3rd. "In villages it is allowable to partake of indulgences" forbidden in the monasteries.

4th. "Ceremonies in their own houses may be performed by the monks," instead of in the public hall.

5th. "Obtaining subsequent consent is allowable for the performance of any act;" whereas, consent should always precede it.

6th. "Conformity to example is allowable," that is, they might act as their superiors did; whereas no example was admitted as an excuse if the act was forbidden.

7th. “The drinking of whey is allowable after midday," which whey, as a component part of milk, had hitherto been forbidden.

8th. "The drinking of toddy is allowable because it looks like water:" whereas all fermented beverages were forbidden.

9th. "Cloth-covered seats are allowable."

10th. "Gold and silver may be accepted in alms:" whereas the very use of the precious metals was prohibited; and more especially the begging for money.

2. When the tidings of this formidable heresy reached the revered Yasa, son of Kákandaka, he repaired to Vaisáli; and, in the midst of the assembled monks, he denounced the asking for money as unlawful. On this he was subjected to various indignities by the schismatic monks, from whose vengeance he escaped with difficulty to

Kausambi.* Thence, despatching messengers to Patheya and Ujain, he collected a small body of orthodox monks, who with him waited upon the Soreyan teacher Rewato, the most famous in his day for depth of knowledge and holiness of character. The schismatics tried to influence Rewato with presents, but failing in this, they petitioned the king, who was at first inclined to favour them. But the king's intentions were changed by a dream, and he proceeded to Vaisáli in person, where, having heard both parties, he decided in favour of the orthodox, and directed them to take steps for the due maintenance of religion; after which he departed for his capital.

3. A stormy discussion then arose between the assembled monks, which was only quieted by the proclamation of the Ubbáhika rules for preserving order at religious assemblies. Eight of the most learned teachers, four from the eastern fraternities and four from the western, were selected by Rewato to examine into the lawfulness of the indulgences now claimed. These monks retired to a quiet spot to consider the matter; and, after much questioning amongst themselves, they decided upon rejecting the heresy. They accordingly returned to the assembly, and denounced the ten indulgences as unlawful; on which the penalty of "degradation" was awarded to the schismatic monks.†

* See Mahawanso, p. 16.

The sentence of degradation was Sákya's punishment for all who caused dissensions amongst the Bauddha community. See

4. This sentence was afterwards confirmed by the Second Synod, which was composed of seven hundred monks selected by the learned Rewato. The synod was held at the Bálukaráma Vihára at Vaisáli, under the protection of Kalasoka, King of Magadha. The proceedings, which were conducted by question and answer in the same manner as at the First Synod, occupied eight months. The Vinaya and Dharma were again rehearsed; and the suppression of the ten indulgences was pronounced. This meeting was called the Dwitiye Sangiti or Second Synod, and the Saptasatika, or Synod of Seven Hundred.'

5. The English reader will be struck with the resemblance which this synod bears to that of a trial by jury, in which we have the hearing of both parties; the retirement of the jury to consider their verdict; and the last sentence of the judge.

Csoma's Analysis of the Dulva, Researches As. Soc. Bengal, xx. 80. See Plate XXVII. Fig. 4, for a memorial of a degraded monk. The inscription is simply patito (Sanskrit patitah), the degraded."

CHAPTER VII.

BUDDHIST SCHISMS.

1. The sentence of degradation which could be carried out against an individual, was powerless when pronounced against a multitude. The body of schismatic monks who had been degraded amounted to ten thousand: they were refractory, and would not submit; and their secession originated the Mahásanghika heresy, or schism of the "Great Union." In the Tibetan books, the origin of this sect is referred to Kásyapa,t one of the disciples of Buddha; but the account of the Máhawanso is too circumstantial, and the orthodoxy of the great Kásyapa is too well established, for the admission of such an origin. There is indeed an heretical Kásyapa, whom the Chinese call Fu-lanna-Kia-she (Purána Kásyapa?), "who repudiated all law-who recognised neither prince nor subject, neither father nor son-and who considered void space

Mahawanso, c. xx.

+ Csoma de Koros, in Prinsep's Journal, vii. 143. It is probable that his followers may have been the originators of the Mahá-Sánghika heresy.

G

as the Supreme Being."* But, as it would appear that this Kasyapa was a follower of the Bráhmanical Sánkhya philosopher Kapila, it is scarcely possible that he could have been the leader of the MahaSanghika Buddhists.

2. According to the Tibetans, the earliest systems of Buddhism were the Vaibháshika and the Sautrantika, both of which were dogmatical. The followers of the former believed in everything written in the Scriptures, and would not dispute; those of the latter "proved everything on the authority of Scripture, and by argument."

3. The Vaibhashikas were divided into four principal classes, which bore the names of four of Sákya's disciples: Rahula, Kásyapa, Kátyáyana, and Upáli. But it seems scarcely possible that these celebrated Buddhist leaders, the companions of Sákya, would have originated any schisms themselves. The more probable conclusion is, that they established schools, each instructing his own individual disciples, but all teaching one common doctrine. That these schools, though all professing the same belief at first, should, after the lapse of time, differ from each other, is but a natural result common to all human beliefs. In this view there seems nothing extraordinary in the

Fo-kwe-ki, c. xvii. n. 21.

+ Csoma, as quoted above. The Vaibháshikas were named from fa, vi, certainty, and HTT, bháshá, speech; i. e. the dogmatics. The Sautrantikas adhered strictly to the Sutras, or Scriptures, from which they obtained their name.