[880] See those cited by De Groot, l.c. p. 228, and the article of MacGowan (Chinese Recorder, 1888) there referred to. See also Hackmann, Buddhism as a Religion, p. 228. Chinese sentiment often approves suicide, for instance, if committed by widows or the adherents of defeated princes. For a Confucian instance, see Johnston, p. 341.
[881] See e.g. Du Bose, The Dragon, Image and Demon, p. 265. I have never seen such practices myself. See also Paraphrase of the Sacred Edict, VII. 8.
This word, which has no derivation in Chinese, is thought to be a corruption of some vernacular form of the Sanskrit Upâdhyâya current in Central Asia. See I-tsing, transl. Takakusu, p. 118. Upâdhyâya became Vajjha (as is shown by the modern Indian forms Ojha or Jha and Tamil Vâddyar). See Bloch in Indo-Germanischen Forschungen, vol. XXV. 1909, p. 239. Vajjha might become in Chinese Ho-sho or Ho-shang for Ho sometimes represents the Indian syllable va. See Julien, Méthode, p. 109, and Eitel, Handbook of Chinese Buddhism, p. 195.
[883] For details see Hackmann in T'oung Pao, 1908.
[884] They apparently correspond to the monastic lay servants or "pure men" described by I-Ching, chap. XXXII, as living as Nâlanda.
[885] A Catena of Buddhist Scriptures from the Chinese, pp. 339 ff.
[886] The abbot and several upper priests wear robes, which are generally red and gold, during the service. The abbot also carries a sort of sceptre. The vestments of the clergy are said to be derived from the robes of honour which used to be given to them when they appeared at Court.
[887] II. 16. Cf. the rituals in De la Vallée Poussin's Bouddhisme et Matériaux, pp. 214 ff. Târanâtha frequently mentions burnt offerings as part of worship in medieval Magadha.