(Buddhist Traditions) Latika Lahiri-Chinese Monks in India_ Biography of Eminent Monks Who Went to the Western World in Search of the Law During the Great T'Ang Dynasty-Motilal Banarsidass (1995).pdf

ground for intellectual and spiritual interest and intercourse between India and China. The presen! work is a lrans}alion of a sevenlh-century text Hao-Seng-Chusrt (Biographies of Eminen! Monks) t y the renowned Chinese monk-scholar 卜 ching (a.o. 614-713). It consists of biographies of fifty-six monks. Among the Chinese pilgrim-monk-scholars who visitdd India, Fa-hsien, Hsuan-chuang and l-ching are the best known for having played the greatest rofe in the history of $ino-lr>dian cultural relation. However, the fifty-six monks whose adventurous travels and experiences are recorded in this book are no less important as active promot ers of the most cordial relations between the two great countries Most of these f^y-six monks came out to India from China on Pilgrimage and for colleciion of texts to enrich Buddhist literature in their own home land. In this book l*chif>g has also given a vivid, though not full-length, descrip tion of the premief University of Nalanda, the seal o f Suddhrst learning. The academic life and activities of Nalanda attracted the Chinese monks in a large number for higher studies. Written with insight, realism and c la iiy, l-ching's book is thought-provok ing. All these features are carefully preserved in this translation which will no doubt evoke interest among scholars as well as general readers

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BUDDHIST TRADITION SCRIES EdU ed b y a j .e x w a y m a n

E d ito rial A dv iso ry B o ard J.W . D F J O N G KATSUMl MIMAKI CHR. U N DTfs’ER MICHAEL JIA H N LOKESH CfiA N D RA ERNST STEINKELLNER

VOLUME 3

CHINESE MONKS IN INDIA Biography o f Eminent Monks who went to the Western Wodd in Search o f the Law daring the Great Tang Dynasty

BY

I-CHING

TRANSLATED BV

LATIKA LAHIRI

M O TILA L B A N A RSrD A SS PUBLISHERS PR IV A T E L IM IT ED • DELHI

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FATHER

FOREWORD The Chinese are justifiably said to be food of, and adept at historical records, such as the record h « e translated by l^ h iri. Ic is frequently claimed that the Indians were neither fond of nor adept at such records. Even so, Chinese monks did not lose si(h( of India as the spiritual fountain of Buddhism, Certain native Chinese compositions by Buddhists were attributed to Indian auehorship to lend the worlcs greater pm tige—thus the attributed authorship contradicts correct literary hutor/, despite the fondness of the Chinese ibr historical records. As long as the Buddhist institutions of India continued as viable spiritual centres, they inspired visits by intrepid Chinese monks, who braved all sorts of perils to reach ^non-historical" India. And I-Ching wrote up the lives o f the eminent Chinese monki who risked their lives to come to India to study, during the Great T'ang Dynasty of China. He modelled his composi tion called Kao seng-chuan after earlier and a large work of this genre. Latika Lnhiri provides the first English translation of J-Ching's treatise. Doubtlew, many a scholar will be interested in this translation aad the notes thereto, as they previously used the observations of India by the celebrated Hsuan-tiang. Indian scholars also，despite the ôn-historical* label, can be expected to coniult and appreciate Lahiri^ translation.

New Delhi August 9, 1986

A u x W ayman

CONTENTS F o r tw o r d

vi

P rologue

ix

A b b re via tio n s

xi

C h a rt o f C k iru s e D y n a s tU s

x iii

I n tr o d iu tw n

xv

B io g ra p h y o f E m i n e n t M o n k s W h o W M t to th e W e s te r n R e g io n in S e a rc h o f th e L a w

D u rin g

th e G re a t T ’a n g D y n a sty E N G L IS H

T R A N S L A T IO N

C h a p te r O n e ; P r e f a c e C h a p te r T w o : F if te e n M o n k s

1 62

CHINESE TE X T

125

B ib lio g r a p h y

139

In d tx

147

PROLOGUE This work was started m 1958 when 1 was an IndU&n Govern* mcnt schcâr in Peking (Beijing) University. It was throuî the ii^tiativc of Dr. J i Xiaulia» the renowned Buddhist and Sanskrit scholar, now the Vice-ChanccUor of Peking Univcrsityj that 1 imdertook this difRcuh but mteresdng task o( uanaUdng Chuan (Biography of Emiaenc Moaks) by I-ching as there was no complete English trattdatbn of the tcxL Under liis able guidance I wdertooV the woik vdth much K«£atation. 1 am extTemcly grateful to him. Here I also record my gratitude to Prof, Fci^, “An Did a veteran retired professor of Indian Philosophy* Tokyo Univcrwty, but for whose active support and generous encouragement I would not have undertaken, this work. He helped me in read u ^ the text with all^nccriey and patience. Old and tra^tional Chiiui was revealed to me through him. H b suggestions and encouragement were very hdpful. I remember him today with sorrovfful h tart nrhen. be u no longer in this I brought back che incompkte maauscxipt to India in 1959. In India 1 could not find a bi-lii电ual scholar (Sanskrit and Chixvese)who could htlp xt*t m completing the w o r t After joming die University of D dhi I had the oppornmity w get help from Mr. Richard Vang who had then joined, this University asa visiting professor. The work waa practically competed in 1969. But due to various factore such as anavoidakk delay in printing ， pre-occupations in service life, etc. its publication ' ： layed. The object o f the present work. to make availa uxfor* motions relating to historical, geographical and political condi tion as well as Oie prevailing condition ofBuddhism in East Asian countties ia general and in. XiKUa in particular
X

Prohgtu

In i^cent “met the Buddhist Studies have become v o y popular amoag ibe educated pctÎe not only in India bu( also In couoUies ocher than India. I hope this subject 、 yi)義 receive increasing aitmnon and interest from the studeau of Buddhism. In ibe ibUowlag pagei I have transcribed the Chinese words ia English phonetics and adopted xoouly the Wade-Gilcs system as used in Machetv's Dutimusy. Modern China is frequent chaises in the style of transcription of Chinese %vorfc*sor Lokesh Chandra for their very valued help aj}d 如coumgemem, Lajtly I am deeply thankful to Mr. EHvijendra Nandi fS>r his many helpful suggestions and editorial as well as othtr assiitance. 1 am also inddncd to my talented young grand nephew Mr, Angshuman Bagchi for preparing the index, a talk o f great labour willingly undertaken by him. This is the very humble remit of my hard effort*. I f the publi cation is able to satisfy even partially, the inquisitive readers and receive their critical appreciation my labour will be more than repaid. Delhi

L atka L ahiri

A B B R E V IA T IO N S

A R B R P IM A BCC

A R ecord o f Buddhist Religion as Practised in In d ia a n d M alaya Archipelago Buddhist Conquest o f C hina

CTT

Chinese T rip itak a Taisho

H C IP K SG

H istory a n d C ulture o f In d ian People K a o seng-chuan

NC

N anjio’s C atalogue

CHART O F CHINESE DYNASTIES U P T O SUNG T he T he T he T he The

Hsia Dynasty 2205-1818 B.CL Shang Dynasty 1766-1154 B.C. Chou Dynasty 1122-255 B .C C h 'in Dynasty 255-209 B.C. IZatn D ynasty: (Also styled Form er H a n o r Western H a n ) 206 B .C .-A J). 23 T h e L ater o r Eastern H a n A.D. 25-220 The Three Kingdoms

Thft M inor H a n Dynasty A.D. 221-263 T he Wei Dynasty A.D. 2202-64 T he W u Dynasty A .D. 222-277 T he W estern Tsin Dynasty A D . 265-313 T h e Eastern Tsin Dynasty A .D. 317-419 Division between North and South T he T he T he T he T he T he T he T he T he T he The

Sung Dynasty A .D. 420-477 N orthern Wei D ynasty A.D. 386-535 Ch*i Dynasty A .D. 479-501 Liang Dynasty A.D. 520-536 C h’cn Dynasty A.D. 537-587 Sui Dynasty A.D 581-618 T ang Dynasty A .D. 610-905 L iao Dynasty (KKitan T a rta r) A .D . 9161-168 C hin or K in Dynasty (T a rta r J A .D . 1115-1234 Sung Dynasty A.D. 960-1126 Southern Sung Dynasty A .D ,丨 127-1278

Biography of Eminent Monks Who Went to the Western Region in Search of the Law During the Great Tang Dynasty

INTRODUCTION T he Km sengKftgtku K«nkyti*yo. Tokyo Unirenity (Tokyo» 1954). pp. 383-4$2. 2. Th« oldest extant c龜 U]ogue compiled by $«ng-yq in A.D. 518.

xvi

IntrodtKticn

ColWoKm of rvoirs conctmlng the translation o f Tripiâka (T* 2145). g»w biographsn o f 32 famous monks, m ainly translators and excretes. Tao-h»ian, the most famous Buddhist historian o f th e *Fang Dynasty (A.D. 618*907), continued the series o f einincat monks knotvn ds Hm-ke0 stn亡ctm n，Further Biographies o f Em inent Monks, which contains biographies o f 33 monks (C T T 50 No. 2060, pp. 425,65? c*658a). Kot only the biographies o f em inent m onis have been preserved but 應 Iso lives o f em inent nuns have occupied, tbc same exalted position in the AW seng-. I $4. TransUited by Kum&r*|tv». 3-

!bM* N。. 2048, p. 186. Traaslatcn by K u m ir^jlv s.

4. Xbkt No. 204$, p. I8Q. Translaied by P w narlbft abo otUcd GdÂratoa from Ujjalo. 3. Ibid. Nol 2042, p.

m is . $• Ibid., ^ 408.

9). Translated by a FsnftUan (PenUn) monk, An

Introduction

xvii

between an eminent monk and a famous one. A famous monk might be able to glorify his religion during his life time but an eminent monk was able to set open a new vista and was to herald a new epoch in Buddhism by his brilliant scholarship and exam* pie, and his life would be 丨 he model to future gerieraitAns. I-ching undertook (he difTicult task of collecting and compiling the biographies of fifty-six monks who may not be considered as im portant as Tao-an, HuUchiao, Kumarajlva and others but their contribution is equally great in promoting and transmit ting the light o f Buddhism. From his preface, from his KSC as well as from his own biography, we understand his various motive! which prom pted the w riter in compiling the biographies of em inent monks. His m ain objective was to immortalise those self-sacndcing monks who rn zd t a stnking contribution to the propagation and prosperity o f D harm a bequeathed by the Buddha. They were the torch-bcarcn who would illuminate the posterity* I-ching not only tried to establish the religious eminence o f the monk ， b u t atso the prestige a n d honour they commanded from the people, officials, kings>princes in China a i well in India. T he austere lives, self-sacrificing and adventurous spirit, the briltiani scholarship and wonderful accomplishvnem o f the Buddhist monks would inspire the future generations. In this regard Iching's monks a rc eminent. From I-ching*s account o f these monlu, we get a genera! im pression o f the immense hardship and perils the pilgrims braved during their travel, their indomitable ^ i n t and desire fwr learn ing Buddhism in India. But in 平itc o f these difficulties they never faltered, never wavered. This quest for spiritual knowl edge gave them impetus to lake u p the perilous journey either by land or by sea. (t is in fact, ap ath etic succession o f talcs of woes and disappointm ent. Some of them withered away unre cognised without sharing the benefit o f iheir experience and learning w ith their compatriots in their own bomdiand. I^chii^ in the Preface said, “ No doubt, it is great merit and fortune to visit the Western country (In d ia) in search o f the Law but a t the same tim e it is an extremely difficuJt and perilous under taking.” I-ching gave his own experience in che same Preface. “ M any days I have passed w ithout food even without a drop

xviii

intToduftion

of water. I was always worried and no spirit waslefc in m e....If, however, a monk happened to reach India after such perilous journey, he would find no Chinese mQnastcry there. There was no fixed place to settle down. We had to move from place to place like a bbdc of grass swept by wind. I wish to fulfil my desire &o that the future generations may know all about the facts. I had heard with my own ears and seen with my own cy tt the difficulties the monks had undergone previously.” He mentioned that on one occasion a monk with a very vague idea ofBuddhisc establishment in India drew a sketch o f Jeiavana Vihara but the sketch was far from reality- I-ching sent a plan of N ahnda to acquaint the Buddhist followers with the real Naianda of India. I-ching was very much distressed when he found the Chinese government did not appoint any commission to investigate the whereabouts of those missing monks. H e thou* ght it reasonable and proper to write a comprehensive and con* netted account of them. Sino-Indian relation was established by the selfless Buddhist monks of both India and China who undertook to carry the message of love which Buddha delivered for th t suffering m an kind. The cultural intercourse between the two great countries was primarily initiated by the Chinese, hence, source materials of its history are to be found in Chinese only. Unfortunately, Indian history has not recorded the great achievements of those noble Indian scholars who went to China with purely missionary spirit and whoic names are interwoven with chf history of Bud dhism in China. They were the torch-bcarcrs of Indian civili sation abroad. The Chinese not only preserved the names of those Indians but atso had preserved the record of the Chinese monks who went out to India in search of the Law. These source materials of spiritual and cultural intercourse between the two ancient civilisations have not yet been fully explored. Politically India was considered weak and feeble, being the prey of frequent foreign invasions in the North, but the specta cular cultural conquest which India had achieved cannot be undcr-cstiiuated. Indian culture penetrated peacefully and glori ously into various parts of Central Asia and East Asia enriching their political, social and cultural life including art, literature^ and architecture. Sir Charles Eliot says, “ For the reality of

IrUfoduetion Indian influence in Asia一from Japan to che frontiers o f Persia, fhun Macedonia to Java, from Burma to Mongolia “ undoubted and the influence is one.”1 This idea o f *wacn«s$* removed natu ， ral, political, social and religious barriers and united 裊 II these countries into one woHd. This cultural intercourse between India and China wax mainly carried on through, important routes : one， ovtr-land route througK Central Asia to India; another, sca-route^ suiting from the port o f Kuang-chou through the Soath O iiiu sea into the Indian ocean. Ttftc ovcr-land route was older and the sca-routc became popu lar vrith the advancement ofscienoeand culture during the T'ang Dynasty. T bc ancient route passed through one o f the cftravaii towns and the Chinese tm ito ry o f Tun*huang» outside the G reat Wall, on the edge o f the Gobi d «€rt and then chroi^h (he province o f Kan-ou to Ch’u ^ a n and Lo-yau^;. This over-land route with its cities ami towm was incognito^ to (Ke Chinesc till the second century B .C in the seventh and eighth centuries, navigation became a Hecle easier and safer with Chivu 、 progreu in ship^buitdlng and mariners* compass. Such dat^crout ro u to were used by the S r a m a n a s who built up the cultural relation between India and China. T he immense hardsh^> 丨 nd privation the monki had to face either by ancienc ovcr*Uad or seA-route is still ft legend to us, living in the Space Age when the journey to the Moon it no longer a myth. I-ching was the pioneer who first took up the sea voyage from China. After the introduction of Buddhism, the Buddhist imellec* tualt faced a serious problem regarding the translation of Bud dhist SQtras with their highly technical terminology. In orcUr to popularise the new Faith and salvage the docriae from initial vagueness and remove doubts, the sacred book* had to be made available to the population. People had to be given an oppor tunity to acquire correct knowledge of the philosophical thou ghts of Buddhism and also have an idea o f the concrovenial issues. The main concqnrration of the Buddhist communicy in China, therefore, was on the translation and expEarxationof Indian Buddhist texts. In this matter China was much ahead of time.* 】• //indvism and Suddhim. Introduction P* xi. 2. Chao Po«chu: Buddhism in China, p. 1(3. t n. E. ZQrchef^-T^^ Buddhut Con^vtjt Chinat pp. 202*204. E. J . Btiif. 1972. Leiden.

Introduction Lint and encouraged (he Chinese monks to make pi%nmagc lo India. Before long missionary activities entered a new phase. The Chinese Buddhists were greatly confused by multiiarious forms of Buddhism introduced in China from India and Centra! Asia by importation o f missiooaries belonging to different schools and different countries, by transiacson of Mah&yJuu Sutras like Vimaiakiriitiirdda, Saddhannapun4ajikat Mahaparimrvdna and che Buddha Avaiarftsaka ndma MafUSvaipulya SStra of rwo great Indian schools of X在 g4rjuna and Asahga and by the translation of* some Hinayana texts. Amidst this ever growing confusion and uncerttinty the Chinese thinkers were _ in the dark for centuries and thus k d to the departure of ed pilgrims 里 ike Fa-hsicn in A.D. 400, Hsuan-chaang in A.D. 629 and I-ching imA.D. 637 and others for India in search of genuine texts and the true doc trines and to pay homage to the far-famed shrines of their rciigion. The confusion cause ' ’ neous translation of the Bud dhist texu, the misunders f subtle and mystic ideas of the fiuddhist philosophy ai disciptinaxy code for monastic 1. Oanesi Ttîfduu T. Vol. 30, Xo. 2059, p. 323. Nai\jio*$ Catalogue Appendix h, No. 4. 2. Ibid. App. H, No. 23. 3. CTT Vol. 50. No. 2059, p. 324, NC il 3. 4. Ibid. p 330. NC U, No. 59. 5. Ibid. p 351. 6. KCUf No. 18. 7. ir s c ,v « .m i.6.

IntrodMition

x%i

life pmmptcd the earnest pilgrims to undertake hazardous voya ges across th e breadth of Asia to procure compkie and purer sources- The eternal religious fervour of tlie monk» to make pil grimage to India, the holy land of the Buddhists, was nonethe less important. After the death of Tao>an (who was eager to send monks to India) in A.D. 385» a large number of Chinese ^ramaoas was ready to make pilgrimage to India. Fa*hsienr the able di5ciple of Tao-ant the pioneer of al)，started on the adventurous journey to India from the western border of China^ with an avowed intcacion of collecting Buddhist texts on the Viaaya to that he could be able to correct the misrepresentation and irregularities of the Vinaya rulei practised there. Fa*hsien left an account o f his journey of about sixteen years (A.D. 399-414) in the Fo-kuo chi} (Record o f the Buddhist Country). He kn«w Sanskrit well and succeeded in translating a voluminous work on the disciplinary code of the Mahasanghika. The period which intervened between (he visits o f th e two Gimous missionaries viz. Fa-hsien and Hsuan-chuang (A.D. 629 645) of the Great T*ang period is known (or the viiits of Sungyfln and Hui-shcng* (A.D. 518) who left very short oarrauvn of their travel. The Sino-Indian cultural intercourse which was built by reso lute monks during the five centuries, had a set-back. There wa* a temporary eclipse o f activities of the missionaries nearly for one hundred y«ars. But after this period of inactivity and stagnation, a new era began in the history of Buddhism with the political unification achieved under the Sui (A.D. 590-617) and the T 'ang Dynasties (A.D. 618-907). During this new era of rcjuvination, Buddhism became more prosperous and flourishing under the Imperial patronage. 1. U was translated into English by S. Beal ia 1869， 1884; by H . A. Giles in 1877. A notice by T . W * ttc n w as p u b lish ed i a the OktM Rsoisw 1879 an d [880 and one b f Prof. Ja m es L efg e i n 1886 (C U reo d o n Prras). French T ra ru la tio a w u done by Re* m usm in 1936. 2. CTT 51, No. 2086 p. 866, VoL These two monks were sent by the Empror o f the Nortiicn)>Wei D yoastf to Mail ihe rrlics o f the prince SudAnm { 5ud&na KumAraraja Jatska) of DiuitalokagirL After their sbart viaii to the holy Und (India) they went back to Cfaina iathe seco&d year o f the 本 Cheng^kttAng period (A. D , 519) o f the Emperor HsQwi-Wu.

Introduction Both the Sui and the T ’ang Dynasties made it a a Imperial polio* 10 patronise the Buddhist esiablishment by innumerable donations, by erecting hundreds of Buddhist monuments and tem ples not only in th t Imperial capital but also in provincial cities and towns. By then Buddhism had already acquired a glorious past history of five centuries. Buddhism flourished both in the Xonh and Sourh China. During the first two hundred ycari of the the T ang, Buddhism flourished as never belore. In the thirxl year of the i 甑 Chca-kuan period (A.D. 627*649) of the Emperor T'ai-Tsung, the most rtnowned travel ler, the Great Tripi|aka-master Hsilan-chuaag secretly set out on his long journey to the West in A.D. 629. His travel in the Western regions and in India covered almost seventeen vcars (A.D. 629*645). When HsQan-chuang returned from India, the Emperor T ’ai-Tsimg gave a great ovation and public honour was conferred upon him. He returned with a priceless treasure con sisting of 657 sacred books, images of the Lord in gold and silver, 150 relies of the Buddha and good-will from India. Learned monks were employed to assist him in translating the large num ber of books he had brought, Hsiian-chuang prcMnced to the Emperor the account of his travel k n o w n as Ta-T*ang-hsi-yH (The Buddhist Record of (he Western World of the Great T ’a i ^ ’ Dy.). The pilgrim-monk worked tremendously till his end came in A.D. 664, and translated the mou difficult Mahayana texts— Vijiaptimdtrat^ Siddhz Sastra with Sanskrit commentaries, Makaprajna Pdramiia SiiSra, M&dfySnta Vibkaaga Ssstra etc. The detailed and romantic accounts of (he JBuddhisc shrines in India and other countries he passed through and his perfect faiths devotion and love for lcamixi^ became a constant source of inspiration to his contemporaries and posterities. I-ching, the most important Chinese traveller after Hsuan-chuang and a devout Buddhist, was greatly moved and inspired by the life o f his illustrious predecessor. I.

h

wa»

translaicd

into French by

M . Ju lic n ,

u n d e r th e (iilc

M tamnt sat UsCpmrtss pceidenuUs m 1857; H isfirt di Vu 4t Hu>ttnr Thosongh another French traoilation by the sam e au th o r (1 8 5 3 ), AJbo see ibe English (raitsUtion Tht Record i f th$ Wesum Kingdom b y S. B eal a n d T h o m u W ji« c«s, 16S4; The U ft uf Hbm-Tsang ( a l n n a u ) by S. B eal, 1883; ThtO/e Hma*TsaMg by Qiincsc Buddhist Aococialioi^ Pieking, I9S9.

introduction

xxiii

I-ching was born in Fan-yang (near Peking) in 635 A.D. when the Emperor T'ai**Tsung was reigning. At the age of nine he went to his preceptors Shan-yu and Hui-hsi who were living on the mountain at Shan-tung. First he was taught the secular lite rature and later on, he devoted himscir to cKe Sacred Buddhist Canon. He took his Praorajâ (Order) when h t was fourteen years old. H« must have witnessed the great ovation extended to the great pilgrim Hsuan-chuang by the Emperor T ’ai-Tsung. He cmertaincd the idea of vbating India from
xxiv

Introdwtinn

w ry much unhappy in hi) s^ h ary wandering but the m em orable lin«i o f Confucius—"An excellent General can r a is t the aggretsiv t army but the resolution o f a gentleman will never change'*— afwayt consokd him, inspirtd him and kept h b spirit high. H e took leave from hb preceptor Hui^wi who encouraged h im to pnxecd on the pilgrintdgCp and blessed him to attain sp in tu cl light. Before his departure, the devout Buddhist neighbours caxnc to say good-bye to him and gave him fine p itc c s o f till^ brocades and ihousands o f canopies to be offered w ith devotion to the holy &hrioes and Buddha images in India, on their ’ behalf. I-ching n ic h e d §ri*vijaya (Sum atra) and stayed there for 纛 couple o f months studying Sanskrit G ram m ar. Srl.vijaya becam e one o f (he most important centres o f learning under the p atro n age o f tt e &iilendra K ii^s. There he studied the practices a n d customs o f the Buddhist， of Sif-wjaya and other n c i^ ib o u n n g countries I-ching during his long sojourn o f ivircnty^fivc years (A.D. 671-695) travelled through more than thirty countries. In India, this devoted scholar spent ten years learning Sanskrit Grammar and Buddhism from profoitndiy erudite scholars o f the premier University o f NÎandd, the Alma mater o f Hsuaa* chuang. N alandi was then at the zenith o f prosperity and fame. I-ching had deep regard and sincere gratitude for his teachers. “ Inching with utmost reverence and undivided m ind prostrated before the image o f the Buddha and fin t prayed for C hina th at the four kinds o f benefits must prevail in the Dkarmadhatu (in the realm o f Law) among all the living beings there.” After visiting the Buddhist shrines he took leave to return home. H e sailed from Tamralipti in A*D. 685 and reached the crowded city o f vijaya. He itayed there 邱ain for four years. From there he sent, through one of his friends, a complete manuscript o f Nan-hai* chi-kaei-nei-fa chuan (4A Record o f The Buddhist Religion as Practised in India and the M alay Archipelago'1, A.D. 671-695), the Ta~T*cng^si*yu*chiu-kcubseng chuan (B i^raphtcs o f C m iaent Monks who went to the Western W orld in Search oi th e Law During the Great T a n g Dynasty**) in two volumes which is 1. English craoslfttion by ebe learned Japanese ^chdUr J. T akakm (Munshi Ram ManohftfUl, Delhi). 2. Ficnch Summary by £. Ouvaimts—.Vmmw rrw/iflw ▲U tM*Us mrnnts fii
Intioductiort

XXV

translated here, to C h’ang-an (mrxiern Si-an). D uring his stay in In d ia ，he cam e across a large num ber o f C hiaesr monk-pil* grims wh<^c accounts he recorded laier. Most o f them were contem poraries o f i-cliing. H e a t the ca d has remarked, “ My only desire is to icccivc the light handed down from lime to time. I am satisfied th a t I, having learned the Law in the morning, my d o ubt like rising dust is dispelled in (he m orning. I shall not regret dying in the evening.'* O n his retu rn to the Divine L and, he received official recep tion in 689 A.D. T he later p art o f the seventh century was do m inated by the Dowger Empress Wu» a devout follower o f the Faith. U nder the patronage of W a, I-ching spent his busy life in C hina com pleting the stupendous task o f translating tbe texts he carried home, w ith the assistance of some In d ia n monks like Siksananda, I^vara a n d othcis. H e completed che inuislation of 56 works in 230 volumes a n d 5 compilations in A.D. 700-712. T h e Account o f T h e Fifty-six M
t. Khirglz S. S. R., Kaxak，S. S. R .in U . S. S. R. 2. Chinese Sources for In
Introduction

*»Ti

are rccordtd by l-chmg's KSC belonged to unknown families living in poverty with an exception of four or five who belonged to the gtKtry Thctr lathery grandfaihcre, were holding Imperial posts. In the third and iburth centuries a new type of Buddhism known as gtntry Buddhism was developed by a group ofcutturcd, iDCeltectiuJ monks who excelled both in secular learn ing and Buddhist scholtnhip. But in the sixth-seventh centuries the scene chained and the Buddhism which was confined to the higher strata of che Cbmcae society became known to the com mon and by (he time o f the Tâng it was ag with PntjAadcvs was on a visit to Grdhrakuta. They offe red worship there and then ascending to the mountain top cast their giaoces afar and seemed to see China (on the horizon). Both were sorrowful at heart. I
Spnitgy

M t

Bock o f CMmgt, Boat

ami C^m Ofim R im b t AntMom mtd

Introduction

ixvii

names arc not given. 1 have tried to translate those Chinese names into Sanskrit Arthur F. Wright has done wonderful and excellent work on Hai-Chiao's Lives of Eminent Monks (KS£) and thus set an example for the future scholars to work ort the same scientific line [Silver JubiUt Vol. Kyoto University). The long history of Sino-India relation was founded entirely upon Buddhism. This was possible a5 a result o f peaceful pcnc* tratxon by missionaries and traders and not by force o f arms. This reJation was mainly spiritual and cultural in character car ried on by Buddhist monks both from India and China. The Indian religion with its fascinating culture had exercised a. profound influence over the countries in the East and the South where it spread.

Biography of Eminent Monks Who Went to the Western Region in Search of the Law During the Great Tang Dynasty

Biography o f Eminent M onks Who Went to the Western Region in Search o f the Law During the Great Ta*ng Dynasty ENGLISH

TRANSLATION

C haptcr

1

PREFACE B iographies O f E m in e n t M o n k s W h o W c a t to T h e W e ste rn W o rld 3 I n S e a rc h O f T h e L a w D a rin g T h e G r e a t T 'a n g D y n asty . I ，S ra ra a n a 2 I-c h in g r e tu rn e d to S hih-li-fo-shih, S rI-vijaya3 in th e S o u th S e a fro m th e W e ste rn C o u n try ( I n d ia ) , a n d fro m ] , The ancient Chinese travellers always mentioned Iodia and neigh* bouring regions lying to the Western border of China as Hsi*yQ, Western World. Hsiian-Chuang*s travel is known as HsUjni du9 进 2. He, who renounces the iaznily, to foDow the Law is called Ska~mm 方 He has to observe 250 rules. 3. This name h&s been menttoaed many a time ia this text, Sii*vijaya or Sumatra was one of the inr^>ortant islands in the South*China s«a or Malay Archipelago. I t was for a long time a renowned centre of Indian civi)isation. I-Ching who made the voyage to India by sea，stayed in this prosperous and flourishing Kingdom for seven years from AJD* 688-695 both on his outward voyage to India and oa hi$ return. The record of his experieaccs contains more information about Souih*Ea^t Asia than i$ (o be found in the official 油n^h of dynastic history of China. §rt-vijaya was the meeting pUce of both Indian and Chinese pilgrim-monks proceeding to <^>posite directions as (he Caravan town like Tun-huang was the resting place for the traveller monks coming and going by the Caravan route. In the 222nd Chtian of the New Tâng Dynasty Record^ there is a mention of Chih-li-fo-shih. It was commonly cafltd Sri-Bhoga. From cast to west, it was one thousand li and from north to south four thousand H with fourteen cities. Sri-vyaya produced lo($ of gold and was famous for mineral products. See J . J . Takakusu, A Record e f the Buddhist Religion as prat-Used in India and Malay Archipelago, p. XI. (hence forth abridged ARBRPIM A); Chang Hsin$-lang, Chung-hsi chiao-i'ung Shihliao (The Materials for a History of Sta^Forafn Voi. VI, p. 374. G. P. Pitz Gerald, The Southern Expansion o f the Chinese PeopU, Second Map ， S. £• Asia.

2

Chitust Monks

there sent back the manuscript of (Nan-hai) Chei-Kun chuan)1and the sketch of the Nfilanda, Na-lan-â monast Previously there were many noble monks in the Divine (China) who bad gone to the Western Country (in search the Law) without caring for their Jives. Fa-hsien, the pioneer of all, went forth oa difBcuk and perilous route (to India and the neigh* bouring countries), Hsiian-Chuang, following his footsteps, opened (he regular overland route to India. The earliest Chinese travdlers started their solitary journey either by following high road, crossed the Great Wall (Western froaiier) or they took the sea route to reach India. The monktravellers, while makii^ journey by land or by sea, remembered all along the ceaces of the Buddha and prostrated before his Law reverentially. They always desired to go back to their mother land to report their experiences to the Emperors. However, it was a great luck and fortune (to visit India), but it was extremely difficult and perilous undertaking. None of those who brought leaves, flowers and canopies (to offer), cou)d produce any significant result’ and a few them could complete their mission. This was due to the rugged stony deserts and big riven of the Land of the Elephants (India), the blaze of the Sun that puts forth scorching heat, or the sky kissing waves swelled by giant whales, the abysses and the waters that reach the hea vens. While travelling aloue outside the Iron Gate 冬氣?弓 T'ieh-mcn* (between Samarkand and Bactria), one wandered amongst ten thousand mountains, fell into Ihe pit of cliffy moun tains or while sailing beyond the Copper Pillar T*ong-chi^ 销枝 had tocross thousand rivers *f ^ and, lost one’s life 1. For detaih Vi cribed tliat on botb sides of tl>e pa» there were pvcc known cunmandei w» sent to 了 csbt the aunck. by Tibet&m. H« icpdicd the

Preface

3

I had passed many days without food, even without 纛drop of water. I really wonder, how amid the travellers, under such difficult conditions, keep up their morale and spirit. Due to this perilous jourrtcy, the appearance of the pilgrims would undergo complete change. When I decided to leave China I had fifty companion$t but finally most of them stayed back. If, however, a monk happened to reach India after such perilous journeya he would find no Chi nese monaitcry there. There was no fixed place (for us) to settle down. Wc had to move from place to place like a blade of grass swept by wind. Under such difficult circumstances, to study Buddhism aad the Law was really a very great tusk. Tbcir since rity and devotion were praiseworthy indeed ! I wish to fulfil my desire (to write about my e^>erience) so that the future generations may know all about the &cts. 1 had heard with my owa ears, and had seen with my own eyes, the difticulties the monks had undergone previously* Hence, I write this book according to the chronological order of chc past events. I record fasi the biographies of those who were still living and I .丈叫 H L 油 _ HsAan^cbao Fa-shih of T*ai-chou. 么眘叫邊攀饯蟀 Tao-hsi Fa-shifa o€ CVUhou3•背1 岭叙法吟 Shih*pien of Ch^-chou. 4*和本污雄令 I t f •岭 A-It-ydb^pa-mo Fa-shih ofHsin*luo. 5.柄乐慧女体 _ HOi-yeh Fa-shih of H$in-!oo. 6•柄蘇象未淡師 ChNu-pcn Fa-ahih of Hs\n-lv： o. 7• 辜巧 l | 玄夂• :在卿 Ksuan*tfai Fa-shih of Hsin*luo. 8• 糾邊家格 ;生_ Hiiian-k’o Fa-shih of H$in-luo* 9.-10.拿 (j 琢梭負 5良呼 other monks from Hsin*luo. attack «nd turned them back to the Western frontier. Later oo, lie coounMitie army to Ghiwvehih, modem Toftlun. The people of CSuxxhilk tried to overthrow th« Chinese MipFcmacr over them. But Mz-Yata defeated the rebctUo^s people he&de4 by 4 wowitn. T© commemorate tbu victory be erected copper pttlars oa the excencive southern border. These were used as • m trk of dtmarcatioa be(w«ea the two councrtcs. desd

4

Chinese Monks

l . f l 泛而办校汉令 9^Fo«t'o-pa-mo-shih of Tu-huo-luo, 2 爻叫浼 % ^ Tao-fai^ Fa-shih of Ping*chou. 3■糞、叫孑 % A Tao-sheng Fa*shih of Ping*chou. 4.^-^% 作 Ch'ang-mifi CKan-shih of Ping-chou. 5. I* G f 手 - 又 A disciple of Ch*ang-min. 、 6 . 孓从孓我嚷 {•]神 Mo-1i-scng-hc-shih of Ching-shih. 7.孓 M? 衣令" 4 坪 H^Qan-hui of Ching-shih. 8. ^ 令汉令 $ Chih-tuo-pa-mo-shi}). 9-20.pi- 笔 % *<4 ^ Two men. 21. ； i Lung Fa-shih. 22.务 1 il ftp1 Miag-yuan Fa-shih of I ， cht>u. 23. 各叫兵. 朗彳拿師 I-lang LQ-shfh of I-chou. 24.g^ i£ tf ^ 芩 - / < . A disciple of Lti-shih Lang. 25.jj . 叫 ^5 f ' i if Chih-an Fa-shih of I-chou. 26.^ '叫 ^ Hui-ning LQ-shih of I-chou. 27.久叫走糾； 4 畤 YQn-ch*i Fa-shih of Chiao-chou, 28.支叫. 吹足後違 _ M u < h ’a.t’i-p’o>shLh of Chiao-chou. 29.女 4 兔，中 .4 師 Kêi-ch^ng Fa-shih of Chiao-chou. 30.免叫參 8>pHul*ycn Fa’shih of Chiao*chou. 31. f _ Hsin-chou Fa-shih. 32.養叫 ^ H -i ifo Chih-hsmg Fa-shih of Ai-chou. h, ^ < 4 ^ * 抑 i f Ta-ch’ang-teng ch*cn shih of * Ai*chou. 34.^ 丨 S 涫 ^ 技 f _ Scng-chia-pa-mo-shih of T ’angkuo, 35-36. s| ) 甚故亨窄亨 Pi-anand Chih-an of Kao-châng. T'an-jun Fa-shih Lo*yang. 3 7 .，备？务| 碟焱硪碑師 I-hui Lun-shih o f Lo-yang. 38. 39*40*41.又欠考炱人 Three more men from China. 42.和冬棼輪效師 Hui-lun Fa*shih of Hsm-)uo. 43. 药 +*)表琳 A ^ Tao-Iin Fa-$hih of Ching-chou. 44•夠叫七 i4 畤 T*an-kuang Fa-shih of Ching-chou. 45. 义欠秦 - /C One mere from China. 46. i»j 'Mj j | ^ ^ 師 Hui*ming Ch'an^shih of Ching-chou. 47-來叫 i 泰缚師 Hsuan'k'uci Lu-shih of Jun*chou. 48. -g ft) 4 行•:生 — Shan-hsing Fa-shih of Chin*chou.

h t/a c t 49. t

50. C

5 1支 H Lin^-yurt Fa*9hih of Hstang-yang. W § 續 _ Scng-che Ch^n-shih of Fcng-chou.

殤畫邏

51 . ； g- 终 %

^

52.55 +*)■ #、圩碑 33. 5jj ->♦)〔女痕 54- ^ ^ if ^

^

fi^Cliih-hung L6-shih ofL o-yang.

^ Wu4>sing Ch'an^hih ofChing-chou. _ ^ Fa-chen Ch*an*9Kih of Chin^>chou. tj, Ch*cng-wu Ch'an-shih ofChing^cbou.

5 5 . ^ 叫表如 _ C h’ang-ru Lu-shih of Liarxg-chou. 56 . 裳久辞法崎 Ta*chin Pa-shih of Fcng-chou.

There were fifty-six monks as mentioned above. The monies whose names arc mentioned in. the beginning (of the list) were all scattered- I*ching met only five of monks~Wu-hsing, Taolin， Hui-lun>Sei^-che and GKih-hung mentioned in this note. In the first year of tht 旅极 Ch'ui-Kung1 period，I-ching with the monk Wu-hsing, the Dhy&iu-mastcr, bade {krcwell to China and embarked on hb journey cowards Western regions. Even "to-day* (at the timeof I*Ching)> no commission had been deputed to find out whether they were Uvi呢 or ihcy were dead. Sramana Hsuar>*chao Fa-shih一the monk Hsuan-chao was a native of Hsicn-chstng2 in T*ai*chou. Hi$ Sanskrit name was 破史食 t 成 Fan-chia-shc-^no^ti, Frakasamati. He was known asjftanaprabha in Chinsc. His grandfather and father— both were successively holding h妙 posts in the Imperial Services. But at an early age he cut his hair done up In a knob, threw away (he hairpiris and accqpted the tonsure. As he gr^w, he desired to pay homage to the sacred places. For this purpose, he went to the capital city to attend discussions and deliberatioiu on Buddhist $utra$ and S^stras. In the middle of the 迨敗，Chcn-ICuan period, in the monastery of 1. In A.D, 685 the Dowgcr Empress Wu of (he T a 叫 Dyiusty dethtoned the rightful sovereign and usurped the cbrone for herself twenty years. To commcmor»ec this event, *h« ttartrd ehi» era and founded the Drastic title of Chou instead of ihe T*ang from this dAtt. 2. la T*ai-chou Fu» modem Ghe^citng, or Che-chiangt Lau 20*52*, Long. 120° 46*. 3. T«i-T*unf the second Emperor of the T*ang Dynasty tt&ttcd tbit «r» in A.D. 627.

6

CMm

u

M m is

Ta-h$ing-sb«nl 欠廣 4 of Hskn-chang, he fim started learning Sanskrit literature with the monk teacher Hsuan. chaog. Thereafter, he with a mendicant stick proceeded t〜 wards the Wctt as a PmvrS^Mkmebemhing the memory of 辦曲 Oiih-yQan> Jcuvana.’ Leaving behind CSiin-chou (Lan-chou) (or the Capital city) he crossed the drlftii^ sands and passing through che Iron gate， ascended the snow-clad mouniaim. In the frajprant water of the nearby bke be had his wash, bearing in his miad to complete tht vow of (acquiriz^) profund know* ledge. He climbed (he dangerous ^ 年. Pam ir, a n d k e p t u p bis vigour a n d s p ir it. H e took a vow o f achieving

San-yu* ，炎有 T ra iW e y a ; h e

c ro sse d 遣句

1. *Ttie Great goodnen-pTOTrotiag9 4Bhodndo9a' was one o f the ten (ami>us T*ang mansaxctm of the capital Cb*anân. According to report dated A.D. 775, the capital had three hundred Buddhm hftlb rb wdl ss thirty-three smsJl monasteries and an un甲 cciflcd number of larger ones. Vide The Chinese Tripitakc, Tftbho Ed. (Hence foith C .T.T.) Vol. 51, No. 2093, p. 1022. 2. The ioundex of the Jetav»Aa-Vihira> in the vicinity o f S f iw f i, vnu a famous and wealthy xaerchant Aa&thtpi^dika (supporter of d«ttiuite and orphans) of SrAvuti. He purehMed. the pleasure-garden o f A e prince J r ta by paying a fantastic price for the residence of th« Buddha. AnAtliapuiîka troniformcd the park into a SaAfh&rAms whkh developed into a large establlihment and became • &vourite retort of the Buddha and hii. followers. The Jegend Bay» thftt the Buddha had ipertt nineteen cVa$sa* period In thiljcta.vana and delivered most of hii important sermons here. The cftriy Chinese travd* I^Jcc Fa-haierx and HsU»n-Chuans visited this piacc. â-hsicn lccorded tnat "The JetavAna-Vih&ta was originally seven storeyed. The kings and the pfoplc of the countries vied with one another in their offerings hanging up about U silken streamers atnd canopies, scattering flowers, biuming incense and lighting liunpB, so &s to make the night as bright as the day." Jamea Legge; A Itteord tht Buddhist Xingdom (Translation) pp. 56, 57. In A.D. 636 when HsUan-Chuang visited this place, he found that mott of the buildiap had fallen into decay. 3. Pamir o t Onion range (Kizil rabat). It was known as the Xmftos to ancient Greek geographers. Pamir Joins both the mountains, the T*ien*5h4n (Celeitial Mountain) in the north and the snow clad mountain in the south. It is popularly kaowrt as (be 'Roof of the Worfd\ 4. TW/fffej. The three kinds of *bhmta%or exifttence. The $tttc of mental existence in the realm of Kime or dcsite, K&maloka, the field of Hve leiues of form or r ^ a - ^ a n c s d* meditation, rSpnfoka and beyond form ，or印a—the Cum丨 ca world correapoading to the ixigher level of Dkjfdm.

Prtfac€

1

Su-Ii1 to reach 炸贫亨 Tu-ho4tto*， Tokhara. Then he passed through th t countries of the barbarians and re a c h e d ^ • TTu-fim.5 He was very much favoured by the princess WcnCh’ang of Tibet who gave him financial help Ibr his journey to North India. He gradually reached 間 f^T u -lan -fa, Jalandhara.4 It was an extremely difficult and perilously long journey. Before be could enter the d ty , he fell in the hands of robbers* There was no place where (he merchaals and travellers could go and report ihc crime or could get help. Despairing of human 1. According to Hsuan-Chuwng*i Travd Su*ti ôgdiana) was the place between Itw city of Su-afac water and the country of KCasmia inhabited by people- Su-Ii was not only the name of the place che.name of the iC€ but b a t aalso b a (he pcopte, their language and literature. T h t Chinese character 箄利 Su-li used by Hsu^n-Chuan^ diffm from 表利 votd by 1-cWug. He bas mentioned the Su-li people ai a genera! term for the northern cxtra-IadU people. TaKcakusu thinks Su-li wm ia the W«$t of K»hgarh peopled by Mongob or Turks. See Dr. P. G. Bagchi: M U and O t/ra/ A m , pp. 43, 44. 2. Tokharcstan, the Und ofTukhara people was • great ccacrc of Indian culture and religion in Central Asia. To the ancient Greek it was known by the name ofTochari. Ia che Chinese Annals of the Han Dynasty，it is recorded as Ta.*hsia. In the secoad century B.C. China Arse eUablisbcd contact with Ta-iuia. In the AeiW o f tht Jôrthem-Wei Dynas^ it i» transcribed «4 T*u-hu-Iuo «1 典. and ia the 丁*ang Annals it T*a-huo-luo c土 *JL, ‘ 气 , in the Stanyuksdgma, Tou* »ha-lao 兒 Vjf in the SaiHkarma Smriyupasthdna Sutra Tu-Chu .都钱 During the Mshomcdan period TokharcMhan war limited to the territory between Badnltihan and Balk. But in the earlier period the geographictl boundary of the country w u more cxtcr^sive than in th t Mahomcdan (>eriod. According to HsUan-Ghuing, Tu-huo-luo was extended up (o the Oaioc range (Ts'unf-ling) in the w t , to Feriia in the west, in th« south i( touched the snow-capped Hinduktuh and to Iron. Pass (Dcrbcnt near Badakahan) in the north. According to Thomas Watters Tu-huo-luo of Huian*Chuang was definite y Tukhw* of an cl cat geographers. See VVaUcw等(Or Tuan Chutong*s Trat/il in Jadia)f Vol. I, p. 103. Aurcl Stein. On AnciitU Cittlral Asian Tracht p.107; Dr. P.C. Bagchi; India and Central Asia* Chapter II; Ftng Ch'cn^ChuMi Tht Gt^rophical namts 4/ Uu Wtst. Hsi-YU-ei-miiig: p. 72. 3. Tibet. 4*. JalAndhxnk in

Chituse

8

assistance, lie chanted u m c sacred words. In the following night he had a drraun tliat fulfilled his desire. Suddenly he woke up and found that the robbers were all fast asleep. Stealthily he M t (he place and Bed away quickly. T h u s he averred the danger* He lived in Jalandhara for Four years. T here he was warmly received by the king and all arrangcmcnta for his food and stay were made. While he was living in Jalan d h ara, he practised Sanskrit language and studied the Buddhist Smtas and ViiUyft texts，but made tittle success. Next be gradually proceeded towards south an d reached M 约考提 the M ahabodhi sangharama1 where he spent four years. He felt very m uch disappointed that he could not sec ihe reverend Arya but he lucky enough to pay reverence to the sacred vestês o f the presence of the Buddha. He saw the image of 德久 T*zu-shih M aitrcya* that I • Mahabodhi SaAghirtma was ntuatc^ in tht pre»«nt thrivinf viHtgc ofBodh*Gayft(Ut. 24* 42% NS Long. 83QOi* E, in the District of CUyi， Bihar). The present Bodh-Caya grew &nd (levelled around the «mdent Sambodhi near the sacted vDtagc Uruvels, and this Sambodhi Uter oa with the entire Buddhut establishment over there came to be known at Mtthabodhi. The St^gharftina w trected during the Gupta period at the foot of tht Bodhi tree. Hsuau«Ghuang had left a vivid description, of this great c&tabtishment. He law an image of Avsloltitesvara and Maitreya each n u d e of silver. They wore above 10 化hiî. 奶de* R^jcndia 1a \ Mitra: Buddha C ^S; W aters II. pp. US-136; Dr. D. Mirra; Budi&ist Monwrunis, pp. GA-G6.

*

2* Mention of tills Bodhisatton h«s bem made la early Buddhist literature like lAlUamtara, Oivync&dam^ MahMitv^ SadtfkamO'Pu^âTika and Vtmaltb kHrtimrdeiti S$tnt, The popularity of Maitreya Bodhisattva in China was enor mous. The BucMhUt texts whkh narrsite the «toty of Maitreya were cxtesxsi> vcly trsnsl«tcm the TnfiU heaven, appear in die world and become Buddha uod«r Kag^rjuna open three successive xnedm ff, j>rieach Uwt and 1

P rt/a c$

9

had been carved ii> perfect likcue&s; tt exhibited the fiac and delicate, absolute sincerity and carefulness (of chc artist), h created more veneration. Deeply he studied ^ Cku^she, Aoia,1 C huh^tui'Jit i.e . 辦 | j (4 Abhidlw ntc? and the Vlnayas9 i See Latika Lahiri: *Lungmen Cave Imcriptiotu and «bc Popularity M Maitrcya Bodhiyauva\ Procetdings a f the Sem inar 謂 B a J A b m OKd Jsinii 供, (CuttucV) |>p, 75-82. 1- Vaaubandhu, one of the three Asaiiga brothers who lived in the fotuill ceatury A.D.，was oac of the most prominent figures in the history of Buddhist titeralurc. An erudite scholar, he was a SmdstioiMn bu< in late life ke was g r« tly influenced by his M e r brother Asanga and became a
10

C U m u Mmdcs

oTchr two Schods (MaKdyiaa and Hinayina) and became very much cniifhtcocd.

Next he went to (he NdtlaAdd monasiery where he remaiocd for th n r y«ar$. There be studied f 访 C bm g-lim } PriSâmSU &Uim like Saia SiUrd etc. with the (Indian) monk 線元 Shcng*)cunftgv Vijayaraimi, a n d ，系和 * ‘ 地 Ya*ch>a* shih-ch*i*(i SapiidaSabk HmU4str^ Ti9g4c4tyabhQmi% with Bhadanta, the virtuous preceptor 資却务 Ratnasirri/ut. He learned (he different degrees of ?5p I1，定Ch'an-mcnting\ abstract contempUcion (so i h t t n d n i itself would be free Efr. Vinay* I) (he rock bed of SahghAîfe* It contains tht following lex(«： (I) Svita V ^ h ^ a comiiting of Mah4vibh^§a and Bhikkunfpiiha ; (2) The lCkafuiakas conjining of Mahdttaiga and Cullwgsî (3) The Parin&ra. T h t most encntial p v t of Vio*ya i) PifUnokkha tbc diKiplin«ry code of an Ord«f« Piiimokkha fives a lilt of peoitl consequences of thete tran$fre»ion together with corre^cnding atonement. Sec Wine^rAitz VoL flt pp. 21*24. 2)r. S. Duct. E&rfy Buddhitt 1. ^rdiitam^la or ^riâmiiaMsirg CHtm^lun fiteralty means diieourK on ^te Mdâmika jinfrv. The great aponent of the MÂyamâ or the Middle School Bodhisattva Naîjuna wrote this Saitra and NiUcalûs 0c was the compiler. Thk Work of wta tnnaUtcd by Kmarajiva mi Cbinoe in A.D. 409. TH» book of the Later Chin Oynastx (A.D. 387*417 ) is n w available ooly in Chinese and Tibetan. See MC. No. 1179. 2. Sa^toâSM AmSitira- Yogit&fysbhSmi i$ one of tfac works of Asmigm of the fourth century A.D. The kg«nd $ay» that 3T*jjntr_l矗 was Matkiyiitist woHc W both Chinese and Tibetan versions. Il was iranslatcd by HsOan-Chuang in Chin^K (NC. No. 1170) In A.D. 646-47* This ChiAeif version is ucril>«d to Kiaiti
Pre/4C$

II

from all subjective and objective boadagea), earnestly gazing ac ihe gate o fa precipice to get the bottom of the vast principle or law. Thence Ke pmccrdcd along the bank of the Canga. He recei ved hospitality from the King of Shmn-pu1 country，to the north of the CahgS. He lived in the m ih« metbod of meditation and Samidhi. 1. See Chang Hsing-lang, Qutn^hsi Ouao-Ctmg Vot VI， p. 9 ^ No. S 2. He came to the court of K^nyalmbja,站 an «av々 y of the Chinm Emperor in A.D. 655. The King H&r料vardhana dkd by thtx (inn »nd the tht one was usurped by Th< Ghmcac envoy Waag HtQan-ts'e was not received with honour* He went bîlt to Tibet» raised army and attacked the u su rer. Aruîiva was taken as a priioner to China and along with the captive a vast amount ot booty. See R. S. Tripathi: History rfKarMi{} pp. 188*190. J .R . A, B. VI, p|». 69*70. Herbert A. Giles, A Chituse Biograpfy No. 825. 3. The wife of the most powerful ruler Sraagiuuo ot Tibet H« was so formidatie that he compelled the- En^xror of Q d tu to fiv耆him in attfri* age a lady from the Imperial Court. She w«» a devout BuddhHt and brought with her Buddhist religion and Buddha inuges to Tibet. The Ttbeiarw saty that there were three other great KEofi outside China who w
12

Chinese Menks

^ 1 Lo^yang1 in January. He travelled more th an 10,000 li in five months time. In 蜂他 LIn-te4 period the Emperor gavehini a long audience in the Imperial Courl an d commanded him to go to 續：麋考 Kashmir to escort a n old Brahmin turned 支史 A $ Lu«chia-i*tuo, Lft M&ta^ga xod t ^ a m i a r a o y a . T h e g re » trtt linperial patron of the new td if io n (Boddhism ) w ere th e N o rih e m -W d rulcr» (A.D* 336-534), T h e Buddlibt csve-templcs a t L u a g -ra c n n e a r Lo* y a n ; contain iomc o f che Rneit »rti»tic rem ains o f early Ohiftese B uddiusm . Under the Emperor Hsuan-wu, some fam oiu tem ptet w ere c o n stru cted in IiO*yAQ|i the Yun$*nuog temple，th e Q hlnf^m ing tem ple * o d Y ao-kaftttf temple. T he most outstanding Buddhist activity c trH e d o u t b y D ow ager £mprcs$ Ling of the Northertl-W ei, was (he c o iu iniction o f tb c V ung^nung tcn ^ tc by spending a fa n tu d e Amount o f m oney. It ii aaid t h a t in L o -y a n f «h«rc wccc 1S67 Buddfaiit temples. See, Ytng H tQ ui-diih. Lv-^ng Cfua-lnHhi (R ecord o f th e M on asteries in

Loânc), CXT* Vot M，No. 2092, p. m ；J.R . WARE. W4t~Sh» 供

BvMi5K；T an g Pao. SO, \9^%, 2, The Entpcroc EU o-Ttuns o f ilic T m ( Dynasty sta rte d thi» e r a in A .D 664> fourteen years after Ki» accession to the d u o n e. S. T he SarvdxtinadK school is one o f the eaHiest schools o f B uddhism . T he history o f Khis School begins wich the K a th iv a tth u o f M ^ g a l i p u tt a T o n in B.C. 140, who presided over the A IM a's C ouncil. T lie d octrine o f this school is ^Sarvam Aajr* E verythinf exists. Tbts matcrialiMic ar»d m Us^k school appears Uuer on as th e V su b h lsik a . Three hundred y ean after tke P»rinicv4?» of the Buddha, K ity&yazsiputra. conkpilcd the jH»afimihdna Svtr9 which is the fun
North India, North*W«tem frontier, Kashgar» Udy&oa etc. Kam

Preface

13

and D h a rm ic iry a 紙 K uan etc. the 敬 | Chingâi1 tem ple. But &T(er some time he proceeded towards India in obedience to the Em peror’s command. His long cherished de sire, thcrcftwrc, was n o t fulfilled; he had to leave all the Sanskrit manuscripts behind him in the Capital. He travelled through the drifting sands, passed over steep and precipitous mountains. H e trailed down the side-way of a steep mountain path where a plank 雇 ay across a dangeroos precipitous point) found the trace of the slanting path and was successful to cross through. H e cam e to a river. There was a lu n g in g rope bridge but he swam across the river. Thus he averted the danger from the robbers o f T ibet. For the tim e being he was saved, he was again attacked by the dreadful tribes b u t fortunately this time also he narrowly escaped. After m uch travel he reached North India. On his way, he m et a Chinese envoy sent by the TTang Em peror who had Lokadiiya already under his «scort. T he envoy commissioned HsQan-chao, who directed them to accompany ihe band of travellers who were going to S | ^ Luo-ch*a, Lata country* in West India, to collect medicinal herbs for longevity* I n the course o f journey, he readied the 蝴菩 % 树 2| N a-p^pî-ho-Iuo, Nava V ih ira. It was known as Kain-Ssu (N ava Sahgharam a ) 柄 ^ in Pu-he-luo ^ 省晃 Bukhara.* H e saw a washing bowl and other relics of 令來 a greftC adherent of this school， who convoked the fourth Buddhist Council. For the Sandsiit*d4in doctrine ice E.J. Thomas: Th* Historyq/ B uddhist TTwugM (Loadon 1933), pp- 164-174; A. G. Bann
!4

Cfdnm Monks

Tathtgata.1 Next he reached 进等叙 Chia-pi-shih Kapiia, and worshipped the U晌位 of T athigata 如泉項看 Ju*bU-ucig-ku. The pilgrim paid reverence to the UfnUa by ofTering fragrant flowers，burning incense and there he inscribed prîastl He again resumed his onward jouraey towards L i(a country io Hsin-tu.* He received very warm welcome from the king of the country where he stayed for four years. Then he proceeded towards South India. From there he sent various medicinal herbs to China. orîtMlBuddhiAStudics. He \m given a vivfd de$criptioa of the dtyofBalkh whicb was Imown as Kttlc R&jagrÂ because to the follower* of Buddhist f«idi over there, fialth wac m important as in India. The largest monastery was the Nava SÂghftrima was dtuitced outside the city, built by a former King. The main hall of (he monastery contained the 'washing basm of the Buddha aod a beautiftal image of the Suddh*. The name of N*vn SaAghvtma is abo known from Arabic sources, where it was mentioned as Nawinhar. If was destroyed by the A rabs in the seventh century A.D. M t li ft very commoa bdicfin Iodift that great ccuchcrt 印 pear rcguUr intervals. In Chinote, Ju-lat mean; 'one who has comr thus’* *THe Chiooe triuulation leemi to prove that Tathftgata is equivalent to TathA*l|ata and not to T&(hft*gftti and the meaning must be, he who h u come in the proper manner. … ’ It ii the highot title of the Buddha. 2. It wai known tt Ki-pai or Chi-*pai (Gandhara-Kashmir) In Chinete, It was to the louth t^Pimir and about 12^200 li from the capitftl of the Chinese Emperor. T he R ecord ny> th a t K a p ija w u 4,000 U in c irc u it w ith m o w c la d m ountiln on the n o rth a n d the ranges o f tb e H indukush o n all th e o th e r th re e ’ tidei* A ccordlnf to the R ecord, the m odem K afristaa was K a p i ia o r K i-p a i o r Kl« pin. In the H tttory of E arly H a n D y n u ty , it was n a m e d as K a p U a a n d m odern K ashm ir was described as ancient K apiâ. T h e n a m e o f K ftp iia u n d e rw en t m m y c h u ifc s during the tim e o f different D ynastic rulers. T h e r e il a n in tereiting account o f Kapiâ. D u rin g the sixteenth re g n al y e a r o f th e T * an g Em peror T ’ai_T’sung, th e Icing：o f K i-pai presented h im » m a ttr e il a n d 美 raonlo o se w ith ih arp teeth a n d a red tail. I t could e« t sn&kes a n d g e t th e ir im d l. U pMicd urine on t h t spot where a p a tie n t was b itte n b y a sn ak e « n d u toon M it p u ie d urine there the p a tie n t was cu red o f sn ak e-b ite.

See Chang Hsing-lan^> Chung-hsi chiao-Cung Shih-liao. "The Maleri&b for a History of Sino-foreign relation.” Vol. VF, p. 93. N. C. Sen: Âccount! of India and Kashmir in the Dynastic Hiitorles of the T»ng period", VtSva Bharati, Sandniketan (1968) pp. 5-8. 3. Sindhu.

Preface

15

While he was touring in the cowitry, he reached th t 含剛生 Chin-kang-tsuo, Bodhimanda1 where he stayed for some time. In the Nalanda m
2. Tajjiks, Tumasik. Tuo-ti is Tat-shiK, 大免走石 3. Grdhrakdfa (Vulture's Peak) mountaia was much associated yntk the 3ife of the Buddha. Gtdhrakfita is on (he Ghhahata hill at R^jagrHa {modern R^jgir in the Patna diitrict of Bihar)* It was one of the favourite resorts of the Buddha and b one of the five »acrpeored before Ananda and tried to disturb tva meditatioa. When Fa-bsi«n visited this place, he says that the foot prints o f the vulture were stall vbible. 4. Vcnuvana (Bamboo-grovc) at K^jagrha, modem R&jîr，Lat. 20* 2 'N, Long. 85° 26-E., was one of the favourite resorts of (he Buddha. He once went to Magadha when he was received with highest honour by the King Bixnbis&ra. The King then made a present of hit lavouricc park Vcou* vana (Bamboo-grovc) to the Buddha*

]6

C ku u se M paks

To mourn his dcath» I-chin^ composed (he verse. *\Vhat a tnurertng aspiration he bad ! A man of great intellect and wisdom, travdied &r and wide, much beyrad the boundary of Ws own inoiherland. He stayed in the Vcnuvana and cons tantly enjoyed the sight of fluttering bamboo leaves. He had a great passion for studying Buddhism, and an insadaAIc desire for searching tbe MLaw.' Me cmistandy bore in his mind the desire to return to China. Uc remained virtuous to the end. To raise chc moral standard of the pcofê of Kb land, he wanted to pro pagate the Dhamma. But aias ! he failed to fulfil lus life’s ambi tion, as ius life was cut shoart. His bones were inmicrscd in two big rivers there. The river Pa-$hui remains lamoua and cckbra* trxL How pcacc&Uiy he held oa even to deatb, 氣争 j _ Tao-hn Fa-shih* T h e D h arm acary a T ao•hsi belonged to the d ty of 哿 1 Ch*i-cbou (Shan-cung). His Sanskrit lum e was 复 ^ 提 ^ S h ih - I i- r t- p ’o , S ndcva. He came from an aristocradc family. T hey w ere tra d id o n ally holding official posts in the Im perial C ourt.

From hii childhood he wa5 Wrtuous and kind. He studied metaphysics and was greatly influenced by the Buddhas rd i. gion. At the tame time he had an indomitable spirit of adventurc and a longing to visit Mid-India. In the course of his travel, he had to climb lofty mountains but he never cared for his life. He proceeded towards Tibet but he found the road very dangerous. He was a&atd to follow that route Co Tibet. He diverted his rou(e and proceeded towards west where he had to lace many more difEculdes. After passii^ through many countries he reached the Mahabodhi Sanghar&ma. He spent a couple of years there in search of the Buddhist SGtras and worshipped the sacred rdics of the Buddha. He spent some time at Ndlanda and 谓 jp Cbu-shih1) Ka£L TbekingofAn-mo-Iuo p*o welcomed him with great respect. He seriously engaged himself in the study of the Maha/ana, 1. V M nvd ia Uitar IVadoli, is a. very anrinu city vrhcre the Buddha wm bom mntny a frmct in hxs previous births.

Prtfact

17

Ta-ch*ang 尺走 Sutra*1 at the N^landa monastery. He lived ia the monastery of 輪漆崎， Shu-pVpan-iu or Nirvana, the monastery of Great Salvation, where he studied deeply and thoroughly the Vinqyapifaka and the Sabda* tndyHshaira 管吨 Shcng-ming.3 He was a renowned calli« grapbist, and a man of literary genius. On a slab of stone in the monastery of Great Enl^htcnmcnt^ he inscribed memorial (ablet in Chinese language and ia the monastery of Naianda he left more than four hundred volumes of old and new Chinese SiUras aad S&stras. I*chiog could not meet him in India. Srideva was living at Aa-md-luo^f>*o where be fell sick anrldicd at the age of fifty or so. After his death, I-ching came to Amraka and paid respects to the room where SrTd«va had lived. He wzs grcady moved by seeing the room and felt very sad for (he monk. There he composed a verse containing seven words, “This monk encountering much hardship reached India alone. He was honest at heart—his only ambition was to propagate Dhamma 1. It is difficult to ascercaitt who firat xt&rtcd this late form o f Buddhist (lognu and it i* equally hard to arrive at aay certain opinion as to the exact date. But after the reign o f Asoka, a great chtngc came in Indian Buddhism. The new form o f Buddhism ts c«]led Klahayina or Great Vehicle to coatroM with lliaayana or Small Vehicle. MaMySna Buddhism has a concqition of CteriuJ Buddha, or Buddhahoocl as eternal (Acci^ly m Amitibh* can secure rebirth in the Western Paradise. Hinay&na t» $ometir»» docribed self*b
id

Chinese Mpnks

but be could not lit the tight (of Buddhism). He never reached back home. He died oa the way*，杆鞭 f Sluh-Picn Fa-shih， Sri Kaia. The Dh?rm5c^rya Picn was a native of ChM-chou (Shan-tung). He thoroughly studied the Sanskrit language and Vidy&manixa 冗茗胡 Om^n-hs'un> He followed the previous monk Hsuau-chao to North India and then from there proceeded towards West. They reached the city of An*mo-luo-p*o, Amraka and received warm hospitality from the king. While living in the X 令Wang*Ssu, Raja Vihara, he met the Dharmac^rya Tao-hsi. They belonged to the same place in their country. They became very close and intimate friends. The monk Picn could stay only L ater Oh’in and Northern Chou Dynasties. Cft'ang-aiv the capital o f Che largest ^ n p ir c of the worW, utidcr the T*ang, was (he greatest eentre n f Buddhism m Tbe city was teeming wilK peoplr from alt over Asia. T h e glory o f Lo>ystn。 tlie ancient Krooîokl of Buddhism in Hortbf China, was ovcrd»dow cd by Ch'xng-ui when it catered into a period of unprecedented dcvelopm eat. T he popnUtior of the capitil cily during the Dynastic rule o f th e T*ang rose to 1,960,186. The city was studded wilh Buddnist icm pks, monasteries, pagodas constructed by the devout iuleis of the T a n g D ynisty. The grei 丨 Chinese traveller Hsuan-CHuang started on his tn d ia w a n l jour ney from Ch'kng-an in 629 A.D. H ie g retl T tu-en mooastery was built there in AJ[>. 6^8, whore T tip i^ d ， H suan-O iuang translated Bud dhist saipturfs into Chinese after his rseurn &om India. T h e T»-yen Pagoda

fr t f o c e

J9

oTBuddbbm and to pay respect to the sacred relics ot the Buddha. While staying at the Nalandi monastery he took much care in studyii^ the Vinayas and he copied a large number of Sutras. It is a tragedy that h« could not fulfil his heart’s desite. He started his journey from the eastern border of 議嚐 Chi-kuei1 and died in the west of the ^ ^ Lung-<;hvuans or Dragon lake or spring (at Nalanda) at the age of more d u n seventy. His mortal remains rested in peace in that monastery. 禁菜法岭豸 Hui-ych Fa-shih. The Dharmacarya HQiych, jftanasampada also belonged to Korea. In the Ghcnkuan period, he travelled ia Western rîons. He lived in the Bodhi monastery and paid great homage to the sacred relics of the Buddha. He ^pent some years in the Nalanda monastery where he studied Buddhism and devoted much time listeniz^ to the religious discoursesWhile Inching was reading and checking up the Chinese manu scripts he suddenly discovered the manuscript of 采講 Liang-km.* At the end, ii is said chat the Korean monk (Jflana** sampada) Hui*ych recorded it, sitting under the shade of the i手金木樹 Fo*ch’ih-mu-shu， the Buddha’i Tooth-stick tree,1 After making inquiries from the monks living in that constructed in. A.D, 652» w hich was designed b y the venerable m onk H&uan-Chuang him self to ito re up th e B uddhist scriptureain GK*ang-an. From* the last part of the fourth century, th e In d ia n mcîkt like SaitghabhQii, G au tama S a/ightdeva, Kumftrt^jW*, V&â atl liv ed a t Ch*ang-An «nd co n trib u ted a great deal for the p ro p ag atio n o f B u d d h a 's teachings. Ta the seventh century there wcr< th ree In d U n astronom ical »choob in th e c ap ital city, 1. K orea. Kao*mei w u th e a n cien t iu u n e o f Chi*kuei. C hi in C hinese raeatu chicken o r fowl a n d *Kuei* h o n o u ra b le . C hicken i$ w orshipped in th a t country a n d people used to p u t its feathers o n th eir h ats for decoration. In Sanskrit it ift *Kulckuteivara. So th e n am e o f the c o unlry was given C hi-kuci. 2. D ragon spring, according to H su an -G h u aag , w as in the M ^ngo grove to (1m touth of th e N a lan d a m unastcry. 3， Articles belonging to th e L ian g D y n asty (A .D . 502-557), ral« d fifty* five year* a t N an*chin^ (N anking) # 4. A ccording to H itjan-C huang,, th ere w as a m arvellous tree n ear Ch*io-ls Tope near th e D ragon lake a t N a la n d i EstaWislimcrM. N iU nd& is associated with the im all in cid m ts o f th e life o f iKe B uddha. X his maurvcllous ttc c which has been referred to by th e C hinese p ilg rim m o n k , h a d grow n o u t o f th e tw \g w ai

20

Chinise M$nks

( Nalanda) mofia^tcryy it was known that he died hcr^ at the age of more than sixty. Whatever Sanskrit texts he copied> he left behind in (bat monastery. i < ri 却案 Hstoa-t’ai Fa-shih. H e was also a native of Korea. His Sanskrit name w a s 遣茬域老鍉笔 Sa-p'o-shcn^jo-t'i-p'o, Sarvajfladeva. (He was known as I*ch’ich*chih.’’icn- 切知夭 in Chinese.) During the 永數 Yui^-hui1 period, he reached Tibet and from there he came to Mid-India via Nepal. Hr. made pilgrimage to the BodhiTrce, (he Wisdom Tree* aiui studied the Buddhist SUiras and ^dsircs with great paias. >nsited many places in the eastern rtgion. On his return journey, be reached 土备等 T*tt士uhurt,3 turfoid valley where he met the monk 氣 ^ Tao-hsi. Both of them condnued their journey together. They proceeded towards the monastery of Great Ealightenmeni and bom there to China. Nobody knows where and how bis (HsQan-t'ai) life ended. 玄对r 法坤省 Hsdan-k’o fz-sh ih , ParamapQjyd. The monk HsQan-kô belonged to Korea. In the Chen-kutn period, thro%v&on the gromd by the Buddha afcer using it as brush to cle^m his tcetfa. H«fUn*Chuang ilI s o menUoAed a b o u t another Buddha*® Toftth«»tick tree at Pi*sho-ka or Viloka. He described th« tree，he saw at NTilandft ai Van|chlh or “W坩ow branch’1* The next pilgrim Inching found the tim e tree and cwidcrcd it not to b e Willow. I • The third T fang Emperor Kao*T»ung started thii tr% in A.D. 6.10. 2. The Pipal tree (aivatiha, Ficus rtUgtovx) under which Guitama ichie* vtd £altgh(«nmeat or Bodhi. Aflcrwarte, has grows out of the root or seed of the original one. It tprm $ up in A .D . 丨 876. Tiyyaraknci, the queen of Kiokz, it it said, attempted 切 d««roy (he tree out of jealousy of her husband being deeply associated with the U « . In tbe beginning of the $«vcoth century $ai&nka, the King of Bengal And • foUowcr of 沿m cult according to Hsfiftn*chuan孓，ahnnfi destroyed the tree. S. Lob Nor, Lap Nor or Lou-Un b one of the fertile oasis m. she SoaUicfQ sUte» oTTarim buifw Under the former lisas, tliis regioa was kn^wn 9S I«n. Lob Nor wM situated on the oldest route liokin^ Ceatrft] Auk with G hioa.

Pre/ac*

21

he, along with the Dharm^carya Hsuan-chao, left for pilgrimage. Tbey reached the monastery of Grcal Enlighteament. He paid great reverence to the vestiges of the Buddha but some days after-wards he fcU sick and died at the age of fifty. There were two other monks from HsinJuo (Korea). No one knows their origin and names. They lcfc the Capital city of Ch’ang-an and reached the South Sea. They started their voyage to Srivijaya and 遠考 fcf S PVlu-shib1, the country cm the west of Srlbhoga, fell ill and died xhest. 碑吃 A 摩者 Fo*t’o*ta-mo, Bodhidharma belonged to 斜资走 Tu-huo-shu4i. He was very big-built， and strong enough to undertake the journey for the pil grimage. He studied the Hlnayina Buddhism. Sometimes he begged his food. He was a l^hc cater and it helped bhn to move easily. Me reached Shcn-chou, D m ae Land (China) and, it is said, entered into a monastic life in I-fu. He was very fond of long journey^ He travelled a lot in Chiu-chou* (China) and visited many places. He went to India; there he met I-ching in the Naiftndi monas tery. After some time at the age of fifty he left for North India. He was little more than fifty. 道方： 4 _ % Tao-fang Fa-shih. The Law Master Dhatmadeâ was a nadve of Ping-chou, He 1«R. home, crossed 1. Prof. Chavaanes, on (be report in the 'Pang Dynasty Annals (Chap. CCXxxiiOf identified the island of P*o-lu-shih and Marcopolo'x Ferlec (■Par!ak) with %country called Lang^po-lou-ie, the western pari of ^ribhogft as mentioned ia the Annals. Marcopô in his account mentioned che eight ktn^« doms of wJava the less” ； o«t of these he hts given graphic descriptions of the six Kingdoms. Dr. R. C. Marumdar it of opinion {H M i GohnUs). firms. K. L. Mukhopadhyay>Gakucca, 1974) that Ferlec (*?ArUk), one of these six Kingdoms mentioned by. M^rcopdio, must be on the north-euc of *'Java tbt less** also narrates the stocy of two Korcaa mon)c$ who went to (he ubuid of PVlu-shih, west of Sribhoga. 1ô«!u-shih or Ferlec is one of the i^tnds menttoned by I-ching, in the south Q)tna seft. 2. The Nine divisions of China under (ht Emperor Yu, the Grcal. 3. It was one of the twelve ancient Province* of China. The area varied from time co citnc under different Dyaastic rules. This place was aiso known as T ’tti-yOaA Fu. It was in Shca’si.

Ckmese Monks

M

deserts and mmmuins; then reached Nepal. He reached and remained m the monastery of Great Enlijîteninent ftnr a couple of years as the head of the temple. Later on, again went back to Nepal where he stayed on till the time of I-ching. Thii monk was very much ifidisciplincd and seldom studied the Bud dhist Sutrt. He was quite old. 这 t 三•好蠡 Tao-sheng Fa*shih. He wai also a native of Ping-chou. His Sanskrit name was 场是緣孩婆 Chanu4uo*t'i-p*o» Gandradeva. He was known as 力欠 YCteh-ficn ifi Chinese. In the last year of the Chcn-kuaa period, he followed the route to libct. He went to Mid*India. Thereafter, he reached the Bodhi monastery where he worshipped 成故 A*i, Ccitagrha1 with great reverence. In the Nalandi xy he was the youngest student. So hewa leousl/ treated and honoured by the king. After twelve yojanas to the east from this place, he got the t $ WangSsu Rajavihara.* Every resident of che zno&ascerywas the follow er of the HInayana faith. He lived in the moaascery for a couple of years where he studied the principles of Hlnayiiu Buddhism and the essence of the Tripifaka 象氣 Santis’得、 1.

I a Chinese th e S a n sk n t w ord C aiiy^ P4Ii C ttija h a t b een tran scrib ed u

到成 O hijH i , 制多O

iih ’tu o o r

安

G hih-c'i.

T h e te rm

»

derived from tb« word *€1^ , funeral p y t c . I t was g e n era Jlf used b y th e Bud dhist in (he tense o f 、 1咖 ’ ，丨 raound o r timoH. A C aitya o r stQ pa is a nuusoJ«um where the relics o f the B uddha ûrira (D hatu-ârbha, ^structure conttin* iag within its wom b ， garbha, corporal relics*) w ere Jc^>t. I n PSli it is DhAtu* gabbha a n d in Ceylon it is known as dagabsi. I a these C ctiy a g h aras, congrc* gstioni) p tay e n and worships w ere conducted before a st&pa o r % Buddha image. Caiâs o r stu p es w ith their surrounding p assages fo r circ u m am b u lttin a became an o f juprem e veneration to th e B udcihistt. For details set D r. D. M itra, Buddhist M onumitts, p p . 2 1-30. 2. W c find a mention of a R a ja -V ih ara, e v id en tly e sta b lish e d b y a King, in aouth-eastem Bengal (present fia n g la d e th a ), in th e G u n a ig lia r pl*te iiucription (13 mile» co the aoith-vfcsi o f Com iilft, d iM rk t T ip p e r) o f the G upta ruler V inayagupta dated a.d . 507.

3. TrifitfMka, UteraUy mcaos 'Three Baskets*'. The three divistona of the BuddtuU cvioit：G) bosket of the tu tw or doi^rine, (ii) ptfskm or basket of dbci()liac or Aystcm to be followed by Ihe mpnlH or by tht Saaghai, (iS) AhkiAmmîgaia ot basket ofthe iugher aubtlctic* of the doctriac.

P reface

23

He carried with him many Buddhist texts, Buddha’s imagen and his teachings to his own country. When he reached Nepal on his way back home, he got ill and died at the age of fifty. There i， the decree of Heaven at the age of fifty.1 车怒輝叶 f Ch'ang-mirt Ch’an-shih> Nityadaikâ Dhyinacarya. The monk ^ 电 Ch’ang.min came from Ping-chou. In his childhood, he cur his hair, threw away the hairpins and (accepted the tonsure) wore Buddhist robes. He was very diligent. He had an insatiable zeal for studying Bud dhism and reciting the Sutras. The Acarya yearned for the joy of the Western Paradise. With a view of being born there he devoted himself to a life of purity and religion and used to chant the name of the Buddha always. He had a very strong religious foundation. He was bom with many good and auspicious signs which arc simply difficult to describe. He visited the capital city of Lo-yang and devotedly enhanced the cause of Buddhism. For the prop叫ation of these venerable ideas he was determined to write the whole o f 【 he被笔紅 Pan如 ching, Prajnd Sutrasi in 10,000 chuan. He was desiring co \ . C o n fu ciu s said, “ A t ] 5 m y m in d if b e n t on learn in g , a t 30 I stood firm, a t 4-01 h a d n o d o u b t, » t &0 I know tb e decree o f H eav en — ” Lun j u Book I I , C h a p - IV . 2. A corpus o f 16 Prajfia SBiras w ith a n o n /m o u s a u th o rsh ip is kaoM/a MahUprajnipdramitds Ptra» I t i» believed th a t in ih e Mahdjfina SHtra like Saddfnrm
Ckinest Mcnks

24

go on a pilgrimage to India and offer his devotional homage to the sacred vestiges and th t relics ofT athSgaia; thus co secure for himself the greater merit with a view to a birth in heaven. That opporiune moment came，when he went to the palace and submitred his huntbie petition requesting the Empcror^s permission to vhh the nine states to propagate Dharma and write Prajhd S&tm， tht grace of God> he was perm itted to undertake the journey. He crossed many rivers, travelled atl over south China. During his slay in the south，Kc copied the same Sutra with sincere devotion. He expressed his gratitude to God who had 90 kindly fulfilled bis long-cherished desire. Thereafter, he went to the sea coast, embarked on a ship and, sailed for詞後 _ 阁 Ho• 丨 ing-kuo, Kalixiga.1 From there he again sailed for 本取免画 Mo-luo-yu-kuo.* His aim that the entire ecxc had been carved on a stone »Iab by Sung Hsiao-crh during the reign oi'Wu«chow (A D. 684-705) in Fong-i!ian county. PrajftA uthc^xth of the Six PiramiUs with the hdp of which one reaches the other short of ebe 5aips!ira.

N. C. PrajUdpdramitA Lit.、1-22. Die PrajlUÂfamtia LiUrature, J.R.A.S.

J . M atfum oto.

£ Ziirchcr The Buddhist Conquest

C him

(L eid en

IW 3 . p . 17$.

E.

J«

Brill 1972.)

pp. 124*126.

CXT. Vok, 5, 6, 7>8. 1. It is one or the islands in the South sea mentioned by l*chin^. The Indian name Holing is KaliAga, on the coon of Bay of Bengal. According to the 7ht t8*907), Book 222, Part tt| Ho-Ung it another name for Java. In the Chinese Annals of the 2nd century A.D. it was also mentioned as Ych-tiao. While Fa-hsicn was returning to China after his pslgrimftge to India, he pused iKtou^hJava which was a great centiv ofl-Tindu religion and culture in the fir)C Kill)' of the Bfth eeniuxy A.O- la (he seventh r«ntury Buddbtsm tlso flourished there. According (o Chinese History, Ho4ing or a pail ofJava had trade relation vîh th< $4>u(hcm coast of India anH Ceylon. Prof. Chavannea placed “ (Ho*Iing) on the Western Pari of Java &nd according to R. C. Mtzumdar it is in Central Java. Sc< C. P. Filtgcrald, Tht Suithern Bepmsian Chmu Ptoplr、 Second Map (at the back). 2. The Indian name of Malayu is Suvarâdv中a , Dr. R. C. Maziundar, in bis work bearing (he tiile $uvarâdvip«, shows tibat it was the general term for Sumatra, Java and other inlands of the Eastern Archipelago.

25

P re /M

to rcaeh Mid-India. Accordingly, he boarded a catô vessel carrying heavy merchandise. The ship kf) the shore but coukl not make any headway due to a sudden typhom tlu t lashed the region and made the sea very rough and turbuknt. Within a few hours, the ship started sinking. In great confusion and panic, the sailors^ the merchants on the ship began scrambling for gening accommodation in a small junk for safety* The captain of the ship was a follower of the Buddha. He himself boarded the junk, loudly called the monk to join them fi>r safely. Blat the monk Châng-min refused to go. He said “ you may lake someone th e in my place. I will not go.” He did not join them fbr the cause of others. He remained silently absorbed as if his short span of life was agreeable to one possessed of the 絮後心 P ^V u h st^ BodhtciUa.1 Forget yourself, do good to others. This is the true spirit of a grcatman. Then facing towards west, clasping his hands in adoration, he kept fervently praying and chancing the name of 丙读 ffc 跨 MttUyu, one Of Ihe islands of South sea. mentioned by I-chinc，wjtf an m* dependent kingdom in Sumatra dll Uic seventh century when “ was conquered by formed a part of tbe Icingtlom. TM modem name o f Malayu lit SumMra Is Jim bi. The nam« of Malayu was changed Bhogat or Sribhoga jmc before time or during hh way over th m . inching h u KMiitioiiecI txany 瓤 time) the change of an ind
For details

J . Takakusu, ARP1MA. xxx>x*xlvi.

1. The mind of the Buddha. The HAh&y&na Buddtuun m China, JapAa, Korea nukes use of such tcrzns a%the Budescribes Bodhicitia as**the initial impiihe and motive Power of the rdigiou$ life combining intcOectual nimniiiation and unselfish dcrotion Co the good of othcn/’ Accoiding to the Miha]ra>iist view every man and woman, whether n monk or a Uyman who cultivates the Botfftkiiia (Directtoa towards Bodhi) has the potentiality to attain Buddhahood- By developing Bodhkitta, one can be free from his Fftkag* janoh^d. See Santidcya*s Badkicaryiaaidra. Chapter one.

DuCt.一AsptUt p f Mahayina Baddhism and its iUUtbn b pp* 2 4 H

a

26

Chmes4 Monks

A*Du-(*o-fo Amit&bha.1 W hile he was still chan tin g the great name» (he ship sank quietly. H e was m o re th a n fifty when he died. had only one disciple w ith him , a b o u t w hom very little was known. He wept bitterly, invoked w ith tc^rs a n d also chan* ted the name of the West. W ithout him ev ery th in g was empty and meaningless* H e received belp firomhis com panions. This sicry wa« narrated by the survivors o f th e w recked ship. U was hm entable chat such a g rea t m an (like Ch*ang-mift) passed away so early ! H e sacrificed his life for th e good of others. He was pure like a m irror—he was priceless like a jad e of i H o-trcn-yu, K hotan.1 He w ould b e steeped in a dark fluid without becoming d a rk . H e m ight be ru b b ed with out getting tlun. H e devoted his whole life for acq u irin g the I. There are variatiozu of the nara« of Amitftbha. They Are Amida, Aouta, Amiiayu% Amitayur. Amltafaha means boundless light. Therr is controversy unong the Indian scholars over the time when worship

of Amitabha Buddiia was first introduced in India. Some we of opiaion that Asvftghoit wat tbe fir&t exponent of Amitiblu co)t; others believe It was NagarjiiM. Thew ii no authentic mformatioo about the origin cf chts do^ma. Sit C. Eliot and E. J. Eitel contend that without any d e tr m ttc td e a t iti India it may be tuppottd that it originated in Zoroutrian mythoiogy- This ide» of Amllftbbft had greatly influeaced Budal doctrine of the faith it th tt salvaiioa is achieved only by absolute tnisi in invoktog the aame of Amitibha. A new school tturtcd is China whkh w u known as Sukh&vati or OHing*!*^ the Pure XjtAd( t)tehomc of Amitabha. It Uiituatcd (o the of oar world wlierc spring is eternal and rebirth tz k tt place in locus. The followers of the Ptsrc Land school chaiu the name of Amitlbha many a time, , 402, by Gui>abh»dr* in A.D. 420*429 *nd by HiqviCbuang in A.D. 650. The popularity of Amit^bha in China due to proUfic tramlations Amiidjni Sitras or the Sutra ot Infinite age. 2* Shih-chi Gh&aa S \, B iograpfy
Preface

27

highest Prajfla* H e channelised his wisdom for a noble cauw. In his own tand he sowed the seed of good Karma and outside his couuiry he achieved the reward. He voluntarily went for. ward in the face of a very dangerous situation in which death by drowning in the sea was imminent. He immediately made up hb mind and sacrificed himself for others. ChVng-min's disciple btcamc friendless. His filthy, useless body was disintegrated in the sea. By pure meditation he reached the heaven. Dhamma would never be impaired and the flow of virtue could not be restrained. He dis played the brilliance of charity, compassion. Finally the Kalpa1 of continued mortal existence came to an end for a new one. 未农•蹲約 Mo-ti-scng-ho. Matisijnha. He was known as Shih-hui, Prajnasiinha in. Chinese. He came from 言札 Ching-chao.2 His family name was % 南 H$ing-fu. His pftrsonal name was not known. He travelled far and wide with the monk Pien. They reached M id-India and lived in the monastery of Great Faith fl[ 者考 Hsin-che-Ssu. He had some knowledge of Sanskrit but did not learn the Buddhist Sutras and 左dslras in detail. He decided to go b^ck to his own land but on his way back he breathed his last in Nepal a t the age of forty only. 玄會注 i f ^ Hsuan-hui Fa-shih. He belonged (o the Capital Cily of China. H e was said to be che son of the General An 各 Following the overland route to Northern India he entered into 格；熏坤 • K >c-hsi-mi-las Kashmir. He was assig* I • An aeon of incalctilaMe time. Four Ka^>a$ comtitute a Maha Katpa. According to Hindu mythology a Kalpa consists ofone thousand mahiyugas— a mahiyuga being a period of four yugas viz., $atya, Trcia, Dvipara and Kali. 2. A district of C3i*ang-an» modem Hu-an in Sbcn-ai province under (he Han Dynasty. Peking was also known as Chkng^hao onder the Republic. 3. Kashmir was one of the most importaat centres of Buddhist Sanskrit learning and the Centre of the moat powerful BudOKUt sect, SarvSstivdda, Kashmir played an important role in the trtuismission of Buddhism to China. The Chinese traveller Ou-K*ang or Wu-K.*ong while visiting Kashmir (A.D. 759-763) had seen about three hundred mODa£tcrie$. (CTT vol. 51：No. 2089. II, p. 979).

28

Chinese Monks

n t i a job 10 look after the royal elephants by the King of Kashmir.

H<* rode on a royal elephant accompaaied by royal music. Everyday the King sent food to the Nagahrada Parvata Vihira Ii t ^ Lung-ch'ih-shan-Siu1, where the monk H$uan* hm was Five haadred 夺 ^ Luo-han2, Arhats received royal ho^picalily regularly here. This was the place wher« the venerable Madhyandka, cfac dtsctpte o f Arya 筹考 Ananda, converted the dragon-king. The King of Kash mir was so much impressed by the pilgrim monk that he reveren tially proclaimed gracious pardon inside the country* There were more than a thousand convicts who were condemned to death buc by royal clcinancy the convicts were set free. He had frtt access to (he royal palace «îcrc he spent some years as a 1. According to the locat reports, Kashmir was originally a dvagon-Uke. M&dhyarttika, an Arhat and a disciple of Ananda, was perfect w *x ipiritual attainments (六 t^Liu-sben) and achieved A H ^vim ok^ Madhyantika heard Buddha’s prcdictioa that be would build a new city. He was very b^7py, came h ctt and took bu scat in a forest on a high mountain where he performed a series of miracles. A dragon, appeared before him and wviced to know hit desire. The Arhat wanted a place to put hii kiices in xht lake where he wtnicd to iit cro*s-Icggcd. The dragon granted hh request by rcmovirtg \v»ter but Macihyantikdf by suptr-natural pow«r enlarged hifi body tl\\ th t bVe %vas completely dried up. H< lived in north-west of this place near lh« lake. In the Chien-shih mi-chuaa 緣久 ^ i秀of the Ifew T 9ang shu, tbcr< b • reference of Mah&padma lake, the present Volur, H ie N iga-hr^daârvata viK&ra might be vtiy close to thin !»ke< See Chang H9ing*langr Ckaxg-ksi CkUnht’ang shifi-ii似, (TTic MateiiaJt for a HUcory of Sino-Foreign Relation). Vol. 6, p. 375. 2, A saint, • perfect maa of Hiiuy&nau The Sanskrit technical Urm Arhat> Chinese Lo-han or A-lo-h»n U applied to th
h tjm

29

royal guest. But after some time he was very much disappointed and left for South. In the monastery of Great Englightenment he worshipped the Bodhi Tree and spent hours gazing at | 裊： ft Mu*chen* ch*ihl, Mucha丨 ioda lake. While he was residing there, he often climbed the Grdhrakufa mountain, ke belonged ic the Dragon K ing MucHalindn. After attaining Balighteiunent, the Buddhc. sat near the Bodhi tfy Fa*h)ien and Hitkvt-chuang, b u been identi fied by A. CanningMim with th« modern'village o^Kurkihar (Lat 24* 49*N; Long 85* J5 % District Gaya, Bihar) 3 m iks to the north-east of Wuirganj and 16 m ik ) io the north-cast ofC aya. H e Is ofopinion than the present Kuefci* bar both in nam e and position is the fornous Cock*s Foot hUI <»ftht Buddhists. Thia leered hilft> iîtb three peaks, was the abode oS the venerable Mahik&syapa who was entrusted w ith the duty and re^>oasibtlx£y o f protectktc tike auions by the Btxldka. T lie triple peaked mountak u abo known a) Catup&dagiri. 3. T h e re U a. diflTerence in Chinese transcriptioii of BaSch. Hiuan-Ctniang's transcripiioo h Fu»ho ( •碑？&} wharras !-chtng has iraaft* 考 '馬 ) Bukhara. In Balkh or Buklura, cribed d i Fu-k*o-lxu> ( 令 one of th e u a tc s o f Tokharw ian* Buddhism was ihe predomiaant reltgioa. HsOan*ChuAng h a s given a gtapM c description of the flourishing condition of

30

the 和考 Hsin， Ssu Navasangh&rama where the principle， of little vehicle were tai^hc> he became a monk under the name of % fJi ^ Chih-tuo-po-mo, Gittavarman. Having received the precept, he declined to eat the three kinds of pure food. The master of the Navasangâr^ma said, “ the Great Lord Tathagata himself took five kinds of food ccmsidcrcd proper for a monk ( i £ Wu-chang).1 It is not a crime. Why should you not cat ?’’ asked the abbot. “ It is not the rule observed by the Hinayinist. Therefore* I cannot change the old habits n o w ' replied the monk. The abbot said，“ I have established a practice here in agreement with the thr«c pitakas; I have never read such a rule. If you so please you may find out a suitable preceptor* I can no longer be your jMrcccptor**. Cittavarman was thus reluctantly compelled to cat the food. He broke his vow and took food in tears. He conveniently fol lowed the commandments of the monastery. He knew very little Sanskrit. He followed the northern route on his way back (to China). No one knew where he went. His story was narrated by Indian monks from North India. There were other two monks in Nepal. They were the children of the wet nurse o( the princess of Tibet. At a very early age， they left home and became monks. One of them later entered Buddhtxm tlicre. He ha» mentioned that there were about 100 Vih&ras with more than 3000 monks. This city was knowit as Little Rajagrha. vrith tbe Kar* gcst monastery Nava Sanshiriiixa. Duriqg Hsuan-Ghuang's travel, Balkh was under Ttirk油 itile. The Tories vrevc Ac loUowcnc of Buddhism. They bwiH a huge Vihira ckwe to the Sogdh riv«r. In their language Vib&ra was iutown Buihar. $o the name of the place was Bukhara. See Sir Aurcl Stein, On Cenbal Atian Traeks, pp. 321-330; P. C. Bagchi, Mtfia and Central Asia. pp. 34-35; Rahul Ssmkrityayana, fUsiary o f Central AsU, p. 71. 1. PaAcabhtâaiyam—the five lunds of food considered proper for monks. These are oTt«n mentioned in ilw V«n»ya. or tlie Sikfdsamuctaya dcab with the regulating eating and drinking of a monk. 五 tL Wu* Chan^ is an old translation. A
PrtftUM

31

th e fam ily life ag ain . T h e y lived a( th e g re a t R ija v ih ir a (Royal m o n astery ). T h ey m astered S a m k iit language a n d Sanskrit texts. O n e o f th em was thirty-five a n d the o th e r twenuy-ltvc. fk . H ^ Lung*Fa shih G au rav a d h arm a. T h e native place o f the m onk L ung w as not know n. D uring the C hcn-kuan p erio d , he leA hoiuc an d followed (he n o n h e m route (to reach I n d ia ) . As soon as he arriv ed in N o rth In d ia , he w anted to w itness th e transform ing influence (o f the D octrine) in M idIn d ia . H e h a d a w onderful style o f reciting th e •:矢 Fa-hua-ching,1 Saddhamapwtdarika SiUra in Sanskrit. H e reached 達吃淨 C hicn-t'a*luo, G a n d h a ra k w here he fell sick a n d died. T h is inform ation was g a th ere d Ctchq the monks com ing fr<»n N o rth In d ia.

等

1. T h e lotu s Sulrat one o f Ihe earliest MahdjFamt S iU w . is composed of both procc and verses—the prose is in pure Sanslait and verses mixed 5aa»> krit. T his Sutra contaios twenty*seven ch s^ ers.

Wintcmiu sayt(4 Histw^ of ItvSan Lisergtmt Vr. F. V. Bapat has placed che work in the fint-cenlury A.D.» • Utor than MohAocstu and Saddharm apuo^rika w m very much p<^Hilariscd in Chin« and Tht school in O iin a and (he T endai, Nitchircn Sect in Japan consid«r the Lotus Sdtras as the most important Buddhist text. U has made great coniribMltoa to Buddhist art and sculpture in China and Japan. It was translated into Chinese several limes . T h e earliest Iranslalloa w$s done hy Faîu Dhanoaraksa o f ibe Western Chin Dynasty in A .D . 2B6, in 28 Chapter*, then by KiimiLr^lva and by JiVsnagiipU and Dharvnagupta o f the Sui Dynasty (A .D . 589-61B) NCNoft. 134-159. T h e title o f (he Lotus SSirQ (in Chinese) according to Dharmarakta i» Cheng-fa-hua Chiog, and according to Kum&rajiva MUo-fit-lien-Hu*
m , _ riters, Candhara w m th« territory between modem Lamghan and Jalalabad on the west, the Sw*t hill W the north, (he Indus on the cast and the hilb oTKalabag on Ihe south. Bui accordtr^ lo Indian liUrary aourcca, the term Garidhara denotes an area that included Pu?kftl&vati and Takfa&*l&. Puskal^vali has been idcnlifsed wi(h Ghtmadda (about 16 miles north-east of Peshawar) in Pcihawar district and in Kaw»l* pindi district ui Pakistan. These places were visited by early Chinoe travdlcf$ like (Vhticn, M«iian* Chuang. Gauidhara was at xconJ holy land of Buddhitm where a« had ôu* rished contributing a great deal to (he histot y of WorW art.

Chinese Monks

32

54 i l ，i 知 ^ M in g -y « a n Fa-shih. T h e m o n k b e lo n g ed *0 ihe c i t y o f 美 C h ’ing in 矣 I-c h o u .1 H is Satiskru nam e was Cint&dcva, C han-to-c’i-p ’o 後 H e was also known as 楚天 S z u -l’ia n in C h in ese la n g u a g e . From childhood h e received religious e d u c a tio n a n d as h e g rew up he becam e very virtuous. H e w as handsom e^ rcsp e c ifu l, dignified, covmcous a n d was fond o f cerem onies. H e w a s g re a tly respected in C hina. H e w as co n v ersan t in ^ C h u n g * , 否 P a i，* M d d h j w n i k a am i ^ a t a i d s t r a respectively. H e h a d th« m a s te ry to expound (he discourses o f C h u a n ^ c h o u ,4 ( t h e g r e a t C h in e se 益 ^ p h ilo s o p h e r).

叫

令提違

When he was young, he travelled many places in Hu-nan 1. During th t lime of the Western Hans, I-chou was comprised of some pjuts o f Sû-chûan and Yiia-nan. 2. The MMydna system nf thought is divided into Mddhysmtka and Tagdtird. The founder of the M&ihymika school was Bodhisattva N asarjuna who lived probabl/ in ihe 2nd century A*D. The most famous work of N&garjurut ii M^dfyamika^Kirika. He wsi» followed by many Midhyamika tchoUrs such as AryiKleva (Third century A.D.)丨Buddhapftlita (Fifth century A.D.) ta d Candrakirti (Sixth ceatury A,D.), The “ 丁ri §5stra” itct in China was formed oti the basis of the Msdkyami/ca* Sistr^ .âta-Mru end the JDMa^tnikdja•細 ra which were translated by Kumarajtvft. 3. One of the three &Utra» of the Midhjamika school, In Chinese *P»i' means hundred. Thw Sasira contains oac hundred verses with Tzc was the greatest of the philosopher^ poets, and literary emyisis ia Ihe entire history of the Taoist School—more than (h«t, perhaps in &H fteldx of Chioese litcraturc.w (p. 3). ChuAng-Tte belonged to ihe feudal of China when China was disintcgraied into 霣number of small states. The great hinorian Ssu-ma Gh’ica ia the second century B.C., notes that Chuang-Tze came from An-hui. His pers
fn jw

33

( x. ’ • 豕Ch'i-chc)1 and in the area ( 务炎 San-wu*) east of Yang-tzc river valley, in search o f knowledge. Later on ， he studied seriously che Buddhist sutras and sastras and practi sed meditation. Consequently, he spent the summer retreat in a lonely, quiet top o f the mountain Lu .黎 Since the magnanimous sacred religion (Buddhism) was al ready in decadent state, he ( with an idea of restoring it) became a mendicant and arrived at extreme south. From here he sailed and reached 支认 Chiao^chih.4 He crossed the vast sea to reach fvj 凌 KL’oJing. From there he went to fef 叫 Shih ， Uu-cho«>$ Simhala. While the King of the country was worshipping, the monk conccalii^ himself in a private chamber，tried to rob the Tooth-relic with che in tendon of carry* ing it back to his own country and worshipping wieh great reve rence. He am ccaled it in his hand and was taking “ away when i( was detected. T h e T o o th-rdic was then snatched away from him. This was a great humiliation Ibr him. According to the Gcyloacsc story, the Chinese pilgrim went to South India and it was related th a t ^ i l c he was proceeding towards the monastery o f G reat Enl^htenm cnt, he passed away on the way. How old he was, is not known. 1. Present Hu*oan province. See Ott'u*T*zxt-juon, Vol. I ， p. 10, foKo 3. 2. Area cxieoding over tbe ease of Yaaag-tzc valley. The tbxtx places, Su-cbou» Chvang-chouv Hu-chou arc known as San-wu. Ibid. VoL I, p. 15, fbUo 1. 3. One of th t sacred mountains (for kht Buddhbts) o i China int northern Chiazig-si. From very ancient tintes the moufuaia *La* was hatlowcd by Taoist and Buddhist traditi^n^ Many miraculous and supernatural events are associated with Ihe mount *Lu*. T he famous Chinese monV Hui-yuan (A.D. 380) stayed on tjbat beautiful raouAtain. He left adctaiJed description of ihe mountain known as Lu-shao-cbi. This mountain has btca compared with Gr
p . 1024.

4. Tbc Iroriler o f China today b oot the same as it was durir屯the time ol (he T a a g and the Sung. Ghiao^hcb, the modem Hanoi near Tonkin, the heart o f North VieitkSkm waa a Chinese province for about nine centuries from B,C. I l l to A.D. 939. This area became ptut of the H an Empire and was known as commandcry of Jihnan. 5. S ic p h a la ~ C e y lo n or p resen t Sri L ank a. I t w a s a lso know n m R atn advipa, Isle o f Jew els.

34

Chinese Monks

After this incident, the King of Ceylon kept ihe Tooth-relic in a safer place. It was carefully guarded in a very lofty tower, the doors of 识hich were very firmly closed. This room had many sets of heavy doors. The locks of the doors were covered and sealed tightly whh mud by five officers. Opening of the doors (of that particular room) would start the automatic alarm in the town and outside the city gate. Everyday offerings weTC made and incense was burnt. Flowers were offered all the time. When taken out, the Tooth was placed on a golden flower and its sparkling glow everywhere diffused. The tradition goes that if this country loses the Tooth-relic, the country would be devoured by 展 Luo-sho, R&ksasas.1 On account of that, the Tooth w a s very c a T c t u l l y guarded and protected to avoid such a calamity. I t is also said that this Tooth ， relic could be taken to China only by the Divine Power ；and not by human contrivance. 異群 _ 細者 I-lang Lu-shih Artha
!. The demons with terrifying looks, with black bodies, red hair and green eyes are supposed to be the original inhabitants of Sri Lanka. 2. The CApitftl of modem Sru-ch'uan province. (Lat. 20° 34*N, Long. 103MPE). 3. The Vinaya Canon. 4. The principk of Yoga (ihe ccsutic union of individual soul with Divine soul) was first propounded by PfcUfijali in the second century B.C. Aiahf?a in the fourth century A.D. {bunded a almilar $choo! of Yoga in Bud dhism. Hsuazt-Chuang was a foUower of this school.

Preface

35

very deep attachment for each other in (he course of ih d r jotirncy. They reached the country 烏嗜 Wu-lci1, and embar ked on a merchant ship. Tossing over thousands o f high waves, th t ship passed through ^ 南 Fu-nan4, anchorod at 印 i$!Lang-chia3 where he was entertained with valuable gifts by the king. The fe]iow monk 智 Sf Chih-an fell sick and breathed his last there. Lang was very much grieved at his death. He along with his fellow companions sailed for Ceylon where they secured new religious texis and worshipped Lord Buddha’s Tooth-rdic. Gradually he reached the Western country. I-ching cc^lectcd this information. No one knew his h e reab o u ts. The people of Ceyion also did not see him again. The pe<^>lc o f Mid*India. )• Present Cb*in-h5
2. The original name of this country i t not known. It was known to the Chiaese as Fu-nan upto the « r ly period of (he T*ang. Fu-nan, the precursor of Cambodia was colonised by the Indian settlers and alon( with ihcir immtgratioa the Indian culture and religion ahrv spread. During the period of tbe Three Kingdoms， Fu-nan or Camhodia was visi* l«d by Chinese envoys an<) in the subsct|ueai years there were several Chinese embassies lo Fu-hah. We can get details and full account of Fu-nan only from Chinese sources. Ia the third cealury A.D. (he southern most part of later Cochin*Chlna was Fu-naa territory. In the early T*aag period a great change took place in Fu-nan, when the name Fa-nan disappeAfed from the Chinese record and thenceforward il was known as Chcn-La. Chcn-La hftd very cor dial And close relation with the T ’ang rulers. Watters has sdcniiHcd i*shcn* na-pu-!uo» Isanapura of Hstian-chuang with Fu*nan. K K in g in the Ute seventh century âid that though Buddhism was estab)i5hed in CheivLa，the founder King of the place persecuted the Buddhist in of the .ârnts sect of HinduUm which had firmly prospered there. H suan -ch uan g in his accou nt has given th e nam es o f sU countries beyond Sam ata(a (Low er Bengal). O n e o f these six cou Airies is w h ich in all probabUity is L ang-C hia or Lankasu m en tion ed b y l-c h in g . It U said to b e id en tical w ith P egu a n d the d elta o f Irawadi> Or. R . O. M azum dar also thinks Langkasu o f I-c h io g lo b e Ihe M on country in Lower Burma and it m ay be th e sam e as Tenasscrim . In th e H istorical R ecords o f ihe L iang Dy* nasty (A .D . 502-537) a country is m entioned as. JLang-ltasii. (Book 5 4 ) . See G .P . F itzgerald. 77te Southern Expansion o f tbe Chints* people. MajM. 1, t .

36

Chhus$ Monks

did not hear anything about him. Most probably h t died in a foreign land. He was more chart forty when he died. 會导攀實Hui-oing LCk*shih， Mabibhiiayanavinayftcarya, also belonged to Ch*eng*tu in I-chou. He was a very precocious and intdligcnt child. A$ a young boy h t visiicd te n s e s and monasteries in pursuit of knowledge. At an early age he renounced the pleasures of tbc world and was admitted 10 the Order (Provrajy&). He studied profoundly the Buddhist Sutras^ Sastra* and the Vinaya canons. H u desire to know the Buddhist Law inspired him to visit the Western country* In Lin-te period1, (A.D. 665) he with a mendican( stick IM~ changx reached the South Sea from where he sailed for KVling. There he lived for three years with a well reputed monk 笔 flp 奴吃舉 Ju-na-p’o-t’o-luo Jflaiubludra. The pilgrim then translated a portion of the Agoma wilh Jftinabhadra, concerning the last ceremony held after the M ahspanxm a^ 1. Started by the third Empcrt* fco-TsungofT*in«I>imasty in A.D. 6M. S. A monk's Kick partly made of metal with metal rings. They môvnHt thftir arrival for bcggirig by shaking th«se rings. 3. The general term Agama has been used for 集collection of tatt^ There arc four Agamas, yix. Dfrghdgana (Ch*ang-a'ha9)p Ma^fkimdgama {Chaâ~han)f Se^puktagama {Tu^bkan) &nd Ekottardgama {Tun^~4^kan). Eacfa of time Agtmas has iu cofreppoiiciing Sfitras in fÛ canon such as Dfgka~ Mqjfkima-ttikijNt, Sat/ûUaniidya and AAguttara^nikâ. A Parthian monk An-shib-kao arrived at X«o>ytfkg in AJ>. !48 and fu$t trtixsUtcd the Dirghigauta into Chinese durinf tht time of the £«stero H»n (A.D. 25-220) in 2 &seiculi. Fk^ttarigama was tr&mUtcd ituo Chinese by Dhamumandi in A.D. 384-385, and MadhyafMtama by SaAsfaadeva ki A.D. 397-398. See Nanjto's Cat. Nos. 542, 543, 545, O. P. Malalasdzra 244*246

EmytlâOia rfBjMim (£d.> Vol. X, 2. N<». 542478. CTT V成 1,2, No.

542-678, 4« Dharmmkfa of the Northern, Kingdom, at the beguAans of the fifth Century translated the Sutra oa the gre»t demise of the Lord or tbc Mahdpannirvdfa S&tra into Chinese in AJ). 42$. *IT»e monk Hui-ning of ilie T*ang Dynaity with the ltdp of Jn&iubh«dr» tnaaUied the SUtrm a$an in 2 fiudculi—(NG V c u HS-125). The MM^rimrwmiut of tbe Hinayinlst was first translated, into CKinoe by Po F»-t»u in A.D. 290-S60, and by Fa-Hficn becwooK AJ>. 417-420 ia tiie &maus moDastcry Tao-Ch'ang.

The Chincac Tnpifaia ooouini three traAdatiom of Use Makârvarviâ of the Hmayftna acd seven translations of tbc Maliiyftoa.

Preface

ot Lord Tachagata. 了his work does not agree with the Nirvana of the Mah&yana Sutra. But the venerable I-ching could find the Ntrvdrta Sutra of the Mah&yana consisting oi about 25,000 iio k a s. There were more than iixty chdan (raiu)atcd into Chi nese. He wanted to collect the entire Sutra but could not suc ceed; he got a collection of the first 4,000 ilokas of the MahdsHAghika 大系却 Tibdamg-pu.1 Hui-ning translated the Agama SGtra oniy. He then ordered his disciple monk 邊糾 Yun-ch*i to go immediatdy to China and present the Sutra with respect and h difT«rence broke out among the monks regarding the ot>serviag of c«rtun Vinaya rules, just hundred years after the **Oreat Demise**. T h e two different groups pUccd their demands for darifkauon before tb^ second Council u V aisaii. A section o f (lie orthodox monks rt$ardc4 the Vwuya rules as the very IbuncUtioa, the rocU xdofthevnoA M tielile. The n»!«* must l>« entirely preserved and foUwed* There were some lib«cal monks w ho opposed this view. According to (he Ccy* loncsc C hrooicks this was not the Council; instead, it w** foQowed by *Grcat Schism' (M ahihheda) wHkb split the order into two scboob — the and the

t^ v td

Therau&da

MchisiAghika.

®*Tbe Makasanghika becsune the startjnf point of tiic development of the Mahayana by thdr more liberal attitude and by some of their special theories” (Edw&nl Ooozc, Buddhistni

its Essmu end tHodopnuiUi Oxfofd^

I95l»p. 121).

At its inc^tioa, this school had u t imocMtaiu centre at Later, Amarivat! and Nag&rjunalcopÂ became tbc impocunt aad popular centres l&e

AfaAasd^ghikdt.

2. T ht refion of modem Kixang-tung, Kuang-ii and An-nan. 3. The voters sometime* caU whole China as Tung*hsia aad sometimes oniy the eastern part of China. Tung-bsia is modern Yea*A&* Duriog (be Noc*be«n-W«i period ic waw Tuog-haU «r Gbm-nuog.

38

GkhusM M om ks

bc!ievers and non-believers of the Faith that he got a gift of hundred pieces of fine shining silk from the Court. When he returned to K’o•丨 ing he reported to 读笮贺 Tcchih^hsicnt also known as Jiiinabhadra, that the monk Hui-ning wanted to meee him. Just then Hui-ning left for Western country. Yfln-ch'i stayed there for some time anxiously waiting to know the whereabouts of the monk Hui-mng. He looked fonvard to meet him, made inquiries about him. He sent mes sengers to Eve Indies J ? 天Wu-t'icn1 in. search of him, but no information was uvailabtc. He had probably died by then. I( was really a matter of great regret. Hui-ning travelled all alone in search of Dharma. His heart's desire was (o pay a visit to the land of Buddhism; he just compleced the first leg of his travel. Finally, he reached 衰考 Pao-chu* and temporarily lived in Hi 域 Hua-ch*eng.* He died but his Dharma still survives. He is immortal and his name would be remembered by future generations. He propagated ihe Will of Bodhisattva and thus his name imprinted will last for ever. He died at th t age of (hirly-four or five. ■if 抑科 VOn-ch'i, Kalacakra. The monk Vun-cb*i was a ftfttive of 电叫 Chiao-chou. He all alon^ travelled with | T*mn-ning. He was ordained l>y 决％货Puchih-hiien. He returned to die South S e a 、条洛 Nan-hai, where he spent more than ten years. He was well acquainted with the language of ihe people or 乾条 K’un-lun* and ] • India was known, as Sben-ti>4oa or lô-luo^n^T'kuo (Lvu2 of B rib mina) to the Qxinese duriag the time o f the Him niler». The name India as Tien-chu. became popuUr during the time of the Tang Dynasty (A*D, 018 907). India had five disdnet divisions viz., Eastern India* Wc*t India, South India, North India and Mid India. See C1T Vol. 51. No. 2067, p. $75, Uod foUo. P.C . Bagchi M咖 mnU Snum Vol. X IH J948 (Beking) Amewa O om x mames r f M i4 . pp.

2. Ramadvip&. Tfcc magic «*tf in Kbc *L4>tus Sdtra*. I t mcac 塞 teraporary N irv iâ or iaipcrfect Ninraoa of tfac Hiaayiitisis.

4- The Cfciocsc name uS Polo Coadare is K'tn-San. ft b idcatic«l with K*u>luat Ka-lua. The Arab trawUert of ninth ^ntttry called • groiq> of

Preface

39

acquired some knowledge of Sanskri( language. Later on, he retired Co lay life and lived ia ^rx-vijaya up to the time of Iching. A sudden change took place in him; he was greatly moved by the Law of the Buddha and again he travelled over the island preaching the religion in the city. He propagated the religion among non-bclicvcn. He breached his last when he was forty. 氣 'A 師者 K'uci-ch'ung Fa-shih. The monk K’uci-ch’ung also came from Chiao-chou. He was a disciple of 叫遠 Mingyuan. His Sanskrit name was 贫供译 Chih-ta-lo*t’i-p’o, Citradeva.1 The monk with Ming-yOan embarked ^ ^ upon a ship, crossed the South Sea and reached Ceylon and thereafter proceeded towards Western India. There he met the venerable monk Hsuan-chao and with him reached Mid-India He was very honest，sincere and intelligent. He was good in reciting Sanskrit Siktras. Wherever he went he collected Sans* krit Sutras and recited them with tunes and actions. He ortcved his sincere devotion to the Bodhi tree 菩提 <掏 P’o«t， i-shii. He reached the Bamboo Grove 竹 (j] Chu-vCian in Rajagrha and stayed th c r t lonjf. There he fell sick and died at the age of thirty odd years. H ui-ycn Fa-shih. T b e m onk H ui-yen，^ f 矣注^ ^ P r a j n a r a t n a was a native o f Chiao-chou. H e was the disciple o f 行 X Hsing-kung. Accompanied by his teacher he reach ed 冷許維遵 Scng-ho-luo-kuo (Sirphala). He stayed t h e r e . 】t was not known w hether he died or he was still living.

障膂 ’ ?去細 Hsin-chou Fa-shih, No one knows the native place of the Dharmacirya Hsin-chou. His Sanskrit name was small and big iilandk by the name Sundar or Sondor and Marco Polo by Sundur and Condur. H e has not saitexicm with wooly hair. I-chiiig has said thit tiu；country with peculiar mhabitanu accepted Buddhism to ôrac extent an
40

Ckines$ Monks

”花妓聿 Sraddhivamun. In Chinese he was known as Hsin-chou, Sraddfaavarman. Following the northern route, he reached the Western country. lived in che Monastery of Faith and made offerings there. On the top of che monastery he built a brick chamber and dona ted it for (he use of all who retired from th e cares of public life. After some time he fell sick and before his death, oac night he suddenly shouted saying that Bodhisaltm with outstretched hands was beaconmg him to his beautiful abode. lie received the offer, standing with folded hands, breathed a deep sigh and passed away at the age of thirty.ftvc. 智 ' i _ Chih-hsing Fa-^hih. The Dharmic&rya Chih-hslng was a native of "g ^ Ai-chou.1 His Sanskrit name was 被茬孩違 Pan-jo~t’i>p’o， Frajiâdeva. In Chi nese he was known by the name of 慧天 Hui-t'ien which means Prajfiadeva. Sailing from the South Sea,he reached West India，where he worshipped the sacred relics of the HonouraUc One. He then proceeded to the north of the river 5^ ife Ch*iang-chiaft thcGftAg^ (the Ganges)* He lived in the Monas* tcry of Faith and died there at the 碎e of iifty. 大 fe f , t f 考 Ta-ch'eng-teng Ch'an-shih. Dhar* mOcirya also came from Ai-chou. Hh Sanskrit name was 破 Mo>ho>yelMia«po>tK“ po, MahJkyazupradipa. In Chinese he was Imown by the name of IV c h ’ang. tcng which means Mahayanapradlpa. While still youngs he sailed for 扭和愚沐底 Tu-ho-l«o*po-tP with his parents. Here he renounced the world and became a monk. I. It w»» Ai-cliou during the time o f tke U ang Dyna&ty. M odem Tuaiyching chou.

One oT the longest riveis in th e w orld. R m n g fro m th e m ounU in o f ih e H im alay a, this river meets th e B sy B engal in th e e a tt c o v erto f • b o u t 1 $00 m iles. G an g a u tfac most aacrcd riv er o f (b e H in d u i.

3. T'o-lo*po-ti has been restored as D virlvk ii. Dvir&via3 fak W est TbaiiMnd (Siam) b identical wish Ayuthya(or Ayudby篡)，the « o d e » t capital of Slu n. According to Ptof. Ouivmnca Dvur&wQ Is the Sanskrit n«me of Ayu
Prefact

41

AAcr that, he foliowcd i f 缚 T*swa-s3， the envoy from the Imperial Court and reached the capital. He lived ia (he moiusicry of 费晃 TVu-cn1， Mahakaruru, tbe ^neat compas&ion monastery tbc vcncrblc Tripifaka master Hsuan-chuang lived, here he ( Mahayaâ-pradlpa) was ordained to (he Buddhist (ai(h. He stayed in the capital for a emipk of y tan, studying th t sacred Buddhisi Sutras. He always thought of the sacred vintages of Buddhum and cherished che great de$irc to w i t the Western country His love for (he Faith and magnaaucnity was inherent in him. At (he same time he kept his moral principles high. He carried Buddhist images, Buddhist S&tr^s and Sistras$ crossed ihe South Sea and reached Ceyion. He had a glimpse of the Buddha’s Tooth and made his oScrir^s to that sacred relic. He passed through South India and then reached Eastern India. From there he proceeded towards 枕摩立表遇 Ta-moU-ti-kuo, TamradxplL* As he reached the firth of (be river, hi$ boat and olhcr valuables were robbed and destroyed. Only his life was spared by the pirates. He Landed there (Timralipti) and spent about twelve years having perfected himself in Sanskrit Sutras. In the course of his studying and reciting，he read the 綠生荨线 Lu* Dr. R . C. Mazumdar thinks that the kingdom d l>viriv»(i mcatioaed by Hsxiftn-chuang comprises the lo w « vrllcy of the Meaaim river is probably tocated near Nakon Patkom, 40 miles to the west o f fian^cok. (R. C. Mazufn* das, Hindu CotonUs, p. 226) I n the by C. P. Flczgcrakl [The Souifum ExpamiM, rfihe Ckittue PnpU) Ayudhya (D viravatl) has been placed io the north*wcst of Bangkok. 1‘ This monnsteiy was built in A.D. C48 at Ch*anân, modetft in Shcn-si province, on lh« 22nd year oT the Cht»-kuan period o f the greai T*ang Emperor T'ai-Tjung. In this moMstcry o f M a h ilo r u ^ Hsusn-dtuang tnuulatcd Buddhist scripiures into OiiaM c, after his return &cm the Western world.' 2. Timvafijptk as modem Tamluk m (he district o f Midnapur in West Bengal. An port, TSUnral^pti situated cm the flacwith o f the Rupnmrftyan, wat Iumkwu at Tamalites to ihe O rtxk xaflon. It w u b a in^>artant port oo Ihe cart and played • »Cfy iwportaiu part in the ecnaomic bhuxy

oTBeafaL

42

Chinese Mtmks

shcng-ttng thing NM na SStr^ and other im portant t«xts relating to Buddhism, and eniertd into an ecclesiastical life. He joined Ac company of merchaitu and with chc venerable monk l^hing reached MkMndia. They first visited Nilanda; next proceeded (owards 舍 4 j 凌 Chin-kang-tsa Bodhi* manâ and moved towards 衿釔雄 H$ich*$u-li Vai* ^SaC* «nd lastly they vcited Kufiiiagarai Cbu*5luh-na.4 Tbe Lu In Chinese mcam Fr4t$^0 細 CoavteUon. 8u< according 切 the Vit me«m Macôpcratici( ousc, the coacurcnv occasion of event as ^san^msiked from iu proximate cause" M.W. ^Hdina. can b t cxphined b f ^ ▲ f每^ ShiK-erh yin*W, 12 causes of lawteftcc. T h b i$ th t u td admirable principle of Buddhist tboughK wftiich cxplsins the 12 clutu* Th< formula of I t N hJ^rss «xpUins ongioaiion and cemtion. The fundamental dogma h *'of aU the obieccs whkK proceed from a cauk, tbe Talhftfau has explained the cause «i»d Be h«» cxpbtned (hetrccnation $hoi Uus b the doetrioc the Oreftt SrAmaoa/* (TrjMislaced by Frof. OJdaiberg and Rhys Davidt.) The Buddhs has ccplaincd kHc origin of lUe't suflTeringi by natural causa* tion known as ProtltyoMfftm^bia. If there are •uSb'iags (h«rc must be 90RU causes. Suflfereing in life b due to (1) Wu-mtn^*Avidyi, ignorance, (2) Hsing—âjjw^lrd, conception, (3) Shtli—Pv'jUm^ comciousicss» (4) Miftg'yt, J(dmrOpa、name and form, (5) Liu*ju â^dyatttna, u x sense organs, {fi) ShouV^dani^ feÛng, (7) Al—TmS> desire， (8) Yo~Momv being, (9) CK’uUpdddnat grasping, (10) Shcng— birth, (I I) Lau*uu—Jtfr4 iruirmt infirmiiiet and death. Thi* J'fidina 3ifttra of Ullahghana was transtated into Chinese by Dharmagxipc% in A.D. 607 &nd Pratit/csmutpida of ûddlumattt by Bodhinict in A.D. 508-^34. Sc« Am IntroducHon b fndian PhiUsopfy9p p . 丨 22, 124; M. Duti. E^rfy MonasHc Buddhism, p. 215. 2. Modern Buarh (Lai. 25# 59* N ， Long. H y 7’E，District Muza^farpur, Bihar}. 22 m ikt loaik-weM of MM«lf»rpur in aortb Bihar k chc ancient Vais&fi，die capiul of Lkhh^vU. TIk Buddha vititcd this cnAAy tinaet. Sec Dr* D. Mitra, Buddhist Mmanents, pp. 73*75. 3. The name K usinagin or K uiiniri fun been traiucribed di份r«mly in Cbinoc. It h either Ku*stiih*iu or Oui-sfaih-ru or Chiu*>hiK etc. The name Kuiloagara hss bem auocUted with the focpel of tKe Buddha. The pwiftirvina of the 3U*4 (ookpttc« b a t between the two ^&ta cr«n on the bank of tlie ancient ffir*9yav4l(. Trmditkm u.yt that Kufiftlri w « built on the tuim o f the ancwnc city c t Ku供 v»u. Kusnftri, ih t capiul
Preface

43

Dhyana master Wu-hting together with them visiicd all thtne places. The pilgrim always remarked with si%h and expreMed his desire to achieve Dharma and 10 propagtlc it in his owa land, China. While he was nearing hi< rad, he that if he co u ld not achieve it in this life, he would then accomplish the same in his next life, He studied history seriously that would help him lo visit the home of 链 k Tz’u-li, Maitrcya. Everyday he drew the pictute of one or two branches of 符華 Lun^-Hua, Ndgtipuspa (dragon flower) to express his sincerity. He lived in ihe same old room where the monk Tao-hsi lived before. When he reached there, the monk Tao-hsi had already died. The Chinese and Sanskrit texts (cm BudtUim Sutras and Sastras) the monk Tao^hsi studied, were silU seen there. With a very heavy heart he looked at these books, shed tears and Umcn* ted for him. Previously ihcy alw a^ moved together, disciuocd Dharma together at Ch'angân, tmi h t could no longer *cc him in this foreign land. The room was vacant (he was no longer living). The Dhyana master died in the Parlnirv4na*vihara, Pcn?ni-fan 破祭 in KuÎnagara. Seng-chia -pV m o M .f Sarig： havarman w^s a native of 桊！ § K ,ang-kuo> Sogdiana.1 From childhood modem town of Kasia (Lac. 26。44*N; Long. 83。55*E) iA Deoria district of Utt&r PrndcMi; 22 miles north-east of Deoria and 34 miles eait of Gorakhpur and 180 milct north-west of Patna (Bihar). 1. Prior to the sixth crntury A.D., Sogdiana w*u a kingdom which U now known m the Kirghiz S.S.R., and the Kazak S.S.R. covering the* regions of preieni Samarkand and Bokhara. Ancient Sugdik, Sulik waj situated m 丨 he north of Tokh»rc»ttt» T*i«n囂 ham mountain. Gradu： iily the Sog<3ians moved lowardj entcrn Turktstin. They were originaUy a hrunch of Iraniau people; their langiugc was al.w Iranian. The people and their language have long UUttppm«0; but romc ol ihe Sogdi&n trans1»tions of Buddhist lexti have been uncarthrri* from K»st«m Tuikistan by .vchacologisu.

44

Chintu AUnks

he was a wanderer; he iravclled through drifting sand on foot, then reached (he Imperial city. His passion for religion was inborn. During the 场凌 Hsien-chîng1 period, he was order ed by che Emperor togofor a pilgrimage to ihe Western country along with (he imperial envoy. He reached the monastcrv of 大堂 Ta-chueh» Gr«at Enlightenment. In India he paid offerings to Bodhimartja. The monk lighted tbc lamp for seven days and seven nights a$ offerings to the Council of discourses on Dharma. Again under the Aioka tree 晏樹 Yu-$hu* in the courtyard ofBodhimanâ he carved out the image of the Buddha and Kuao^txe^tsai, Bodhisattva Avaloklie^vara. Thereafter he went back to China. He received an Imperial order again to go to Chiao*chih to collect the medicinal herbs. That was the time %ên CbUo»chih wasunder the grip of a severe famine; people were dying in laige numbers wi(boul food. He prepared Food and drinks everyday lor the &mine-strick«n peo ple and distributed them in the afternoon. The {nlgrim was very much grieved at heart and shed tears profusely at the sight of this miserable plight of the distressed people. Therefore, he was known by the people of that country as ‘Weeping Bodhisattva The Sogdians had clowr contact other p%rts of Central Asia and tndi*. Buddbism spread there from Tokh»re*t»u. Sogdiaa monks played 纛great part in (he transmission of Buddhist culture in China. Ttic two important m onb from Sogdiana tnuislaied the Buddhitt Sfltras into Chinese. Hiey known by the names of SaAghavarmui tnd SaAgh^bhadra io the second and third* ccatury A.D. Scng-hui an tllusttioui monk from Sogdiana worked in South China in the third century A.D. In ChiixM Sosdianm $» K'cng-chu. Their names we di$* tioûiahed in Chinese by adding prefuc K*«ng. Sogdiana ha$ been identified with Sakadvlpa b y S.C. Vidy&bh如an. {J.R.A.B., Pa>t I 1902, p. 154). See Rabul Sunkrity^yaAa一 Hiimjt r f Central Afict p. $57; Luce Bou)noi« Chap. on Sogdian、 p. 149; (Tr. by Ocoois Chamberlun), Tht Silk P.C. Bagchi—India M i CtrOral A$iay pp. 36.40.

AS>

Inirodi^cd by ibe 5rd Emperor K&c»-T$ung o f the T ’ang D y n a u y la 656, six yew s After hit accession lo the throne.

2. Jonesia Asoka Koxb Gauum» Buddha was born under this tree at Lumbiai. It is very much Associated with Samktit IUeratur« of India

P u fm

45

incarnate** Some tu n e afterwards^ he goi sllghtty indsspoetcd and died inunediatdy at (he age of sixty. 破亨注吟笔 ¥ >4A^Fi-an Fa-shih, Dhann&dirya Nirvana, C9iih-an Fa-shih, Jfiatiap&riti. Both1 (htsc monks were the natives of Kao-ch'ang, Turfen* They weal to the capital city che, ishlng the idea of beconung monk. They were anxious to visit Mid-India and to witnos wilh tbcir awn eyes the traxuformiDg influence (of the Doctrine) that had taken place (here. Tben, Pi*an and ChQi-an with the Chinese envoy 太故令 Wang lIsuan*kruo boarded the ship. O n bcurd tbey fell skfc and died. M any copies ofBacldhist Sutras andSastias in Chinese translation, texts on . 锋先 YurcKa, Yoga bdoogxng to them were kfc in the country o f S rf^ a y a . | 用兮 T7aihj^m Fa-shih, Mc^hasUua. He came from Lo-yang. H e had proiband kmrnkd^c o f die art of txordvtn 1L 财 Cho-diu9 and metaphysics. Thoroughly t. IÎW Pfc-ahilx, Ti* ia Gbincae means "tiuu*iacoetrtii with Pi*aA meuxt thM world beyond this world, Yondersbor^, I have trantbted m Min»6$a master and Chlhran as JAinap&rin. 2. Turftf) was situated in the cut of che T'ien than in the north of Kftnuhar or Agoidesh in Central Asia. It was do»er to the Chinese periphery. It wai on the ovcriaod route to Izxiia. Turfen, though a nziall ouU atate in Central Alla and a rcstiny place fo*. the monk travdlcf^ was not u importaat u Tun-huang. In the beginning of the fourth century AD. tbc name of the southern part of the territory was changed tato Kao-ch*»ug by tbc Chinese. By the middle of the sixth century Western T^rks occupied the entire region of Ccn&aJ Am, dominated previously by the )^>thalite or While Huns. Turf»n ftko came vndcr ihe ascendency of the Western TurJ». I( was 'wrested »w»y from the Western Turks by tEe Tâng Emperor Kao-T«uo(. This place was under the Vigurs and next under the Mongols in the Uiiriecnth century. Wang Yen-te, the Imperial envoy of China left an account of the Houriihing c
46

Chinese Monks

he studied the Vinaya texts and practised 管明 J-ming，Cikilsi Sistrn (science of medicine). He was perfect in manners and bearings, thorough and careful in judgement. He dentuastrated his keen desire of serving all the living creatures. IVext，he gradually started his voyage in the South Sea and retched Chiao-chih where he stayed ane full year，leading very simple and admirable life. Ht again embarked on a ship from the South, sailing for West India. On his voyage to India, he reached K'o-Iing, fell sick and died at the age of thirty at 盆 Po-p’en1 to the north of K ^ling, Yavadvipa. 義 it# 搞 I-hui Lun-shih. Artharasmi Sastracarya. He was also a native of Lo-yang. He was exira-ordinarily bril liant, reserved and a man cf profound thinking. His mam ambition was to attain scholarship and Truth. He listened to the discourses on 轉 She-Iun. Satftfiarigraka Sdstra^ I要 ^ Chu-suy KoSa etc. and acquired profound knowledge. But the monk had found much discrepancy in those texts. Conse quently, he longed to see those original Sanskrit texts and hear personally the discussions.ThcrcuptMi, he arrived in Mid-India with the hope of returning to China. But，alas I like a tender plant，he withered away before he could attain his maturity. When he arrived at gp 迦 Lang-chia he suffered from minor ailments and died at the age of thirty odd years. There were three other monks in China. Followii^ the n
See ARBRIMA., p. xJix. 2. It muse be the Msh&ySna Samparigraha or the Mahdjdna Samfraha (Com* pcndlum of phitosophtcal treatises on the M&hiyana system). This written by Asaiiga and was translated into Chinue by an Indian monk Param^rtha in A .D ., 563, during the time o f che Uang D y n a sty . The s&me $&«cra with the same title was translated into Ghincse by Buddhasinta ia A.D. 531 during the Dynastic 丨 xrtiod of the Northcm«W«i. See M ： Nos. 1183, 1184. 3. The principal overland route that passed through Central Asia if known aa uSci India**.

Pri/ace

47

country,1 They heard that in Udyana the relics of the Buddha’s skull were kept. They worshipped the relies. Whether they were living or not was not known thereafter. I-ching gathered this information from the monks who came from Udyana. 览每 i f 考 HuMun~shih) He was a native of 狗等 Hsinluo. His Sanskrit name was Pca-jo-p^mo PrajA&varman. In Chinese it is known as 鼇肀 Hui-chia which means “armour of wisdom”. He renounced the world while he was in his own motherland and inflamed with desire, left his c o u n tr y to make a pilgrimage to the far-fitmed shrines of his religion. He started his voyage and arrived at j^fj 4^ Min’ych3 in China. He travelled a long dilt&ncc to reach Ch'ang-an. The Acarya then received an Imperial order to follow the steps of 玄押、 Hs&an^chao who had gone to the Western coun tries and having found him to assist him there. Thereupon, he left far India to pay homage to the sacred places oi his religion. He lived in the Monastery of Faith in the city luo*$eng belonging to North India. This Sahgharama had originally been built long before by the peopteof that country for the accommodation of the Buddhist monks from Tukhara. The Sahgh^r&ma was very rich and had an abundant supply of all necessaries and also comfort of life. No other monasteries could surpass it in this respect. The name of the monastery was 1. Udyftna me*m garden or |>ark in Sanskrit. Fa-hsi«u visited this place and mentiooed that Buddhism was in flourishing coavution, where 500 moitis ：Uving in Hsuan-chvang's transcription of U d yanah Wu>». Wu* 1881. T noticed some lines ar« missing in hia translation. p. 93; James tegge's (Translation) A

3.

Modern Pu-Kicn or IWchicn and part of Chr-kiai^ or Gbc^hiong.

4. S. Beal hai rendered this word ai Amr&vat (or AmarabAd?). In£m Antiquary Vol. p. 110，1881.

48

Chinese Monks

< 咜 f t ^ 篆 Gandh&ra Sanda, Chien-t><>-luo-shan«t,u.1 Th« piigrim Hut-lun remained there for the purpose of studying Sanskrit language and became well versed in KoJa. When the author came there, the monk Hui-lun was forty years old. The monks coming from north and living in that monastery were the masters of that place. To the west of the monastery the Great Enltghtcnment, there y w another monastery for the people of 选事狄 Chia-pi<4hih. This monastery rose even to greater prosperity and celebrity for its moral virtues and high standard of learoing. The brethren living in that mcmastery were all Uinayixusts; th^ tr&veUer monks coming from north also lived there* The name of the monastery was | 卞 *jr 重多 Gupacarita， Chd-fia-che-lt-ta.2 in Chinese that vms known as 邊打 Te-hsing che meaning of Mîich i* Punyagati. To the north*eitst of the monastery of Great Eolightcnmca^ there wai another monastery at an interval of two ycânas known . 务线 ife as Cû-lu-kc* (chia) Calukya. This monastery had been built by the King of Calukyft Dynasty of South India. Though the monastery was poor and simple, yet “ was famous for a highly disciplined and religious life of its inmates. Recently the King 6 筆 Jih-chQn, Adityasena4 built again U 耻

Sft&ghiclma. BeU Km v*«*latod this m *Cwdh4nk Sand*» p. 110. 2. Ch& U *Ku* or 'Ou*. It ia OuoacArita but the meaning of the Chinese

n u o e is PupyatfAti.

3. The C&tukya Dynasty was (bunded by Pulakcâ 1 At Bad»ml or Vttapi (Bijapur Strict) Mysore), in tht middle ofthe sixtb century A.D. The Cilukya rul«K like other Hindu mlers of Iodia were tolerant to all rcUgiom, (bough they were Brahxnaxucal Hiiulus. They cr«ctcd many beautiful teMplct and excavated many cAve-templcs like those of the Budtioo {near, Bih*») fives • geneaolo^y of the Later Guptas. Ia the geneUofy, the

Pfrfaa

49

by (he side of that monastery, a new one which was just completed. The monks from south general!/ stayed chcrc. Every where there were monasteries. So the monks could* coirnnunicate with their own countries. But Shan-chou1 did not have a single monastery in India to live in. This caused a great hard* ship for the traveller monks from China. About forty yojanas to the east of the Ndlanda Vih4ra along the down scream of the Gadga, there was another Vihara known as 案案如0患地<絲 '^fMi-li*chia-hsi-tVpo-iw> Mfgasthlpana.2 In Chinese it is known as LU-yuan %îich means the Dccr Park (monastery). Not very far from this monastery there was another monastery which was In ruins; only the foun* datioQ was visible- It was commooty known as 支*呼 Chih-na or Chinese xnonastexy 'udiich，it was said, had been built by the great King Shih-H-chi-tuo Sri-Gupta.s There were more than twenty monks from (he land of the Great T*ang. This Chih-na was Kuar^-chou (Canton). Mah&china 髮耗支坪 Mo-ho^hih-na was (he it was also called 提違年戍尿 T ’“ p*o.fiihtaa-!«o， Devaputra， ‘ name of Adityascna, the son of Mjkihava-Gtqxa and Ihe grandson of Mahascn»*Gupu %* mentioned. AdityAsena assumed (He Imperial titk «f Mikhirî&dBitrAja. The Chinese monlc，Here mentioned the name of « King JibChun- In Chinese che word Jih is Aditya (>un) *ftd Ctiim mexts Sena (aimy) The monk probably mentioned the King Adxiyasena bdonging to tbe laier Guptas who ruled Magadha assumtog title tKe death of ▼aidhana. Like other Hindu rulers be wta abo toterwu to otber rdigioa. C h in a .

ZL H ii# M pgasthipana znooaisterv described by I-cbiiu：m tl and eighth century, has been irfentifica with Mrigasth&pana ScQpa a la PknmA-aUttmi {Kortfoem B^figal) by Fouch«r. An illustrated manuscript of AJ>. !(>I5contaiHiiig»pemii*ig of tb t same siupc has b . N . R . Ray, Sangaitr hihast p. 811; Dr, D . Miira, Buddhist MommentSt p. 235. 3. AccorcUng (o D r. N . R . R a? Sri-Gupta and Ma&ftrija-Gupca the great grandfather o f SftmudraÔtfpU o f ihe Oupt* Dviuaty is the one and the same person. $ri*Gupu was a great supporter of Buddhism though he hioisdf was a Hindu. 4. The Bnêrors and rulcn o f the CreaC Roman. Empire, Persia, India ftftd China where the great civili$Atioiv prevailed used high sounding (itlcs like Kais4r& (CiKsar), ShaKxtvthikK, the King o f King» , M aM rljl and DcvapuUa rapectively, which U suggestive o f tbe Divine theory of Kingihip.

Cîusa Mmih

50

which mcam 細Chinese 丨 He son o f Heaveo. P u rity hit vitk there were more than twenty monks from Ohuu* They CbDowcd the track kjtown ta Ko-yang, passed through 赛 ^ Sbueh'uan (modem Sze^h’uan }丨and reachi明 the Mah&bodM Sangh4rim« paid oflcrings Icthe sacred traces. Tbc di$t«ace between Sze*eh,uan and this Sa^ghirim a was more than fiê hundred yojtuas.

lV y were received by die Kii^ with great respect for tbeir piety. Tbe king donated them a village of coosidcrable extent mod made *n endowment of twenty-four village fot their main* tCUMOCC.

A^crwards all ihe Chinese monks died. Hiis village was partitioned and the land came Into po»cssi
2. To. (he accoimu of ChiiaaM monki I cf Kha^fodyuiui, Jitakiia^ga, Devakha^gft and fasve bcca mczuMed. Om tbe pcdtaul p«desul of *ta ttoD« Imaê of goddeM Sm i^t *1 Deolb& has been 1 eafrnved. I«diinf here hm «C 馨 ying 0envarnun of F _ r m mbdc t£ H 电 Mia，.

& HimMMii

m i Scnf-chi has wcadoeed K in f

Sw w tnta,

Hr. N. ILRxyDevftvaraun ut I-cfcfMf m af or mmf aot oftl»c K h a ^ DyruMf Dyrmtf but Krt Râblut* t£ Sen^cU is ta «C the AthttSpnr copper plale inacrqptkm. Dr. N . R. Roy» MtgiHr 1執 pp. 45MS4; Ntlini r NaiJi Daiûpi^ t gtfwflfctAmwi*

Prtjau

Si

its land to the villagers to avoid expenses as pilgrim monks in large numbers were coming from the land o f the son o f Heaven (China). He also said, “ It is easy to make a nest like a magpie but to find a fortunate one to enjoy it，is realty very rare” . “ O ne must strive for world’s salvation. Now someone should represent the Em peror requesting him to 丨 how his magnanimity for this sincere and worthy cause.” T he Chin-kang-tso, V ajrisa n a and th e M ah^bodhi (emple had been erected by the K ing of Ceylon. I n olden days the monks coming from Ceylon always remained in this ten^>!e« H ie N alanda m onastery was about seven yojanas to the north east o f the M ahabhodhl which was b u ilt by a n old king nam ed Sakridity& % M 食樂渴夺攻成 Shih • It - shuo - chieh - luotieh-ti for a Bhikni 曷.令匕 _ Ho-luo^she-p'an from N orth India. T h e foundation of the building in the begin ning w aso n a small scale but* later on, this K ing's son an d succes sors successively continued this noble work on a very large scale. T his marvellous building surpassed all th e buildings in grand* cur an d artistic workmanship. I t was one o f the most splendid ones in India. I t h p retty difficult to describe the artistic skill and beauty o f this temple. However, the description is given in brief: T h e shape o f this S anghiram a was four square like a city w ith vertical eaves on (he four sides; an d w ith a lofty enclosing wall all around. T here was a long corridor around th e monastery. T h e three-storeyed building had brickpaved rooms. T h e build ing was m ore than on« Chang* in height. T h e rooms had wooden cross-beams, ceilings had no tiles, the roofs w ere brick paved. A t the back o f the tem ple, there was direct road b y which one could conveniently w alk ro u n d the tem ple. T h ere was open space a t th e back each room, w ith a high and stifT enclosing wall. T his imposing monastery had a thirty o r forty ftc t high enclosing w all w ith rows o f well-modelled stucco figures. As usual th e m onastery consisted o f a num ber o f monks’ cells and they were nine in rows. T h e floor-space o f each cell wa feet. T h e windows w«r« on the and

Ckimsi

back wall facing the cornice. The cells had a 6xcd, high stngloleaf door without screens so that through one door all che cclh could be seen. Going out of the room, one could dearly see ihe four sides. The monks would rattier impact each other than to a!!ow any privacy among them. At tht end of the four comers, four big halls of brick-work were buiit. It is said that tbe fihadanta Buddha 犬緣 Ta te1 once lived here. The main entrance was on the wcit wail through a large portico of whidi the roof rested on pilbtn* The wall was skilfully and marvellously carved out with curious figures and figurines. The entrance was connected w ith ail the cells but originaUy there were separate gates. Going forward, there stood four pillars erected at a regular distance of two steps. Though the door was not very big, it was very strong. Evcrytimc during meal hours, the doors were dosed In order to protect the sacred place my irregular and unpleasant happening. The inner ard of the establishment was more than thirty PuJ 麥paces in area. Thliwas laid with bricks; the smaller one was either of seven or five paces in length. The floor，back and front wills ai well as the eaves were all mosaiCi nuule ofbricks Urge and small一some as small as dat^s and peaches. They were plastered thickly with a paste which was a mixture o f finely powdered lime, earth, jutc-fibrcs, oil aad jute-fluif. This paste was kept for days together to soak and then it was used for plastering the bricks. The gretn grasses were put on the plastered bricks for three days. After the paste dried %xpf the polishing was done with soap stone and coloured with vermiU lion or red juice or s<»nethii^ like toat. Finally, it was rubbed and polished with oi!, which gave to th t brickwork the look of a mirror* The flights of stairs o f the hall were also polished like this. After completion, people would walk over them—no crack would appear even after ten to twenty years. The colour would 1.

Bhadanu， moit honourable term for Buddha o r lo r a monk

the HlnayAQtsci. 2. A Und meaiuie of 5 Qiinese feet» 240 sq. or 733-1 iq. ywdta.

used by

being equal to one mow

Preface

53

surely lade away if the Limcjuicc was not applied. There were about eight such temples. The tops of the temples were evenly connected and similar plan> uniform, designs were followed allthrough. T o the cast of the tcn^>lcr it had either one or three rooms. Right in the foreground were the Buddha images; at the back and front of this tcn^>le !arge and small images could be seen. A separate structure was erected for the image of the Buddha at some distance outside th t tempi The big courtyard outside the h-west of the monas tery was surrounded by innumerable big and small votive stupas % 續波 Su-tu-po1 and Caityas 制反 Chih-ti which were known in olden days as ^ I f L ^ T*a-chC' o-Iuch, Dagoba and 乏孩■者备匕 Cbih-t*i-chc-o respec tively- These were about hundred in number. It was 1. Originally a funeral mourui erected by the Buddhists to commemorate the sacred site or to enshrine the relics (Dhdttt) of tbe Buddha or of his principal disciples. Much before the inCroducticm of images of (he Buddha，stUpa *ymbolised the PariairviiriA of the Buddha. Later on, st&pa became the symbol of the M u te r himself in the eyes of the devotees who satisfied their rdigiom cravings by wonhipping the stupa as a representative of the Buddha. This practice o f si Spa worship continued even when imagrs of the Buddha were introduced. The M ahapahnir^^ SQtemta szys that just before the death of the Master* his principal discip!e>Ananda, was instructed by the Lord (o erect 遑stUpa over his ashes on the cross road Uke a stCpa of an universal monarch. So the practice of comtruciing stupa was pre-Buddhbtic. Many important stupas were built on the relies of the Buddha and on the sites which were very closely and deatiy associated with th e life and the activities of (he Lord. N ot only the K m f Asoka as it is narrated by Hsdan-chuang, erected 84^000 controversial) in India, but also the common people, lay devo tees built m any stupas and this was considered as a n act of profound merit. T be shape of a stUpa is Hke a hemi^>heric dome with a harmikn (square box) crowocd by an um brdla on the top. T h e passage round the stiipa i$ meant for drcumambuiatioi\. T h e stiipas wcce built as an object af worship buide Caifya

ball. For details $cc Percy Brown— Arckit“ ture. H.CJ.P. Bharatiya Vicrial Unity) pp, 487-493; Gtunwcdcl Gibson and Burgess— Art in India, pp. 19*26. ; D r. D. M ilraf Bu4Mst mads, p p . 21-30.

54

difficult lor the author to recollect the vast number of sacred relics over there. These were erected over different sacred vestiges and adorned with gold and priceless lustrous stones. The monks and their disciples liad to observe the rules and ceremonies of the monastic life. The rules and precepts of the 方綠 Chung* monastic life have been narrated in the fang-iH1 and 省 ^ 遘Chi-ktui^chuan, The oldest man, irresj>cctive of his leamii^; and attainments, was regarded only as director. Every night, the main gate was to be locked ^nd the key was handed over to the head of the monastery. There was no sub-director known as Karmadana or 雄卻 VVci-na3. But the founder of the establishment was, in fket, honoured as the master of the temple，Ssu-cha. In Sans krit he was known as &■訪夺夺辦 Pi-ho - luo -sha-mi4, Vihirasvamin. The person who was in charge of announcing »imc and circulating informatian regarding the affairs of the monastery to the resident monks, was known as 邕难破續 Pi*ho-luo-po-luo, Vihftrapala5; which means one who “protects the monastery*'. The person supervising the mess was known as 樣養咬呼 Chleh-mo-tô-na, Kdnnad&na which means administradve staff, in general, i( is Wci*na. If the monks had some business, they would assemble to discuss the matter. Then they ordered the officer, Vihirapala to cir•R m r4 Madhjadiia*. The name of the book referred here pre> *umably is the wort of t-c)ung. Takakufu could not find this book ir toe India Office collection. But he thinks it nuy be fouod
UbfAry

Ghicia or Japan or Korea.

2. I-ching while stayi明at $ri-bhOga ii» A.D. 692, sent the manuscript of a *Rucrd o f the Inter law sttU hamtfrom tht souihem through another Chinese priest Tao-csin who was retumiog to China. The work wa» translated into English by the mott celebrated Japvses« scholar J. Ttkakusu. Sec J. Takftlcusa—ARBRPIM A pp. xvUl-xxL 3. A director of duties, who wai (he Jecond in rank ia the admin inrad
ttry or Vihara|>aU in SaiukAt*

Preface

55

culate and report the matter to the resident monks one by one with foMed hands. With the objection of a single monk, it would not pass. There was no such use of beating or thumping to announce his case. In case a monk did something without the consent of all the residents, he would be forced to leave the monastery. If there was a difference of opinion on certain issue, they would give reason to convince (the other group). No force or coercion was used to convince. There were some monks who were in charge of the treasury of the monastery . £veo if there were two or three resident monks, the officer (in charge of the monastery) would send monks of lower rank with folded hands to ask their permis sion for spending money. With their unanimous consent, they would be allowed to spend. Without the coiiscnt of all the resi dent monks, nobody could decide the affaiis of the monastery. If anyone used the money without giving explanation, even if it were a quantity of rice in husks, that person would be expelled from the monastic life. In case a monk bragged and used other’s belonging， , he was sarcastically and jokingly called Ohii-lu-po-ti 谓得球成 Kulapati.1 The translation of the word is Chia-chu, the head of the family. He was disliked not only by the adherents of Bud* dhist faith but also by God. The decision taken by anyone with out the consent of others was regarded as a sin against one’s religion. This might be ibr the welfare of the monastery but it was Anally considered as committing a grave sin. A wise monk would never do such things,* Previously, there were ninety-six schools of heretics but during the time of I-ching's visit, only ten sects were left. At the time of any religious meeting, the monks holding their own faith would sit together. Generally the monks and nuns would not quarrel fwr front or back seats. The residents of th« monastery, profess ing different faiths, would not move or sit together at the time 1. A head of a family. A householder who practises Buddhism without becoming a mook. Th« use o f this term for a mook was coxwdcted to be an

insoit. 2.

$€€ D . P . Koutmbt, Tie Culiun and CmUsiiion qf Ancuni

p. 17$.

Chinest Monks

56

of study. The rules and regulations of (his establbhment were very strict aiv* austere. The officers known as 求 • Tkn-shih and 成之 Tso-*hih, inspected the dormitories every fortnight and examined the rules and regvlations observed by th«m. The names of the monks were not entered into the official roister*1 In case an inmate did anything wrong, his ease and mode of punishment given to him were decided by dll the fellow monks. Consequently^ all the monks and the disciples were afraid of each other. Al. though the ordinary comforts of life were denied to than, it (this type of life) was extremely beneficial for the good of others. I-ching- recollected one incident while he was in the capital. He had seen a man drawit^ the picture of Jctavana vih^ra without real knowledge. In order to acquaint a large number of people with the real fact>he jusc gave a short descripiion of the monastery (Nalandi). In the land of five Indies i.e., all over India，there were innuzne* rablc bjg monasteries. The King of the country ordered bis subjects to use i 禹水^ Lou-shui> Clepsydra* or watcrclock. It was not difficult to measure (the length of) hour of the day and night with this instrument. A night was divided into three pans*—the first and the third were occupied by medita tion and chanting.4 During the middle hour，the monks could !♦ Qiina had n unique custom of maiAtaining an oflfktal ro iste r of the clergy of the country The fiuuous monk Q uh T a llin protested against tbb fyitcm in a written letter to the Emperor in AJ>. 399. In T*ang China, tbe p râration of the monks' regitlratioR sta te d in AJ>. 799. The conÛation was done once in three yeart and recorded in 4 copie*— one to be kept in local prefecture . one with rhe Bureau of Nttiooal Sacrifice and the third one with the Court oi State Ceremonials. Such a regiitration helped the slate to fcave an idea of the txuct popuiatj on of the clerics. 2: The “Ciepsydra was at contraption coosniing of a small perforated bowl flooring ift a Urge one fillcd with water, time being noted by «adi of tbe amaJI bovrl and announced râlarfy0 S . Dutt, and Mmtastenu

m

^ $35 )♦

This mstrume&t of water dock was not only used in rhe Nilanda monastery， but it was onivemily uêd in Ug znon^steriei of InHia. I
See Talukutu. ARBPRIMA,即. 144-145. , 3 . , Praifuona TdmOf Manama TiSma, Paicima Timat first half of (lie

mid«ni^c, and last hatT of 4. TtJcalEuia, ARBH1MA, (The Ceremony of Chantinf) pp. 152*166.

57

take rest conveniently. Innumerable devices and methods (of regulating lime) had been elaborately described in Chi-kueichuan. Though he made a humble attempt to describe the plan of the monastery in. short，he apprehends anyone coining here may not be able to understand properly the plan drawn by him. He hopes there will be no hurdle to visitors coming to this monastery. If he appeal? to the Emperor, requestiag him to construct a monastery according to this plan, then Rijagrha would be in China without much difference. Hence it was necessary to draw a sketch of Niland^. The name of the monastery Shih*li-na*lan-t*o-mo-pi-ho-Iuo Sri Nalanda Mahavihara was translated inco Chinese zis 名祥呼者I H 裏 Ghi-hsian^-shcn-lung - ta - chu *ch*ul the lucky dragon spirit palace. The kings, high officiab, their family members，big temples in India used the appellation 复i'\ Shih-li* before their names. The meaning of the word Shih-li is _ Chi-hsicn, lucky omen一it means honourable. N4landi was the name of a Naga3 ( Dragon). In the vicinity of the J. NSlanda (Lat. 25* Long. 85° 27*Edistrict Patna, Brhar) lies 7 miles to the north of Rajgir. Harâvardhana of Kanauj (A.D. 606*647), a great patron of Buddhism donated revenue of a hundred villages for the main* tenance of this great cstftklishmÛ. Nalanda Mahavihara by this time became the prtiaier Buddhist iostitution not only in India but iu prestige as ait educa tional ccntr« of iuj>rcmc importance became known throughout the Buddhist world. I u fame and honour continued till tbc cod of the twelfth century. The Chinese travellers like HsUan-chuang[, I-ching stayed and studied in thii instieution and they spoke of a high standard of learning disciplined life of the inmaCes and briUiam attainments of the icputed teachers of the monastery. T h e students who *stolc the name of NManda were »U treated with r ts p tct* wherever they went. During the time of the P&la ru lm (eiîth-iweirth century) HMandi. rose ever t o greater prosperity and One of the himinari^* of the university, Padxnafiambhava went to Tibet and founded Lamaism th a c. After Hsii3nerity or luck. The goddess Lakfmt it also known as 3. Ia Ghinoe mythology NAg» or Pr*goa is a fabulou* serpent with

58

CMmst Monks

temple 丨 here was a dragon (Naga) by the name 印史蝴吃 Na-chia-Ian-c*^ N句rananda. So 和as the name given to the monasiery1 f i 匆每 Pi*ho-luo means 冬 CSiu-ch*u (dt^sa) dwel ling place. The name Matandi was not correctly translated All the seven monasteries were very similar in general appearance and lay-out; if you see one. you have seen all the seven. The road at the back of the monastery was a public tho roughfare一stnt^ht and even. One could have a clear picture of the entire csUbUshmeat from south. The real view o f the same was always available through western door. Hundred pacei (20 pu) to the south was a stQpa (Su^(u*po) more than hundred feet high, where in olden days the Honourable Tathigftts re mained for three summer months. The Sanskrit name of the stupa was 望得逆吃瓌々成 Mu*luo*chian-t*o*ch8*ti, Muta-gandfaa^kup1. I( was known as 核（ i 枝 Kan-penhslang-cicns MUlagandha (monastery) temple in Chinese. More than fifty paces ( pu) to the east the door of the temple, there was still • much higl^cr stSpm thsin die Mfila-gandha-katl. This stspa of brickwork was erected the King 幼 B 主 Yu-jih-wang, B&ladicya.* The omanicntatioii of the stupa was ftipemarural power. /Sfgs or « » tc ^bo pU)>s aa. pait la Xadua rfO iim u BtdAid temx (p. 247, A). mythological stories. In tbe Soothhill has dcxribrd 4ta$ drafoa it rqvacnis îe d a tf of Otc scs!y reptCtes； it can disappear or cm be manifert, incrcMc or decrease) 2eagth«a or shrunk. In spring it mountf in the iky and in winter ii enters tb« earth. Dragoos v t regarded bcnc6cent bfxoging tiie rstiu ind fiurdinf (be heavens^ diey coiw Irol rivers and Ukes and h te in tbe de«p.M See Anthony Oirtstie. Myik^hty* P* UK 1. The rooc tonple a 4ihe chief ihriae of the Buddba% tfct foot and fraû n t residence df tKc Buddha. Me» this BiUHtya wiitk BhAnu-Oupou

Preface

59

delicate and superb. The seat in the hall with mosaic floor was made of gold and was studded with jewels. Offerings were made generally of rare and precious things. The hall had an image of the Buddha Tath&gaia in Dharma-cakra'Pravartana-mudrd1 (turning the Wheel of Law). i^ a in , to the south-west, there was a very small caiifa of more than ten feet high. It was here that a brahmin holding a bird in his hand was coming to ask the Buddha many questions. So it was known as 表 _ 略處 Ch*uch-li-fou*t'u Sparrow stQpa.% To the west of the Mula-gandha-ku^ temple was the Buddha’s tooth-stick tree t年逸i 构 Fo^ch^h-mu-shu and not willow brands. Again, to the west this temple was an “altar of precept” ^ Chich-fan9, more than ten square feet in area. lilce the early G upta rulers, KU&ditya was a great patron of Buddism though be was a fotlower of BrahnxaJCiica! faith. Under the active patronage of the Gupta rulers and in the atmosphetc of toleratioa, BudEdaism 6om ished in India. BdUditya a douor of (be Nftfandi mona&ccry; he built a three storeycd morastery and terzq>le. H e marked the occaaon by a reltôus cvor>hjp came into existence, symbol-worsbip was very popular in the history or Buddhum. In the beginning of the Christian era, Bhakti movement started in BuddKism. The Buddha waj ao longer a teacher or a superman. He was drifted; theimage-wor*hip of the Buddha could some what satisfy the craving and devotional impulsei or the masse*. Before the introduction, of image-worship,, a #ymbo! Ukc Bodhi tree, Wheel of L aw repre sented variotis pieces of the Buddhst*s life. TKe Buddha delivered his first sermon at Sam&tb ana thi»event i» known as Dharm^âkra^prosartana or moving the ‘Wheel of Law*. The pilgrim refers here an image of the Buddha in Dhama-cakra-pravartattamudra. 2. Hsuan^huang while describing the Nalanda establishment has refer red to a tope (jiu p a ) at (he spot where a Tirtbik* holding 毳 bird in h i i hand ajeked the Buddha about life and de^th. Uching also bas mentioned the Sparrow aUpa more (han 10 ft. high on the same spot referred by HsQan-chuang. Accor ding to Kim、it was erected outiidc the west wall neta the tank of NÛndi. Set Watters, Vol. 11, pp.170-171 (Reprinted in Peking, 1941 >• 3. T h e a lu r where • novice receive® tbe commandmcAta from the prc* ccptort.

Chinese Monks

60

The compound walb of brickwork were, however, plain and more than (wemy feet high. The wall had a niche, five Chinese feet high, with a small caitja. The eastern comer o(the akar contained brickwork baset inscribed with sacred fiuddhist Ktxts.2 In breadth it was two chou5and ia length either fourteen or fifteen chou and was more than two chou in height‘ On ii blooming lotuses were carved with white lime. These lotuses were about two inches high and more than one foot in circumference* There were fourteen or fifteen flowers manifesting the traces of the lotus like footprints (or sicps) of the Buddha. Going from this temple south to Rajagrha was thirty li« The Ch'ia-fcag and Chu-yOan Grdhrakuta or the Vulture Peak and Venuvana, Ramboogrove were all in the vicinity of the capital. Going south-west to the Mahibodhi Sasigharama tcvcn yojanas3 direct to the south was the 薄足山 Tsun-tau-shan, Gurupadagiri4 ， ’agc.s foot mountain. The city of 转倉雜 Hsiehshc-li Vaiâlt was situated tweaty-five yojanas to the north of the Nilandi. Safigharama and the Deer Park or Mrgadava* Some rr&gmefttary brick inscriptions have been found from the core of a votive stSpa of the main Ccm|.lc Nalandi. These iiueriptions contain the tenets cpUomixin丨tbc teachings of the Buddha.一 It follows; Ye dharmS hetu-pr&bhavu hetum tcsam Taehftgatohy&vacUt. teîth ca yo nirodbt evarti vfldi Maha-sramaQta^. âth&gau has revealed the cause of tho«e phenomena which spring from a cause, also (iht means of) their ccttation. So says the Gseat Monk*. These inscriptions contaia (he JiiMna-SHira or PmUyasmnatpdda SUtra (the of the Chain of causacioa).

2. Cubit. 3 Indian measure of length. It was described as one dfty’a march of roy«! army in ancient India. Two &iglhK m iln make one Indian XfoSa und 4 Kroiat make i.e. 8 English miles. Tojana b nearly 40 or 30 or 16 Chineseli; according to M«iiui-€huang 40 Chinese li was equivalent to one JTr«/o. 4. The mountain of the venerable preceptor M ahikiiyapt. Cunningham h«t idcnUficd thii place with the three rugged &nd barren hUU near Kurkihftr (Lsu. 24° 49*N; Long. 85°!5fE District Gayi, Bihar) a small village, !$ mites to the north-cut of G«y». Dr. R. G. Maûmdax idenufic* th t place whb a amiOl hill Gurpa oft the south-east of Bodh-G»ya in Bihar. The present name ol' Gucpa is the t»mc as Ourupidagiri.

S c « JJ?.^ .,V o l. l l t 1906» pp. 77-S3. 5. Sftrn&th (tat, 25° 22*N; Long. 83® VZ. District VArftoaal, Uttar Prftdnh) 4 nulci to tKc north of i$ tlic site of »nci«a( Mrjpuiftv篡 .

Pre/ac4

61

twenty yojans to the west. The city of 5亡令龙成 TimraSipti was sixty or seventy ô ja n a s to the «ast. It was situated on the mouth of the sea from where one had to sail ibr China. About three thousand five hundred monks were living in the Naianda monastery. This establishment was in possession of 201 villages. The kings of successive generations had donated those villages permanently for the resident monies. 务翠 I is translated into Sanskrit as 蝴綠部 Tu*shan^nat yo ja n a . The infinite ocean, the home of dragon, and the river Lo1, the home of (he holy tortoise arc divided by the Heavenly river. On the long dist&nt track for horses across rhe desert, not a single traveller would be seen. Consequently, very few people could have any real picture of the utuation through hearsay. The image made by the artist though corresponded to the origi nal, siill there was somethii^ lacking in it. The drawing ofehc ancient theme would always Inspire tlie new generation. Ali the visitors wouki reverentially remember the Lord Buddha and thus their divine souls would be elevated. The first chuan of Eminent monks who went to the West in search of Law during the Great T'ang rulers.

Samaih is one of the lour sacr«d places for the Buddhists. T V Buddha pre»ch«i hit iirtt Sermon or moved Che Wheel of JLsw at Sftmath. This event is lenown

Dharma^dtra-Pntmrtana. For details see D r. D. Mitra» Buddhist Mwumcmts, pp. I • T h e river •!>©’ dd lvcfed lo Yii the Great, Emperor o f the H»U Oyrnuty (2205 B.C.—-1818 B .C .) a crtn»cendeat tortoise. This divine tortoiie had the numbers from one to nine 城 the badt.

See tbc chapter 极命

Ku-ming of the Awuls f

and SHu^hini, 47.

CHAPTER II 15 M ONKS Written bv the Tripiâka Master I-ching

复蛛法 _ Tao-Iin Fa-shih. The monk Tao*Im was a native of 咬 Chiang-ling in 約叫 Ching-chou.1 His Sanskrit name was 尸艰妹竣 Shih-luo^po-p*e, Stlaprabha. He was known as 片先 Chieh-kuang in Chinese (Silaprabha). When he was very young, he renounced the world and resolved to become a Buddhist monk. At the age of twenty, he fervently searched for an able teacher and the Truth. He collected the Vinaya Pifaka ^ 為 L&-TVang, controikd his passions and acquired profound knowledge* He spent most of his (ime in meditation and thus quietened down the waters of the heart, to behold the Buddha as the moon reflected in still water. He was endowed with very good qualities of heart. He was o( pure and humble nature, refined, modest and iruthfuJ. Taking oblations in ibe pure and crystal-clear water of the fountain, he calmed down his mind, washed his mouth with pure water and thus w x r tv tti his inner soul. He seldom retired for rest; major part o f (he d a / and night he would sit and study. He took his meal only once in a day. Many years had already passed, when the great religion (Bud dhism) had flooded China in the East* But the Intuitional School2 had just started, yet at the same time, the canonical texts \ , It comprised the modern lutes of Hu-nant Hu-peL Ku«ng-si» Kueichou and Sz^ch*uan. One of tbe 9
15 Monks

63

emphasising the importance of the monastic discipline were also very rare. So he eagerly longed for visiting the fer-off India to procure the sources and the history of the canonictl rulei of the Vinaya P ifa k a , Then, he with a mendicant stick, reached the South Sea in m foreign ship and from there set sail for India. O n his way be passed through copper pillar 'Pung-chu and arrived a l Lang, chia. H e crossed 詞改 Ho-Iing and 得 ^ Luo^kuo^ to reach India. He received very warm and aficctionatc welcome from the kings of those countries be passed through. He fp tn t a couple of years there and then he reached Tan-2M-I‘ ti ， T im ralipti in East India. H e spent three years there in studying Sanskrit language. !a 中Uc of the dH crsm ccs of opinion, “ be presumed Uuu Bodhidbacm was in GhiAa tn the second kaVcftbeaixUfe century A.O. However^ Bodhidharma was tm im saUy considered as the real Hmmckr ol the contemplative Ibrm oTMah« 7 in « or e n e s k school in Ghma. l l b known m Oh'an from Saiukrit Vfyina which b said to bean Intiaithrc School. Ii does not depend on canon or t«xu. T h u ich o d loUonn an bmnediate way instead of gradual mediution* Hui-neng the sixth patriarch of the ■cvenih-righth centuries populariacd th b Khool. Till the eleventh century thit was the maa prevalent school m Chisu. Indian Dby&na, Chinese Ch**n, Japanese Z«n. I. 4Luof in Chinese means *fuked'« Luo*kuo or Luo-je»*kuo meant the lv id of (be naked people. I*chmg> on hit way lo India, paswd tIUs iiUnd (in Bay of Bengal). H e has $Wen h t t t • graphic description of the island (Nicob«r)tKat agrees to $omt extent with the Venetian trtveller Marco Polo'* account of this place o f the thiriecnth century. Bui Taktluuu ihinks the <1«cription o f the A rab navacaUcors of the ninth ccrm ry “ very much tfcc cnptioD given by I*ehmg.

According to the Arftb9» the isUnd of Nkobar is l^nsabsuu« or Lenikfcebabis, very thickly populated, wlicxc men and womca go out naked. They bauto d^ ir c *nd jandnf wood>—red aiui white. (Revised from M u td e n 'f translation »nd edited by Manne) Kotftroff. Tht Ttovtis r f Marco Poh^ New Yoric, p. 281 )* AH these three accounts of (he 9eventbf am th and thirteenth cectturk* arc more or k u l b e A g rw p ol iil«nieid in tbe Bay of Bengal. Ukc extreme north poiai o f i&e Andamans Ue»in

Clarme Monks

64

rejected the old precepts, accepted the important ones and studied thoroughly the Vinayas of I-ch^ch-yu-pu Sm>^siitM a school. Not only he studied the canonical rules of the Vinaya but also tried to make a synthesis of Knowledge with Dhy&na一mcdi« cation. The pilgrim spent much of his time in studying carefully I t 9/l 辕 Tan-chu-t'sanj DhSraî Pifaks,x He next witnessed the changing influences (of the Law)* that took place in Mid-India，paid offerings to the sacred shrines of Chin-kang-yii-tso, fiodhimanâ and performed sacred cere monies to the image of Bodhisattva. Then he proceeded towards the Nalanda monastery where he learnt the real significance of and Astras. He spent many years there, and the Mah^ydaa completely mastered (saturated with) Abhtdhatma KoSa. Next he visited the Vulture’s Peak m o u n tain , 仗杯山（ J) Cbangiin-shan*yQan Ta$tivanagirix and 辑樹 Ku-shu, Wild goose 13° 34* 3*'N And extrem e south poin t o f the N 丨 cobars is 6° 45* N . See /mpiriat Gamtktr oj Indie、New Edition (Reprint) V exorcism agamu bad omened $tarj, poison, snakebite, for recovery from diseases, loogivicyandt speUs foe rebirth in the Western Paradise etc. There &re numerous Dhdra^s smd this collection of Dhamîs may be called DKiraî PifiJc€. The DhiraftU constitute a larê part of literature. TKesc are very peculiar kind of Buddhist Uienturc vrfai由 arc (UaxaetncxUy to the origirval teachings trf iKe Budriba- If any one rcpeaizs (he mantras or IM ra^s for a long time, it will surely produce lome mystic pownr. The five Dhmrapls known as MPaficanUc?iT, arc extremely popular tn Ne|>a). TH tte are (I) Maki-Pratisari., (2) Mah^$oh»srapfamardisdt (3) MttHA-MMy6rir

(4)

Mahd-SU090tf,

(5)

MahS-ManMbvtsiriid.

As e«rly u third century, Dhamiffs constituted • portion of che Sfttra 2ite> r»ture but were nude popular chieily in the etîth century when the Tantrxc (cachings of Yogicira tyitcm was introduced in China by Subhikanuiipha, Vajra>bod)u and Amofhavajra* which resulted Id Che growth of (be Tenlra school tn China. Sec VVintemi^, HIL Vol. 2, pp. 380-386; Binoytoih Bluttftcharya, The Indian B ^h U t Icmcgrapfy, p. J4; C7T. Vol. I, No«. 1034-1036, I070*1072A» 1073. 107夂1092. 2： , YuMivaaa (Jethian) Me» six milci to the $outh*wc»t of KAjagrha. The Buddha. vHited this place and Aioka is said to have built a Udpa there. HiiUn-chuang nwrates thftt more thaa 100 Ii to th t east of theBuddhavaaa mountain there was a dcuse forest of bamboos. This was Yftûdvana or stidcwood forest. I-cJuag, h«re, says it wai stsckpwood park or a hill parlt. Gian-

M M orAs

65

forest (vrna)1. W hile he was Ii^ a g there, he with great respect and sincerity developed his honesty, loyalty and spirit. H eiravelkd all over South India In search of* 盡緣 Hsdan*mu (Monk). T h e n h e p ro c eed e d to W est In d ia w here he spent h afd ly a year a t Luo*ch’a , L a fa c o u n try . T h e re he established a n a lla r t got ac q u a in te d w ith 蜗 M ing-chu* V iiya. Som etim es he tried to ex p lain th e teachings o i (h a t &Mra. G e n e ra lly th e m c a n ia g o f 明定！M ing-chu in Sanskrit is

| 琢味學父輝象 Pmt*o~!»o.pi4m
列蛛对呷泛笱A 听

Aingbam »y» th tt thii pUce is modem Jalthtiân (fadian ArUiquary, 190J, p. 621). According lo B.C. Law it is About two mile® firora Tapavûia in Gmyk, Bihar (Geogrt^r« / Eer^ Buddhism, p. 45). See W»ttep» Vot II, pp. 146-148;Mah&pagga, p. $5, R. $$• Aurd-Stcia: Mian AKtiquay, 190l» p. 621. HsU«i-Chu«nf nw a. Haxnsa tope or Wiki goose u^c on the eastern pealt of the Indra 如A>guhft (identified with Giriyat) at Rijagrha. The Wild goose tope WM erected there to conunemoratc the incident when a wild goose down to Mt!l[y the hunger of the Hinayftnist monb living in the monastery on the eastern peak of the Inclra a&la-Kuhi. I-ching presumAbly mentioned the wood on the CAItfm peak of the mountain where the incidcut took place And the wild gooao tope was built. 2. Mantras of mystic knowledge. 3. ViÂdhara pi(aka9 according t o La Valiee Poussin {JRAS p. 433, f)» jl another name of Dhdrafti pifaka or Mantrs pifaka. The literal meaning of Viîdharapitaka b a collection of mantraj for the purpose of excorscsm, tortus of which arc included in (he Harhmyuits pifaka. It eoa»su of different d&ara(iUy n'tfyi marUras, tantrasfiyotat Unt/as etc.

66

Chhuse* Monk

Nagaijuna1 that is N^tgaijuna Bodhisattva preserved the true spirit if the Pitakc. One of his disciples, known as 難 1*乞 N an -tV , Nanda, was a brilliant scholar, and was very much proud of hi* know ledge; he paid special attention to this text. He spend twelve years in Western India, wholeheartedly studied the Vidya or Spel] and acquired great knowledge of the my sticmantras. Every meal* time h t chanted the mantras and food would fall from the $ky. 1. W« do not have any precise iofonnatlon about the life of Arya Nlgiijuna. Scholars arc of different opinion about the date of his birth, Ius native p!u« etc. Dr. P. C. Bafchi (hinb N&girjund was a contemporary of lOtniska, (A.D, 7H 0I}, the Kufioa King, who convened tKe fourth Great Bxiddhist Cound). Traditi诚 associated him with a galaxy of renowned teachers tilce Nigarjuat, the great exponent of Madhâmika Philosophy, Aivaghoia ete. Accorhy<" {T.R.V. Murti> The Philoscp^tf BydAiswt, Pncftcc). Nigarjun«*» phOosophy is known a s 4Middle Way* bftween the Sanisiiedda iadividual realism and the Smimitric universal klealnm, between uscrtiaa and n a tio n . Ht$ philoaophy is also known as ^SnyaoAda Of the phtlosophy of voidnc». Kumlrîv& translated the biography ofNagaijuna in A.D* 405 into Chinese and also the three treatises known as Chung*lun (Treatise on the Middle), PM-4m (XreatiM in oa« hundred vme*)Fand (Treatise on che Twelve Gates) and Kumirtjiva has described Nagarjuna as a great magieian, an alchemist and a great sorcerer. Through his translation Kum&rajlva estab* Kshed an importtnt Mahiyina school in Chizu fawwn 99 San~Um or th t School of thtec Treatises. Tlie P4remiia SStra or Ab如i b the largest of the works of The Santkrit origina) i$ lost but preicrved in Chinese in 100 fiweiculi(N«yio*i Cat. No. 1169). This is known in Chinese as Ta^chih-ta*lta trans. latcd again by Kumirajlva. See Wintemiu H it. VoL I l t pp. S41-351; Wattcn Vol. II, pp. 202-206; Or. P.C. Bagchi, India and C&mc; T.R.V. Murt“ The Centtai Phiiosopfy of Bad~ Atun； P* C. Roy—Wtftorr of Chmistsy w Amimi m d M tdiaml (Indian Cbcnucal Soc— , CftScuttft !956~pp. 116-119); “ Life and Legends of N&firjuna,H JRAB, 1882 Pftrt I, pp. 115-120; CTT Voi. 50, pp 185; Lift of NigSrjuna) by tr. Kum&rajiva. 2. I can neither find nor suggest ideseiftcatioa.

15 Monks

67

sky. No sooner did he recite the mantras and ask for food with m&gic bowl than he obtained it from the sky. He could get all the desired objects with this magic bowl in his hand. Supposing the memtras were not chanted the bow! would vanish in no time. Therefore, the great monk Nanda was afraid that his know ledge of the VidyS would be of no use if it was not practised regu larly. He collected 12,000 Hokas which later on were compiled into a separate school of thought. Each and every word of the printed text was carefully compared. Although the language and the words of the book were samc> the meaning and appli cations were completely different. Until it was expounded orally no one could understand and realise the significance of the mantras. Later on> when the Sdstrdedrya ?東 fip Ch’en-na D in n ^ a 1 studied his works, he was astonished to find his lofty and nobte ideas, profound kaowl^dge and his extreme attachment to the subject. I. J>innaga*s life has been recorded by T iran ith , the Tibetan hrstorian Bu*sôn and others, Bu-ston^s history present* a whole series of life sketches, (bough mostly lcget\dary> of Nagftrjuna, Vasubandhu, Dinniga and others. Their accounu say that Du^naga was an illustrious pupil of VasubandhuDiiinaga belonged Co ehe end o(
68

Chineu Monks

Touching the Sutra aflfectionatcly, he said with a deep sigh— uI f he (Nanda) attains perfection in Heiu Vidy^ could I be compared any longer with him in scholarship ? Not Ortly a wise man could ocomprehetKl the range of his knowledge but al&o a stupid one could understand his profound scholarship/* This Dhdratî Pifaka was never very pc^>ular in China. Consequently Tao-lia desired to protect his mysterious Sihra. Because this DhSrani Pifaka says, “one may ascend to heaven sitting on the dragon-drawn vehicle, one may order hundreds of gods as onft's slaves* Onc^ desired object may be achieved only by reciting the mystic gestures and formulae** While I-ching was at Nalandi, he regularly went to the alt&r and wholeheartedly tried to study this Siktra; he worked quite hard but could not attain fuil success. His primary aim was to propagate this idea among a vast multitude of heterodox people. So he wrote down only a general outline. Tao-lin proceeded towards North India from Western border. He visited and saw the (rarisforxning influence (of Doccrinc) in K*c*hsi-mi-luo, Kashmir and then he arrived at Wu-châng^na, Udyana. There he searched for proper guidance for meditation and collected 被笨 Pan-Jo*^ PrajHS^SUira. 1. H$fu Fi办f or Loê, ont (he live n&fds (Wu-minf), was indodtd m syJUbrn for Indian childr雄， Tbc other lour w f y is were Sa^da mJfi (Grammar and Philology)* OkiUd tnd^ {Science a( Medicine), Si(p&^ sikina PufyA (ArU and Cra/b)f and AdkjOinm nifyd (MctBphyucs)* The know* ledge of Logic Helped tbe students to sharpen ihcir mental thus enab ling them to debate and deliberate ia accordance wilh logical rules. l-
covM devote him self to JLîc aad AbhiAama-Kaia, 2 . PreglU SStra or Pn^jMd-Pirarmid S itr a constituccs an im portant and vohunincwa section, o f tbe Mah&yizia literature. T h e growth and d e r d o p m m t in the firs* »nd second cenCury A .D ” du e to o f the M ahayina was very tke loreign influence » y » Keith» when 纛foreign I>yzusty was ruHng in In
Greece” {A-B. Keith: BuddkUt Pkilmphy, p. 216). *Hi« earliest group of Mahayina SOtras is known as PrqjM-Pdramitd SHtra in Saurukrii. It enablea one to reach the other shore of the world. There are fiv« Uigc recemxms m Svukrit: Sela SskasrikA PrajM^Piramsii in Z00,000 vewcs, ?«0co9t9iiolttd Sdhasrikd ia 25>000 vewcs, 18,000, 10,000 and 8^000

15 Monks

69

Next，he set on his journey for Chia*pi-shih where he offered great reverence to the sacred lotus skull1 為年城 ; 少 Wu*shuo« nKsha> UsnUa of the Loni, (it was the cranium of the Buddha). After the expiration ofT ao*Iiaand Inching who would be dcputed to carry on this m bsion ? I-ching ncxi arrived a t Kedah 構砮 C hieb^chV in che South Sea. I t was n arrated later on, by some foreigners from north, th a t he m et two monks in Hu* country (cither T a rta r or Mcngcriia), agreeing iix description with some o f his friends, one o f them was T ao-lin. H e (T ao-lin), with another monk % ^ Chih-4iung, was returning to his own country. I t was verses respectively. T he earliest o f these SQtras b A sia^hasriii

Fdrmiid

S&ira. A s e a rly a« th e H sm D y n asty , Asfa SShasrikd PrttjMd-PAraimtd SStrt w as t r a n s la te d in to C hinese b y O iih -c b 'a s i. T o w a rd s th e e n d o f th e th ird c e o tu ry , tw o tran sla tio n s of25> 000 W isdom SO tras w ere co tn p lc te d b y Z ^ a n u a r a k ja in A .D . 286 a n d b y M o k ^ ata t a A .D . 291. T h e P r a jn s school wa« d o m in a n t m C h in a througK out th e fo u rth c a n tu ry w h en th e S u tra s w ere re a d , discussed a n d deba ted b y t h e B u d d h ist rnooks liberal! of C h in a.

See Wintemitz^ of. II, pp. 313-317; N.C. X>utt, MakAyim Buddhism、pp. 43-44; £ . Z&rchcr9B.C.C p p - 100*10】， 124*126. K In Sanskrit the meaning of Uf^tisa U，either a turban or the hair doae in 真 knob oa the top of the head. But here it means differently. X«ching*s monk paid reverence to the Ting.ku or Cranium of tbe Buddha ht Kapiia. Wattcrm considers that a &ew meaning has been given to the term. The term Ufrnid here meani 'Cranial Protuberance、KaroU which i，one of the thirty-two signs of Great man, Mahapuruât Tat-ch*en*iU. F»*Hsien aha says that the d ty of Hil众 possessed the U将Ua of the Buddha. ， HU。 during hb time, wa* a «nden€y of Kapba. Hsuaa-chuang xurratot that Uu$ relic was kept m a cukct in the tope at Hilo. Hilo has been identified with Hklda. l-acr«d rdtic of ihe Buddha in K^pUA that must be Hilo, Hadda or Hi妨a. 2. The Ghola rulcn of South India Had dirtct rdation with East Asian countries, specially wich the §ailendra ruier» of Sri-vQaya (Sumau*)* The najncs of the countries conquered by Rijendra Chol« (A.D. 1014-1044) arc mentioned in the imcriptions of A..D. 1024 and 1030. The most prosperous iiland that the CholaA conquered b $ri-vijaya and the last is Kadata, the chief strong-hold of the S^lendra ruler* at th it time. Kadara or Kftt&ha U identiiud with modem K^dah or Chieh>ch、 of the Chinese, in MaUya. See RegmaUS !•« Mayt Tht Buddhist A r t irt Siam、p. 37; R. C. Maaumdar, Hindu CotMiest 沖. 37-40. $• Zc is a general term applied to any fozdgntr by (he Chinese. Ori|inaUy *Hu* Was & Ce&cral Asian nomadic tribe, either Mongols or Tarur*.

Chtmu Monks

70

said that on his way back home, he was prevented to advance further by highway brigands. So he had to come back again to N rrth India. He was fifty-six years old. 受光镡崎省 T'arx-kuang Lu-shih, Kr$9ameghara£mi was a native of Chiang-Hng in Ching-chou. H e renounced the world, left his native place and reached the capital city* He became the disciple of the V inaya m aster Gh’cng. He (Pan-kuang) was a man of great literary taste and an elo quent speaker. He studied the classics of both of his own country and of outside countncs too and with devotion and respect ob served the canonical rules of discipline. He was always extremely courteous and polite. He reached South from where he started his voyage, crossed the vast boundless ocean, with intense desire for worshipping the sacred relies of the Buddha. He first arrived in W«st India M 钱緣 Ha-li-chi*luo and therefrom he went to Haiikela1 on the eastern limit of East India. No one had any information or knowledge of the whereabouts o f this strong-built and middlcagcd monk. Probably he was trekking at that time, cither over the mountain or on. the river. There a t Harikcla, il was told, that he met a monk from the land of the Tâng rulers. He was fifty years old a t that time. He was very warmly received by the king o f Harikela and was appointed as the head of the monastery there. He procured many sacred sutras in original and Buddha images. He was fond of beating (the monks of the monastery). He fell sick here and passed away in 这 foreign land. 乾 ~ 奸省 Hui*ming-shih. PrajA&jnapti. The monk Hui-ming also came from Chiaog-ling in Ching-chou. He was a man of HzrSkcIa was one o f tibe renowned ocatres o f learning in Eastern India < in ihe；seventh ccfltuiy. X-duQg^s Ha4i-chirismg m^jor p aatts tts o i f eastern

Bengal iftcludixig the c o it a l region. S e e: Dr. 】 N_ R . Ray, IHAdf9 pp. 139-140.

IS M o n kt

71

bone$t and afibcdooatc dispos； tioii, o f high n w a l principle and of d e a r undem anding. H e not only studied the classics of China but also o f o u tad e countries, l i e had a soaring im bitloc. He Teposcd in the hope o f seeing the sacred river* and directed h h mind towanii Vcnuvana, iflHbtich always in su red his thought and imaginatkm. H e started his voyage for i ★ Ghan*po, Oham pM In his voyage, he had to undergo much distress d n t to tyjîoon in tbe sea. H e reached the copper pillar o f Ma-Yuan, took rest in the capital and tben vrcnt back to China. 令連一 _ 蓉 Hsuan-iûrii Lo-shi Viaajn master

H$ân-k*uei Mahamaxâ was a of QiiangHuag k 考 in 'Hj Jun-chou.1 Hte bdoaged to a very nobk and honourable clan Hu 网 • He was well vcracd both m Mstory and literature. He himself was extremely courteous, righteous, devoted toDkarma^nd respectfid coMrardsfellowmonks. A man of great reputation for hb broad and extensive oudool^ 1. The itncleot NairaA]inft river, m odem Lilajan. I t i$ consklerrd very eacred a t O auU m a Buddhft atU incd Buddhahood oa the bank of th b river.

2« The ancient Hindu Kingdom of CHampa comprised the modem «tMM of North and South Vletnami or sonrhem poriion of M Anntan- I t at>o com* prised the t n o 6 t m provinces of Qjuang-nam in the north and Kn-ThuAA *m the tatxth. I t extends &om 18® to 10° of N. latitude. The elegant name of Chvnpft w«a derived from the name of the people of ihe land, Chama. The position of CKunpi Mrvecro, T'png Pact )910,p. 514) that in A.D. 605 a Chiaese Qcnenl carried off 13S0 Buddhitt manuicripts til Hwritten in a script of Indian orjffn”，ftfler a military conquest o f Champfi. See Sir Charier Bllot, Hinduism m d Bmdihiun, VoL H I, Ghipt^r X K XIX , pp. 137-150; R. C. Mazumdar, fM u C3hap. IV, pp. 149-174; Dr. P. C. Bagebi, India and Cfttad. pp. 21*22； C. P. Fitz Gerald, 77ie Ssuthera Ej^ muom o f Quixse teaplts pp. M . 28-30. S* D uring th e tinae o f Sua rulers it w»s knowm as Jun-chou and in the T*ang ptriod Tan-yang in Qiuuig-su, (Kianzg-su) Lat. 32* J0*N, lôag. I t y 29’B, one o f the port* open to foreign traders.

n

Chinese Monk

(he Vinaya master left home when he was very young. As b< grew up, he commanded respect and honour. His progress and achievements in the field of religion were unprecedented and unparallcIJcd. Not only extensively he studied the Vinaya texts (Book of Discipline), but also he had specialised in meditation. He observed strict discipline which was rare am ong his friends; he always attended discussions and deliberations o f the Buddhist jQtras and did make special study in 古義 H siiaa-I， 1 A man of great literary merit, he acquired mastery over andcnt Chinese calligraphy. The Vinaya-mastcr Hsuan-k*uci used only three garments8 (like Buddhist ^ranuu?a). H e took- the right corner of the robe and put it over chc left shoulder wicKouc Jet ting it stay on the arm. He had the habit of caking off shoes as he entered the temple; but on his tour, he always used them. He cared very little even if people laughed at him. He never relaxed in b ed ; he spent his time in sitting and meditating. W hat did he care for a aMnfort* able bed ? He refused to have food in large quantity. H e lived on by begging only. He would always avoid the big eating house. Everyone is fond of scraw-shocs and knows the »rt o f making them but these tear out in no time. During his long wandering UTe, his feet would be exposed. Afas, what a suffering { He had coimnon ideals with his companions but he had great power of reasoning. He could bring a storm in calm water. He waj noc dogmatic and conventional as the comm 如 people were. He was the only one was so much cofiscioas and alert about th< Truth. How could he associate himself with common people who were In darkness ((îgnorance) and intoxication (of attach ment) ?

1» T V (eftdungs of the Buddha w ere systnm aticalty organU ed an d deve* io{Md OR (he basis o f Indian scriptures ancf cxmuneitM fies venerabte m onkChib-i (A-D. 538-597) and or this basis h e eitablished the fam ous T'ieo* t’t i sthoo) m China. H s0an4 is the m ethod of teaching of th h scho
or tbc ‘double cioak'; The OttardsaAg^

1 5 A f« d U

73

He travelled from place to place »nd then reached 办鳴 Tan*yangl ; there he made an agreement wilh a man to go ttt India on a pilgrimage. Immediately, he bade good-bye to his elder brother and friends in south. How sad was the scparatitm from his brother and fViends ! But he cherished the lofty ideal of propagating the religion which dominated hi$ life and thought. With this aim in view, he reached Kuang-chous where he was down with pneumonia. Onoc he < that he had been ti«d up with (he disease and he posdbly could never go to the Far-off land. He was very much disgusted and disappointed and weni back to his native place of 灸 Wu* and ( Ch’u4. He was only twealy-five or twenty-six years oJd. Later on，a monk named 贫 Che reached India and told people that Hsuan-K'uei, a famous Chinese monk，had felkn sick and passed away ! Alas, hav/ unfortunate h t was ! His life haH proved—how difficult it is to achieve one's own objectives ! He had a sincere desire and hope of acquiring the doctrine of reality, beyond limitation of positive and negative, the substance of Dharma; but all his hopes were in vain. Again he had the hope of bringing back the gift (the Law of the £uddha) from India. He fsn&tly had to abandon the desire for 觀樹 Lung-shu,ft NigArjuaa^ doctrine. So, I (I-ching) comment with profound emotion—t(Thc sage had passed away I Who would come to succeed him ? What a bad luck that he had such a short life ! Alas I his towering ideas were shattered into pieces. Like budding flowers he withered 1. in other three editions It i> 辑 instead of 味 yang. 2.

Modern Canton.

3. The province of Chiang (Kiang)-su. Wu was one of the three-kingdonu from A.D. 229 to 280. The state of Wu comprised Che*kiang(Chiang)pt oviace Su-cbou being the capital. 4. Ch’u was the aame of a feudal state which existed from B.C. 740 to B.C. 330. It comprised the Provinces of Hu-nan, Hu-pei, part of Kuei
74

Chinese Monks

away. To understand a higher ideal is easy, but how difficult it i$ to put the same into practice in life ! “He had all the blessedness of Karma and virtue at the young age. He had passed on the lamp of Truth to the posterity. He had strong determination and aspiration. I, I-ching like to keep his Illuminating and brilliant life immortal by writing his bio graphy so that he would be remembered by the generation! to come, for many long autumns.** Once the monk Hsdan-k’uei said " I will leave Kuang-chou (Canton) for 钱緣 Kuci-lin,1 As % token of remembrance I compose thfj poem for the monk. ” The verse consists of five characters, —“ My heart goes to the stcred land of Buddhist temples. I dre&m t。move in the land of the Buddha. I suffer from illness from young age. I, however^ could not accompany my friends to India. All my high aspira tions and hopes arc dashed to the ground. Once the leaves fall from trees they c&n never go back to their ordinal places. My heart’s desire of the ptst had never been fulfilled* Will that aus picious day ever come’ when with ehe help of a cup or bowl1 only, I shall be able to cross and reach India ? Shall 1 be able to witness tbc magni^cienc flow of Dharma in ladia V* I-ching spent tbe first year of the Hsicn-heng period* in the Western capital4 in hearing and studying religious discourses. At that time he had in his company a teacher of the Law of Ping-pu,4 Hung-wci, a teacher of the &Utra of Lai*chou4 and 1. Kuei-lin mountaia in Cantoa. It also mewu monastery. There was a monk in China, in the fifth c«ntufy» who could . 670 by the T'aog Emperor Kao-Tsung, 4. In ancient Cttinrse works Hsi-chin; (W«iter*> capital) was known «s Gochiti-Ghifu. Thi» name was also given to varioui cities under diffe rent Dynutict. Gh*ang-an, Lo-yaoy, T*ai-yuA& and even Kyoto In Jftpan were tometimes known as Westcnk 5* F{o$«pu ift Shan-si. 6. LU-chou (U t, 37。IO'N, Long, 120° !(!•£}，lo Shsn-tung province. 2.

15 M onks

n

two or three other Bhadanlas also. They made an agr^Rt«nt together to pay a visit ta the Vultures Peak mountain (Grdbrajcura) and set their heart
76

Chinese M^nks

of my body walk alone on the borders of Five Indies? Then again I console myself. An excellent generatcan resist an aggressive army but the resolution of a gentleman will never change.1 If I am sad for short span of life and always cornplain of that, how can I fill up the 1 紙 Ch’ang-chih， long AsaAkheya age1* ?a

In the third year of the Hsicn-heng period, I-ching kept the summcr-retrcat (Varâ or Vassa)3 in devotional exercises in Yang-fu. In the early autumn he unexpectedly met an Imperial, envoy •為考汝 Feng Hsiao-ch*uaa of 够叫 Kung-chou4 With his help I-ching reached the city of Kuang-timg, and fixed the date v ith the owner of a Persian5 ship to sail for the South. 1. Coqfucius AnakeU* Chapter IX* 25. James Lcggc*s translation. The Four Bitok、 Arthur Waley'* translation “You may rob the three armies ofthdr commander-in-chief but you can not deprive the humblest peaaant1# opmioa**. See Arthur Walcy, Ths Aiudtcis ojCot\fmxa (Third Im prcîoa), p. 144. 2. I-ching here has given the reference of Bodhisattva who Hal to pass through A&anichya a於 on charily. S. Hie ibSud chapter the Mahavagga deals with the age old custom of retiring of the monks during the three vnonths of the rainy season. Accor
]5 Monks

77

In the meantime, he accepted an invitation from the envoy Feng Hsiao*ch*uan and went to 凑 Kuang-chou.1 The envoy again became I-ching's Danapat^ a patr giving whatever the orphan desired to have. They all became his great shelter and refuge and gave all possible assistance to visit the wonderful rtîons. The power of the Feng family enabled I-ching to make the pilgrimage (to the Holy I«and)» Irrespective of the monks and laity, all in Lin-nan* were extremely grieved a t the time of hi* departure. Even tbc learned scholars of north felt sad at their departure, thinking they would not be abie to see them again. In the eleventh month they started their voyage looking towards the constellation ; 襄 P and ^ Chen4 and leaving 恚两 P’an.yCi* behind them. Sometimes (on his journey) I-ching directed his thought towards far off Mrgad&va， prosperity of Chin* tmder the Tang rulers. During ihe hat part of the seventh century I-ching mentioned the Pci fisui ships coming in and going out from the port of Canton. 1. Kuang-chou，Canton Kuat^.tung; comprised two Strict citiw of Naiuhai and P*an-yd, the capital of ihe province; Lai. 23* 08’ N.»11J*17* B. During the time of the Wu Kingdom it wa» known as ^ 'Hj p'anchou and at the time W ihe T*mng Ch*ing-hai. 2. South of Plume Range i.e. Kuang-tung and Kuang-ti. 3. One of the 28 Chinese Zodiacal conatelUtionft. Its corresponding «tcm«nt is firt and the animal U make. According to lodian astronomy there are 27 ZfxHtxtA constellations. 4. Another of the 28 Chinese Zodiacal coratellations. Its corresponding elet mal h carth*worm.

78

Chinese Monks

the Dcer Park and sometimes he was engrossed in thought of paying a visit to the Cock-(oot m ountain (K ukkuiapadagiri). That was the time when blowing o f the first monsoon jus< began. The ship, with a pair o f ropes suipcndcd from a hund red cubit long mast, proceeded towards the Shu-fajag, K e i South1. Lcaviag behind (he constellation Qai* (as the ship proceeded) her two sails, five lengtiB (canvas) each w ere blown away. While they were p lo ^ h in g through the vast ocean, breakers looked like hugfe m ounuim on tbe sea. J o in ii^ sideways with a gulf of stream, the huge waves seemed to be da&hing against tbe sky like clouds. It was less than twenty days journey to reach Bhoga where he disembarked and stayed for six nvrnths, gradually learning Sabdavidya Sistra (Grammar). He received help from die King who seat him to M alaya (which has now been corrected as Sribhoga) where he spent two months a n d then he left for Cbieh-ch'a, Kedah. In the twelfth month, he embarked on a royal ship Gram there and set sail for Eastern India. From K edah it was a little more than ten days sail towards north to reach the land o f the Naked People (Insulas Nudorum). Looking towards the cast, the shore —one or two U In extent—contained nothing b u t 各 Ycbtzu (N arikelacocoa-nut) trees, dense f o r m o f betcl*nut^ and bctcl-patms. I t was pleasant to look at. As soon as the ship advanced towards the shore, the natives, seeing the vessel, came rushing in hundred small boats. They reached the ship with cocoa-ntus ，bananas, areick s m ade canes and bamboos and wanted to barter t h a r commodities. The most i 叫lortant thing they needed was iro n ; tn exchange for five or ten cocoa-nuts they wished togct a picccof iron as large 1. Sec Takakusu, ARBRPtMA, pp. 8, 9, faA 2. A Zodiacal coratcllation—Sagittariw, Dhanu. I d Qunese it is said, SîiUrius loves wind and Tiuina ^ u ll or Vfaa) love* rain. **CUi*h«>-Caig» Pi«b»o-yu.*f

J. Arcca, nuts gencratty arc used by (he Indians with betel leave* for

15 A ien ks

79

as two fingers. T he men of that place were all naked, the women covered their bodies with leaves. The merchants in joke offered them clothes but they showed their unwillingness to wcai* any cloches by waving ihcir hands. I t was said that this counu*y was in (he direction of south-west of Szc-ch’uan. This land never produced iron; gold and silver were not commoa. But the m ain products were cocoa-nuU and tubers, on which the natives lived. Paddy was rare. Therefore, iron was regarded by them as most precious and valuable. Iron was known as ^ Lu-ho,1 Loha in th at bland. Ceneralty} the natives of this place were not dark. They were of medium height. They were skilled in making canc-baskcts. No other country could beat them in. this skill. I f anyone refused to b a rter articles w ith them , they would immediately attack him w ilh poisonous arrow s;cvcna single one would prove fatal. They sailed on for about h a lf a m onth in north-west direction and then they reached Tam ralipti which was the southern limit of Eastern India. I t was m ore chan sixty yojanas fi om the M ahibodhi Sa^gharam a and N&landa. Here I-ching met for the first time, the teacher T a-C h ’eng.teng，M ahayana PradTpa and stayed with him for one year, studied Sanskrit (the Iangtuge o f ihe Brahma) and practised Vy&karao^ (Grammar—a treatise on words and the structure Sanskrit).* Next, I-ching with che teacher Tcng took the road straight to the West, and hundred m erchants accompanied them to MidIndia. From the M ahabodhi V ih ira a t a distance o f ten days \. 2.

Lauhft in Suukrii. TbcreadtaROf tbe text

^ (Taisho E d .) is

%

臂梵转螯背聞絲

H$0eh*fan-y&} bsi-sbecg-wcn-luu. But in the thfet editions of the Sung, VOan artd Ming Dynutles, the syllable 胡 Wen k omitted. Accordding to (he Taisho^s reading the translation wifl be* he Ml«*nw Svukrit (The !»ngviage of the Brahm4) and practised tlie ^Satraa of
90

Chifuji Mppks

journey, they cro%scd 丨big mountain and bogs- This dangerous and perilous road was difficult to cross. I t was better and safer to travel in a company of men rather than alone. All through，I-
15 M^nks

81

Next he w ent to the V u ltu m ' Peak mountain and vititrd the place w here heaps o f clothes were kept foklcd. Uatrr mi, h r paid a visit (o the monastery o f G reat Enlighi^nmcnt. M.ôabciHtii1, where he w onhipped the real imaê o f the Binldha.* T h e priests 2 nd tbe laity o f 山f Slum-tung2 (at the- time o f his d c p w ta rc from C hina) had prcsciHcd him piecrs o f Unr and thick silk. H« 飞< O tia -slu , K ifay a4 using

those silk pieces of the of Tath&gata and ollered m with great veneration to tbe image. The Vtnaya-nkastcr Hsuan of 遺叫 Pa-
The Chinese tnrvcllcmFa^xiieD and Hsiiart~chvan(visi(f^ this SainghArJwfta during the fifth and the seventh cMnry ropcctivdy. Both of iKem uai«d that t M t Mfthftbodhi Sanî&rSina was contracted ouuidc of t l x aocih f^te of the Bodhi Tree. See S. aT .T . Vot 51, No. 2085. p. S57. Beni Madhav lUrua, CM m i At 180*18) ； Dr. Dclnla IGtm, BadMa M n^m H (CikaitU !97I) pr. 60^32. Hsuan^dhixaiigbc>rai,aiCwatc<1«n tlielow^r fiver r«it»en. 4* One of the Itatc Givjiru or robe*.

5. Sham-tuni. Lat. 35* 6.

Dislricl

ia Ts*ao<&ou

Umg. IIS* $TR. Fu (StuiivtMnc). la t . $4* 56*

S8V * Formerly it wai 羹Itiiifdom in Shan-tung.

Chimu Mmiks

82

prostrated hiim df (the knees，the elbows and the bead touchily cbe ground) before the image. He firsi prayed fow China that tKe four kiods of benefits1 may prevail in the Dharmadh^tu (La the realm of the Law) among all tbe living beings there. He wished to meet the honoured Maitreya under the N^gatree* aod Codetermine the true teaching (of various schools，(be teaching which the truth of Bhut纛tathatft) and to attain uzKxcclIed and perfect wisdom fk Wu-sbcng*chib,* vAach is not subject to births.4 Next be visited all tbe sacred pUccs, passed through 方文 Fang-chang$( in Vail&U) and (hen reached Kuilnaâra. Where ver he went, he was sincere amd devout. He entered into the Migad&va, Deer Park, climbed the K u k k a|ap id afin t CocUhot mountain. He spenc ten years in the N41and4 monastery smd collected the Stiiras* After some ttmc be retraced hh steps (o go back and reached Tamralipti. Before he reached there again he met a band of I* Four kinds of benefits confeired by FareoU , teachers, d d e o w i4 tlw monki, or “ by t , the Buddha, 2. K in ^, 3. P are n ts a n d 4 . b cae£^tor»M* { d i m m M A p. 196, IVu 3 ).

2. Tlie tree of Nagapuspa will be the Bodhi Tree of M aitreya UM *Bud> (Shilt when he will come to Chc earth. Mcsua roocburfhil, Roltteru tuUocorca piper belct. Aptc's Sanskrit English t)ictionary. 3. The knowktdgc of immortaltiy, the knowledge wiiich helpi t a A rh it lo be free Irom the ch»in of transmigration. 4. The four forms of birtbs ( t ) • ’ birth from wonl^ 这） Taa-dxeng, A^âja, birch from eggs, (J) both from moisture, (4) Hua-sheftg, Anupap&dhikft^ birth by trsmMforta$&m. See Vajrafehetlikd C T T Vol. V III, p. 749.

S 砍Q. (Translatloil b y K u m ftr^ V ft).

Engtiah translauon by the R«v. S. Beal, Ghaâin R^N., 1863. 5. Fanf^cbang means ten cubits in Cbmewc. OrigfaiaUy a wealthy merchant, a great devotee aod contemporary of the Buddha had a room m which was measured after many centurks by tha Chinese envoy Wang Hsiian-t’se m A.D. 645. The xncMurement of th 电 room w*t ttn cubiu in length and hieadth. So the. room ofVimalakirti c u n t to bo known ai Fang-chang. Later oa, the abode of & head priest and even monisterief were known as Fan^chang.

15 Monks

83

robben. He narrowly escaped the fine of being killed by their marauding swords. Thus he managed to exist from morning to night. (This only expanded the span of his life.) He sailed from this port (o reach Kedah carrying more than 500,000 Slokas1 o f the Sanskrit Tripitakas. Out of thest, about some thousand Chuan had been translated into Chinese. On his way back he stayed in the crowded cily of $rl-vijaya. -J* fj 碎 Shan*hsing. The priest Shan-hîng, Sugftti was a native of Ghm-chou.* At an early age he left his own native place* for Tung-shan4 (or monastery) to inquire into the Way (Buddhism)* As he grew, he studied the rites on Discipline and expressed his feelings to learn Vidyamantra, spelts. Mild and humble，frugal and simple by nature, he became the disciple of 1-ching and followed him to SrI-vijaya but always remembered his own courttry. When he got ulcer, he took a small boat and returned to China at the age o f a little over forty. 畫逢 :i 時考 Lu^*yvln. The monk Lin^-yun came from Hsiang-yang.* HU Sanskrit name was Praj54deva. A man of strong will and determination, of uncommon qualities he renounced the world at an early age. He was inpatient to pay homage to the <4sacrcd relies^ of the Buddha. So he accompanied the monk Che in his voyage. They reached India after crossing the South Sea. He studied thoroughly the Sanskrit language. He was exemp lary to others. He commanded great respect and honour from the king and the people wherever he went. I, Sung» hymn of praise. A stanra of thirty two syllable other in four lines of eight each or rwo of sixteen • 2* 【I comprises most of Shaiv-si province. 3. Sang-t， .u. Native place. Mulberry and Lindera 4King of tree**. These two n>xncs indicate tbe native place. These arc generally planted by p*rcnts

around hcMnc. 4. Eastern hills. Near tike district of Ht>-hsi in V(Va-naft Province. Tuag* «h.n atso means monastery. 5. Prcfcctural city in Hu
84

Chmet€ Monks

He sketched the image of Maltreya which was an exact replica of the image under the Wisdom Tree. The size was in conformity with the onginal one. HU superior artistic designs excelled even the skilful woi kcn. Later on, he devoted his iifc to (he caus^ of Buddhism in China. He possessed a rare abHity to translate the Buddhist texts. 哲 f華師f Scng-chc Ch*an-shih. Bhik$u Darsana Dhyanacftrya. The Dhy^na*niaster Seng-che was a native of r-裳v\ Li*chou. From childhood he was hemes“ digni fied, pure and was inclined to Buddhism. His power of under standing was very great He was sharp in debate, clever in aiûments and an eloquent speaker; il seems he was always in the banquet He was serious and quiet by nature. He deeply and enehusiatdcally studied (he different collections of the Vinaya and mastered the entire system of Dhy&na. He finally raised that general outline of both the Mdtifyamika and Sata ^9sirat which wer« in h\s opinion indispensably and entirely connected with Chuang and Liu.1 He had an absorbing passion for making pilgrimage to the sacred places. So he set sail for India. After reaching the Western land, he crossed through (many places) begging a】 ms as a Buddhist priest. Visiting many sacred places o f surroundiag countries he advanced towards Eastern India. He reached Samatata, 工考叹 vti San-mo-tan-t'e.2 The king of the country was I. One of the most celebrated philosophers and historians of ancient China (B.C. 80-9 A.D.). He was the author of the Han-shu or the Mtstotieel Record t f tfu Han £^nasty (B.C. 206-220 A.D.). He starred the modem style of hj«torica^ eomposhion. He served Jbc Impcriul rulers from young age xad held various offices under the Han Emperor Hsdatvd and two of his succesiOfl. He wai inclined toward Taoism and supematuralism. See Willi&m Frederick Mayers, The Chiness Readers’ Manual (Reprinted in China, 1939), p. 140, N a 404. 2. Hstian«chuan^ snys, MThi# country (Samata{a) whkh was on the se&« sid« and w u low and moist, was more than 3000 Ii iu circuit. It had more thftn 30 Buddhist monasteries and above 3000 Brethren, all Adherents of the Sthnvtra school. There were about 100 Deva>temples, the various sects lived pdl-mcll; and the Digambara Nirgranthas were very nuTOcroiu1* (W tttcr^ II, p. 187).

\b Monks

es

鸢緣权 54. -C Ho-luo-shc-po-fo.1 The king was a great adm irer of “Three gems” ju ^ San-pao* and was a zealous 烏波索也 W u-po-so-chia, Upasaka.3

The Dhyana-mastcr was a zealous^ enthusiastic and sincere adherent of Buddhist Faith. His love and perfect devotion for (he Faith was rare in the past and so would be in fuiure. Everyday he made one hundred thousancU of Buddha images according 10 the model of the Lord with clay and recited one hundred thou sand 51okas from the Maha^Prajfid-ParmitS sQtra. Same amount of fresh flowers were also offered to chose images dail/ by him self. The heaps of flowers gathered there would sometimes reach human height. At the time of royal outing, the royal carriage would be ready, the image of Avalokiieivara would be carried in front of the pro cession. Tbc flags, festoom and banners would flutter and sound of drums and music would fill the air. The image of the Lovd was carried by the monks and the lay devotees at the head of the procession^ ioliowed by the king. More than four thousand monks and nuns dwelling in. various cities received oHerings for their madntenaxvee from the king. Every morning an officer was Samaufa of cbU passage has been identiBed with iKe site o f modem Jcnore in Bftngladetb. (Cunningham AGi.t p . 501) j and Vi/Mttn identified il with the modern, district of Faridûr in BangUjdesh. According to Dr. N. R. Ray modem Tippcra was a part of Samatata from Cbe sixth century to (he twelfth century A.D. azui the entire land cxicndia^ from the bank of the Qftnges and the Bhigirathi to Ihe mouth of tht riv«r Meghaa was known as S&matau.

Sec Dr. N.R. Ray, lU lngdlir hih&st pp. 141-142. ) . Chavamics has rendered the name of the Kiog Ho*Iuo^lie*j>At*o u Hftrfabhata. But thu King has been identtHed by some *

2. The Buddha, tbe Law and the Order. 3. The term for a Buddhitt laity who foUxmred (K«

commandmcau.

86

Chinese Morth

sent to the monastery who would go from rcxwn to room with folded hands to ask about the welfare of the resident monks. Th« offiocr, on behalf of the kingf，would inquire whether vener* able monk Qbc passed the night peacefully. The mwik in turn would bless the king by saying “ May the honourable king be free from ail diseases, may he live long to raise the prestige and honour of the country and tm y he rule the country pcacefaUy^. The royal officer before returning from the monastery would discii&s the affairs of the State. The intelligent, virtuous and wise men of India had cxteasi* vcly studied the StUras of the eighteen schools1 Shih-pa， pu (as existed in India) and they could explain clearly the Five Learn ings, Pafica Vidyi and great Sasttas. These men of letters and eminent scholars from every comer assembled there in the capital. It was the popularity and kindness of tbe kmg which spread far and wide that drew a \zrgt number of people there. He was ft jewel among all the kings. The monk Che was living in this RAja-vih&raft rec«ving special honour and respect {irom the king* He studied and gradually improved a. great deal. 1. The Ent schism in the Buddhist resulted in the
tvpta^

Sanistimdm^ Mato-jereSstiBfl^Sowdt^w, Mah^

ângftika and IjtkÛorso&da. An account of eighteen schoob of Buddhism Iron the original treatise of Vasumitra was translated into Chiooe by three rent suthors. The Tibetan and Chinese translatioat aT VasumitiVs viork (ive diêreixt accouatt oT tKe Great schism. See 2530 Tears ^ Buddhism (Miniitry of Communication and Brosdouiing, Govt. qC IsuiU, 1 ^ 6 .). pp.97-122; Rhys Davids, The Sects of the Buddlutts, J M H 1891, pp. 409-22; Rhys lHvicUNotc on. J8 schools I892t pp. 1*7. Indim Antiqaaj 1880, December， pp. 29^-300; A*C. Banrcijcc, Principe Schovls and Sects BudJkism. 2. The Gunaighar (18nukt to the nortfc-wMt of ComUla, Bangladesh) coppcr-pbte inscription of Â ayigupu, the Oupta. ruler dated A.D, 507 retert CO* monastery csUcd cvideaUy badt by 暴kiog.

15 Monks

87

Inching could not meet Ihe monk Chc. On h b arrival in the monastery he heard that the monk» who was over forty, once Hved there含遠 Hsuan-yu, the disdpie of the monk Chc came from 烏^ Kao-li. He accompanied hi$ teacher to Simhala where he was ordained as a monk. There he lived for the rest of his life.

THE ABOVE-MENTIONED FIFTY MONKS Chih-hung Lu-$hih, Mahiprajfta. The Vinaya-mastcr Chih-hung belonged to Lo-yang. He was the nephew of 支衣篆 Wang Hsuan-t^se1 who had been sent by the Emperor as an envoy to the Western world. From diildhood Chib-hung realised chc unreatity of this world. He abhorcd the company of the rich, frivolous and the worthless people. He preferred to jive up thb life of enjoyand settle down somewhere far from the crowd. left home> went to Shao-lin 今 m. 643. In the next missioa m A.D. 646, W*ng HsOan*tfse arrived in India, when. King HarshavardhaAa kad already died. The envoy received a ch^ck at the hands of Arjuitft or w h o usurped the throne in A.D. 648. Waag Hsuan*t*se went back to Tib^t and wicK 丨 he he^> of che famous King Srong-btsan-Gampch defeated Am 秘 v&and took ham to China as a priaoocr-of-war. This story oTthe Chinese cavoy has little hUtorical v%lue. A very cordiat and iacinmtc relitioa was established between (ftdift and China just after Hsuan*chuang*5 return to China from India. 2. ShaO'Iin monastery is situated on the Sung tnounuift in Hu-nan Province， Thi# trvonastc.ty is ^ccially famous for its nine yeart association with Bocihidharm&(Lo-yang-cKia-Iaa.chi) who first starred the Intuitional school (Dhyaoa or Chân) in China.

88

Chintst Monks

like the noise and hubbub of the woild. He liked the quiet and peaceful life of the monks and sages. He left t % Pa-sKoi1 for S&n-Wu丨上要 where he relinquished cvtrything，put on mcmk*s robe and became a mendicant under the guidance of the preceptor Ts’0 "cli’an, DhyinarasmL He wanted to imbibe the wisdom of his venerable ceacber, but could not succeed. After trying for many years, he learned the Doctrine of the Lord. Hereafter, lie went to ^ ^ Chl-chou5 where the Dhyinamaster 艺 . Jen was living. Under his guidance, Dbyanara^mi practised purifying his body and mind but could not awslcen his soul. Next, he crossed the ;|p Hsia呢4 river, passed over the 衆 Hcng-ling4mountain, entered the Kuei-lin monastery and hid himself in a solitary place for many years studying the religion. There he became the disciple of the Dhyanamascer Chi. He stayed there enjoying the beauty of the mountain and river. The solitude and natural beauty of the vase forest enaiooiircd him. So he wrote (directed his pen) poems describing his inner feelings aroused by the surrounding gloomy fountains and hills. These poems expressed, his extreme soft feelings for bu for-ofF home. Then he acquired excellent knowledge from the teacher of San-wu and learned many things from the talented $cho]ars of Chin
^

Feng , 钱 K ao, ■ :务 C h’cn ， S, Gbinff, •:胥 Wei, Liao , ，矣 ChQ also called Farch'Oftn. T ie Vuan V ol. I , p . S€2» folio 2.

2. Tan-yang. Vttrmg the time of tbe T an g , it comprised parts of Cbiang* •u (Kiai^-su) and Anbul. 3. Ch’i*chou ia H u ^ -d a o u Fu. Hu-pci (JU t 30° 03*N, Long. 115*, 25’£ ). 4. A ]ar^6 tributary of the Yang-tie. It flows through Mu»Aan, On« oT the five sacred moontftios la central H u>qxa.

IS Monks

89

He left China with a fervent desire to visit and pay homage to tbe Western lands. Fortune favoured him ; he happened to meet the D hyinam aster 束付 Wu*h$mg and came to an agreement with him (to sail for Western countries). He reached 含 '消 He*p'ul and sailed for the boundless sea. Due to unfavourable wind he could not proceed farther and remained at 上景 Shcng-ching.* He resumed his journey again and reached Chiao-chou where he passed the summer retreat. Next, at the end of winter, he embarked a ship from the port, reached Srl-bhoga in South Sea. The experience they gathered in their travel was recorded in the narrative o f the Dhyana-master Wu-hsing. They passed two years in the monastery o f Great Enlightenment. With pious mind and sincere devotion, he worshipped the Lord. There he practi sed and recited the Sanskrit âscras. Thus he improved his language gradually. After teaming the Sabda $&stra (a Treatise on words and their meaniags)>he acquired (he ability to undersiand Sanskrit scripture). He also studied the rules and cere* monies o f the Vinaya texts and Abhidharma. He already could expound KoSa and achieved great proficiency in HetuoidyS (Logic). In the Naland& monastery he specially learned the Mahayana and sitting on the B o d h im aâ of the monastery o f Faith, he learned the H inayina. As a &mous monk, he was very strict and rigorous in foilowing the rules of the Orders. Being a very diligent and mindful student, he never wasted a single minute. He also studied the Vinaya Sutras composed by the monk 德 Tc*kuang» PuQyaprabha. He was talented enough to translate (into Chinese) itmnediately whatever h t heard. As a traveller, he possessed nothing but notc-books. Very seldom he reposed; always he kept sitting. H e haH no desire. Pure, simple and honest, he was not only respectful to his superiors and elders but also polite to subordinates and yoi t. A district {ormiag the prcfectural city of 21* 39*N; Long. 108' 5&*E. 2. Sec ARBRPJMA. p. 12, fa. 4.

uan^^tunf； Lac.

90

Chinete Monks

He visited the Vulturc*s Peak mountain near Rdjag|îa> Miâdava 01 Deer Park* Jetavana Vihira , 足 T^xcnchieh1 Deva Sopana, Amravana1 or Mangogrove and the eaves for meditation. The loogchcrhhcd dreams of visiting these places were realised. He cjq>rcssed his deep gratitude and reverence for these places. He always offered his own garments and food to others. In the Nalanda monastery best food was served and Rajagrha supplied ail the necessities of life. After living in Mkl«India nearly for eight years he advanced towards Kashmir in the North. Kashmir was as if his own home. The monk 外忒 Lin.kungv it was told, was the compa nion of Chih-hung. The whereabouts of the monk was not known to the writer. However, he contributed in translating sacred texts into Chinese. 無考碎 f Wu-hsing Ch'an-shih. The Dby&nasnaster Wu-hsing belonged to Chiang-IIng in Ching-chou. In Sanskrit he was known as 破g 提波 Pan-jo-t#i-po Prajfiadeva. It means 養欠 Hui-tiVn (Prajft^dcva)in Chinese. He was a man o ( gentle, humble and pure disposition. He possessed the culture aad refinements which be inherited from his birth. Extremely virtuous and kind, he had great ambition. His love for learning wa$ great, from childhood he frequently t. Hsuau-chuuxg describing bis visit to Sankasya narrates, tf, .Within tbc endoMng wall of the Monastery were Triple stain of preciotts substaacci in sl row south to north, and sloping down to east, whcrcju*lai descended from the Trayastrirhia, heaven' Watters suggests that the district SaAkîya took the name of DevavatSra or Dev&vataraoash, which means in Chinese 4ed the word T'icn*chich> instead of T*!cn» hii^hu*. Tien-chieh in Sanskrit isOcvasopin丨 or Dcvivam naih. Sftnkiiy» Ufe and became • gr«at divotec of the Lord*

15 Monks

9

»

visited the library. At twenty, the prime of hi» lift, he was honoured with an Im perial officers post1 金 Chm*roa*inen. H e studied thoroughly the classics o f hundred schools o f philo* sophcrs* and three Chinese Classics.3 This genius and talented monk was reputed as che most learned man in his province. The glow and radiance of his pure knowledge illuminated

1* Chin-m.*v-m«n or the Golden Horse Gate means the Han-lin*yOan or th t Imperial Actdcmy or the Board of AcAdemicianj. In ancient Chinese burc*ucr教 tic system af education， the Han-iin Academy wa» th t highest educational institution’ whtch prepared scholar* to get an entry into the Imperial services. The Emperor Wu-ti of the former H an Dynasty (B.C. 206-A.D. 23) placed a bronze horse In front of the Imperial Academy. So it was known as Cnin* ro^-mra. 2. During the Warring states period, specially from B.C. 500, 4Hunortant schools were (he CoAfuciao, the Taoist (Lao-Uc) and the MohUt. The school of Mo-fte profxmaded the philosophy of •Universal love% utilitarianism and pacificism. During th« middle and the later pxrt cf the Warring states period, another group of philosophers aho known as the ^School of Names* (旭ng_chi&) included the Dislecticians, whose thinking wa» much tike that of the sophists of Greece. In ft4C. 280-233 another group of phitosophcrs came into existence; Ihetr school wa» known Ihe 'Legalist school*. The Legalists have been called totalitarians by modern thinkers. Late tn the same period, we find another school known as the Dip lomatists or T*iung«heTXg*chta. The emergence of the Hundred tehooh with different view* did not create any conflict among themselves. They were tolcfMU toward* one another. 4» Vol. 2 Princeton . 佘 55. $. A new theory of “ Myrtcriotw lcaMrning,* or Metaphysical achoot was introduced by the schoIar-ofitcimU of the teudat rulers during the la«t part of the Han Hyrmty &&a during Uic period of Three Kirigdom*. .*TKb was one of the scholastic philosophies combining idealism and sophistry and，in foim. ic followed ihe traditions of T&oism and the school of Namet, interpreting Confudan clawtes in terms of the philosophy of Lao-uc and ChuAdf-tze'*. Hou Wai-!u, A Short History Chinese Phihs0ph>> P- 31. The Three Claiakt included tbe tiircc works of Lao*t 2e, Chuang-itc and Book of Changes (I-chang)*

92

C k m u A M ts

the entire San-chiang1 and seven Uk«-$ He was a ibuntamhead of knowledge that watered the different riven. He enjoyed che fraiu of his previous Karma. He had great admiradoa for the Buddhist doctrines, the door to enUghtenmeat. Fortunately, he met five eminent men who guided him io hi$ pursuit of knowledge. He lived in the Tcng-chieh monastery and for the fim time started studying Buddhism with other dis ciples sitting on the a) car of the monastery. The monk Hui-ying (Frajfii^ra) of the K H j W TVfu-tkn monaatery became his Up&dhy&ya (teacher) which in Chinese is knorni as 规教呼 Ch’in-chiao-shih, one's own teacher or He*sheng. Prajft&deva became the best disciple of the p weep tor 令^ Chi-ts*ang (Srtgarbha) • Each and every generation is marked by great men. He con* ccmrated on the study of the Law and thus he devoted his time in dwelling in Dhyana. He left domestic life and lived outside the society. He bad th« capacity to discuss and expound subtle metaphysics. Though Ke was young, hts fame even surpassed that of his elders. Along wilh more than twenty people he, as a fully ordained monk, received tKe entire Goramaadments at the altar. Among all the disciples rcGoving imtructiom, be was iodispatayy tht best* There was nothing left to add to hi$ rwge of extensive knowledge* R«siding in the dadc caveof a mountain, he recited _ 兮典 Pa-hua-oh’a^-ticn SotUharma-Ptt^ârSJea and other Mfth&y&na S&tras. He did not require even ope month to complete the seven rolls3 (chuans) of the S&tras. I. Thet* are v%riou> explanations of the term Sftn>chiangCniree R iv e n ) ; but feneraUy it indicates tbt vick n t mouths o f the rivet Y*x^-tz«. T he three fivers of Vang«cKou— (i) Wa-tunf, (u ) Chi'cn-t'ang river In Chiang (iii) PV yafig. 5. 1ft aodeni time. U wto *&id that tKcrc were seven lakes im ( I e su tc o i

15 Monks

93

it has been rightly said: A bamboo fhhi呢 trap is a means to catch fish; similarly searching for reasons is a means to reach the Truth. He must search foi a real preceptor with great spiritual undersianding, who would be able to direct him to practise Phyiina and thus would help him to be free frenn all (he worries of the world and to achieve salvati Buddhism m <îaa, p.2、Peking I960). 5.

Loftiest o f the five jêaks of the Tnountain in Ho>nan.

6. T he m ountain H ua in Shen*si province on the west. One of the sacred mountains of the Chinese Buddhbts. The H ua m ountain it the abode of garbhft Bodhisattva.

Ckmese Monks

to North* His crate was coimbibe the knowledge and perfection in zomute details of the freac Dhyanamasicr. He crossed dte damgerous mountains of the West and reached the East where he studied chc pure an4 genuine knwoledge of the eminent Vioayamastcr 道盡 Tao-hsfian.1 He listened (o the (discussion <^) the old and aew §Astras and Sutras, discussed all th t ancient and modern ceremonies and rules. His knowledge was like boundless, fathomless ocean and high p^cipitous mountain. Later on, Wu-hsir^with th^ fellow-monkChih-hungstarted on voyage. It took only a month to reach SrI-vijaya in iavourablc east v^nd. The king of the country welcomed him with uunosi cordiality, scattering golden flowers and grains {in front of him) as he was a. very honourab]e special guest. The four necessaries' 如專 Szu-shih of a monk were offered to him. knowing the monk had come from (he land of the great T"ang rulers, (he king showed him extra respect and honour. ’rhe monk Wu-hsif^ reached Mo-Iuo-yu in fifteen days on royal ship. They took another fifteen days to reach Kedah. 1* Tao-hfuan (A.B. 596-667) • contemporary of HÛn-cbuuig, a n ie n t monk and cclcbnted Buddhivt hiltorian of the T*mnf Dynasty, w « the sutHor of agfat worls (NC App. iH, 21). H « impomn< worltf art Hsibkm-w^tkmm {FwlMer Biogtd^fues of Bmmeml CTT. 50. Ho. 2060, 42S-707), Xtmg-iimg-maig-cbi (Further collectiona of EiMyt on Buddbism, CTT 52, N. 2 丨 03, p 97), and Fo'ioo itm-hen^ (Essays on tiie controveny betweoi Boddhien and TAOttm* CTT> S2» 372a). Tao-hsuan was an importvtt perion id founding a new VliuyA 9ehool» Lu-tsuE%or (he Di>riplift«ry scbod on the b»ts of the Caturv«r|« VUuya of the Dknmgapia scbool. Th» sect it sdmetime* caU«d Nan-«b«ii or Souttcm ■KwiRtala, beonoc Tao-h»0«it Uvtd in • monawcry on Qaung-nan ioounuio new Gh*anx-an. 2. Tlie fin» aectssirim Me, (I > p<0^yulopa-(>lkCîum(UkiOf food by begging only}, p ) pamiukutoavaram (tnaof rag cfechmgs collected lr«m Am he*P»)> »ttlase»iiarum (unim$ or uMder • tr««X(lv) (vtiftf ocilf txcttm m n and urine •* medkiwe)»

S ccH D iK ^fv^ 从 1B9I, pp. 47C-77.

Ed_2, CUcntt^l97l,^.

15 Monks

95

At the end of winter, he sailed again for the West. Ie took another thirty days to reach 外咖綵轰 Na-chia-po-t* an-na1. From there it was two days sail for Ceylon,where he saw and paid offet4r^s to the Tooth of the Buddha. He sailed from Ceylon for the north-cast by ship and after about a month’s sail reached Harikela which was situated on the east of Castcm India. It was a part of 特却 q Shan-pu-dbou, Jambudvipa*. There he stayed for one year and then moved towareb Eastern India gradually imth his constant companion Chih' mmg.xi V « 6 a i H n niAorc ’tnan d nuikirâ y'cânas m>oi 'cncre. After resting for some tlmc9 he advanced towards (he monastery cf GreAC £nlighcczzn>ene. nol only made all. arrangements for his stay m the also hcMiourcd him by appointing him as the monastery which was highly esteemed in tbc Wc$t The abbot only had the right of discussion whereas the resident monks could only get boarding and lodging—chat Next the Dhy&na-mastcr turned towards Naiand re he heard discourse on Yoga &nd learned 宁 Chung-kuan.3 He made a special study o(Kofa and the canonical rules of the Vinaya with great interest. Again he advanced towards 狄羅祭考 Ti-luo-ch'a Tiladhaka monastery,4 two yojanas west of Naianda monastery. 1. Nagapattinom was an important cealre of BuddhUm. Dhyanicirya Wu^hsin丨，daring hil travel in India, visited Nagapattiaam (Lat. 10° 45'N, Long. 79® 50*E, District lluuijavurv Tanal Nadu). It was a port opened lo foreign trade* A BuddhiJt temple w«a comtructcd at the request ni 丨CSiiitoe ruler for the Chinese Buddhists during tbe time of the Palbva ruler Narasunhavarmwi II (A.D. 69^*722). Il Is said lhat » C3unc*c udutcct and designer wm emplo yed for the comtructian the temple.

2. Indi*. $• Chunf-ku«n If one of theS^n Jiu«ns ( 无隹^ )• It i* the via media between tbc kkM of voidncs* and unreality of cvcryxlnns. 4, 1-cbinf, herei places the mooaatcry of Ti-}uo-ch*a or Ti-lo-l'u in MafMiha about two y
96

Chinese M m ks

The great monk o f (be m onaucfy could cxctdlrarty oqxnuid -ka i$ the T S x ia b i a^. m Vedanfas as wdU as in grammar. From childhood, lie altcivied the dbc on Buddhism. Later on, he b«carac an ardent, devout Buddhist o f brilliant Intellect. He was ordained by Dhamu|>aU o f N alandi. In logical ditcmmcs and debates and un. 671-695, has praaul Dharmatirti as •

lofkiaM After DimUâ.

15 A M b

97

lo sec eacli o th er again. They parted w ilh tears. I t was really a w y m o v ii^ scene. T hey wiped off their tears vm h sleeves o f chcir robes. T h e monk Wu-hsiog was years old a t chat time* His perfect feith ia and great devotion lor the Buddha was rem aiâblc. I t was a g reat pleasure for the Dhyana-xnauer to watch th e Wisdom T re e in foliage a t (be advent o f spring every year, a n d to enjoy bath zd the D r ^ o n lake, Lung-ch'ih during that season. T h e Bamboo grove would be fresh yellow. H e loved to collect flowers and offer them to che V ulture's Peak mountain. D uring the spring tim e, generally1all assembled together to celebrate the festive occasion.1 T h e Buddhist bretlirci), laity in myriads from fer an d wide poured spontaneously into this place and sprinkled w ater c u the Wisdom T tcc. In sp rii^ , tbcVuU uxc’s Peak m ountain would be flooded with palm sized yellow flowers th at kx^bed like pure gold. Everyone would rush to the m ountain to pluck fkm crt. T bc wild forest was aflame w ith abundance o f ydloMf flenven kxfeowm as 卷 Ghûn-nA-hua, V asanta Ma]]ika.ft Once, 1-ching w ith the Dkyana-master Wu*hsmg climbed the V ulture’s Peak m ountain and m ade devotional ofTerii^s there. They felt c x tra n d y grieved a t heart vfh m they looked towards their own lan d from the top o f the m ouatain. T
**H«ving blossoms m Spring**: Gordi» LttUbUa— Monicr WUIIama,

Stnskrit English Dietmwy, p. 930.

98

Chmes* M ctih

had already passed but the water o f the lake remains pure and d e a r as it was before, and the Bamboo ^rove remains evergreen. The vague reminiscence of the past had thiown back its reflexion on the hard roads (of the city), but everything is in ruiiu. X 贫1山臺 Ghî-pao-shan-t'ti Saptaratna r?> sopana is the dung of past now. Previously when the Lord preached the the heavenly flowers o f variegated colours were scattered bekw. Now there Is no dripping music o f the flowery rain. These arc the past events now I W hat a pity I was not bom then P W hat great pain I (eel (when I think) th at this world is a burning house which deceives the w w ldly people. How sad that the island o f pearls and gems is always obscure like the high peak o f the mountain !* I have travelled beyond the boundary and in imagination I have crossed tbe Seven S«as and also the %îolc universe. The three disturbed realms arc sinking into heterodoxy and falsity. Things are all in disorder and coniuaon. T here is no real Truth. Its complete comprehension can only be achieved by compassion and generosity. By removing the 塵 • Ch'an* {six guâs) and calming down one’s desire，one can discover the profound Doctrine. When one sacrifices one’s own body and seeks complete annihilation of onc*s own being to initiate the mind,4 this param ita is known as Sbih 絶 Dana, 1. The same feelings overwhelmed the great poet Rabindra Nath Ttgore when he visited the templr at Bodha*Gay&. 'Why was I not boin when he, at the touch of who«c Rxi the whole universe was lanctifted, personally waUcd through Gays; why did I not directly feel the ucred impact of his presence, with my body and toul T Rabindra Nath Tagore, BuMÂgva^ Rabinira Raehmdndi Vol. II, p. 469 (Centenary Edition, Govt. oT W «t BengftI Publication, Calcutta, 13€8 fi.S.) 2. Accordin丨to Indian mythology, IndU it encircled by seven sea* vb. LavAO&> Suri, Sarpi^, DxiUu, Pugdha, Payaî. J ambuplak|&hvayau* dvipau ^lmalilc&paro mah&n 1 Kuia^ Krauflca«(atha 3aka(i Pu^c&raiouva Saptamah // Ete dvipah Samudraistu Sapta Saptabhiravrt&l; Lava 9ek|i2« -3. surisarpirdadhi dugdhâlaihsazaam f f Agrupurdna 1 0 S , 里 3. In S&nikrit it means “Secondary element” an attribute of the "five elrmenu>\ These ûnas arc thoic of tight一"cak?u} sound一 karpa, •nidi— n&sika, t&ite—jibv&f touch—tvak» thought—manas. Thought，Manas* It is explained as matoria), worldly things.

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Charity.1 Putting all the different passions under restraint and devoting to the Commandments like pure white pearU, is known as Chieh, moral conduct. Patience as armour protecting firmly againit all e ^ ls, known as % rcn, En durance. O nl/ by observing uneiringly these three (piramit&s) one can traverse tfac two vehicles. By forgetting one’s cc^l, and overcoming innumerable obstacle!, ceaselessly labouring in tbe interest o f one’s pursuits—is known as C h’ln ，Vlrya,4 Ibrdtude. W hen one is deeply ab sorbed in m ediU tioo and lost in tram cendental thought it is known as 定 T in^, S am idhi • 丨 Abstract meditation. T he tword o f wisdom th a t cut< away the illusion o f thick fogs and frost (ignorance) is known as 慧 H ui, PrajM 、 W sdom . 丈知 Ta^chichj M ahakalpa lime is etemaL O ne may cultivate (these p& ram itis). O ne may change erne’s heart by observing da3y these six cardinal virtues or pjtramitas, (士考 Liu-shih). Thus oae will attain complete annihila tion (ofdcsire) and will rqxioeoa the bank o f the rlvwr Hira^y^*

金

CKn-hCj’ eternally-”

They chanted a n d expounded SQtras temporarily in the KukIcufa grove for achieving all-round merits. T he sound
Nlrvi^t. 6. The >lxh Piramiti-Prajfil or Wi«Iom. It U the only w&y v^hicH hel|» men to retch the shore of NirvAâ. 7. The FariAirvBos of the Buddha tooli plftce in the suburb of Kuilnagar» or Kutlnira (District Dcoria, Uttar Prad«sh) on the bulk of Wkdent Hir«py^ VAt! (mockra G&ndak). 8. N&gftijuna, the founder of the Mldf^yamika philosophy and ooe of tlie myMict of Uter Buddhism, is said to have gone deqs Into tbe tea to collect Htemturcs. Inching is perhaps referring to thii *tory.

Chmtu Mmks

100

in the hiib for (he T ruth. Due to propagation o f th e Law» gene ration alter generation, Buddhism is still in existence. T h e pathway o f desert, river and snowy mouncaios is m distinei even in the early morning. T he vast beach o f limitless ocean b greatly disturbed even a t night. T o save one life, one has to sacrifice thousands c t lives. T he great knowledge o r the lam p o f T ru th had been transm it ted from the teacher to the disciples from gcncraticm to genera tion. Though the long journey was perilous a n d hazardous but great panorama would enchant the travellers who encountered such great difficulcies. The two vintages o f the Nu-luan raoantain w ere still visible in the cast. T he three turns o f the Wheel o f Law 矣_ San-lun1 (which the Buddha turned) in the D eer P ark in the west, still flashed (in his eyes). T h e lake* o{ th e city o f Srftvastl* was still there and could be seen in the north. H e greeted the sacred mountains with eaves an d five e k g a n t pc*lt$* arkl hundred 1. The thrac wfaccls sujp|MMcd to be the
of lh< I«sw. 2. A tope was h d t ao die spot where fiw bmdred SAky» maidens were fowUcAand wirtitaUiciliylbeKIng tfccwft «f Pr«HAjit of Koiela. Later on, thnwc xn^dmi were purified oA^htcaed by (He Buddha. Voy done to tbc tope 鲁 tkcrr w mb v p dried pond where VarudbslEB C*u0«t fire mnd in4'1u «r$rAv«ttt. The Buddha puied maximum numbers of Vmm atjciavanft 2nd delivered most of hit ser mons here, 6rftvtiiIh»bcco identified with the modern villages of Salieth-Maheth {Lat 27* 30*N, Long. 82* 2*E>» in Pistnctt of Gonda and Bahrfticli, Utttr P m d d SetT. W. K k f 他 JMAS •拥•• p. m

4.

Tht

five sacred mounums MsociMed ( 3) I« d r 奠

( I ) V a O ik in , ( ? )

SMMMfiLft-MchUim.

life oC the Bvddhau

(4) G plhralcA ia, ( 5) S m |m ,

15 Monks

101

tank5 around the cily. T h e brilliant fresh flowers brightened every com er. T h e Bodhi T ree looked glorious w ith the advent of spring. W ith a m cndicant-stick, he proceeded towards the m ountain and walked slowly in the Jctavana. He visited the place where the Buddha discarded his robes and also the m ountain delivered by heaven. I-ching offered big golden flowers to the shrines o f the Buddha. W hile he was circum am bulating the Buddha、 altar and was w atching these old shrines he felc as if he was very near to the Buddha. T h e city o f R ajagrha in In d ia still carried in its bosom the reminiacences o f the past activities. “ I am far away from my m otheH and; pang o f separation makes me very m uch grieved. I always rem em ber my home when the cold w ind blows on the V ulture's Peak an d the NairaAj»nd river flows by. I listen to chc discussion o f the Law happily. I never feel that I am grow ing older day by day. M y aims and objectives in In d ia have been fulfilled. Now I muse return co the Divine L and (C hina) carrying the stick an d the Sfltras.” 法振^荦辞考 Dhy4iia-mastcr Fa-chen Dharmavikam* pana cam e from Ching-chou. In personal appearance he was a tall, handsome m an wilh elegant maxiacrs and was kind in expression. H e washed his feet in the waves o f m editation, remained unperturbed and purified himsel f ia the w ater o f ocean (D h y in a). To be respectful an d dignified was his guiding prin ciple. H e was a constant follower o f Dharm a. H e recited the rules a n d precepts o f the Vinaya and the Sutras. $c»netimes he lived on the hills or a t the bank o f rivers.

H e had insatiable desire to visit the W estern regions without delay and to pay devotional homage to the sacred shrines. He, therefore, w ith the Dhy&na-mastcr Ch'co-wu and D hyanajigrat&yana, another monk o f his own native place, C h’cn-ju, ihe Vinayam aster o f Liang*chou studied throughly the sacred books, o f his own country and o f outside countries too.

102

Chinese Mcnh

He was not the only one who possessed merits but in his travel, he was accompanied by friends with common ideas and objectives and merits'like him. The monk， therefore, left San-chiang with two friends, embarked on a ship and arrived at Shengftching and from there they rtmmed their wyagc to reach the north of After travelltng over many places and crossing many islands they reached Kedah. After a short while, the monk Ch’en fell sick and pasted away at the age of thirty-five or th;rty-$ix. Some days after, a man met those two monks; they set sail together and returned to the east. They hoped to go to Chiao-chih. They reached 靖疚 Chan-p’o, Champa Thb country h known as Lin-p (Chinese name of Champ4〉， wîcre the monk Ch'cn-wu ^ c d v It was told by the people of Chaxapa then that the monk Ch’en-ju alone went back (o his own country. He was greatly esteemed and admhtd by everyone though he fiiiled to fulfil his objectives. These three monka went oat of their coantryf but vAy none of them succeeded Hn reaching India) ? 尺_ # 和考 lThc Great Vinaya and Law master belonged to Li*chou» tn ttttd into an tcclesiastkai lift at ao early age and grew simple, auMore> honest and frugal. He had very few wants; iberefore he lived on begging alms and pcHbnomg the duties {of 裊monk). H t hoped to pay offerings to the sacred shrines of ihe Lord and a visit to (he sacred city of RijagrhA. Everytime he said in despair 4imaya). The idea of Maitrcym, of 大宮 T*ien-kung, Devaloka (T uû heaven)氬inspires my heart. I could neither the Bodhi Tree nor could I watch the glorious flow of the ^ Kskn.hc， Lucky river. How 1.

tn ehe Sung edltloo. «nd in the Imperial It
15 Monks

103

can I gather together all the emotioiw arising from the six organs of senses and practise to attain (six p&ramitas) in three AsaA* khycya,x San-chih 三f 丨戈 f without visiting those places” . Thereupon, in the second year of yjc： |.Yung*shun (Ch'un)1 period, taking a monk’s staff, Ke voyaged in the South Sea with many companions in the beginning, but later on, they decided not to proceed further. He was, therefore, left alone. R t follo wed the Chinese envoy with the Buddhist SQtras and images* They embftrked on a ship and reached SrI-vijaya Island after more than a month’s voyage, and remained there for a couple of years. He could not understand the language spoken by the of K’un-lun. He studied Sanskrit books th«rc. led a very pure and simple life and vnth one heart and mind received the whole of the Commandments, Yuanchu. I-ching met the monk here only. The monk wanted to return to China vwth the hope of requesting the Emperor to build a monas tery in the West that would serve the great purpose of human welfare. So he uder(ook the perilous sca-voyage. Thereupon, on the fifteenth day of the second month of the third year of 气我 *Faen-5hou he set sail lor Ch*ang*an. He took with h h n ten c h iia z K of misccllaneoas Buddhist Sfiuas and Sastras newly translated, four chuan of M 今法 i’$ Nan4iai-<±i-kuci-nei*£i-chikan {Rieord of the inner law m religion sentfrom the South Sea country though one who rttums) and two chuan of Hsi~j^Mttifihkat^sheng^£huan (Memoirs of eminent monks wKo visited Western region or India and its neighbouring countries in search of Law). 1« In every Maba Kalpa. there «rc three Kalpas: ( I ) Period of desinictftou (Prftbya). (2) Period of fonnatioa (Stliiti), (S) F«riod of reproductwn (Srvti)* In order to become Buddha, every BodhisaUv* attaint 9«x PlramiUs \sx three AsaAkhcya auod 100 Kalpas to attain 32 sigo^ This ora. wata started by Ihe chinl Emperor of T*ang Dy

nasty in A.D. 6fi2. $« TJw I>owagcr Empress Wtt of the T*ang Dynasty usurped the ihrooc for twenty y e m . Sbe ch d ^ ed tike Dynastic title and adopted the title Chou ia A.D. 690. I a otfikr to commemorate th» event, «be begaa a new era m tbe

104

Chinese Monks

Eulogising, i( is said "since childhood you have insatiable long* ing for Dharma and very firm determination. You had already travelled all over China in search of the Truth and went to Western Land (India) as well to collect more information (about Buddhism}. Later on, you went back to the Divine Land to pro pagate the vastness and extensiveness of 寸 Shih-ia1 Daiadhannft1 for the welfare cf the living souls. Th of autumns had away but you have not grown The four m nks qualified to be included in the Record of the South Sea (Record of the Buddhist religion a$ practised in that region)* Pi-eh*u-chen-ku Lii-shih. The Vinaya-mastcr Bhiksu Qicn-ku WM known as 4 舉踅冬 Sa-luo-chi-tuo, Salacitta in Sanskrit. Tbc translation of ic in Chinese is Ghcn-ku> firm and erect. He belonged to 今 t M l Jung-ch*van m Cheng.1 His family name was 主 Meng. From his childhood he grew kind and compassionate and directed his attention towards Huiyuan.* At the age of fourteen he lost hii father. He realised the unreality of life and that the Law of the Buddha Alone is real. Thereupon, self-possessed and mindful, he desired to pay a visit to the sacred plaoes. With this aim ia view he went co the monastery of 箐卷 , Teng-t'ze-Ssu*—the monastery of 1. TK« power，o f 如 Buddht bestowing correct knowledge. T he Power o f (1) im dcntaading between right and wroai{； « (2) o f knowing what is the lUrxnd o f evevy being ，(3) different stafes o fD h y te * Uberaiion, (4) the power of giving moral direction to living beings, (5) of knowi&g actual conditions of aU bangs, (6) of giving direction and rciuttant cooacqumccs o f «U laws, (7) o f knowing alt caciMt of mortality, (ft) power* mnd faculties o f all be^tgs, (9) end o f all beings and (10) destruction o i a!tt illuilooi.

S » —W. £ . Soothhil!'—il Dktwaaxy of Ckinest Budûst TViw.^ p. 46 (b). 51a. 2. A leu, 6rt*€50) of tKe T*v\% E lector T*«d-Twajf in Chft'og-vx.

15 Monks

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Universal Compassion where the monk Yuan was living at Fanshui1 :己 K He extended his services to the abbot of the moaastciy. The religious fervour in him was greatly heightened and thus he achieved the ability to rccile the great Buddhist Sutras. Unfortunately, his preceptor passed away aiicr three years. Later on, he visited the 休 ^ Lin-lti and other monaste ries in 4^ 叫 Hsiang-chou* to seek a teacher for religious guidance. He wished to unveil the myatcry of mcditatioa. He could realise that his comprehension of the Law was not enough. His power of discriminacion between real and unreal was very much limited. He again proceeded towards the Kingdom of 受繞 (the Eastern Wei rulers) Tun名Wei* to hear (the discourses) and study the text "ft 紙 Wei-shih, Vijnaptim^traid,4 Next going to 1. Accorcfing to Han Djfnasty record Fan-shui was the narae of a river in Ho^n&n • During the Sui Dyxmiy thb was the name of a place in Ho-nan. Modern name of the place K'at-feog in Ho-oan. 2. Hsiang^hou is modem Ghang te (Lat 36° 07*N, Long. 114® 30*£) in Ho-pei province. During the Wc» Dynasty, it was known as H»ang-chou. 3. The Eaitem Wei Dynuty ruled only for $\xucn year* from A.D, 5$4 co 550. Their capiul wm at Ych in H o -n a n province. 4. Asahgat, the elder brother of ViJubandlm, wa» rctpomible for converting Vasubandhu from Hlnay&iu to Mah&y&na. TK«se two brothers initiated and formulated the doctrines of the Idealistic school in India. The scholftrs differ about th«ir dates; some auign them to the fourth eeatury, others to the fifth. After his coav«rsion to the acw faith, Vaaubaadhu nude a supr«me contribution to the VijA&nav4da by writing the monumental work Vij/iapti»mAtraU*Sid
Chinese Monks

106 A n< W

he

s u id ie a

、$

F ang-teng*

under

the Great

D h y in a * m a ste r Y u.

Some days had passed by, a wonderful form suddenly appear* ed before him. Again he left for Ching-chou, passed through many mountains and rivers still seeking for perfect knowledge. He wanted to know what was not known before. Next» reaching Hsiang*chou, he met the Dhyiina-mastcr Shentao and received from him the knowiedge of victorious deeds of AinaUbha. Then h t left this impure and corrupt work! and desired to takt shelter in heaven, the abode of eternal tranquil lity and virtue. He always thought of receiving the same pain and agony as was felt by the 火太 Ta-shih, Mahasattvas. Why does not VijflapUmitrati change into Pure Land, Ching-iang ? Next he proceeded towards the monastery of Great Enlightcnmem, chc place of Dhyana-master Pradlpa, where he received instructions from his superior. Even at the teacher's utterance of half a word, he could grasp the whole meaning. He made an exclusive study of canonical rules with che Dhy&na-master. He carried on the important responsibility of (preaching) 五乾 Wu-tc’ of -It Shih.tsun, the Five Viftuex of Loltc^vararaja,4 the World*honoured One. He deeply studied various Sutras and Sastras. At that time he was a strong up holder of \ts ffc Szu*i Caturiaraâ.6 He was anointed with 1.

An*chou Fu in P*ing-an.

2 . T h e V a ip u ly a SiUras o r th e S a tra s o f in f in ite m eaning* t r t th e M t h a j&nft S A tn u , supposed to b e p re a c h e d by th e Buddba. before be first m oved Ch« W heel o f I a w . A m ong th « Mah&yftn 瓤S a tra s ，th e is m e S u tra s a r c o f greAl m e rit a n d re g a td e d a s th e m ost im p o rta n t o f a ll tex ts. T h c w a re th e AjfasdfuuH AA'pr^jnS^tam itd, th e SatUtHorm众細 ika Sutra, th e LatitM istara; the L a A k ^ Mttfrft, th e Su\iarpaprabh6sat th e C 卯和y 油a, th e TathHgcla*gu)\)fekat th e S a m i, ^tiraja a n d th e DaUtbhihniivara. T h e se a re c alled th e *VaipuJya SCUrV.

3. At the end of three month's rainy retreat, every monk had to conftu or had to acquire five virtue* at the Pjr翼 v&rap&ceremony. These are : “F r o dom from prcdilcciioti, from aagcr* from fear, not to be euily deceived, dis* cemmenk of thirkcrs of confession” . S«c N. Dutt. Earffr Maaastie Buddhism, Vol. I, p. 293. 啥 - #Thc Lord of the World', 1Worid«hoaoured One*, %îch hat been the cptthcl of every Buddha. 5 TKe four r«qui$ite» (Catup«cc»yft) of Bhikfu. They w usually given

15 Monks

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the principle o f '、今 Pa*chich, eight stages of mental concen tration, as{a vimok5a l that greatly influenced ihe different sects. His prodigious wisdom and profound knowledge of \ Liu* ⑴ ，six was high like the crest of a mountain. He was not confused with five earthly dirts (that taint the (rue nature) 隻 Wu-ch*cn.2 He was undisturbed by nine dutres$cs YL Chiu-nao* and excelled outwardly >n the four currents vso Szu-liu4 andinsidc he lie the knowledge of ^ 定Santing.ft He was greatly respected by monks and laity both equally and was regarded as the Chief of the Sect. He was specially invited and pcrmUtwi to enter the divuic capital. He spent many years in the Pflrv^rama 東考 Tung*Ssu* under the Dynastic rule of the Wei. The monk K u was a little more than twenty years old. TKcrc sitting at the feet of Dhyana-mastcr, he acquired brilliant scholarship in complete CtHnmandments ； ||{矣 ¥uan-ch0. in the Pili texts zs Cl vara, Pinâp^ta, Sen^sana, and ^lan-paccayft-bhcssyja (Majjhim*Afikdyt I. 33). But in the Dfgha 11， 55. ghastacchadana for the fint two. 1. Liberation or Release in eight (bnm “The t^rm vimokâ is explained in the Abhidhama-Koia- Vydkhyi as that which remove the veil covering the higher meditation. Its another meaning is that it makci the adept* turn their face from the phenomena丨 world.” N. Dutt. llu Early Monastic Butfdhim, pp. 268-69. fo r the eight stages of mental concentration see Abhidhama-KpU Vydkhyi (Japanese Edition}， pp. 66b-669* 2. The objects of five sen*es are rflpa» r&sa， gandha> iabda and iparia which being worldly or dirty things, can taint the true nature. 3. The nine dutrcsscs vid< ^ 度括Chih-tu-hin. Commentary on the Prajfld-Paramit^SHtrif. 4. (i) (Uu»ior\ due to impetf«ct perception, (ii) desire, (iii) cxiitencc, (iv) ignorance* 5. Thr«e forms of Samadhi; (i) fC'ung 女 mind made empty of *mc’， (ii) Complete removal of the idea of form 余，色
Chinese Monks

108

Then he took only one year in learning the general outlines concerning the 丨 aws of the Vinayas. Again he advanced towards 安一 An-chou, spent thrccyears with the Vinaya-master 爲 Hsm studyij^ mindfully written explanations by the Vlnaya-mastcr Hsuan. Not a single question remained unansw«-cd by him; he excelled even 4f < 雄 U-po-li, Upili.1 He Had gone through ihe five P^cn.* He abo received lessons from a Bhikfuru, nun 七女 Pi-su-ni. He had perfect comprehension of all that is abstruse In ^

C h9i < h ^

According to the rules of Vin%yaf he became a Parivrajaka, recluse, at the age of five; he was ordained before he attained maturity. Ten years had already passed when he left his own hearth and home. He achieved his goal, before he was twenty year，old. The Vinaya*rruster Hsiu was the best disciple of the Vinayamaster Hsing (Abhyudaya) of 菊 _ Shu-chOn.4 At the age of twenty he wai fully ordained and continued his stay at Szc-ch’uan. There the monk Hsiu studied the Vinaya for four years from a monk teacher. Next Ke w«nt to Ch'ang-an where he became a guest of the monk Hsuan and settled there. The monk like a domestic goose drinking only (he essence 1. one o f che mast cminît cfisciptcs of the Bud
Htt Upili Vaâ, Ahîdiax»-}
15 Monks

109

from a vessel o f milk m ixed with water,1 collected the essence of Perfect Knowledge foe ihe happiness o f the Paradise (Sukba* vatl), the isles o f Blessedness. In sixteen years, he never left the teacher. He studied thoroughly ihe discipline of numerous schools of thoughts. T he Commentary o f the Dhyana-master was carefully preserved as a fundam ental text o f the sec t Then he went to San-yang in Pa-shui, and from there again proceeded to Kuangchou, his birthplace, to report the achievement he had made. Then he moved to An-chou where he propagated the great and magniRcent ceachii^s o f the Vinaya. T he princes with all the grandeur welcomed hsm w ith honour and tespect. The ancient V inaya says thac though there arc diHerent schools, yet the rules o fV m ay a are followed uniformly by each one o f them; there is no difference. H e lived in the D alabala monastery 十力嘩 Shih4i Sso. H« w ent to the abode o f pâce a t the age o f little more than seventy. He was very simple and pure by nature. His eyes aad cars w«ie always alert to bring every m atter to the notice o f a superior. O h 1 w hat a gigantic pillftr he was in the realm of the Buddha during th at period ! H« would be regarded as the greatest man by the posterity. I t is tru ly said th at the pearls from the river* 二紊 H an and jade of $] *Cbing arc from diflferem places Imt both arc attracdve a n d fascinating. T he twigs o f cassia and the leaves of orchid have the same fragrance though they grow in different seasons. 1. This idea might have been taken ftom (he famous Suukrit Slok» of PmuUantra KaÛtmt^chm'. Anantspirdrn kila Sabdaiiatraitn / Svalpaiji tathayurbaLhAvafca vighn&l^ "

S&ram t*to gr&hyamip&kya pjulgu /

H*i?»airyaik» MlramivimbuvnadhyK //

2. The BOuth-eastem lea board between Yang-tze Md Pearl fivers h u many shorter rivcrt; the river Ham i*one of (hem fkiwing Erectly to the lea. 3. lt comprised the province of Hu-îaa, mo«t ofHu*pei uid part of Kue*' cfaou.

no

Chintse Monks

The monk Ku obtained the Vinaya texts and thoroughly studied them. With more efforts he studied the SQtras and Sastras, Moreover, ht recited thousand times the Saddhamapftnârika Sutra (Lotus Sutra), Fa-bm-chingand VimolaklrtinitdeiaSHtra, Wei-mc^chin^1 He regularly attended the prayer with sincere devotion and always remembered (the canonical rules). Though the monk Ku believed in 真寒 San-ych, Trividhadv&ra (karma) stilt he had equal interest in observing the four ceremonies Szu-i.* Next, he went to Hsiang-chou and stayed there withamonk. Here he seriously listened to the discourses on ^ pj® 環 Sutan-Iuo, the Sutras (sermons of the Buddha) and searched for (he mystery Tui-fa-ts’ang, Abhtdharmapifaka. He understood fully the deepest thought of Abhidh^rma and followed a very tcm. perate and frugal Ufe. Resting in the magk city3 lb ^ Hua-ch’ang (illusion) finalt/ one reaches Ratnadvlpa4 f (者 Pao-chu i.e. after I * Vimala if one of (he outstanding work of BuddhiM literature. St wa* extremely popular Mahiyana. Sdtra among the Chinese gentry. During die epoch of (he Three Kingdoms, Chih^chien translated thU Sfltra. Later on，during the period of the Ghin (A.D. 265-317) Dharmvikâ and the Indian Upasaka Ghu-shu-lan undertook the trans lation of the same SQtra before Kum4r*jW* went to Qv*ang-an. The original name of this UpUika if not known. Dr. P. C. Bagchi h u rendaed thit riAme su ûktaraina and Matsumoto, Sa^ghamkya (ZGrcher, BCC. 1IA» pp. p. 346.) VimalaltirU was a ^rcftt devotee of Chc Buddha,象 man of praTouod wisdom and of enormous wealth- Vmulaklrti^» famous householder of Vai炫 dbcussed the 4G«te of Unique Law* sitting side by )ide with Manjuisi. This scene has been depicted on (he Lung-mcn cavc> many * time. Thebc*t trili). SaMmma pumârtka S$tra was a favourite scnplurc of the large masses of tbe Buddhist society during the period of the six Dynasties but l^maCakfrti/iifdeia-SStra was much more popular with the Qiincse intellectuals and gentry classes. 2. The four rieoaU or ceremonies taught by tbe Master Confucius: (i) Litetaturc, (ii) Personal Conduct, (iii) Being on^’s true »e>f, (iv) Honesty in locial rrlatioitihip. tka

1$ Afffidb

1)1

resting in impetfcert Nirvana finally one achieves the goat of perfect Nirviumu Crossing the river Hsiai^-shui1, ihe monk Ku advanced to* wards Lu-shao1 表 d* H e admired the noble principle of che Lord that relieved the world. He lived in the Tang-lm monastery wbcfe be propiâted hi$ ideas. He had a passionate desire to pay a visit to Ceylon to have a glimpse of the Buddha、 Tooth and other sacred places. In the *4 秩 Chûi-kung period,* he went to Kei.lin with mendicmntstick and followed the principles of the Buddha vdicrtvcr he travelled. He gradually arrived a t a distant mountain valley where he was graced with the blessings of the Lord lo coatinue hit jouraey. Next he reached and stayed at Pân-yO in Cantoa. The Buddhist disciples living there requested him to teach tbe Vinaya treatises. T h at was tbc glorious age when th i tt dhy&yas (Buddhist erfBeer*)* were appointed by the great pious K The Upper reaches of the stream are known as Tai*f>ai riv«r. The river Hdanf. 386. Sanghadev^ a Kashmirian m otk who tr^nsUt«d tbe liUrciuri into Chtnese> lived m Lu*shan. SdnAsiivddin liUraiurt See 7C77. Ltt-shan~£kt>Vol. 5t»f p. j 1024, No. 2095. S. Thii era was started in AJL ,685 by the Empress Wu of tbe P a n g X>ynuly. 4. These officers seem to be like the Dharmam&hinUtras, • class of offt* ctabf erected by die King Asofca. Tike mention of Dharmantah^matrsu is found in the Rock Kdict V. The activities these ofQcials were manyfold. TKe mftin idea of Asoka was to promote the moral w^fare o i hU subjects. So h e appointed DhamiamaHamalias t o sprcsud Dharma, t o bestow grants, and t& look ftftrr (he wel&rc of the dUTercnt c o a tcn ^ K m u y sects like Buddhists, Jaaxa9 X^vUuts and others. The activities of che Buddhist ofiflmls a^xnnted by the T**ng ruler were mainly to promote Buddhosm, to propagate moial Uw «ad ju»tkc io the country.

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Chinfse Monks

P a n g ruler, with the hope to kindle again the Buddha-Sun that removes the darkness o f ignorance. T he B uddha-truth, like a barque, ferries men out from the sea o f m ortality to Nirviîa. In the end, this imposing and dignified monk became a symbol of Vinaya. So K u commanded respect and was very much sought after. He discussed and expounded the teachings of 反象？p Pi-nai-ych, Vinaya, at Tripitaka Bodhiman^la 三先雀 *冬

San>ts*ang-tao-ch*ang for nine years and completed ieven P*icn, chapters (P&rijika, Sanghavaiesa, Prayascitta, Pratidoâmlya, du^krta—Karma and Vik—action and speech). He not only excellently taught the Buddhbc disciples but also properly guided ihe Uity. Tlie A cirya (Preceptor ) 胡家 Tu-li o f the 承 J g Chihchih monastery was greatly respected by everyone o f th at period. Silting on the platform, every time he encouraged his disciples with his excellent method o f teaching and with untiring zeal and sincerity. The Acarya with a lofty and high m oral character, left home at an early age. Even at the age of seventy, he observed respect fully the rules of Wu-p'Len. Only the blessed one can attain the highest wisdom. T he able guidance o f the Acarya helped him in crossing the waves of D hyina pond and led him to reach the deep ocean of the Law to attain Nirvana. After surmounting the rocky height of “ thought range” one can reach the lofty peak of the highest prajfta. H« perfectly realised the illusory nature o f the world jind was aware o f the fact that mind Is the fundam ental source o f all TKough everything in the universe is unreal, the deeds o f beings produce results. He played the supreme role o f a bridge across the stream (of life). His continuous w riting on the Sutras pi (aka served the purpose o f providing m ental nourishment to all. In fact, his exposition on enlightening knowledgej had great influence on mankind. He advised conscientious people to com bine the highly esteemed Vinaya with Teachings.

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Taking leave o f his disciples, (he monk K u retired to mount»in valley* H e desired to dweU a* a recluse under the pine trees and Co cultivate mccUtation, the object o i his heart* ，desire. 丁 he abbot o f che 客議 Mcng*cb'icn temple specially went to meet the head o f th e ^ 逆 P’in-yang monastery and told him th a t the young monk K u was aui embodiment o f the highest tru th , knowledge, compassion and forgiveness. Day and night he selflessly served the people an d respected th d r view points. The monk K u wished to enter into a E feo f rest and meditation in a monastery. H e cherished the desire to build a baxTack (for the monks) with a long corridor having direct connections with roads an d steps and to fcconstrud the foundation (of the build ing) and to dig a pond round the moaastcry. His s<ê asm was to propagate the p u rity and richness o f A$âvimok$a, eightfold path of liberation. A t thattinkc, be constructed a platfomi where he hoped to explain to the people the essence o f Ch’i*chu» Seven precepts. H e also w anted to erect a mausoletim for the ashes of Buddhist priests1 and behind it a MahayAna Bcdhiman
(• A cemetery where a. generation of monks had left their «shet eao be seen down below the Kraaagtn or Kanheri c»ves in W«$tem About twenty five miles from Bombay. 2. S a J A s rm x ^ ^ n lk a SStrc mcntkned the names of jbtceen such aa DhvTij&gTa KcyCira, Saddharma HaVfaktru&ja vikrdiu Set H. Kern. Tht Lotus t f the Trm Lam (Tr«ns!atioi>), Ch. 23, p. 393. 3. The Buddhist rite ofUp»va$Mh» or Upo«»tb» U marked with the cit»* Iton of the Wtimokkha on every full-moon m d new-moon In observing these sacred tiny* the BuddhUt monks should nuk« se)f«examinatioQ and con* fmiors. They keep fasttog on these days. Hence these day) arc caQed Upa> vasatha. It Is not an innovation ttftited by tbe Buddbiits. oa the

114

Chmese Monks

buildi 叫) . Though he stayed w ith m any preceptors, he was not sure w hether to advance o r retire. I-ching went to the ship a t the m outh o f the riv er Bhoga to send letters asacrcd cn tiai to K uang-chou through, people request ing them to m eet h b friends and ask them w ho em barked on a ship and to keep ready the papers, ink cakes etc. Ibr copying Sanskrit Sutras and a t the same tim e to find some m eans to hire scribes. T he merchants at th a t time stiled in favourable wind and raised their sail to the utm ost height. T hus he (I-C h in g ) was carried back; even if he asked to stop，there would have been no way. H e realised from this th a t InHuence o f K arm a which determines the fate is beyond hum an planning. Next, on the tw entieth day o f the seventh m o n th o f the Yungch*ang period (A.D. 689) they arrived a t K uang-fa. T h e monks and laity as well, m et and received him w ith respect. H e sighed and said to the resident suonks o f the f ’l » GhiK*chih (The E dict)monastery th at he (I-ching) w ent to the W estern country with a prim ary hope of transm itting and spreading ( the L aw ). O n his way back he remained in the Island of the South. Sea. H e took along w ith him (from In d ia) texts containing more than 500,000 ^lokas o f the T rip i|ak a. I t was absolutely nescessary Chat he must go there onee again. But he was m ore than fifty years old; while crossing the running waves once m ore, the horsci th at pass through cracka1 m ay not stay a n d to protect the life would be difficult. If the time for the morning dew comes suddenly, to whom should these books be entrusted ? T he sacred canon is consi dered to be the im portant doctrine; vfho would accompany him to collect these ? The right type o f person who could easily translate the Sutras must be found out. T he assembly unanimoon *nd ncw-moon days obterved In In d i* even in e a rlio t ticae. (SatO' patkd U K T he 0ariap&r9*nUba, Sacred Books o f Ute Vol. X U , ? m I .) . T be Up*vaaath»
1 . 光 }£ 务雨馬如过陳 See T»Uitu»u ARBPSHSS p . xxxv f.n.

IS Monks

US

mously told him th a t a monk nam ed Chen-ku, liWng not very far from th at place, had studied the Vinayn from early age vrich absolute sincerity a n d perfection. I f he was available he would be the best fo r him (I-ch in g ). After hearing thU, be sak) that Chen-ku w ould b e the rig h t type o f m an whom be was looking or since long. T hen, he sent a le tte r requesting Chcn-ku to accompany him o a his voyage roughly nilonm iig him about their prepauration. Chcn-ku a b o opened the le tter an d a g irc d ta his (MOposal. H e took leave o f the q uiet f b r a t o f Pines a n d scream (the solitary abode o f th e nionk) w ith Jcy. I n front o f (he hilt o f the Stone g a tc (n o rlh -w tst o fK u a n ^ -tu x ^ ) h e tucked u p his sleeves raised his sluit and e n u r e d th e G hih-cblh (The E dict) temple- They began to like each o th e r a s d shared their feeling to rcmo«
Chinese Monks

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necessaries so th at they w ould n o t be short o f anything in their journey. T h e priests and ihe lay followers o f Kuang-fu gave them enough money and food. T h e n on the first d ay o f the eleventh m onth of the same year (A.D. 689) they sailed by a xnerchant ship for Fan-yu.1 From there they advanced towards G h a m p i aim ing to reach Sri-vijaya after a long voyage so th a t they would become the ladders for every sentient being, o r like a boat they would help them to cross the vast ocean o f passion. I t was a real joy for them th a t their long cherished resolution was goii^g to be fulfilled. T hey hoped n o t to fall in the course o f their long journey. T h e m onk Chcn-ku was th e n forty yew s old. I t is said th a t a wise m an performs deeds d u e to his K arm a of previous b irih . A t young age, he purified his thoughts anrf strived only for blessedness. T o receive knowledge and kindness he was passionately searching for a renowned, superior and real prcceptor. H e was unconcerned a b o u t his own affairs and m aterial gain. T h e m onk K u h a d only (hirst for virtuous m en and priceleas things like T ru th . H e received a n d grasped the knowledge o f the classics o f th e wonderful D harm a 與 C h ’ao»ticn* a n d understood u n c h a t^ e a b le reality an d iu tru e meanings hidden behind all phenom ena. H e was extrem ely virtuous and honest ac heart, unblem ished ia c h aracter，prsosperous and fear less. Being indifferent to w orldly glory and position, he longed to discard (this body) like old shoe. I f he had to live in g reat difficulties he w ould not grudge for it. And he travelled all over like & busy bee in search o f 色 Sc* and | Hwang4, R upa and G andha. G iving up the comforts o f life, he proceeded alone in search o f Chinese cultural heritage. T he philosopher K u devoted his 1. to n ). 2.

I t was a prefecture (district) on th e S o u th ^ e a in Kuôg-G hou (Caa» SAtras of the Mah»y&n» School.

$. O oeof (he 6ve skandhas and oae of tbe six Bihya-iymtanas. 4. One of the SadiyatAna, six lenses.

Monks

HI

attention to voluminous literature to seek the knowledge of (he Vinaya and thus he could succeed in discovering the principlw of the network (of the V inaya). Further, he made much pro gress in deep mysticism. His long cherished denre was to extend his feliciutions to the distant Wisdom Tree. Thereupon, with a staff o f chcnopodium be reached the K uei-lin monastery. He w u delighted in climb ing the valley and it was a great joy for him to know the things o f the w orld，Finally he followed the traditions of China. The monk Ku was again pleased to know the new religion that spread speedily in the South. H e hoped to prcacb and spread the religion which was n o t done before. Congratulation for such stn»ig determ ination. He could sacrifice his own self for the cause of ethers. The monk became a good companion of 1-ching and both of them reached t 叫 Chia-chou.1 They had the determinadoi) for noble action 贫行 Fan-hsing (wûch ensures a place in Brahmaloka). O n this basis, they became very good friends. Like » brother he helped 1-ching throughout theJr jour ney, cither by sea o r by I and. When the aim and hope of lighting the lamp of preaching (Buddha's teaching) would be fulfilled in his long life, then alone he would be free fron) mortification. After reachmg Sti-vijaya he could feel th at he had achieved the object of his long cherished desire. H e listened to the discourses on religion which he had never heard before and watched those practices and customs which he had never seen before. He translated m any texts, a t the same time he acquired 咖eh knowledge. He examined the customs and practices with great care and overcame the st tc. He saw new things, gat new experiences and a new vista of law and culture opened bcfcê him. He had extensive know ledge and vast wisdom. Every time he encouraged himself to carry out the n o b k cause, Beinf respectful, frugal, laborious 1. Suv^nudvipa.

Chituse Motda

m

and affectionate, he was never overshadowed w ith horror of death.1 H e was afraid th a t “T oo m any cooks spoil the bro th n. Moreover, a solitary cuui ta n tclicve the su 孩 rring a n d distrtis peacefully. A flame o f fire in favourabk wind m ay cover thou sands o f lamp) and put them in to obscurity !* T he monk Chen-ku had one disciple whose family nam e was jt M c i^ and fine aame1|jj[笨 H$ikan*ych, H e was known as i看如政違 Seng«chia*t*i.p’o , Sanghadeva. T hough h b grandfather originally belonged to the norths he h a d to live in che south as an im perial officer; so h b fam ily a b o tempcNrarily shifted to Kiung«fu. As a great patron o f ihe F*ith，be received religious instructkms from th t preceptor. T hough h t was tender in age, his determ ination was very strong. T h e officer (Sa/i^hadcva) m et the head preceptor w ith a n earnest desire o f acquiring extensive knowledge. Hsftan-yeh wislted to ftccompany his teacher. H e was predestined to study Buddhism leaving his own home and family. H e sailed for Sri-vijaya. H e q uite under stood the loca} language o f Kûn-lun^studied thoroughly Sanskrit books and chanted beautifully AkMdharmakofa vems an d other Buddhist hymns. H e became a n attendant, and late r on he be ， came a n in tc q m te r. H e was seventeen years old. (In three editions it is 之十 70 years old). 寄道宏 f Bhikfa T«o4iung. His S aaskrit name '4 吃提笔 . ChUchwas Buddhadeva. In Chinese it is ti*cn wiiich means divine wisdom. He belonged to

Yui^-ch*iu in

:卞

Picn-choo.4Hu fiuiutynamcvras

知

l 约間遣夕死弓矣 Morning you bc«r, evcmAg you die [Lun•成 Ir. h f James Le^gc Book IV . Chap. V U I, CaarendiM Cm^ftumr

iW3>. It is interesiiii^ to ftO«e tb« same in the Subli&9&ta. *Rlr» which counties scan cannot da. 3. Dunag ChSm CK’iu (Kfiod Yung-di*iu wM tbe capital of a feudal 2.

itnte of Gh’i. The vtdcnt dty of Ctk*iu wa« ia pretent Ho->un. Modem K*ai-J
kAovvn m Picn-Kang,

period Pica-dMM.

15 Monks

K19

His father was a com panion o f a m erchant Therefore, he travelled all over the south. H e crossed the rivers of the north, south and central C hina and climbed five mountains1, scattered all over the country. In the course of his wandering life, he passed through g 卸 Shao-pu3 and next he went to Hsia* shan.s H e saw the lonely desolated cliffs and valleys, witnessed the solitude and serenity of the fountain-heads of screams, grathcrtd new experiences and knowledge, aad put on black robw4 discarding ordinary clothes. At his young age, T a o -h u r^ was earned away from place to place like duck-weed by K arm a without any hindrance. He travelled m any places w ith his lather and teacher, visited Kuei* lia th at aroused his imaginations. H e retired to a quiet place. H is father was known by the name Dhyina-maseer Ta-kan. He went to the Dhy&na-master Chi to study esoteric or mystery of soul, spent a couple o f years there and acquired knowledge about essential m eaning o f the doctrine^ in general. Next he went to H sia-shan. T h e a Tao-kung along w ith his father left home and became a monk. H e acquired some knowledge in all the branches a t the age o f twenty. H e left for Kuang-fu and entered the Buddhist monastery‘ Though be was young and his expectations were not much, still his ideal o f life was very high. Hearing o f I-ching's arrival, he wanted to pay a visit to this wonderful monk. O n his inquiry, he was told that I-ching had been living in the 制 § Ghih-chih monastery. Immediately he reported to I-ching w ith a feeling o f reverence and conven tional courtesy. H e discovered th a t both of them had the com-

J. I n Iiu lia tSkcre w e re fiw sa c re d m ountains associated w t h (he life o f th e B uddha. I n C h in a they h a d also five m ountains c om idefed very sacred b y ih e B uddhists‘ T hese »re C bin^-^han, P d -sh sn , Naa^shaa» af H a h chou a n d A* yQ -w ang-ihan, K to g m o u n taia an d T*ai-pai-shaii s t N ingpo. 2, t h ave n o t been abt« Co find out th e w ord Shao-pu b u t if it is Shaochou, th e n it h 油 CA C h ’U-chiang io K uang-iun^. 3* m odern, Ch*iung*lat U on th e ooctb-wcst o f th e huge mouiv* u i n fringing th e S 2e-ch*uatt B aiio. G h'iiing-lai is che m ost m ^ e ttlc an d m agolficeo< scen ic ^>ot. 4 , T he B uddhist monies sometime* used to we»r black ro b tt.

Chinese Monks

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mon ideals. H e again and again felt very m uch tem pted (o meet him. W hatever may be in fate, one must mdkc sacrifices (for acquiring greater knowledge). H e heard th at acquiring know)* edge is like crossing the cowering waves b u t to him it was nothing but waves o f a smaU jxmd. Gazing a t a huge w hale a f limitless sea, it appeared to him as if it was a small fish. Aft«r some time, he went to a far off place and bade &rewell to the m ountainabode. He went back to Kuang-fu w ith the m onk Chen-ku, Thereupon, he took voyage to the South Sea and reached SuvarnabhCrni where he determ ined to copy the T ripifaka so th at he would be rem em bered for thousands o f years (thousand autum ns)» He was intelligent) modest，and gentle w ith profound know ledge. He worked hard on different styles o f Chinese calligraphy, studied again the philosophy o f Chuang-chou. T he C hapter 裔物 Ch'i-wu1 was vain and meaningless to him , equally the teachings o f 押与 Chih-ma* appeared to be very far* reaching. He crossed many rivers, trav d led on foot in the dtscrt. Though the m erit he acquired would not illum ine b u t finally he must be praised for his heroic plan. How to carry out this ? In search o f Law, he eared very little for his own life; he never eared for his own happiness but was very m uch eager to work for others* happiness. H e did n o t care for his own relations b u t the entire world became his own kith and kin. I t was a joy for him to regard cvcry
* CKib-lQ-wei-m&),

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icriptures w ith the aim o f propagating (Buddhism). He wished that the lusture o f ‘Precept’ like pearl would be again brightened up and w ould illum inate (the name o f the Buddha). He aspired to attain perfect N irvana removing the thick screen o f mortality. To complete a g rea t task one has to start with a small beginning. He would be rew arded for the unlimited good he performed for the welfare o f the world. H e attained an esteemed position. He was twenty years old thczu 垃*骞法匆 K-ch*iu Fa-lai^. H is Sanskrit name was

邊嗱後婆 Ta-nu>»t’i^p’o, Dharmadcva- In Chinese it means God of religion -:i 天 Fa-îeiu A native of 哀味 Hsing-yang1 in llsiang-^ôu^he livtdin thctcmple of 蜜集崎 Ling-dhi (Spirit temple). His surname was An^shih. In fact, he belonged to a greaten)i§îtcncd aristocratic family. The members o f the family'were traditionally holding h ^ h offices in the Im perial services. A t young age he left home wilh the hope o f entering in to a n ecclesiattica! life. He afterwards left his home and travelled all over, deserts and mountains^ to the South. Reaching Fan-yu, I-ching informed to the traveller Fah n g of his arrival. Though his knowledge was not very compre hensive, yet in fact, he hoped to be greatly attached to him. Lang desirqd to have the pleasure o f the company o f I-ching during his sea-voyage. I t was not yet a month when they arrived at Bhoga. Since he reached there, he started practising (for the cause). T he m onk Lang, then concentrated in the profound classics o f H ctu v id y i and studied it day and night. From sunrise to sunset, he pondered over und listened to the mystical and abstruse doctrine o f Abhidharma. He then added the final basket to complete hia knowledge, A mountain can be made with each basket o f ea rth b u t it is incomplete even without one. He devotedly studied the Tripitaka. He was determined to succeed in Wu-pi*cn. He never shirked manual labour. He poss«sscjd profound knowledge and wisdom. The purpose o f his life 1. | t U • riv«r pore on the Han-sfatd ia Ku^pei.

2. Hu*pei Province.

J22

Chinese Monks

was io do good to others liberally and extensively; with this aim in view he untiringly copied down (the Buddhist scriptures). He lived on aims. Keeping his shoulder bare and dirty bare foot, he observed all the important ceremonies and ricuab reveren tially. Though he never succeeded in his endeavour he had been striving hard to fulfil his desire. All his companttms and followers desired to be self-contented. The monk was greatly respected because he had the unique habit of doing good to others. Respectfully and sincerely he always strove for the Truth. His great desire was to save al! beings. For the sake of future generations he would bear the great light o f the Compassionate Maitreya. He was only twentyfour years old. The monk Ghen-ku and four others set sail for $rl-vijaya and landed there. He spent three years at Sri-vijaya, gradually stu died and acquired proficiency in Sanskrit and H an (Chinese) literature. Then after a while, the monk Lang left for K 7o-Iing. He passed the summer over there; fell sick and died. Chcn-ku and Tao-hang preferred to stay a t Sri-vijaya for che cause, they did not return to Fan-yQ. Both o f (hem stayed to gether; rest o f the monks went back to Kuang-fu. Not only they tarried long but also they waited for their (other two monks ’ ） return. The monk Chen-ka went to the Tripjtaka Dharmama^nja and widely difTuscd the teachings o f the Vinaya. At the end of the third year, he got ill and passed away. Tao-hung went back alone and passed the rest o f his life in the South* No news was available about Tao-hung after that. Though Iching occasionally wrote to him, there wss no reply from the other side. Alas ! all the four disciples sailed together and m ade sincere efforts to light the torch of Dharma. Who can predict the destiny o f life? One may live long, one may be left behind. I-ching was ex tremely sorrowful at the recollection o f this. The parable o f a lin1 I• Oa< ehe four licUtious» pearancc At the Imperial Court was a sign of heavenly favour. Its appearance would be followed either by good government or by 尨birth of a pious ruler. The male counterpart it Ch*i.

15 Monks

m

(a female unicorn) is difficult to describe. It 11 difficult to achieve great fortune because life is too short. All the followers of the Buddhist Trinity (the field o f blessed ness) 福 ® Fu-ticn1 should share the wealth (of wisdom) and cross (this sorrowful world). All would be free from the torments o f the world on attending the first meeting of Maitrcya under the Dragon flowcr-tircc* where he would preach the Buddha-trulh.

1. 2.

The field of blcMcdncu i.e. any iphere of kiatine»>charity or virtue. Ghampaka (Tee, the BodKi tr«e of Muitfeya.

Biography o f Eminent Monks Who Went to the Western Region in Search o f the Law During the Great Ta'ng Dynasty C H IN E S E TEXT

BIBLIOGRAPHY Arnold，Sir Edwin ; The Light o f Asia、edited by Lin Yu Tang, Wisdom o f India and China (New York, 1942). Bagchi, P, C. : India and Chway 2nd revised edition，(Calcutta, 1981). ------- ; India and Central Asia (Calcutta, 1955). Banerjee, A.. C. ; Sanjdstiv&da Literature (Calcutta, 1979). Bapat, P. V. : ed.> 2500 Tears o f Buddhism (Delhi, V959). Barua, Beni M adhab ：GnyS and Buddha Gay^ I，II (Calcutta, 1931, 1934). ------- : HisUny o f Fre-BuMtisHc Indian Philosophy (Delhi, 1970). Beal, Samuel : Travel o f Fa-hian and Sun^jtm、Buddhist Pilgrims from China to India, 400 A.D. andSIS A^D, (London, 1869). ------- : The Life o f Huten-Tsiang by the Sbamanas Hwui-Li and Yen-Tsung (London, 1888). Buddhist Records of the Western World (Si-yu-ki by HuicnT sang), I and II (London, 1885). ; Indian Traoels o f Chinese Buddhists, The Indian Anti quary Vol. 10，1881. Bhattacharya, Binoytosh : The Indian Buddhist Iconographyt 2nd cd. (Calcutta, 1958). Bose, Phaaindra Nath Indian Teachers o f Buddhist Unitfersilxes (Madras, 1923), Boulnois, Luce : The Silk Road, tr. by Dennis Chamberlain (New York, 1966). Broadley> A. M，: Ruins o f the NaiandU MonazUries
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Cfaattopadhyikya, Sudhakar : Earfy Hui&ty o f Jiorthtm Indiax Ffm ihe Fall o fthe Mmsryc to the Death of Hrnba C. 200 B.C.—A.D, 650. (Calcuua, 1958, Rqjri&r 1968). Chao Pu-chu：Buddhism in China (Peking, 5960). Ch*en» K. S. Kenneth ： The Chinese Transformation of Bud dhism (Princeton University Press, 1973). — ； Buddhism in China (Princeton University Press, New Jcw y, 196i) Chou H$iang-Kuang : Indo~Ckma Relation: A History o f Ckintst Buddhism (Allahabad, 1955). Clydf, Paul H. and Burton F. Been : Tht Far East 1830-1964, 4th cd. (New Jersey 1966). Cresscy, George B. : Land q f S00 Million (New York 1955). : Asi^s Lands and PeopUs，A Geography o f Om^tkird tfu Earth and Tw^thirds Its People (New York 1951). Cunningham, A. : Ancknt Ceograpfy o f India, ed. by Surendranath Mazumdar Shastri (Calcutta 1924). : Mahdbodki or 77u Great Buddhist Temple Undtr tke Bodhi Tm
141 Eitti* E. J . ： A Handbook i f Chimu Buddhism， being A Sanskrit Chinese Dictiomay wUh Vocattdams oj Buddhisi Ttrms (Tokyo, 1904). EBot, Sir Charles : liindM m and Buddftwn : An Histmcsl Sktkh 3 Vols. (London, 1921, Reprint, I d H 1957> 1962,1968). Fairbank, John K . : CMn$s$ Thoughts and Institution (O iicô tJnivenity Press, 1957). Feng： ChVn-rfiun : The Geografi/naU /fames c f the West (Hsi-yBti-vnxng (Peking 1955). Fcnn, C. H . : Tit* F ix Thousand D kim m y, Cfimesc-£ngladb (Cambridge Masadiusettes, 1963}. Fitzger&ld, CL P .： China~~A Shmi Cidtitral HtMjtpiJoadaa, 1942). : T h Souihrn Expansion o f Othmt PeapU (Vikas PubBca^tion. New Delhi, 1972). Fung Ytt-lan: A History of Omm PMbsopkj Vok. I， II. EngUsh tr. by Dcrk Boddc (Princct
H2

Chinese M o n k t

Hortwr. I. B., tr. : Cutlm'Ogga : Sacred Booki of the Buddhist X X (London, m 2 ) . Hu-Sfiih : T fu Indianisation o f China : A Study in Cultural Borrowing (Cambridge, Massachuseu 1937). K«rn. H. ; Manual o f fndian Buddhism {Sirassbui^, 1896). : T h Lotus Sutra cr. Sacred Books of ih€ East, 21 (Oxford 1884). Kosamb丨D. D .: The Culturt m l Civilisaiion o f Ancient M ia (Bom bay, 1975). KuraUhi, M. H. and Ghosh, A. : R^jgir 5th td . (Sew Delhi, 1958). Lady jd m , F_ ： Souih East Asia : Its Historical Depilopmsn! (New Yorkt 1964). Law, B.C. : Gmgrapky o f Early Buddhism (Reprint, Xcw Delhi, 1978). Leggc, James : A Record o f the Buddhist Kingdom (Oxford, 1886) — ： Four Books (Taipei) : Fke Classics (Hongkong, J960). Liebenthal, Walter : On Trends in Chinese 71mghtss Silver Jubilee VoL (Kyoto University, 1954). Lin Yu-tang : Tht Wisdom o f India and China (New Vork, 1942). Ma]alaseLera, G. P. : A Dkiwnary o f P d i Proper Sames (Lw don, I960). : Entydopaedia o f Buddhism (Cc\*lon, 1965). Manuel, Komoroff : The Traoels o f Marco-Pclo : The Vmetial, «d. {New York, 1926). MarshaL J . ; lHdjagrha and Its Remains*, Annual Report, Archaeological Survey of India, 1905-6 (Calcutta ， 1909). Macsumoto. J . : Prajna ParamiiS SSlra (J.R.A.S., 1933). Matheu-s, R. H. : Oiinese-Engfish Dktiomny (Harvard Uaivcr. sicy Press, 1956). NUvw Fredmc William : Chinese Readers* Manua! 'S hai^hai, Kcprint 丨％4: . Miaavrff, J.P. cd. : Mahdrrutpatti, Bibliotheca Buddhica. Mazurr.dar. R. C. ： Hindu Colonies in ihe East (Calcuua. 1973) : T h Hisfon i-f Bengal (Dacca, 1942'.

Btbiiogra^ky

143

Mazumdar, R. C. and Pusallcar, A. D” 《!•: The o f imptri^l Kmiaujy Btiaraiiya Vidya Bhavan's HUtor/ and Culture of ihe Indian People，!V (Brnnbay, I9S5). ; The Age O f Imperial Unity, Bharatiya Vidy» "havan *， — — — ; History and Culture o f fndtan Peoplet II (Bombay, I960)* Mitra, Dcbala : Buddhist Mormmtnls (Calcuiia, 1971). Mitra, Rajendra Lai : Buddha Caj^d (Ca!cuua，1876;. Murti, T.R.V. : The Central Philosophy of Buddhism (London， 1955). Nanjio> Bunyiu : A Catalogue o f the Chinest Translation o f the Bud dhist Tripipaka (Oxford, 1882, Reprint with Additions and Corrections by Dr. Lokcsh Chandra, New Delhi, 1980). Nazim, M. : Excavation at N&land&y Annual Repori, Archaco* logical Survey of India 1936-37 (Delhi, 1940). Playfair, G. M. M. ： The Cities and Towns o f China ：A Geography cal Dictionary (Taipei, 1965). Reichclt, (Dr.) K. L. : Truth and Tradition in Chintse Buddhism (Sanghai, 1927). Reischauer, Edwin O. • Ennin’s Travel in T*artg China (New York, 1955). 一 and Fairbank, Jonh K. : *Easi Asia1: The Gr«u Tradition Vol. I (Harvard University, 1960). Rhys Davkb, T.W . ; 7 ^ Sects o f Buddhists，J.R.A.S., 1891» pp. 409-22. ---------- : Different Buddhist Schools, J.R.A.S., 1892. Ray, N ihar Ranj^rn : Banfftlir Itihas (Bengati) (Calcutta Bengali year 丨 356, 1359). Sastri, H ira N anda: Animal Report o f the Director General o f Archaeo logy in India fo r 1919-20 (Calcutta, 1922). Sen, Narayan Chandra ; Accounts o f India end Kashmir in the Dy nastic HtsU>ms
144

Cfdn$s$ Monks

Soathb31> Edward WiUtam : Lotus r f th$ Wmderfid L a v (Oxford, 1930). Religions o f China，3rd ed. (London 1929)* Levels * A Dictionary o f Ckin^se Buddhist Terms imth Sanskrit and Enilish Equivalinis and a Sanskrii Paii Index (London, 1937, Taipei 1968). Stdtcrbstsky, T . : Thi Centre! Conception o f Buddhism, 2nd cd. (CalcuUa, 1956)* Steto, Aurcl ; Ott Andent Central-Asian Tracks : B r i^ narraiiat r f three expeditions in bmernml Asi4 and N^rth Western C^ma, (Reprinted in C3iuu, 1941). -■ ： hmermost Asia, Geographical Journal, Vols, I-IV, 1925, Suzuki, (Dr*〉D. T . : Impnssion o f Chinm Buddhism (1935) TakakitfU, J . ; A Record rint) (New Delhi, 1979〉 Walay, Arthur : The Book o f Songs tr. don 丨 1937). _ : The Way and Its Pmer (Lon 1934). ; The Analects o f Conjudus (London, 1938). ：The Real Ttipitcka (New York, 丨 952). : The Three Ways o f Thought in Ancimt China (London ， 1936, New York, 1956). W ar^ Chun-heng : Simple Geography China (Peking, 1958). Ware, J. R. : ^JVei^shu m Suddhim'*, T*ong Pao, 30, 1933. Watson, Burton : Ssu-ma CfCitnt tr« Record o j the Grand Historians o f China (New Y o A , 丨 961). W attcn, Thomas ; On Yuan Chwa Travel in India^ 629 AJ>.一 645 A.D ” tr. Vol. I and I ndon 1904, Fdking 1941). Weber, Max. ; The Rdigicn o f China ; Cmfmiamsm and Taoism. tr. GcrtK, H. H. (Illinois, 1951).

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D iaim oy

(Motilal

Winternitz, M aurice : A Histoty o f Indian Uteratwre Vol. II (Cal cutta University, 1933, 1972). Wright, A rthur, F* r Buddhism in Chvt£i4 Mistoty (Stanford Uni versity, 1959). Biography and Hagiography : Htd'Chiao's Lioes o f Enanait Monks (Silver Jubilee Vol. Kyoto University，19S4). — : Studies in Chinese Tkougkt、American Anthropological Association Memoir No. 75 (Chicago Uoiversity Press, 1957).

Zurchct', E* ; Huddhist Conquesl o f China (Leiden, 1959), CHINESE A—Yu Wang-ching(Asoka ritja Sutra) Taishd 50 p. 9 9 No. 2042. Chang Hsing-lang, CKung-hsi Chiao-t'ung SluMiao (His torical materials of M utual Exchange berween China and Western region, VoL 6. ChNu-fa Kao-scng chuan Tai$N6 51，Ia-12-b. Fa*hsiea chuan—Taisho 51, 857 C. Hung-ming chi—Taisho 52, No. 3002. KSC—Taisho 50, 357c—361b (on HuUVuan) KSC—Taisho 50, 366b—367a (On Tao sheng) KSC—Taishd 50, 425 (On Tao-Hsuang) KSC—TaishS 51, No.2089 (On Wu-Kông). Nan-hai Chi-kuci nci-fa chuan, T abhd 51, 204c—234a. SKSC—Taisho 50, 710b—711b (On I-Ching). S c n ^ - Y u G h ’u-san tsang-chi-chi» Chapter ] 3*1 T a-T ’ang Hsi-yu chi Taishfi—51, 868~947c. Tao-Hsuan, Kuang-hting-ming-chi, (Further collection of Cssays on B u d d h ism )T a ish d 52, No. 3003.

Chinese Monks

146

Tiu-hai (Sabda Sagar) (Shanghai，1932). Yang HsOan-chih* Lo-yang Chla-lanchi (Record of the Monas teries in Lo-yang)—Taisho 51, No«2092s p. 999. PA L I AND S A N S K R IT

BhikXJMi Jagadbh K asyapa : • Mahavagga edited. (Nava NaIftnda Maliavihara, 1956), Cullavagge 12 ed- (Nava Nalanda Mahavihira). Konow, Sten : RHjatarangmi Vaidya, P. L . : DafabkSmika Sutra edL (DaiWianga, 1967)*

INDEX Abbidh^rma % 64, 6 7 n l. 68, 89, 9 6 n l# !07» 110, U 8 , 121 Abturacc ContemplatioKi 10 Abstract m editatioo 99o5 Acary» T u 4i 112 Acir&v»ti
Adi Buddha 17nl Xdityas«n»4d

AdhyiunAvidy& 6 8 n l ^ a m a S a tr * 36» 57» 96

A ^ n iik sh

45n2

AsaAgkheya 7 6 , 103 Aioka lZn% !5nUl7nl, 43dl> 64n2t 86nl» 11104,119111 Asoka tree 44 Asnfpur copperplate inscription SOfi^ 85n1 Assam 30nl A|â S&h»sfika Prajfti Firamit4 23a2, 67dI, 6802, I06n2 A伸-vimokfa 28nt» 113 " »6Gnl

Acnipuri]>ft 9©n2

44,85 Ai*diou 40

AUvik«silln4

of Precept 5分 A^l*yefa*oa
Ayudky» 40o3

A la r

Amarv&sa 72n2 (Hioci 48a4 Aphsa^ ixncrlptit Aptt** Dictions ivy 62 n2 Dictionary

Arabs 14,於奸 Areca outs 76n3 A rbat 取 82n3 Atjuna, 87nl Armour of Wisdom, 47 Arthadipta，34 Arthara^mi $&stracarya 46 Aruo&iva^ Iln2» 8 7 n i Ar&pa (»n4 Aryadcva, 32n2 Arya N ^ r ju o a >65, 60 A»a^ffa 9ol ，I0n2# i8n l, S1 I05n4

Badalohan 2n2» 7n2 48 o3

Bagcfai, Dr. tS X ?•珠 $8q “ 4$fl1» 44»66»71ii2.U0iil Bakhargftnj 70nl BilMitya 级 BalhiJu 13n3 Balkh 7n2,13n1,29»3 Bamboo Grove 39» 60, 97, 98 Bangladesh 70nl Banerjee. A.C. 13» 86n4 Bapat, Dr. P.V. 31 Bartbar hllU 95n4 Barui, Dr. Beni Madhava 81o! Basarh 42n2 Beal, S. 47n2, 48nl^8inlr 82n2 Being 42nl Betd-outs 78 Betel palm 78 Bhadanta. 10, S2» 75 Bhadanta Buddha 52 athi 84n2 i movement 59nl ipipta 53n2 Bhattadbarya, Binoyatosh 64 Bhava 42n1 BhikkhuÎ-Vibhaiiga 9n3 Bhikfu 31 Bhiksuî 108 B ho^ 24n2, 78. 114, 121 Bhutatatha^l 82 Bimbisara 15i^» 97nl Bin-Thuan 71nx Black robes 11%4 Board of Academicians 9)nl Bodh-Gaya 8n l, 20fi2» 29nl» 46n2, 60o4

Chinese Monks

148

Bodhicary&vatara 25nl Bodlu'citta 25 Bodhidharma 21, 62n2, $8n2 Bodhicfrumn 75 fiodhimôcid t5. 42f 44, 64, 08, 80, 112, 113 Bochi Kionas(«ry Bodhiruci 42n| Bodhtsitva Bn2, (On), I7nl, 18nl, 32n2, 38, 44, 64, 66, 76H2, 102n2 Bodhi cr 8, i2n$y 13n3» 14, 15, 16, 19, 21, 23, 23, 29, 33, 34, 33, 39, 42o1» 44y 47, $2, 53, 58nl, 59, 60, 6), 62, 64n2, 65, 67m, 69, 70, 7Inl, 73,74,8!, S2n3,83, 85,dOnl, 9ln2, 95, %1、98n1, 1 0 0 , 丨 0丨，103, m t 丨 06n2&4, lO B n i, 丨的，110, 111, 112,117.118,121 —attaining Bucdhahood 15nl —Bodhisttvaa attain six ParamitS. to become I03M —descending from the Trayostrimsa hetven 90nl —highest title of 14nl —hurling a rock to 15n3 —lotus*l5w footprints 60 —Affihflparinirvdo^ 42n3 —moving the Wheel of Law 60, 61ti5 —ParinirvAoa of，12n3 —powers of, 104nl —practice of stupa worship，53nl —preaching of Vaipulya Suiras by, I06n2 一purified and enlightened by, 1C0n2 —relics of 16, 19, 53nl, 83 —sacred mounldins associated with, U9n) —5tupa as rcwescneativc o f 53nl

—teachings ?2nl 一Vfmalakirti a devotee of ISOnl —(s Kkul] 47 — tooth 33, 34,35, 41, 93, 1H Buddhagh$a 9n2 Buddha Aal/s 荇 n! Buddhahood 25nl

Buddha P&liia 32n2 Buddhd^Snla 46n2

fiuddiia*$un

112

DuddhatathAgata 59 Buddha-truth 112 Buddhavaui^sftkA Sutra 104d3 Buddiiisru 12, 22, 41 ， 42, 43ntf 衫n2, 47nl, 4dn3, 54nl» 57nt» 59nl 60, 62, 65ol, 7ln2, 83, B4, 8Gnl 92, 95nl, 96, 99n8, 100, 104, lid 121

Buddhist 8, % I2nl, I3nl, 27n3, 41 43n!> 45n2, 53nlv 55, 62, 66, Q7nl 6Bn2, 71n2„ 72, 74, 82n2» 84, 63 沉n l, 9 2 , 穷n3, 94nl, 93nl, 96nl 97，103. I05&4, I07n6, UOnl 111>ll3 k ll9»120J l22> 123 Bukhara 13, 29n3 Burma 40n3 Bu-ston 67nl Caesctv 49n4 Caitya, 22 Caityagrha. 33, 59 Caldcya, 48 Cambodia, 33d》 40n3, 71n2 Cambridge University ；An lllus(r&ted Manuscript, 49n2 Gantoi}, 73n2 Caravan Town (Tiui-huang), ln3 Catupaccaya, ]0^nl C^tuiiaraâ, 106 Caturvarga Vinaya, 94nl Gelcgtiat inountain, 6n3 Central Asia, 20n3, 43nl, 43n2 一nomads, {»9nl —routes, 50n) —siJk iou(e, 76n5 Ceylon, 33, 14, 35, 39> 41,51, 95, 111 Ceylonese Chroniclc$> 37nl —monks, SlnJ Chains of Causation, 42n I Chamberlain, D«nnis> 43n! ChampS, ?!, 102, 116 Champaka Tree, I23n2 Chams, 71n2 Chandradeva» 22 Chandradvlpa» 70nl Chandrtklrti, 32n2 ChapUin, R.N., 82n4 Chaisadda, 31n2 ChattopAdhyaya, S., 58n2 Chavannes, Prof., 2 !n l Chen印odium, 117 China, I2nl&3, 13, 14, 16, 20， 21 22, 24, 26n1, 29, 30, 37, 43, 44 46, 47, 49, 50, 51, 55, 57, 61, 62 64nl, 68a2, 71, 74n2, 81, B29 83 84, 87nl, 89, 96, 101, 104, 117 119 一Aruo社va taken to» 87nl 一Duddhht literature of> l 20a l

149

I n iix •^ C a llig ra p h y , I 2 tt

^.Embassies of) 33o? «^cnvoy, 13 —Five sacred mauntauit oC “ 9nl -^G en try # H O n l

Întuitional School^ 62n2 一Land of tlie Son of Hcavm, 51 —*Latuj L^tus SG Sutm , ‘31nl ^Medicinal h e rta , J4 ■Northern Buddhism, 17nl -Overland tout 务 5 0 n l •^Sufkimer retreat, 76n9 —-nipcm aiaral v u n a b of； l2 2 n l —Three Treatises School, 6 6 n l —Trade. 76n5 ^-Traditiou ol^ 117 一 TripUak#, 6 n l —Tung-bsiX 37 YQn Ch’i’s return to* 37 CSkiua S5*tra, 46 CjntMcva, 32 Cictft (V^|naua) 105&4 Cittamnira (VijAdnam fitn)» 103n4 Cittavarxnan, 30 Ciâwi, 81 n4 Classics of Hundred Schools of Philoicphen, 91 Cle])ivdraf 56 Cockiooc m ountiin, 29, 78 Commnndnicnts, 92 Condore or Condwr, 38n4 Confiacivis, 23nt, 32a4, U0n2 一 Anntcct, 76nl , 丨I8nl 一 ClM»ic», 91«3 Conjevnram, G7n1 Cotwe) Edward. 37nl Copper Pillar, i t 71 C oraia Lfttifolia^ 97n2 C itu ia l pi^tubcrancc» 6 9 n l CrAnium ot B uddha, 69 Gullavngga, 9n3 Cunningham . Sir A lexander, 4 7 n l, G0n4f (Hn2, 84a2, 95n4 Chan-po, 71 Ch*ng, j1 Changîeng, 7 :n 。 Chan Kting-2&ngf In 3 GSh&ng-2in
Che-chianx or C3ie*klang9 47n3, 73n^ Ghcn*ku» 113, I 】 8» 120, 122 Chen-kuanr 5, 18, 20» 22t $ l n l , \Q 4ni Chen«la S5rxt Chi*hs»en, 57 Cfai-kuei, 19nl

Chi*kuei«chtt«ii. 54, 37

Chia-pi^hih, 48 Cihia-cbn, 81

^lipg, 62,70, 90 'fling; 7 i, 75 Ciaogî, 33n3, 73n2 C h i m g ^ 75a3

—ftoiince, 75n2 CbiacMrhih, 2n3, 3)n4, CluaeMilKHi, 38, 39

37 , 代掷

C U e b -m o -rc M )^ 5 4

â-luo, SI •an, 59* IIS leu cV)ooHûn~c*iv 48 119 O A r h a in g 奂 G9, 81 略 G h ih ^ 7 忽 I

C 9 iil^ i IV cm b . I20h2 C b m -rn ^ tW O a ^m rn , 4 9 , 50 Cbik-u-lcHtôw 39 C h ft T ao-lb^ 3$ 53 53 C h ilK ^ c b e ^ X Cfun-chian^ 88 Chiixbou^ ^ iix b o i^ 75 Siio-hc^ y 9 Chic Chixi-kafig-tto, 42^ SI Chin«kang*yQ*taof 64 ChliwDJumen, 91 Chin-ming. 37n3 Ching, 105 Ching«»i temple, I3nl CKIng^&ng, (OS ChfRg-mtng temple, I2 r ! Chou rulera. (>Sn2 Chou VUn*^, 73n4 Christie Anthony^ 57n3 Chu-chû, 58 Chu-lu-po^j\ S3 Ghu-na«
Q hunîun^ 66n 1 Chuanf-^hou^ \2Q

Chueh-ji«fou*rit 59 Chuehrt'ien M8 Ch’an, 37, G3» 87r 2 Chf«a School, C2n2 Ch9«n*min Gh*ao^shih, 23

87, 9 0 , «

Chintse Monks

150 Chân^-an, l 8nS, 21, 27n2, 43, 47> 7^4,73115, J03, 108 Gh’ang.chou* 33n2 Ch'arg^mln, 23, 26» 27 Ch^cn-ju, 101. 102 Ch*cn-wU| 101 Ch^-ch®, 33 Ch}i*chou, 16, 89 Ch， i_ch\J, 113 Chftanf*ehit« 40 CViefl» US C h ^ 99, J !8 Ch'in«fthih*huimgf I20n2 Gh'ing eltyi 32 Chîng^baij 77nl Ch*iu«Amg, 60 Ch»i.vw, 120 Ch'i^wu-lan. 120nl W u , 42, 73 Ch， u-i, 74 d)_u-iu*ice» 48

4 ! n l»

Dagoba, 33 Dariann Dhyin&c&rya, 04 Dtlabala monifteryi 109 Dts&bhflmi^varaj 丨 Cf6n2 £>羼紐dharma, 104* Das Gupta, Ntlini Nath* 50n2 Dina, 9B B&napati, 77 Deer Park, 49, 50, 60, 78, 82, 90, 100 —Monastery 49, 50 —Wheel of Law, 100 Deolbadiv 50n2 Deoria. ia, 42n3 Derbcae^ 2n2» 7n2 l>C3ire» 42d1

Devadatta, I3n3 Devakha^ga, 50n2, 85nl Scvalokat 202 Devaputrm, 49 ^

叫

90

lei, 84n2 d,5 0 or Dev&vataranam 90nl

Dharmak^tnft 36n4 Oharmtmai^â. 122 Dhftrmamahfimfttrds^ 111ft4 Dharma Nftndi， 36q$ Dharmapalft, 96n2, 105n4 Dharmtrakâ^ 31nl4 S6n4, C8n2, UOnJ Dkarm^ra^ya, 12n lt 2Qn2 Dbarmuathgftnl, 9n2 Dhflrmavikampana, 101 Dhfttu, 53nl Dhiitugtbbhftj 22nJ Dh&tuktch^ 9n2 DhyRna,_6^ 10n3, 62n2, 64, 84, 87n2, 92, 93, 101 Dhy&najlgrat&yana, 101 DhyiAa m uter Chi, 88, m —Jen, 88 ^•Pndipft. 106 _Ta-fc«i, 119 —VVu-hdng, 5, 45，89* 90 Dhy&na Pond, J 12 Dhy&nara$mi# 88 Dialccticmns. 91 n2 Digamhara Nirm nthft3» Diamond Scat， 15n! Digbanik&ya, $6nS« !06n5 〜 67, 96nl p!omati$t Scbool^ 91n2 trghigama, 3痄 nS Divine Land (Chitm)，2, 21, 75, 101, 104 Divine theory of Kingship, 49n4 Di\74vadana, 8n2 Doctrine of Yoga 10n2 Dowser Empress Ung^ I2nl —Wu, 103n3 Dragon^ 57 —flower, 43 —Kinc, 28 一Lake, 28^ 97, 119 一Palace ,的

—tree* 12S Du|kf(a» 112 thxtty 17, 23n(, 42nl# 6dn2, 94n2, )06a3, JOTnl

S S & Tao-hsi, 16> 18 39 (Law master), 21 a, 121 tu, 82 3harmMupu^ $ ln l# 42nl9 86aS, 94 96nl

&

5602

EftslcmAzclupcJi^ 24o2 E a s ld n Bcq^ U , 7Gnl E astern Haui, 1 2 a l, 36n3 E astern TadhHCan, 4 3 o l

Eastern Wei ByiMsty» 105n2 Eiriitctti Sdiool, Q6nl E itd , B J . 2 6 n l

—

^nia, $6n3

Index Elegant peaks,

151 100

EUot, Chartes, 9 n lv 26nl, 71n2 Emperor Ming, I2nl -IOio*Tsung» 12n2, 36nl, 44nl, 45n2, 丨 03n2 一Wu, 13nl, 111n3 —Y6, 2ln 2, 62nl Ennin’s report, 6nl Epthalife, 43fl2 Coterie School* 62n2 Eternal Buddha, I7nl

Funeral mourn). 53nt Fung Yu-lan, 9ln2 Further Kographies ot Emintot Monks， 94nl Further Collection of Essays on Bud* dhism, 94nt

Gandaka， 93a7 Gft^davydlia, 106n2 GandUa> 116 Gandhi ra, 31 G«ndhara Sdnda, 48 Fa-chen, !01 GaAgd, 11, 40,49»84n2 Fa^hsiang, 105n4 Fa-haien, 12n3, 24nl, 29n2, 3lo2, Ganges, 40, 84ti2 Gate of Unique Law. UOnl 47nl, 69nl 20ti2,4 in 2 , 7 1nl —translation of MahapanmrvdQa, Gautama， —Saftgbadeva, hgbadeva, !SnS lSn3 36n3 Gaya, 29n2,60n4,6 r ................4....... ^ , 3丨 nl, 98nl — of Buddha, 69nl GhSsio icchadana>106n5 一visit tojetavana, 6n2 Gbosh, h, A., 58n2 Fa-hu, 31nl Gibson," >n, GrQnwedd and Burgess, 53nl Fi-hua ching^ 31 Git«s# , Herbert A., Iin 2 Fa*Lang> 121 Oiragga-samSijja, 9 7 n l I^C ’icn 121 G iriyat 63nl Fan-hsing, 117 G w e n Hone Gate» 9 ! n l Fan-yu, 116, 121,122 Gorakhpur^ 42n2 Fang-teng, !06 一 nar & Philology, 6 8 n l Faridpuv, 84n2 ,42nl Farrukh&bad, 90nl ELkQUt. 15, 2d, 33n3, 73 Female Unicorn, 123 Demise. 37nl Feng Hsiacxh*OaD9 76, 77 Great Enlightenmcat, 17, 20 ， 22 ,执 F itz e r a ld , 丨 n3, 24n2, 35a3» 4Dn3> 33,44,4§， 81， 89, 9 5 ,106 71n2 一memorial tablet in Chinese，17 Five arts, 96n1 Great Faith (monastery), 11, 27 Five dements, 96n3 Great Goodness promoting, BhadroFive Indies, 7C daya (Monastery) Cnl Five kinds of food 30nl Great Religion (B^dhim), 62 Five L earn in g 86 Great Salvation (Monastery) 9 17 R veF icn, m n 2 Great Schiun, 37nl Five Sacred Mountains, 119nt Great T a n g Dynasty, I —in China, U 9nl CreatWaU,2 Five Skaiujhas, 116n3 Guo&bhadnL, 76nl Five Vidyis, 68n l CuQftcarita, 48 Five virtues, 106 Ounft«bar Gopper-plate inscriptton, i W h ’ilwnu4hu, 19, 59 22x0, 86n2, 116nl Fo*t*o*ta*mo, 21 Gupta Dynaac/f 49n3, nl Former Han Dynasty, 9lnl Gurpa, 60n Four Books, 76al GarupSdag&ri, 29n2t 60n4 Four Geremonks, L10n2 Four currents, 107 Four fold sorrow, 75 Four forms of birdi, 82n4 Hadda, 69nl Four ]dnds of bcnîts, 84nl Haunavata, 8Gnt Four necessaries, 94n2 Ha-Ii^diMuo, 70 Four Yugas, 27n Haxns^ 65nl (Ai-kien), 47a3 Han Dynasty, 7n2,27n2* 明n2,91n$ H an Empire, 33o4 Fu-duh-hsieQ, 38 Fu-K'u-lu^ 29 Han Emperors, 84nl Fu-nan, 35 Han Historical Redord， 84nl

Chinese Monks

132

3

,

慈

H

-t s

H

^

■

蕾

Hsuan-ti, 84nl H«n Record* I05nl HsUan-i'ai Fa-shlh, 20 Harikelt, 70, 95 HjOan-wU/ J2nl iy/ii Har^vardhana. Un2» 48n4* 67nl, HsUan^ych, 118 HsOan-yu, 87 87nl Hsiieh-fan^yu, 79zi2 HanRbhata. 85nl Hu, 69, 71 Heng，93 Hua*cma} 44 Hcnf*tin«, 86 Hua-ch’eng, 38 Hc-p*u, o9 ttui, 99 He-sh/ng, 92 HuUjAaAtsamp«cla«19 Ketu vidyS, 68, 80# 96, J2] Hui4un, 5, 48 Hidda. 69nt Hui*luii thih» 47 Hilo, 69nl Hui-niing shih, 95 Himfilayft, 40n2 Ilui-ncng, 62n2 H{nduku*h| 7n2, I3n3, 14n2 Hui-ning, 36, 37, 38 Hira^yavat!, 42n3( 99 Hlnayina, 10, 21, 22, 28n2, 36n3, Hui^ning Lti-shih. 36，70 Hui-fien, 40, 90 79n2}如， 105n4 HlnayAoitU, 30, 36n4, 38n3,48, 52nl, Hui-ych Fa*shih> 19 Hui-yen Fa-shih. 39 65nl Hui-yung, lU7n$ Ho-ting, 63 Hun chief, 58n2 Ho-!uo-she*p*an. 51 Hundred Schooli of Thoughts, 91 n2 H»-iuo«ihe-po* ro, 33 Hung-wei, 74, 75. Hsfang, 88, 116 Htiêhftng, 36 Hsf-chingp 74n4 Hsi-hcng Period, 74, 76 Hiin, 10B Hsin-diou FftMihth, 39, 40 Hsin-luo, 18, 21，47 S 3 0 5 Htin-Ssu, 30 Hain-tu, 14 Hsing, 42nl r2,n23, 24, 7ln2 H»ing—fu, 27 Indian settlcn, 35n2 Hsing-kung, 39 Indian UpSsai^, llOnl HsiiAn-chang, 75, 8!n2 Ixido-China, 24n2 Hnian-chao, 5, 13, 21. S9» 47 Tndra sala-guha, 65nl Hsuan-chuang, 2, 6a2t 8n 1&2% Indra UnJ^ 29nl 9nl, 1303, 1802, !9n2, 2Qq29 23n2, Indus, 31n2 26nl» 28o 1&3, 35n 2&S, 41, 47ni» Imulas Nudorutn, 78， 53al, 57nl, 58n2,59n2,60n3, S4n2, Intuitional School, 62 65n1, 67nl, 69nl» 81nl&2, 84n2, Iron Gate, 2 9Unl, 94nl, 93n4,105n4 Iron Pass 7n2 HsOan-fauJ Fs-«hih, 27, 28 HsUan-I, 72 Hittan-kô, 20 Jains, 1ln4 HsOan-Kûei^S, 74, 75 Jalalabid, 31 n2 Hsuan-K*ueS Lii-thih, 71, 72 Jaluidhiura, 7, 8 fiiUarwnu, 65 5

p

I

i,

6

3;

9

s

p

2

Judex

153

Jambi, 24n2 Kasi, 16 Jambudîpa, 9 5 K5«ia»42n3 apan, (7nl l/i fapan, KiiyafMt • jammannio ； > ilt» *^Ka»ya^>iya» 8Gnl J iti, 42nl Kacyayattiputr^ 12n3 Java> 24nl Kazak S.S.IL, 43n1 —centre for Hindu religion* 31nl K'ang-kuo, 43 J^cakha^ga» 50n2 KV-roi^xvu^luo^ 27^68 Jtu v an a ViKara, 6, 55, 90, 100, 101, K'cJmg^loa l 107n6 … K’eng«diu hu, 43nl Jhana, I0n3 ☆ 成 69 69,78, 83, 94,里 02 Jih-chuD» 48 Keith,/A A.I .B ^6en2 • jihnan> 33n4 Kern, H ” 113n2 JoncsU A$oka Roxb, 44o2 Khadgoclyaxna, 5 4 50n2 Jn^nabhadra, 36^ 33 Kiia^lga uynastyj y, 50n2,85nl Jnanagupta, 3 ln l KhandaVas, 9n3 Jnanapariî, 45 King Asoka Mountain, U9n2 Jnanaprabha, 5 King of Calukya Dynasty, 48 JnAnaprasthana S(Ura> 12n3 Kingdom of LambH, 63nl Ju-lai, 14, 90nJ Ki>BhkS.SiL43nl Ju lai-ni-fant % Komoroff, Manud, 38o4>63n1 Ju-lai-tung-lni, 14 ^ 9 ,4 6 ,4 ^ 8 9 ,9 5 Ju-na-p'o-Oo-luo, 30 Kosambi, 55 J un-chou, 71n3 Ko-yan^ 50 K V Iii^, 33,36,3d» 46,122 Kr^nagiri, Kanhen» 113nl Kadara, 69n2 Krsnamegharaimi, 70 Kalabag, 31,2 K^nU ,99 Kalihga, 24 Kîtigarbba Bodhisattva, 93o6 Kalpa, 27 K u ,f0 7 ,110,111,11^ 113, i u , 11 Kalpas, 103nl Ku-«hib-&d» 42n3 Kan*pcn hiiang-tien, 58 Ku-thu, 64 Kanauji 48n4, 87n1 Kuan, 13 Kani$ka, 12n3t 66nl Ku&n*t2e-tsai» 44 Kanyakubja, U n2 Kuang-chou, 49,7?, 74, 77 Kapila, 14, 15, 69ni Kuang-fu, 116, 118，119, 120 Kuang^Ksich, 18 —Ki-pai, • .1*4 :2 Kuang-si 37n2, 62nl,76n4, 77nt —lci-pin, 14n2 Karaihar, 45n2 Kuang*tung, 37n2, 49,76, 77nl Karma, 27, 73, 92, 108n3, 112, 114, Kuei-Sn, 74, 88, 111, 117, 119 116, 119 Kukkuta grove, 99 Kukkuiap&dagtri, 29n2» 78,82 Kannadina, 54 Kukkuiavib&ra, 29n2 Karoti, 69nl Karutifimaya. 102 Kukkutcsvara, I9nl Kulapati, 55 Kataha, S9n2 Kumaragupta, 08n2 Kaih&vatthu> 12n3 Kum^rajlva, lOnl, 18n3, 23n2, 26nl Kftfrisun, I4n2 S ln l, 32n2» 66nl> 62n4, UOnl Kamala6)ca; 35n3 Kurkibar, 29xt2, 60n4 K§lacakra, 38 Ru-thu» 64 Kama, Cn4 Kusavatl, 42o3 K&maloka, 6n4 Kusinagara, 42. 82» 99n7 Kaiichi, 67nl Kuînir&, 43, 99n7 Kao-ch'ang, 45 iCuei-ch*ung Fa-shih» 39 Kao^mei, 19nl> Xao-Tiung> 12n2> 20n1, 44nl, 74n3, K*un*lun, 3§n4,103,118 103n2 K^&yA* 72n2, 81 La Vallee Poussin, 65n3 Kashgarh^ 7nl Kashmir* 12n3, 14n2, 26n), 27, 28, Lahiri, Latina, 8n2 Lai«chou, 74 68, 90

154

C h im e M o ,

Lak$mi» 57n2 Laliu-vistara^ 8n2, 3 l n \ t 106n2 Lam ghanf 3 l n 2

Lao-chout $ Land oTEJcphant (India), 2 Lang (monk), 121 l^LnK-dvia, 33, 46, 62 Lannbatus or Lankiwbatus, 67nl Lanfclvat^ Sutra, • 27n2, 106n2 Lao-tz^ 32n4, 91nS Lsmzu, 42nl country, 13, 14, 65 Law, 16, 64, 92, 98, 100, 101, 102, 】 03, 104, HOnl, )]4» 120 Jaws ofVinAy^ 39,108 Legalist School, 91n2 Lcggc, James, 6nl| 32n4, 47nl, 76nl Laucogr2y>hcr, I Liang Dynasty, i3 » (f 19n3, 35r3, 40nl, 46n2 Liang-lun» 19 Lichfiavii, 一、 avii, 42n2 42n! Lilajana, 15nl, 71al Lin-kung, 90 Lin-h, 105 Lin-5hiang-Ju, 26n2 Lin-te pcnoa,' 12, 30 Ling-nan» 77 Line-yun, 83 LiUj 84 Liu-juj 42nl Liu*tU| 107 LM 1 Lob Nor, L^) Nor, Lou-hnr 2Qn3 L o » h a t 79 Lo-hadt 28n2 Lo-jen-kuc, 63nl LokAd>tyft, i i t y ^ 12, t3 La]eak|ema» 2Sn2 LokeivararAja, 106 Lofcottaravada, 86nl Lo-kuo, 63nl Lo-yan^ 12， 18n3, 23， 36n3， 37, 45, 46t 74, 75»5, 87nl, 100 L o -y a n g -c h ia ^ a ix h i,

&2 n 2

Lotus dull, 69 Lotus Sutra, S \ n \ p 38n3 Lou-shui^ 56 Lu mountain, 107n6> t" o 2 L u M 79 Lu-dian, "1 LtMhan-cfaih) SittZ I^sbcng-teDS-ching, 42 U K T s ’a i ^ ， U l-y to A , 4 9

Lucy Boutnou, 43ni Lucky Dragon Spirit Palace, 37 Lucky river, 102 Lumbini, 44n2 Lun*yfi, tl8nl

Lung*ch’ih*shan-$su, L u n fr-c h ^ ia n ,

28

!9

Lung i?a*2i!ih, 31 Lung-hua, 43 Luog-nien, 8n2, 12nl, liOnl Lung-shu, 73 Luo^chX 13, 65 LuoJok^ 63 Luo-sfau, 3+ Madhy&mAgainA, 48n4 Madhy^rua ydina, 36n3 MadhyanUka, 28 Magadha, 1]» t3n2, 48n4, 93n4 Magic city, 38n3, Il0n3 Mnhabh^d^ 37nl Matuilîsayana Vinay5c5rya, 36 Mah^bodht； 8, 16, 20n2, 50, 5J, 60, 67, 79, 81nl MahSÔbina^ 49 Mahakatpa, 27nl, 99, I03al Mahakaru^ 41 Mfth^kaiyapa, 60n4 Mahamantranasarjpt, 64a4 Maham5rga> 71 Maha Mayurl» 64nl îaha P a d m a L a k c f 2j9nl MaMpraj咏 87 M a h i P rd i n a Paraimta I ajna Sfilra. 33n2. 66nl, 85 Mth4 Parinirvaila, 36, 42n3, 96 ^Sutantta^ 53nl —outra, 36n4 Mahapratisarf^ 64nl Mahapuruî, 69nt Maharaja, 49 Maharaja Gupta, 49n8 MahHraiailhirajaj, 48n4 Mah如Kasrapramrdit}!, G4n! Mah&saAgiiika, 37a 1 Mah5sactva, 106 Mahascnagupta, 4Bn4 Mahasieavati^ 64n1 Mahiivagga, 9n3, 76n3 Mahavastm 8n2, 31nl Mahi VihhaAga, 9n3 MahilySna, 10, 16, 17, 23n2, 3 ln lv S2n2t 37, 46n2, 62n2# 64, 66nls 68n2, 89, 92, 106n2, iiiOnl, 113 —Pradfpa, 40, 41,79• 肋，107 Kfahayâis^ 9nt M ahiiSsaka, 8 6 n t

Maiertya, C , 】 0n2,43, 81 n2, 82, 84, 102,* 123,123 r • 置 _ M^jhim-ntkaya, 36n3, I06n5 lalalasdcrre^ G J^ 9o2,36o3 Malaya,的 n2 —Archipelago, ln3

Index

iss

Malayu 15nl» 7 ln “ KOI 84, 99n8 Naked people land 78 Ma Tuan.Un 87nl Naksatrarajavikrdiu, U3n2 Mayers, Willtam Frederick^ 84nl Nalanda, 1, 2, io, 15, 17, 19, 20, 21, Ma-yOan, 2n3, 71 22,42 ,紙 5 t, 57, GOnl, 6t» C4,66nl > 68, 7免 80, 82, 89, 90, 95, 96, U0» Mazumdart R.C,, 21nl, 24nl, 35» 4 !, 69n2, 7ln2 120 Mcglusikta, 45 Nan)arupav 42nl Meghavsrman, 8 ln l Nan-cbing» 75n2 Meng, 104, 118 >Un*bfti*chi4(uci«0( chuan, 54112, Meng Ch’ka^ 113 56ft2, 103 Metaphysical School, 91 n3 Nanda, 66, S7# 68 Nan- r» 66 Miac^ta-ljcn-hiia ching, 3!nl Mibiralniia, 58n2 Nanjto*$ Catalogue, ICnl, 23n2F SlnK 46n2> 60nl Mi-li-cfaia-hsi-tâ-po-no^ 49 Narasii)iba Oupta, 58n2 Min*yeh, 47 Ming-chu^ 65 Narasinthavarmai), II, 9->n1 Ming-yi^ N&ribcla, 70 Ming-y^ 42nl Naxravdiara^Nava Sad^»r,iouk> 1%, 38 Ming-yilan, 39 Ming-yOan Fa-shih, 3? Nawbdhar, 13n3 MiCra»DcbaU, 8,22,42n2,53ni, 60n5, Necucran, 63nl a im Needham^ Joseph^ 75n5 Mitra» Rajcndra Lai, 8nl N ^ a l, II, 15, 17, 20, 22, 23, 27, 29, Moffgaliputta Tissst 12n3 Mok«alaf 68n2 New Annals of the Tâng^ 24nl Monachistn, 9n^ New T*ang shu, 28nl Mon country, 35nS Nicobar, 63n1 Monastery of Eastern Grove, I07n6> Nichiren 5ec(n 3)n! ⑴ i>2 Ntd&na Sutra, 42, €0nl Monastery o f Faith, 40, 47, 80 Nilacaksus or Plsurabnetra, tOnl Monastery of Great £n)i昧teament* 29 Nine disu^sses, 丨 0?o3 Monastery of MaMkaruoS, 41nl Nine rivers, 93n) Monastery of Umversal Goaipassion, Nirvana, 17, 3<>n4, 37, 38, 45•抑n5, 104, 10S 111, 112, 121 Nttyadak^& DhyinicSrya» 23 M o-lnxhih-sia, 49 Mohist School, 91 n2 North Vietnam* 33o4^ Northern Buddhism, 17nl MongolU, S9 Monier ，Willianks^ 97n2 Northern Wei Dynasty^ 7n2t $7n3 Nyayalnndu, 96nl Mo-Ue» 911)2 Mountain Lu, 33n3 Nyiy^tnokhd» 6?nl Nyiya Prav^ha, 67nl MrgAC^ va* 60, 77, 82, 90 Mfgasthapani, 49, 50 Muchalinda Lake, 29 MQla*gandha*ku(l> 57nl, 58, 59, 80 Oldenburg Roof, 42nl Onion Range (Kiiil rab^l) CnS, 7n2 Mula San^lstiv&da, 86nl Mulberry and Lindera, B3n3 M uni, T.R .V ，66nl Mysterious Learnings 91 n3 Pacifism, 01n2 Padimuambhava* 57n! Kd.chia-]aft*t'o, 58 Pamsukida civaram, 94«2

Chinesi Monks

156 PaiVca-bbojaniya，30nl Panca-rak^ft, 64nl Paftca.vidy4 86 PaAca*vjipsatiki S&hasrika Prajft^ Firamica, 2?ial jParampOjya^ 20 PanmAriiu, 9n 丨， 46n1# I05n-t Faribrnjaka^ 6, 108 Kuintrviru, 53nl, 90n2, 99n7 — Vih4r«, 43 Fanvira, 9r»3 Piicimj^yima, 56n3 Fauiya}^ 10n2t 34n4 Pai-lun, 66nl Paki$nnt 9!n2 P^la rulers, 57n1 Pamir, 6, 14n2 Pan-jo» 68 Pan-jo^’i-p’Oj 40, 90 ?'an« ]6 Papliputra, !2n3 Pitimokkha, 9n3, 30nlt I13n3 Pei-tu, 74n2 Peking fChing-t'ao), 27n2 Pcrnbuan, 46nl Fen-jo-p'o-mo, 43 Pcn-ni-fan, 43 Persia, 7n2, 1]n3, 49n4, 76a^ Peshawar, 3in2 Pi.an, 43 Pi-an Fa^hibt 45 Pi-ch'ju-Chcn^ku-lU^hlh, 104 PiVhû Fa-bng, 121 Ren, 27 Pi-ho-luo, wj, oo 58 Pi-ho-tuo ■ uo-po-Iuo, 54 uo*sha*mi, 54 Fi-ho-Iuo*sh Pt-kaimrhia, yulopa-bhojanjya» 94n2 Pin^-chuan, 75 Ping*pu, 74 Pippal tree, 20n2 Plume range, 77n2 Po Fa-tsu, 36 Poisonous herbs, 29 JPo.P’cn, 46nl PrabhavAtl, 50n2 PrainS, 99 PrsyAftdeva, 40» 83, 90> 9Z Prajn^ Pdramitfi brklaya Sutr^ 23n2 Fraj&ajnapU, 70

Pra^fta^ParamieA Sutra, 23a2，6Sn2, Prajn&ratna, 39 FrajAasixnha, 27 JPrajAisatra, 23, 24, 68 Pr^jnAvarman, 47 Praiftavlra, 92 Prakasamatl, 5, 11 Prani^â-samviccaya, 67nl Pram^^-vintlcayA, 96al Pra$astiv 14 Praieiyit or Kosala, I0Qn2 Frathaina ySma, 56n3 Pratidoâruya, 112 Pratyaya, 42nl Fratitya-simiuCpadii* 42nl, 66nl —ifl*ra, 60nl Pravaran& ccrcoiDny, 10Sn3 Pravrajyfl, 36 Prchag«jan&hood, 25nl Pu, 52n2 Pu-sa, 113 Puggala Pafinaci, Pure Land, 26nl, 106 P 叫yagati, 48 Punyaprabhs, 87 Pulakcsin I, 4Sn3 PQrvSrivTTJa, 107 Pu^kalilvati, 3ln2 Putimuttobhe^jjam, 94n mj.t*o-luo*pi-kan*chii, C5 P'in-yang, 113 Pîng-nan, 7(5n4 P'o-lii-ihin* 21 jP’o-luo， inavkuo,.38n 1 Q,uang*nam 7in2 Rainy retreat. 7Cn3 Ratnadvlpa> 33n5, 38n?, 110 Ratnas{rnha» 10 RMagrha, 15n3&4, 39, 57，（ 50, C4n2, o3nl( 90, 97, 101, 102, 108nl —litdcj 13a3» 29n3 Rajabhata, 50n2, S;>nl Eajarajabhaâ, 50n2, 8Dct! Kajaviharn, 18, 22, 39, 86 Rdjendn Chola, 69n2 Rawalpindi, 31n2 Ray, Dr. N.Rn 49n2,50n2t 70nl, 82n2 Record ot the Inner Law sent home from the South Sea, 54n2, 103 Record oTMadhyAdesa, 04nl Red South, 76 Reginald Le May, 40n3, 69n2 Rhys Ddvidd^ 42nl, 86n 丨，100n3

Index Rock £ d i a \ M l ! n 4 Koinan Empire, 76n2 Root (cmplc^ 80 Roy， P.G., 66a 1 Rokkhft mula s«ni$anaip, 94n2 ROfKt, 6n4 R0f>alokar 6n4 &abda SSstra, 89 £abdavidy&y 68nl $&bdavidyS &Utra, 17, 78 Sailendra rulers, 69n2 Saivaite Sect, 35n2 SdkadvIpA, 43nl 态 akra ftnd Brahm^> 90nl Sakraditya9 51 $&ntideva, 25nl & am kd^ 20n2 &mU Sastra^ 10, 84 §afa S^hasrilca Brajila ParamitiL 66o2 S&kybnaum, 102 SflUcitta^ 104 s»la trees, 42n3 §ila, 99 $ilaprabhat 62 Silpasthanft VidyS, 68nl Siva cult» 20rt2 S： valika mountain, 40n2 3raddhavarman» 40 Sramaoa . 丨 i 28n2 Sravasti, 6n2, 100, 107n6 Sri, ;>7n2 Sri Bhoga， ln3, 21， 24n2, 54n2, 89,121 ^ridcva, 16, 17 ^rlgarbha^ 92 Sri Gupta, 49 §rikasa9 18 §rl NaUnda Mah£vihira> 57 & i Vijaya, 1, 21, 39, 45, 69n2, 83, 94, !03f l! 6 , 117. 118,120, 122 Suddhamat 丨，42nl Suklaratna, 110nl Sunyav^da^ €6nl $a4nyatan*, 42nl» Il6n4 Saddharma PuiÛrlka ， 8n2, 92 SaddKarma Funârika Sucra, !5n3, 31, 106»2, 110, U3n2 Saddharma^tmrtyupasthana Sd(ra, 7n2 Safficrarius, 78n2 Saheth-MahceK, SaSaksana 105n4 Sambodhi, 8nl Somadhi, IOn3, 99, !07n5, 113 SamadhJraja* 100n2 Samparigraha 幺 i&tra，46 Samarkand ，2，43nl Samata|a, 35nS» 50n2, S4

157 Samskara, 42nl Sammatiya, 86nl Samudragupta, 48n3, 49a3. B ln\ SantyulEtagama, 7n2, 3$n3 SamyutU-Aikiya, 3Sa^

SaAghabhadra, 43nl Sanghabhuts 18xi^ Sahûukva, 18n39 llln 2 , IIS Sahgharakv> llOnl Sahghavarman, 43nl S&nkasya, 90nl Sankricyayana, Rahul, 10o2, 29n3t 43nl Saptaratna-r$i<4opanaf 98 Sarvajdadeva, 20 S a rv ^ l, 50n2 Sarv&stivida^ 27nS’ 66nl» 86dI SsrvistivAda School^ l’i ，€4# 96 Sarvastivadins, 96n2t Illn 2 Saut^ntrika Univena! idc^lcsm, 66nl Schism, 86a) School of Names, 9ln2 êocmd Council, 37nl Sccmdary demcnu, 98n3 Sen, Dr. Amulya Chaodra^ 97nl Sen, N .C ., 丨 4n2, 23n2 Seven Sea5» 98 Siam, 40n3 Sik^samuccaya, 30nl Simhala, 33, 39, 87 Sindhu, )0n3 Six GvtxjM, 98n3 SogdiartA, 43 Sogdian monks，43nl Soothhiil, 57n3, 72nl ，l(Knl Sparrow stup^ 59n2 Srong-btsan-Oampo, 11n3, 87n I State of Ch’i,92n2 Stcherbatsky, F/Th” 67nl Stein, Aurel» 7n2, 29n3, 45n2, 64n2 Sthftvira School, d4n2, 86ni Stone Gate» 115 Sttoa, 22ni, 53, 58, 59, 64n2 Sudatia An&thapi9îka> !00nS Suga(l» 83 Sugditc, 43n! Sui Dynasty, 31nl Sui rulers, 71n3 Sukhavati-vyaha 3u(ra» 26nl Subhakara Siipht^ 64nl Subhnîta, 118n2 Sumatra, lf 24n2, 69n2 Summer retreat, 76n3 Sundar or Sondor^ 38n4 Sung Dynasty, 76n4, 87q | Sutra in 42 Articles, ^ n 2 Sutra Pifaka, 9o2 Sutta. V ib h ah ^, 9n3 Suvarâbhumi, 120 Suvarna Prabh&ia» 106n2

Chinese M onks

158

Suzuki》D.T., 32n4 Swat faill，3Jn2 aa Sa-p'o^hen-jot'i-p'o, 20 San-iun, 66ni San*pao9 85 San-wn, 33, 88 San-yO, 6 • Se—116 Seng-chtf, j* 5Qn2,84 Scn?-chia-p*o-mo. 4 彡 Ser^chfa-Ci-p’o-118 Seng-ho-luo-kuo, 33, 39 Sha-menf ln2 Shan-chou, 49 Shan-hjins, 83 Shan-pu, I I Shan-Si, 74n5 Shan-tô, 2Gnlj 106 Shantung, 7^n0 Shao-Hn, 87 Shc^H-t'o-p'a-mo 40 $he-Iun 46 Shen-chou, 21 Shcn»t*\i-kuo, 38nl Shcng, 42nl Shcng«chao» llOnl Shcng-cliing 89 Shcng-hui, 43nl Shcng-Knang, 10 Shcng-ming^ 17 Shih ，42nl, 98 Shih-chi, 120 Shih-crh, 42nl Shihêrh-men-lun, 66nl ShiH-erh^yin-tu, 42al Shih-fa, 104 ShiWi, 57 Shikî-Ssu, 丨 09 SKi>ii*cfai*iuov 49 Shih-li Fa-«hib I Shih-Ii-na-Ian-fo-mo-pi-bo-Juo^ 57 îh-U-shuo-chich-luo-tieh'ti, 51 Shih-luo-po^p*o» C2 S3iiH-pien Fa-shih, 18 Shihûun, 106 Shih-t7.u-chou, 涔 3 Sliou, 42nl 5hu-cbingt Glnl Shu-fang, 78 Shiin-tiv H^n emperor, 75n5 S$u J*J«> ln3, 7n2, 13n2» 24n2,

39, HSnU 32, 5 4 n lF 56n2&4, 7Gn3, 78nl, 79n2, I13n3 T 却舰，31 n2 Tamalites, 41n2 Tamluk, 41 n2 T aatra, T ^ntrik, 64nl Tapovana, 64n2 T arim basin, 20n3 T artar， 69 Tathflgaia, 14, 24, 30, 37, 42nU 38> 59, 60n!, 81, 96 XachigftTa-guhyaka, 106n2 Tauru$, 78n*2 T^mralipti, 41, 61，63» 79, 82 T^ran^tn, G7nl

Tenasscrim 33nS Tendai Sect, 35nl

Thcravadaj 3 7 n l, 86nl Thomas, £ .J ., 12si3 Three Chinese classic^ 91 Three garments, 72n2 Three gcow, 85 Three Jewels, 71n2 Three kinds o f Bhava> 6n4 Three Kingdoms^ 35n2, 91 n3 Tibet, 7, 13, 53, 15, 16, 17, 20f 22, 30, 37, 87nl Tibetan version of Lotus SQtra, 31nl Tiladhaka, 95 Tirthika, 59n2 Tishftrakshiti, 20n2 T ittara, 9 jn 4 Tochari, 7n2 Tokharestan or Tokhara^ 7n29 29n3, 43nl

Tonkin, 2n3, 33n4 Toolh-rclic, 33, 34f 35, 41, 93, 111 Tooth stick tree, 19, 59 Trailckyî, G Transcendent tortoise, 6 1 al TrayaseriiYiia heaven, 9!)nl Treatise in O ne hundred verses, 6(5n1 Treatise oti the M iddle, 66nl Treatise on the Twelve Gates, 66nl Tree o f Knowledge, 75 Tri civara, 72n2 Triloka, 6n4 TriiYiiatlka. 105n4 Trinity, 123 Tripathi, R.S., Il n2 T r j^ a k a , 22, 41, 83, 114, 120, 121, —Bodliimaoda, 112

一Chinese，Cnl

Tri-sastra Sect, 3ln2 Trividhadvara, 110 Trsna, 42nl Tukhara, 7n2 —Saoghardma, 47 Tumasik, 15n2

Im k x

159

Tovbkl Valley， 70 T V tffiai,

S !d I9 72nl

45

T w H H n3 TuHciih rule, 29nS TuHtisun» 4Snl T u fita hcavca^ 8 0 2 , 10成 102

T m lv t counts of existence 42n\ T*-Ch*anfe 17 T»K： h*anK-tcDK Ch*aih5hib, 40, 90 T achung^pu, 37

29, € 0 m

6 Tu4kc»4«ia^ 7 Tu-ho-li«o^)o-t% 40

T a ^ u e h , 44

Ta-4tfia, 7a2 T&-hsine-sh&nf T ^ m o , 62n? Tn-iuo-lt-ti> 41, 61t 63 IV F an 發本 sHf&d):、2n2 Ta-tc, 52 Ta-ya> Pasoda^ I8n3 Tan-chu-tsv2ui& 64

Tza*mo4i， tit Si

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Tan-ymng, 71a3, 73, 88n2 Tao, 32n4» Taokm , 8 4 n l, 9 In3 Tao*cb• 羼略36n4 T a o ^ 16, 18^ 2 0, 43 U H ayana,丨 2n3, 46, 47, 68 Tao-h&i Fa^shihj 16> 48 Ulla^ghajia, 42nl rila^h a i 一 ItM T aoM xan, 94 J o x v m a tl r Tao*hui^» 11民 l l j , 122 U p ^ d n a , 42n! Tao-Iin, 93 Upiii, ros T*a*Un Fa-ihih, 25, 味 68 , 铋 U p a sd o , 85, DO Tio*fuan, 26nl Upftvasathfl, 113 Tao-te* 32n4 U pper garment, U ttau Û ^ ^ ，72n2 Tao^timr 54n2 Uruvela, 8nl T #a 53 U90isa> K , 69 T a “ tsung ，^ 3 , 14n2，41n“ 87nl, U-shou-ni^hay 69 104n4 T*&i-yuanf 74n4 T f«n-chun Fa-9hih» 45 /ac, 108n3 T'ao-kuang Lu-shih, 70 /aib h aiik ^ 12n2 Vaiâli, /aisaii, $ 3701, in it 42, 57nl, 60, 82, 90n2, Tan-rung» S8 T ’*n-su» 41 llOnl T a n g Dynasty) tn3« 5n2, 7H2, 18n3， Vajrabodlii, 64nl 2 l n l , 36nU 38nl» 44a!» 94nl Vajrachhocyjki Frajna Paramit& SjUra^ 23n2, 82n4 T*ang «ropcron, 5n3, !1. 13, 18y4 ] n l T ’ang Period* S5ul, 71n3,76n5,9$n4, Vajrasana, 15nls 51 幽 dln3 Vak 112 T 'a n g rulers, 11, 35n2> 59, 70, " 2 V 始 9asi， IGnK 60n5 Tc-chih-hsicn, 38 Varciidrabliurai, 49n2 Tc-hsing, 48 V w ja, 76 Te-kuang> 89 Vasanta MaJlika, 97 Tcng-t*zu-Ssu, 104 Vassa, 6n2> 76* I00n3 Ting» I0n3, 99 Vassav^sa, I0n3 Ting-ku, 69n2 Vasubancffû, 9 n \9 52n3. €7nl ，105o4 Xinf-nicD, 62n2 Vasumitra, 66al T î-p^fu-ian-luo. 49 Vatapi, 4€n3 T #i*p*o-po-mo, 50 T*ien-chidi, 90 29d2 Veauvana, 1^ 1氏 TVcn-chu, SSnl Tîen.meiH 2 Vifalianga, 9n2 6n2t 伽 “ 45n2 V ithxU ^ (Nacpur；

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Wang Hsilan-t’sa, J U 82n5 ， 87多 117 WAng«Ssu» 1 8 , 22 W ang yen-te 45i*2 lVen-ch*ang, 7, II Wct-na, 54 Wei-shih, 105 W u, 73, 77nl Wu«chang4 30nl Wu^choti, 23u2 Wu-ch^wg, 46, 47nl Wu-ch'sng-na, 6 8 Wu-chên, 107 WWiwng, 5, 43, 89t 90, S4f 93ntt VVu-kông, 27n3

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Vinayarmstcr Bhikû Chen-ku， 104 VitiAyamaster Chfw g 1 70 Vinaiyamastcr Hsiu, 108 VintyaRiaster Httian丨 108 Vinaytfnaater Tao, 12 Vmaya Pi(aka» 17, &2$ 63, m Virudhtkai 100n2 Vlrya, S9 Vi4okaf I9n4

Vaia9 丨 8n3 Va$tivana* 64 Yavadvipa, 46 Yoga, 4 3 .9 5 Y âcara, O f n ! Vylluirao^ 79 YojaCaiyabhQm* i i s i r n t I 0 n 2 Ymng-cht, 9n4 Yang-fu* 76 W*lcy Arthur,, ?6nl Ysuig Hstian-chih, I2nl> 62n2 W• 吟j,R . 1?al Y a i^ -u e vjilky, 33 2Gn2 Yao^kxiang temple, 12nl Waiter^ Thomas, 7n2» 3 5 n 2 ,4 7 n i, Ych*txu, 78 59n2,64n2y 66nl, G9ft 丨 , M n 2 ,9 0 n l, Ycn-an, 3?n3 95n4 Yi, 73 Weeping Bodhisattva inc^rnate# 4 4 Y队 42111,61x11, 106 Wei Dynasty, 105n2&3, 107 VVcitcm country (tndia)t 1，2 ， 35* Yuan! 105 Yttan Dynasty, 87nt 40, 44, m Yii-chla, 45 W «tcm Hans> 32nl W ««wx Fftradke, I7nl> 23， 26iU, Y0*jih-wan£9 38 Yu*ihais*îa, 61 Yu*shuv44 Wc$tcm worlds \n\9 54n2 Yttn• 抑province, 50nl Wliotl of Lave. 59* 60na, tOtt, iOQn? Y t t n H 37, 38 White Horae P&gocU, I2nl Yung-ch'ang Period, 114 White Hum, 43n2 Yung-nîng temple, X2n\ Wild goote forest, 64, 65 Will of BodhisMtva^ 38 Willow Branch! J9n4 Zen (Jn Japanese), 62o2 Winternitz, Maurice^ 31 a ), 3 6 ^ , Zodiacal ConstcfUtiom, 78o2 Glnl Zoroastrian m ythology Vi\xdam irw, 20, 84, 97, H7 2urtU
Volur, 28&1 Votive 6Qnl Vultu^t Vt%k, 15, 64, 75, 81, 90, 9?, m

Lalika Lahiri, the translator of l-chrng's wortc {KaO'Seng Chuan)t was bom in 1923. She obtained her M.A. Degree in Ancient Indian History and Cufture from the University of Calcutta. Miss Lahiri was in China in 1956*59 on Government of India's scholarship to study Chinese language (modem and classical) and history of Buddhism in Beijing University. There she started working on the present work under (he guidance of Dr. J. Xien U a the wellknown Indologist and the Director of the Boljing University. She afso studied Ihe Lungmen Caves under Professor Feng, relired Professor of Indian Philosophy. Tokyo University. Miss Lahiri has published a number of papers and articles on Lungmen Caves in various wet卜known academic journals.

Buddhist Tradition Series E d ilc d b y A lex W ay m an

2 N a K a iiu n ia n a ： S tu d ie s in t h e W r itin g s a n d P h ilo s o p h y o f N ag d rju n a— Chr. IJnd m er 3 C h in e s e M o n k ，In In d ia — I. Ching, U lik a U h iri, Tr. 4 B u d d tilsm In O r n ir a l A sia — li.N. Puri 5 D fia m ia k ir tlS ' T h w r y o f I I«?tii-(：e n t r lc l ty o f A n u m a n a — Manga la K. C hinchore 6 T h e L eg en d o f K in g A s o k a ：A S n id y a n d T r a n s la ti o n o f th e A £ n k d v a d a n a Jo h n S Strong 7 B u d d h is t I n s ig h t— hisays by Alex W aym an, G eo rge R. Kldcr, Kd. 8 B u d d h i s m T r a n s f o r m e d : R *:\ i^ ln u s C h a n g e In S r i L a n k a — Richard G om brich and Gananath O b e y cs e k c rc 9 T h e B ud d h L st T a n tr a ^ ： L ig h t o n I n d o - T lb e ta n E s o t e r l c l s m — Alex Way man 10 The? Li. Sujara Soni 13 B u d d h is t Fara blt^ i E ugene W atson Burlingam e, Tr. 14 T h e D e b a te o f R in g M lIJn d a ：A n A b r id g e m e n t off th e M ilin d a P a n h a — Rhikkhu Pcsala, Tr: 5 T h e C h i n e s M a d h y a m a A货a m a a n d th e P a lJ M a | jh im a N ik a y a — Ilhiksu T h ich Minh Chau 6 S u d d e n a n d C iradiuil：A p p r o a c h e s to E f ilig h i e n m e n l In C h i n e s e T h o u g h t— Peter N G regory, Rd. 7 Y o R a o f U ie C iiih y a s a m a ja ta n il'a : T h e A r c a n e L o re o f f o r t y V e r s e s — Alex W aym an H T h e E n l ig h te n m e n t o f V a ir o c a n a 一 Alex W aym an an d H. Tajim a l> A H is to r y o f In d ia n B u d d h is m ： I'.ro m S a k y a m u n l to F a r ly M a h a y a n a — Mirakawa Akira, Paul G ron cr, Tr. and Fd.

A n a g a t^ v a iw a D e r a il a ：T h e S e r m o n o f th e C h r o n ic le - T o B e — L Meddcgama, Tr. and John C. Moll, Ed. 2 2 C h in tu im a jita ； Tht* A w eh il B u d d h is t a n d H in d u T a n lr l c G o d dc5i»— Klisabeth Anne Bcnard 2 3 O n V o id n e s s — f-’e m a n d o T ola and Carm en Dragonetii 2 4 N a g a r ju n a 's R e h it^ H o n o f L o g ic C N yaya) V a Jd ^ ly a p r a k a r a n a — F'cmando Tola and C arm en DragoneUi 2 5 T h e B u d d h is t A rt o f N afiary iiiiakcind a— E]izabeih Rosen Stone 2 6 D is c ip lin e ：T h e C a n o n ic a l B u d d h is m o f th e V in a y a p ita k a — J.C , 21

MOTILAL BAN ARSID A SS P U B L ISH E R S PRIV A TE LIM ITE D

(Buddhist Traditions) Latika Lahiri-Chinese Monks in India_ Biography of Eminent Monks Who Went to the Western World in Search of the Law During the Great T'Ang Dynasty-Motilal Banarsidass (1995).pdf

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