The analysis of the Stangyur. Its abstract contents, divided into two classes, RGyud and MDo. As. Res., Part II., pp. 553–585.
A. The Kahgyur.
a. The analysis of the Dulva.
The Dulva is the first division of the Kahgyur. The whole [[171]]of the Kahgyur consists of one hundred volumes, of which thirteen are allotted to the Dulva, in Sanskrit, called Vinaya or Discipline, being the introduction to the whole Buddhist Encyclopædia, containing descriptions of observances to be practised by the votaries of Buddhism, but more especially by those persons, whether male or female, who adopt a religious life. These observances are of a very comprehensive description, extending not only to moral and ceremonial duties, but to modes of personal deportment, and to the different articles of food and attire. The precepts are interspersed with legendary accounts, recording the occasions on which Shakya thought it necessary to communicate his particular instructions to his disciples.
The Dulva comprises seven portions; some authorities divide it into four.
The first of the seven portions, the Vinaya vastu in Sanskrit, Dul-va-zhi in Tibetan, treats of the circumstances under which the religious profession may be adopted. It opens with an account of the hostilities that prevailed between the kings of Anga and Magadha, until the latter was overpowered and made tributary to the former.
The particulars of Shakya’s birth are not enumerated at this place, but we find here an account of his two first disciples, viz., Sariputra and Magalyana, two young philosophical Brahmans, who, being attracted by his teaching, attached themselves to his person.
The doctrine of Shakya was patronised by the King Vimbasara; at Rajagriha he enjoyed great fame and made numerous converts. The mode in which his converts were received into the order of monks, either by himself or by his disciples, is described. Two presidents are appointed, and five classes of teachers ordained. Questions to be discussed are given, and a description is given of persons who are from bodily imperfections or disease inadmissible. A variety of rules on the subject of admission is laid down.
The conduct of the person after admission is regulated, various moral obligations are prescribed; resignation and forbearance under maltreatment or when reviled are particularly inculcated.
Stories are related of improprieties committed by some of [[172]]the juvenile members of the community, and, in consequence, Shakya rules that none shall be admitted who are under fifteen, and that no priest be ordained under twenty years of age. He prohibits the admission of slaves, debtors, runaways, hermaphrodites, diseased or maimed persons, of young men without consent of their parents, and of individuals who have families dependent on them. No person is to be admitted except in a full conclave, and no one is allowed to reside among the monks without ordination; no thieves, parricides, matricides, or murderers are to be admitted.