idan-gyi-kun-dgaA-rd-va, or Sans. Ghos'havatydrima) ; several priests at
Yangs-pa-chan, well read or versed in the Hdul-va, Mdo, and Ma-mo, go to
Kaushdmbhi 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. They will no longer give them alms. They repair to SHX KYA at
Shrdvasti, are il l received by him, and not admitted till they have repented,
confessed their faults, and have begged pardon for them.
Leaf 219 to 229. Stories of the misconduct of some religious per-
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 esta-
blished rules of disciplinethe proceedings of the priesthood against them ;
several priests of the Dmar-ser-chan band at Shrdvastithe cause of
many quarrels and disputes among the priests. SHX KYA' S orders, how
such persons are to be admonished of their misbehaviour, and treated by
the community. Leaf 235 to 239. LEGS- X DAN, a priest, on account of
his several faults, is rebuked solemnly in the congregationbegs par-
don, and obtains itthe circumstances thereof. Leaf 239. The faults of
two other priests (/ Z GRO-.MGYOGS, and NAP- SO) are enumerated: they are
2 nr,
A P A RT OF T H E T I B E T A N S AC RED WORKS . 7 3
ejected from the communit y; under what conditions may such again be
received. The story of HC H' HAR- KA a dissolute priest.
Leaf 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
priest. Alteration or self-emendationtime granted for one's repentance by
the congregation of the priests. The rites and ceremonies of obtaining par-
don for one's smaller sins or faults. Several instances of committed, and
afterwards confessed, sins or faults.
Leaf 291 to 298. The Spo-vahi-Gzhi " on the changing of one's
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. (There are several passages des-
criptive of the general degeneration and corruption of the priests.)
Leaf 306 to 365. The Gnas-mal-gyi-Gzhi on lodging and bedding
(or dwelling place, utensils, furniture, &c.) The circumstances of several
establishments (called in Ti b. Gtsug-lag-Fhang, Sans. Vihar or Bihar)
being made for SHAKYA and his disciples, especially a large one at
Shrdvasti, in Kosala, by a rich landholder. Many rules and instruc-
tions respecting religious discipline.
Leaf 365 to 418. The Rtsod-pahi-Gzhi, on disputes and quarrels of
the monksseveral instances thereof, with their circumstances.
Leaf 418 to 478. To the end of the volume is the Dge-hdun-Dvyen-
pahi-Gzhi, " 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
that kind. )
Leaf 418-419. Is a specification of the names of the persons whose
histories are about to be mentioned. Names of several (fabulous) universal
monarchs (Chahravartti) in ancient India.
From leaf 419 to 446. The (fabulous) history of the SHAKYA race, told
by MAUGALYANA. The circumstances thereof (SHAKYA being at a certain
207
7 4 ANAL Y S I S OF T H E D U L V A ,
time in the Nyagrodha Vihar, near Capilavastu, the inhabitants of the
Shaka race, desirous to know the origin and history of their nation, go in
great number to him, and request of him to acquaint them with the
history of their origin, that they may satisfy others on the subject.
S H X K Y A directs MA U G A L Y A N A , one of his principal disciples, to tell them
their origin, in an instructive manner, and he himself lies down to sleep
during the narration.) M A U G A L Y A N A addresses the inhabitants t hus:
" De sce ndant s of G A U T A MA ! (Ti b. Gohutama-tag)," and commences his
narration by telling them, how the world was renewed after its for-
mer destruction. How the animal beings were successively propagated.
The origin and causes of the different kinds, sexes, colours, qualitiestheir
degeneration. The origin of property, laws, magistrates, universal mo-
narchy, their descendants til l the time of S E N G E H I - H G R A M, the grand
father of S H A K Y A . Here ends the narration of MA U G A L Y A N A . S HX K Y A
much approves it, and recommends to the hearers to keep it in their
memory. The rest of the volume, from leaf 4 4 6 to 47 8 contains the circum-
stances of the birth and education of S H X K Y A . Hi s bodily and intellec-
tual accomplishments : hi s several acts or performances ; his marriages;
his leaving his father's house to live an ascetic life. Here ends the 3d
volume of the Dulva.
T H E 4 T H (OR C NA) V OL UME 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 leaf 1 to 22. The continuation of the circumstances
that determined S H A K Y A to take the religious character. Hi s reflections
on old age, sickness, death and religious state, Hi s seeing the wretched
condition of the agriculturists, or labouring class. A miracle with the
shadow of a tree (the jambu tree). Hi s marriages with S A - HT S ' HO- MA ,
GRAGS - ADS I N- MA, and RI - DA GS - J KY E S . The circumstances thereof. Hi s
208
A P A RT OF T H E T I B E T A N SAC RED WORKS. 75
earnest desire to take the religious character. The precautions which
his father takes to prevent him from leaving the courthis wife's and other
dreams. Hi s being exhorted (in verse) by I NDRA, B R A H MA , and by other
gods, to renounce the worl d: his replieshis exit or departurethe cir-
cumstances thereof. Hi s discourse with his groom ( ^DUN- PA) hi s fine
horse (Uta-mch'hog-Bsnags-ldan), leaf 22.
Leaf 2 3. He commences his ascetic life. Leaf 2 4. He arrives at
Rdjagriha, the ki ng (VI MBASARA) observes his conduct, is much pleased
with it : sends some of his men to see who and what sort of man he isthey
make their report. Afterwards the ki ng himself with his officers pays a
visit to him :their conversation (inverse) . S H A K Y A tells him, that " t he re
is in the neighbourhood of the Himdlaya (or Kaildsha, Ti b. Gangs-ri) a
country called Kosala, full of riches and grain or corn, inhabited by the
S HAKY AS , the descendants from P U R X M SHI NG- PA (Sans. I KS HWAKU, of the
Surya vansha or Angirdsa): that he is of the royal tribe, and that he has
renounced all worldly desires, leaf 2 5 .
Leaf 26. He quits Rdjagriha, goes to the Griddhrakula hil l , and
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, the great priest (Sans. Mahci Sramana.)
Leaf 29. The manner in which he gives himself to meditation, and
performs his mortifications, on the banks of the Nairanyjdna river,
leaf 3 8- 3 9 . He finds great delight in meditation, but, perceiving privation
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. He is
deserted by his five attendants on account of his new mode of l iving.
Leaf 43. He proceeds to Rdo-rje'-Gdan (Sans. Vajrasan near the mo-
dern Gaya), gives himself to meditation, overcomes the devil, and finds the
supreme wisdombecomes a saint or Buddha ; great j oy in his father's
court upon hearing of his exalted state ; why such names were given to
209
7 6
R A H U L A and A ' N A N DA , his son and cousin, at Capilavdstu, who were born on
the same night he became a saint, leaf 5 1 - 5 2 .
Leaf 5 9. On the exhortation of B R A H MA , the god of the universe, he
resolves to communicate his doctrine to others also, according to their
capacities. He goes to Varanasi. Those five attendants, that had left
him lately, on account of his welfaring, being convinced of his perfections,
first of all become his disciples. Afterwards the number of his followers
rapidly increases. A l l sort of ascetics ; men of different tribes and profes-
sions go over to him and adopt the Buddhistic doctrine. There are in this
volume several detailed accounts how such and such persons, at such and
such places, have adopted his doctrine. Instructions. Compliments. The
four truths.
Leaf 106. The birth place of S HA K Y A near the Himdlaya, on the
bank of the Bhagirathi (Ti b. Skal-ldan-shing-rta), not far from Capila-
vdstu, (Tib. Ser-skya-Gzhi.)
Leaf 107- 8. The ki ng of Magadha, VI MB AS ARA S HRE N I KA , offers to
S HA K Y A and his priests a support in all necessary things, as long as he
shall live.
Leaf 109. The five insignia of royalty (of VI MB A S A RA , ) 1 . A n orna-
mented pillow or throne. 2. A n umbrella or parasol. 3. A sword. 4. A
chowrie of cow-tail, the handle beset with jewels. 5. Particoloured shoes.
Leaf 123. Terms for rousing or calling on the domestics, and giving
them orders for making ready breakfast.
Leaf 128. The history of a religious establishment of several large
buildings (Ti b. Gtsug-lag-k'hang, Sans. Vihar or Bihar) in a grove near
Shrdvasti, in Kosala, by a rich landholder. Leaf 137. S H A K Y A is invited
thitherhis journeymiracles that happened there at his arrival.
Leaf 142. The ki ng of Kosala, 6TSAL- SGYAL, in a letter informs
the king, . Z A S - G T S A N G - MA (Sans. S UDHODANA) the father of S HA KY A , that
his son has found the food of immortality, with which he is recreating all
men. Hi s father, desirous to see hi m, sends several messengers to invite
210
A P A R T OF T H E T I B E T A N S A C RED WORKS.
77
h i m; they all enter into his religious ordernot one returns even to give
intelligence. A t last, C H A R - K A , his minister, begs leave to go him-
self, and bring intelligence to hi m. He promises that, in every case, he
wil l certainly come back. Wi t h a letter from the ki ng he repairs to S H A K Y A
at Shrdvasti . He too becomes a convert to Buddhism, but he is per-
mitted to go back, as a priest, to inform the ki ng of these events, and to
predict that in seven days he should see his son at Capi l avdstu. S HAKY A' S
instructions to C H A R - K A how he should behave himself at Capi l avdstu, and
answer the king's inquiries, l eaf 144. L eaf 144. Comparison of great
and small things. Preparations for the reception of S H X K Y A .
L eaf 146. Orders from the ki ng to his officers, to build in the Nya-
grodha grove, sixteen large and sixty smaller rooms. S HA K Y A , with seve-
ral of his disciples, goes to meet his father at Capi l avdstu.
L eaf 149. Description of their meetingtheir mutual compliments
and conversation (in verse), l eaf 150 to 152. Religious instruction :the
Shdkya race adopts his religion, and from every family or house one per-
son takes the religious character. The stories of several individuals of the
family of S H X K Y A . L eaf 164, NY E- VX R- ^ T K' HOR, a barber of the Shdkyas,
enters into that religious orderacquires great perfectionhe is the
pretended compiler of the Dul va class.
L eaf 171. The history of KOHUDI N Y A , one of the principal disciples
of S HA K Y A , as also that of others.
L eaf 242-3. K U N - D G A H - V O (Sans. A ' NA NDA ) is made the chief dis-
ciple of S H X K Y A .
L eaf 341. L US - B P' HA GS - MA HI - B U M A - S K Y E S - D G R A causes his father's
(VI MBASX RA' S) death. B y whom he is comforted in his great troubles or
anxieties.
L eaf 349. L HA S - S B Y I N or L HA S - B Y I N , one of S HX KY A ' s cousinshis
great hatred and malice towards S HX 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
L HA S - S B Y I N , o r to any other i ndi vi dual : for under the name of L HA S - S B Y I N
(Sans. D E V A D A T T A ) , is frequently understood any malicious character, or
wicked man.
L eaf 392. The circumstances of LHAS - S B YI N' S proceedings to cause
divisions among the disciples of S H X K Y A . Several stories are told and
applied to L HA S - S B Y I N and to M A - S K Y E S - D G R A , the ki ng of Magadha, to
show the il l consequences of bad morals.
L eaf 417 to 449. S HX KY A ' S moral instructions to the ki ng of Magadha,
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 MA - S D U G . )
L eaf 449. LHAS- SB YI N' S further plots for injuring G A U T A M A ( S HX KY A ) .
Several stories and instructions.
L eaf 470. Here ends the subject of " causing divisions amongst the
pri est s; " which terminates also the general subject of " religious disci-
pl i ne" Ti b . Stdul -va-Gzhi , Sans. Vi naya Vdstu.
These four volumes of the Dul va collection were translated from the
Indian or Sanscrit language in the 9th century of our era, by S A R V A J N Y X -
DEVA, V I D Y A KARA PRAB HA, and D H A R MA K A R A , learned Pandi t s; the first
and the third from C ashmir, the second from I ndi a; and by the Ti b.
L otsdva, Bande D P A L - G Y I - Z - H U N - P O . The y were afterwards corrected and
set in order by the Indian Pandit V I D Y A K A R A P R A B H A , and the Ti b . L otsdva,
Bande DP AL -BRTSE 'GS.
In the next four volumes of the Dul va class, (from the 5th to the 8th
inclusive, marked by the letters ) is an enumeration of the several
laws or rules, (Khri ms) 253 in number, respecting the conduct of the
priests (Dge-sl ong), and an explanation of those rules, in several detailed
stories or parables.
In the beginning of the 5th (or z Chd) volume, from l eaf 1 to 30, is
the treatise on emancipation. (Sans. P rati moksha Sutra, Ti b . So-sor-thar~
pahi -M,do.)
212
A PA RT OP TFJE T I B E T A N S AC RED WORKS . 79
Contents of the Treati se on E manci pati on.
Adoration of the Al l - knowi ng, or salutation to BuddhaPraise and impor-
tance of this Sutra.The several blessings arising from the practice of
good morals.Celebration of the confession (Gso-sbyong), on every
new and full moon.Rehearsal of the established rules or precepts, pro-
nounced by the chief (or other officiating) priests.Exhortation to the
priests to examine themselves and to confess their sins with a loud voice, i f
they have any. The compendium or sum of the Buddhi sti c doctrine in one
sl dka thus, in Ti bet an:
<*S IT |f*rtr3'g<;'*rB*i T " No vice is to be committed,
">"i'
,
TS* 'S* f'<i* WyX 'B I Vi rt ue must perfectly be pract ised,
* R' i ' WV' $' Vf eW' S' * l 5<JI T Subdue entirely your tboughts.
QV $ ' * f W f i < V ' i W V t t o f Thi s is the doctrine of Buddha."
On l eaf 30th. Commendation of the Bauddha faith, in the following
two Sl okas: in Tibetan : (vol. 5, leaf 3 0 . )
In Eng l i s h:
" Ar i s e , commence a new course of l i f et urn 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 Dul va, shall
be free from transmigration, and shall put an end to al l his miseries. "
A n assertion follows that the P rati moksha Sutra has been recommended
by each of the seven last Buddhas, who are styled here the seven Bauddha
champions (Tib. Dpah-vo, Sans. Vi ra, En g . Champion or Hero.) The
names of those seven Buddhas, on the 3 0 t h leaf, are thus given in
Ti bet an: 1. Rnam-par-Gzi gs, 2. Gtsug-tor-chan. 3. Thams-chad-skyob.
4. Hk'hor-va-Hji g. 5. Gser-t'hub. 6. Hod-srung. 7. Shakya-V hub-pa.
213
80
ANAL Y S I S OF T H E DUL V A ,
The y correspond to the Sanscrit: 1. Vi pashyi . 2. Si k'hi . 3. Vi shi v&bhu.
4. Kakutsanda. 5. Kanaka-muni . 6. Kdshyapa. 7. Shakya Muni .
From the 30th l eaf of the 5th (or -5 Cha) volume to the end of the
8th (or q, Nya) volume, is contained the " explanation of the religious
discipl ine, " (Sans. Vi n&ya vi bhanga, (better Vi bhaga,) Ti b. Hdul -va-rnam-
par-l l byed-pa.)
In these four volumes, are several stories of immoral actions, com-
mitted by some one of the religious persons belonging to the disciples of
S H A K Y A . The crime, generally, becomes divulged amongst the people, who
blame the conduct of the priests. S H A K Y A is informed afterwards of the
fact. The delinquent is cited before the congregation ; confesses his faul t;
and is rebuked by S HX 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-sl ong) are of five kinds, (or there are five kinds of sins or
faults provided against in those rules.)
1. There are some for the violation of which they are expelled from
the order. Such are the laws or rules against adultery or, in general, for-
nication ; robbery or stealing; murder or destruction of animal l i fe; 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
from the priesthood, or are degraded. Such crimes arethe emissio
seminis ; indecent behaviour; immodest t al k; the causing of divisions
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 deposition of them at any place, &c. prohibited materials
for clothes, &c.
214
4. In the 4th class are enumerated ninety faults.
5. The 5th ki nd of faults or sins are such as must be confessed.
Besides these rules, are numerous instructions regarding decent behaviour,
dressattitude or posture of the bodymanner of eating and drinking,
and when giving religious instruction to others.
On l eaf 30 to 32. Praise of religious discipline in general, (in verse.)
From l eaf 33 to 74. Several stories on fornication or adultery.
J 3 z A N G - B Y i N , a priest, commits adultery. S HA K Y A is informed of the
fact. He is citedrebukedand expelled. A rule is made that thence-
forth all adulterers shall be expelled. The circumstances of this story
may be seen, l eaf 33 to 40, together with the terms S H A K Y A used in
rebuking the guilty.
From l eaf 74. On stealing or robbery.
Anecdoteskinds and modifications of theftseveral instances of
cheating, tricks and frauds in eluding the duties at custom-houses, &c.
L eaf 105. 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.
L eaf 155 to 166. The consequences of lust and theftfabulous his-
tory of the origin of evil in the world.
From l eaf 162 to 239. Several stories of suicide and poisoning
amongst the monks, or of causing themselves to be slain or deprived of
life, out of grief or despair, upon hearing of the various kinds of miseries
or calamities of life. S HA K Y A prohibits discoursing on the miseries of
life, so as to bring others to desperation thereby.*
L eaf 270 to 274. Pretended supernatural knowledge attributed to the
communication or inspiration of any divinity. Terms for rebuking such
pretenders.
* For a similar story, see Ainsworth's Dictionary under Hegesi as in the I ndex Norn,
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."
215
8 2 ANALYS I S OF T H E DUL V A ,
Leaf 306. Se v e r a l wo me n of respect abl e f ami l i es , at Shrdvasti, vi s i t
t he Vihars (col l eges a n d hal l s ) i n a g ar den near t hat c i t y , c onduc t ed b y
C H ' H A R - K A a pr i es t , who t el l s t he m whose Vihars a nd hal l s t he y
are, wi t h some b i o g r a p hi c a l not i ces. H i s i mmodes t be havi o ur . T h e
stories of sever al i mmo r a l act i ons, b y wh i c h a pr i e s t loses hi s c har ac t er or
r a n k , a n d becomes an outcast f r om t he pr i es t hood. O n ma k i n g di ssensi ons
among st t he pri est s.
The r e are t hus i n t hi s v o l ume 439 l eaves, t he 30 first of wh i c h are
oc c upi ed b y t he Tr e at i s e on E ma n c i p a t i o n , i n t wo books , 700 Slokas. T h e
rest of the v o l ume c ont ai ns t he first bo o ks of t he " E x p l a n a t i o n of
Re l i g i o us Di s c i p l i n e . "
T H E 6TH (OR & Ch'ha) VOL UME,
Containing twenty-one books, or 431 leaves.
Co nt i nua t i o n of the subj ect (begun t owar ds the e nd of t he 5th vol ume)
on c aus i ng di vi s i ons among st t he pr i est s. X HA S - B Y I N' S endeavours to
seduce t he di s c i pl es of S H A K Y A to hi s p a r t y .
Leaf 34. S H A K Y A vi s i t s Kaushambhi, a nd t akes hi s l odg i ng s i n the
Gdangs-chan-gyi-kun-~Dgah,-ra-va (Sans, Ghos'havatydrdma) :stories of
di scont ent ment . T h e di s c i pl es of S H A K Y A , on ac c ount of t he i r b e i ng of
di f f erent t ri bes, f ami l i es , houses, & c , are l i k e n e d to an assembl age of a l l
sorts of l eaves f al l en f r om the trees, i n a u t u mn , a nd br o ug ht together b y
t he wi n d .
Leaf 57 to 61. T h e pri est s of S HX K Y A are s ai d to have so ma n y
cl othes t hat for each busi ness t he y ma k e use of a di f f erent s u i t ; and that,
t hr o ug h dr essi ng a n d undr e s s i ng t hemsel ves, t he y have l i t t l e l ei sure
to read and s t udy . T h e y are pr o hi b i t e d f r om k e e p i n g superf l uous g ar -
ment s or cl ot hes. Se v e r al r ul es c o nc e r ni ng s uper f l uous cl othes and other
ut ensi l s of t he pri est s. A s al so, r ul es c o nc e r ni ng t he we ar i ng , a nd omi t -
t i n g rel i g i ous g arment s, a n d depos i t i ng t he m or ut ensi l s at a n y pl ac e.
Leaf 61 to 93.
216
A P A R T O F T H E T I B E T A N S A C R E D W O R K S . 8 3
Leaf 9 3 to 1 4 3 . Rules concerning the washing of clothes. Several
stories told of the uncleanness of the priests. The birth of S H X K Y A .
Correspondence between 6?SAL- JJGYAL, the ki ng of Kosala, and Z A S -
G T S A N G the father of S H X K Y A . Leaf 1 0 2 . A letter from Z AS- 6TTSANG
to S HA KY A h i s lifehe is invitedhe visits his father. Dialogue (in
verse) between them. Leaf 1 1 0 - 1 1 1 . Description how the Shdkya race
adopted Buddhism. Leaf 131. Expressions of enthusiasm, devotion and
joy uttered by five hundred of the relations of S HA K Y A , upon their being
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 l ying and falsehood,and on ridi-
culing or despising others.
T H E 7 T H (OR F Ja) V OL UME OF T H E Dulva C LASS.
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. Such faults are reckoned ninety
in number. The same are introduced into the Sanscrit and Tibetan dic-
tionaries ; but, since they are of little importance, it is unnecessary to
specify them in this place. The Sanscrit generical name for this class of
faults, is Shuddha pray ash chittakah. Ti b. Ltung-byed-llbah-zhig,
Engl i s h: " what are mere faults, or venial faults". The volume com-
mences with stories on abuse or foul language (Hp'hyd-va,) and ends with
narratives regarding culpable priests, that had been ordained (or made
Gelongs) before they had reached the age of twenty.
T H E 8TH (OR <R Nya,) V OL UME OF T H E Didva CLASS.
Containing 2 1 books, (from the 63rd to the 83rd inclusive,) and 4 1 7 leaves.
Thi s volume is filled with the continuation of stories on faults or
slight crimes of the same ki nd with those in the preceding volume. It
217
84
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 OL UME OF T H E Dulva C LASS, i n 483 leaves.
Thi s volume regards the nuns or female religious persons of the
Bauddha faith. The subjects are the same as those of the last four volumes,
for the priests. And 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, Ti b. Dge-
slong-mahi-so-sor-fhar-pahi-Mdo. (See the beginning of the 5th volume).
From leaf 36 to 483 or to the end of the volume, in 28 books, is the
" Expl anation of the religious discipline of the priestesses," Sans. Bhikshuni
Vindya vibhanga, (or Vibhdga) Ti b . Dge-slong-mahi-hdul-va-rnam-par-
hbyed-pa; in the same manner, order, and in the same words, as in the
former four volumes; with the exception of some stories, and a few
instances not mentioned there.
Leaf 61. MA - S K Y E S - D G R A , (Sans. AJ ATAS HATRU) the ki ng of Magadha.
How and by whom he is comforted after he had caused the death of his
father VI MB AS X RA.
Leaf 78 to 87. Stories of several religious persons having put an end
to their lives, out of despair. Leaf 85. Several kinds of robbers.
Leaf 108 to 109. >SBOM-Z ) GAH-MO, a priestess or nun, the pattern of
a lewd, cunning and wicked woman. There are several stories under her
name, in this volume.
Leaf 193. L HA S - B Y I N , one of S HA KY A ' S cousins, the model of a malig-
nant and rancorous person. How he endeavours to acquire the knowledge
of the magical art, or of performing prodigies. He applies to S H A K Y A
and, upon his refusal, to his principal disciples. The y all refuse to instruct
him. He is advised by each of them first to acquire true and useful
218
A PA RT OF T H E T I B E T A N S AC RED WORKS.
85
knowledge. He endeavours to excite dissensions, and to make divisions
among the priestsas also among the priestesses, through <SBOM- Z ) GAH- MO.
Leaf 216. Stories on the multiplicity of clothes and garments of the
female religious persons. Prohibitions against them by S HX K Y A .
Leaf 272. The ki ng of Kalinga sends to G S A L - K G Y A L , the ki ng of
Kosala, a piece of fine linen cloth, as a present. It comes afterwards into
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. The
priestesses are prohibited from accepting or wearing such thin clothes.
Leaf 282. Mention is made of the four Vedas of the Brahmans. Leaf
2 84- 5 . Several terms peculiar to the loom, and to other mechanical
arts, are enumerated. Defects in the body of a nun. Censure of others.
Leaf 286. Moral tales on secret slander.
Leaf 302. Several parts of the Dulvd class enumerated.
Leaf 331 . Kun-tu-rgyu, " going every where," (Sans. Parivrdjaka) is
said to be the same with Grangs-chan, (Sans. Sdnk'hya).
Leaf 362. Names of several diseases. The rest of the volume is
occupied with stories respecting the conduct of the nuns. Several rules to
be learnt and observed. The scene of all these stories is, in general, Mnyan-
yod, (Sans. Shrdvasti in Kosala).
The five last volumes (marked with the letters 3, as, ^, and T? of the
Ti b. alphabet) were translated from Sanscrit into Tibetan, first, (in the
9th century) by J I NA MI T RA , a pandit of Cashmir, of the Vaibhashika philo-
sophical sect, and by KL UHI - J RGY A L - J MTS ' H AN, a Tibetan Lotsdva, or interpre-
ter. Other translators also are mentioned.
T E N T H ANO E L E V E N T H ( a T'ha, AND ^ Da) VOLUMES OF T H E Dulvd,
In 60 books, of ivhich the 10th volume contains 17, or 324 leavesand the
11th, 33 books, or 708 leaves.
These volumes are entitled in
Tibetan : Hdul- va- p' hran- t s' hegs- kyi - Gz hi . Sans c r i t : Vi ndya Kshu-
draka Vastu.
Engl i sh : " Miscellaneous minutiae on religious discipline. "
219
86 A NA L Y S I S OF T H E D U L V A ,
The 10th volume, after the title of these two volumes has been expressed,
commences by" reverence to the Al l - knowi ng. " The subject is then set
forth in three stanzas, asthings relating to the discipline and conduct of
the religious persons of the Buddhi st sect, and the manners and customs
of the people of Central India, the scene of the several acts described
in the Dul va.
L eaf 2. SANGS-UGYAS-^BCHOM-Z DAN-HDAS (SHX KYA, ) at Yangs-pa-chan
(Sans. Vai shal i , or Vi shal i , P rydga of the ancients, the modern Al l aha-
bad). That city is inhabited by the L i chahyi race. Descriptions of its
gardens or orchards, music, gymnastic exercises, baths. The disciples of
SHAKYA incur scandal there by rubbing themselves with tiles or bricks
with too great a noise. The y are prohibited by SHX KYA from rubbing
themselves with tiles, except their feet.
L eaf 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.
L eaf 7. Mention is made of some fanes or chapels, (Sans. Chai tya,
Ti b . Mch'hod-rten) where the hair or nails of Buddha are deposited,
and reverenced as sacred things.
L eaf 11. Seals are permitted to the priestsexcesses in regard to
seal-rings (Ti b. Sor-Gdub-rgya). The y are forbidden to have them of
gold, silver, or precious stones. The y are prohibited from wearing rings.
But they may keep seals or stamps made of copper, brass, bell-metal,
ivory, hornexcesses in regard to the figures cut on them.
L eaf 12. A man of the religious order must have on his seal or stamp,
a circle with two deer on opposite sides, and below them the name of the
founder of the Vi hara (Ti b. Gtsug-l ag-khang). A layman may have either
a full length human figure or a head cut on his signet.
L eaf 2 5 . Predictions by SHX KYA and by a gymnosophist, of a child
that was to be born. Its miraculous birth. It is named " fire-born"
(Me-skyes). Hi s education and adventures.
220
A P A RT OF T H E T I B E T A N S AC RED WORKS. 87
L eaf 28. 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."
L eaf 5 8 to 61 . Several false charges or calumnies at Yangs-pa-chan, es-
pecially that of L i chabyi -cl i hen-po. The priests of S HX 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; declar-
ing by that act, that thenceforth none should have communication with
him or his house, (according to the text, no one should enter his house,
neither sit down there, nor take alms from him, nor give him religious
instruction.) After reconciliation had been made, the ban was taken off,
by replacing the alms-dish.
L eaf 64 to 66. S H X K Y A prohibits his disciples from learning music,
dancing and singing, or visiting places where they are exhibited. Several
stories are told of the practices of the religious persons.
L eaf 105. The use of garlick is interdicted to the priests, except when
prescribed as a medicinehow to be used there.
L eaf 111. Permission to keep umbrellas. Excesses regarding, by
using too costly stuffs,adding too many trimmings,or adorning the
handles of them with gems, pearls, and precious metals.
L eaf 141 to 144. The ki ng of Kosal a, Gnxi . B GY A L , being dethroned
by his son, / / P ' HV GS - S K Y K S - P O, goes to Rdjagri ha, to MA - S K Y E S - I ? G R A , ki ng
of Magadha,alights in a grove or garden near that city, belonging to the
king, and sends him intelligence of his arrival. The ki ng of Magadha orders
preparations for receiving him solemnly. But in the mean time he dies in
the garden, suddenly, from indigestion, caused by an immoderate use of
turnips and fresh water. Hi s funeral. S HA KY A ' S instruction to the ki ng
of Magadha.
221
L eaf 145 to 160. JETP' HAGS- SKYES- PO, the ki ng of Kosal a, at the
instigation of M A L A QN O D , makes frequent attacks on the Sh&kya race at
Ser-skya (Sans. Capi ta) at last he takes their city and massacres many of
them. Those that escaped, dispersed themselves in the hills ; many of
them are said to have gone to Nep&l . Duri ng that war, a certain Sh&kya,
S HA MPA KA is banished from Capi ta. At his parting request, S HX KY A grants
hi m, in an illusory manner, some hairs of his head, some nail-parings, and
teeth. He goes to a country called Bagud or Vagud, is made ki ng there,
and builds a fane or chapel (San. Chai tya, Ti b. Mch'hod-Tten) for those
holy relics, called afterwards the fane or chapel of S HA MP A KA , l eaf 149- 150.
L eaf 160. The death of . HP' HA GS - S KY ES - PO, caused by a conflagration.
Relation of the circumstances that preceded it.
L eaf 182- 183. G A U T A MI ' ( AS ' KY E' - . DGUHI - . B DAGMO- C H' HEN- MO) and
5 00 other nuns die. Eart hquake and other miracles that accompanied
that event. A moral tale upon their former religious merits told by
S HA K Y A , l eaf 185.
L eaf 202 to 248. S HA K Y A gives to D G A H - V O (Sans. NA NDA ) instruc-
tions and lessons on several subjects, especially on the state of existence
in the womb, and the gradual formation of the human body.
L eaf 2 7 3. Instruction how to build and cover a fine house. After
which to the end, or to l eaf 324, 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 ME OF T H E Dul va,
J n 7 08 l eaves and 33 books, counti ng from the \ 8th to the 60th i ncl usi ve.
Subject:The title of this and of the preceding volume (miscellaneous
minutiae on religious discipline) evinces the nature of the materials to
be found here. They are of little consequence, except a few allusions
to events, persons, customs, manners, places or countries. These volumes
are mostly filled up with religious instructions, rules for the conduct
222
A P A RT OF T H E T I B E T A N S A C RED WORKS . 89
of the priests, and their several transgressions. N Y E ' - V A R- / T K' HOR (Sans.
U P A L I ) , the supposed compiler of the Dul va collection puts questions
to S HA K Y A how he is to act in such and such cases and receives his
instructions thereon.
L eaf 1-2. D G A H - V O (Sans. N A N DA ) , a priest with S HX K Y A at Mnyan-yod
(Sans. Shrdvasti ), receives from his former wife, - B Z A N G- MO, from Ser-skya
(Sans. Capi ta) several finely bleached clothes calendered or glazed with ivory.
L eaf 53. When wood is not procurable to burn a dead body, neither
is there any river to throw the corpse into, it may be buried.
L eaf 61 . The death of S HX RI HI - B U. S HX KY A ' S reflections on hi m. A
Mch'hod-rten (Sans. Chai tya) is built over his remains by a rich landholder
at Shrdvasti , and an anniversary festival established in his memory. The
ki ng of Kosal a orders that, at the celebration of those festivals, merchants,
who come from other countries, shall pay no duties or taxes, l eaf 68.
L eaf 126- 127. K A T Y A H I - B U (Sans. K A T Y A Y A N A ) becomes the dis-
ciple of S H X K Y A , who tells him how other philosophers are in two extremes,
and that he ( S HX KY A ) keeps a middle way. He acquaints him with some
of his principles, especially with the four great truths, and the twelve
casual concatenations.
L eaf 130. K X T Y X Y A N A , with 5 00 other priests, is sent by S HA K Y A
to convert to his doctrine the ki ng of Hp'hags-rgyal * ( 6 ?TUM- PO- RAB -
S'NANG) ! together with his consorts, son, and officers. He passes on
his way through Kanya-kubja, a place where he had an acquaintance,
a Brahman, who was dead at that time. The story of that Brahman's
daughter, with the beautiful hair. Hi s arrival, how he was received by the
ki ng. Hi s successes there. How the ki ng afterwards married the damsel.
Anecdotes regarding. L eaf 194. He erects Vi hars and makes several
donations to the companions of K A T Y X Y A N A . L eaf 197 to 207. Many
witty sayings (in verse). L eaf 207 to 2 09. The ten powers of Bauddha.
* Sans. Ujjayani or Oujein, in Mdlava.
t Sans. Rdjd Pradyota; (called the passionate or cruel . )
223
90 ANAL Y S I S OF T H E DUL V A ,
L eaf 227 Various defects of the human body are enumerated in
verse. Such as have them, prohibited from being received into the
religious order of S H X K Y A .
L eaf 230 to 253. Account of the great prodigies exhibited by
S HA K Y A , at Shrara.sU in Kosal a. The six Mu-stegs-chan (Sans. Ti rthi ka)
teachers, being discontented with the treatment they meet with from the
ki ng, the officers, the brahmans, and the people i n general, (who ail show
much favour to G A U T A M A and his followers,) so that they ean hardl y gain
their livelihood, endeavour to vie with G A U T A MA in exhibiting prodigies,
to show their skil l and power. The y are defeated :for shame some
of them put an end to their existence, others retire to the hills on the
north of India. L eaf 248, the great astonishment of all at the miracles
of GAUTAMA, t h e i r applause.
L eaf 253 to 307. The story of J ? S K Y E D- P A a ki ng in L us-hp'hags
and other tales ( Sans. Vi deha) told by S HAKYA, po l i t i c a l intrigues. The
farther history of the before mentioned six teachers.
L eaf 276. The story of VM A N - C H ' H E N , the son of G A N G - P O in a town
of P uma kachha a hil l y country. L eaf 321 to 325. S HO- S HUM- P A , . a
cunning woman, ingenious stories of female craft. L eaf 326. Mention
made of the Ubal -gumata river, on the banks of which the priests of
S H A K Y A used to exercise themselves.
L eaf 326. S H A K Y A in the Nyagrodha grove (near Ser-skya Sans.
Capi ta). GA UT A MI ' , with 500 other women of the S H A K Y A race, goes to
S HA KY A , and begs of him to receive them into the religious order. He wil l
not permit it, and recommends to them to remain in the secular state, to
wear clean clothes. The y wil l not desist. The y follow him afterwards
in his peregrination through the l i ri ja country to Nadi ka. The y beg him
again and again to receive them. At last, on the request of K U N - D G A H - V O ,
(Sans. A N A N D A ) he permits them to take the religious character. Several
rules and instructions respecting the order of nuns. Various stories of
these females that happened mostly at Mnyan-yod (Sans. Shrdvasti ).
224
A P A R T OF T H E T I B E T A N S AC RED WORKS. 91
L eaf 488 to 5 2 4. The story of PADMA- S NY I NG- PO, a celebrated Br ah-
man, at Hdod-pa-ht'hun-pa, in Kosal a. (This is repeated from the K'ha
volume of the Dul va, leaf 155 to 192, whence the general tenor may
be gathered.)
L eaf 5 81 . S HX K Y A in his peregrination proceeds to Gyad-yul , the
country of the Champions, and at Rtsa-chan, (the grassy, so called
from the husha grass,) the modern Cdmru or K&marupa, in Assam, anci-
ently the residence of the great ki ng K U S H A - C H A N , stays for a certain
time, under two Sdl a trees.
L eaf 5 91 . The circumstances that preceded the death of S HA K Y A .
L eaf 635 to 636. The death of S HA K Y A . The principal acts of his life
enumerated by HOD- A ' R UN G to V Y A R - B Y E D , an officer of the ki ng of Ma-
gadha, who instructs him how to inform the ki ng of his decease (by repre-
senting, in pictures, the several scenes of his life.) Reflections on life, by
several gods. The funeral raises disputes among eight tribes or cities, on
account of the relics (Sku-Gdung) of S HX KY A . The y are pacified by
having each their share. Chaityas are built for those relics.*
L eaf 667. After the death of S HA K Y A , HOD- . SRI . VG, (Sans. K X S HY A P A )
becomes head of the sect. B y his direction, five hundred accomplished
priests, (Sans. Arhan, Ti b. Dgra-Hchom-pa,) assemble in a place called
the cave of the Nyagrodha tree, near Rdjagri ha, and make the first compila-
tion of the doctrine taught by S H A K Y A . The Mdo-sde or Sutra class, is
compiled by K U N - J ) G A H - V O , (Sans. A NANDA) The Dul vd (Sans. Vi ndya,)
by N Y E ' - V X R- J F / K' HOR (Sans. U P X L I ) , the Ma-mo, or Ch'hos-Mnon-pa-
Mdsod (Sans. Abhi dharma) by HO D - S R U N G (Sans. K X S H Y A P A J He pre-
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 hil l near Rdjagri ha. L eaf 67 9.
L eaf 684. K U N - J >G A H- V O (Sans. A ' NA NDA ) after having been for many
years the head of the Bauddha sect, intrusts the doctrine of S HA K Y A to
* See my MS , Translation of The death of SHAKYA.
225
0 2 ANALYS I S OF T H E DUL V A ,
S HANAHT- GOS - C HAN, appoints him his successor, and dies in the middle of
the Ganges (on an imaginary island) between Yangs-pa-chan and Ma*
gadha. Hi s body is divided into two parts. The one is taken by the
L i chabyi race at Yangs-pa-chan, who erect a C hait ya to contain i t :
the other part by the ki ng of Magadha, who likewise builds a C haitya,
at Skya-sndr-bu (Sans. P &tal i putra) over his share of relics.
L eaf 687. N Y I - MA H I - G U N G is received into the religious order by
K. UN - Z ) GA H- V O ; is ordained and instructed how to introduce the faith
into Cdshmi r, as it had been foretold by S HA K Y A , l eaf 688. How he
civilized the Serpent race and their chief H U L U T A :how he planted
and blessed the saffron there, and how he l aid the foundation of the
Bauddha religion in the Cdshmi r country, one hundred years after the
death of S HX K Y A , who had mentioned that country, as a suitable place for
dwelling and contemplation.
L eaf 690. S HA NA HI - GOS - C HA N intrusts the Bauddha doctrine to N Y E ' -
SBAS ; he to D H I T I K A ; he to N A G - P O a n d he to LEGs- i Uf r' HONG.
One hundred and ten years after the death of S H X K Y A the priests at
Yangs-pa-chan violate in many respects his precept s. Many disputes
about trifl es. At last, seven hundred accomplished priests (Sans. Arhan,
Ti b. Dgra-bchom-pa) make a new compilation of the Bauddha Works,
to which was given, (something similar to our Septuagi nt,) the name of
Bdun-Hrgyas-yang-dag-par-J $rjod-pa, " that has been very clearly expressed
by the seven hundred" (accomplished priests.)
Thus ends the 11th volume, translated (in the 9th century) by V I D Y A -
KARA PRAB HA, and D H A R M A S HRI PRAB HA, 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 . On 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 -"L hun-po) such as obsolete terms, bad translation, incorrect
text, repetition of stories told before, &c. He advances several reasons,
why the sacred volumes have been left in this state by the ancient reviewers.
226
A P A RT OF T H E T I B E T A N S AC RED WORKS . 93
T W E L F T H A ND T HI R T E E N T H (or $ Na, and ^ P a) VOLUMES OF T H E Dul vd.
The fi rst has 458, the l ast 4 7 3 l eaves. There are i n the two vol umes 64 books.
Ti tl e, Sans. Vi ndya Uttara grantha. Ti b. Hdul -va-Gzhung-bl ama.
Eng . " 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
Dul va collection, puts to S HX KY 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. A n d S H A K Y A answers
him as to each. He addresses S H A K Y A , by the term Btsun-pa. " Reverend ! "
N Y E - V A R- Z T K' HOR, in this last volume, is always mentioned by his
Indian name U P A L I , except in the eleven first books, which form a dis-
tinct work. At the end of this volume are the words Upal i s-kun-dri s-pa
rdsogs-so," all the queries of U P X L I are ended or finished."
The names of the translators or pandits of these two volumes are
not mentioned. It is merely stated that they were translated in the time
of K L U H i - i J G Y A L - j M r s ' H A N , a celebrated interpreter.
Cal cutta, 4th September, 1831.
I may here close my Anal ysis of the Dul vd 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. Of 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 HA 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 375, for a general view of their contents by the late Secretary,
Professor WI L S ON .
20th O ctober, 1835.
227

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