reference to Csoma's Analysis of the Dulva (the Tibetan title for the Vinaya) will show that it is in fact largely occupied in laying down rules for the guidance of monks and nuns, these rules being frequently supposed to have arisen out of particular events, while "moral tales" are freely intermingled with the treatment of the main business. The hap-hazard manner in which the regulations needful for the government of the Church were framed—according to the theory of the Scriptures—may be illustrated by a few specimens. Thus, two persons in debt had taken orders, "Shakya (Sâkyamuni) prohibits the admission into the religious order of any one who is in debt" (As. Re., vol. xx. p. 53). This rule entirely agrees with the general spirit of Gautama's proceedings, as narrated in the Buddhist books, and we are warranted in supposing that statements so harmonious rest on a historical foundation. Thus, he is said to have refused to admit young people without the consent of their parents, or servants of a king without their royal master's sanction. Regulations like these may well have been made by Buddha from a cautious anxiety to avoid all conflict with established authorities. Further on in the same volume of the Dulva the reception of hermaphrodites is likewise prohibited (As. Re., vol. xx. p. 55). On another occasion, leave is given to learn swimming. "Indecencies," are then "committed in the Ajirapati river. They are prohibited from touching any woman;—they may not save even one that has fallen into the river" (Ibid., vol. xx. p. 59). Elsewhere we are told of a pious lady who provided the infant community with cloth to make bathing clothes, since she had heard that both monks and nuns bathed without any garments (Ibid., vol. xx, p. 70). A little further on, the dress of the priesthood is prescribed. Some of the disciples wished to wear one thing, and some another; others to go naked. "Shakya 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 (Sansk) Tîrthika" (Ibid., vol. xx. p. 71). Here again we seem to have a historical trait, for it was one of the distinctive features of Buddhism that its votaries were never naked, like the Tîrthikas, or heretical ascetics, but always wore the yellow robe. In other places there are rules on lodging, on
