Another set of sins, thirteen in number, are considered as very grave, though they do not altogether destroy the spiritual character of the sinner. They are (i) self-defilement; (ii) coming into contact with a woman; (iii) slander; (iv) self-praise, with a view to getting an increase of alms; (v) acting as a go-between in arranging a marriage; (vi) speaking evil to the clergy; (vii) calumnies against the clergy; (viii) disobedience to the orders of a religious superior; (ix) exciting another monk to such disobedience; (x) going to the house of a layman to cause quarrels; (xi) to disregard the wishes of the community and to cause divisions. Two more rules (xii and xiii) concerned the building of a house, with one's own money, or with the contributions of the faithful.

Another set of offences against the law of Poverty could only be removed by purificatory ceremonies. These concerned the prohibition of two coats, the one garment that is always to be worn even at home, unnecessary dishes, importunity in asking for alms, etc.

Again, others would necessitate a sojourn in Purgatory (Jigoku) before emancipation could be accomplished: white lies, duplicity, digging the earth, cruelty to animals, intoxicants, meals at unseasonable hours, etc.

Then followed minute rules for the deportment of the monks and nuns. The Vinaya sects laid great stress on the observation of these rules, for they said, again with a certain amount of truth, that if a man would follow the discipline of Buddha he would come to know of his doctrine.

The Han translators had spoken only on Sila, or

[paragraph continues] Morality. Anshikao had translated a Sutra, said to have been spoken by the Buddha himself, on "the lightness and heaviness of the sin of transgressing the Sila;" and Ch' Huen had translated another which illustrated the Mahayana conception of the Sila by showing how the Bodhisattva (i.e. S'akyamuni in his earthly ministry) had kept the Six Paramitas, or Cardinal Virtues of the Mahayana. He, whose life was a pattern for the Buddhist monk, had shown (i) liberality and generosity; (ii) the morality of self-restraint and chastity; (iii) patience; (iv) steadfastness of purpose and energy in the pursuit of Truth; (v) self-collectedness and the power of meditative concentration of self; (vi) the power of applying to daily life the lessons acquired by the steadfast and thoughtful pursuit of the truth by a generous and pure mind.

But the Han translators had apparently been contented with a mere sowing of Buddhistic seed--another indication of the fact that they were truly the pioneers of Buddhism. They said nothing about discipline, and they had made no attempt to introduce into China the order of monks.