the explanation which I received in Ladák, which is the same as that obtained by Fra Orazio* in Lhasa, is simple and convincing. The Grand Lama is only a regenerated Bodhisatwa, who refrains from accepting Buddhahood, that he may continue to be born again and again for the benefit of mankind. For a Buddha cannot possibly be regenerated; and hence the famous epithets of TATHÁGATA, "thus gone," and SUGATA," well gone," completely gone, or gone for ever.

20. The monk who aspired to the rank of Bhikshu, or Mendicant, was obliged to beg his daily food; which, when obtained, was to be divided into three portions-one for the hungry, the second for the birds and beasts, and the third for himself; and even this portion he was not allowed to eat after noon.† He was forbidden to ask for gold and silver; he was to prefer old and tattered raiment; and to eschew ornaments of all kinds. He was to dwell in the wilderness (áranyaka), or amongst the tombs (smásánika), where the daily sight of birds of prey, and of funeral pyres, would show him the instability of all earthly things, and the utter nothingness of the human body,

* Nouv. Jour. Asiat. t. xiv. p. 408. "Il Lama sempre sarà coll' istessa anima del medesimo Ciang-c'iub, oppure in altri corpi." Remusat was not aware of this fact when he stated "Les Lamas du Tibet se considèrent eux mêmes comme autant de divinités (Bouddhas) incarnées pour le salut des hommes." Journal des Savantes, Mai, 1831, p. 263.

+ See the twelve observances, in the Fo-kwe-ki, c. viii. n. 5.

which endures but for a little time, and then passeth away into the five elements of which it is composed.

21. The equipments or indispensable necessaries of a Bhikshu, or Mendicant, consisted of (1) an "alms-dish" (pátra), or vessel for collecting the food which he begged; (2) an ewer, or " water-vessel" (uda pátra); (3) a stick or staff (pinda); (4) a razor; (5) a sewing needle; and (6) a waistband. The almsdish was of common material, such as earthenware or iron. According to the Chinese it was a shallow vessel,* narrow at top and broader at bottom; but the vessel which was shown to me in Ladák as the exact copy of Shakya-Thubba's alms-dish was just the reverse, being broad at top and narrow at bottom; of a parabolic form, and of red earthenware coloured black. The shape was exactly the same as that of the large steatite vases from the Sonári and Andher Topes.† The colour was most probably black, because Fa Hiant states that the kingdom of KIE-CHHA (that is Kha chan-pa, "Snow-land," or Ladák §) possessed a stone bowl of the same colour as the alms-dish of Buddha. The thin earthenware bowls which have been found in the Topes of Bhojpur and Andher, are also black; those of the latter being of a glossy metallic lustre. The shapes of these vessels would, of

* See Fo-kwe-ki, c. xii. n. 8.

+ See Plate XXIV. Fig. 3-and Plate XXIX. Fig. 8, of this volume.

I See Fo-kwe-ki, chap. v.

§ Ladák is still called Kha-chan-pa, or "Snow-land."

course, vary; but I have little doubt that the Bhojpur dishes, Nos. 4, 5, Pl. XXVII.,* and the Andher dish, No. 7, Pl. XXVIII., are the actual alms-dishes, or pátras, of the monks whose relics were deposited there. And I am the more inclined to this belief because the bowls which were inside these dishes seem to answer exactly as water vessels or ewers. A monk with his staff is represented on the leaden coin (Fig. 11, Pl. XXXII.) which was found in the Ganges at Patna, the ancient Pátaliputra or Palibothra.

See also Plate XXVI. for the black earthenware vessels, extracted from No. 4 Tope, D., Bhojpur.

CHAPTER V.

CHRONOLOGY.

1. During the first century after Sákya's death, the Buddhist religion was perpetuated, if not extended, by a succession of learned monks. Of these great Arhans but little is related, and even that little is contradictory. During this period the great preceptors of the Buddhist Faith are so variously named, that it is clear the recorded succession cannot be continuous. Even Buddhaghoso gives two different successions* down to the third convocation.

I.

1. UPÁLI.

2. DáSAKO.

3. SONAKO.

4. SIGGAWO.

5. MOGGALIPUTTO.

II.

1. SARIPUTTO.

2. BHADDAJI.

3. KOSYAPUTTO.

4. SIGGAWO.

5. MOGGALIPUTTO.

6. SUDATTO.

7. DHAMMIKO.

8. DáSAKO.

9. SONAKO.

10. REWATO.

See Turnour's Páli Annals, in Prinsep's Journal, vi. 728, and vii. 791.

2. Mahánámo, the author of the Mahawanso, gives the succession agreeably to the first, and makes each achárya the disciple of his predecessor.* In the second list the places of the names have been completely changed, for we know that Mogaliputra should be the last, as he conducted the proceedings of the Third Synod. We know also that Renato was the leader of the Second Synod. The other list is called by Buddhaghoso, the "unbroken succession of Stháviras," or elders of the faith. It seems likely, therefore, that it contains the names of all the teachers; while the first list gives only those of the most famous. By a new arrangement of the names of the longer list, the succession becomes complete and satisfactory.

3. But there is still one difficulty to be accounted for, in the assertion that all the leaders of the second synod had seen Buddha. This assertion, however, carries its own denial with it; for both Buddhaghoso and Mahánámo agree in stating that six of these leaders were the disciples of Ananda. Now the companion of Buddha did not qualify himself as an Arahat, or holy teacher, until after the death of his patron. None of his disciples could, therefore, have seen Buddha. In the following amended list it must be remembered that Sáriputra died a few years before Buddha himself; and that Upáli, the com

* Mahawanso, pp. 28, 29.

+ Mahawanso, p. 19; and Turnour's Annals, in Prinsep's Journal, vi. 730.