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Yi Jing Nan Hai
Yi Jing Nan Hai
Yi Jing Nan Hai
116
OF PR/jJg^
>
JAN 19
BUDDHIST PRACTICES
TAKAKUSU
IN INDIA
Bonbon
HENRY FROWDE
Oxford University Press Warehouse
Amen Corner,
THE MACMILLAN
CO.,
E.C.
66 FIFTH
AVENUE
v^rtNVW VI
I,
r-TSnSTG'S
ROUTE TO INDIA AND BACK, WITH SOME GEOGRAPHICAL NAMES MENTIONED IN HIS RECORD
(A.D. 671-695).
and made
agreement with
few friends
together.
a.
671, he
i).
lie
Kwang-fu
same
of the
sum
passed the
departed from
month
the eleventh
year.
a ship
..
He
month
Kaa,
in
king's ship.
came
north he
oi
Nak.
thi
remained
when he
the twelfth
till
sail
toward the
i.e.
iheCountn
Kuo,
P.
sixty
He
a caravan.
took his
till
way
westerly
in a
direc-
tion.
the
bogs, and
he turned mirth
lor the first
made
age
After this
to the Vulture-
iter
a pilgrim
He
thirteen
he was
India,
mona
the Nalanda
in
in
still
a place six
in
yqganas wesl
of Nalanda.
He
collected
amounting
the
to 500,000 slokas,
way he
Tamralipti; on the
to
again was
by robbers.
Probably, a.d. 688. he was on his
way
back:
a.d. 689,
to
Kwang-tung bv
In
same
the
1
fii
11
si
day
home
month of
the
his
Record,
rulii
% JAN 19
*
A RECORD
V,
}/.LS
OF
INDIA
By I-TSING
Translated by
J.
TAKAKUSU,
B.A.,
WITH
Ph.D.
F.
MAP
Ojcfovb
MAX MULLER
CONTENTS.
Map
I-tsing's
Route
to
mentioned
in his
Record
of
India
\joface title-page]
..........
.........
.......
General Introduction
Preliminary Remarks
The Mulasarvastivada School
The Result of I-tsing's Description
:
The
Life
I.
II.
III.
and Travels of
His Boyhood,
His Journey
I-tsing
to his
II.
III.
Death
....
......
......
........
........
Work
their dates
Practices
,of
Men
Map
xxi
xxiii
xxv
xxvii
xxxvii
the
Record
xxxix
li
Hi
liii
India, with
.........
.........
........
and successions, made from
I-tsing
xvii
xxxviii
of I-tsinsfs
ix
The Text
....
........
.....
to his
The Date
to
Max Muller
to India
F.
of Buddhist
Iv
lx
CONTENTS.
VI
the
Southern-
...........
:
Introduction
chap.
I.
.......
II.
III.
On
on a Small Chair
Sitting
at
VI.
VII.
VIII.
Two
after
Summer21
21
Dinner
22
.....
....
.....
V. Cleansing
(or Vassa,
Meals
Food
24
26
at the
27
as to Insects
30
33
Upavasatha-day
35
The Mode
53
of Wearing Garments
72
......
78
82
85
86
XIX. Rules
of Ordination
XX. Bathing
at
Proper Times
XXI. Concerning
the
90
.....
....
for Salutation
Mat
to
sit
on
90
9i
95
107
no
in
On
the
XXIV. Worship
XXV.
to
Health
114
"5
116
124
....
XXX. On Turning
to the
Right
in
126
130
practised
138
Worship
140
......
Worship
152
CONTENTS.
VII
CHAP.
PAGE
XXXV. The
Rule as
to
Hair
166
in the
.
West
167
.
Names
185
189
J
93
195
197
Virtuous of Old
198
of the Books which are referred to in I-tsing's Works, but not found
......
........
.......
216
Additional Notes
217
Corrigenda
226
Index
227
ABBREVIATIONS,
Chavannes
la
par
= An Ancient
publication
H. Wenzel.
les
pays d'occideht,
les
Paris, 1894.
London, 1875.
Dharmasahgraha
for
dans
I-tsing.
=A
Childers
loi
by Kenjiu Kasawara.
Edited by F.
Max
Miiller
and
Oxford, 1885.
Books
in the
Bodleian
dans
les
=A
Ka-ryapa
Commentary
Nanjio
=A
MS. on
in
Canon
Noms
Julien.
I-tsing's
Record, written
1758.
in
By
the Nan-kai-kai-ran-sho.
Catalogue of the
the Sacred
et transcrire les
Par Stanislas
Livres Chinois.
Compiled by
for India,
by Bunyiu Nanjio.
Oxford,
1883.
S. B.
E.
and edited by F.
Yule
Max
N.B.
When
By Colonel
word or passage
is
Yule.
2nd
edition.
marked with an
London, 1875.
asterisk
*,
it
has an
MR.
J.
TAKAKUSU.
Oxford
January, 1896.
My
dear Friend,
Ever since
in 1846.
made
Travels in India,
I felt
for settling
and as
back as 1880
far
work
known
to
me
through one of
Some
my
book became
whole
I
Record.
gathered
From
the
some important
Academy, October
2,
fragments
facts,
of
his
translation,
p. xviii, 2.
2,
18S0.
2
,
however,
the
first
in
and
in the
my
appendix to
'
India,
what can
it
MAX MULLER
F.
teach
us
?
'
under the
of
title
From
I-tsing or
not expect
What
India.
Buddha,
they
mere
is
us, for
tell
tradition,
know
interesting to
known
India we must
in
that the
to them, but
instance,
name
All that
It is
Grammar were
his
is
me
in
my
The
and according
to
some MSS.
Mahabhashya speaks
of Pushpamitra,
fall
As
it
the
first
As
there
is
it
is,
in
in
And
all
this
is
in
it
this
the Ra^atarangi//}
known
first
in
Kashmir
century B.C.
But
of the
has been supposed that he must have lived about that time.
a series of
has been
A'andragupta was
of isfandragupta also.
It
plausibility that
B. C.
have to
more
It
was
point
out and lay stress on the fact that Pacini quotes an alphabet called
known
This
Alexander, and Pacini could therefore not have written before 320 B.C.
TO MR.
TAKAKUSU.
J.
xi
writing, at least for
in
he proved that
less
still
this non-existent
has
We
may
have reached India before the time of Alexander; nor need Yavandnt
No
the Indian alphabets was derived direct from the Greek letters such as
source.
at the
end of the
of
fifth
I
century
know
only
No
writer of
B. c. (fourth
Eshmunezar
B.C.
Vedic
less
literature
alphabetic writing.
Where
is
known and
practised for literary purposes, no person on earth could conceal the fact,
and
I still
Pacini.
To
say that
is
with Mexican
literature.
stylus, letters, or
in daily use
literature
is
should
all
names
Besides,
it is
Why
very wide.
well
official
known
or
Demand
if
its
use for
claimed for the time of Homer, of Moses, of the authors of the Kalcvala,
of Kalevipoeg or of the popular and religious songs of Ugro-Finnish or
xii
To
the
themselves, learnt
it
it
base
my
The
MAX MULLER
F.
facts.
The
facts
on which
still
which can be dated, and the tentative character of the local alphabets
which they are written forms
my
in
betic writing at
of Major
an
Deane
(if
see no reason
and
earlier time,
in
for
what
Phenician alphabet.
But that
is
B. C.
have
still
for
monumental or
to confess
my
literary
ignorance of
any book having been written on palm leaves or paper before the time
of Vattagamani (88-76 B.C.),
time of Asoka..
D.,
whom
published
in
the
light
on the
in fixing
up
the dates
little
of Sanskrit writers
Academy, October
2,
1880.
Grammar
(p.
iv),
tury A.D., on the supposition that Vamana, the author of the Kajika,
Ka^ika,
Vamana and
commentary on
Gayaditya.
Pacini's
Grammatical Aphorisms,
by Paw/it
TO MR.
TAKAKUSU.
J.
in
xiii
496).
list
of the
and he
This
to have been
this conjecture,
it.
Vamana
at the court of
CayapWa was
But
Kavyalankara-vrztti.
of the
the same as
Vamana
this
Vamaa,
quotes
among
who
1000 A.D.
2
,
the author
other
lived
its
author
Vamana
of the Kayika-vr/tti.
Among
This
will
in the
Schonberg
Vamana
in
eleventh century.
of Indian literature.
And
it
will
show
at the
in
Pathak in Indian Antiquary, 1883, p. 20, tries to ascribe the poem to Arya
Saka 1045.
Mr. Rice in his Karnata Authors (Journ. R. A. S., 1883, p. 298) fixes his date
rutakirti,
2
at
1170
3
to a period
thirteenth century.
Kshemendra
Vamana
a.d.
p. 15, note.
xiv
MAX MULLER
F.
knew
work of two
to one,
is
authors,
Vamana and
Cayaditya.
ditya.
Grammar
to
Vamana, and
We
strange.
is
own
sometimes ascribed
It is
same person.
the Kaj-ika-vr/tti.
2
.
that
D.,
work of Caya-
expect Sutra-vrztti.
others
Cayaditya
arrival in India.
It
work, or a Kvxrn
3
,
was meant
in I-tsing's time, as a
Sutras of Pacini.
calls
for Pataw^ali's
a commentary on this
Mahabhashya, as taught
Pata^ali
is
Pata/T^ali's
Mahabhashya.
also,
^5 l ~^5 2 A D
-
Among
his
contemporaries
is
by
Bhartrzhari,
This BhartrzTiari
tells us, in
about
this
same who
of Bhartr/hari mentioned
The former
it
is
by
its commentary
we can hardly be wrong
a grammatical work,
Bhartrz'hari's
Vakyapadiya
4
.
As
to
commentary 5
any work of
Below,
Mahabhashya,
p. 176,
p.
it
As
to
be
it
may
BhartrzTiari.
Below,
taking
7,oco .riokas.
in
and Pei-na.
note
3.
ii,
p.
xii,
p.
iii,
p. 21.
p. 226.
180.
Below,
p. 178,
note
2.
TO MR.
need not repeat what
us
1 ?'
J.
TAKAKUSU.
have written
in
my
'
xv
India,
what can
it
teach
Some
I-tsing.
works, but
difficulty
this,
All those
still
anchor
in
Amitayur-dhyana-sutra
i.
We
The
3.
The
Introduction to the
the
The
my
sheet-
historians,
2.
in
new
fifth
and
Buddha
indirectly of the
in
dates
of several
Thsang's travels
literary
in India (a.d.
dates supplied
by
men
by Hiuen
supplied
as
629-645).
Cayaditya, and
a rallying-point for a
the
'
all
number of
literary
Let
which
me now
wish
men
serve
belonging to what
by me.
my
1st edition,
Your work
It will
The
They
as
called
literature.'
long entertained
realises a
a lasting memorial of
useful
by
contemporaries.
their
will
who began
by Takakusu.
See
it,
scholars.
If I
have gladly
be
my
Introduction, p. xxi.
xvi
given
my
Nanjio,
it
had come
MAX MULLER.
F.
for the
Sanskrit
and
Pali,
scholarlike study of
Buddhism may be
countrymen may
in
great
and
India.
and
Buddha were
to
if
alive in
first
reform the abuses that have crept into the Buddhism of Tibet,
Buddhism, such as
the interval which
look forward
now
to,
reformed
among
to humanity, an
came
insult to religion,
to preach peace
on
earth,
Mohammed a
disgrace
and good
Your
will
toward men.
sincere Friend,
F.
Max Muller.
GENERAL INTRODUCTION.
Preliminary Remarks.
to
After the introduction of Buddhism into China, a.d. 67 ', Fa-hien was the first
make a pilgrimage in India, the holy land of the Buddhists. His journey,
2
399-414), was detailed in his F6-kue-ki
Next followed the travels of Sun-yun and Hwui-seng, a.d. 518; unfortunately,
Much
other travellers.
Buddhist
literature,
much through
his
we have
his
in the
first
the
work, Si-yu-ki,
notice
later,
came under
is
(a.d.
fully
recorded
in
the
said
work, which
is
an
Soon
after
Hiuen Thsang's
death, another,
by no means
less
famous, Buddhist,
I-tsingby name, started for India, a.d. 671, and arrived in Tamralipti, at the mouth
of the Hooghly, a.d. 673.
at the east
He
400 Sanskrit
texts,
amounting
to
500,000 .dokas.
On
his
This is the date of the arrival of the first Indian Sramanas, Kasyapa Matanga and Bharn//a
Dharmaraksha), who were invited by the Chinese Emperor Ming-ti (A.D. 58-75^, and it is
the historical beginning of Buddhism in China, though there are some traces of it in the earlier
1
(or
literature.
2
Fa-hien's F6-kue-ki, by Remusat, 1836; by Beal, 1869 and 1S84; by H. A. Giles, 1877 ;
in the China Review, 1879 an & *88o; lastly by Professor Legge, 1886
a notice by T. Waiters
(Clarendon Press).
3
Memoires sur les Contrees Occidentales, by Stan. Julien, 1858; the Records of the Western
Kingdoms, by Beal, 1884; Histoire de la Vie de Hiouen Thsang, by Julien, 1853 the Life of
Hiuen Thsang, by Beal, 1888.
;
GENERAL INTRODUCTION.
xviii
in
Sribho^a (Palembang,
From
book
is
Law
therefore called
home from
sent
his work,
priest, Ta-ts'in,
'
which
is
returning to China.
The
Nan-hai-chi-kuei-nai-fa-ch'uan,' a
the
known
Pali.
home
in Sumatra),
'
Our author
home
a.d. 695,
home
after his
shall
home engaged
in interpreting
Buddhist texts with some nine Indian priests, -Sikshananda, iyvara, and others.
He
completed
exist five
fifty-six
works of
230 volumes,
translations in
his compilation
2
,
among which
a.d.
700-712
the chief
is
besides, there
given.
Now
as to our
Mons.
1.
knowledge of
Stanislas Julien
this
book.
made use
pour
Noms
may
Prof.
Max
Miiller
earliest notice
the
Academy
Antiquary
for
first
His
December, 1880
(p.
305).
the late Kenjiu Kasawara, a Japanese Buddhist and pupil of the Professor,
was
3
published in India, what can it teach us?' 1883, pp. 210-213 and 343 _ 349
Antiquary,
Indian
the
appeared
in
3. Mr. Samuel Beal's notice of I-tsing's work
'
88 1,
p. 197.
Some
September
for
Memoirs
4.
2
3
1883.
He
it
in the
Academy
in his Life of
Prof.
Record
9,
matters contained in
in
W.
the
Memoirs of
the Historico-Philological
ff.,
in Prof. Cappeller's
German
PRELIMINARY REMARKS.
St.
am
many
*ix
insignificant points in
Moscow.
which we
differ
my
but
trans-
which was already printed, when I received a copy of the Russian translation
through the kindness of Prof. Serge d'Oldenbourg.
into French two chapters of
5. Mr. R. Fujishima, a Japanese priest, translated
lation,
November-December, 1888,
The
entitled
'Deux
and mine have been carefully noted in the present work, for these
chapters (xxxii and xxxiv) are of special importance, inasmuch as they contain the
names and dates of several literary men of India, the account of an eye-witness,
which cannot be obtained from any other source.
Mr. Kasawara left his MS. with Prof. Max Miiller when he went home from
his renderings
England
in 1881.
We
see, in the
be possible before long to publish Kasawara's transMr. Nanjio once examined the MS., and noted:
lation of that important work.'
Kasawara leaves out more than a half of the original work in his translation.
other scholars, I hope
it
will
'
think the portion he has translated agrees with the original pretty well.'
in all, the
In reality his translation covered some seventy-two pages out of 206
of
exception
the
With
out.
left
being
naturally
portion
uninteresting
But
obscure and
The
Vinaya
rules,
and
to
and
to
work was
object of I-tsing's
in China.
He
we
on
the monastic
The
other
As
to the
c 2
GENERAL INTRODUCTION.
xx
is still
The
very limited.
present work
is
Mulasarvastivada School, one of the four chief Nikayas prevalent in India, and this
will, I
hope, lead
some Chinese
literature.
'
all,
to
The Vinaya
We
p. xxxvii).
a complete
it
study, almost
its
still
is
of this particular
all
of which
other Vinaya-pi/akas, which bear a close relation to the above, belonging to the
and
20)
(p.
two subdivisions of
the Mulasarvastivada,
known both
to the Sinhalese
which
is
identified
name being
of the historical
and Chinese).
We
have
preserved in Pali
(1),
which
in
substance
Chinese (2) 3 ; that of the MulaTibetan (3) as well as in Chinese (4), along with these that of the
a subdivision of the last (5).
Moreover, of the school furthest
sarvastivada in
Mahuasaka-vinaya
in
Dharmagupta
removed from
state,
the orthodox,
home by
brought
we have
Fa-hien,
414, from
Pa/aliputra,
and translated
a.d. 416.
Seeing that
a
comparison of
scientific
all
much
them and
stages of development of the traditional opinions of all the schools, for the Vinaya
was held by them as the most important in determining the difference of traditions
handed down by various authorities. When all these works have been examined,
and the historical developments traced out, some chapters of our Record relating
But it does not necessarily follow that the subdivisions are chronologically later than the
school to which they belong, for it is possible that the schools which had been originally
independent may later have come under a more flourishing school and made it the chief, seeing
that
there
are
Sarvastivada
'
is
not
said to
Vinaya-pi/akam,
many
material differences
have separated
p. xvii.
in
their
doctrines.
Vinaya-pi/akam,
p. xlvii.
In
the
Dipavawsa
the
'He who
PRELIMINARY REMARKS.
xxi
to some to be uninteresting at
manual showing how they modified and
Buddha
in the seventh
The Mulasarvastivada
School.
of the
1
,
that
to say,
is
Council of Vai^ali, the object of which was chiefly to refute the ten theses
schools.
himself belonged, as
same
itself in the
period.
it is
one of
In the Dipa-
vawsa V, 47, it is said that the Mahiwsasaka first separated itself from the Theravada,
and from the Mahiwsasaka, the Sabbatthivada, and Dhammagutta. The history of
our school, however, begins with the Kathavatthu of Moggaliputta Tissa
the head
of Anoka's
Council.
It
(b.c. 240),
portant part at that time, for Tissa's work directs only three questions against
the Sabbatthivadas:
Arahattati);
2.
1.
Can an Arhat
fall
atthiti)
3.
All these
Is continuation of
would be answered
in
the affirmative by the Sabbatthivadas against the opinions of the orthodox school.
This
materialistic
it.
3
,
which
It
is
the
Vaibhashikas.
on
school,
the
Mahavibhasha-^astra
later,
work of
this
this
most
Katyayani-
the fundamental
is
is
the Presentationalist,
Sayawa's Sarvadanana-sahgraha,
in
the
fifth
collectively
century
a.d.,
his
Koya
was before these two teachers that
(No. 1265).
But
in C. India.
it
Thereupon,
who went
in
this
his
Nyayanusara-jastra
school found a
2
8 f., i, a, 6
Dipavawsa V, 16-18 Mahavawsa V, 8.
J. R. A. S., 1892, p.
Compare Hiuen Thsang's Memoires, iv, 200; YVassilief, Buddhismus, pp.
Bumouf, Introduction, 399 Nanjio's Catal., No. 1275.
1
home
Vinaya
xi, 6.
217,
21 S
GENERAL INTRODUCTION.
xxii
texts, says that this
Vinaya of
In Hiuen
had not as yet been reduced to writing 1
629-645), this school seems to have been widely followed.
that the
Thsang's time
He
it
(a.d.
it
many
other places on the northern frontier, Persia in the west, Matipura, Kanoj, and
a place near
Ra^agnba
The Tibetan
in C. India.
2
,
= Vinaya)
I-tsing in our
It
and was
S. India,
W.
and
followers in E.
No
India, but
seems
this school,
Even
we can
to
Ceylon.
belonged to
all
were flourishing.
it
flourished in C.
it
entirely absent in
resem-
is,
is
in
and
Champa
in
China
a trace of
all
it
the four
was found.
though
its
adherents in
India alone, in Hiuen Thsang's time, were not so numerous as those of the other
schools
4
.
This school no doubt belongs to the Hinayana, though our author does
not expressly say
He
so.
(of
and says
existed.
that
I-tsing
makes an attempt
out
to
in Sayawa's philosophical
Mahayana then
existing or
work,
ever
What
that
the
is,
some of
the
Mahayana, adopted
its
case that
their
own 6
to
the
schools,
custom, or at
all
Chap, xxxix
Thonmi Sambhota,
Legge,
But
Mahayanists.
eighteen
it
seems
coming
after
to have
been the
contact
with the
its
to imply that
events, studied
seems
into
p. 99.
The
first
The Mahabodhi-vihara in Gaya, for instance, adheres to the Sthavira School, yet belongs
the surrounding circumstances may have occasioned this.
to the Mahayana
See below
also
p. xxxii,
note
2.
J.
R. A. S., 1891,
p.
420.
*"
BUDDHIST SCHOOLS.
school adheres to the Hinayana in one place and to the Mahayana in another
a school does not exclusively belong to the one or the other.
As
but we can
see,
from the
by
fact that
he
is
draw a
line
own
The Result of
I-tsing's
3
.
(a. d.
The
eighteen schools
The
I.
Buddhism under
of
Seven subdivisions.
The Tripi/aka in 300,000 5lokas.
3.
It is in practice in
a few
(C. India) ; a few in La/a and Sindhu (\Y. India)
Rejected in
Side by side with the other schools in E. India.
(Sumatra, Java, &c).
Ceylon. Lately introduced into the islands of the Southern Sea
China).
(W.
Shen-si
Some followers in
in
The
Arya-mahasahghika-nikaya.
2.
1.
II.
N. and
Magadha
S. India.
Arya-sthavira-nikaya.
1.
Three subdivisions.
2.
The
Almost
5
Tripi/aka in 300,000 .rlokas
all belong to it in S. India
.
few
r A
^
(C. India
-
it
is
in practice in
Magadha
All
in
Tages
20, 21 5
may add
is
J.
R. A.
S.,
1891, p.
p. 19.
4";
GENERAL INTRODUCTION.
xxiv
Arya-mulasarvastivada-nikaya.
The
III.
Four subdivisions
i.
a.
b.
c.
d.
2.
The Tripi/aka
3.
Most
in 300,000 jlokas.
China),
is
1.
Four
subdivisions.
2.
3.
Most
in S. China.
The Arya-sammitiya-nikaya
IV.
flourishing
a, b, c, d,
flourishing in lAta.
(Not
in Ceylon.)
Champa
Magadha.
It is in practice in
India).
S. India.
few in
(Not in N. India.)
Mostly followed in
(Cochin-China).
The
India in general.
C India.
Magadha
most (except
the
all
b, c,
N. India.
Almost
2
S. India.
Almost
all
I, II, III,
E. India.
IV
side
;
by
most nourishing
is
belong to II
All belong to II
Ceylon.
belong to III
IV
a few to I
lately
III
nourishes the
a few to
(II,
a few of
IV
I, II, III.
not found).
side.
I is rejected (III,
IV
practice, but
in
d of it).
\V. India.
all
Nikayas
four
IV
not found).
Almost
all
belong to III
a few to
I, II.
Cochin-China.
Siam.
a king.
1
Mahav., p.
2
This
i,
p.
liii,
in
Dipav. V, 46 (plural
-ti),
also in Wijesinha,
15, note.
fact is in
relations with
Ceylon
in early times.
AND TRAVELS OF
LIFE
E. China,
W.
S.
xxv
LTSING.
b of III flourishing.
Shen-si
China.
b of III,
and also
followed.
China.
III (a, b,
all
d) flourishing.
c,
in general
Malayu
= *Sribhoo-a),
a few Mahayanists.
N. India and the ten or more islands of the Southern Sea (Sumatra, Java, &c.)
generally belong to the Hinayana.
All the remaining
places in India.
i.e.
some
practise
I.
I-tsing,
in
to his
Fan-yang
1
,
on
the
travellers in India,
mountain T'ai
in
Shan-tung
I-tsing.
2
.
was born
When
He was
3
.
lived in a
temple
teachers in the elements of general Chinese literature, with a view to his proceeding
to the priesthood.
4
.
He
himself to the
(Pravragya)
twelve
He was
age.
It
tells
his
us, in
eighteenth year (652) that he formed the intention of travelling to India, which
5
During some
was not, however, carried out till his thirty-seventh year (67 1)
.
Modem
Cho-chou
= Juju
of
all his
youthful vigour to
in the province of
Chi-li.
2
3
Reigned A. D. 627-649
Below, pp. 199, 207.
Page 204.
635
4
is,
Page 204
Hivten
Thsang
Cheng-kuan period.
GENERAL INTRODUCTION.
xxvi
secular literature
He
'
useless
life
by indulging himself
in
On
the
of holding firm to the Noble Precepts of the Buddha, and also the fact that the
of his
life,
for
After that incident, he devoted himself exclusively to the study of the Vinaya
He made
and
pursuit,
calls
study of
it
Next
concerned
is
to the
two
Western Capital
6
,
may have
also the
during
to Eastern
Abhidharma-pi/aka
Wei 5
thence
some of
Owing
mountain Vihara.
to study
to
Asahga's
he moved to
the
siddhi of Vasubandhu
he
on
belonging to
.Sastras
One
to deliver a lecture
Vinaya he proceeded
Dhutangas
the thirteen
him
witnessed the
While he stayed
'
grand ceremony of
Thsang
,'
at
Ch'ang-an
and probably
the emperor, for his death occurred during I-tsing's stay in the capital
(664).
Stirred up perhaps by the great personality of Hiuen Thsang and by the honour
and glory
seems
to
effort to carry
out his long meditated enterprise of a journey to India, which was in his time the
home
of Buddhist literature.
Thsang
capital
As
I-tsing indeed
till
tells
us
9
.
He
stayed in
the
is
unfortunately short
own
10
.
2
3
Page 209 this was his teachers instruction.
Page 65.
Page 209.
Compare pp. 56, 57, note.
Or, Yeh, now Chang-teh Fu in Honan.
6
7
Si-an Fu or Ch'ang-an (^Kenjanfu of Marco Polo) in Shen-si.
Page 210.
8
Compare the Life of I-tsing (Nanjio's Catal., No. 1495) Chavannes, Memoirs, p. 193.
See 1. c. for his own words about his two predecessors, see below, pp. 184, 207.
10
It would have seemed superfluous to give a long account after Hiuen Thsang
I-tsing
must hava knowa the Si-yu-ki, see e.g. his sayings against 'Indu' (p. 11S; cf. Hiuen Thsang,
1
Memoires,
ii.
56) and about the six seasons (p. 102, notes 3, 4).
AND TRAVELS OF
LIFE
His Journey
II.
1
was
I-tsing,
1,
in the
xxvii
I-TSING.
to India.
in the
year of the
first
Hsien-heng period (670), studying and hearing lectures. At that time there were
2
Hung-i, a teacher of the
with me Ch'u-i, a teacher of the Law, of Ping-pu
3
we all made an
Bhadantas
and also two or three other
Sastra, of Lai-chou
;
agreement together to visit die Vulture Peak (Gr/dhraku/a), and set our hearts
was
on (seeing) the Tree of Knowledge (Bodhidruma) in India. Ch'u-i, however,
4
mother
his
for
Ping-ch'uan
in)
home
(his
back by his affection towards
drawn
Sukhavati 5 on
was of an advanced age, whereas Hung-i turned his thought to
G
Pliuen-k'uei (one of the party) came as
meeting Hiuen-Chan in Kiang-ning
did, changed his mind which he had
others
as
however,
he,
far as Kwang-tung
only with a young priest, ShanIndia,
for
start
to
had
I
made up. So
.
formerly
hing, of Tsin-chou
The
old friends of
mine
went
their
with
me
was
yet found
and
fulfilled.
all
by me.
During
Had
hesitated then,
imitating,
my
though not
earnest, the
in
poem on
8
.
my
fine
Divine
The
in the
travel I
Why
was
it,
pray,
you
the
let
Ta-t'ang-si-yu-ku-fa-kao-seng-Ch'uan, vol.
The
3
4
ii,
fol.
b
;
Chavannes,
10
46, p. 114.
To
it
is
An-yang = Sukhavati.
This priest was a pupil of
name of Amitabha
6
In kiang-su.
I-tsing; he
came
as far as
126.
Sumatra and returned to China owing to illness, Chavannes, 47, p.
8
An ancient poem composed by Chang-heng (a.d. 78-139), loc. cit., p. 115.
9
10
I-tsing
IX,
25.
is
d 2
GENERAL INTRODUCTION.
xxviii
Previous
from the
'
Venerable
which
to
my
departure from
capital (Ch'ang-an).
Sir, I
have
am
home
He
(I
If I live
my
'
:
assure you) I
perity of Religion.
On
behind.
left
Moreover
it
This
is
to
me
my
am much
Go
great
delighted to hear of
without hesitation
it
will
do not
is
my
for, if I
in age, so that I
answered
be
hitherto not
advantage.
returned to
the eve of
At
is
hidden from
present
4
.
nevertheless paid
us,
intention of travelling.
honour
all
in every
him
on me by
aid,
this
just as
if
he had been
direction, I related
and expressed
my
my
wish to
benign personage.
Page 210.
Page
204.
This
The
is
an alternative translation,
cf. 1. c.
Si-yu-ku-fa-kao-seng-ch'uan, vol.
ii,
fol. 5
a
;
Chavannes, p. 116.
In I-tsing's time there was regular navigation between Persia, India, the Malay islands, and
I think this explains the route of the first Nestoiian missionary, Olopuen or Alopen, who
China.
July
3,
1880, p. 8).
If so, it
'
my
AND TRAVELS OF
LIFE
invitation
Kang-chou
1
,
2
both imperial envoys, Ladies Ning and P'en,
me
favoured
xxix
I-TSING.
the
all
members of
his family,
with presents.
quality
All I
means of
my
Moreover the
Lin-nan
experienced a
bitter
all
feeling
at
distressed
our parting
by our bidding
is
due
priests
direct
at other times
year (a.d. 67
1)
we
and Chen
would sometimes
Benares);
this
8
,
9
,
18
7 5^' 9"
56' 52",
i.
e.
'
'
'
constellation consists of the stars which are visible in heaven only when the sun is 16 or more
below the horizon. Accordingly, the first heliacal rising (ortus heliacus)' at dawn for Lat. 20
on about Feb. 8, and the last heliacal setting (occasus heliacus) in the evening dusk,
The corresponding day in the lunar month to our Dec. 1 1 will
is on about Dec. 1 1
be about the 1st of the eleventh month, being about the time when the Chi constellation disappears.
(Canton)
is
for Lat. 20
For
GENERAL INTRODUCTION.
xxx
the
of water
lie,
like a
mountain, on the
immense
sea.
where
landed and
me some
king gave
called .Sribho^a
Here
embarked
where
Going towards
we came
sail,
to the
east
is
The
now
we saw
Naked People
I sailed
country of the
(Insulae
When
Malayu, which
to the country of
in the twelfth
to Eastern India.
days'
me
and betel-nut
forest
embarked
number being fully a hundred. They all brought cocoa-nuts,
bananas, and things made of rattan-cane and bamboos, and wished to exchange
be seen).
(to
in
little
two
as
boats, their
them.
saw our
the natives
What
fingers,
women
veil
their
is
iron only
By
this
is,
'
hence the
tell
that) they
common
are entirely
merchants in
If the
expression
'
the constellation Chi (Sagittarius) loves wind, and the Pi (Taurus) loves rain,' that
the two
The men
joke offer them their clothes, they wave their hands (to
Pi hao
ten cocoa-nuts.
five to
is
and
it
therefore Chi-po,
or Uncle Sagittarius.
9
Lit.
Chavannes
1
'et la girouette de
plumes
may have
flotta isolee.'
See below.
difficult
fol.
as
by
a
;
vol.
iii,
I-tsing.
fols.
n nb
ft
below (pp.
Malayu then became Bho^n.
of the country of the Naked People, somewhere on the Atchin
xxxiii,
is
'
shore.'
The Chinese
characters are
Malay pinang;
coast.
now pronounced
Sanskrit pilga.
see below, p. xxxviii,
1.
LIFE
This country
is,
AND TRAVELS OF
*xxi
I-TSING.
(Ssii-ch'uan, in China).
at all
gold and
silver
proves
about
In
fatal.
month's
half
from
sail
here
in
the
north-west
direction
met
him a
stayed with
(part
4
Ta-ch'ng-teng (Mahayanapradipa) in Tamralipti, and
learned
the Brahma-language
Sabdavidya).
(Sanskrit) and practised the science of words (grammar,
Lastly,
Vihara we passed
At a distance of ten days' journey from the Mahabodhi
It is
difficult to cross.
and
dangerous
is
pass
the
bogs
a great mountain and
At
alone.
proceed
to
never
and
men,
several
of
company
important to go in a
was
body
my
season
the
of
illness
an
by
attacked
that time I, I-tsing, was
;
without strength.
Lo-ho
in the
Japanese
text, but
Lo-a
in the Chinese.
name
came
Page 185,
note.
Kumagara;
fols. 13,
appear-
They
Page
211.
India and
He travelled in Dvaravatt (W. Siam), Ceylon, S.
I-tsmg goes with him
twelve years skilled in Sanskrit.
to Tamralipti,
(Memoirs,
Late in the
their
14
Chavannes,
last-mentioned town
died in the Parinirvaa Vihara at the
32, p. 68).
GENERAL INTRODUCTION.
xxxii
drawing a bow and shouting aloud, they came and glared at me, and one
First they stripped me of my upper robe, and then took
ance
after
my
off
away
at
under garment.
also.
Moreover,
if
and girdles
my
should not
my
fulfil
me
were with
that
my
they snatched
world was
could
Besides,
when
they took
was a rumour
there
in
West
(India) that,
thought of
muddy
into a
this
my
tale,
hole,
and besmeared
The evening
met
we
arrived
gandhaku/i), and
me
the spot
Shan-tung,
and myself
a robe, and
washed
At
distant.
When we
my body
pond and
in a
Nalanda and worshipped the Root Temple (Mulathe Grzdhraku/a (Vulture) mountain, where we saw
at
and
me by
to
them of
Many
of Ts'ao
and laymen of
priests
the Vinaya-master
(yellow robe) of
his behalf.
Then
silk,
made a kashaya
sincere
we ascended
(also),
was as yet
fellow-travellers.
bodhi Vihara
stuffs
advanced slowly.
my
When
entered
village.
first
with mud.
village,
on
me
and
reached
my body
stick, I
Teng
all
leaves,
Thereupon
Hiuen of Pu
charged
me
to
presented
worship the
First I
on
the
1
Hiuen Thsang, torn, iii, p. 21
Au milieu d'un torrent, il y a une vaste pierre sur laquelle
Tathagata fit secher son vetement le religieux. Les raies de l'etoffe detachent encore aussi
nettement que si elles avaient ete ciselees.'
2
Near the Bodhi tree, built by a king of Ceylon (Memoirs, Chavannes, p. S4). This Vihara
belonged to the Theravada, yet adhered to the Mahayana (Hiuen Thsang, iii, p. 487 seq.) this
Bharuka<Ma
fact perhaps misled Hiuen Thsang, who mentions Ceylon as belonging to both.
and Surash/ra also belonged to both, according to Hiuen Thsang. Compare Oldenberg, Vinaya:
'
le
Ts'ao-chou in Shan-tung.
3.
AND TRAVELS OF
LIFE
among
Law
went round
(to the
sentient beings
all
(Dharmadhatu), and
to
1
,
'
all
knowledge
to obtain the
Fan-chang
'
(in
Vauali)
in the
that
is
conform
to
to Kurinagara,
is
Nalanda Vihara
In the
first
back
5
.
it
Afterwards
was with
and
began
Before
Roughly speaking,
steps to
my
if
in
life
.
come
met a great
fate
of being
from morning to
The Indian
texts
am now
escaped the
my
to retrace
reached there,
difficulty that
Wu-hing
parted with
and
675-685).
*.
known
everywhere
to
and came
region
reunion
to
and then
worship
Chinese) as
xxxiii
(Han-shih=sattva)
my
expressed
I-TSING.
staying at Bho^-a.
(Madhyamadcya) of
more than 300 yo^anas in the east and
The border lands in the south and in the north are more than
in the west.
400 yo^anas distant. Although I myself did not see (all the limits) and ascertain
India to the border lands (Pratyantaka)
know
it
is
by inquiry.
Tamralipti
There are
five
is
forty
or six monasteries
'
'
Loc.
cit.,
Yen
here
nb
ii,
fol.
Chavannes, p. 106.
7
The Mfilasarvastivada-ekasatakarman (Nanjio's Catal., No. 1131), book
v, p.
57.
GENERAL INTRODUCTION.
xxxiv
rich.
It
This
SYi-Nalanda.
Bhoga
sail in
off.
We
will
come
after a
They
This
is
on board
The
it).
first
time of arrival
is
700 yo^anas
and we
(under
generally in the
is
generally in the
first
or
about a
be passed by
will
till
to the
states
We
second month.
in
Ka-cha
month
many
stay in
there are
must
is
Sailing
this
is
When we
stay there
till
the middle of
this time.
everywhere
is
as easy
and enjoyable as
if
by hearing more.
Many
kings and chieftains in the islands of the Southern Ocean admire and
believe (Buddhism),
West
If a
at all different.
and read
(the original),
one or two years and practise the proper rules and then proceed
2
At
the
mouth of the
river
Bho^a
meet (my
in
friends)
and ask
for
to Central India.
to
send a
Kwang-chou (Kwang-tung),
letter
in order to
copying the Sutras in the Brahma-language, and also for the means (cost)
Just at that time the merchant found the
of hiring scribes.
Or does
Memoirs, vol.
Fu-shu means
den ?
Chavannes,
was
in this
(although
fol.
I7 b
to send a letter.'
p. 176.
'
'
intended to return
in
AND TRAVELS OF
LIFE
fashion
and
course),
By
so.
is
it
Even
not for
if I
this I see
it is
us,
xxxv
I-TSING.
the influence of
men,
to plan
Karma
It
it.
that can
was on the
(689) that
Then
'
in the
went
first
to
Some
Ocean.
in the
temple of Chih-chih
[he
*
texts are
in
still
left at
under
this
more than
circumstance that
years of age
fifty
(fifty-five)
But
necessary
It is
am
already
may
my
body may be difficult to guard. If the time for the morning dew (for drying)
comes on a sudden, to whom shall those books be entrusted ?
The Sacred Canon is indeed an important doctrine. Who is then able to
come with me and take it over ? To translate (the texts) as we receive (instructions in them) we want an able person.'
Not far from here there is a priest,
The assembly unanimously told me
'
'
Cheng-ku (Salagupta), who has long been studying the Vinaya doctrine from his
If you get that man, he
earliest age he has preserved himself perfect and sincere.
;
will
As soon
letter to
him
to the
mind
to
come
He
answer
probability,
all
my
want.
Thereupon
my
To make a
then opened
with me.
letter
on seeing
it
comparison, a single
(or,
hermit
sent
from
town of
little
stanza
about) the Himalaya mountain drew the profound resolution of the great
3
.
He
left
with joy the quiet streams and pine forests in which he lived
hill
N.W.
Kwang-tung), and he raised his skirts in the temple of the Edict (Chih-chih).
of
We
bent our parasol (and talked friendly as Confucius did) and united our feelings in
rubbing away the worldly dust as we both gave up (to Religion) our five limbs,
;
Liu-t'ung = propagating
'
'
or
'
transmitting.'
'
Human
life
passes
away
through a crack.'
3
incidents he
is
alluding.
e 2
cannot explain
at
present
to
what
GENERAL INTRODUCTION.
xx xvi
we
concluded
(our
friendship)
openheartedness, as
in
if
'
meet Virtue, they unite themselves without any medium, and when the time
about
'
ripe,
Shall
in lighting a
mountain Hsia
to the
is
they wanted.
if
then sincerely propose to propagate our Tripi/aka together with you, and
you
to help
even
it
thousand lamps
'
Then we went
again
others.
we had
He was
all.
never anxious about what might be wanting to himself, whilst his mind was intent
He
us,
journey, so as not to
let
us be in want of anything.
Besides,
were glad
to
in the
[Cheng-ku, Tao-hung, and two other priests followed I-tsing and studied
Sutras three years in Bhog-a
when
1,
him
I-tsing,
to return
When he
met Ta-ts'in
in SYibho^a
home
an imperial favour
to ask
day of the
that he takes a
with him a
new
old, and,
fifth
own
life
month
merchant ship
requested
this petition
been granted),
It is
on the
Ch'ang-an (Si-an-fu).
to return to
and
-Sastras in
Now
send
hill situated
Zampa
Chamba
4
of
Loc.
cit.,
p. 160, 56.
a.d.).
Skt.
Aampa.
LIFE
III.
AND TRAVELS OF
His Return Home,
I-TSING.
to his
xxxvii
Death.
The Biography tells us that I-tsing was twenty-five years (671-695) abroad
and travelled in more than thirty countries, and that he came back to China at
Midsummer in the first year of the Cheng-sheng period (695) of T'ien-hou (the
further that he brought home some four hundred
queen-usurper, 684-704)
1
real plan
Vinaya
texts as
below
A.
Mulasarvastivada-vinaya-sutra,
I.
The
B.
The
vol.
-vinaya, 50 vols.
,,
,,
,,
,,
,,
-sawyukta-vastu, 40 vols.
,,
,,
,,
-sanghabhedaka-vastu, 20 vols.
,,
,,
,,
-bhikshnm-vinaya, 20
,,
,,
-vinaya-sarigraha, 14 vols.
,,
,,
,,
-ekajatakarman, 10 vols.
,,
,,
,,
-nidana, 5 vols.
,,
,,
,,
-matr/ka, 5 vols.
,,
,,
,,
,,
,,
,,
,,
-vinaya-gatha, 4 vols.
,,
,,
,,
-bhikshu/n-vinaya-sutra, 2 vols.
vols.
14.
No.
(1).
Mulasarvastivada-pravra^ya(-upasa;pada-)vastu, 4 vols.
15.
,,
(2).
Mulasarvastivada- varshavasa-vastu,
(Cf.
(Cf.
16.
,,
(3).
,,
(4).
Mahav., Khandh.
vol.
vol.
Mulasarvastivada-/arrna-vastu,
(Cf.
I.)
1
III.)
Mulasarvastivada-pravaraa-vastu,
(Cf.
17.
Mahavagga, Khandhaka
vol.
18.
,,
(5).
Mulasarvastivada-bhaisha^ya-vastu, iS vols.
19.
,,
(6).
Mulasarvastivada-kaMinaivara-vastu,
(Cf.
(Cf.
vol.
GENERAL INTRODUCTION.
xxxviii
He
the whole
thus represented
He
literature in China.
new
texts
own
his
His
life
and
contemporary, in
I.
on the north
and
The
side.
of the
when he
it
\ H).
It
is
much
so,
we are fully
The group is
that
some of
the later
'
:
These
islands
cocoa-nuts for
He
says
'
When
Java (Java the less= Sumatra) and the kingdom of Lambri, you
Necouran)
(or
and
one of which
is
all
sail
called "
you they
tell
slightest
islands,
north about
Necuveran
live like
"
beasts;
They
are idolators
there are
all sorts
of fine and
valuable trees, such as red sanders and Indian nuts and cloves and brazil and
Colonel Yule, Marco Polo, vol. ii, chap, xii, p. 289 seq.; Relation des Voyages faits par
Arabes et les Persans dans l'lnde et a la Chine, dans le ixe siecle de l'ere Chretienne, by
les
Reinaud,
torn,
i,
p. 8.
Rashiduddin uses the name of Nakvaram (not Lakvaram), which may be a less corrupted
form of the name, perhaps allied with Naga (Yule, Cathy, p. 96). This may be Hiuen Thsang's
Nalikera-dvipa (Cocoa-nut Island"), as Yule thinks.
3
Yule, Marco Polo, vol. ii, chap, xii, p. 289
he says (p. 291) 'The natives now do not go
quite naked the men wear a narrow cloth, the women a grass girdle. Famous for the abundance
2
for barter.'
island,
of Rakshasas
latter
name
map
in Prof. Lassen's
II.
though the
of
'
The group
*.
in the history of
'
The
xxxix
name
for
it.
It
seems
Tang
(618-906)
have
'
Land
2
.
to
'
y>|i|i|).
By
with what
the term
'
Nan-hai
'
it
is
meant
Sumatra,
and the then known neighbouring islands. There are, he tells us s more than
The Islands of the
ten countries, and all are under the influence of Buddhism.
Java,
1.
2.
Mo-lo-yu Country
Shih-li-fo-shih
Malayu
(^
jjg
Country; Sribho^a
Mahasin
3.
Mo-ho-hsin Island
4.
5.
Tan-tan Island
6.
7.
P'o-li
8.
K'u-lun Island
9.
Fo-shih-pu-lo Island
Natuna
(^
(UH
(JJjjj
Bho^apura
10.
11.
The above
islands, not
^pj f=f
$|
or,
Jjjj
g|).
yj/jij).
^ij).
$j\).
Pulo Condore
;
%\\
|lg. $|i|).
(^
JI
j\\)
\jjffr
(P
Kalihga
$|{).
frjj
(ftflf
$j\).
-f$j
(f$j
^f
^j|j[
||| $$)
Yj|
7^H)-
Mfe iJM)-
(^
mentioned here.
with I-tsing's,
description of
3
Page
10.
e.
it
g.
Chao-ju-kua's
was given by Dr. Hirth, J. A. S. China, vol. xxii, Notes and Queries,
* Marco Polo, 'Malaiur' (chap, viii
.
p. 103.
GENERAL INTRODUCTION.
xl
west,
and following
this order,
we
each
its
own
place, as far as
possible.
P'o-lu-shi (Pulushih).
i.
may
P'o-lu-shi
seem
at first
two Korean
seem
and died
fell ill
= Parlak),
which
'
Aibho^a,
Chavannes found in the History of T'ang
Lang-po-lou-se,' which is said to be the western
Diamond
the present
is
how-
says that
are, in
I-tsing,
Prof.
which
when he
to
went on board
priests
Andaman
His
Point.
identification
seems
to
be
2.
(Sribhog-a).
-Sribhoga seems to have been a very flourishing country in the time of our
author,
who went
there twice
name Bhoga
this
'
when
the
or
'
'
.Sribhoga
first
kingdom became
'
indiscriminately
called
great,
2
.
It
seems
and extended so
far as
that,
have been annexed or to have come spontaneously under the realm of the Bhoga
prince, the
The change
I-tsing's
name Malayu
of the
during his
time or
'
it is
is
now changed
Bhoga
the capital
was on
the river
Bhoga, and
The
-SYibhog-a.
just before
to iSribhog-a
(p. xxviii,
it
note
it
2.
distance
from Kwang-tung
to
Chavannes, Memoirs,
capital).
p. 36, 8, 9,
and note.
(the latter
more
3.
xl>
from
so
Bho^a the capital, and from Malayu to Ka-cha was
that Malayu lies just halfway between the two places (p. xlvi).
The country of .Sribho^a was east of Pulushih (p. xl).
The king of Bho^a possessed ships, probably for commerce, sailing between
India and Bho^a (pp. xxx, xlvi).
The Bhq^a king as well as the rulers of the neighbouring states favoured
Buddhism (p. xxxiv).
The capital was a centre of Buddhist learning in the islands of the Southern
Sea, and there were more than a thousand priests (p. xxxiv).
Buddhism was chiefly what is called the Hinayana, represented for the most
part by the Mulasarvastivada School. There were two other schools newly
introduced, besides the Sammitiya.
A few Mahayanists were in Malayu
also fifteen days,
4.
5.
6.
7.
8.
= Snbhog"a
Gold seems
9.
the
to have
New)
been abundant.
I-tsing
once
calls -SVibho^a
Isle
.'
(p. 49).
10.
1 1.
(lavahga),
(p. 45).
People
make
Chin-chou,'
in these
2
,
make
places
and the
priests eat
(p. 48).
They used
sugar-balls
them
at
book
(g-ati),
cloves
fragrant
by boiling
oil
the juice
oil
'
a lotus-flower of gold
'Gold
'
stone-honey
they
'
x, p. 72).
In the country of -Sribho^a, in the middle of the eighth month and in the
12.
dial casts
The sun
13.
Shih-li-fo-shih,
by the Chinese
3
,
for
gold
2
3
1).
'
c.
i,
p. lxxv.
Straits of
Sumatra
Malacca,
is
famous
GENERAL INTRODUCTION.
xlii
and
(San-fo-ch'i),
its
from Ho-ling
Sung (960-1279)
there
which
is
a country in
is
'
The kingdom
in the History of
Next
(= Java) \
the
(=Snbho-a) of
of San-bo-tsai
is
states.
They
The weather
The
snow.
It is situated
fifteen different
flowers,
characters,
and
pin-lang
cocoa-nuts,
Many
ta-hia-li-tan
family
from
names
honey 3
or
They
they
know
also
With
In 992,
They
write with
(to
this
kinds of
This country
oil.
all
rice,
twenty days.
to trade in
is
is
Sanskrit
and
cocoa-nuts.
no
1-tsing,
this
is
In 1003, two envoys from San-bo-tsai related that a Buddhist temple was erected
in order to pray for the long
to that temple a
name and
life
In 1017, an
envoy from thence brought bundles of Sanskrit books, folded between boards.
In 1082, three envoys came to have an audience of the emperor, and presented
lotus-flowers
The
7
,
pearls, ca?nphor-baros,
and
sa-tien.'
1279), gives a long account of San-bo-tsai (San-fo-ch'i), which agrees in the main
W.
According
Fan
(barbarian)
Something
i,
p. 398.
cit., p.
Malay Archipelago, by
p. 187.
i,
it
188.
In the History of Liang (502-556), Kandari, eastern coast of Sumatra, sent an envoy and
presented a Fu-yan flower of gold, loc. cit., p. 1S7; Fu-yan is 'mallow,' but often used for
1
lotus.'
7
Chu-f'an-shih, by Chao-ju-kua.
it
to
me.
It is
Dr. Hirth
going to translate
it
am
(J.
R. A.
S.,
Jan. 1896).
bodies,
and use a
is
When
excellent.
This custom
fuel.
called
'
burn
in death
T'ung-sheng-ssu,'
'
living
.'
is
The king
is
commonly
is
is
There
worn by him
their
on land, and
as well as
round
silk parasol.
their
xliii
called the
'
'
it.
Silver.'
This country being on the sea contains the most important points for trade,
and controls the incoming and outgoing ships of all the barbarians. Formerly
they
made
Among
on San-bo-tsai, Tan-ma-ling,
identified
all
in
De
the
in the
same work
Barros)
as dependent
Tana-malayu
respectively with
Sumatran kingdoms
mark
(the
list
of
*,
We
somewhat
who speak
Ch'iian-chou and
its
bay
= Zayton
of
earlier
r
',
which was
Marco
Polo), in Fu-kien,
lie lat.
25
a. d.
150,
N., opposite to
N. Formosa.
2
and death of another.' In the island of Bali there are the customs
Burning one's body after another's death,' the origin of
which will be no doubt Indian. Satya is the well-known Satee (Sati), and Bela is supposed by
Mr. Friedrich to be the Sanskrit Vela, sudden and easy death.' Wilson. Bela in Balinese
means 'dying with the man of higher rank' (a wife with her husband, a slave with his master,
a subject with his prince). Our T'ung-sheng-ssu evidently represents the custom of Bela.
Or, 'sharing the
life
'
'
(Odoric)
5
Yule, Cathy,
p.
ii,
84
chap,
viii, p.
Marco Polo,
torn,
263.
vol.
i,
ii,
p.
it,
chap,
93
ii,
xi, p.
p.
2S3, note
48.
cf.
is
not visible
p. 289, note.
Mr. Groeneveldt
identified
names has
since
by Prof. P. A. van der Lith, Ajaib el Hind, pp. 247-253 (see Serboza, and
Beal's communication about I-tsing's account of it).
6
I do not think .Snbho^a is Zabedj, as in Chavannes, but Sarbaza, subject to Zabedj (=Java).
Zabedj of the Arabs
Palembang was a Javanese colony, Yule, Marco Polo, vol. ii, p. 263.
represents some great monarchy then existing in the Malay Islands, probably in Java, the king
of which was known to the Arabs by the Hindu title Maharaja (Relation, torn, i, p. 93). Dabag,
one of the islands of the seas, where the Syrian bishops, Thomas and others, weie sent by the
been
fully discussed
f 2
GENERAL INTRODUCTION.
xliv
Yavadi
Now,
The
from Kwang-tung.
to
this
capital
is
show
were of Hindoo
that they
and the
origin.
though
common
(=
San-bo-tsai
country
oil,
is
kan-man
according to
is,
(=
Sribho^a) of
see that
all
accounts,
The
(sarongs),
I-tsing,
&c, and
the products
Above
agreement.
all,
when we
especially
The
sometimes a month,
of golden lotus-flowers
gift
all
distant, or
an important trading
rich in gold,
In
identification.
is
we have nothing
kingdom of
generally understood to
is
it
in the
are
The
constant
Java mentioned
hostility with
in
the
may
Chinese history
for the
after 1397,
was what
to send a
message
our time
and what he
Kwang-tung, and
calls the
'
it
fortified city of
The
clear.
;
Bhogu
is
(p.
'
much
depe?ident states.
bo-tsai
ship
Palembang of
xxxiv) is the modern
says
it
is
'
Chiu-chiang
also called
is
the
of Java.
'
From whatever
at the
iii,
part
i,
Cathy,
name
Banka (P'eng-chia)
Palembang),
p. 592), is
p. civ.
1
The History of Ming (1368-1643), book 324: 'In 1397, San-bo-tsai was for the last time
conquered by Java, and the name was changed into Chiu-chiang (' Old Port or Old River,'
'
which
is
the
name
for
Palembang up
'
p. 195.
'
As
name
to the
'
Malayu,'
it
seems
bricks, after
the capital.'
have existed
to
xlv
for a
The Tan-
long time.
city
'
its
Palembang, according
a Javanese
itself is
to the
tation/
This point,
I think,
be Singapore,
history, the
it
i.e.
must
becomes
clear
if
Malaiur
to the
same
144): 'In the Sribho^a country (not the capital), we see the shadow of the dial-
become
plate
from a
man who
(=vernal equinox)
(i.e.
" remain
month (^autumnal
this
we can
" or "
equinox), and at
is
V From
unchanged
So
it
is
no shadow ") in
midday no shadow
in the
middle of spring
barter.
3
his
This
way
is
the place where Shinnio Taka-oka, an imperial prince of Japan, died, A. D. 8S1, on
whence he
or in Siam.
The
Law.
He was
twenty years
it
in
We
'
'
'
'
'
'
'
##-
fC#-
"##.
AM*-
GENERAL INTRODUCTION.
xlvi
and
the
covered the N.E. side of Sumatra from the southern shore of Malacca to the city
of Palembang, extending at least
five
With
name
Old
'
we
To
this
no
find
new conquerors
work may be
Wu-hing came
to
establishing
traces of
it
in
Marco
1
.
By
Port.'
history, the
He
useful.
Aibho^a
after a
says
month's
sail.
Heaven of
He
to the country
79 9' E.).
From
there
twenty days.
after
E. India, and
is
a part of
wanted
him
to
Near Tila^a
come back by
once again
Chiu-pa-yueh-chung a
When
I,
I-tsing,
was
in India, I
from
He
saw
the other
he arrived
whom Wu-hing
sail.
in this world.'
= middle
is
of the eighth
certain
'
(p. 144), in
month of
we must
is
When we
not limit
it
to the capital,
which he very
often, if not
The
first
Mohammedan
not taken effect on the Sumatran States at the time of Polo, but it did so soon afterwards, and,
low as they have now fallen, their power at one time was no delusion (loc. cit., p. 270).
3
2
See below, p. 184, note 2.
Cf. Chavannes, Memoirs, p. 144.
AM*-
3.
The
xlvii
only
bishops,
patriarch Elias, a.d. 1503, 'to go to the lands of the Indians and the islands of
Borneo.
4.
This name
Coromandel
According
or a part of
is
it
to the
which had
Chinese history \
'
if
the shadow
Thus
(at
noon)
North
summer
at the
falls
on
and
is
name
for Java,
(6 8' N.):
inches
2 feet 4
= 2f
feet)
long
5 .'
(f>
=z
=8
Equator
Zenith
have
.
_ 1 _ fLi
log tan z
=
8 =
9-477
6 7'
23 5'
<=o-
gnomon
solstice a
We
Malay Peninsula
In Ho-ling, when
another
this is
=23
5'
16
7'
6 8' N.
8'
[There is clearly a confusion in the statement, if a place in Java (6
must leave the point unsettled, until I have examined all the parallel passages
S.)
be meant.
in the
Chinese
books.]
Assemanni,
'
'
second
series, vol.
i,
p. 139.
ii
GENERAL INTRODUCTION.
xlviii
As
to the
names of
some
later
l
,
the
country of
'
millet.'
Dabag
first
and
till
and
in
Neither
(the Syrians).
of them, however, seems to have been used in I-tsing's time, though the
150),
Sung (420-478)
The same name appears
Marco
name Java
'
Polo's travels
Now
at
a word about
was already
by the Hindus
settled
he says
'
and the Buddha-dharma hardly deserves mentioning.' One of the old inscriptions
from Pagaroyang in Sumatra, dated a.d. 656, calls the king Adityadharma, the
ruler of the
first Java
(or Yava).
Moreover some of the Sanskrit inscriptions
found in Java seem to date from the fifth century and they are Vaishwava 3
'
'
Hinayana, but
it
is
remarkable
indeed that the ancient ruins of the temple of Kalasam (Kalasa) and the Vihara
of Chandi Sari (dating from 779) indicate that the Buddhism here prevalent was
a later form of the so-called Mahayana, as proved by the discovery of the images
The Buddhist
faith,
till
4
.
the
According
which
is
correct,
1
is
Lassen, vol.
Loc.
P'en-p'en (Pempen).
7.
o-li (Bali).
Mr. Bretschneider
which
6.
5
,
the islands of
(5 1 8-6 1 7)
if
to
Tan-tan (Natuna).
supposed
to
be
in
iv, p.
482.
Not
there called
is
the
'
called Tan-tan,
p. 141
cit.,
is
Natuna were
knows
that
Siam
one place Maha-Java Yule, Marco Polo, vol. ii, chap, ix, p. 266 Sumatra is also Java the
Sumatra, perhaps Skt. Samudra, the sea.' Cf. Ch. Nan-hai.
3
Prof. Kern, Over den invlow der Indische, Arab, en Europ. beschaving op de Volken van den
'
less.*
'
Ind. Archipel., p. 7 Yule, Marco Polo, vol. ii, chap, ix, p. 267.
1
Minutes of the Batavian Society, April, 1886; Essays, pp. 140, 141.
;
5
The Knowledge possessed by the Ancient Ohinese of the Arabs, &c.,p. 19;
Hiuen Thsang, torn, i, p. 451.
6
Book S2 Essays, p. 205.
;
among
is
not one of the islands of the sea, and mentions no continental place
them.
Fen-pen,
Andaman
think,
This seems
Borneo.
be
to
Islands
'
Bandon.
But
P'o-li,
Chinese
3
,
my
Kavi
K'u-lun
is
name
vol.
now
Owing to the
known to
well
name
for
Bali
Pulo Condore.
it.
The Arab
The
travellers
call this
the
is
ii).
is
name
8.
native
named
however, a place
this identification is
should refer
may
is,
probably the present Bali Island, E. of Java, was called P'ang-li by the
There
in the
P'an-p'an
xlix
Condore.
According
to I-tsing, the
people of
these isles alone are woolly-haired with black complexion (p. 12).
We
from.
The
different race
this
slaves
from K'un-lun
the land
to
'
also,
the
They
are
is
observed.
fond of man's
flesh,
like
later
mentator Kiiuyapa
In
'
any reference
if
comof a
same country.
The people
live
by
Rakshasas or some
wicked demons.
'
Their language
They
not correct.
is
and
if
differ
they
Chavannes, Memoirs,
Or, Sondor
222 b
Essays, p. 241.
They
p. 77.
can stay
all
GENERAL INTRODUCTION.
embraced Buddhism
some
to
degree,
for
grow
cloves
(p. 145),
and further
169).
(p.
have
to
a monastery with
I-tsing mentions
Two
says,
kinds of
One may
well
'
mean
the
islands of Pulo
'
to
do with
it,
though the inhabitants might have shared in speaking a dialect of the K'un-lun
language.
Fo-shih-pu-lo (Bho^-a-pura).
9.
Fo-shih-pu-lo
is
Max
Prof.
and
we
that
is
still
and he adds that the seventh century seems to have been the golden age
This is probably I-tsing's Bho^apura, and further we
Buddhism in Java 2
have here perhaps the origin of the name iSri-Bho^a, for Palembang was certainly
Boja
of
a colony of Java.
10.
Mo-chia-man (Maghaman).
11.
A-shan may
at first
Ach'i,
As
seem
to have
But
this is
not
been Atjeh or
comes
to
Bho^apura,
after
As
A-shan or O-shan.
it
may be
Mo-chia-man,
phonetically represent
it
seems to be somewhere
the present
Ajang
Maghaman
or Maghavan.
it,
except that
it
may
Ma-she-weng or Ma-yeh-weng 4
of ancient or
4
modem
Essays, p. 202.
origin.
meant
which
is
not certain,
may be
island.
It
Madura.
for
III.
i.
2.
4.
Dvaravati (=Ayuthya))
_
\
Poh-nan (=Fu-nan)
5.
Champa
5.
6
'
c
Siam.
.
in
(originally A^awpa).
Annam.
Kwan-chou (probably near Tong-king).
Pi-king, in
6.
7.
The
same
the
Mahasambhava built
Buddha \ and established
a city called
ihe
Prome
According
Thare Khettara
to
in the
position of Thare
description roughly corresponds with the
we shall consider
which
besides, we have the account of Hiuen Thsang,
and Dvaravati is
Sn-kshatra,
According to I-tsing, Lahkasu is S.E. of
I-tsing's
missible.
Khettara
presently.
Dvaravati
up the supposition that I-tsing's
St. John is
Captain
if
is,
latter
may be that Dwarawati of the Burmese, which
opposite
these lie in quite an
correct (p. 10 below), Old Tangu and Sandoway, for
Dvarapati
Hiuen Thsang's Darapati or
direction and cannot be S.E. of Prome.
the ancient
Dvaravati no doubt represents Ayuthya (or Ayudhya),
E. of Lahkasu.
Thus we have
to give
as well as our
Siam;
capital of
becomes
this
clear
from the
ot the
fact that I-tsing's description
E. Siam
kshatra,
(p.
and says:
Kamalahka;
tenapura*;
if
9).
to
E.
'
Going
of
this,
to E. of this,
is
to
Further to
Maha&uwpa, and
in the
there
is
A. b.
60
is
'
Julien,
Cambodja by
Prof.
Chavnnncs
(p. 3 8)
in
,
GENERAL INTRODUCTION.
Ki
chou' (probably
I-tsing's
Maha&mpa
of
'
Lahkasu
The
Champa
that
(p. 12),
after
and
or six tides,
five
in
if
aboard ship.
Thus
all
IV.
'
Persian and Indo in Greek were perhaps corrupted from Sindhu, but
that the Chinese should have
the
name
of the name.
it
is
curious
Indu (Yin-tu) as
in the
As
countries in
all,
he
Isle).
may have
visited
many
a place,
more than
thirty
626 A.D. the king of Cambodja was Lanavarman, according to M. Aymonier, and in perfect
this, the History of Tang states that the king of Cambodja, trana, a Kshatriya,
in the beginning of the Cheng-kuan period (627-649) conquered Fu-nan (E. Siam) and took the
territory.
I-tsing may be referring to this king when he says that a wicked king destroyed
Buddhism in Fu-nan (p. 12). See, however, Crawfurd, Journal of the Embassy to the Court of
Siam, p. 615 Siam first received Buddhism in 638.
1
Mr. Beal's identifications widely differ from ours, and they are not, according to our
opinion, tenable when we compare them with the original.
Fu-nan, for instance, is transcribed
' Annam'
(Life, p. xxxiv), Lin-i ( = Champa) is Siam (Life, p. 133), and Pi-king, owing to
a misprint, is read by him Shang-king, and identified with Saigon. According to Beal, I-tsing
speaks of himself as interpreting the language of Pulo Condore (Life, pp. xv, note, xxxi) it is
not I-tsing, but Ta-ts'in, who is said to have been skilled in the K'un-liin language (Malay),
Chavannes, p. 159, 56. I-tsing was thirty-seven years of age, but, according to Beal, he started
conformity with
last parts
of Hsu-Un,
i.e.
'Hsin.'
PjJD
it
f/|/y
first
and
DATE OF
can be gathered from
few
very
are
visited
his
own
i.e.
WORK.
I-TSING'S
The
writings.
Buddhagaya
Kapilavastu,
liii
(in
Magadha),
Varawasi
Ceylon
visited
it,
doubt whether he
his description
an eye-witness. So it is in the case of La/a 2 Sindhu, Valabhi, Udyana, KharaKustana (Khoten), Kajmira, and Nepala. Besides the above, he mentions Tibet
that of
ar,
Turks
(Tii-chiieh),
If I-tsing
if
We
(Kau-li, Kukkutejvara).
Work.
I-tsing's
entirely blank.
is left
the mark,
The Date of
have had no
to
Sribhqg'a,
That
of his work.
we should
point, however,
life
and
travels.
bang
Sumatra)
in
where he compiled
his
work must be
in -Sribho^a
s
,
when he was
(Palem-
near Nalanda,
and, as he says that he already passed four years in -SYibhoga before he wrote
chap, xxxiv, his Record cannot be in any case earlier than
even
if
we suppose
a. d.
689 (685
+ 4 = 689),
Wu-
a.d.
new
684-704);
dynastic
this
name G adopted
shows clearly
that
(J.),
'
'
This date
is
in the
Chinese text
'
Chou,
p. 148
p.
the
first
still
i,
fol.
3*
vol.
iii, fol.
I2 a
27".
p. 118;
in
Chou-yii,
GENERAL INTRODUCTION.
liv
Record on the
this
now examine
day of the
fifteenth
It will
month
we can make
I-tsing's Introduction, as
1.
fifth
we must
us
earlier
that he sends
it
Let
is
there-
home
latest, i.e.
this
when
all
very Record in
forty chapters \
Chap,
2.
He
xviii.
Chap,
3.
'
more
'
one month
left).
3
.
later
Memoirs must be
works must be
Now
to the
it
will
Memoirs
to
my
opinion,
689-692 = 3)
it
is
Page 18 below.
Page 95 below
Page 135 below.
;
vols,
But the
We
folios of a
time, for
May
in
it
later
it
is
Supplement 6
be an addition at a later
than a.d. 692, because he
same
text.
cannot be
it
texts.
tung,
From
two
in
about seven
at
not be very
Record (except
by name
twice
latter
at
the two
= 20;
'
4.
in
xxviii.
soon
after
met
I-tsing in
Tao-
Kwang-
it
s
,
Compare
Chavannes,
It is true
p. 161
that there
p. 176,
p. 92,
note
note
1,
it
as
'
two dozen,'
at the
same
4.
is
quoted.
p. 160.
See
p.
in
French.
xxxvi above.
a portion which I-tsing might have added afterwards, but this part
is
text,
Chavannes, p. 189,
six lines
it
as
it
is
'
name;
see
and
Supplement
its
from the
5.
latter half
till
time, the
last
composed.
last
of a.d. 689
Now, towards
have to be referred to
will
lv
the
month
fifth
of a.d. 692.
to the
chapters
all
his return
from India,
period which
visit
Thus
.Sribhqg-a, i.e.
688
691-692, the
a.d.
a.d.
that
when
we
strictly
the
Dharmapala,
in a.d.
text
be
&c.
xxviii,
points thus to
will
in
result
the evidence
All
fall
Resting on
fifth
this result
3
,
the
month
Yamana
contemporary of
651-652.
2.
3.
4.
text.)
No. 1456).
,T
, ,
\ Brothers and contemporaries.
j.
1.
*
and by Vasubandhu,
Some verses were added by Cina. Two of his works have been translated by Paramdrtha, who
In Tdrandtha's Geschichte
des
The time
p. xxxiv.
We
the year.
2
GENERAL INTRODUCTION.
lvi
5.
A further
6.
home
A. D.
692
(I-tsing's
II.
The
following
Sent
(p. 166).
names
Introductory Chapter, p.
14.)
another.
a.
a.
/3.
b.
(I-tsing's
p. 14.)
A^vaghosha.
1.
2.
3.
4.
c.
Introductory Chapter,
Ajoka, 100 or more years after the Buddha's Nirvawa. {This mistake arises either from
confounding Dharmdsoka with Kdldsoka or from taking the period (118) between the
Second Council and Asoka as that between the Nirvdna and Asoka.)
name was
2.
3.
Cetaka.
Translated into Chinese A. D. 431 and 434 {Nanjio's Catal., Nos. 1464 and 1440), and
by I-tsing, while abroad. Sent home A. D. 692 (p. 166).
A. D.
d. .Siladitya.
1.
2.
3.
y.
e.
An
Catakamala, by literary men living under him. {Atya Stira's may be one of them.)
Cimutavahana-na/aka ( = Nagananda), composed and popularised by himself.
(Chap,
xxvii, pp.
127-128;
cf.
p. 131,
III.
Grammatical Works.
The Si-t'an-chang (or Siddha-composition), for beginners.
2. The Sutra of Pawini.
3. The Book on Dhatu {a Dhdtupdiha).
4 The Book on the Three Khilas (Ash/adhatu, Wen-ch'a, U^adi-sfltra).
1.
A. D.
{my
5.
VWtti-sfitra (K&rika-vretti).
By
6.
The
7.
The
Gayaditya, died nearly thirty years before the date of I-tsing's Record (a. d. 691692) = a. d. 661-662.
By
Pata/7"ali.
By
8.
9.
lvii
= A.
D.
651-652.
Appendix
Catal.,
i,
16.
The Result.
The above makes
a.
660
b.
(1) Gaydditya,
(2)
Vdmana,
who must
all
A. n.
600-
Dharmapdla.
Dharmap&la, head of
the N&landa College, must have died earlier than Gaydditya and
Bhartnhari, because he does not seem to have been alive 'when Iliucn Thsang went to
Ndlanda, A. d. 635, Sflabhadra having succeeded Dharmap&la.
N. B.
Prof.
the
As
Max
M tiller's
German
what can
should refer
my
readers to
India,
it
Of an
1.
2.
3.
Nagar^una.
Deva, Arya Deva or Kdua Deva.
Ajvaghosha.
These three are generally made
have lived in the first century.
to be
contemporaries of A'auishka,
who
is
said to
do not mean by putting clown these limits that every individual under a, b, c, d lived at
I wish to show the fair limits we can put from the present state of our knowledge to the terms, early age,' middle ages,' and late years.'
1
'
'
'
GENERAL INTRODUCTION.
Iviii
b.
Vasubandhu,
Asanga,
3.
Sarighabhadra.
4.
Bhavaviveka.
1.
f.
Of late
Brothers
'
223).
iv,
111-113).
x,
2.
3.
Dharmakirti
1.
Cina
(in Logic).
x, 106).
4. .Sllabhadra.
and
in the Sarva-
A fellow-student of Hiuen
Thsang {Vie,
viii,
(a. d.
452).
5.
Siwha/l-andra.
6.
7.
Sthiramati.
v, 190.
v, 219,
ix,
46).
9.
Hiuen Thsang Sdstras {Vie, ii, 109 Life, ii, 81). Guru of Sriharsha, and pupil
of Vasubandhu {Wassilief p. 78).
Ginaprabha. Teacher of Hiuen Chao, who was in Nalanda about A. D. 649, Chavannes,
Memoirs, p. 17.
;
10.
d.
Those mentioned
as
I-tsing's
(all
were alive
A. D. 670-700).
'1.
2.
I-tsing's
teachers
3.
4.
5.
6.
63).
He
is
priests in E. India
Aandra
(in E.
to
the
he was
still
alive
when
poem on Vessantara
I-tsing
p. 183).
his favourite
same period.
Sudana], p. 164
was
[ Vi^vawtara
in India (A. D.
673-687),
lix
Notes.
We
have not made any progress in fixing the dates of i, 2, and 3. But that these three
same time and before a.d. 400 seems to be quite certain. Hiuen Thsang (645)
places them at one and the same period (Memoires, xii, 214).
Deva was a pupil of Nagar^una
a.
(Life, ii, 76
so also the Tibetan), and both contemporaries of Kanishka (Schiefner, Ratnadharmara^a's Work, Mem. Acad. St. Pet., 1848). Ajvaghosha and Panrva lived in Kanishka's time
;
(Wassilief, Buddhismus, p. 52, note). The Chinese Sawyukta-ratna-pi/aka-sritra (No. 1329, vol. vi,
dated a.d. 472) makes Axvaghosha Bodhisattva, the physician Aaraka, and Ma///ara, a great
minister, the contemporaries of A'an-dana-kani/a ( = Kanishka), king of the country of Yueh-chi
and again,
in the
show us
by Kumara^va, who left India A. D. 383. Cf. the date of the translations of Asvaghosha's
Buddhaarita and Sutralankara, and Nagar^una's Works (II. b. above). Further the 1, 2, 3 are
said to have lived after 400 years of the Nirvaa, and Kanishka is believed to have reigned in the
first century of our era, and his second successor Vasudeva about a.d. 178.
So far as our
knowledge goes, nothing is against making them contemporaries of Kanishka. Nagarjiina was
a contemporary of Satavahana or .Salivahana (p. 159, note). Cf. Prof. Cowell, Buddhaarita
(text), p. v.
According to Prof. Kielhorn, Aaraka must be placed before the middle of the
seventh century (Ind. Ant., vol. xii, p. 227).
A^vaghosha is perhaps the oldest, then Nagar^una
and Deva. The last is Arya Deva (Schiefner, Lebensbeschreib., 331), called Kaa Deva because
he was one-eyed (Record of the Twenty-three Patriarchs, vol. vi) or Nilanetra, because he had
two spots like eyes on his cheeks but his real name was Aandrakirti (J. A. S., Bengal, 1882,
p. 94; also Nanjio, App. i, 4).
b, c.
b and c cannot be separated by a long period, for b* is a contemporary of c 1 c7 c3 are
;
pupils
of b l , while
3
<r
who
styles
them
'
of the others
Sthiramati, see
Bodhisattvas,'
may have
my
of b 2
are pupils
c
is
1
,
(according to the
Tibetan).
4
,
c^,
are
all
in
the
Hiuen Thsang
seventh century.
As
to the
Some
name
note to p. 181 at the end; for Dharmakirti (Fa-chan), see Nanjio's Catal.,
App. i, 19, p. 374 (not Dharmayaras cf. Vimalakirti, Wu-keu-chan). Burnouf tried to identify
Guwamnti with Gu;zaprabha, but, according to our Record, the one is a teacher in Dhyana, the
For the dates of the translated
other in Vinaya, and they seem to be quite different persons.
works of those under b, c, see Nanjio's Catal., App. i. We cannot place Vasubandhu and Asanga
much later than 500, for the translations of their works date from 509 and 531 respectively. In
c, (7ina must be much earlier than the rest, see above, I. 4.
d. (jViana&andra must have lived from a period earlier than 650, for he was known by Hiuen
Thsang; the same is the case with Ratnasiwha. It is difficult to draw a line between c and d;
many of them must have been contemporaries. I-tsing seems to distinguish those dead (c) from
For .Sakyakirti, see Nanjio's Catal., App. i, 54, p. 378 (not .Sakyayruas
those still living (d).
;
GENERAL INTRODUCTION.
lx
The Text.
The
Record
text of our
we must remember
of European scholars.
new
was sent
it
but
books
is
based on a careful
excellent, being
more convenient for the reader than that of the older the print
clear, as it was executed by the modern movable type.
Above all, the sentences are accurately punctuated, and the various readings are
Its
is
is
arrangement
found
is
in the notes.
It
may
telligible.
now found
down to us
till
collation,
shedding
Chinese
evidence of
light
in MS. only,
which is
Record,
that
our
say
safely
we
may
Thus
972
Pi/aka, existed in MS. for about 280 years before it came
a. d.
with the
This
as a printed text.
fact
may
Among
all.
among
three pairs
and
that,
long
i,
of the
a,
above quotation in
its full
(See Bodl.
'
Max
o au,
e ai,
am
(ai,
am
o au,
ah) the
first
or
'
it
same
(a,
1,
u) are long,
am) are
(sic).'
Siddha-koja
that
compiled
'
:
Sittan-zo,'
'
(a. d.
I-tsing's
IffHf^
1
Record.
i,
says
(sic),
(a,
quoted in
Siddha-letters,'
* B-
ffl-
*.*#& <*>
It is to
THE TEXT.
% x gf-
+-
ffi
ti-
lxi
* W'^f*. iftr>*at'*$S'.
* $;
* nt 3
fc.
^ ^. 5
1 Sit
is,
w ^, w ig& *
Jg.
i!
# n * * # w jt ( -p
fifc
I*
&*m
ifc
* gi
jf
'
ai, o,
ta,
+ n 3= g
au
aw,
(The
the
a.h.
ksha.
last
ffi
E Bt * <
ft 2C
-*2#
m s ft & (#)
ffi
It is said in
fT
Ka, kha,
ga, gha,
ha
I-tsing
/'a,
in the
a, a,
kM, ga,
Ya,
ra,
i,
gha.,
la,
number of
i,
u, u, ri, ri,
a;
va,
sa.,
sha, sa,
the alphabet)
among
[consonants].
hi, In,
ha; Haw,
The
(ju).
first
to be distributed
a character has four different tones, even (p'ing), rising (shang), sinking
and entering
e,
d%a, a;
I,
(ch'ii),
GENERAL INTRODUCTION.
Ixii
The
'
ka
twenty-five letters,
to
last eight,
ya
to ha, thirty-three in
all,
are called the " first composition;" all these must be pronounced according to the
Chinese " rising " (shang) tone, in spite of the Chinese equivalents being other
second long);
second long)
ki (the
ki,
first
second long)
short, the
ku, ku (the
first
ko,
kau
first
short, the
the second short); kaw, kaA (both are short); kah is obtained by pronouncing
The " twelve sounds" of kha, &c, are pronounced
the Chinese ka emphatically.
These twelve
above manner.
after the
letters
[meaning
ki,
ki
syllables] are to
be pro-
have\given
The Chinese
with the exception of a very few, and the quotation contains nothing whatever
In chap, xxxiv, under the
contrary to the passages in the existing Record.
Si-t'an-chang, he says (p. 171)
letters
which are combined together and arranged into eighteen sections.' After this, very
generally did in other cases, to
likely he added the above by way of notes, as he
and at the
explain what the forty-nine were and how they were to be pronounced,
same time
to
show
his friends at
home
That the above quotation once formed a part of our author's Record is
confirmed by a much later work, a commentary on the Siddha-tzu-chi (published
alphabet.
a. d.
was
why
1669)
From
this
as 1669.
is
'
But
somewhat
e. g.
on
Ka^-yapa adds
books,
he asks,
from the actual words of I-tsing found in the Record, according to which
He himself answers this question, attributing the
are both short?'
it,'
a//
is
'
different
a?//,
as
fifty in
'
The number
No. 159;
Bodl. Jap.
Above,
1 1
p. lx.
it
and Mahaparinirvaa-sutra
and now by
442),
I-tsing, as forty-nine.'
still
Ma^iunpariprz'MM (No.
is
late
13.
as forty-seven in
THE TEXT.
possessed a text different from ours
which we have
a/j is
for
'Among
[Visarga], he says:
Record,
lxiii
2 "
in Chinese, which is against the pronunciaread by the Chinese " entering " tone. He may have
where
tion in C. India,
2.h is
He
and
it is
his
translations that
Thus we
in C. India,
it
may be
noticed,
who
see in
as an
it
read
a/i like
an " even " tone) V This quotation again shows us that the
Record had once contained something more about the alphabet. Later in the year
1758 Kasyapa Ji-un wrote a commentary on the very Record of I-tsing. He had
the
same
text as
we have now.
As
this priest
was one of
in
Japan as well as
of the Record.
Sung
the
of Japan
Many
dynasty,
(a. d.
been written
says
'
:
There seem
to
Shou-kwang of
the
Ming dynasty
(a. d. 988) of
1368-1628), and Annen
(a. d.
depository of
He
in China.
to
the
original
a stone
in
text
My commentary has
some famous temples of China and Japan.
only on the current edition, and awaits correction or addition by
a later hand.'
In
my
Mr. Nanjio's
same older
the
(text with
commentary
There
is,
besides these,
must now
Palm
fulfil
Here we have mata, but not mota. For mat;vka, see Prof.
Leaves,' Anecd. Oxon., Aryan Series, vol. i, pt. iii, 1884, p.
[JpT
Vm
am
sorry
First of all I
rendered.
it
1681),
(a. d.
in
'
Kpjf
for
'
under-
Ancient
67.
lxi,
line 2.
GENERAL INTRODUCTION.
lxiv
an unceasing
instruction, advice,
work
work from
interest in this
and help
Max
Miiller,
Without
and Buddhism.
my
For
his patience
my
sincere gratitude.
and
his
am
here
Oldenberg, and also to Profs. Kern, Kielhorn, and Legge, Dr. Winternitz, and
Mrs. H. Smith.
points
the
who
Prof.
relating
pointed out
to
The
just before
my
Introduction was
J.
Reader.
J.
Berlin, January
6,
Takakusu.
1896.
2.
The
(exactly, 17
to p. 9).
is
To know
map
is
my
By I-TSING.
INTRODUCTION.
In the beginning, as the three thousand worlds were being produced,
there appeared a sign of their coming into existence. When all things
were created, there was as yet no distinction between animate and inanimate things. The universe was an empty waste, without either sun or
moon revolving. While misery and happiness were in an undistinguished
state, there was no difference between positive and negative principles.
When the Brahman gods (lit. pure heaven ') came down to the earth, their
'
in their
splendour.
its
heavenly bodies
saw the yellow earth with the water ever moved by the wind, and
The statements that the two
the earth becoming more and more solid.
principles, positive and negative, converted themselves into heaven and
earth, and men came into being in the space between them x
that,
influenced by impure and pure air, the dualisation of nature came into
and that the fashioning power of the
existence of its own accord 2
two divisions of nature may be compared to the art of casting with its
large furnace 3 and that the production of all things can be likened to the
;
making of
clay images
4
,
all
that the five forms of existence arose from the six categories (padartha).
Some think it necessary, in order to get rid of rebirth, to have their body
naked (Digambara) and the hair plucked out others insist, as the
means of securing heaven, on anointing their body with ashes 6 or tying
up their locks of hair. Some say life is self-existent, while others
believe that the soul becomes extinct on death.
There are many who
think that existence is a perfect mystery, dark and obscure, and its
reality is not to be explored, and it is too minute and complicated for
us to know whence we have come into being.
Others say that man always regains human form by recurring births,
7
or that after death men become spirits.
I do not know,' one says
;
'
'
i,
p. 3 a (Faber's Licius, p. 4) *.
S.
p.
See
197.
the
Writings of ^Twang-tze,
S.
B. E., vol.
xxxix,
book
ii,
sect.
11,
INTRODUCTION.
pillars there
present existence
is
in
is
'
consequence of the
thirst
'),
by the stream of
error
as
fro,
it
It is
the .Sakya,
who
admirable principle, he
who
(Nidana)
shore of Nirvana.
When
1
This
come and
and
When caterpillars
carry them
and
off,
attained to
this
into wasps.
These are
future
is
first
changed
2
our Sage
I.e.
and thought
miraculously
The
(4).
fourth
'
miraculously
Northern Buddhist
texts
See Childers,
vol. xlix, p.
s. v.,
113.
The
this is
fourth
is
knowledge of
like.
Cf.
generally udbhig^a,
from
(2),
born
is
'
a misrepresentation
p. 394.
ii.
past, present,
moisture
aupapaduka
of the
Pali
Va^raX'Medika
i.e.
'
(3),
in
or
the
Opapatiko.
III, S. B. E.,
The
three
stages of existence:
(3)
(1) the
B 2
(2) the
4
(Naganadi,
i.e.
2
Naira;7^ana) \ the nine classes of beings began to entertain
hopes of emancipation.
Then
of existence.
As soon
persons
as he
first
had begun to
set in
souls.
whose
first
He
little
ability
When
Here
the
five prohibitive
The
Cf.
precepts
(Nilajan), as
in
(pa/Xa.rila) only.
it is
Naganadi, Lalita-vistara,
p.
336.
nine classes of beings are the subdivisions of the above three stages
The
six
(spirits), the
4
The
first
hells.
Suttas, p.
human
For
A^ata
to.
this
to
mean
the nine
classes of
INTRODUCTION.
But
sins
(i.e.
groups)
who
of those
of
He
offences.
considered that
and the
(.rila),
however small
faults,
they might be, would be done away with, when his law of discipline
(Vinaya) had been clearly taught. Since anger expressed against a small
given to
us,
vol. xx, p.
2
is
Karyapa.
When
which he was
and broke
3, 3, S.
B. E.,
309.
This story
priest
he ceased from
sitting
off the
meditation, a
his
in meditation
his
bough of
head as he moved.
away.
it
No. 1121).
Catal.,
He
In consequence of
lost his
this
temper
action he
vii,
p. 32,
note
3.
life,
at
'
Delight.'
'
Those who have obtained the four supermore if they like.' He repeated this
three times, but Ananda could not understand it as his mind was perplexed by the
This is told in the Sa/z/yuktavastu, book xxxvi
influence of Mara the tempter.
livre vii, p. 390),
and
further said to
him
'
Cf.
Mahaparinibbana-sutta
III, 4, 5
and
56.
Aniruddha x (a disciple of the Buddha) proved the indisputable truth set forth by the Buddha, we can say that His teaching
career on earth had come to an end, and His work was crowned with
success.
His footsteps were no more on the banks of the two rivers
men and gods were therefore in despair,
(Hira//yavati and Naira/^ana)
and His shadow faded away in the avenue (or 'two rows') of the Salatrees, when even snakes and spirits became broken-hearted.
They all mourned and wept so much that their tears made the path
under the Sala-trees wet and muddy, and those who grieved the most
shed tears of blood all over their bodies which then looked like flowering
river A^iravati),
trees.
After our Great Master had entered Nirvana the whole world seemed
empty and
Law, who
deserted.
Among
(at Vauali).
700
the
Books
of the
Buddha, assembling at
(at
Tripi/akas
In
various
of
sects
differ
There are small points of difference such as where the skirt of the lower
garments is cut straight in one, and irregular in another, and the folds of
size, narrow in one and wide in another.
Bhikshus lodge together, there is a question whether they
are to be in separate rooms or to be separated by partitions made by
There are other cases
ropes, though both are permitted in the Law.
When
when receiving food, one will take it in his hand, while another will
mark the ground where the giver should place food, and both are in
Each school has traditions handed down from teacher to
the right.
1
Aniruddha
is
disciples
once.
Do
spoke out.
'
If
not
remain
let it
Aniruddha,
unsettled.'
who was
all
Bhikshus
set forth
Non-prevention.'
to die,
and
He
repeated
This
said to the
you have doubt about the Four Noble Truths, you must ask
'
me
at
but no one
cold, the
moon
* (Nanjio's Catal.,
hot, yet
This
No. 122).
is
INTRODUCTION.
pupil, each perfectly defined
(Note by I-tsing)
and
distinct
(lit.
'
the affairs
mixed
1
The Aryamulasarvastivadanikaya
separate
').
1.
ordains
rooms
it
of irregular shape.
while
lodgings,
in
the
2.
(school)
other three
The same
school
Aryasammitinikaya
made by
ropes.
The
3.
I.
The Aryamahasanghikanikaya
Sheng-ta-seng-pu, meaning
This school
hood.'
is
'
or 300,000 stanzas
amount
to 1,000
(school), translated
Chinese
in
by
altogether
it
;
The
three
which,
if
Pifakas
(.riokas)
each,
jlokas).
II.
The
pu, or
'
This school
is
subdivided into
Notes in I-tsing's text are often supposed to be by another hand but when
we carefully examine the whole of the annotations in I-tsing's works and translations,
we cannot attribute the notes to any but the same author. The Chou-yun in
the commentary does not mean the Chou dynasty (951-960), but the reign of the
Queen usurper, which was also called 'Chou' (690-704). So this by no means
1
'
'
(p.
2.
3.
168
later
The Vinaya,
69,250
The Sutta,
396,500
The Abhidhamma, 126,250
,,
hand.
number of
letters in the
The number
three.
same
it is
the
The Aryamulasarvastivadanikaya,
'
This school
The number
the same as
is
it
is
the above.
IV.
The Aryasammitinikaya,
liang-pu, or 'the
translated
Noble School
Chinese by Sheng-cheng-
in
This school is subdivided into four. The three Pi/akas of this school
200,000 * stanzas, the Vinaya texts alone amounting to
it is to be noticed, however, that certain traditions
30,000 stanzas
contain
handed down by some of these schools differ much with regard to this
view of division, and that I have mentioned here these eighteen schools
I have never heard, in the West (India), of the
as they at present exist.
division into five principal schools (Nikaya), of which some Chinese
make use.
As to their
is
much
difference of opinion.
them here.
Throughout the five
2
,
As
this subject,
describe
Southern Sea, people speak of the four Nikayas. But the number of
the votaries in each school is unequal in different places.
In Magadha (Central India) the doctrines of the four Nikayas are
generally in practice, yet the Sarvastivadanikaya flourishes the most.
J.
for
if
it
it
is
the
same as
in
the above
school.
2
Not by
I-tsing
himself.
eighteen schools,
J.
R. A.
S.,
INTRODUCTION.
In La/a and Sindhu the names of the countries in Western India the
Sammitinikaya has the greater number of followers, and there are
all
Towards the
South (S. India), all follow the Sthaviranikaya, though there exist a
few adherents of the other Nikayas. In the eastern frontier countries
(E. India), the four Nikayas are found side by side (lit. 'The eastern
frontier countries practise mixedly the four Nikayas ').
(Note by I-tsing) Going east from the Nalanda monastery 500
:
yo^anas,
At
all
the country
is
is
the
'
is,
think,
This mountain
(Tibet).
is
said
2
3
it is
a place in Rajputana
or Delhi
Tibet
Bod
is
in Tibetan,
pronounced
French
like
peu
'
;
'
s.v.
is
Words,
4
s.v. India, p.
Beal thought
'
332.
this
'
mountain
'
'
calls
it
For
-Srikshatra, see
Si-yu-ki, vol.
6
ii,
Lahkasu
p.
is,
HiuenfThsang
(Julien),
torn,
iii,
pp. 82-83,
and Beal
200.
in all probability,
Kamalahka
ii,
of
p.
200.
Lahkasu
in
io
is
Dva(ra)pati
Ayudhya)
(Dvaravati,
at
extreme
the
east,
Lin-i
'
Capt.
St.
John
History of
(see Phoenix,
Burma
18
all
Memoirs of
20' E.
I-tsing's description,
Champa was
though
Cf.
But
this
Professor Chavannes
Burma by
in
notes in his
May, 1872),
was
the Sanskrit
name
for
Chavannes' note.
The begging
p. 56,
5
and Childers,
For
all
my
INTRODUCTION.
11
is
adopted except
Some
in
Maha-
to the
'
first
"
This sentence
came
to
Country of Kun-lun."
much.
'
'Void, d'apres
de ce
l'origine
I-tsing
nom
Tonkin
nom
et le
Koang-tong;
e'est
4)
quelle est
(ijffi
4&f\ qui
et
p.
pourquoi on
)&)
contrees des mers du sud qui etaient alors fort peu connues.
remarque
les
i,
I-tsing, ce
nom
Cependant,
et
ont
prit
a toutes
en
effet,
les
les
habitants des grandes-iles des mers du sud (les Malais) ne different guere des
Chinois.'
history of the
(Siam) the people are black and go naked, and that the sovereign has the family
name
of Kou-long
"^
calls
title
Siam and
Kiue-loen must be
When
southern seas,
their
it
the
name
Kou-long, or Kiue-loen
Thus
states of the
the
name
that
one can
all
happened that the greater part of these people were of the Malay
and very
different
came improperly
p. 63, note.
C 2
it
to designate the
Cf.
my
is
there that
Malay
race.'
12
Except
in the case of
woolly-haired
(lit.
Annam)
3
,
Sea 2
one
Kwan-chou
(a
in
district
after a journey of
more than half a month on foot, or after only five or six tides
5
aboard ship and proceeding still southwards one arrives at Champa
rather
if
i.e.
Lin-i.
the Aryasammiti-
generally belong to
of heaven (the gods or devas), and later on, Buddhism flourished there,
but a wicked king has now expelled and exterminated them all, and
there are no members of the Buddhist Brotherhood at all, while adherents
This region is the
of other religions (or heretics) live intermingled.
'
Kan-man
Ho-man.'
is
said to be a Sanskrit
Kan-man
think
here
word
the Chinese
represents the
is
Sanskrit
sometimes
Kambala.
jap
This,
no doubt, refers to the Malayan Sarongs,' the native name of a piece of cotton or
In the
silk which is fastened round the middle and hangs down to the feet.
History of the Lian Dynasty (502-557), book 54, it is said as follows: Men and
'
'
women
their
(in
Siam)
all
use a broad and long piece of cotton, which they wrap round
loins
and
called
i,
(-^j-
p.
|||| jty,
J.,
Champa, and
or
Tu-man
note).
series, vol.
i,
p.
Poh-nan
is
mW)''
is,
on Indo-China, 2nd
(^
and 'Shang-king'
lies in
%m\
260.
xi.
according to
fj
in the north of
Kan-man
series, vol.
Hue
(see
somewhere near
it.
2, p. 10.
Essays
p.
108
INTRODUCTION.
south corner of Cambudvipa (India), and
is
13
sea.
At
more
the same time they should not despise others' prohibitions, because
in their
own
schools
otherwise the
and prohibition
to permission
will
become
obscure.
How
can a single
The
parable of a torn
stick
shows how we
(who practise according to the different schools) may equally gain the goal
Therefore those who practise in accordance with the Laws
of Nirvana 1
.
(Note by
I-tsing)
King
own
Bi;//bisara
schools.
once saw
in
of cloth was torn, and a gold stick broken, both into eighteen fragments.
Being frightened, he asked the Buddha the reason. In reply the
This idea
borrow here
is
well expressed
Prof.
(Man. of Buddhism,
The
'
p. 218.)
schools of philosophy are always in conflict, and the noise of their
same
goal.'
and by
different routes
walk
to the
14
Buddha
said
'
:
Nirvawa, there
whole of t7ambudvipa.
several Bhikshus will be
in the end, that
At
my
that time,
split into
my
attainment of
teaching handed
eighteen schools,
all
is
The dream
down by
agreeing, however,
Liberation
!
foretells this,
king,
The
This
A^oka
last is
more
i.
116 years
2.
1 1
3.
130 years
4.
218 years
after the
8 years
interesting, for
Sinhalese sources.
This
is
it
found
,,
,,
Vinaya book
which
all
Buddha's Nirvana.
a. d.
called the
489.
Sudansana-vibMsha
The
many
councils,
which are the most trustworthy among the Chinese Buddhist works. As
book was preserved among the Vinaya works, no scholars have noticed as far
I know that this date '218 years P. B. N.' was found in this special work.
texts,
this
as
The
ffl-
'
See
my
If-
3,
i.e.
INTRODUCTION.
are called the Mahayanists (the Great), while those
the
The former
profess that
in reality non-existence,
an
illusion,
in reality,
Yoga.
15
First, the
what
is
to attain
fall
if
we
we remain drowned,
as
it
The
difficult
offences)
many
and
skandhas), and
observance of
the
difficult
to be recognised.
baffled
I-tsing
seems
to
mean
the
16
after
little
ability
cannot accomplish their work even when their hair has turned perfectly white.
Those who write books should seek to enable their readers to underof, and should not use enigmatic language,
which will require explanation afterwards, if ridiculed by others.
As, when a river has overflowed, and its water has been swept into
stand easily what they treat
man
by endangering
it
it
his
life,
gain
so it is difficult to
many men.
Such
texts themselves.
In
explaining the expedients for settling cases, one does not require even
Such
half a day.
is
among
the priests in
Land
In the Divine
they
honour and submit to their elders. They are simple in manner of life,
and meek and agreeable in character. They take what they honestly
may
take.
Filial children
and
their expenditure.
thought
')
from dawn
Lit.
'
(lit.
of his
'taxing
INTRODUCTION.
I?
in
order that
merit.
cocks
(i.e.
and
Yii-lin
Gem-hill)
(lit.
3
,
(lit.
gold-neighbours)
'
uvara, honourable.'
People in India say that that country honours
cocks as gods, and therefore people wear wings on their heads as an ornamental sign 4
Those who honour elephants are Indians to whose kings
the elephant is most sacred ; this is so throughout the five parts of India.
'
There are
Lit.
'
as
if
treading on thin
ice.'
sahgraha
'
'
affairs,
Dharma-
II.
Chin-lin
Chin Chou
'
Golden Island
to *SYibho-a,
Yu-lin
Golden Neighbours)
(lit.
(lit.
'
Golden
is
the
name once
where gold
(lit.
Island),
is
Gem-hill)
said to
is,
is,
according
which corresponds
to
to Skt. Suvarwa-dvipa.
applied, by I-tsing, to
Sumatra or
at
any
The
rate
Ka^yapa
says,
Yii-men-kwan
(lit.
Gem-gate-pass),
We
Ki-lin,
'
this story;
cock-forest.'
but Korea
is
sometimes called
18
have retired to a deep valley, where they wash their mouths with the
water of the stony stream or sit in woody thickets tranquillising their
thoughts.
Walking and worshipping six times a day, they strive to requite the
by those of pure faith engaged in deep meditation
become
worthy of the respect of gods and men. These
night,
they
twice a
actions are authorised by the Sutras and the Vinaya. How can there be
a fault here? But on account of some misinterpretations handed down,
the disciplinary rules have suffered, and errors constantly repeated have
become customs which are contrary to the original principles. Therefore,
according to the noble teaching and the principal customs actually
benefits conferred
'
'
150
Among
these,
there
and
others.
hymn
in
INTRODUCTION.
19
become a mirror of the dark path for a thousand ages to come. Will
I pray, read and examine carefully the Tripi/aka, and beat the Ocean
of the Law. as it were, to stir up the four waves
and resting on the
you,
'
'
5.
6.
Two
7.
The morning
8.
Use of a tooth-wood
9.
10.
the morning.
11.
Method
12.
Garments of a nun.
13.
14.
16.
17.
Proper times
18.
On
15.
of vestments.
evacuation.
19.
20.
The proper
I. e.
'
all
the people.'
Varsha).
20
21.
22.
sit
on.
resting.
23.
On
24.
26.
27.
On symptoms
28.
25.
of bodily
illness.
29.
30.
On
32.
33.
sacred objects.
3J.
On
On
39.
40.
Such
38.
hurtful actions
old.
All the things mentioned in this work are in accordance with the
The Dharmagupta
2.
the
of the Aryamulasarvastivadanikaya
Malmasaka
3.
the Ka^yapiya.
down
The Vinaya of
in these schools.
Cf. p. 8,
one school
is
iii
there
we have
four subdivisions
called Mulasarvastivada,
name
and
it
as
it is
same name
separately here.
three.
That
is,
as that of the
21
I.
SUMMER RETREAT).
The
however,
(in China),
his ordination.
If
Even if he have not observed the Varsha, let him not be degraded.
we read and examine the teaching of the Buddha, there is no authority
in
it
Then who
the Chinese)
at
this
(among
practice
CHAPTER
II.
ACCORDING
Varsha
is
originally
'
priests,
who
are forbidden
This summer
their monasteries.
retreat
is
Ten
s. v.,
called the
and Mahavagga
presence
right for
the middle of
months from
in
is
some
place
Varsha (Vassa
life.
away from
and
in Pali),
For further
particulars
given in
Mahavagga VII,
1, 3,
the
22
III.
he is never allowed
must
always have his
and
to put on sandals before tcacJiers or images,
right shoulder bare and the left covered with his cloak, wearing no cap.
He may walk about {with sandals, &c.), in other places without blame,
him, except in case of
illness,
Countries lying in
climate.
latitudes
different
(lit.
directions)
have
some
rules
must admit of
slight modification.
may
clothes in the
beginning.
And
it
Buddha.
CHAPTER
III.
priests
their
1
Vinaya is the discipline laid down by the Buddha. The whole is called
'Vinaya pi/akam;' the Pali text was published by Prof. Oldenberg, 1879.
2
The text has pu-ra,' which is, according to KJuyapa, a kind of shoes in
'
'
'
word corresponding
to the
sound
*.
AT DINNER.
23
one cubit, so that the persons sitting on them do not touch one another.
I have never seen one sitting at a meal cross-legged on a large couch.
The measurement of a couch according to the rule laid down by the
Buddha ought to be the width of the Buddha's eight fingers as the
Buddha's finger is said to have been three times larger than that of an
ordinary individual, the width of his eight fingers is equal to that of our
twenty-four fingers. This is one and a half feet in Chinese measurement.
In the temples of China (lit. the Eastern Hsia) the height of a couch
exceeds two feet this of course is not to be used for sitting upon. For
he who sits on it incurs the blame of using a high couch (one of the
Buddha's eight jilas).
Many Bhikshus of the present time break this
:
But couches used in the temples of the Holy Rock and the Four
Dhyanas (i. e. A'aturdhyana) 1 are one foot high this height was laid
down by the virtuous men of old and is indeed authoritative.
To sit cross-legged side by side, and to have meals with knees stretched
out, is not a proper way
pray notice this. I have heard that after the
introduction of Buddhism into China, the Bhikshus were accustomed to
;
(A. D.
(JZ5J
These
jji^)
China
2
24
this
is
it
'Wash your
Sutras \
feet after
IV.
a meal
from
'
sit
would
be no use in
'
'
to ridicule them.
one
sit
To
left
has as yet been obtained. Pray carefully notice these points, and see the
comparative merit of each practice.
CHAPTER
DISTINCTION BETWEEN PURE
IV.
customary to distinguish
between clean and unclean food. If but a mouthful of the food have
been eaten, it becomes unclean (lit. touched ') and the utensils in which
food was put are not to be used again. As soon as the meal is finished,
AMONG the
priests
and laymen
in India, it is
'
departed
spirits, birds,
and the
like)
for
it is
All the
(i.
e.
the
This
is
the custom
among both
rich
is
not only
S. B.
Max
Miiller
(i),
p.
DISTINCTION
FOOD.
25
have offered
will
will
have no
and any
efficacy,
offerings they
Therefore,
Spirits.
I say,
may make
everything must
to the
for
tion,
he
for the
is
purpose of purification.
in his temple,
they ought
first
When
of a fast
body
if
layman, can partake of a meal separately out of what has been provided,
though not yet served. This is allowed by the Buddha, and does not
cause guilt.
26
I
late
till
V.
the afternoon
Now
the
first
and chief
is
difference
between India
and
ridiculed, as
sent
men
to
CHAPTER
V.
WHEN
meal
is
finished,
do not
fail
In
so.
at hand) or
tooth-wood
in the
The
basin
cleansing
;
or
it
fully cleansed
in
and
mouth
let
purified.
may
be yet remaining
which
is
If the
dung 1 and
to
place water
may be
i.
e.
necessary to rub
is
it
27
pea-flour,
it
with
wash
know
they
strict point
even
in
if
it
it,
Men know
of view,
it
is
difficult
little
it
may
be a taint of food
The wise should see this and be
if
rightly.
Even
of this point.
is
CHAPTER
VI.
THE
poses
and
(lit.
clean water
'
touched
'
kept separately from water for cleansing pur*, and there are two kinds of jars (i. e. kundl
is
water)
Earthenware or porcelain
is
used
touched
water) is
and the jar for water for cleansing purposes
made of copper or iron. The clean water is ready for drinking at any
time, and the touched water for cleansing purposes after having been
to the urinal.
The clean jar must be carried in a clean hand, and be
jar,
(lit.
'
'
'
'
and
Chinese cow-dung
is
is
'
Gomaya'
or
being so
'
Gomavi,'
dirty.
28
placed
grasped by the
(or
touched
'
any time
at
')
touched
'
(or
'
'
The water
place.
i.
mouth
is
in
is
e.
upright in front
it
not permissible.
jar
water should be
'
')
probably kalodaka).
To drink from a jar holding
ing in the afternoon
touched
'
unclean
'seasonable water,'
lit.
in a clean place,
VI.
high
in
a hole
it
made.
Fresh water for drinking must be kept in such a jar. At the side of
the jar there is another round hole as large as a small coin, two fingers
higher than the drinking-mouth. This hole is used for pouring in water
as small as a copper chopstick
is
in
it.
small jar
never used.
is
one fear that insects or dust may enter in, both the mouth and the
hole may be covered by means of bamboo, wood, linen, or leaves. There
If
some Indian
are
priests
who make
In taking
As
two
is
is
Two
finger-widths
(angulas), not
The
text has
finger stretched
to
it
together,
made
feet
Kajyapa.
;'
For
this is
'
^|
'
'
"
To
two finger-joints
;
'
its
two
the bag
Kajyapa says
'
it
inch.'
a span
'
(vitasti),
i.
e.
'
the length of
Sugata-vitasti,' see
Patimokkha,
p. 8,
note
2, S.
B. E., vol.
xiii.
is
29
The
carried in travelling
covers
elsewhere
A
ing
is
different
jar, as is
The
But
explained
1
.
who
priest
them from
by hang-
an umbrella
in his
priest in travelling.
This
hand.
He
is
takes also,
Sala-trees
the Vulture-peak, the Deer-park, the holy place where the
lonely
the
3
and
Ku^inagara),
(in
crane
a
wings
of
turned white like the
The
Chinese
Pj|
Jj
The manner
ft $g
jft
^ Jt &
seems
is
to
in the
mean something
Parable of the
2 1).
The
like this
Crow the
i.
JTandropamana-sutra).
The meaning
of the
But
this
at the
'
The
'Vewu-vana.'
'
is
Kalantaka or Kalandaka
magpie (Kajyapa, so
The Sahghabhedakavastu,
chap,
is
this
viii
must be a mistake *.
(Nanjio's Catal., No. 11 23),
gives an
<
man
at
one time.
When
Bi;//bisara
30
after
VII.
by thousands
quarter, and
in
every
all
travel
the
CHAPTER
VII.
Water
in different places,
The means
water
is first
i.
e. in jars, in
also of
to be examined.
INSECTS.
According as
a well, in a pond, or in a
examining
Early
it differ.
it is
in the
morning
made
found
river.
jar-
by
it,
of bronze, a conch-
shell, or a plate
of a
was yet prince he used to take pleasure in the grove and wanted the owner to
This was declined. When the prince succeeded to the throne
it to him.
give
he took possession of
this
grove by force.
many
with
walk.
All
female attendants.
He
fell
maids went away from the king, charmed by the flowers; there was
the
Kalandaka shrieked
asunder.
this
grove
died of
heart-disease.
As
noisily,
a reward for
to the
memory
At
There appeared
this very
moment
the
named
it
p.
108.
note; and
'
in
left
If there is a river or a
it.
If there
is
31
it
in a water-vessel,
some
If there is
no
insect,
it,
it
must be filtered
examining of the
water of a river or pond, details are found in the Vinaya \
The Indians use fine white cloth for straining water and in China
fine silk may be used, after having slightly boiled it with rice-cream
Taking
for small insects easily pass through the meshes of raw silk.
2
Hu-ch'ih
(name
of
common
feet
the
a
of
a piece of softened silk about four
can be used through the night, and
if
any be found
As
it
to the
measure), lay
lengthwise by taking
it
its
it
by taking
both ends, and sew them together so as to form them into the shape of
a net. Then attach cords to its two corners, and loops to both sides
;
under
it
it
wide.
Now
When you
it.
fasten
its
two ends
some
insects
it
When
examine
if it
it,
and,
order to
from a pot,
drop
its
bottom must be
drops of
on the ground or
water comes out through the strainer, scoop and
in
contains
some
As soon
insects,
by
falling
if
it.
is
as
'
being thus
^8?
T^ m
Chinese.
Catal.,
No. 1127).
32
is
The
In a river or a
life
VII.
filter
within the
Those who wish to protect life should try to set the insect free by
some means or other. A plate-like tray maybe used for the purpose, but
the silk strainer
is
The
tray
is
made of
Buddha
generally
down by
the
one must not neglect these points. The life-preserving vessel is a small
It has two
water-pot with an open mouth as wide as the vessel itself.
knobs on the sides of the bottom-part, to which cords are fastened. When
it is let down into water, it is turned upside down, and, after having been
plunged into water twice or thrice, it is drawn up.
The high priests must not touch the filters used in the temple, nor
The lower priests who
the water kept in a room for filtering purposes.
have not yet received full ordination, can take and drink any water but
if they drink at an improper time they ought to use a clean strainer,
;
fit
to be used.
As
regards living
of
this.
The
filter is
them
sin,
is
it.
One
filter.
he must not partake of food there. Even if the traveller die on his way
from thirst 3 or hunger, such a deed is sufficient to be looked upon as a
The daily use of water necessitates inspection.
splendid example.
13, 3,
2
For the
This story
Two
(a
book
vi
Buddha.
They were
USE OF TOOTH-WOODS.
33
it.
do it.
do not
'
doubt, be killed
Others
a deep well.
make
The silk of which it is made is raw, rough, and thin and in using
one does not look for the insects at all, but after hanging it at the side
of the jar, others are ordered to do the actual inspection.
Thus one pays no attention to the protection of life, and commits sins
from day to day. Handing down such error from teacher to pupil, they
pints.
it
down
the
Law
It is
of the Buddha.
It is
indeed
a vessel for examining water, and every place must be furnished with a
life-preserving vessel.
CHAPTER
VIII.
USE OF TOOTH-WOODS.
EVERY morning one must chew tooth- woods, and clean the teeth with
them, and rub off the dirt of the tongue as carefully as possible. Only
after the hands have been washed and the mouth cleansed is a man fit to
make a salutation; if not, both the saluter and the saluted are at fault.
Tooth-wood
is
DantakashZ/^a 1 in Sanskrit
a piece of wood.
It is
is
is
with
not
less
and
Chew
softly
one of
kash///a,
its
2
.
Its size
thirsty,
and died
the Buddha.
Much
the
same
tooth,
it.
ivood.
danta,
These passages
I.e.
'
ahgula
'
length of a toolh-stick
story
vol.
i,
p.
Hiuen Thsang,
2.
55 note.
In A'ullavagga V, 31, 2, the
liv.
i,
p.
34
may be
it,
VIII.
In
iron or copper
surface of
little
finger
field,
if
in the forest;
if
in
willow-tree,
beforehand
The
2
.
freshly-cut sticks
(lit.
own
use.
kind
this
of
in
the ground.
It
to
tooth-cleaner
If
A
go off after a fortnight.
Be careful to chew fully and
month.
a
will
cured
after
ache
be
mouth-water come out and
the
all
polish the teeth cleanly, and to let
then to rinse abundantly with water. That is the way. Take in the
water from the nose once. This is the means of securing a long life
;
xiii,
Buddha
did
not allow a tooth-wood or anything to be thrown away without making some noise
The
(Gataka
I,
8o; Mahavawja,
p.
wood
which were
or root, or creeper
to be masticated as
a dentifrice, not rubbed on the teeth, and not 'tooth-brushes' as Childers translates.
Br/hat-sa^hitaLXXXV; Sujruta
II,
135.
practices he
is
teeth hardened
If this
When
man
is
less
very rare
wrong
It is
in
water, the teeth will be freed from the dirt for the whole of
ache
35
Tooth-
life.
in
Willow-
require no
Some
Moreover, we read
it.
Nirvawa-sutra thus
'
in
the Sanskrit
of the
text
tooth-woods.'
in
mouth without knowing how to rinse the mouth and remove the
juice.
Sometimes it is held that one can cure a sickness by drinking the
juice of the tooth-wood. They become impure, in so doing, contrary to
their desire for purification.
Though desirous of being released from
Are they not already aware
a disease, they fall into a greater sickness.
in their
of this fact
among
five parts
be
in vain
It
is
quite
common
CHAPTER
IX.
SHALL
ceremony of
I. e.
the fast-day
laymen and
priests,
upon themselves
and
it
is
is
the Upavasatha-vows,
i.e.
F 2
to
a weekly festival
when laymen
comes
celebration for
see a priest
and take
36
On
The
them
'
It is
IX.
to the fes-
the time.'
according to circumstances.
may be
carried
is
by the
or provided
made
(from the
host.
Only copper
'
It is the time.'
ties
them
Then each
in front,
made of peas
cloak by
left side.
The
or earth-dust;
and
its
two
corners,
it
by
way
Next
seats.
or the other
(i.e.
jars)
37
this
done
is
more convenient.
Then
which they wash slightly so that water does not flow over them.
It is never customary to say a prayer before meals.
The host, having
cleansed his hands and feet (by this time), makes an offering to saints
(images of arhats) at the upper end of the row of seats
then he dis-
guests,
At
of food
forfeited her
life,
hundred children.
She sought
for
it
'
'
'
sika
1
.
'
porch or
in
'
the
new
image of Hariti
all
is
found either
Indian monasteries
depicting her as holding a babe in her arms, and round her knees three or
this image.
Hariti
The
is
always
full
fulfilled.
see
account of her
is
Rhys
said to
is
given in the
I, 6,
30.
38
IX.
'
'
'
'
'
The Sawyuktavastu,
The five Parishads
where -Slkshamawas,
becoming
3
This
chap, xxxi
ikshamaas,
-Sramawens.
i.
e.
no doubt a monastery
S.
B.E.,
in
Maku/a-bandhana
in
Kujinagara, see
39
all
All shouted
'
Good
!
'
consequently
I myself went there to worship the spot
saw the image of that black deity before which abundant offerings
I asked the reason, and the above account was reof food were made.
In China the image of that deity has often been found
lated to me.
Those who
in the districts of Kiang-nan, though not in Huai-poh.
of that deity.
ask him
deity
is
(for a
The Naga
undeniable.
following
the
is
manner
efficacy of that
1
of the
Maha-
The
The
fulfilled.
(snake) Mahamu/tilinda
of serving food.
thumb
First,
one or two
He who
leaf.
stretching forth his folded hands and kneeling before the head priest,
Saz/zpragatam (well come !). This is translated by good
mutters
'
'
arrival.'
'
The
old rendering of
'
it
is
Sam-ba
which
is
erroneous.
Now
'
'
which
'
He who
1
Mu&linda,
in
Mahavagga
S.
B. E.,
I,
3,
comes
vol. xiii,
to protect the
p. 80.
whose
feet are in a
to
40
IX.
bows respectfully, while holding plates, cakes, and fruits in his hands,
them about one span away from (or above) the priest's hands
every other utensil or food must be offered one or two inches above the
line,
serves
guest's hands.
receive
The
it.
till
made
served
they
all
round.
all
round
till
Nor
is
do as one
is
it
Next some
gruel
of dried rice
is
to be
The ceremony
of the Upavasatha-day
is
all
full
of the cakes
Buddha's Order, in order to offer them a feast, when drink, food, ghee,
cream, &c, were served to such an extent that they overflowed profusely
on the ground. There is some reference to this in the Vinaya texts.
When I first arrived in Tamralipti, in Eastern India, I wished to invite the
But people hindered me, saying
priests on a small scale one fast-day.
It is not impossible to prepare just enough food for the guests, but
according to the traditional custom of olden times it is necessary to have
'
an abundant supply.
It
is
feared
that
men may
smile,
if
We
the food
hear that
you come from a great country in which every place is rich and
prosperous
if you cannot prepare food in abundance you had better
Therefore I followed their custom, which is not at
give up the idea.'
;
all
unreasonable, for
if
Or
will
be correspondingly abundant.
mouth
41
he can
afford.
is
away food
give
a trayful of food
The
of offerings.
as
origin of this
is
One
is
not taught
in
the Vinaya.
in
the Sutras
1
.
Further
is
(i.e.
Sthavira)
'By
virtue of the
to accomplish,
may
we generously
may
in a
be reborn
good actions
is
He who
After
this,
the food
is
to be brought out
pond,
in
and to be placed
order to give
same
it
in a
(in China),
hidden
to the departed.
this
people
custom
is
the
as above.
tooth-woods and
'
left
over
(i.e.
v.
On
(i.e.
Danapati) offers
The custom
of rinsing
is
religious
the food
is
(a
The
priests can
UH7/ish/abho^ana)
is
no
like with
do what they
this allusion.
42
IX.
to carry
it
away
or give
it
to the
'
'
'
'
'
The chosen
The
host
(i.
e.
undivided attention,
Danapati)
and
he anoints
offers lights
of respect
full
the priests' feet with powdered perfume and burns incense abundantly,
which
An
latter
is
not done
by separate
individuals
begins as each
is
served
is
drum and
accompanied by songs,
made if the
and when it
stringed instruments,
host likes
is
finished,
it.
'
Then
the meal
is
poured out in a basin before each guest. Then the head of the table
(i.e. Sthavira) pronounces for the sake of the host a short Danagatha.
This latter is an alternative manner for receiving the offerings of food
(on a fast-day) in India.
wish
now
to
is
different
mode
of
It is
it is
men
after another.
On
43
Vinaya
chio-shih
five
(i.e.
1.
roots
2.
stalks
3.
leaves
flowers
the former
If the
5. fruits.
five
first
likes.
We may
Any
made
food
a spoon put in
included
it
among
five, if
a finger-mark can be
made on
the surface
it.
As
to the five
remote roughly speaking, the distance from Central India to the limit
in each direction (lit. east, west, south, and north) is about 400 yo^anas,
;
ascertain anything
by
all
in this
these parts
of India,
district,
or barley)
is
excellently prepared in
is
3l 1
in Chinese,
flour (rice
is
baked
Although
could nevertheless
careful inquiry.
measurement.
3l j
G
44
(in
is
is
plentiful
IX.
and the
l
;
Magadha.
Such things as
milk, and cream are found everywhere.
cakes and fruit are so abundant that it is difficult to enumerate them
Even laymen rarely have the taste of grease or flesh. Most of
here.
the countries have the rice which is not glutinous in abundance millet
There are sweet melons;
is rare, and glutinous millet is not found at all.
mallows are very
edible
sugar-canes and tubers are abundant, but
Wan-ching (a kind of turnip) grows in sufficient quantities;
scarce.
to those of
Ghee,
oil,
is
done
them
In eating leaves of
in all countries.
of the
same
taste as
Wan-ching
it
as a vegetable
we
find
(a
'
2
.
When
was
in the
Central India seems to have been suited for rice cultivation from early times.
Names
of king
Suddhodana
(Pure-rice),
who
and his
show the
settled in Kapilavastu,
Oldenberg's Buddha,
97 note).
of
speaks
p. 409),
Hiuen Thsang, at the beginning of book viii (Julien, vol.
of
rice.
kinds
various
of
Magadha as a very fertile country, good for the cultivation
2
What he means here is this, that Indian mustard seed (Sarshapa) is larger
importance of
p.
iii,
its
taste
is
like
the Kiang-nan (south of the Yang-tze River) to the north of the river.
3
Sanskrit
Chinese priest
name was
whom
Pra^/zadeva
I-tsing
;
his
met unexpectedly
biography
is
in
India,
and whose
45
India eat any kind of onions ', or raw vegetables, and theredo not suffer from indigestion the stomach and the intestines
are healthy, and there is no trouble in their becoming hard and aching.
five parts of
fore they
In the ten islands of the Southern Sea, the entertainment on the fastday is made on a grander scale. On the first day the host prepares
a Pin-lang nut
2
,
fragrant
oil
(mustaka, Cypcrus
is
is
a golden
in
jar,
and
After these
have been prepared, the priests are invited. In the forenoon of the last
day, the priests are asked to anoint their bodies and wash and bathe.
When the horse-hour (midday) of the second day has passed, a holy
image is conveyed (from the monastery) on a carriage or on a palanquin,
is
aromatic paste, and then put in a clean basin. It is bathed by all those
present with perfumed water (gandhodaka). After being wiped with
a scented cloth, it is carried into the principal hall of the house, where it
is received amidst rich offerings of lights and incense, while hymns of
Then
the priest
first
in
Danagatha for the host to declare the merit of a religious feast with
regard to the future life. Then the priests are led outside the house to
I-tsing,
Memoirs
(Nanjio's Catal.,
1
fruit
3
Eminent
of
of
betel-nut
it
Areca Catechu.
Read
fj
who
Priests
for
fr.
is
p.
137
visited India
after
to
this,
them
sugar-water
in sufficient
onions forbidden,
called Pin-lang,
A'ull.
V, 34.
1.
is
the
46
IX.
the time.'
It is
of them
a golden water-
an incense-burner, or holds
carries
either
jar,
takes
'
'
'
offerings now,
how
we
can
also a
is
down
good
action.
may be
It
'
said
priests,
hymns
on
in praise
idols
On
leaf.
bless idols),
(lit.
such
and mark
up
their
Ka-Cha (Kashaya) is
Kan-da (?), an orchidaceous
(Note by I-tsing)
colour (colour of
what then
is
to
a Sanskrit
plant).
word meaning
(i.
e.
the Buddhist
#0 |
being a sign of
text,
the reddish
It is
According
being
robe).
all
called A'lvara.
2
(i)
Meat of
animals,
&c,
is
pure
when
it
is
not
47
mat (on which they sit) and riceShang = about l\ qt.) of non-glutinous
Having made similar vessels
grains, are prepared in such a plate.
capable of one or two Shang of grains, they bring them and offer them
Then twenty or thirty kinds of food are served to
before the priests.
is the case of an entertainment by comparatively
however,
them. This,
poor people. If it be by kings or rich men, bronze-plates, bronze-bowls,
and also leafed plates as large as a mat are distributed and the number
Kings on
of the several kinds of food and drink amounts to a hundred.
cakes
made of one
or two
Shang
(a
such an occasion disregard their own high dignity, and call themselves
servants, and help the priests to the food with every sign of respect.
The priests have to receive as much food as is given, but never to resist
however excessive it may be. If they have only food just enough to
host would not be pleased for he only feels satisfied when
Four or five Shang of boiled rice
seeing food served over-abundantly.
The relations and the
to each.
are
given
three
plates
and cakes in two or
it,
satisfy, the
neighbours of the host help the entertainment, bringing with them several
kinds of food, such as rice-cakes, boiled rice, vegetables for soup, &c.
left to
In China the host -gathers the food left over, and the
The priests may act according
to take it away.
allowed
guests are not
and free from blame
self-contented
being
to the custom of their time,
But if the
incomplete.
means
thus the host's intention of gifts is by no
that of India.
host
(i.
e.
Danapati) has
made up
his
mind not
it
away, one
may
the circumstance.
seen that
it
is
is
it
it
oneself.
has been
killed for
48
IX.
After the priests have finished eating, and have washed their hands
and mouths, the remaining food is removed, the ground is cleansed,
and flowers are scattered on it. There is illumination and burning of
the
incense so that
air
is
to
is
be given
to the priests
is
mouth
digested,
in
These
fragrant medicinal things and the others are given to the priests, after
they have been washed with pure water, and wrapped in leaves.
Now the host, approaching the priest first in rank, or standing before
the reciter (of the Sutras), pours water from the beaked mouth of a jar
(KuwdTi) into a basin, so that water
like a slender
stick of copper.
The
reciter's will,
and prays, saying, May there be good harvests in the country, happy
be the people and other creatures may the noble teaching of the Sakya
1
be everlasting.' I have translated these Gathas as seen elsewhere
These are the blessing given by the World-honoured himself, who always
2
This (Dakshi//a) means a gift
said the Dakshiwagathas after the meal.
The
offered, while Dakshi/nya is one worthy to be honoured with gifts.
'
Holy One,
therefore,
commands
neglect
it,
we
we should
in
See the
'
recite
we
T,
119.
I,
31;
Mahavagga
The
49
some-
is
Then
Sometimes the host provides a wishingtree (Kalpa-vrzksha). and gives it to the priests
or, makes golden lotusflowers, and offers them to the image of the Buddha. Beautiful flowers as
high as the knees, and white cloth, are offered in profusion on a couch.
SomeIn the afternoon, sometimes a lecture is given on a short Sutra.
times the priests withdraw after passing the night. When they depart,
and
they exclaim Sadhu and also Anumata.' Sadhu means good
l
approved
Anumata is translated by the word Sui-hsi (or thou art
')
gifts are distributed.
'
'
'
'
'
'
'
'
Whenever
gifts are
express approval
(i.
made to others
Anumata) of
e.
by
rejoicing at
and
gifts,
'
'
I-tsing here
condemns
2
We
books
in
He, as usual,
much
this
book
It
is.
It
seems
does not
to
be a book of
his
own.
50
IX.
vary so much
much
mode
of
There
are some members of the Order who practise some of the Dhutahgas
(i. e. special regulations of daily life for Bhikshus), such as living on alms
and wearing only the three garments (i.e. pai/^apatikariga and traiivarikahga) 1 Such a Bhikshu would not accept any invitation, and does not
care for the gifts of any precious things such as gold, any more than for
mucus or saliva, but lives retired in a lonely forest. If we turn to the
East (China) and see the custom of reception on a. fast-day, the host sends
a note of invitation to the priests and even on the next day he does not
come and ask in person.
When compared with the rules set by the Buddha, this practice seems
short of due respect.
The laymen ought to be taught the regulations.
Coming to a reception one should bring a filter, and the water supplied
for the use of priests must be carefully examined.
After eating, one
should chew a tooth- wood if any juice be left in the mouth, the religious
ceremony of Upavasatha undertaken will not be complete.
In such
case the guilt of missing a prescribed time will be incurred, though one
should pass the whole night in hunger. It is hoped that one will
examine the mode of taking food in India, and discuss the Chinese
custom by comparison. The merit of each practice will naturally be
clear if one has more suitable points than the other.
The wise must
judge for themselves, as I have no time to devote to a full discussion here.
Some time ago, I tried to argue as follows the World-honoured One,
the highest, the Father of great compassion, exercised mercy over the
all
the same.
people
who
(i. e.
long ages).
Wishing that
people would follow him, he lived for seven dozens of years preaching his
doctrine.
He
was
afraid that
p. 212.
13, 4, note, S.
B.E.,
vol. xvii,
51
by
all
practise them.
Some
from
sin,
observing one single precept on adultery say that they are free
and do not
Vinaya
They
rules.
and undress. Simply directing their attention to the Doctrine of Nothingness is regarded by them
Do such men think that all the precepts
as the will of the Buddha.
are not the Buddha's will ? Valuing one and disregarding another results
from one's own judgement. The followers imitate one another and
never look at those books of precepts they copy only two volumes of
eat, dress,
the
'
it
to all
without leaking.
can also
fulfil
tight,
is
the very
last.
We
wc
can
fault
is
Some
'
courage the followers to worship the Buddha three times every day.
for
an air-bag
But we do not
Buddha
52
IX.
we
shall
be more attentive
The
in future.
is
who
are honouring and serving the Buddha should never disregard any points
of his noble teaching.
Again I say the most important are only one or two out of eighty
thousand doctrines of the Buddha one should conform to the worldly
path, but inwardly strive to secure true wisdom. Now what is the worldly
:
path
the true
and
It is
wisdom
.object,
to
numerous as the grains of sand of the Ganges, yet they say that
they have realised the state of Bodhi (i. e. true wisdom). Bodhi means
enlightenment, and in it all the snares of passion are destroyed. The
state in which neither birth nor death is found is the true permanence.
as
How
can
we
trouble, that
thoughtlessly say, as
we
live in the
Land
some
of Bliss (Sukhavati)?
precepts
in
purity.
against
a small
defect which results, just as a small escape of air from the life-belt
may
life ;
thus far mentioned the lawful practices and briefly described the former
examples,
all
my
53
and that
CHAPTER
X.
proper
rules,
food and clothing according to the noble words of the Buddha, and those
who practise the principle of meditation should follow the teaching of
former sages in tranquillising their thoughts. Watch over the life here
is but a dungeon for the beings that have gone astray,
for the shore of Nirvawa, which is the open gate of
eagerly
look
but
quietude. The ship of the Law should be manned
and
enlightenment
ready for the sea of suffering, and the lamp of wisdom should be held
below, which
up during the long period of darkness. There are express laws in the
Vinaya text on the observance and neglect that are evident in the light
of the regulations of clothing and the rules of eating and drinking, so that
in the study can judge the nature of an offence.
individual must himself be responsible for the results of his own
practices, whether good or bad, and there is no need of argument here.
even beginners
Each
But there are some who are, as teachers of the students, grossly offending
against the Vinaya rules there are others who say that -the usage of the
world, even if against the Buddha s discipline, does not involve any guilt.
Some understand that the Buddha was born in India, and Indian
;
'
54
adhere to
view
this
my
X.
The
a homeless priest
(i. e.
Pravra^ya), and
curtailed.
As
life
of
they are open and not sewn. I myself have made inquiry as to the
custom adopted in the northern countries (beyond India) and fottnd out
sewn
close,
TTaturnikaya)
where the
Vinaya
Suppose that a Bhikshu of the West (i. e. India) has obtained
a priestly dress of China he would probably sew the patches together
and then wear it.
The Vinaya texts of all the Nikayas mention that the patches ought
to be sewn and fastened.
There are strict rules about the six Requisites and the thirteen
of the four divisions
(i.
e.
is
practised.
The
i.
'
1.
'
3.
The above
three are
these priestly cloaks are generally called kashaya from their reddish
This
colour.
is
term used
in the
Vinaya.
5.
Parisravawa, a water-strainer.
6.
six Requisites \
The
1
The
Ten
2
eight Parishkaras (Requisites) in the Pali texts are the bowl, the three
Gatakas, 120).
the same.
See
my
where the
2.
3.
mat
4.
Nishidana, a
5.
6.
7.
8.
9.
55
10.
11.
when
one shaves.
12. (Ka/tt/uprati//adana), a piece of cloth for covering itches.
13. (Bhesha^aparishkara^ivara)*,
It is
mat
Towels
cloth
The
(1, 2, 3, 4).
(5, 6, 7, 8).
for the
These
thirteen
is
the established rule, and one should use these according to the Buddha's
These thirteen, therefore, must not be classed with any other
teaching.
properties of luxury, and these items should be catalogued separately,
distinct
garments and ten necessaries, but this division is not found in the Indian
transtext, the thirteen having been divided into two groups by some
three
the
mention
They specially
lators on their own authority.
what
But
garments, and further allow the ten things to be possessed.
exactly point them out, and thus
omission,
allowed some cunning commentators to. take advantage of this
56
x.
and the character Shih (ff ), meaning ten,' was interpreted by miscelby these commentators, but this cannot be the meaning
laneous
'
'
attributed
(One pi
in
the text
= about
%\\ yards
in
A sickness may
Japan.)
befall
hastily sought
is
difficult to obtain.
For
this reason
never use
is
otherwise.
it
be kept prepared
necessary at the time of illness, one should
an extra
In
cloth
the
was ordained
way
leading
to
to
practice
religious
and
is
universal salvation.
Four Refuges:
(1) Pawsukiilikahga
(2)
Paiwrfapatikinga
(3)
Vnksha-
insult; (4)
'
Chinese
Explanation.
Pali.
Pawsukulika,
the Chinese.
Having
Pawsukulikahgaw
(Skt.
Literal Translation of
u)
of
heap
TraiMvarika,
made
(pa?//su).
Te/vivarikahgaw
(Skt.
the garments
rags
2)
Pi</apatikahga/
Begging constantly.
(Skt. Pai</apatika, 1)
SapadanaMrikahgazw
(Deest)
to door.
gifts,
medium and
the
to
57
inferior classes of
gence
in
Hence those whose wishes are few are free from faulty indulluxury, and those who require more do not suffer from want.
Great
is
priests.
who
He
is
called the
The passage
'Tamer of
is
Human
the
Steed' (purushadamyasarathi).
'
5.
Ekasanikahgaw
Eating
at
one
sitting.
(Skt. Ekasanika, 7)
6.
Pattapiw^/ikahgazw
(Deest)
7.
Khalupa/W'Mbhattikangatfz
(Skt.
A
8.
Not
>^> ^aT
Jfj[
Living in an Araz/ya
Arawyaka, 9)
my m
Rukkhamulikahgazz*
VWkshamulika, 6)
10. Abbhokasikahgaz;/.
(Skt.
Sitting
place.
12. Yalhasanthatikahgazz*
(Skt. Yathasa/y/staiika, 5)
Nesa^ikahgazzz
(Skt. Naishadyika, 4)
the
names because
vol.
lit
Taking any
** A
Being
the
xx
tree.
Visiting a cemetery.
11. Sosdnikarigazz/.
under a
(forest).
Residing in an unsheltered
(Skt. AbhyavakiLrika, 8)
13.
afterwards).
Araz/wakangazra
(Skt.
9.
^\
Khalupaj-Hdbhaktika, 3)
is
posture
sitting
Dhutahgaw,
new Dhutaguwa
Dharmasahgraha,
I
in
may
seat that
be provided.
1,
The
Nama-
Childers.
called
note
p. 48, note.
3,
'
S. B. E.,
58
X.
Whether
by appealing to reason.
these are allowed by the Buddha.
off,
this is
As
and rough
to fine
silk,
What
is easy to be obtained, and seek the fine linen that is diffibe procured? Is not this the greatest hindrance to religion?
Such a rule may be classed with the forcible prohibitions that have never
been laid down (by the Buddha).
The
result
self-conceit
who
say
is
are disinterested
'
How
is
it
students
that curious
and cast
slight
and
of the
upon others
Vinaya increase
much ashamed
their
People
of such, and
But
pity,
if
because
silk is
eats,
life.
The earthworms
why should
(that one
may
the silkworm
that are pure are ordained as meats that can be eaten without incurring
guilt.
be disregarded,
it
will involve
some
offence
though small.
(In eating the three kinds of meat), we have no intention of killing,
and therefore we have a cause or reason that makes our eating of flesh
1
See chap,
ix, p. 46,
note
2.
59
gift,
'
'
'
'
'
'
my
I-lsing
is
is
am
obliged to
3l
"* for
'
and ^El
f r
cannot
state
60
Economy
X.
'
'
'
'
'
^'Rl -^C
2
and
that this
to
253;
I,
'
It is
clear.
to
ty mistake.
See Julien, Me"moires,
3, 1
liv. ii,
68.
Julien's
Hiuen
cannot
)' et
fi
be used.
not
^J
Hiuen Thsang.
68, 189.
II,
The Chinese
jUj
*|
in
Thsang,
4
'
I-tsing
may
is
Perhaps Ura.
effect,
though
this is
one's eating
(lit.
61
be done according to
is
net of teaching).
incurred, for
it is
If
(lit.
is
the
'
by building up
one's character
According
vated by the
when
a cornfield
is
culti-
is
Most of the monasteries in the West follow the above custom, but
some who are very avaricious and do not divide the produce,
but the priests themselves give out the work to servants, male and female,
and see that the farming is properly done.
Those who observe the moral precepts do not eat food given by such
persons, for it is thought that such priests themselves plan out the work
because in urging on
and support themselves by a wrong livelihood
hired servants by force, one is apt to become passionate, the seeds may
be broken, and insects be much injured while the soil is tilled. One's
daily food does not exceed one Shang, and who can endure hundreds of
there are
'
'
In what or by
whom?
The
pf
62
is
nothing so great
in
(lit.
'
ten
'
here
as
is
wrong
some ')
'
injuring insects
agriculture.
X.
much
livelihood
as to say
but as to
how much
could not understand what they did, and asked of the venerable Ta-
'
cultivation
by the
priests themselves
is
prohibited
and
from the
free
it,
that water
by
fields.
was
used,
and
if
was no
it was
of vegetable, was given
Thus they
by
that, if there
there was a
life
in
it,
that,
has
J.
^f^g
The former
texts.
Jill
jj||
JJU
is
instead of
is,
j|Jf
no doubt,
'
left
out
^,
Jj|
correct.
'
in
which
}*3
copying
is
is
the reading of
certainly
a
ffifo
all
other
mistake
for
might have
been a marginal remark by a copyist, showing that here the character j|g was
left
is
out
but gradually these two characters might have got into the text.
See Chavannes,
p. 68, 32.
is
This
unintelligible.
Patimokkha, S.B.
if
any
priest decided
63
the will of the assembly, he was expelled (from the monastery), being
called a Kulapati
The
(i. e.
he behaved
like a householder).
came under
my
When
notice.
the nuns
The
priests,
when
they had to go to the apartments of the nuns, went there after having
made an inquiry. They (the nuns) walked together in a company of
two,
if it
monastery
their
pany of
four.
commonth
in a
of every
all having assembled there late in the afternoon from several monasteries, listened to the reading of the monastic
rites, which they obeyed and carried out with increasing reverence.
I also witnessed the following things.
One day a minor teacher
(i. e. one who is not yet a Sthavira) sent to a tenant's wife two Shang
This action was considered to be
(prastha) of rice, carried by a boy.
a sort of trick. The case was brought by a person before the assembly.
The teacher was summoned, examined, and he and his two accomplices
Though he was free from crime, yet, being
admitted the charge.
ashamed, he withdrew his name (from the assembly), and retired from
His preceptor sent him his clothing (which was
the monastery for ever.
Thus all the priests submitted to
left behind him) by another person.
their own laws, without ever giving any trouble to the public court.
the apartments (of the priests), but spoke with them in a corridor for
At
in
This Rahula-mitra
may be
the
same
(135, 14).
I.
Subh. 2900
Yzh
as that
in
He
kurute parayoshitsahgawz
64
X.
was then about thirty years old his conduct was very excellent and
fame was exceedingly great. Every day he read over the Ratnaku/asiitra
which contains 700 verses. He was not only versed in the three
;
his
He was honoured
women
came
sister
whom
to him,
full
he saw outside
thus, as such
is
head
as the
when
his
mother or
Once
room).
(his
He
replied
asked
'
am
cannot
its source.
Although we are not prohibited (to speak with women)
by the Holy One, it may be right (to keep them off), if it is meant to
stop
to those
lectures,
When
Any
back.
strange priest
who
was desired
treated as a
common
monastic.
If
But
he was a
was treated by
during which he
five days,
after these
man
days he was
assembly requested him to reside with them, and supplied him with
But if he was not learned, he was
bed-gear as suited to his rank.
if
he,
on the contrary, was very learned,
regarded as a mere priest and,
he was treated as stated above. Then his name was written down on the
;
register of the
as the old
II.
residents.
6arhga. 135, 14
Unnidrakandaladalantaraliyamana
Gu;7-anmadandhamadhupa;7/('itameghakale;
Svapnespi
ya// pravasati
pravihaya kanta/w
a. d.
-
Two
translations
of this
The
'
a. d.
Sutra exist in
589-618 (Nanjio's
Eastern Arya-de^a.'
vr/shaya.
the Chinese
Catal.,
Collection,
one
in
intention to
and
into,
become
65
if
it
was
his
had no concern with the register of the state for there was a registerbook of the assembly (on which his name was written down). If he
afterwards violated the laws and failed in his religious performances,
he was expelled from the monastery without sounding the Gha/a (bell).
;
On
account of the
priests'
were prevented
faults
'
be versed
in
imagined that one day, coming here, I should prove myself really
one ignorant (of the subject). Had I not come to the West, how could
I ever have witnessed such correct manners as these
Of these above described some are the monastic rites, while others
and all the rest are
are specially made for the practke of self-denial
found in the Vinaya, and most important to be carried out in this
remote period (from the Buddha's time). All these form the ritual of
little
The
rites
at Tamralipti.
more
still
strict.
Conse-
quently the number of the residents is great and exceeds 3,000'-. The
They have been
lands in its possession contain more than 200 villages.
Thus
generations.
many
of
kings
by
monastery)
the
bestowed (upon
(the
but
nothing
to
owing
ever,
continues
the prosperity of the religion
(in China),
i.
e.
officials
(in deciding a matter concerning the monastery), the ordinary
have a special sitting at the court, and all the priests concerned in the
matter attend there in a row, shouting and disputing, or cheating and
an
arriving.
When
The
priests run
about
officer
who
is
leaving and to
not reach so far as the matters or things of the monastery, the priests
1
Barahat or Varaha
Memoirs.
visit
See Chavannes,
p. 97.
p.
153,
and 3,500
in
I-tsing's
66
X.
the residence of the officer and ask the (same) favour through the underofficers (so hastily that) they omit inquiring after the officer's health.
Now why
life
necessary things
4
,
Dhutahgas
3
,
The
influence of
be repaid.
of the
To behave
Human
Steed
Discipline (Vinaya).
priest,
so
(i.e.
all
my
The
Nikayas (schools)
May
(i.
e.
under-garment).
is
India).
shown by the
difference
The Mulasarvastivada-
nikaya pulls up the skirt on both sides, (draws the ends through the
girdle and suspends them over it), whereas the Mahasahghikanikaya
takes the right skirt to the left side and presses it tight (under the
girdle) so as not to let
it
loose
women.
The
in the
Five fears are (i) failure of livelihood, (2) bad name, (3) death, (4) a birth
See above,
p.
See above,
p. 55.
56, where
p.
211.
67
except that the former (the Sthavira and Sammiti) leave the ends of
it inwardly as mentioned above.
as that
we
get
refrain
from expressing
upon those
I
my
fear to see
my
If
I
hearer indignant.
move about
do
wish to
Hence
reflecting
points.
may pay
rules of clothing.
serious attention
a higher class have a pair of white soft cloth for their garments, while
It
the poor and lower classes of people have only one piece of linen.
only the homeless member of the Sahgha who possesses the
is
three garments and six Requisites
who
(lit.
indulges in luxury)
may
and a
priest
who
2
.
In
From
the
Mahabodhi eastward
to Lin-i (i.e.
Champa)
there
sea
and
in
countries (islands)
One
text has
in
its limit.
is
|gj
(J.)
the latter
R
See
p.
55 above.
See
is
p. 12
above.
68
island (Ceylon).
is
all
kambala).
and
In
X.
is
lower part.
Besides India, there are countries of the Parasas (Persians) and the
Tajiks
who wear
shirt
and
trousers.
In the
Isles)
all
:!
,
countries do not wear the covering-cloth (Skt. kambala), but use wool
as much as they can, and there is very little karpasa (i. e.
which we see sometimes worn. As these countries are cold, the
people always wear shirt and trousers. Among these countries the
or
skin
cotton),
Parasas, the Naked People, the Tibetans 4 and the Turkish tribes
have no Buddhist law, but the other countries had and have followed
Buddhism and in the districts where shirts and trousers are used the
people are careless about personal cleanliness. Therefore the people of
the five parts of India are proud of their own purity and excellence. But
high refinement, literary elegance, propriety, moderation, ceremonies of
welcoming and parting, the delicious taste of food, and the richness of
benevolence and righteousness are found in China only, and no other
country can excel her. The points of difference from the West are
,
(i)
(2)
(3)
viii).
'
632
Chavannes,
We know
the first
p. 25.
very
little
'-'
Chavannes,
p. 100.
of the introduction of
Chavannes, pp.
Buddhism
into Tibet.
13, 14.
In
a. d.
Scriptures.
I-tsing's
Buddhism.
We
date
is
a. d.
know, however,
become Buddhists
in
that
in his time.
is
in another,
it
69
is
considered
guilt.'
give
it
up.
In a
warm country
one
like India
may wear
snowy
if
are
'abdomen-covering
cloth.'
No
Li-pa
it.
how it is made.
no back and to have one shoulder bare.
Only one single piece is used and made
The
on.
is
make
it
may be called
on the left-hand side this
can be translated
put
in Sanskrit
as to have
just
is
tied
is
Or sometimes
it is
is
sewn
together on the right-hand side, and ribbons are attached at the highest
point of one's side.
I
2
8
The
Skt.,
It is
Mulasarvastivadaikajatakarman, chap.
like
West
One image
Buddha has
3
.
x.
have to leave
of the
cloth
it.
it
uncertain at present.
regarded as tentative.
making the
my
translation
must be
may be
I-tsing's
'
Li-pa
'
cloth.
70
X.
Nalanda monastery we do not see it, for the climate is so hot that
people do not need such cloth. The Buddha allowed this for the people
(As to the corresponding Chinese cloth) the back and
of a cold region.
bare shoulder are
in
one
is
'
may wear
'
If
illegal.
guilty of an offence.
rules,
making
one
One may
frost.
to
Buddha
and
guilt
become
free
is
incurred
it is
by covering
usual
it.
To
from troubles.
When one lives indoors in winter, one may well use a charcoal fire,
and it is not necessary to have the trouble of wearing many clothes. If
one needs thick clothing owing to an illness, one may do temporarily
what one likes provided that one does not break the rules. The winter
in China, however, is very severe, often piercing our bodies, and without
warm
clothing our
life is in
This
danger.
is
Have your
Li-pa.'
in
it
in the cold
you may be
rules,
it is
time as
it is
life
You may
all,
sitting side
by
new ones
then
it
may
on the
mount
make
China),
(in
71
(in India),
its
(in
China) unites
in
flourishing with
its
its
Buddhagaya).
is,
and
(Hsi-lew) 2
will be,
ever
or the
sea),
were living
Sutra
'
:
Let
the same
my precepts
in this
Some may
world
say
'
I,
'.
The
virtuous
then
the teacher
This
'
When
is difficult.
is
is
not blamable.
Sung mountain
in
King
3
time.
'
The
field
it
as
if it
were the
name
Kalpa
is
'
Ho-nan.
set, in the
Shan Hai
famous
of a tree.
is
Probably the
Buddhism,
p.
I have taught,
82
Mahaparinirvawa-siitra
'After
am
be a Teacher
to
is
let
you
(Book of
'
the
meant
Law and
dead
here.
Cf.
Rhys Davids,
1).
72
Again,
In the
say
life
To man
in verse
XI.
of man, the
first
When
man
Retribution
retired
As
is
manifest.
is
pure even
mud
in
to give
them
CHAPTER
XI.
NOW
mode
of wearing the
religious garments,
fold
it
into three.
At
the
pleated part of the shoulder, at four or five finger-widths from the collar,
The
airs
of Kapila.
3
See above,
p. 66.
See above,
p. 56.
See above, p.
3,
and
p. 4,
note
2.
five
way
Make a
finger-widths each
is
to be attached
73
;
its
four
square piece, and put a ribbon through the hole. The ribbon may
silk or cotton of the same size as the shirt-ribbon.
The length of
this
be of
the ribbon must be only two finger-widths, both ends of which must be
tied fast together
and
its
we have two
thus
The
ribbons.
inner fastenings
those of a
off.
it
The
come
at the pleated
shirt.
this
This
chair).
or before the
is
an important
members of the
When
rule.
Sarigha,
it is
one
is
in
the monastery
wear them on other occasions one can have them over the shoulders.
While executing private business one can have them in any way one
likes.
When one is before the image of the Buddha one has to put them
;
in order.
Take the right corner of the garment and put it over the
shoulder and let it hang at the back, not letting it stay on the arm.
left
If
one wishes to have the bands (ribbons), the entire shoulder is first to be
made bare, and take it to the back by the inside fastenings. Let the
corner of the garment come again over the shoulder, and the garment
itself be round the neck.
Both hands come below the garment (which is
so put round the neck)
the other corner of the garment hangs in front.
The image of king Aj-oka has its garment in this way.
The mode of holding an umbrella while walking is very attractive
;
The whole
description
is
obscure, and
my
rendering
is
tentative only.
74
XI.
one should regularly wear the upper robe according to the teaching.
The umbrella is to be woven with bamboo sticks and to be made as thin
as a case of
two or three
covered.
The
size
The
may
be
centre
should be made double so as to put the handle on. The length of the
handle should be in proportion to the width of the cover. The cover of
bamboo work may be varnished with lacquer. It may be woven of reed
instead of
bamboo
work. If paper be
do not use such an
umbrella in China
yet it is a very important thing to be used.
In
the sudden pour of rain our garments may be protected from wet, and
in the burning heat of summer we can keep ourselves cool.
The use of
an umbrella 1 is in accordance with the Vinaya rules and beneficial to our
bodies
and there is no harm whatever in using it. Considering the
matter in these ways we find that the use of an umbrella is very important.
But it is not used in China.
The upper corner of a Kashaya generally hangs over the fore-arm
(lit. the
elephant-nose ') in China.
Every Indian priest who came to
China also followed the Chinese manner.
The fine silk of which the
Kashaya is made slips down from the shoulder thus making the
custom of having it over the arm a custom against the proper rule.
Afterwards when the Tripi/aka Teacher of China 2 came (to India)
he advocated that the Kashaya should hang over the (left) shoulder, but
there are several elderly teachers who dislike this mode.
The common
error of keeping to the old accustomed practices exists wherever we go.
As to the three garments (Tri^ivara), if you put some short ribbons
instead of the long strings (hitherto used), there will be no point that breaks
the rules.
If you wear a whole piece put round the lower part of your
body instead of the common trousers, it will save you the trouble of
sewing and stitching. The water-pot, the alms-bowl, and all that you.
have should be hung over your shoulders.
They must be hung so as to
just reach the sides of your body, and the front one must not cross with
another behind.
The rope which is used in hanging things is not long
but just enough to put over the shoulder. When the things hang by
;
inserted in weaving,
it
becomes stronger.
We
'
A'ullavagga V, 23,
3,
note.
By
this
Hiuen Thsang
is
meant.
is
75
it
let
Men
1
.
the things that hang over the shoulders cross one another
seem
the rules
to have been modified in that region, but they are not the rules
down by
the Buddha.
you have some extra clothes, put them over your shoulder, over the
robe (which you wear) and the pot (you carry).
When you pay a visit to a temple or at the house of a layman, you
have to go to the hall, put down your umbrella, and then begin to untie
On the wall of the hall many
the things which are to be hanged.
as
so
to give a visitor a place where
ivory hooks are to be prepared,
he can hang his things. As to other matters, see chapter xxvi, which
laid
If
When
the
Kashaya
As
is
it
right
will
the
left
if
you make
it
shoulder.
Sankakshika and a skirt only are usually worn while in one's own
rooms. When one goes out and worships the image, one should add
on the
skirt.
Now
The
material
skirt
mode
of putting
adopted by the
is
may
be
silk or linen
by
according as one
it.
Chinese make
the
it double
of
part
(lower
round
the
length or width is not fixed.
have
to
you
navel.
Now
your
cover
your) body, pull it up so far as to
hold with your right hand the upper corner of your skirt at the left-hand
side, and pull out (with your left hand) the other end of your skirt which
The
Indians
make
it
Having put
it
76
XI.
flap of
Now
take a waist-band about five cubits long, let the hooked part
come
below your navel, and tie round the upper edge of your skirt.
Both ends of the waist-band must come to your back, and cross each
other then they are again to be pulled back to your left and right sides,
where you have to press them fast with your arms, while you join and
If the waist-band is too long, you
tie both ends (in front) three times.
have to cut off if too short, some must be added. Both ends of the
right
The mode
'
(-yati)
The width
*,
which
is
Chinese the
in
of the (waist-)band
string, socks-tie,
is
'
is
called
'
parimaw/ala-
round-right wearing of a
skirt.'
The
shoe-
may be
bare without
fault.
all
Patimokkha,
round me,'
Karawiya,'
J.
i.
e.
R. A.
p. 59,
note
(S.
the Sekhiya
S.,
1876,
B. E., vol.
Dhamma
p. 92.
xiii),
I,
'
'
I will
put on
my
undergarment
77
desire.
When the skirt (nivasa) you wear is long and touches the ground,
you are on the one hand spoiling the pure gift from a believing layman
on the other hand you are disobeying the precepts of the Great Teacher.
Who among you would follow my kind remonstrance ? May there
be
among
my
words
The
who
is
attentive to
worn
skirt (nivasa)
India
in
The
(so
much
(To save expense) one may join and stitch both edges of the cloth, and
open and put one's legs through, it will answer the purpose.
All the rules of wearing the garment are found in the Vinaya texts.
can only be
One
is
not
To save expense, one may use only dates, red earth, red stonepowder, wild pear, or Tu-tzu (earth-purple).
The cloth may be worn
out in dying with these dyes, but not so much as one needs to get
another one.
The dye prepared from mulberry bark, and blue and green colours
are prohibited. The true purple and dark brown are not adopted in
the West.
As to shoes and sandals, there are some rules laid down by the Buddha.
Long shoes or sandals with linings are against the rules. Anything
that is embroidered or ornamented the Buddha did not allow to be used.
It is
minutely explained
in
the
'
collection.
Mahavagga
is
Vinaya
it
2 .'
p. 46,
note
only exists
above.
in the
Korean
78
CHAPTER
XII.
XII.
The
existing
mode
of wearing
it is
The
style
elder (male)
and
garments
Sangha/i.
2.
Uttarasariga.
3.
Antarvasa.
4.
Saiikakshika.
5.
it
(Cf. p.
Skirt.
nun (Bhikshuzn).
$$ above.)
members
same
as those of the
called
of
for a
its
'
is
Kusulaka,' which
is
is
is
different.
translated
length
the
According
i.
much
women, and
that of ordinary
is
its
by the
both ends
width
is
two.
cover as far up as the navel, and comes down as low as four fingers
above the ankles. In wearing, one should put one's legs through, and
Contracting the top of the skirt round the
pull it up past one's navel.
It
may
waist,
or clothes.
But when her breasts become very high and large, be she young or
some cloth may be used without fault.
It is wrong if she does not observe the rules because she is ashamed
(of her being bare-breasted) before men, or if she decorates herself
extravagantly, and thereby incurs guilt in every way. At the death of
old,
such a guilty person, the sins (that adhere to her) will be as drizzling rain
if she has even one offence out of many, she should make it
(so many)
When she is out-of-doors or before a priest, or when she
good at once.
;
is
79
Wearing a
the nuns.
In
all
It
is
style, is also
The edges
of
it
are
sewn together except a foot at the centre the corners are (turned back)
an inch and stitched fast. In wearing this, one holds it up and puts
one's head and shoulders through, having the right shoulder wholly
;
out of
No
it.
waist-band
is
used.
It
and knees.
If
name
the
of
'
shoulder-covering cloth
'
the original
is
Sankakshika, which
length.
the five-lined
'
It is
garment.
stuff,
worn over
In
all
shame
of this
chapter
I-tsing
for at the
beginning
is
different
80
XII.
'
these points
I
(lit.
answer
right or wrong).'
'
:
To
(Moksha).
"
Dhuta "
and enjoyment
Religion will
(.Sila)
If
one
subsist
upon
body
at ease,
is
sufficient to
I. e.
I. e.
wise called
'
four yokes.'
otherwise called
'
maintain their
lives.
three poisons.'
and ignorance
other-
81
Personal possessions can be diminished and the troubles of the laythey can be pure like a precious stone
devotees can thus be avoided
;
lying
in
the
mud
in
reality, a life
of
wisdom that
is
life,
though
equal to that
of an exalted person.
do
not always use sufficient care in a funeral service or have the same
mourning as common people, and yet consider themselves to be dutiful
At
death, Bhikshus
or Bhikshu/ns
children.
Some prepare a shrine for the dead in their rooms, and make offerings
out a coloured cloth to show that they are in mourning.
spread
or
Others keep their hair unshaven, contrary to the usual practice, or carry
All these practices are
a mourning-stick or sleep on a straw mat.
not the Buddha's teaching, and one can well omit them without fault.
What
departed while
alive.
Three years' mourning or seven days' fasting are not the only ways
(As these practices l
in which a benevolent person is served after death.
confer no benefits), the dead may again be tied to the earthly troubles
(i.e. reborn as a living creature) and suffer the chain and fetters (of
Thus the dead may pass from darkness to darkness, ever ignorant
sins).
of the three divisions of the chain of causality (twelve Nidanas), and from
2
death to death, never witnessing the ten stages of perfection
According to the Buddha's teaching, when a priest is dead, after one
.
has recognised him to be really dead, on the same day his corpse is
While the
sent on a bier to a cremation-place, and is there burnt.
corpse
sit
is
either
burning,
all
and
sit
on one
I. e.
The
three years'
ten
side.
They
of earth, or
on
82
The
bricks or stones.
'
Sutra on Impermanence
'
('
XIII.
Anitya-sutra
')
is
Record.
Then they
On
all
all
conditions).
wash themselves.
well and
new
not injure
ones.
If there
They wear
is
no pond, they go to a
On
clothes.
may
returning to
mourning- dress.
There
They sometimes
is
relics).
'
Kula,' which
is
like
it.
It
is
not right for a priest to lay aside the noble teaching of the
There was a
618),
who
priest
named Lin-yu
(in
example.
Some
is in
think that he
is
not
filial.
But
CHAPTER
XIII.
CONSECRATED GROUNDS.
There
1.
Ki-sin-tso, the
The Sawyuktavastu,
chap,
xviii.
CONSECRATED GROUNDS.
Kung-in-ch'ih, the ground set apart
2.
83
by means of a proclamation
3.
down, stands.
4.
5.
Ping-fa-tso
1
,
rite
(Karma) by Bhikshus.
As
to the Kung-in-ch'ih
'
Venerable
and on
this
(2),
be three Bhikshus
laid, if there
in charge,
sirs,
The second and the third Bhikshus should also pronounce the
The Ju-niu-wo (3) are monasteries, the buildings of which are
like a cow lying down, the gates to the apartments being scattered
same.
by a
rite, is
it
The
Ku-fei-ch'u (4)
is
a place
which has long been abandoned by the Sahgha. If the Sahgha comes
there again, the very spot that had anciently been used becomes pure,
but they must not pass a night without performing a rite (Karma). The
Ping-fa-tso (5) is the consecrated ground both by rite (Karma) and declaration.
This is explained in the Mulasarvastivadanikayaikaj-atakarman.
1
All these names are Chinese, and it is difficult to see what are the originals.
Mahavagga VI, 34, 4-5, a Kappiya-bhumi of four kinds is allowed to be
used: (1) one that becomes 'Kappiya' by means of a proclamation (I-tsing's
1 and 2)
(2) an ox-stall (Gonisadika, cf. I-tsing's 3)
(3) a building belonging
to laymen
and (4) a duly chosen one (I-tsing's 5). That I-tsing's Ju-niu-wo,
In
'
how
In chap, x above
a Vihara
it
Buddhaghosa's time.
has
in
come
'
Gonisadika
about to be understood so
'
(ox-stall)
is difficult
is
to see.
84
XIII.
Buddha
one of these five sacred rules has been carried out, the
Cooking
(i)
in
it
enjoyments
twofold
says, all Bhikshus can obtain the
cooking without,
(2) Storing within and
within and storing without
When
Vinaya.
If sleeping in the
Vinaya).
The
traditional
custom of India
is
to consecrate the
whole
own
inclination
The
women;
protection of a spot
is
oneself against
women.
Then
CHAPTER
85
XIV.
The
first
summer-retreat
is
in the middle of the eighth moon, while the second ends in the middle
of the ninth moon. On the day on which the summer-retreat closes,
priests and laymen perform a great ceremony of offerings (Piifa). After
the middle of the eighth moon, the month is called Karttika a meeting
Ka-ti (Karttika ?) in Kiang-nan (in China), that is, at the
is held on the
time when the first summer ends. The sixteenth day of the eighth
;
'
'
2
the day on which the Ka//;ina robes are spread out (as a present
to the Sangha), which is an ancient custom.
If there
It is said in the Vinaya (chap, vii, the Vinaya-sangraha)
permission
receive
should
one
out)
be a proper opportunity (for going
moon
is
'
3
but one can go to different persons only. If there be an
meet one and the same man) for a second time, the Vinaya
ordains that one should apply again and go off. When the period of
to seven days
occasion (to
absence exceeds seven days, say eight days, or even to forty nights,
one should receive permission during the ceremony that is going on.
But it is not permissible for one to stay out for the half of the summerIf
retreat; therefore only forty nights are allowed as the maximum.
see
Ka//mia-astara, see
Mahavagga
Mahavagga VII,
to
III, 5, 5,
be the
&c.
1,3,
maximum
86
XV.
go
off; in
members have
to enter
upon the
retreat
among
these a
member
of the
lower class
life
whole of China men of later generations have lost sight of the Law. If
the assignment of rooms be practised according to the teaching, it would,
indeed, prove to be greatly beneficial (to the Sahgha).
CHAPTER
XV.
The
(lit.
the
or
should be the Sui-i (lit. according to one's wish
Pravarawa), i. e. pointing out the faults of others, as one
indulgence
likes, according to the three points (i. e. what one has seen, what one
'
year) closes
'
'
'
Then
'self-indulgence' according to
i.e.
On
87
its
Sse-sse,
sense.
is
seat and recite a Buddhist Sutra, when lay devotees as well as priests
throng together like clouds or mist. They light lamps continually, and
villages or
'
At
them, and
distributes
The
assembly.
Parishads
'
(?))
Can these
1
Cf.
me
me
venerable
five
1,
14,
of,
if I
Childers,
uposatha.'
persons
gifts,
or the
'
members
see (an
s. v.
offence), I will
(i. e.
itself
Sthaviras)
me
it."
to
'
Sahgha
guilty,
I invite the
made
Sahgha
are
sorts of gifts
seen, or heard
towards
laymen present
Mahavagga IV,
to charge
all
it
me,
sirs,
I-tsing
out of pity
seems
to
be
literally.
calls
it
'
reconciliation
88
own
their
they
possession, or not
Then
can.'
The heads
'
XV.
'
:
Yes,
and
equally distributed.
why
have
fully
'
'
would desire
to alter (i. e. atone for) the past conduct and repair the future, and to
Every half month one
carefully condemn oneself with perfect sincerity.
should make a Poshadha \ and every morning and evening one should
offence and speaking of one's past faults, one
own
one's
'
'
by Pu-sa, which
transliterated
An
of the
offence
is
group
first
(i. e.
atoned
1
logy
'
As
for.
Poshadha here
is
very curious.
fasting/
and
'
to
classical
mean
understood to
s.
v.)
cannot be
Sahghaduesha 2
fast-day.'
is
(i.e.
to o,
course, a
and a
false
Uposhadha, the
etymology be applied
In the Lalita-vistara
Poshadhaparigr/hita
Sanskrit
'
in
we have Upavasatha
III, 9, 2, 7
2
we have
(adj.
II,
1,
4,
1.
This
to
'
'
it.
in
the
-Satapatha
In the Brahmanic
Brahmawa
I,
1,
p.
167.
1,
see Childers,
89
s.v.),
community of
it
'
'
'
'
'
Indian text
offence
'
:
confess
my
we should
say,
'
'
'
whom
if
one party be
'
'
sins ourselves.
Fearing
lest
in
we must
practices, yet
later ages, I
original rules.
Sanskrit, pravarawa,
Cf. Pa/idesaniya
Patimokkha,
p. 56,
Kshamaya,
e.
i.
'
translated
by (Doing)
'
Dhamma, Patimokkha,
is
'
have
fallen into a
ask pardon/
is
meant
as
one wishes
'
it
also
blameworthy offence
here.
.,
and confess
it.'
96
means
'
and
satisfying,'
it
'
XVI-XVII.
pointing out
CHAPTER
XVI.
As
mode
to the
one has had an illness or has some other reason, one is permitted
to keep a spoon for use. We never hear of chop-sticks in the five parts of
India they are not mentioned in the Vinaya of the Four Schools (Nikayas),
and it is only China that has them. Laymen naturally follow the old
custom (of using sticks), and priests may or may not use them according
Chop-sticks were never allowed nor were they
to their inclination.
prohibited, thus the matter should be treated according to the abridged
but
if
'
teaching,' for
when the
In China they
people
may
'
may be
used, for
if
we
laugh or complain.
They must
teaching
Such
is
'
abridged
(Sawkshipta-vinaya).
CHAPTER
XVII.
The manner
The
it is just as much as falling down on the fiat ground.
There are two kinds of impurity with which
Buddha, therefore, says
one should not receive salutation nor salute another.'
If it be against the teaching, every bow one makes involves the guilt
Now what are the two kinds of impurity ?
of negligence.
Firstly, the impurity contracted through eating and drinking.
otherwise
'
duly
is
purifies oneself.
CONCERNING EVACUATION
Having been
91
to the lavatory
mouth is necessary.
body or garments have become impure, stained by
The
is
included in
this.
At
is
As
we
who
practise as ourselves,
and
whom
1
!
CHAPTER
XVIII.
CONCERNING EVACUATION.
shall now
One
Saiikakshika
shortly the
touched jar
'
(lit.
describe
rules
concerning evacuation.
with that
jar,
')
One should
then
fill
up a jar
in
Fourteen balls
This
I think I
2
is
have
difficult to translate.
hit the
ii,
liv.
i,
A better
is
rendering
may be
into
The Sahkakshika
other robes.
vol.
very
and
p. 55, 7
above.
240, and
is
Julien,
worn under
all
Hiuen Thsang,
02
XVIII.
another
in
honour.
CONCERNING EVACUATION.
93
upon
Even
they were taught, people would dislike them, and say, in the
what is
universal void taught by the Mahayana, what is pure and
outward
the
of
then,
use,
the
impure ? Your inside is ever full what is
'
if
purification
'
of not
been directed. After five or six days you may know the faults
washing yourselves.
seasons you
In winter you may use warm water in the other three
keep water
(to
vessel
small
the
of
use
may use what you like. But the
with the
accordance
in
not
is
in) and the cloth (to wipe one's body)
of the
out
go
and
mouth
Vinaya texts. Some keep water in their
;
lavatory
this practice
is
alike.
It is
this reference
is.
94
Such
is
it is
and put
a priest
it
The
basin
fill
it
with
allowed to
is
xvm.
full
of water
own
is
body
private rooms.
to be brought in
and placed
at
one corner
is
in
and
safely placed
The second
attached to
I
sufficiently supplied.
jar (from
it.
explained before
one uses a
If
2
.
its
cover with
You may
So
tin,
to be used in
fit
it.
far
my
my
Page
Chap,
vi
above.
RULES OF ORDINATION.
The Law
is
95
in its
your mind
in purity,
should tax our thoughts as to how to benefit the nine worlds of beings,
and complete the good cause (for Buddhahood) through three long ages.
If, as I earnestly hope, one man out of a million improve himself (by
my
I
words)
shall not
be sorry
CHAPTER
my
toil *.
XIX.
RULES OF ORDINATION.
to the ceremonies pertaining to admission to the priesthood (lit.
the homelessness ') which are performed in the West, there are minute
rules for them, all established by the Sage (Buddha), as can be fully seen
As
'
'
The
teacher, through
impediment
2
4
in the
He means
I. e.
going,
own
some means
way
i.
e.
choice,
relates to
and
him
his wish.
staying, sitting,
and
lying.
Law
is
3
is
and the
any
like.
yet small.
I. e.
the
Three Jewels.
Chinese
;J{f ~}j
(^
lit.
'
and angles/
96
he finds no such
If
difficulty
him
seven
e.
five
leaves
at leisure ten
precepts
XIX.
Parishads)
Law
is
now
member
called
Then the
of the Buddha.
an Upasaka
this is
his
first
filter
When
the Sahgha
has admitted him, the teacher on his behalf asks the Aaryas (to conduct
Then
the ceremony).
warm
(lit.
man who
The
teacher through
his head.
is
now
(i.
e.
by
e.
Pravra^ita).
Next,
in the
He
presence
'
'
'
The
text has
Sikshapadam,
'
place
'
or
'
i.
e.
sentence,'
'
'
and ten
'
place.'
6'ilas
The
respectively
Sikkha,
2
See
s.v.,
lie,
commit
and Silaw.
p. 86,
note
original
2,
above.
and ten
five
;
.Siksha-
the
is
||| lit. place or object of learning
Padam, meaning either
sentence of moral training, precept.
^^
steal, tell
in compassion,'
i.
e.
'
Do
not
kill,
Childers,
RULES OF ORDINATION.
97
The dignity, the ceremonies, the attitude and method and the rites of
asking instruction and announcing one's intention are the same for those
who proceed to receive full ordination l (as well as those who desire the
But
ordination as 5ramaera).
in
1-10).
(i.
need not conform to the twelve, but the Sikshamaas (fern.) incur guilt
These three
if they fail to keep the last five particulars (8-12 above).
Varsha).
(i.
e.
summer-retreat
the
observe
to
have
also
lower members
are given
women)
(for
rules
minor
six
and
rules
The six important
3
can be
they
rules
any
of
breach
of
If they are not guilty
elsewhere
.
I. e.
Upasazwpada
the translation of
mony
of leaving
Prof.
Upasawpada,
Rhys Davids
p.
prefers
377, Milinda
home (Pabba^a)
to
'
II, S.
initiation
'
to
ordination
;
'
as
According
The Vinaya-sahgrahn,
rules
a.
and
six
The
1.
to Ka-ryapa, this
minor
six
is
chap,
burning
xii
important rules
fire
in
an open ground.
members.
n 27),
98
considered as
may
'
properly be included
among
XIX.
in this case
'
(i. e.
they
Parishads) and
It
is
'
number
the
It is said in
(lit.
l
:
'
He who
is
counted
among
manent
a Sutra
How
it
per-
long-period)?'
is
by
public registration.
After having shaved one's hair, one takes refuge for a time with a teacher
the latter never holds himself responsible for imparting to one a single
prohibitive rule, nor does the pupil himself ask to be instructed in the
Before he proceeds to
ordination, he
full
is
doing wrong
in that
he
own wish.
On the day on which he receives full
ordered to go into the Bodhimaw/ala without any
ordination
2.
b.
4.
,,
5.
,,
act as a
6.
The
The
is
3.
six
1.
he
minor
rules
matchmaker.
female must not take gold or silver which does not belong to her.
2.
3.
dig
4.
wilfully cut
5.
eat food
which
6.
,,
eat food
Mahaparinirva/za-sfitra
up an uncultivated ground.
is
growing grass or a
is
13
T4, see vol. vi, fol. 13 of the older edition).
tree.
not offered.
Catal.,
RULES OF ORDINATION.
down
99
in the
Vinaya.
How
made
a resident priest.
What wonder
then
if
he become an overburdened
He
ought, in
registration)
simple cloak), and at the same time communicate to him the ten precepts.
When the novice has become acquainted with all the religious rites
if
Then
the candidate
is
That done three times, the Upahim before the assembly with the garments and the bowl.
Then the candidate has to carry the bowl around and show it suc-
dhyaya
invests
;
'
If it
if
be a proper
they incur the fault of transgressing the Law. After this, the bowl
Law. Then the
is to be accepted by the candidate according to the
him the great
to
imparts
A/fcarya who conducts the ceremony (Karma)
this,
Twenty
There should be
Mahavagga
Mahavagga
I,
49, 5.
I,
76.
ioo
XIX.
him
or
who
:
is called an Upasaz/^panna
(i.e. one who
Upasawpada ordination).
(Note by I-tsing) Upasawpanna upa means near and sawpanna
'
full
'
or
'
cepts a person
by the older
As
shadow
'
'
nearer to Nirvana.
is
interpretation, Yii-tso
(JL J^ complete
'
').
also write
square
(|__),
make
it
in the
shape of a carpenter's
At
stick.
noon,
when one
lays
the
One measures
the falling
stick
on the
it falls
shadow with
four
If
is called one Purusha (or Paurusha) 4 and thus the measurement of time goes on by the names of so many Purushas or sometimes
one Purusha and a finger-breadth or half a finger-breadth, or simply one
finger-breadth and so on (when not measuring quite so much as one
Purusha).
In this way (the differences of time) are to be measured and
considered by adding and reducing of fingers.
(Note by I-tsing): Purusha 4 is 'man ;' the reason why the shadow
measure
See Childers,
3
'
(a
1
Finger-breadth
span, Chinese
finger-joint
'
s. v.
'
is
in
Sanskrit
j$fe ^f^),
the
(Anguliparvan), which
and
'
'
ahgula
twelve
finger-breadth;
is
77.
one
vitasti
See above,
I,
also a measure.
angulas
p. 28, note.
man
'
it
seems
to
mean
RULES OF ORDINATION.
that measures four finger-breadths
that,
called 'one
is
101
man' (Eka-purusha)
is
when
finger-breadths
the
a man's shadow falling on the ground is the same length as
stickperpendicular
the
of
When the shadow
real height of that man.
stick, the man's
is eight finger-breadths in length on the horizontal
It is so with
the ground is just double the person's height.
stick,
shadow on
a
man
of
medium
size
is
it
all
persons
l
.
Other
it
four
In India the first is called the winter season, in which there are
months, i.e. from the 16th of the 9th moon to the 15th of the 1st
moon. The second is the spring season, in which there are also four
months, i.e. from the 16th of the 1st moon to the 15th of the 5th
moon. The third is the rainy season, in which there is only one month,
15th of the 6th moon. The
i.e. from the 16th of the 5th moon to the
Paurusha,
if
= one-sixth
used technically, to
hasta),
mean
four finger-breadths.
technically used
Or
inches
makes
(angula).
The
'
seven
feet
'
Wax
mean
The Chinese
?
The fallen flowers
sink down only four
Miiller translates
for Sapta-paurusha.
and
four inches
school, Paurusha
us think that in Buddhism, or at any rate in a Buddhist
Land of Bliss,
used technically for four ahgulas as I-tsing tells us. See the
has been
A
1
measure
is
i.
102
XIX.
the last season so called, which is only one day and night, i.e.
and
night of the 16th of the 6th moon.
the day
The fifth is the long
season, i.e. from the 17th of the 6th moon to the 15th of the 9th moon.
This is, however, the division of the year in the Vinaya only, as
ordained by the Buddha. In this system of division there is evidently
a deep meaning.
According to the usages in different districts there are three seasons 1
or four 2 or six seasons 3 which are mentioned elsewhere 4
All the
priests in India and in the islands of the Southern Sea, when they meet
one another for the first time, ask 'Venerable Sir, how many summerretreats (Varshas) have you passed ?
He who has been questioned
replies
So many.' If they have passed the same number of summerIf it
retreats, one inquires in which season the other was ordained.
happens to be in the same season as the other, the interlocutor further
questions how many days there were left in that season.
If the number
of the days is still the same, the one asks whether the other was ordained
If both were ordained in the
before the meal or after it, on that day.
same forenoon, then one inquires the length of the shadow and if this
differs, the seniority of the two is determined.
But if the shadow be the
same, then there is no difference between them. In this case the order
of seats is determined by the earliest arrival, or the managing priest
fourth
is
'
'
Karmadana)
(i.e.
who go
from the
1
suffers
to India
The
and Summer.
Kajyapa gives
The
The
six
Varsha/z (rain,
By
J.
three seasons
months
moon;
in
Winter,
Spring,
China as follows
'
elsewhere
Kajyapa supposes
5
moon; Summer,
into
These are
p. 62.
moon
is
the corresponding
has B3,
i.
vol. iv, p.
Vasanta// (spring,
Hemanta^
xxxv.
See
2),
Grishma/; (summer,
(winter, 6).
my
Hiuen Thsang,
to these points.'
so.
e.
'
Max
3),
Muller,
he perhaps meant
'
See Prof.
Si-yu-ki, at
any rate
RULES OF ORDINATION.
ordination.
But
Upasawpada
103
in
ordination
the first
'
'
retreat of India.
we
If
one receive the ordination when the night of the 16th day of the
(i. e. a day before the second summer-retreat begins) is about
to end, one would be the junior of all ordained in the same summer.
(When one is ordained at the dawn of the 17th of the 6th moon, i.e.
If
6th
moon
the
commencement
well,
it),
Amogha).
in
order to show
Then
the Upadhyaya giving out the contents of the Pratimoksha 3 teaches the candidate
the character of the offences and how to recite the precepts.
These having been learnt, the candidate begins to read the larger
Vinaya-pi/aka he reads it day after day, and is examined every morning, for if he does not keep to it constantly he will lose intellectual
sincere gratitude
(lit.
unerring mind,
i.
e.
See Childers,
Two
s.v.
Oldenberg, Buddha,
p.
347
on the
moon
i.
e.
1st
seq.
the
first
If
also
means
text, part
i,
and
in the
day
1st
moon
7th
dawn
begins on the
first.
Choosing the
early
104
XIX.
When
to the precepts
It is
The
(lit.
priests.
translated
by
'
He
learned both in the sacred and secular literatures and famed as virtuous,
one should call oneself a Bahujruta N. N. One must not call oneself
men
(priests)?
name
call
of the
himself
In India there
I,
32,
1,
vol. xiii.
a
The number
Childers,
s.
v.
RULES OF ORDINATION.
limited
T
;
105
It
number 2
call
who
others
defiling
is said in
a man Upadhyaya who is not really an Upadhyaya, or A^arya who is
not an AZ-arya, or vice versa, and those also who being themselves
Upadhyayas refuse to be called so.'
When a man has asked one, saying: 'What is your Upadhyayas
name?' or 'Whose pupil are you?' and also when one has oneself
thought it proper to tell the name of one's Upadhyaya as required by
Under the present circumstances I tell
circumstances, one should say
you the name of my Upadhyaya he is N. N. by name.' One should
in the half
selves pure;
'
'
'
'
'
<
China,
never convey an idea of haughtiness, quite unlike the custom of
If
unconventional.
and
rude
'you'
which considers the use of'I' and
These
V
I
of
instead
now
one still dislikes the use of I,' one may use
'
'
'
'
and must be
points are in conformity with the teaching of the Buddha
are blind
who
Do not join the train of people
practised by the priests.
;
to black
and white
e.
(i.
wrong and
right).
priest,
Those white-robed (laymen) who come to the residence of a
they may
and read chiefly Buddhist scriptures with the intention that
(Ma//ava).
'children'
called
are
black-robed,
and
one day become tonsured
The
here.
should
amend
M^
text has
The text
Kajyapa says
much
has ptj
that
rfe
lf|,
but
^M
tfl
jjjjj
j^
lit.
is
'
the
full in
ten in
medium
number, and
jg
is five in
j]g ||
we do not know.
number, but why they are called the medium and extreme
like the
3
The reader is reminded that in Chinese, courteous language does not
of secondary nouns, such as
of a pronoun of the first person, but use is made
'
'
'
use
'
servant,'
*
'
slave,'
This substitute
is
it
is
io6
XIX.
'
students
who
'
many
by them
in
secular literature.
On
'
It is
therefore very
good to keep them, inasmuch as both sides are benefitted in this way.
It is worth one bowl of gifts gained by the Dhuta, without any trouble.
Even if their service only be counted as gain, they are rather useful
let them bring the tooth-woods or serve at the meals, and it is sufficient
It is not a bad way in any case.
to supply the present need.
These students
must not be
'
'
fed
is
Buddha
but
if
they have done some laborious work for the Sahgha, they are to be fed
by the monastery according to their merit.
Food made for ordinary purposes or presented by the giver to be
used by the
'
students
'
The Shadow
of the
'
idle, let
human
inclination work,
is
also said:
'While
my
precepts exist,
live.'
sayings, but have a deep meaning, and therefore should be duly respected.
Again
BATHING AT PROPER
TIMES.
107
The shadow of the Great Master has faded away, and the chief
magnates of the Law have also passed from us. The heretics stand high
as a mountain, and the small hill of benevolence is also being ruined.
To
Buddha
is
What
'
It is stirring
it
We
in
should
practice
CHAPTER
make our
down
at the
Ceta Gardens.
XX.
Now
manner
Bathing in India is
moderate in all seasons,
somewhat different from other districts. There are flowers and fruits
Snow and ice are unknown. There
always, even in the twelfth month.
is
is
frost,
from that
different
in
but slightly.
not intense
'prickly heat
1 .'
of bathing.
China.
The weather
Though
it is
is
hot
they wash and bathe frequently, and think much about the purity of the
In their daily life they do not eat without having first washed.
body.
Water is exceedingly abundant in the pools everywhere. It is considered meritorious to dig ponds
1
The
so-called
according to the
'
prickly heat
'
is
Memoires,
command
-.
If
we go but one
yo^'ana,
we
see
p.
108
XX.
twenty or thirty bathing-places and they vary in size, some being one
mou (or about 7332 square yards), others five mou. On all sides of
;
a pond Sala-trees are planted, which grow to the height of about forty
or
fifty feet.
a pure
is
river.
in others.
There are more than ten great pools near the Nalanda monastery,
and there every morning a gha;//i is sounded to remind the priests of the
bathing-hour.
Every one brings a bathing-sheet with him. Sometimes
a hundred, sometimes a thousand (priests) leave the monastery together,
The
In
Buddha's birthplace.
the
(Cp.
Lalita., p. 94.)
2.
river,
Magadha, where
3.
4.
5.
the
Buddha preached
his
Law
Trayastrima Heaven.
6.
Buddha
7.
and the
this
among
In the great
liv. vii,
p.
See
my
and
in
Mulasarvastivadanikaya-vinaya-sa?ftyuktavastu,
life.
390.
p. 5,
book
Commentary;
xxxviii, translated
by
(2)
I-tsing,
'
Catalogue.
in all directions
109
all
of them take
a bath.
Take soft
regulation concerning the bathing-sheet is as follows
the body
round
it
put
and
wide,
cloth five feet long by a foot and a half
underordinary
the
Draw out and take off
(over the under-garment).
The
garment, and
let
The
sheet.
When
time.
man
is
manner of
clear eyesight
and keeping
Concerning
all
voluminous to be
these details,
fully stated
we have
here.
is
is
found
too
in
the
and
Catal.,
also in the ^aturvarga-vinayapi/aka (Nanjio's
121),
2
No.
in 7).
no
XXI.
Second, the food will be well digested, as the bathing makes one
from phlegm or any disease of the internal organs. Bathing after
a good meal (lit. much eating) is forbidden in the Science of Medicine
(/Tikitsa-vidya). Therefore we can see that the {Chinese) saying: 'Wash
dirt.
free
'
hair
When
country.
in China),
any cloth
it
is
is
good
worn
in
every
(as usual
Bathing without
People ought to use
made
times
its
breadth
then
it
seemly.
is
eyes
CHAPTER
XXI.
five parts of
India there
is
SIT ON.
sit
there
its
'
:
Its
length
half.
would be about 4
is
the Buddha's
As
the Buddha's
feet 5 inches,
and
One
;
third of the
in
thereon.
But if the thing be one's own, and be old, one need not use (another mat).
But one should avoid destroying gifts of the faithful by dirtying them.
The sitting-mat is not used when one performs a salutation.
The priests in the Southern Sea islands keep a cloth three or five
feet long, doubled up like a napkin, and they use it for kneeling on when
they perform a salutation. They carry it on the shoulder when walking.
Whenever Indian Bhikshus come to the islands, they cannot but smile
when they
CHAPTER
XXII.
As
apartments
(in
They
removed
after the
occupants have
removed outside
on which to place his feet. The Buddha saw this and lengthened the
So the lengthened portion must always be fringed or patched,
This must have been an important custom among the
representing leaves.'
leaves
measurement.
The
Bhikshus, for
of Vaijali that
no fringe'
my
it
'
(see
Miilasarvastivadin's Nishidana.
H2
the doors.
dry cow-dung.
Then
arranged.
its
length
four cubits
heavy.
XXII.
of the
And
if
all
are
equally qualified,
2
In using the bed which is
should one screen oneself from others ?
the possession of the Brotherhood (Sahgha), one should put something
between the body and the bed and it is for this purpose that the mat
why
If
used.
is
.'
In the ten islands of the Southern Sea, as well as in the five divisions
of India (lit. the West), people do not use wooden pillows to raise the
head.
It is
The
West.
own
pillow-covers are
The
liking.
cubit wide.
as wool,
material
It is
The
is
made almost
silk or linen
sewed
pillow
is
in a
the same
My translation
One
full
received
text has
ordination
is
the
stuffed with
who have
way throughout
Commentary.
unfit to sleep in
Tecoma
1, 4,
latifolia
grandiflora
note.
lias
as those
it.
instead of
',
the latter
is
on
He further pointed to a man whose back was black, and told Ananda
man was a priest under the former Buddha named K;uyapa, but he fell
it.
that
that
into
Hell on account of his using the bed-gear belonging to the Sahgha without any
proper thing between, and he was born 500 times with black back'
113
am
the country
is
'
Every day
at
following
is
the
that
The
it
text
has $gj,
should be i,
<
'
hard
;'
my
^ 0$
instead of
Q^; my
trans-
Or
'
is
It is certain, at
room where
the
image
any
is.
rate,
114
XXIII.
While the Buddha was living, His disciples lived in the same
rooms, and an image represents the real person
we can live in the
same rooms without any harm. This traditional custom has long been
not wrong.
practised in India.
CHAPTER
XXIII.
priests
the habit of
in
hours,
A phlegmatic complaint
likewise
is
If
See Mahavagga V,
Read
'
two cubits
'
i,
Chavannes,
p.
Hiuen Thsang
14, note
'
two inches
Memoirs
Aullavagga V,
(chou) for
right
liv. viii,
p.
(see
chou,'
470)
my
i.e.
'
in
14,
the text.
I-tsing describes
it
This
is
also
confirmed by
115
reverence.
'
trees,
they walk.'
(i.e. Va^rasana)
only we
no round (lotus-formed) pedestal (such as they make in China).
CHAPTER
XXIV.
The
of the Buddha.
One who
of ordination
earlier
is
has proceeded to
full
The Buddha
There are two kinds of men who are worthy of salutation first,
the Tathagata second, elder Bhikshus.' This is the golden word of the
Buddha why should we then trouble ourselves to be humble and unassuming ? When the junior sees a senior he should quietly show respect and
salute with the word 'Vande' (i.e. I salute,' but often Vandana'); and
said
'
'
'
'
Arogya
'
(n.'
health
'),
Such
1
xiii
the rule
is
Lit.
'
the
among
measurement of
the
shadow
is
2 7),
are inferior
to themselves.
It is
before others.'
is
priests, to
who
(3)
who
Q3
received
it
who have
later;
(4) those
it.
who
n6
XXV.
unseemly that the junior should expect the senior to stand when the
salutation
is
Nor
is
it
and from this motive some hastily take hold of the junior and do not
allow him to bow sometimes the junior strenuously seeks to be respected,
If they
but is unable to rise to a proper position. Yet they often say
Alas they make
act otherwise, they are not observing the ceremonies.'
little of the noble teaching and give way to personal feeling, and do not
conform to the rules of paying respect or receiving honour. One should
indeed pay great attention to this point. Who ought to stop this longprevailing error ?
(More literally
Long is the stream overflowing
Who ought to dam it up ? ')
;
'
'
CHAPTER XXV.
BEHAVIOUR BETWEEN TEACHER AND
The
If this
is
is
PUPIL.
an important matter
it.
the
'
Then with
three times, remains kneeling on the ground.
bowed head and clasped hands, he inquires of the teacher, saying " Let
my Upadhyaya be attentive," or " Let my A^arya be attentive ;" I now
make inquiries whether my Upadhyaya has been well through the night,
whether his body (lit. four great elements) has been in perfect health,
his head)
whether he
is
active
and at
ease,
also
Mahavagga
I,
25, 6 seq.
well,
Catal.,
is
ready
for his
Inquiries
morning meal.'
may be
117
short or
full
according to circumstances.
own
Then
health.
acquires
into old
subjects
there
time
even his teacher, nor chew a tooth-wood, nor has he
and
wash
He will not even be able to
to inspect water as to insects.
four
the
Is such a man not aware that he transgresses
cleanse himself.
these. I pray
from
proceed
2
errors
All
?
teaching
of the Buddha's
does not
tell
points
who
that those
Law 3 may
Upa='near.' When we
and Adhyaya means
by Ho-shang
transcribed
This term was wrongly
in
it,
'
'
teaching to read.'
'
iM
men'
f$f>
in the
According
The
(India)
the
to
is
Wu-she \ but
general
this
first
is
name
for
'
learned
smaller meal-time
is
just
after sunrise.
2
West
in Japanese).
The
sunrise, (2)
f$
lated
<
by
the term.
Originally
translating so,
it
was intended
we do not do
for
1j$
<
preserver or mainsense.
tainer of the
*
by
^;
It is true
resident priest.'
Three
Jewels.'
n8
In
regular) word.
dhyaya
Sanskrit Sutras and Vinaya texts the term Upateacher of personal instruction.'
is translated by
all
used, which
is
XXV.
'
Note
AMrya
2.
is
translated
who
'
teacher of discipline
;'
it
this
means one
'
ceremonies.'
transcribed
A-shao-li
'
'
(A-jari, in
'
is
de^a
'
It is so called
Noble Region, a name for the West.
of noble character appear there successively, and people all
region,' the
because
praise
men
name.
Land,
Middle
for
it
is
It
is
also called
Madhya-dej-a,
i.e.
The
people are
all
'
'
2.
Ho-she
(^P
jjtt)>
identified with
i.
3.
e.
Hua-hsieh
(fg
said to be derived
Wu-she L^j
For the
safely
be
This
(7^ $$\
jjfJA a general
a regular word.
may
This may
of Sanskrit Upadhyaya,
jjj).
4.
name
may be
also a corruption of
Upadhyaya, and
relation of A/fcarya to
1,32,
1,
note, S.B.E.,
on the north
When
is
all
called the
PUPIL.
119
call all
one has shaved the head, worn a Pa/a (simple garment), and
'
'
'
xiii.
120
XXV.
For
be.
if
become a habit
conform
If
we
Law
what
slighted,
pursuing an
Vinaya text
never be interrupted.
else
'
will
is
weighty
The
following
them untaught
also the manner in which a
is
He
teacher in India.
watch
last
(Selecting
in
Thus,
Buddha, then
be
If his rules
it is
said in the
full
to
Laiv.
to the
down comfortably.
Tripi/akas, he gives a lesson in a way
the night.
first
him
sit
that suits circumstances, and does not pass any fact or theory unex-
He
plained.
inspects
his pupil's
and transgressions.
makes him seek remedies and
defects
The
repent.
On
superior.
him
as
if
he were his
all
child.
In
Catal.,
as follows
the
'
existences,
i.
e.
is
This passage
teacher,
is
found
I,
1 1
(Nanjio's
will
many
may not
kill
and Departed
lives
fall
Spirits
but he
who
initiates
Mahavagga
xiii,
and becomes a
Cf.
idea
The
Good Law
others
Mulasarvastivadanikaya-vinaya-sahgraha, book
the
No. 1127).
teacher
illness, his
fall
in the Bhadra^ila-sutra,
25, 10,
n,
14,
and
to the
into Hell.'
15.
book
iv
PUPIL.
121
first and foremost, just as king A"akraand brings up his eldest son so carefully
There is a distinct injunction of
is a pupil instructed in the Law.
Vinaya
ought
we to cast a slight upon this
in
the
the Buddha's
point
As
when
to
K aityavandana
('
worshipping a iTaitya
')
above referred
to,
men and gods assembled together, to burn his remains in the fire, people
brought there all kinds of perfumes until they made a great pile, which
was called ATti, meaning piling V Derived from this we have afterwards
'
name
the
firstly,
of A"aitya.
because
it
is
secondly, because
it
is
what they are, without discussing the meaning of these words. There
Firstly, as
are two ways of explaining a name in the West (India).
a name having a meaning secondly, as a name having no meaning.
The name having a meaning has a reason in the name, and is to be
explained according to the meaning of the word. In this case the name
and the thing itself are in conformity with each other.
Such names as Shan-ju (i.e. 'well-entered' into the Mahayana) had
a meaning in the beginning, and were given on account of virtuous
action, but when people become familiar with the name they do not
think of its meaning, and simply call the man by the name Shan-ju
In this way it has become a name
because the world calls him so.
;
Cf.
Mahaparinibbana VI, 35
sarfrazB X-itaka^
a funeral
aropesuw.
Sabbagandhanaw &takaz
Thus
I-tsing's
'
ATiti
'
seems
karitva
'
Aitakd,'
pile.
For the difference and relation between Aaitya and Stupa, see
Buddhismus, p. 173 seq., where they are minutely dealt with.
2
Bhagavato
to represent
J|fc
(Japanese, To-ba).
Prof. Kern's
Thupa.
122
XXV.
'
down
one's
left
it
may
fit
Now
left
stretching
garment, while the right hand must follow the grasped part of the skirt
and fold (or double) the garment with the lowest part of the skirt so that
in so doing one should not allow any part of
Let the back part of the skirt quickly touch the
body. Holding up the upper and under-garments one should not allow
them to touch the ground. Both heels must be placed together, the neck
and back on a level with the ten fingers flat on the ground one should now
bow his head. There should be no covering lower down than the knees.
it
one's
body
to be seen.
ground with one's head. Thus should one carefully salute three times.
But in an ordinary salutation only once will suffice. There is no such
custom as standing up in the middle. Indians think it very strange
when they see one standing np and making salutation three times. If
one fear that there be any dust on the forehead (after the salutation), one
should first rub it and again wipe it over. Next, dust on the shins should
be wiped off; and with the garments adjusted one should sit down in
a corner of the room, or stand awhile. In tlie latter case, the honoured
one will offer a seat. When one is being censured for some fault, one may
Such is the traditional custom handed
stand all the time without fail.
down uninterruptedly from teacher to pupil ever since our Buddha was on
earth.
It is also
found
in
it
is
one approaches the Buddha, touches both his feet, and sits down in a
But never have we heard of a sitting-mat being used.
corner of the room.
Having done homage three times, one stands in a corner such is the
Buddha's teaching. There are many seats in the rooms of the honoured
elders, and those who come in should sit down according to the proper
manner. On sitting down, one's feet touch the ground but there is no
;
sit
down
It is often said in
at ease \
PUPIL.
123
'
who
i.e.
in
Nor do we
a couch.
a mat, one
is
find such a
How much less is this form seemly when worshipping an honoured teacher,
or the Great Master!
The
The
according to Ka^yapa
it
ought to b e
The Chinese pj^ JjjfJ jfy fe Wu-ch'ii-chu-chia Japanese, U-kut-chikThe word in Pali is Ukku/ikaws-nisfdati the corresponding word in Sanskrit
ka.
The Sanskrit Utka/ukasana is translated by
is given by Childers as Utka/uka,
2
'
'
|tj|ji
<
sitting cross-legged
different
but not
B,
'
sitting
on
the
is
on the hams
here mentioning.
hams
cross-legged.'
;
'
and
this
I-tsing clearly
posture
means
His description of
this
'
is
quite
squatting/
posture quite
agrees with that given by Professors Rhys Davids and Oldenberg (Aullavagga IV,
sit on the hams" as rendered by
4, 10, note): 'This verb does not mean "to
Childers.
The
exact posture,
unknown
to
Europe,
is
to
feet
(keeping both toes and heels on the ground) in such a way that the hams do not
touch the ground, but come within an inch or two of it. It is regarded in the Pi/akas
as a posture of humility.' Another posture of humility
see Sukhavati (L.)
is
124
XXVI.
wood
never furnished with large couches, but there are only blocks of
and small chairs, on which people sit while hearing a lecture or having
meals.
Such is the proper manner.
Though
It has long been customary in China to sit square-kneed.
one may sit according to the custom of the time being, yet one should
distinguish between what is proper and improper.
CHAPTER XXVI.
CONDUCT TOWARDS STRANGERS OR FRIENDS.
In the days when the Great Teacher lived, he himself, being the lord
of religion, used to pronounce a welcome whenever a strange Bhikshu
Though the Indian monks have established several rites (for
arrived.
the reception of their friends), yet it is a general rule that whenever any
one perceives a person coming (to the monastery), whether he be
a stranger or a friend, a disciple or pupil, or an acquaintance, he instantly
proceeds to receive him, and pronounce Svagata,' which is translated
But if he finds the visitor to be a stranger, he proceeds
by welcome l
most
Sushvagata,' which is translated by
to pronounce another,
l
from
has
deviated
If
one
does
not
pronounce
these,
then
one
welcome
Vinaya
the monastic rite on the one hand, and is guilty according to the
on the other. This is invariably done without questioning whether the
new-comer be a superior or an inferior (to the host). And it is always
'
'
'
'
'
'
the case that, when a person has arrived^ the host takes off the visitor's
water-jar and bowl, and hangs
the new-comer
rest,
wall,
and bids
if he be
apartment,
If the host
if he be a venerable guest.
honour of his superior, holds the calves of
the visitor's legs, then strokes all parts of his body and if the host be
the senior, he strokes his back, but not so far down as his waist and his
But if they be both equal in age, then no
feet, in order to soothe him.
difference is made.
a novice
in the front
be junior to the
visitor, he, in
Or
this
may mean,
as the "Svagata''
welcomed.'
is
'
the guest then says " Sushvagata " (in reply) as soon
mean
'well-
125
When
another's feet
is
It is often said in
bowed
sat
their heads
on one side
down
and
to the Buddha,
Buddha, then withdrew and
this is
such a form as
am now
Then
describing.
the host, considering the season of the year, must offer either hot water
some
or
other drink.
Ghee, honey, sugar, or any other eatables and drink, can be offered
according to one's desire. Or if it be one of the eight kinds of syrup l
alloivcd by the
offers
If
it.
The
it
Buddha,
'
it
is,
by
one
It is
we can
said in the
becomes
like the
reed.'
Ho-nan
clear before
it is
reasonably consider
Vinaya
it
visitors,
whether teachers,
It is
For the eight kinds of syrup, see Mahavagga VI, 35, 6, and also the Vinayaviii (Nanjio's Catal., No. 1127), and the Eka^atakarman, book v,
sangraha, book
p.
moX'a,
X-oX'a,
my
amba, ^ambu,
X'oX-a,
mo/'a,
in
kolaka, ajvattha,
Mahavagga VI,
See
i 26
xxvii.
against rule.
The
teacher
Ho-nan
wrong
is
if
he
lets
is in
'
salute
')
or Vandana, translated
by
'
As
salutation.'
it
'
'
'
'
'
CHAPTER
in the
Vinaya.
XXVII.
As
said
before
(in
'
own body
Men
Ten
Readings.
Vinaya
2
This would probably be an inquiry
3
and
air
(Mahabhuta).
who adhere
to the
127
hungry, and should take food first at the next light meal. Daybreak is generally called 'the time of phlegm,' when the juice of the
night food is still hanging about the chest, being as yet undispersed.
feel
Any
example, one add fuel when the fire is already flaming, the
be consumed, but if one put grass over a fire which is
added
not
not as yet blazing, the grass will remain as it is, and the fire will
even burn.
Lighter meals are allowed by the Buddha in addition to the ordinary
meal be it rice-water or rice itself, food is to be taken according to
for
If,
fuel will
one's appetite.
one could subsist on rice-water only, while carrying out the Law,
but if one want rice-cakes, which
then nothing else should be eaten
Not only is it
fault.
will nourish the body, one can have them without
but also the
called a disease when one has a headache and lies in bed,
to
discomfort
causes
eating
when
about
brought
is
disease
cause of a
food
eat
may
one
medicine,
cured
by
been
not
has
When sickness
one.
If
at
if
this
'
In such
case,'
Otherwise
the Buddha said, the food is to be given in a private place.'
of the
one
science,
medical
food is forbidden at an improper time. The
inspected
having
sciences (vidya) in India, shows that a physician,
'
five
this science,
he
will,
though
Agada medicine
These
life
my
128
XXVII.
kinds, inward
'
'
'
'
'
'
embryo stage
the
life
'
(7)
is
'
until
after
to maintain the
a boy's
year; 'lengthening
sixteenth
body so as to live long, while invigoratmeans to keep the body and limbs strong
'
and body
and healthy.
lately a
'
(8)
These eight
man
physicians in
is
well versed in
it
never
fails
to live
by the
official
made
science, but as
(Asarum
Land
(i.e.
Sieboldii),
and such
West
herbs
(i.e.
in
the Divine
Hari-
India).
is
HJS
>
^:,
'
is
Yu-chin-hsiang
'
(Jap.
Ka\ryapa, quoting a
book on
medicine, says that this plant grows in Syria (Ta-ch'in), and blossoms between the
second and third months, shaped like safflower, and that the flowers are picked
'
saffron.'
is
blue-yellow.
abundant
129
in
cardamoms
in
in
quence of which one will suffer from a sense of sickness for several
consecutive nights, and the swollen belly will continue more than ten
days. In such case, those who are rich can buy the costly pill prepared
from kidneys, or the valuable glue that comes from Ta-ch'in (Syria),
but those who are poor can do notliing, and pass away with the morning
can one do when an illness has got the upper hand?
Every effort will be in vain, even if the physician of Lu come in the
morning and prescribe pills and powder, or if Pien Chi'ao visit in the
evening and offer a medical decoction or plaster. Cauterised with fire
dews.
What
is
treated just as
wood
or stone;
The
leaf
just like
comes out
month, and
in the third
is
dam
It
it
at
its
has no flower
or fruit (Ka^yapa).
1
The
and Kwang-hsi),
also called the
'
in the
(2) the
many
'
Ling-nan
white
bones,'
See
Two
Lit.
'
cardamoms, found
and
is
(i.e.
south of the
grass
'
cardamoms,
in the
country of Ka-ko-ra
cardamoms growing
is
(?),
in the Sti-li
10 above.
kinds of cloves are Ting-tzu-hsiang and Mo-ting-hsiang (Karyapa).
the
having the morning meal before the night meal is digested, and
p.
'
'
is
passed.'
130
source
down
fell
a forest, do not
or the
XXVIII.
sprouts to
increase
of meditation
(i.e.
Those who
'
'
'
'
indeed a small matter for one to lose one's glory and favour, and
there-
body
of
then
a healthy condition
Is
it
not beneficial
if
(i.
Karma)
e.
still it
birth, is often
in the present
due to
man
a disease
may be
(lit.
expected.
to
or averts
life.
CHAPTER
XXVIII.
EVERY
living creature
failure of the
1
So
is
Chinese, Chin-ma-men
called
it
is
(i.e.
The
Mahabhuta).
eight seasons
Han
dynasty.
said to have
Han
is
been originally
built
this
131
after another,
The
Hsieh-po,
owing
3.
4.
i.e.
having very
or mouth-water,
The
Pi-to, i.e.
much eye-mucus
This Sutra
32
xxvni.
call
the
common
'
'
'
take any syrup or water, for this is the strictest prohibition in this
This abstinence is to be continued, sometimes a day or two,
science.
sometimes four or five days, until the disease has been quite cured.
There will be no failure in recovery. If one feel that there is food
the stomach; one should press or stroke the belly at the
navel, drink as much hot water as one can, and put the finger inside
the throat to cause vomiting drinking and ejecting, one should continue
remaining
in
the same
till
is
exhausted.
if
difficult,
'
'
'
best
remedy
Bodily diseases have their origin in (irregularity of) food and drink, their
apparent causes being the derangement of the humours, i. e. air, bile, phlegm, blood,
'
nimitta/5,
or of
all
these combined.'
'
'
Chii-lu
differ
'
(1)
For
by water
is
When
efficacious.
133
,'
the best
and to warm
warm
oil good
with
the
same
anoint
If one
it with a heated bed-sheet.
fills the
phlegm
ten
days
Sometimes we find that for some
also results.
gullet, water coming incessantly out of the mouth and nose, and the
remedy
is
wounded and
to anoint the
oil,
and
food
all
tasteless.
is
is
tion or
any medicine.
The reason is that when the stomach is empty violent fever abates,
when the juice of food is absorbed a phlegmatic disease is cured, and
when the internal organs are at rest and bad breath dispersed, a severe
There will be no failure in a cure if this
method be adhered to.
There is, indeed, no trouble in feeling the pulse what use is it, then,
Each man
is
that
Feng-chi,
it is
lit.
'
lock-jaw.
and when
wind-pressure,'
I
think
it
is
it is
'
T'an-lan
Hui-ssu (E-shi)
famous physician
See Nanjio's
is
in the
represents
says, p.
is
Buddha's time.
Catal.,
guide
Died
a. d.
iii.
10, or
|j|
he knew
^j j^
ZL
1,
4 seq.
542.
Appendix
I-tsing's
128 above.
"J"
Died
'
a. d.
577.
i 34
XXVIII.
from the western field, the parentless and helpless will lose their way.
But the fasting we are now speaking of is simple and admirable, for it
can be practised equally by poor and rich. Is it not important ?
Food should be abstained from in all other diseases, such as a sudden
appearance of a carbuncle or a smaller boil a sudden rush of blood causing
any injury to the body
fever a violent pain in the hands and feet
caused by heavenly phenomena (such as lightning), climate, or sword and
an acute febrile disease or
arrow a wound inflicted by falling down
;
cholera morbus
disease, or toothache.
the three)
also
is
good
pill
called
San-teng
'
'
(lit.
and not
difficult
the bark of Haritaka (or ki) \ dry ginger, and sugar, and
prepare the three in equal quantities grind the former two and mix them
with the sugar by means of some drops of water, and then prepare them
Take
to obtain.
About
in pills.
no dieting
is
required.
The
it
is
is
very
why
and that
The
is
mention
it
here.
if
If there
from food
for
it
as a science.
'
'
above-mentioned method.
(Note by I-tsing) I fear that there
:
I. e.
yellow myrobalan,
Mahavagga VI,
6, i.
swallow a
'
red
'
(Tan-shih)
The
hunger.
it is
Divine Land
Fei-tan (the
'
The swallowing
')
of a stone
is
it
suppresses
is
(i.e.
135
(lit.
'white stone')
Poisons such as that of snake-bites are not to be cured by the abovementioned method. While abstaining from food, walking and working
are to be strictly avoided.
He who is taking a long journey can walk without any harm through
fasting but when the disease for which he is fasting is cured, he must
take a rest, and eat newly-boiled rice and drink a quantity of well-boiled
If one feel chilly the last-named
lentil-water mixed with some spice.
water is to be drunk with some pepper, ginger, or the Piper longum
If one feel cold, Kashgarian onions (Pala/^u) or wild mustard
(Pippali) 3
;
must be applied.
4
Anything of acrid
But if
mixed with other things it is also good. One should moderate and rest
the body during as many days as one has been abstaining from food.
It is said in
'
is
to be avoided
other dieting
will
is
to be carried out
it is
to be feared that
medical decoction
is
by
cold, eating
that prepared
by
Tea
is
country,
'Red
stone'
is
i.e.
cinnabar or
The Flying
These
For
'
Not
if
swallowed, enables a
make
Mahavagga VI,
note
Pippali, see
4
Cinnabar,'
identified.
6, 1,
man
to fly (Kiuyapa).
'teka/ula gruel,'
6.
Mahavagga VI,
17, 1.
136
XXVIII.
There are in China more than four hundred kinds of herbs, stones,
and roots, most of which are excellent and rare in colour and
thereby we can cure any disease
taste, and very fragrant in their smell
and control the temper. In the healing arts of acupuncture and cautery
and the skill of feeling the pulse China has never been superseded by any
the medicament for prolonging life
country of C7awbudvipa (India)
hills
are connected with the Himalaya,
Our
is only found in China.
stalks,
l
all sorts
and our mountains are a continuation of the Gandhamadana
From
the
of things strange and precious are found there in abundance.
character of men and the quality of things, China is called the Divine
Land.' Is there any one, in the five parts of India, who does not admire
China ? All within the four seas respectfully receive the command. They
;
'
Ma^guni 2
When
is
is
pay great
all
honour and respect, wherever one goes. Deva means heaven and putra
the priest of the Deva-putra is more fully One who has come
son
'
'
'
'
'
from the place where dwells the Son of Heaven of ATina (China)
1
tain.'
fully,
'
generally translated by
is
Hsiang-tsui/
i.e.
Manasarowar lake
(lat.
their source.
31
Fragrant
'
'
We
rivers, .Sita,
is
perhaps the
identification
may be
altogether
lies.
2
The
China
3
We
in I-tsing's time.
The
mountain again
reader
is
some impression of
meet with
this
Ma/Tjauri's dwelling in
is
still
called the
The name,
is
the
same as
is
using,
of Indian literature.
to
in
p. 169.
Son of
551-479).
'
(b.c.
'
is
this
this
uncertain.
It
222),
137
see that the herbs and stones are indeed excellent and of rare quality,
but the tending and protection of the body, and the inspection of the
The medical
medical treatment accotfing to the proper method.
to remove
serves
specially
ginseng
bitter
the
decoction prepared from
In the
cold.
from
one
relieve
syrups
a fever. Ghee, oil, honey, or
1
from
abstain
ill
taken
are
who
those
in W. India,
country of La/a
never
They
month.
full
food, sometimes half a month, sometimes a
eat until the illness
from which
entirely
is
cured.
fatal,
it
is
long fasting
Nor
is it
good
when attacked by
a violent fever
to drink hot rice-water or to take food, simply noticing that he is ill but
not inspecting the cause of his illness. Nay, it is a dangerous thing
!
all
science of medicine.
any spice.
do not eat any kind
People
ate
by
(in India)
of onions.
religious fast
was used
as denoting the
several scholars.
Nothing
is
in
one group
compare
p. 9,
note
1,
above.
138
XXIX.
and injure the belly, besides spoiling the eyesight and increasing disease,
and causing the body to become more and more weak. This is why
Indians do not eat them. Let the wise be attentive to my statement, and
practise what is useful while giving up what is objectionable for if one
do not act according to what a physician has prescribed there is no fault
;
latter.
the body, and perfection to religious work, thus completing benefits both
CHAPTER XXIX.
HURTFUL MEDICAL TREATMENT MUST NOT BE PRACTISED.
THERE are some places where a low custom has long been prevalent,
whenever a sickness arises people use the urine and feces as medicaments, sometimes the dung of pigs or cats, which is put on a plate
Dragon Decoction,' which,
People call it the
or kept in a jar.
though beautifully named, is the worst of impure filth. Even in eating
onions which are allowed (by the Buddha), one keeps oneself in a
separate room of one's own accord, and purifies oneself by washing and
i.
e.
'
bathing for seven days before one comes among the Brotherhood.
While one's body is as yet impure one never enters an assembly, one is
not fit to walk round a Stupa (tope), and must not salute or worship.
onions have a foul smell and are impure they are not permitted to
be eaten except in case of illness *. The healing by a putrid rejected
2
substance 'one of the four Refuges of a Bhikshu consists in the using
As
'
of
Mahavagga
I,
RukkhamulasenasanazK
see below.
(4)
Putimuttabhesa^aw.
(2)
Pawsukula/tfvara///
i,
(3)
above, and
bare subsistence.
is
valuable medicine
139
is,
it
it.
Puti-mukta (or
which are to be translated by the words putrid or
-muktij-bhaisha^ya
'
old-rejected-medicine.'
the Vinaya,
in
In India, those
who
have been condemned as lowest criminals have their body besmeared with
dung and are forcibly driven out to a wilderness, being excluded from
the society of men.
Those who carry off feces and clear away filth have
to distinguish themselves by striking sticks 3 while going about when one
has by mistake touched any of them, one thoroughly washes oneself and
;
one's garments.
Our Great Master was in the habit of avoiding, first of all, people's
murmurs and slander while managing affairs according to circumstances.
Would He then
He would
1
There
is
the Vinaya.
in
assuredly in
filth
The
reasons
It
is,
among
much
Chinese interpreters.
Puti-mutra-bhaisha^-ya,
i.
e.
why
indeed,
the
having urine
'
as medicine;' this
'
4),
may
stand
either
for
may
Mahavagga VI,
of Mahavagga 1, 30,
medicine for
2
its
resource.'
So Buddhaghosa
in
'
Puti-mutra-bhaisha^ya
'
Puti-mukta-bhaisha^ya,'
which
is
The religious
4,
The Vinaya text, part
14, 7
'
decomposing
'
Mahavagga VI,
'
Puti-muttaw means
have arisen.
14, 7),
or
'
S.
i,
Cf. the
Mutta-haritakan
xiii.
ti
gomutta
pari-
bhavitazw haritakaw.
3
tive
This statement
'
KatidMa.
is
apart from
others.
a piece of
wood
is
the
confirmed by Fa-hien.
name
for those
When they
to
who
He
men, and
live
so that
avoid them,
p. 43.
140
mean
give others
to
XXX.
let people follow such a practice and make it a conbe heard of by foreigners, the transforming influence
of our country will be lessened. And again, why shall we not use all those
fragrant herbs that exist in abundance? Foul substances are what we
One
feces.
should not
stant custom.
If this
dislike,
gamboge, and
by
infected
it
them away ?
to give
we have the
snake-bites
'
stones
'
And
as an antidote for
is
we have
fever or malaria
and
When
need
Alas
if I
People would not take good medicine, and, seeking the least
motive may
be to get some benefits from such medicine, yet they are not aware of
Some followers of the Aryatheir grave offence to the noble teaching.
sammiti school speak of the Puti-mukta-bhaisha^ya (as being the foul
expense, would use the
'
nothing to do with
.yastra
Though
Dragon Decoction.'
it is
it.
their
Though
medicine, this
book
is
not what
is
we have
the Vinaya-dvavif/wati-prasannarthato
such
CHAPTER XXX.
ON TURNING TO THE RIGHT
WALKING
IN WORSHIP.
The
'
Lit.
'
constant mountain
;'
it is
a kind of wild
tea,
according to Karyapa.
call,
right
is
mony of walking
in
I
141
which case
it
Dakshiwa
round.
is
'
gift,'
mentioned above, as
ix, p. 48).
the east
all call
the cere-
from what
of India, they
It is therefore suitable to
(as a feminine
'
front
left in
'
We
'
but it is wrong, if
three
walking round the Buddha's side.' This phrase in the Sutras
times walking round towards the right,' is a full description of the walking
and there is another curtailed one
a hundred thousand times walking
,'
'
'
'
What
is
would seem a
towards the
Or
is it
'
difficult
little
right, if
man
the right
'
means
E.
Is
g.
This
'
man
hand
have
walking round towards the
Mahaparinibbana, chap,
is
in
one's right
to
no doubt a
Ka^yapa gives an
vi,
46
Prasavyaw
kri,
'
means
makes)
'-,
0)
(b)
however,
illustration as follows:
Pradakshiwaw
'
left,
padakkhia; katva.
it.
(a)
it
planation of a learned
to determine.
kri,
i.
e.
i.
'
e.
'
turn one's
left
hand towards an
hand towards an
object.'
object.'
142
xxx.
inside that circle and that, in fact, therefore, when one walks round
towards one's left-hand side, the walking round towards the right has
been accomplished. This is merely that learned man's opinion, which is
not at all proper. This has made the ignorant puzzled at the proper
mode, and misled even some eminent persons who obsequiously agreed
hand
'
to
it.
alone?
It
is
'
by
principles
and to give up
in-
This
is
is
In the
Next (we shall treat of) the time' and 'improper time.'
2
there are different bearings with
Sutra which treats of ' the time
regard to times suitable to several circumstances. But, in the Vinaya books
of the four schools (Nikaya), it is unanimously affirmed that the noon
'
,'
horse-hour,
(lit.
e.
i.
twelve o'clock)
is
If
the proper time (for the meal).
even as a single thread, it is said
little
If
a person
who guards
himself
against the fault (of missing the time) wants to get the exact cardinal
points, he has to calculate the north star at night, and at once to observe
3
and, (doing this), he
(the quarter of) the south pole (i.e. 'south star')
;
right,
According
i.
e.
as follows
2
3
to
I-tsing,
turning one's
:
left
Pradakshiaz
according to I-tsing.
The
obtained by observing the pole-star); (2) the time when a more southern
(and therefore more quickly moving) star goes through the meridian.
(which
is
line
mound
This
made
to be
is
elevation at a
and
is
to be fixed.
Or, on
bamboo chop-stick,
At the exact moment
to be fixed, as slender as a
is
its
suitable place.
143
stick, fallen
not eat.
called Vela/akras,
is
i.
time-wheels.
e.
to
But
exact midday.
differs,
owing to
stick,
in
no shadow
Lo 2
In the province of
different in other
is
places.
month
8th
no shadow
same
in
(i.
e.
falls
(i.
is
e.
sponding
2
The
to this is
all
If I-tsing's
Lo
The
m.
a.
is
it
as
('/ff,
meaning Central
'
^C
same
~T
Lo was
the capital of
and
'
R-0>
was so
in
China in
respectively,
it
Besides, I-tsing
on a day
may
'
>
China
an<^ I* tsin o
was.
mean
it
compass corre-
'
or
All
may
we
'
is
middle of
respectively, but
simply the day on which the day and night are of equal length.
ignorant whether
in the position
is
point of the
under heaven'
'all
used
'
SSE. E.
province of
But we are
be writing according to
certainty
is
44
The
When
a year.
in
XXX.
the sun
shadow
(of a
from that
made
southern part
in the
the
When
it is
not yet so in
in
Therefore
universal.
according to midday
it is
said in the
Vinaya
in respective places.'
insist
China).
the hour
'
:
As
it is
is
determined
is
every priest
Thus
is
desirous to
time.
The
the land.
water as
following
to insects
a saying in India
is
to
midday
is
'
:
He who
observes the
called a Vinaya-teacher.'
These together
many
This
is filled in a copper vessel, in which a copper bowl floats.
bowl is thin and delicate, and holds two Shang (prasthas) of water (about
two pints). In its bottom a hole is pierced as small as a pin-hole, through
which the water springs up this hole is to be made larger or smaller
Water
month
is
Karttika,
According
to 1-tsing,
in
falls.
the 8th
See
my
Now as
in
I-tsing's
time, the
autumnal equinox
'
If the present
in Sumatra.
'
would be
if
the
six
'
days
after the
month were exactly the equinox day in autumn, then .Sribho^-a must be sought
somewhere on the Equator or some 2-5 degrees north of Palembang. Professor
'
Lamp
me
in these points.
set,
145
measuring
one more beat of a drum are added. This is called the first hour, that
is when the sun is at the east (between the zenith and the horizon).
When the second turn of four immersions of the bowl is done, four
strokes (of a drum) are sounded as before, and a conch-shell is also
blown, which is followed by two more strokes (of a drum). This is
called the second hour, that
(i.
e.
noon).
If
is
if
the monastic
rites.
striking the
drum
tion
in
loft
of the monastery.
This
At
is
the
regula-
sunset and at
dawn, a drum is beaten (' one round ') at the outside of the gate.
These unimportant affairs are done by the servants (' pure men ') and
porters.
After sunset till the dawn, the priests never have the service of
striking the Gha/a, nor is it the business of those servants (' pure men ')
]
The
regulation
fully
is
of
the
monasteries of Mahabodhi
sixteen times between
five (strokes
of
clepsydra
is
somewhat
different
is
in
the
immersed
xi
146
XXX.
vessel
hours altogether.
This clepsydra
is
it
makes sixteen
country.
Owing
is
first
There may be
happens that
the day and night, and then to divide them into hours.
eight immersions of the bowl from
morn
to midday.
it is
If
it
is
to be added,
is
to be let
off.
in his
Though
own apartment.
there are five watches (at night) in China, and four hours in
Tamer
e.
i.
and
they carry
if
it
on
others.
One
sarathi,
2
i.
e.
According
to this, night
Buddha
human
the
full
Sanskrit
steed.'
six hours.
is
Purusha-damya-
RULES OF DECORUM.
147
CHAPTER XXXI.
RULES OF DECORUM IN CLEANSING THE SACRED OBJECT
OF WORSHIP.
no more reverent worship than that of the Three Honourable Ones (Three Jewels), and there is no higher road (cause) to perfect
But the
understanding than meditation on the Four Noble Truths.
beyond
the
a
matter
is
that
it
meaning of the Truths is so profound
is
Image
Holy
the
of
comprehension of vulgar minds, while the Ablution
Nirvana,
yet
Though the Great Teacher has entered
practicable for all.
his image exists, and we should worship it with zeal as though in his
very presence. Those who constantly offer incense and flowers to it are
There
is
who
them
in
darkness
1
.
2
Those who devote themselves to this work will receive invisible
(Avi^apta) rewards, and those who advise others to perform it are doing
2
good to themselves as well as to others by the visible (Vi^apta) action.
Therefore it is desired that those who wish to accumulate religious merit
image
put
in
Lit. 'action
caused by
sloth,'
i.
e.
-|^ '(%
|j|
Buddhist metaphysics.
in the
Chinese,
M f|,
i.e. 'invisible
;'
^Ej
new
'
by the old
fp,
i.
e.
'
visible.'
music
Styanakanna,
Sanskrit,
girls plays
I-tsing uses
and
e.
before
Hiuen Thsang).
it
are
by
148
there.
is
dana,
e.
i.
was hitherto
An
'
sound
the
analogous case
is
to
'
na
'
the
i.e.
latter
na
'
'
ting
'
Karma-dana
any
service or
is
of
'
is
added
to
show
is
Karma-
down
that
the
be found in Shan-ting
'
Dhyana/
(jjjjp.
i.
this
e.
'
sound
at the
meditation.'
beginning,
There are
it
is
to
bell,
I-tsing in his
of food.
Wei
at the end.
'
is
sense
action,'
'arranging' or 'laying
while
the
'
'
This term
not right
Karma-dana
word, 'Wei,'
first
(|^
word had
original
Sanskrit
in
being
actions.'
'
Karma
Karma-dana,'
'
direction
'
perfume
giving,'
'
Sanskrit,
xxxi.
announces the
affairs
food
is
called
Karma-dana, which
The
manager).
'
word, Wei-na,
is
is
in
insufficient
'
(Chavannes, Memoirs,
(i.e.
p. 89).
In
Hiuen Thsang's texts we meet once with the term, Wei-na (Julien's Vie de Hiouen
Thsang, vol. i, p. 143; Beal's Life of Hiuen Thsang, book hi, p. 106), and the
Wei-na sounds the gong when Hiuen Thsang is received at the Nalanda
Wei-na was correctly commented there by Julien as le Karmadana
Vihara.
Beal,
Julien's note probably rests on I-tsing's explanation.
le sous-directeur.'
the
words
explanation
of
far-fetched
Sanskrit,
and
a
pure
however, took Wei-na as
'
was made
'
he says (book
iii,
the convent.
Vena,
p.
i.
e.
106, note)
Cosmology
knower," and hence
knows
riser.
He
is
the sub-director of
things, or business."
He
is,
found
in
RULES OF DECORUM.
Chinese, meaning
and
'
systematising
Karmada is represented
The scent is prepared as
'
'
or
'
arranging/ while
'
in the
149
Chinese
follows
'
na
'
is
Sanskrit
wei.'
'
then
is
it
up
set
furnished.
This
is
it
in
is
all
members
is
Now
omitted.
as to the
from trees or from plants, may be used as offerFragrant flowers blossom continually in all seasons, and there arc
flowers,
ing.
any
sort, either
many people who sell them in the streets. In China, for instance, during
summer and autumn, pinks and lotus-flowers flourish here and there
in
spring the
The
althea,
'
in season.
The garden hollyhock, the fragrant grass in the forest and such like
must be picked, brought in, and arranged, ready to be offered. They
ought not to be left in the orchards to be simply looked at from afar.
which appears
is
to
The
Hing (Karma).
Pali equivalent
Bhattuddesako.'
To
the original.
'
Wei-na
The Chinese
'
seems
rendering,
'
to
Chi-sse/
'
i.
e.
Chi-sse'
'
he
is
who knows
a
things/ does
common name
for
an
officer in charge.
This term Karma-dana similarly puzzled some of the Chinese priests. The
commentator, Jiun Kajyapa, mentions that some have taken Wei-na as pure
pleasing the
Sanskrit, and explained it by keeping the Order (Vinayin ?);' or
'
'
Sahgha
'
It is
(Venya
difficult
?).
to
Karma-dana, which
is
mentator Kajyapa.
Besides,
pala or Viharasvamin.
practically the
Vena
is
I-tsing's,
same as those of
very un-Buddhistic
i.e.
Julien
to
150
But sometimes
all
in the
in this case
one
winter one
may
may make
artificial
This
is
a very
XXXI.
may
flowers
by
image
good way.
small,
are to be brightened
by
rubbing them with fine ashes or brick-powder, and pouring pure water
over them, until they become perfectly clear and beautiful like a mirror.
large image must be washed in the middle and the end of a month
possible,
at small
expenditure.
If one take up with two fingers the water with which an image has
been washed, and drop it on the head, it is called the water of good
omen by which one may wish for good luck. One should not smell
the flowers that have been offered to an image, nor should one trample
on them even when taken off, but put them aside in a clean place.
It should never happen that a priest should neglect to wash the holy
image during his whole life, and he is to be blamed if he do not even
'
'
He must
looking at the gardens and pond, avoiding the trouble of picking flowers
lazily finish his worship by simply
opening the hall and doing general homage. If such be the case, the
successive line of teacher and pupil will be broken, and the method
The
priests
RULES OF DECORUM.
The Gatha
1
'
as follows
is
151
the cause.
If we put these two in the images or A'aityas, the blessings derived from
2
them are abundant. This is the reason why the Sutras praise in paraEven if
bles the merit of making images or A'aityas as unspeakable.
/Taitya
the size
barley,
or
a
of
grain
as
a
small
a man make an image as
it
a special cause for good birth is obtained thereby, and will be as limitless
as the seven seas, and good rewards will last as long as the coming four
births.
The detailed account of this matter is found in the separate
Sutras
3
.
tathagata uvafo.
called
'
The
II
/'a
Pali version
is
given in
Dhammapariyaya
'Ye dhamma hetuppabhava tesaw
'
Mahavagga
I,
23, 5
is
identical with
it
Tesaw
ka.
'Of
all
this is the
Doctrine of the
Great Samawa.'
The
translators
add
twelve Nidanas, which explains the origination and cessation of what are called
See Mahavagga I, 23, 5, S. B. E., vol. xiii.
here 'Dhamma hetuppabhava.'
Instances of this stanza being buried or carved on the stone in the Stupa are seen
in
See below.
The
Sutras which
p. 522).
recommend
six of
them
the
making of
(e.g. Nanjio,
the images,
No. 523).
152
and
flowers
is
in
XXXII.
Do
to come.
life
it
yourself, and teach others to do the same, then you will gain immeasur-
able blessings.
month
several priests or
CHAPTER XXXII
2
.
whilst in reciting
come out
All
They
all
kneel
down, and one of them who sings well begins to chant hymns describing
the virtues of the Great Teacher with a melodious, pure, and sonorous
They in succession
voice, and continues to sing ten or twenty .ylokas.
return to the place in the monastery where they usually assemble.
1
This day
Buddha
2
still
is
The custom
of bathing the
exists in Japan.
priest, will
be found in
The
text has
'
p.
Buddha or
121 (there, Ah
saints.
adj.),
p. 108.
For
and
for the
names of
the eight
them have
of
all
sat
153
The
Lion-seat of well-proportioned
priest.
is
'
'
'
able
Ones
25
The second
(Triratna).
part
is
that express
its
These three sections follow one another consecutively, from which
the
all
ended,
is
this
When
derived.
is
name the Three-part Service
that is, 'well-spoken,' from
Subhashita
priests exclaim
!
'
assembled
su
well,
and bhashita
'
extolled as excellent.
instead of the other.
well done
!
'
rising bows to
After the Sutra-reciter has descended, the head priest
5
and then
saints
the
the Lion-seat. That done, he salutes the seats of
,
Lit. the
'
thrice-opened service.'
See
888).
3
my
note below,
J.
has Sadhu
Badu, or Bade as
could
points
mean
:
India.
<
bien.'
(1) It
(2)
is
karman
e. g.
!'
is
'
Sadhu,' moreover,
Well done
we have
several
a usual exclamation in
or
Well
and again the same characters and interpretation
'
'
'
'Sa'or'Sha/
'Ba'or'PV for
No. 1131). (3)
texts,
Buddhist
Chinese
in
misprints
numerous
one of the most
(Nanjio's Catal.,
or vice versa,
ii
(p.
p. 160.
I-tsing's.
All the etymologies except those in notes are
is
not
are
torn,
i,
165
ii,
;
125
p. 218, History
312.
5
saints here
word
the
that
Kajyapa says
Quoted by Weber,
'
'
Arhats.
154
he returns to
them
his
Now
own.
same manner
the
in
XXXII.
as the
first,
priest.
When he has returned to his own seat, the priest third in rank performs the same ceremonies, and in the same manner do all the priests
successively.
But if a great crowd be present, after three or five persons
have performed the above ceremony, the remaining priests salute the
assembly at one and the same time, after which they retire at pleasure.
The above is a description of the rites practised by the priests in
Tamralipti l in the Eastern Aryadeya (E. India).
In the Nalanda monastery the number of priests is immense, and
it is difficult to assemble so many together in
one place. There are eight halls and three hundred apartments in this
monastery. The worship can only take place separately, as most convenient to each member.
Thus, it is customary to send out, every day,
one precentor to go round from place to place chanting hymns, being
preceded by monastic lay servants and children carrying with them
incense and flowers
He goes from one hall to another, and in each
:!
An
ancient
kingdom and
(now Tamluk,
city
at the
mouth of
the Hooghly),
J.
all
number
(jjjj,
(a)
lit.
'
'
'
the former
of priests in
is
a right reading,
Nalanda as
in
is
Chinese
^g
pjg
more
'
p. 97.
K*
3JL
This
is
a priest.
(l>)
'
'
lit.
pure men.'
It
is
'
'
'
'
'
'
'
155
he chants the service, every time three or five dokas in a high tone, and
At twilight he finishes this duty. This
is heard all around.
precentor generally is presented by the monastery with some special
the sound
some who,
Buddha in their
gift (Pu-a).
heart.
(in
by
bodies upright, and, putting their hands on the ground, touch it with
These are the
their heads, and thus perform the Threefold Salutation.
India)
in
(i.
\ Old and
e.
ceremonies of worship adopted in the West
strike
the time-drum is beaten by him, but he is not allowed to
when
And
xxx,
(chap,
145).
service
p.
of
a
beginning
the
announcing
the gong
of one Pi/aka, the
study
the
finished
has
or
(bahujruta)
learned
very
priest
is
a
him ') (chap.
gives him the best rooms and servants (lit. pure men to serve
(chap, x, p. 61)
Sahgha
'
x, p. 64).
The
pure
'
chap,
liv.
iv,
ii,
p.
name.
Now the
question
is
whether
and
carry incense
'
(i.
e.
'
i.
take part in
'
e.
the
it
appears as
is
one
if
priest,
pure
'
Probably
is
'
is
'
'
not.
children,'
can answer
'
One who
this
takes
technically.
a priest
men and
We
chanting.
explanation
to the
ma7/ava').
flowers,
(Aiill. p. 282).
own
the author's
"
a black robe, are called " children
is
'
'
'
which we have
'children,' for
who
and
The word
(c)
It
any case
78), in
is
'
(Mem.,
but he
explain
this,
because,
conducting a procession of
'
children,'
and no
The 'West'
monastery
is
in I-tsing
vol.
i,
p. 467).
Ra^agrcha (Cunning-
156
XXXII.
Though,
(in China),
the
hymns
in praise of the
'
'
monotonous note, and the rule is to proceed thus for ten or twenty
one time. Further, Gathas such as the one beginning with.
j-lokas at
'
Tathagata
It is
!
'
are really
when
true that,
hymns
the note
Buddha 2
in praise of the
is
much
lengthened,
it
is
difficult to
delightful thing
Hymn
it
is,
,'
in
'
In India numerous
hymns
handed down,
The
general
text
by
Fan Brahman
has
p.
for
'Brahma-rash/ra,'
meaning India
in
is
called the 'Brahman kingdom;'
M. Fujishima makes it out.
2
What I-tsing wishes to make clear is this
not
of India
Buddha
both in China and India, but the Indians chant in a long sing-song fashion,
He would have
while the Chinese read the text or Gatha in the ordinary way.
exists
the text or
s
Gatha chanted
The hymns
in
in
China.
in
monastery
No. 1456.
(a. d.
The 400
signs,
to utter
its
melodious notes, as
if it
be born
my
human
in
sang
'
157
praise of him.
in
The
bird, transported
melodious notes.
its
On
my
religion, when born as man, Matrzkefa had been an ascetic, and had
worshipped Mah&yvaradeva.
When a worshipper of this deity, he had
composed hymns
in his praise.
literary powers.
He composed
first
hymn
all
He
fifty
treats generally of
in
India
father
style,
all
of
is
taught Matz'z-
ketas two hymns as soon as he can recite the five and ten precepts (Sila).
This course is adopted by both the Mahayana and Hinayana schools.
There are six reasons for this. Firstly, these hymns enable us to know
Secondly, they show us how
the Buddha's great and profound virtues.
4
Fourthly,
to compose verses. Thirdly, they ensure purity of language
.
2
4
I-tsing notes
'
foretold.'
child.'
3
See above,
Lit.
'
his
Lit.
'
become
p.
156, note
pure.'
3.
158
the chest
expanded
is
ness in an assembly
in singing
is
After one
them.
overcome.
is
Fifthly,
by
Sixthly,
by
reciting
their use
XXXII.
them nervous-
life is
prolonged,
'
'
'
'
home
I-tsing sent
'
may be
This imitation
which
has
^P,
It may
is
translators did.
as
rhyme'
in
who
is
very
strict in
See
also gives
This
is
well as
'
India,
what can
6akyadeva
a famous
little
We
of Nagargoma.
a
431 by Guwavarman (Nanjio's
Sahghavarman (No. 1440), and the
d.
The
An
Renaissance,'
p.
303.
the
first
translation in
not
700-712,
It is
Commentary.
in his
poem
it
first
the text
China.
likely that
M. Fujishima supposed
Samasya-verse,' as
as transcribed by I-tsing,
Kajyapa
'
the 'imitation of a
by Mr.
S.
Text
German
Another English
translation.
&
Co.).
The Tibetan
contains
123 verses,
i-in-ta-ka (Getaka)
159
a king
a great
in
in Southern India, who was styled So-to-pho-han-na (Sadvahana \ or vSatavahana). The beauty of the writing is striking, and his
country
and
the Chinese
153
the
number
in
Tibetan
may
Sanskrit .rlokas.
1
The addressee of Nagarg-una's epistle, king So-to-pho-han-na, whose private
name was Gi-in-ta-ka, is not as yet identified with certainty. Information about
him may be summed up as follows
Hiuen Thsang speaks of him as a king of Southern
(1) Chinese source.
The king's
Kosala, and gives a legend concerning Nagar^una and the king.
:
name
is,
In-ching,' which
'
mean
the
good'
Nagar^una
Memoires,
(Julien,
:
'
This
is
liv. x, p.
poem
Gimuta-vahana,
It
is
true there
i.
e.
is
name
Sheng-yun, or
'
seem
is
to
as
it
B)'
this
may
See below.
'
know
this character
Sadvahana
'
is
Sindhu (above,
far as
we do not
'
in India,
p. 9).
Moreover,
it
by
of his country.
Sheng
95).
written
we
it
in his
'
method.'
But
unconfirmed.
(2)
Tibetan source.
According
2,
Greek name
Taranatha
to
called Antivahana,
Buddhismus,
this,
160
way
(1892, Luzac
&
Co.).
Sindhuka and
to
make him
may add
are earnest.
We
indeed manifold.
is
XXXII.
(i.
e.
should,
Triratna,
No.
131
As
J.,
book
vii,
p. 65).
name
is still
uncertain,
is fair
it
and corrupted
into
something
Sadavahana or Sadvahana,
like
just as -Satakarm
is
Sadakawi, and the Chinese, not knowing the original, gave a fanciful
Pali
in
etymology
to the
name and
interpreted
as the
it
'
We
Works (vol. iii, p. 181, as quoted by Prof. Max M tiller) that -Satavahana is a
synonym of Salivahana, the enemy of Vikramaditya. The -Saka era which begins
in a. d.
78
p. 300.
is
.Salivahana
Chinese,
jj^j*
jj|^
i.
e.
the
'
book
summary
in question, the
mentioned
and
being misread as
the
mean
i.e.
it
the Triratna
Three Jewels,
i.e.
nt,
same person.
the
we
We
must
wait for
1
Max
is
I-tsing
Triratna.
uses this
In his Record
and nothing
else, for
he
is
'
9).
We
9).
4),
161
and mothers
and avoid com-
fathers
11),
We
We
world
home
He
impermanent.
we
affairs,
We
foulest of things
treats
fully
(twelve Nidanas
Since
2
,
verses 109-112).
my
J., p.
It is
38).
as follows:
H WL M & % &
B # tt ff tt ft $ %
M it i% Dm M $H ty M9i ft
Buddha
Dharma
freedom from
all
things
desire.
The same
idea
is
found
in
is
the best of
Sawgha
1
Lit.
is
men and
all
the
Dhamma
passions,
and the
devas.'
'
We
all
the
Prof.
211
p.
Prof. Oldenberg's
Buddha, chap,
106 seq.
209;
ii,
p.
223
seq.;
62
He
advises
we may
that
wisdom
(three
XXXII.
Traguas),
four truths
'
'
(four
Aryasatyas) to
Aryarealise
make any
not
distinction
(chapter 24 in Saddharmapuw/arika)
'
'
great
earnestness,
and
Wisdom
'
(-Sruta),
Catakamala
(2)
list
p.
28
(Jfimti),
;
(3)
by
8 .'
by thought
There is
Cataka means
is
s.v. Pa;7/7a.
is
great
3
S.
B. E., vol.
4
I. e.
This
is still
fi
vol.
No. 137.
common
Kern, chap.
Also Nanjio's
1,
above.
S. B. E.,
iii.
in the
The
Sanskrit text of
Harvard Oriental
We have
Arya
-Sura's
Series, vol.
i,
Prof.
Kern
much
agree
edited
it
does not
163
;'
(afterwards the
If
in
one place.
would amount to more than
it
ten rolls \
verse
in
is
to teach
'
:;
4
but the former
the Gatakamala, as also the verses above mentioned
5
versified
5iladitya
King
has not yet been translated into Chinese
;
,;
See Nanjio's
No. 131 2
Catal.,
(Ch.
it
'
Cloud-borne
was translated
'),
who
into Chinese
A.D. 960-II27.
1
and contains
No.
31 2).
very important.
2
Yung Hui
Julien, Vie,
3
*jfc
It
iv, p.
means
215
'
and
Max
Miiller,
'
'
We
know
MSS.
I. e.
in this
150
way.
verses,
This
is,
164
XXXI I.
(lit.
(lit.
Moon-official,' probably ATandradasa), a learned man in
Eastern India, composed a poetical song about the prince Vuvantara
(Chinese, Pi-yu-an-ta-ra) 1 hitherto known as Sudana, and people all
A'andra
'
by Prof. Cowell.
Though,
to
Sn
several
to
it
throughout the
Harshadeva
reasons.
that
about
a. d.
than
I-tsing's
ascribe
for
S. Beal's
assigned
for
Now we know
it.
and
Weber has
dis-
Prof.
Mr.
is
Dhavaka
655
to
it
xxiii, p.
614.
1883, No. 595, pp. 217, 218, is simply a blunder; he makes out that Siladitya
was accustomed himself to take the part of Gimutavahana on the stage this is
The
utterly impossible.
1
story of
75.
Cimutavahana
M.
is
S. Le'vi,
I,
This
is,
last birth
but one.
to
among
= Vijva;tara, Kern)-^ataka,
This Gataka
(9th).
is
See Childers,
Buddhists, for
is
it
(2)
s. v.
Vessantara.
This
Sung-yun
Sudana (= Vessantara)
us that he and his
tells
of Buddhism, pp.
refrain
from
tears
16-124.
of
M.
p.
425.
He
seems
to
have
could
which
is
my
restoration.
less
For
Avadana^ataka.
It
next page.
is
in
our text
165
:;
'
during his
life,
this
volume)
p. 494, last
'
in
still
Pi-yu,' 'les
Avadana
;
'
former
till
is
a translation
simply a trans-
of Avadana, meaning
'
'
is
'
literation,
The
text has
for
also wrote to
For yu read
Kern
Prof.
'
J.
'
'
shu
follow the
me
'
(ijfjjjj
to the
as
J.
same
has
effect, see
it).
latter.
d. 405
This work was translated into Chinese by Kumara^iva about a.
Alawkaralika-jastra (Ala/wgives
Fujishima
M.
1182).
No.
Catal.,
Nanjio's
(see
A^vaghosha.' Alahkarakara/ika ?), but perhaps he means Sutralahkara-^astra of
/ika is Asahgha's work (Nanjio's Catal., No. 1190).
Anecdota
4
This important work was published by Prof. Cowell in the
and
Tibetan
have
Oxoniensia, and translated by him in the S. B. E., vol. xlix. We
The
chapters.
twenty-eight
Chinese translations of this Mahakavya,' both in
translated by Beal in
Chinese version of Sahghavarman, a.d. 414-421, has been
about 2,310 verses,
and
the Chinese is in five volumes
the S. B.E., vol. xix
has about 1,368
text
Sanskrit
Beal's division, while Prof. Cowell's
3
'
'
according to
by a
is
He
generally
= 3,000
-Slokas.
translation
the
will
throw
see
light
how
K.
His version
Nachrichten der
of Sahghavarman.
Chinese original
later hand).
'
'
(Aus den
Beal's translation.
166
XXXIII.
told in a
am
it
'Hymn
in
one
'
CHAPTER
XXXIII.
AN UNLAWFUL SALUTATION.
THERE
It is right to
perform
the
hands and feet, or to reside quietly in one room, only performing the
duty of collecting alms, carrying out the Dhutarigas 2 and practising the
And it is proper to wear only three
principle of self-contentment.
garments (Tri-/ivara), and not to possess any luxurious things one
should ever direct one's thought to Final Liberation (lit. non-birth ') by
fleeing from the enticements of the world. It is not right to observe the
same rules and ceremonies of the Order in various ways. Nor is it
seemly for one wearing the mendicant robe to salute common laymen in
such places as a market. Go and examine the Vinaya texts such obserThere are only two
vances are forbidden in them. The Buddha said
Three
salute.
First,
the
Jewels second, the
groups which you ought to
3
image
of the Buddha
There are some who bring the
Elder Bhikshus
to the highway in order to get money from people, thus defiling the holy
There are others who bend their
objects of worship by dust and dirt.
,
'
'
.'
The 150
See Childers,
verses of Matr/X'e/a
s.
observance of which
3
See above,
The
v.
is
see above,
and Nanjio's
p. 115,
note
Catal.,
No. 1456.
2.
p. 56.
167
wishing to
as if
gain a livelihood by thus falsely displaying (signs of mortification)
Such customs do not exist in India. Do not let
for a good purpose.
men be
CHAPTER XXXIV.
THE METHOD OF LEARNING
ONE
IN
Sage
THE WEST.
Buddha) comprises
(the
This
worlds.
all
taught
is
thought
and interpreted
(e. g. in
words,
understand (the meanings contained
in
doctrine
is
expressed
3
the letters of the original sound
Expression in words causes a man to develop his intellect according to
It leads a man from
his various circumstances and mental faculties.
him perfect quietude
secures
and
perplexity into conformity with truth,
(i. e.
in)
Nirvana).
The
words or phrases.
1
The
'
cases,
'
by
'
M. Fujishima translates
hells.
Gatis: gods, men, the brute creation, the departed spirits, and
is as
sound
original
the
of
Letters
This passage is by no means easy.
root-sound
the
by
translated
Kasawara
much as to say the Sanskrit language.'
2
The
five
'
'
'
'
'
Fujishima by
China,' which
is
'
les
in the text.
lettres
My
168
(Note by I-tsing
Paramartha-satya, the
'
v/z'ti-satya, the
'
worldly
The
xxxiv.
conceal the real state, e.g. as to anything, such as a pitcher, there is earth
only in reality, but people think that it is a pitcher from erroneous
case of sound,
In
predication.
all
The
subjective
But ignorance
Thus the
The
4
.
'
'
'
But the old translators have seldom told us the rules of the Sanskrit
language. Those who lately introduced the Sutras to our notice spoke
only of the first seven cases. This is not because of ignorance (of
silence thinking
(i.e.
the vocative)
up many
Sanskrit
grammar may
clear
engaged
in translation.
In this hope,
briefly explain
This note
I-tsing's
own,
some points
is
left
out in
that
trust
a thorough
difficulties
I shall, in
study of
we encounter
whilst
as an introduction to
M.
it
now
grammar.
Fujishima's translation.
As
all
text
throughout.
2
He
is
HL
frfr,
'
'f&
common
'
frfr-
examples
in
Indian philosophy.
= common.
covere d'
grammar
to the Chinese
truth.'
compounds.
6
and
Even
country of Suli
in the
in
(in
Condore
'
(in
169
the south)
"',
The whole
of their account
is
five
for
See
It is
p.
living in
is
Ping Chou (a
an Indian
of which there
Page 49 above.
say Mangusri
in
tradition that
India.
Vyakara/za
is
10 seq. above.
beginning of the
India
in
district in Chi-li,
to
Cheng-ten Fu,
called
a. d.
782,
This
is
is
is
at
who was
present
Pragma,
in China).
that Pra^/7a
in
now
priest
that Ma/Tgurri
China seems
in
first,
on hearing
translating the
mission in China
Ma;7o-ujri
seems
*.
to
Burnouf's Lotus,
p.
plus exactement de
'
We
in India.
est Stranger
lieu
que
le
in
monument
of the Christian
Svayambhu Purawa
et Ie
hear.
this in
Sirslia,
ou
Commen-
taire
'
I-tsing
The
seems
five
Silpasthanavidya,
and
(5)
6
in
Buddhist
said
'arts,'
Adhyatmavidya,
Vyakarawa
'
to
Vidyas are
is
(3)
'
really
literature, see
The books
of the
A'ikitsavidya,
'medicine,'
(4)
Hetuvidya,
'logic,'
grammar.'
On
Burnouf, Introduction,
Brahmans
p. 54.
liv. iii.
meaning of Yyakarawa
the technical
p. 165.
In Iliuen
;
Thsang
it
is
170
XXXIV.
Land
1
are about five works, similar to the Five Classics of the Divine
(China).
I.
This
1
is
signifying
'
Be
Beginners.
for
there success
(Ch.lit.
'
and
iii,
Book of Poetry
(Triibner).
2
vastu,'
I
and
wondered
have examined
many
Hiuen Thsang
(Julien, Me'moires,
liv.
we
on grammar,
'
'
by Siddha'
Although
book
much.
Si-t'an-chang
'
73); Fan-i-min-i-chi,
Hiuen Thsang,
Si-t'an-chang
gives a
p.
ii,
'
if I
'
'
by
as an elementary
xiv, 17 a, partly
book
quoted by
Mr. Beal,
calls the
book of twelve
'sections'
'
and
Max
Prof.
(1)
'
Si-t'an-chang/
'
We
it
by
'
or
'
'
Fujishima, Beal,
and even
Siddha-vastu.'
Siddha-composition.'
the
Julien translated
(2)
common
is
Si-ta-va-su-tu,'
of Si-ti-ra-su-tu (Siddhir-astu, a
met
Sid-
'
liv.
ii,
p. 73),
'Siddhir-astu.'
have become
Of
these, 2
in twelve.
must be
But both
name common
the
to
its
different
and
may
from
3, for
is
xii,
226),
and
In
this
which seems
be
to
Brahma alphabet).
3
The commentator Kajyapa may help us as to this book. He says
book was lost in China, and the teaching of it can no longer be obtained
in
later
name.
book
is still
a hard task.'
'
This
there
He
'
gives Siddhir-astu
that
which aceom-
!')
for so
named
the
is
171
first
of) learning.
There are forty-nine letters (of the alphabet) which are combined
with one another and arranged in eighteen sections the total number
of syllables is more than 10,000, or more than 300 dokas.
Generally
'
speaking, each .rioka contains four feet (padas), each foot consisting of
eight syllables
been studied
in Japan,
The Eighteen
'
j-loka
plishes,'
called
each
we might
'
which
that
still
'
accomplished.'
is
in existence.
much
book
earlier
The Siddham
I.
dated
'
Siddha-pi/aka
a. d.
Siddha
and
(sic),
e.
(i.
iensia
(Aryan
'
Series,
vol.
i,
pt.
have
viii)
book
of this
begins with
'
Or/i
may
iii),
be seen
in the
a//.
Anecdoia Oxon-
these fourteen
calls
is
nama//
(or sixteen)
Siddham.'
III.
The
II.
so on,
(18)
till
Kkakkhi
book
section.
more
Still
rlokas (this
'
is
afi,
alphabet.'
the Horiuji
MSS.
first
invocation.
give
it
is
e.
counting)
These
Max
I-tsing
in the latest
may
it
may
'
be referring
and mistaken
in the
sense,
copy of
Siddham/ according
10
vii,
vol. xlix.
my
S.B.E.,
i.
it is
to the -Siva-sutra.
means
word
to
or
We
1566.
vowels), sixteen.
vowels
it
its
a. d.
Siddha-kosha, a work of
'
part (vol.
;
had
or
'
One
880.
Siddham'
Sarvav7aya,
is
called
If this
have a book
in the
another
We
in
my
preface.
Z 2
in the
I shall
172
of these
it is
impossible here
minute account.
to give a
months.
in six
j-lokas
XXXIV.
This
when they
is
it
by Mahc-
.yvara-deva (5iva).
The
II.
The Sutra
Sutra.
the foundation of
all
'
and
three eyes
this
is
when they
months' time.
in eight
III.
Children
The Book
IV.
and
treats particularly of
grammatical
It is as useful as
Khila means
j-lokas,
may be
'
waste
land,' so called
way
likened to the
in
More
literally,
also
'
II
vastu,
un
Cf.
Dhatupa//;a, the
is
1,000
Sfitra in
livre,
which
The
is
is
mentioned as 'Short
y a
What
This Sutra
see Julien,
'
'
Book on Verbal
simply imaginary.
Ind. Ant.,
Julien's Vie,
liv.
iii,
p. 166,
M. Fujishima
Roots.'
xii, p.
all
Dharma-dhatu
in
This
Chinese.
liv. iii,
p.
165,
du Vyakarawam.'
gives Dhatu-
226, note.
mentioned
Thsancr.
j-lokas,'
est l'abrege
refers to the
Eight
in
Hiuen Thsang.
In
Ash/adhatu of
hundred jlokas
in
I-tsing.
Hiuen
(3) U-vadi
VEST.
173
.dokas.
Ash/adhatu.
j.
3
(*f)
and eighteen
The seven
a.
finals (Tin,
cases
2x9
personal terminations).
cases,
singular (Ekava/'ana),
i.e.
(Bahuva^ana)
the
'
'
'
closed breathings
a closed vowel
(perhaps
'
').
this
nom
Maw/aka
But
it is
as
'
Thsang
it
the
Mania, or such
In Hiuen
Can
Mu//</a,
the eighth,
like
is,
Sanskrit
is
is
be Mawc/uki jiksha.
The Uwadi-sutra
is
it
is
See
'
book
p. 166).
liv. iii,
Mantaka
of
treats
suffixes,
this point is
Hiuen Thsang.
in
is
what can
India,
teach us?
it
'
1883,
p.
344.
I-tsing's
1,000 jlokas.
3
Li/
This
(=
4
refers to
Luh,
L/v't,
Lrm,
La/
Le/,
= present),
and Lo/
Lah (= imperfect),
(for the
remaining
Ka-ryapa adds the names of the seven (or eight) cases as follows
tenses).
1.
Nom.
Nn'deva
5.
Abl.
Apadatti//
2.
Ace.
Upadejawa.
6.
Gen.
Svamibhavadi/z
3.
Inst.
Kartr/karawa.
7.
Loc.
Sawnidhanadi
4.
Dat.
8.
Voc.
Amantrawa.
Pacini's abbreviations
M. Fujishima,
Parasmaipada),'
'
Anyhow
head of
Dans
is
(?).
(?).
(?).
at the end.
nouns he means.
for Nirde^a.
la
'
it is
the seven
conjugation,
quite inadmissible.
is
writing
by
et
cases of a noun
il
The
translation
'
(a).
74
XXXIV.
The
/3.
tenses)
conjugating
in
noun
(lit.
differences of the
Wen-ch
2.
means
of
of
and
this
Thus every
that*.
5
has eighteen different forms which are called Tinanta
a (Mauda. or Munda) treats of the formation of words by
tense)
combining
many names
and a
(a root
is
VWksha 6
instance, one
For
suffix or suffixes).
Thus
name
for
formed by
7
which consist of more than twenty verses
8
(Manda),
above
This is nearly the same as the
3. The U/zadi
with the exception that what is fully explained in the one is only
mentioned briefly in the other, and vice versa.
thing or a matter
is
Subanta,
e.
i.
that
'
note
'
1.
3
Lit. Uttama, Madhyama, and Prathama.
This and that
and Parasmaipada.'
Atmanepada
We
Parasmai,'
and
Atmane
terms
grammatical
the
expressing
of
way
vague
may be a
is
unworthy
worthy
and
Still.
these.
for
terms
grammatical
has
no
Chinese
for
3.
'
'
'
'
'
'
'
very strange.
5
Tinanta,
'
that
the
at
end
Tin
'
'
'
terminations of a verb.
VWksha
is
affix sa
and
kit (U/zadi,
3, 66).
M. Fujishima
ainsi
et
p.
'
'
Le
'
'
On
The
C est
(?) est un ensemble de mots.
nombre plus ou moins grand de fibre
(Journal Asiatique, Nov.
est VWksha)
Ma;/(/a
nom
(le
429).
he put in
text.
de l'arbre en Skt.
do not think that M. Fujishima understood I-tsing's meaning;
brackets that important instance -VWksha,' which I-tsing gave in the
de canaux
1888,
translates
que
U/zadi
is
a class of
Mazzr/a,'
moreover,
is
not in the
u.
text.
to learn the
when they
of waste land')
are
ten years
175
old,
The VWtti-sutra
V.
(Ka.rikavrztti).
is
Sutra).
this is
It cites
manifold
its
It
men
If
this
be thrown away.
men
first
of
to learn
all
if
by
But
heart.
this,
medium
little
ability a different
:;
Oct.
2,
1883,
2
1880
p.
of
'
be taken to mean
'
all
that
According
J.
of the
to the
Wei
i.
Sept.
it
25 and
teach us?'
for
)fcpj
dynasty,
you
Tung Yu.
will
Was
'
seems curious as
all that is
in the Sutra,' as
said of a
com-
M. Fujishima
does, but
the
three times.
has Jjfe
times, then
of
Academy,
is
this
the rules of
My
339.
The Laws
Max
J*
Book
See
who used
by
Sui-shih another
yourself.'
name
for
But
him
'
Read
book
p. 1.
3&p.
understand
i,
Tung Yu
book a hundred
176
The
1
.
The labour
XXXIV.
by thousands,
or merit of learning
2
3
That
I
is
follow
to say,
J.,
Few
'
are clever.'
which reads
EjH
ML
Vamana
and the
Biihler in
Vamana.
rest to
The MS.
1,
Law
Benares
to
Gaya-
Kashmir (Report, p. 72), assigns the first four to Gajaditya, and the
Vamana. For further discussions, see Max Miiller's India, what can
'
son's
text of the
in the
and 6
2, 5,
last four to
it
The
of the Kimkavrz'tti.
Second Report,
28
p.
Gayaditya's death
falls in a. d.
661-662,
p. 12, note.
Cf. Peter-
p. 58.
composition
must be between the nth month of a.d. 691 and the 5th month of a. d. 692.
I-tsing sent this Record through the Venerable Ta-ts'in on the 15th day of the
5th
month
must be
in the
earlier
than
this,
i.e.
a.d. 692.
nth month
His composition
of) a.d. 691, for
he says in chap, xxviii that he spent more than twenty years since his departure
from
home
in (the
nth month
of) a. d. 671.
Moreover he
says,
of the present chapter (xxxiv), that he passed four years in Bhog-a, after he came
there from India; this statement perfectly agrees
years before
in
Bhog-a in
Gayaditva's death,
is
near enough.
p.
430).
draw
177
Western India. These two places are like Chin-ma, Shih-ch'u, Lungmen, and Ch'ue-li 4 in China, and there eminent and accomplished men
assemble in crowds, discuss possible and impossible doctrines, and after
having been assured of the excellence of their opinions by wise men,
become far famed for their wisdom. To try the sharpness of their wit
in
'sharp point of the sword'), they proceed to the king's court to lay
(lit.
down
before
weapon
the sharp
it
This
is
into Chinese
2
OC lW IX'
!&}
to pupils.'
Lit.
8.
It
was translated by
'
(2)
J.
S.
Speyer.
between the
two.'
Chin- ma
(<^ JSk
lit.
P^,
'Metal Horse
Gate')
the
is
Han
emperor of the
translated
'
These are
(1)
p.
to Logic,
I-tsing, a. d. 711.
an Introduction
by
Shih-ch'ii
dynasty
(^j
Vf|)
(b. c.
-jfjr
Han-lin or
*p^*,
Wu-ti,
142-87).
is
the library
is
in Ch'ii-fu (jjfj
Literati
employed
(fIS
J9)
Ch'ien,
literati.
It is in
Shan-tung.
Lung-men
lit.
]I
says that
seat
his
had
own.
Jrtl>
to
^l
'
to
mukipty
it
when a
that
See Chavannes,
p.
127
this
(cf.
term also
note
in his
3).
is
Kajyapa
who took
Memoirs of
it,
the
and added
Eminent
it
to
Priests.
178
When
opponents become
the sound of
mountains (of India) vibrate, and their renown
all their
Then
their
flows, as
it
XXXIV.
five
They
and are advanced to a high rank their famous names are, as a reward,
After this they can follow whatwritten in white on their lofty gates 1
;
The Kurul.
VI.
Next, there
It
is
commentary on the
is
containing 24,000
Kurui,
entitled
Vrz'tti-sutra
j-lokas.
work
learned
the
of
This, again,
Pata/T^ali.
(lit.
and
skin')
it,
the latter
the
cites
'piercing the
illustrates
it
difficulties
(lit.
'
re-
Advanced
is
VII.
Next, there
labour or merit
in
China.
The Bhartr/harwastra.
the Bhartn"hari-.fastra.
is
The
This
the
is
commentary on
is
human
life
as well as of grammatical science, and also relates the reasons of the rise
The Chinese
only tentative.
ainsi
d'un
*M
is
certaine
du
recompense
"
translates
'
a,
la cour,
clear.
quelque domaine
roi
intimately acquainted
Wj
"iff'
M. Fujishima
consacre'e re9oivent
titre
families.
ou bien
hommes
d'elite
et
le
ils
la
My
rendering
reputation a
is
e'te'
grinding,'
refers to
is
name
of Pataw^ali's commentary.
what can
it
is
A'urwi
This,
I-tsing
as the
means
no doubt,
Max
Miiller
See
179
skilfully
with the doctrine of 'sole knowledge' (Vidyamatra), and has
l
of
discussed about the Hetu and Udaharaz/a (the cause and example
five parts of
the
throughout
famous
very
was
scholar
This
logic).
and
India,
his
excellences were
He
believed deeply
quarters').
known everywhere
the Three Jewels
in
(lit.
(i.e.
Ratnatraya),
(Sunya) 2
and diligently meditated on
Having desired to embrace the excellent Law he became a homeless
again to the laity.
priest, but overcome by worldly desires he returned
and seven times
priest,
In the same manner he became seven times a
of cause and
truth
Unless one believes well in the
returned to the laity.
one cannot act strenuously
effect,
nothingness'
'twofold
the
like
him
He
How
No
texts have
lation, J. A.,
i.
e.
1888,
<
p.
The
I-tsing
Hetu-vidya
'
here, which
is
given in
M.
Fujishima's trans-
432.
'twofold nothingness,'
'
both
are but an
to
be a misprint
empty show.
gf
for
JfJ ftjfl,
one would
not say,
'
<
of the
Law
'
but
we
a collation from
<
many
texts,
of the reading
translated
it
'
Dharmapala.'
vaguely.
has
<
correctness
is no doubt whatever as to the
M. Fujishima unfortunately had a bad text, and
There
<
'
this
more doubt.
A a
180
XXXIV.
'
already predominates within me, and I am inexcellent Law. Such a man as myself should
the
capable of adhering to
not intrude into an assembly of priests come here from every quarter.'
(Sila).
Now
passion
Then he returned
and
(A.D. 651-652)
*.
The Vakya-discourse.
VIII.
addition
In
there
is
This
contains 700 j-lokas, and its commentary portion has 7,000 (j-lokas).
This is also Bhartrz'hari's work, a treatise on the Inference supported
by
IX.
Next
there
The
Pei-na.
is
'
Beda
'
or 'Ve^a')
3
.
It
its
fathoms the deep secrets of heaven and earth, and treats of the philosophy of man (lit. 'the essential beauty of the human principles').
person who has studied so far as this {book), is said to have mastered
'
or
.Sruti
').
See note
work
4, p.
of this
Catalogue of the
Aufrecht's
176 above.
name,
MSS.
in
i.e.
the
Beafc-vr/tti,
is
S.
xii,
226.
K. Bhandarkar's
Catalogus Catalogorum,
Ind. Ant.,
found in Mr.
181
The
and serving under the Buddha and promoting His doctrine, they lead
Of such persons
They
or two appear.
all
in
l
Such were Nagar^una, Deva, A*varegarded as dragon and elephant
2
Asanga, Sangabhadra, Bhavaviveka
Vasubandhu,
ghosha of an early age;
Dharmakirti, Silabhadra,
Dharmapala,
and Cina,
in the middle ages
.
Sthiramati*
'
ness,
'
be right; so
ete
Kajyapa says
that
in Pali,
'
it
is
not
naga mahapa/7a
Nagar^una
'
'
first,
'
(Samantapasadika,
p.
313).
This order
Nov.French translation of M.
(Preface,
Buddha/forita
p. v,
Dec. 1888, p. 434), as quoted by Prof. Cowell in his
and
first
Ajvaghosha
place
Aryan Series, Anecdota Oxoniensia). I-tsing does not
Ajvaghosha
however,
Buddhism,
before Nagar^una. As a patriarch of the Northern
was changed
in the
The
text has
M. Fujishima has
}=< remote
(1)
'
dans
he
rest, for
les
is
Nag%una
fifteenth respectively.
'
(1),
temps
X$ =
'
middle
anciens,' (2)
'
'
(2),
dans
'
les
about the
Prof. Wassilief has expressed a doubt
'parmi nos contemporains!
Petersburg Archaeothe
of
Zapiski
the
in
rendering
accuracy of M. Fujishima's
(3)
logical Society,
contemporains
4
am
'
iv,
(3)
translation
I have no objection to his
somewhat misleading.
yet
find out what this book is, though not
32.
is
trying to
(2),
successful.
182
XXXI V.
Guwaprabha popularised
pi/aka
Dhyana
(i.e.
(Note by I-tsing)
heretic
3
;
composed 600
.riokas,
with which he
The Brahmans
They do
people have
not,
still less
The
'Veda' hitherto
was wrongly transcribed by the Chinese characters Wei-t'o ;' the meaning of the word is clear understanding or knowledge.' The Vedas
have been handed down from mouth to mouth, not transcribed on paper
In every generation there exist some intelligent Brahmans
or leaves.
who can recite the ioo,oco verses. In India there are two traditional
'
'
'
This probably
brother
The
Wen
'Two
The
But why
Chinese poem
compose a
able to compose
to
'
T'so-chi was
fourteen
'
commanded by
his
he did
so.
in seven
steps
story
means by
is
'
one volume
fully told in
I-tsing generally
3
refers to
Ti (of Wei)
of seven steps.
'
300 jlokas.
Hiuen Thsang, Me'moires,
in
two volumes.
'
v,
288-290.
intellect
Firstly,
developed
is
183
by
secondly,
Sandra
(lit.
lived
India there
Eastern
In
'Moon-official,'
it
may
This
talent.
sattva,
man was
when I,
Which
alive
still
'
He at
injurious, temptation or poison?'
poison is injurious
two
the
between
difference
great
a
indeed
There is
(burns) one's inonly when it is swallowed, whilst the other destroys
is
once answered:
more
the
'
tellect
tidings in the
4
the fame of Paramartha reached even
eastern capital Lo (Honan-fu)
5
the venerable Kumara^iva
to the Southern Ocean (i.e. Nanking), and
Afterwards
(China).
supplied a virtuous pattern to the foreign land
;
has
J.
editions have
shima
tried
fj ;p
4^
my
^Ip which
^ f f ^,
to translate
it
of which
from the
it
translation
is
latter
follows.
difficult to
make
very
M.
sense.
well.
FujiJ.
is
decidedly better.
&
!?
in a11
editions
>
if
we
follow thiSj
u ouht
t0 be
'
He was
But
named the Sun-moon (something like
and
India,
Eastern
of
native
we had before a man called Moon-official,' a
for
misprint
a
is
reading
this
that
think
styled Mahasattva, we have reason to
the
as
this
He was named Moon-official,' and to take
e.
Vf P[ H
as
Siirya/bndra or Suryasoma).
'
'
'
i.
1jf
not
'
Korean
'<
Kayyapa
text has
0, and
therefore the
name
is
'
actually
says
Moon-official,' but
Sun-moon-official.'
the
first
they
came
to
China in
and
and translated several Sutras. Nanjio's App. ii, 1
thirty-one works.
Paramartha came to China a. d. 548, and translated
translated fifty Sanskrit
*
Kumara^iva came to China about a.d. 401, and
books into Chinese. Nanjio's App. ii, 59> 104-105.
2.
a.d. 67,
*
184
own
XXXIV.
country.
spread far and wide the light of Buddhism (or 'the Sun of the Buddha').
To
those
who
the Tripi/aka
Dhyana
'
existence
'
and
itself will
non-existence
'
who
'
practise the
will
be
a guide.
The
live in
the West.
Tilarf7/a
who now
Magadha)
(in
in
in
is
men
All these
to the ancients,
When
Nagargnna
whilst
when
'
non-existence
treating of the
them
(lit.
'
'
I-tsing,
I,
existence
came
The
i.
e.
Kasawara, Dharma-sa7#graha,
Tilaa^a monastery
from Nalanda
W.
of Nalanda.
8
the
Cf.
is
49
s.
v.
bogghaiigo
Mahavyutpatti,
Burnouf,
39.
viii,
referred to as a Buddhist
Bhadanta
Modern
i,
Tillara,
456.
in the Harsha/oarita,
edition, pp.
See Julien,
and
').
Divakaramitra
Kashmir
take.
in his
is
in-
See Childers,
211).
iv,
they thoroughly
'
my
note, pp.
143-144.
185
have always been very glad that I had the opportunity of acquiring
knowledge from them personally which I should otherwise never have
possessed, and that I could refresh my memory of past study by comI
new
ones.
eventide
While still gathering a few gems left behind on the Vulture Peak,
I picked up some very choice ones
when searching for jewels deposited
=
A^iravati), I have obtained some
in the Dragon River (Naganadi
Through the unseen help of the Three Jewels and by
excellent ones.
the far-reaching influence of the royal favour, I was enabled at last to
2
and
turn the course of my travel eastward, sailed from Tamralipti
;
arrived at 6nbhq"a
Here
3
.
my time in
my native
various ways, have not yet determined to leave this place for
country.
CHAPTER XXXV.
THE RULE AS TO HAIR.
THROUGHOUT
(lit.
may
take
all
the
final
vows
(lit.
'may
receive the
complete precepts '), nor is there any precedent for this in the Vinaya,
nor did such a custom ever exist of old. For if a priest conform to the
same habits as a layman, he cannot abstain from faults. If one cannot
carry out the precepts, it is useless to vow to observe them.
Therefore if a man's mind be set on the priesthood, he should demand
to be shaved,
Cf. Confucius's
Legge, Analects,
p.
saying,
|l}J
||fj
ty
his thoughts,
Pj*
^t'
in
the
Lun -}' ti -
An
B b
mouth of
the Hooghly.
186
'
Final Liberation
precepts, without
'
He should
He who vowed
his aim.
fail.
observe the
five,
XXXV.
a perfect mind should practise them in accordance with the Vinaya texts.
(Note by
J
I-tsing)
The
.Sastras.
3.
4.
2.
Vidyamatrasiddhi-tridaj-a-^astra-karika. (by
Nos.
No.
6.
7.
5.
dhamati).
8. Karmasiddha-j-astra (by Vasubandhu, Nos. 1221, 1222).
Although there are some works by Vasubandhu among the abovementioned .Sastras, yet the success {in the Yoga system) is assigned to
Asahga {and thus the books of Vasubandliu are included among Asahga s).
When
in
Alambanapratyayadhyana-jastra (Nanjio's
4.
5-
6.
Catal.,
No. n73)
187
7.
8.
The
No. 1228).
When
these have
all
religion to save
all.
conscious of fatigue.
fold Nothingness.'
Paths,' attentively
He teaches others with such zeal that he is unHe exercises his mind in contemplating the 'TwoHe calms his heart by means of the eight Noble
'
engages himself
'
the
in
seven groups
'
'
and
four Meditations,'
(Skandhas)
strictly
3
.
Those who pass their life in this manner are of high rank.
There are those who, though they cannot act as the above, but must
remain at home, yet are not bound much by home affairs. They live
1
These
on Metaphysics, which
all
belong to the
Sarvastivada School, Nos. 1276, 1277, 1281, 1282, 1296, and 1317.
2
(2)
Madhyamagama
(3)
(222 Sutras,
cf.
suttas).
Ma^imanik., 152
suttas).
sutiantas).
There are
3
five
(1)
'
Parag-ika offence
that
is
sections).
sion
(3) Sthulatyaya
is
fession
and absolution
accompanied with
(6) Dushkr/ta,
(7)
'
Durbhashita,
evil
number.
They
forfeiture (Nissaggiya).
sinful acts
'
(PaX'ittiya).
'
(Dukkata).
speaking
'
(Dubbhasita).
B b 2
3, 3.
188
If
XXXV.
to the deserving.
it
They wear very simple dress, only desiring decency. They hold
firmly the eight precepts, and remain diligent throughout their lives.
(Note by I-tsing) The eight precepts are (i) not killing, (%) not
(3) not committing adultery, (4) not telling a lie, (5) not
drinking an intoxicating beverage, (6) neither taking pleasure in music,
nor wearing garlands and anointing with perfumes, (7) not using a high
and wide couch, and (8) not taking food at forbidden hours.
:
stealing,
They trust in, and respect the Three Honourable Ones (i.e. the
Three Jewels), and devoting themselves to the attainment of Nirva;/a
(or aiming at Nirvana) they concentrate their thoughts on it.
These are the persons next in order (to the high classes).
There are those who, remaining within the confines (of worldly affairs),
support their wives and bring up their children.
mercy on those
They
receive
five precepts,
that
fasting-days (Upavasatha).
(Note by
(a)
I-tsing)
The
moon
and
'
moon
'A#//ami' and
'
Pa/7adasi
these days one should receive the eight precepts, and the rite
called the
'
Holy
('
The purpose
is
If
'
').
one receive only the eighth precept withnot eating except at a prescribed time is the
Practice.'
'),
15th.
On
'
(lit.
'
cause of happiness
is
')
is
very
precepts' being transgressed, but not to keep one's stomach hungry in vain.
themselves.
the authorities.
Such are
also regarded as
good men.
189
Many
suffering.
whole year.
If
the
Dharma and
Under
this
sin.
Such persons
class.
CHAPTER XXXVI.
THE ARRANGEMENT OF AFFAIRS AFTER DEATH.
there are
divided.
This
is
Udana
x
:
Copper,
See
Max
Tipi/akaw.
Miiller,
iron,
Dhammapada, S.B.E.,
About twenty
lines
vol. x,
beginning with
this
p. ix,
Udana
and Chiklers,
s.
v.
chap, xxix,
190
XXXVI.
silver,
&c,
The
following
is
is
i.e.
bowls,
smaller bowls,
kuw/ikas (pitchers)
drinking
for
and
for
the rest
things
likes.
Long
Gambunada-
'
wish to
make
this image.
The metal
{produced by
translated
can
in
call
the
191
staff
is
in Sanskrit
'
'
it
it
'
West
(India) has an
iron
circle
on the top of
fixed
it
the
About two
a man's eyebrows.
inches
down from
is
fastened an iron chain, the rings of which are either round or elliptic, and
are made by bending a wire and joining its ends in another ring, each
being made as large as you can put your thumb through. Six or eight
of these chains are fastened through the top circle. These chains are of
The object of (using) such a staff is to keep off cows
iron or copper.
It is not necessary to think
or dogs while collecting alms in the village.
of carrying
the staff
in
it
all
rules.
metal
staffs,
are distributed
all
among
good
into
when
it
windows.
Paints
This name seems to have been used as meaning a staff carried by Buddhists,
See Mahavyutpatti, 268; H. Th. ii, 509. Cf.
Aullavagga VIII, 6, 3, and Gataka i, 9.
2
take them.
for
in
may
network
If
192
XXXVI.
But
if
it
'
is
The former
corn-flour.
Holy Rock
(in
residents of this
know
and the
former portion
is
decorating the
'
who
a consecrated
(lit.
to the* priests'
own
The
Seat.'
to pious
use (Sarighika).
Lion
'pure') store,
objects
in
when needed.
other portion
in
The
building
or
distributed to the
is
priests
are present.
for
the
Buddha
is
hair or nails,
The
and other
Assembly
*^
?Vk
'
Ire'
portion for
ruins.
The
is
'
is
used
Lion Seat.'
for
1.
Of
the A'atiuklisasangha.
full
is
193
found
in
CHAPTER XXXVII.
THE USE OF THE COMMON PROPERTY OF THE SANGHA.
the Indian monasteries the clothing of a Bhikshu is supplied out
The produce of the farms
funds) of the resident priests.
fruits, are distributed
trees
and
from
arising
profits
the
and
and gardens,
Here is a question.
clothing.
of
cost
the
cover
to
annually in shares
In
(of the
all
common
Seeing that the rice or any other food in possession of the deceased
becomes the property of the church, how can an individual priest obtain
We reply thus:
his share from what has become church property?
the priests
maintain
to
the giver presents villages or fields in order
wish
should
food
gives
Is it reasonable then that he who
in residence.
the
Further,
if
we examine
clothing
actual
the
to
refuse
food.
it is lawful to supply clothing as well as
the
though
India,
of
priests
the
of
opinion
general
the
a similar gift?
Therefore
Such is
Vinaya rules are sometimes
silent,
sometimes explicit on
this
point.
gift
be at fault if he do not partake of the food.
is
thing,
to the church, whether a field, or house, or some insignificant
There
understood to be given for the clothing and food of the priests.
If the original intention of the beneis no doubt whatever on this point.
gift can be
factor was unreservedly charitable, then the benefits of the
only.
church
the
to
presented
though
all,
upon
considered as conferred
But no one
will
See chap,
x, p.
C c
54 above.
94
XXXVII.
Thus the church can make use of the benefaction as it likes, without
any fault, as long as it carries out the original intention of the giver.
China, an individual generally cannot get clothing from the
church property, and is thus obliged to provide for this necessity, thereby
neglecting his proper function. Not that one who obtains his food and
But
in
clothing should live without any bodily or mental labour, but it is a fact
that one can be much freer, if one lives in the monastery engaged simply
and worship, without needing to take thought about procuring clothes and food.
With nothing but the three garments (made of rags) from a Pawsu
(dust-heap), begging food from house to house, living under the trees in
an Ara/^ya (forest), one may lead the holy life of an ascetic \ Inward
meditation and knowledge increase in proportion as one's aim is firmly
Love and
fixed on reaching the Path to Final Liberation (Moksha).
compassion being shown outwardly, one's mind is directed to the Ford
in meditation
of Salvation.
A life ended in this way is the highest. The priestly
garments must be supplied out of the common property of the resident
priests, and anything such as bed-clothes, &c, must be equally distrithus church property
buted, but not be given to an individual only
own possessions.
their
than
carefully
more
them
should be guarded by
give
away in charity
should
church
the
If there be several contributions,
with the
in
accordance
is
This
the greater and keep the smaller.
things
you
use
If
said
noble teaching of the Buddha, for he expressly
able
to
You will be
properly, there will not be any fault found in you.
maintain yourselves sufficiently, and be free from the trouble and cost
;
'
unseemly
of rotten corn,
for a
many
servants,
The
Such a
life is
life
still
provide their
UNLAWFUL.
IS
195
own
food,
'
CHAPTER
XXXVIII.
For
pursue.
IS
UNLAWFUL.
They
who
action.
'
incline
should strictly
mendicants themselves. Why? The homeless mendicants
If they are not guilty
confine themselves to the rules of the Vinaya.
If
with the Sutra.
of transgressing them, they are acting in conformity
obedience is at fault.
there be any transgression of the precepts, their
stalk of grass, though
one
destroy
even
As priests, they should not
steal even a grain of
not
should
They
the temple be covered with it.
it is right for a layBut
field.
lonely
rice, though they be starving in a
man
1 ,'
to offer
is
food
known by the name of Lovely-to-see-for-Allby roasting his own arm. The Bodhisattva
'
'young
constantly addressed as
In Sanskrit, Sarvasattvapriyadawana, who is
his body, &c, is told in Saddharmaburning
of
story
The
family.'
of good
pu^arika XXII,
in
seq.
the phoenix, see S. B. E., vol. xxi, p. 378
C c 2
the
myth of
196
XXXVIII.
gave away his male and female offspring*, but a mendicant need
The Mahanot look for a male and female in order to give away.
sattva offered his own eyes and body *, but a Bhikshu need not do
hear of late that the youths (of China or India, probably the former)
their lives
life after
It is difficult
Though born
in a
human
human
form a thousand times, one may yet not have wisdom, nor hear the seven
Bodhyarigas 2 nor meet the Three Honourable Ones (Ratnatraya).
Now we are lodged in an excellent place, and have embraced an admirable
teaching.
It is but vain to give up our insignificant body after having
studied but a few j-lokas of the Sutra.
How can we think much of
such a worthless offer, so soon after we have begun to meditate on
,
'
impermanence
We
benefits
ought
3
strictly to
even
lies
in
swimming
a small
fault, just as if
4
.
We
must
feel
how
great a danger
We
must be
strictly
(in)
on our guard
while practising to gain wisdom, just as in putting the spurs into a running
horse on thin
ice.
Thus conducting ourselves and helped by good friends, our mind will
be stable till the last moment of our life. With resolutions rightly formed,
we should look forward to meeting the coming Buddha Maitreya. If
1
According
to
Kruyapa
See Childers,
The
s. v.
this
(8th).
was an
epithet of Maitribala,
whose Gataka
is
p. 41.
Bogg/iahgo.
benefits conferred
by the Buddha
(1),
king
(2),
factors (4).
4
The world
of passion (Kamaloka)
form (Arupaloka),
i.e.
Tribhava.
that of
form (Rupaloka)
that without
197
we may proceed
l
But if we learn
through the eight grades of sanctification
to follow the course of the greater fruition (of the Mahayana), we must
try to accomplish our work through the three Asankhya Kalpas.
I have never heard any reason why we should rashly give up our
we wish
to pursue
it
'
'
life.
The
first class
guilt of suicide
2
.
If
we
is
carefully
own words
the important
method of
is
it
to
we take
will.
We
are disregarding
themselves
for the
good
all,
But we are
practice
and to
of
sacrifice
of others.
CHAPTER XXXIX.
THE BYSTANDERS BECOME GUILTY.
An
body
is
mode
men have
If fellow-students en-
courage this practice they incur the guilt (that cannot be atoned
1
3
4
above.
v.
for),
198
XL.
when the eye of a needle is knocked off (it can never be restored).
Those who say to one Oh, why do you not throw yourself into the fire ?
commit the sin (which cannot be undone), just as a broken stone cannot
just as
'
'
One
be united.
The proverb
says
'
:
It
life,
It
hill
Some
Buddhagaya
of
On
starve themselves
That
is
now
if
wrong are
one destroy
life in
afraid of sinning
is lost.
The
as the above-mentioned.
practices to be
But
prohibited
it.
the virtuous
men
down by
of old.
CHAPTER
XL.
Now
as to
my
my Upadhyaya
teachers,
(i.e.
teacher in reading)
M. }g.
^j.
J.
has
|J
jgj.
waiting on them.
of great virtue
199
who
lived
in the
a native of
life,
Chou
Hui-hsi, of Pei
though good
for one's
1
.
self,
benefit others,
up
abode
their
'
'
'
Chou
They were
(in
Shan-tung).
in the habit of
which means they could freely supply the people or make offerings to
the Buddhas. Whatever gifts they received, they gave away freely and
3
willingly.
It may be said of them that their Four Vows (Pra/ndhana)
were limitless as heaven and earth, and the salvation they preached to
the people by the Four Elements of Popularity (Sahgraha-vastu 4 ) was
very liberal, and those who were saved by them were innumerable as
the sand or dust. They dutifully built temples wherein to live, and
did
of
many
my
Now
meritorious deeds.
Upadhyaya, Shan-yii.
1.
my
of
Teacher.
Besides his deep insight into the Tripi/aka, he was well read in very
many
He was
authors.
Buddhism, and
was well versed
equally learned
in
He
vast in
brilliant
was
his
of saying
ligible
'
4
'
literature,
i- $$> ffi 1? \
these priests were respectively
way
Wisdom, with
of
garden of
Teh Chou
# & if U
bul
J-
Kt
JVi
in the provinces
reading here.
with
is
has
its
'
ever-flowing tide
for
Mahavyutp.,
in
31.
How
Shan-tung.
ever-blooming flowers!
Chi-nan
tt
its
J.
is
of
another
have an unintel-
H&*
200
The works
used to say,
lit.
There
'
handed down
not a character,
It is
'
later
if I
my
of
do not know
it ').
Teacher.
in writing
Oman
to
is
2.
My
He
generations.
I
own
of his
Tripi/aka, and
XL.
wing 4
utensil
Shih removes a
My
3.
of
is
of)
(little bit
mud
like a (fly's)
not a mere
is
Teacher's Intelligence.
When my
same
the
(1) ||5-,
Chuan, the
'
'
character,
is
greater seal
'
is
two
(2)
'
'
greater
Chou, the
'
seal
'
character,
written the
first
named
'
smaller seal
Ch'in emperor
first
Chinese dictionary,
4,
below.
is
identical with
above-mentioned.
seal,'
story of
Hr
^
Yft
a connoisseur of music),
^,
a lute-player
little
bit
book
ii,
name
of
mud on
p. 150,
well.
is
J^,
style
styles, the
of the
minister
221-210).
a,
H&
the
seal
months, care-
b. c.
style is assigned to
(b.
'
The
in four
it,
XXIV,
iii,
-^r sfi
ii,
6, S.
^.
B.E.,
deep meaning.
In educating a
boy he was
little
his
in the habit of
having occasion
He
man
of great ability as
if
he were
filling
Some time
during the
last
ago,
would
gems.
201
by precious
destitute of principle
my
teacher
to the
From
sunrise
till
afternoon
The Liberality
4.
Here
is
of
my
Teacher.
that he gives.
never beats
man
it
at
all.
Men
of his time
of unsurpassed generosity.
The Loving-kindness
of
my
Teacher.
He
followed
He was
Yang-chou,
in the
province of Kiang-su.
Dd
202
XL.
where my teacher dwelt. As soon as the latter came out to the gate
and saw the poor man's feet, without regard to himself he bound up the
The garment was one newly-made and
sores with his own garment.
worn that day for the first time. The bystanders would have hindered
him, saying that he had better get an old garment so that he should
not stain the
new
In reply he said
one.
but what
is
him much.
at hand.'
All those
who saw
accomplish, nevertheless
My
6.
My teacher
its
like
is
is
When
'
:
we
to
rendering help in
make
use of anything
not in
itself
very
difficult
to
read through
all
read the
As
practice
of the
meritorious
He generally walked
1
.
The
sight of the
in the sanctuary.
He was
His leisure
marked by the
See
my
sun's course').
Amitayur-dhyana-sutra,
iii,
S.
The
B.E., vol.
xlix, p.
188 seq.
One year
earth.
7.
all his
203
Heaven
of
own
1
.
he tore
and heaping them up
for the
material)
(as
used
them up and made them into mortar to be
pupils
His
2
in preparation.
two statues of the Va^ra which were then
Honoured
and remonstrated with him, saying: 'Our
books
in his possession,
came forward
papers instead.'
be necessary to use papers, let us use blank
taken up with this
I have long been entirely
The Master replied
Ought I to-day to allow it
astray.
literature by which I have been led
causing one to swallow
as
bad
If I do, it is as
to mislead others?
That would
path.
dangerous
into a
a deadly poison or leading one
attain too
if
he
function
A priest may lose sight of his proper
never do
given by
is
both
do
permission to
great success in secular work. The
one s
but
any
in
superior talent only, but indulgence
Master,
if it
'
the
Buddha
proper
have
to
men
of
What one
oneself,
retired
'
*w
book
2
ii,
4).
&
x . tsing
That
Hll
is
borrowed
to say,
111-
'
he
The
'
this
knew
Diamond
'
may mean
the
'Diamond-Hero,'
i.e.
Analects,
m^T
book
xii, 2,
to yourself.'
The famous
_^
gf
fjE,
language.
hieroglyphic' origin of the Chinese
D d 2
See
p. 200,
note
to
1,
Hsu Shen,
prove the
above.
204
and
XL.
history,
not let this snare prove too great an attraction.' Previous to his death
he told his pupils that he was certainly going to leave this world after
three days that he should die while holding a broom 1 and his remains
were to be left in the marshy wilderness. Early in the morning on the
third day he walked by the clear stream, and sitting down quietly under
a white willow-tree which stood desolate, near to the green waving
One of his pupils,
reeds, he passed away holding a broom in his hand.
the Dhyana-master, Hui-li by name, went to see his teacher there early
,
warmth
still
The
is silent.
his
pupil
He
hands.
felt
proceeding from the master's head, but the hands and feet
were already
cold.
Then weeping, he
called
together
all
the distant
When
friends.
all
it
monastery.
him
after his
He was
is
He was
Law
What he
left
behind
seventh year.
On my
Perhaps as a sign of
departure,
Lit.
'
went
death.
2
to
my
till
my
late master's
thirty-
tomb
to
until
205
around had already grown so as to half embrace the tomb, and wild
Though the spirit world is hidden from us,
grasses filled the graveyard.
1
nevertheless I paid him all honour just as if he had been present
While turning round and glancing in every direction, I related my
intention of travelling.
I invoked his spiritual aid, and expressed my
wish to requite the great benefits conferred on me by that benign
.
personage
(lit.
'
face
').
The Dhyana-master,
Hui-hsi,
my second
Upasika).
It
may be
said of
him
is
is
by
fate
his
came and
He
him.
$p
J.
'{E
if it
reads ilg|,
abandon,' which
|7tJ
-fc,
i.e.
see Analects
>
book
iu
>
I2
13
follow.
body
earth, water,
fire,
and
air.
,
'
to
206
notes
He was
1
.
XL.
and also
He was
style.'
six Paramitas
2
Afterwards
on the lamp-stands of the Temple of the Earth-cave
when he was engaged in copying the Saddharmapu7^arika (the Lotus
of the Good Law') he compared the styles of the famous handwritings
3
(in copying). Breathing out the impure
(of old), and chose the best of all
.
'
his
bathing.
He
deposited them
in
bright,
He
every almsgiver.
He
quarters
all
taught
men
he
in
His deeds were suited to the needs of the devotees. The exercise, howwas far above the worldly affairs. The
'JDIJftHfKttttlMi
sentence.
My
M 18 # %
stran se
This is a
marks of the separate Japanese
edition.
2
tS*
4
$^
Jh
& ^ jl } MS.
$&
My
The former
Ch'in, a.d.
384-417.
207
When they were intending to build this temple, on entering the forest
they heard a tiger roaring near the northern stream of T'ai Shan. On
they again heard a horse neighing 2 in the southern
The water in the Heavenly Well 3 though
valley of the mountain.
emerging from
it
constantly drawn,
Granary
is
The man
never decreased,
in
lost.
These two
Celestial
not yet
the
left
behind him
in
the Vinaya
As
body by
which
were never taught by the Buddha. I myself received instruction from
these teachers in person, and did not get my information from a hearsay
statement.
You should also carefully examine the above points of the
things as burning one's fingers or destroying one's
fire
sages of old, and give your attention to the teaching of the ancients.
5
was unbridled till the dark
and
Dharmaraksha"', illumining
elephant was saddled Kajyapamatanga
the world by their rays (of wisdom), became as it were the sun and moon
of the Divine Land (China), and K'ang-seng-hui and Fa-hien , by
From
JP$
2
jilL
Liang-kao-seng-ch'uan, book v.
above, p. 199
tF> kuik A D 39 6
mind the story told of A^vaghosha, the author
-
>
I-tsing
in
a king.
These two priests came to China a. n. 67, the first translators of Buddhist
The White
texts, which are said to have been brought loaded on a white horse.
translation
is
ascribed
of
to
work
Horse monastery was built at Lo-yang. One
1-2.
App.
ii,
Nanjio's
Catal.,
Dharmaraksha.
Ka-yyapamatahga, and five to
6
who came
to
China
A.n. 241,
208
XL.
House
Treasure
tigers
(India).
We
have
praised and appreciated the unceasing fragrance of the Law.
burning
of
the
practice
allowed
never heard that any of those teachers
one's fingers.
Nor have we ever seen the burning of one's body permitted by them.
The mirror of the Law is before our eyes, and the wise should carefully
learn therefrom.
The Dhyana-master,
to sympathise with
a kind word.
leaves
(i.e.
me
my
in
Sometimes
my
his talk
mother.
young crows 3
and urging that I should strive to repay the great love with which I had
You must arduously strive to
been brought up. Sometimes he said
promote the prosperity of the Three Jewels, so that they may not cease
Sometimes he spoke
me
to
telling
me
:
Fa-hien
is
of the habit of
'
399-414
a. d.
translated four
'
Sui
the
jj
much
I. e.
a. d.
i.
e.
preached by him.
He
408.
Both
lived in
the time of
Jj|,
sa?;/parigraha School.
3
first
'
filial
piety.'
For
Fa-li, see
next page.
209
went to
his
Many
are those
observe them.
who wish to bow to the Precepts, yet few are they who
You must abstain with firm resolve from the important
things
prohibited,
might
it
be.
SM
commentary
^^
1
died A D 6 35-
2
,
works.
in his
eight works.
See Nanjio's
as. I
had become
See
of the A'aturvarga-vinaya.
As soon
The
Catal.,
p.
208, note
2.
App.
hi,
21.
210
my
me
teacher ordered
(lit.
'
XL.
on
'),
this subject.
1
I went
round begging food, having only one meal, and sat up all night, without
lying down.
The forest monastery where we lived was very distant from the
While
was attending
but
village,
his
Whenever
my
kind instruction of
great teacher
my
tears overflow.
think of the
do not know
We see
suffering,
a great
that,
he
fire,
is
in
who
are
when a
and,
This is
no mistake. I received all instruction personally from him, and I did
not learn from him by hearsay.
One day he graciously said to me
At present I do not lack those who wait on me, and you should no
longer remain with me, for it hinders your study.' Then I departed
from him, with a metal staff in my hand, for Eastern Wei, where I devoted
myself to the study of the Abhidharma(-sangiti) and the Samparigraha^astra (Nanjio's Catal., iii, Nos. 1178, 1199; 1183, 1184, 1247). From
thence I went to the Western Capital (Si-an Fu), carrying a satchel on
my back, and there I studied diligently the Kosa and the Vidyamatra'
On my
place
'
me
Sir, I
am
which
thus answered
me
occur twice.
(I
teacher
Hui-hsi,
;
for, if I
my
'
saying:
witness
This
is
My teacher
assure you)
am much
inadmissible to take
2
great
my
that with
Venerable
to
iii,
y^
in
$fi^ as
'
generally.'
in Chi-li.
It
seems
reasons
If
Why
").
live
formed
wisely
so
should
"
(lit.
am
my
211
it
personal affection
be
will
my joy to
witness
and
Thus
Southern Sea.
On
month
in
arrived at Tamralipti
In the
fifth
month
Diamond
which
my journey westwards,
Then
went
to the
my
said of
Nor do we
the Buddha).
e.
the typical
guiding the
man
life
all
great, good,
err in
Then
l
.
and wise
teacher,
(a. D. 673),
is
may be
resumed
Heng period
speaking thus.
and
of mankind.
benevolence as that of
my teachers
My poem is as follows
My loving father and
1
be eulogised
in
poem
or composition
mother
You
protected
me
e 2
in
212
was
still
me
entrusted
You
did
my boyhood
in
this,
a helpless child.
to the care
XL.
of these
grief,
while
to time
out
'
The grove
position
my
still
curious
3
.
example was
While I was
behind.
To one
May
to
to a mountain-height
by the
2
hope that
my
charity
may
increase
practice of righteousness.
:!
g&j Wfc.
P.
205 above.
P. 204 above.
Deep
'
my
213
Let
1
me look for the first meeting under the Tree of the Dragon Flower
Passing
when I hear the deep rippling voice of the Buddha Maitreya.
,
2
desire to perfect
I would
through the four modes of birth
mind, and thus fulfil the three long Kalpas (ages) required
,
Buddhahood.'
Fearing
lest
my
for
___
my readers
should think
my statement
about the
literary
where (Seng-) Lang the Dhyana-mastcr resided (Tai Shan). They visited
4
and 'Celestial Granary 4
the strange objects of the 'Heavenly Well
and worshipped at the holy niche and the sacred temple. There they
performed a grand ceremony of worship and almsgiving. About this
time all the literary men in the dominion of the king of Ch'i assembled
there, each having oceans of writings and mountains of literature at his
5
command. They were all vying for distinction and boasting of their
,'
'
6
excellent character
offer
without hesitation.
Bodhi-tree.
2
Four modes of
See
p.
(3)
from
3 note, above.
In Buddhaghosa's Samanta-pasadika
it
is
said
'
:
Visakha-pu;wamadivase
vaa early in the morning of the 15th day of the 2nd month.' See Oldenberg,
and my additional note to p. 14, at the end.
Vinaya-pi/akam, iii, p. 283
;
See
Lit.
p.
'
207, note
3,
above.
in a box.'
Lit.
'
like
an awl
in a sack.'
214
It
seemed
just as
if
XL.
waves and
its
poem was
as follows
Far and wide as the ocean was his excellent counsel spread.
lonely valley was his resort, and here was his residence.
Good fortune smiled upon him to no purpose.
Vast and desolate are the mountains and rivers through eternity.
Men and
generations pass
ages.
whose beauty was regarded as ideal) has shown her face how can
Mu Mo 2 (name of an ugly woman who served the Yellow Emperor)
make her appearance ? There were many clever men present, but none
was able to compete with the rhymes. The rest of my teacher's works
;
'
I-tsing, respectfully
send greeting to
all
conversation (Vahya-katha)
or discuss the
with some of
acquaintance when
^C
(a. d.
'
J$J>
'
Chou
'
'
(not
'
Chou-yuen,'
jS
=*,
i.
Chou/
e.
the
a. d.
by a
'
951-960).
later
The
made
queen
supposition
friends in
whom
'
Chou
'
for
'
China.'
I-tsing, p. 203,
note
many
the
more
insignificant
gifted of these
became
215
present work
recorded
is
'
Rooms
in the
lived.
of
my
friends,
Name
now
called -Sailagiri.
name
in
in
both senses.
of his friends
in I-tsing's
Works,
r.
-jj
\fij
=.
The Record
of the West,'
'
See
Si-fang-chi.
p. 49,
note
2,
i.
e.
India.
hai-ki-kwei-nei-fa-whan
(sic),
vol.
i,
Nan-
copy).
2
~)j
~P tS
fS-
Si-fang-shih-teh-ch'uan.
The
Lives of the
'
of the
West.
See p. 181 above, and folio u b vol. iv,
of Nan-hai-ki-kwei-nei-fa-^whan (sic),
No. 1492 (India Office copy).
,
3.
pfj
-jj
^.
Chung-fang-ln.
The Record
'
of the Madhyadeja.'
copy).
found
in
libraries of China,
Korea, or Japan.
ADDITIONAL NOTES.
To
Map.
the
p.
below.
Page
note
2,
P. 2, n.
2.
'
(air)
'One'
is dualism (Prakr/ti and Purusha).
though all the existing texts read one here.
For the eighteen Buddha-dharma, see Hardy's Manual of Buddhism,
5.
may be
P. 3, n.
Lieh-tze says
3.
a misprint for
'
two,'
'
'
p. 381.
Buddha's Last Instruction can only be the MahaIt may be, O Bhikshus,
5, we read
Bhikshu as to the
of
some
mind
in
the
misgiving
or
doubt
that there may be
Buddha or the Truth or the Sangha or the Path or the Way (Buddhe va
Dhamme va Sahghe va Magge va Pa/ipadaya va). Inquire, Bhikshus, freely,
The Buddha repeated this three times, but all were silent. Thereupon
&c.'
Ananda (not Aniruddha as in Chinese) said: 'Verily I believe that in the
P. 6, n.
The Sutra
1.
of the
parinirva;za-sutra.
P. 9,
'
whole assembly no one has any doubt as to the Buddha, &c.' See S. B. E.,
I-tsing mentions two recensions of this Sutra, belonging to
vol. xi, p. 113.
The latter being in Java was probably the
the Mahayana and Hinayana.
text and examined it, but only obtained
Mahayana
the
He saw
Pali text.
a copy of one chapter of it. Chavannes, Memoirs, p. 61.
La/a is mentioned in the Brz'hat-sawhita LXIX, 11, together with Sindhu,
n. 1.
I-tsing
Surash/ra (Surat), Bharoach, and Malva (J. R. A. S., vol. vii, p. 94).
says that it is in W. India, and mentions it often with Sindhu. A Chinese,
Hiuen-chao, in going to La/a, passed Va-ka-la (supposed to be Valkh), Kapira,
me
that La/a
is
pp. 23-26).
Prof. Biihler
Broach (Bharuka/-/7/a).
a commentary to the Vinaya, was
a bare translation of Buddhaghosa's Samantapasadika from the southern
rivers,
P. 14, n.
I.
and
its
chief city
is
Buddhist books. The introductory portion agrees with the Pali text, indeed,
for word, verses in Pali being also represented in verse in Chinese.
are quoted by
It, of course, contains some verses of the Dipavawsa, which
word
ADDITIONAL NOTES.
2l8
Buddhaghosa.
am
of this work.
It is
A. D. 430,
and thence
to
and
that the
name
Sudarcana-vibhasha,
P. 29,
to
be something
like
'
shoes
(Upanah).
1. 25.
The touched water jar seems to represent the Pali A/amana-kumbhi,
a 'water-pot used for rinsing purposes,' Mahavagga I, 25, 19.
n. 4.
Kalandaka or Kalantaka is no doubt squirrel,' but not a bird. The
Chinese translation of Samantapasadika, commenting on this word in the
Suttavibhanga, Vkrkg. I, 5, I, Vesaliya avidure Kalandaka-gamo naraa hoti,'
gaupahana?/z
P. 27,
13,
They seem
'
'
'
'
'
names
(p.
56)
it
;
2.
liv.
ix,
p. 29.
Mahavyutpatti,
1.
'forest-rat.'
Burnouf, Introd.,
Me'moires,
P. 54, n.
I-TSING.
272.
Sanghati
1.
Mahavagga
1.
Sangati
VIIT, 20,
2.
Uttarasanga
2.
2.
Uttarasanga
3.
Antarvasa
3-
3.
Antaravasaka
4.
Sankakshika
7-
2.
Sanka^Mika
(AAillav.
1
.
X,
17, 2,
and
Bhikkhunipait. 96.
5.
Pratisankakshika
6.
Nivasana
"*
Nivasana.
(Mahavag.
I,
25,
9,
&c.)
Pa/inivasana
Pratinivasana
7.
2
.
(Mahavag.
I, 25, 9;
Aullav. VIII, 11, 3.)
8.
Kesapratigrahawa
11.
9.
Snatraja/aka
Deest
Udakasa/ika.
(Mahavag.VIII,i5,7.)
10.
Nishidana
1 1
Kam/upratU'Madana
Nisidana
4-
Ka</upa/i/tyWadi
12.
'
'
'
ADDITIONAL NOTES.
Mahavyutpatti,
12.
Mahavagga
I-TSING.
272.
Deest
13. Parishkara<6ivara
13.
219
Bhesha^a-parish-
VIII, 20,
2.
4.
Vassikasa/ika
9-
Parikkhara-olaka
8.
Mukhapu/7/7jana-
6.
Paattrmaa
kara-ivara
9.
10.
Kaya-pro/7/ana
Mukha-pro///;ana
olaka
Compare
71, n. 4.
sadika
words of Mahakaryapa
the
283)
(p.
'
Yava dhammavinayo
months as
the
follows
Vinaya)
5
.
(from
6th
till
Six Seasons 4
Indian.
Chinese
Five Seasons
(in the
Marga-rirsha//
9-10 months
Nov.-Jan.
PaushaA
Magha/z
Winter
AaitraA
.
March-May
Grfshma^ (Summer).
YarshaA (Rain).
Ashadha/j
^SravawaA
)
>
BhadrapadaA
.,
Karttika/*
Pravarawa
'
The
>
Hemanta/i (Winter).
Sept.-iNov.
v
season.'
or
This is a piece of cloth requisite (for making water-strainers
of I-tsing.
seems to take the place of bhesha^-parishkara-Mvara
'
it
6"arat (Harvest).
July-Sept.
lasting only
the closing ceremony of the Varsha residence,
bags), but
3
is
j uly
Long Season
VasantaA (Spring).
>
tfyaishMaA
Rainy Season'
(Thaw).
Vaisakha/j
Spring
Sisira/i
n.-March
Phalguna/z
Last Season
15th day).
IO-II
P. 86.
pavaanam
85,
in
ti////ati
bed-covering or cushion to
Max
sit
'
on.
Prof.
on the
is
16th of the
Sth moon.
Further, see
ADDITIONAL NOTES.
220
one day.
P. 95,
1.
IV.
'Two
16.
twelve
to
the priests.
See
Pali,
so here,
if
It is also
Mahavagga
it
will
be twenty-four years.
We
from 671 till 692, when he sent the Record. Chi is also used for ten, and
so here; and it is 'two decades,' or 'two rounds.' Compare p. 4, 1. 18; he
uses 'eight decades' (Chi) for the Buddha's age, who is said to have lived
eighty-one years.
P. 108, n.
P.
VII, Pa^ittiya
in
He
89.
Dickson's translation
'Accepted Span'
note 2
(J.
R. A.
(J.
A.
S.,
vol. viii,
118).
p.
compare
Ceylon, 1874);
S.,
54, note 3.
p.
P. 114, n.
I.
'
il
Fo (Buddha).'
The eight kinds of Syrup (pana)
1.
karman, bk.
The p ali
vi.
Kokapana.
1.
'
The Kofca
3.
is
mume
Gleditchia sinensis,
plant (or tree)
da-li "
Kadali
panan
is
(Ta^rtliliya
;
ti
panam).
so
or perhaps for
Buddhaghosa
Koka.-
a/Z/zika-kadali-phalehi kata-
The
pericarp
is
one or two
regularly (perpetually).'
Eka^ata-
Indians eat
it
in
Mahavagga, bk.
vi,
35, 6.
Ao>apana.
The
and
ADDITIONAL NOTES.
I-tsing's explanation given in the
karman, bk.
Eka^ata-
The
vi.
Mo^apana.
2.
'
tain
is
Chinese, Pa-chiao)
little
it
itself into
Mahavagga, bk.
Mo/ta-panan
when we
fruit and
pepper on the
hard with the fingers,
put a
press
changes
Pali in
vi,
35, 6.
Mo/'apana.
4.
The Mo^a
221
ti
anatf//ikehi
kadali-
This
is
also the
plantain-tree,
there seems to be
it
some
but
difference
fluid.'
to seed (A////ika).
3.
(1
per'?).
'
The
).
I,
fruit
is
(i.
Ambapana (mango).
2,
5,
7 of the Pali
sponding names
e.
have no corre-
in I-tsing's
list.
4.
'
This
the Bodhi-tree
is
the syrup
fruit of
(2).
Cambupana
(rose-apple).
(5).
Madhupana
(honey).
is
the Bodhi-
tree.'
Udumbarapana.
5.
'
Huds.
a plum).'
(Phonetically
pala,
'
'
(Prunus communis,
lily
it
'
we have
in Pali
Saluka,
not the
'
root.')
Parusakapana.
6.
'
L.,
'
This
This
Mmlhvikapana.
7.
Pharusakapana.
8.
is
6.
Muddikapana.
The
grape-juice.
grapes.'
Khar^urapana.
8.
'
It
is
like
a small date in
(7).
its
shape.
Salukapana
ADDITIONAL NOTES.
222
_ A
The Pah
karman, bk.
(Trachycarpus
Tsung-lu
When
abundantly.
fruit
brought
people called
it
in
,,
Mahavagga, bk.
vi,
35, 6.
excelsa,
It
bears
was
(Kwang-tung)
P'an-yii
to
vi.
it
It tastes much
pare 11,623 Giles).
like a dried persimmon (Diospyros
"China
fig").'
(Khargiara
Phoenix
is
sylvestris.)
karman
v, p. 69,
by the Buddha
in the
(1)
Haritaka.
(4)
Marina.
(2)
Vibhitaka.
(5)
(3)
Amalaka.
These
five
VI,
Ekarata-
Mahavagga
6, 1).
Mahavagga VI,
6, I.
Gems
in the
Court of
Vikramaditya.
Prof.
'
Wilson says
in his
Works,
vol.
iii,
p.
274
hundred
sections, of
a thousand stanzas each, was adapted to the limited faculties and life of man,
by its distribution into eight subdivisions, the enumeration of which conveys to
us an accurate idea of the subject of the Ars Medendi amongst the Hindus.
I.
The
are as follows
human
Salakya
accidentally
The treatment
nose, &c.
&c,
It is
borrowed from the generic name of the slender probes and needles used
operation on the parts affected.
modern
schools.
in
ADDITIONAL NOTES.
Kaya-/ftkitsa
III.
The
It
The
(I-tsing's (3)
Bhuta-vidya
IV.
223
(I-tsing's (4)
in general
(Kaya).
V. Kaumara-bhr/tya (I-tsing's
The
(6)
their
management
of children from
birth, but
Agada
VI.
The
Agada
(I-tsing's (5)
administration
scientific principles, is
Rasayana
VII.
means
combinations
it
it
upon
rests
of lengthening one's
life).
Chemistry, or more
and
medicine).
of antidotes
the
elixir that
was
to
perpetual.
(8)
methods
is
not without
its
an
and body).
parallel in ancient
and modern
times.'
'
branches
P. 164, n.
VLyvawtara-sudana.
1.
H.
P. 169,
name
'
K.'
n.
3.
As the statement
a Buddhist Sutra
account of the
will
fact
that
probably surprise
my
readers,
It
is
think
it
translating
best to give a
full
ADDITIONAL NOTES.
224
name
of
MESSIAH
accidentally.
compiled
in
in
'
"]}>
this
in
quite
'
name comes
book
is
Di),
-fife
j^,
:
73) gives the story, which runs as follows
in N. India, came to China via Central India,
Siwhala (Ceylon), and the Southern Sea (Sumatra, Java, &c), for he heard
Mangusri was in China. He arrived at Canton (Kwang-tung). In the
third year of the Chien Chung period (a.d. 782) he came to the Upper Province
In the second year of the Cheng Yuan period (a. D. 786) he met
(North).
a relation of his, who came to China before him.
'He translated, together with King-ching, a priest from Persia named Adam,
who was in the monastery of Ta-ch'in (Syria), the Sha/paramita-sutra from a
Mongolian text. They finished seven volumes. But at that time Pra^a was not
acquainted with the Mongolian language, nor did he understand the language
King-ching (Adam) did not know the Brahma language
of T'ang (Chinese).
Though
(Sanskrit), nor was he versed in the teaching of the .Sakya (Buddha).
that
they pretended to be translating the text, yet they could not, in reality, obtain
a half of its precious (meanings). They were seeking vainglory privately, and
wrongly trying their luck. Some people presented a memorial (to the Imperial
the will of the accusers was done. The
Court) accusing them of this fact
Emperor (Te-tsung), who was intelligent, wise, and accomplished, who revered
;
Canon
the
'
it
opposed
to
The
right
j*
gfjj
in
Chinese.
ADDITIONAL NOTES.
225
1.
Nom. Prathama
2.
Ace.
Karman, Dvitiya.
6.
3.
Inst.
Karawa, Tritiya.
7.
4.
Dat.
Sampradana,
8.
The
case-relations in
Kammaw
2.
(the
(or
first).
5.
A'aturthi.
KaMayana's Grammar
by some, Upayoga).
Karanam.
Sampadana;.
3.
4.
P. 180, n.
3.
Apadanaw
6.
Sami.
7.
I-tsing
me by
(Senart,
5.
Kando VI):
(or
by some, Nissakka).
Okaso or Avakaso
Bhummo).
(or
by some,
Professor G. Biihler.
'
the
Deccan
College,
Catalogorum,
the
p. 198,
commentary
is
Bombay,
i.
e.
" the
boat-commentary,"
Now Bedk is the same as Veda, and means "a boat" (see BW. sub voce), or
much as Nauka, which again is a very common title for Sanskrit works, as
you may see from the Catalogus Catalogorum. I think this is the Sanskrit
equivalent of the mysterious Pe-na or Pe-da.
But, of course, I do not know
what Bhartr/hari's " boat " was. I-tsing's description of it is very vague as
vague as most of his descriptions, which make me doubt that he ever read the
'
as
works he mentions.
P. 181,
G.
B.'
12.
Sthiramati
it
ADDITIONAL NOTES.
226
of Vasubandhu.
that
similar
to
is
in this as in the
But
other accounts.
is
it
P.
1.
P. 198,11. 7-9.
No. 499,
iv,
offered his
2),
'
Chinese text
(1.
c.)
402.
body to a hungry tiger,' see the Vyaghriand in the Chinese translation (No. 1312),
p. 3 a.
i,
in the
p.
is
CORRIGENDA.
Read Prince Mara' for 'Prince of
Read ta-chung-pu for ta-seng-pu.'
Page
5, line 17.
P.
1.
7,
16.
'
'
Mara.'
'
'
is
13.
1.
For
'
Tii-fan' read
'
T'u-fan
'
this aspiration
'
'
'
'
'
'
'
'
'
Omit 'weekly.'
Read -ku/i for -knti.'
Read A-she-li for A-shao-li.'
7.
Read Dharmaraksha
7 from bottom.
18.
Read Beda. or Veda. for Be^a or
P. 35, note
P. 91,
26.
1.
P. 118,
1.
P. 165,
1.
So,
1.
P.
1.
'
'
'
'
'
'
'
'
'
'
'
for
'
Sanghavarman.'
Veda..'
'
INDEX.
Words
Aniruddha,
Anitya-sutra, 82.
Abhidharma-kosha, 176.
Abhimanyu,
Anumana,
Aconitum
x.
Arabs, 68.
A-ra-hu-la-mi-ta-ra (Rahulamitra), 63.
Agada, 127.
(
59.
Apattipratidejana, 89.
xlviii.
Adularia, 135.
Agama
177.
Anumata, 49,
Fischeri, 128.
Aditya-dharma,
6.
= Nikaya),
Arawya, 194.
187.
Arogya, 115.
A^iravati, 6, 185.
A77ata Kau7/</inya,
Arupadhatu, 130.
4.
Arya-de^a (India),
Aryamarga, 162.
Akshobhya,
Aryasatya, 162.
Alexander,
Alopen
xlviii.
Asahga,
x.
x-xii, 171.
Ash/adhatu,
xxvii,
xlviii,
A^oka,
date,
103.
Amoghasiddha,
Ananda,
xii,
lvi,
xxi,
172, 173.
lvi,
A^vaghosha, date of
162, 202.
Amogha,
lviii,
lvii, lix,
his works,
Aupapaduka (miraculously
xlviii.
5.
Avidya, 168.
Anathapiw/ada, 190.
Avi^-;7apta, 147.
3.
G g
lvi
his
Avalokkesvara, 162.
A</a (egg),
118, 154.
Alphabet,
lv,
Hi,
born), 3 n.
INDEX.
228
Avyaya-vrztti,
Buddha^aritakavya,
xiii.
Hihgu), 128.
^4-zf<?/(assafoetida,
Ayur-veda,
Ayuthya,
128, 222.
lvi,
Burnell,
li.
Cambodja
Cappeller (Professor),
(Chen-la),
Cases,
Bandhana monastery,
Catarrh, 113.
38.
names of
Ceylon,
Bathing, 107.
(Pei-na),
180
Ivii,
lvii,
n.,
225.
p.
10
Hi,
passim
Bhartnhari, xiv,
66)
Ratnadvipa,
lii
Champa,
xxiv,
xxii,
(Pao-chu, see
xxxvi
Cliang-an
(see
also
S\\-
bhog-a).
(Western
Capital),
10,
li,
xxvi,
Chanting, 152.
Chaos,
Chen-ti, 168.
Bodhidruma,
3.
xxvii.
Bodhyahga, 196.
Ch'zen-/$-wen, 162.
Boehtlingk (Professor),
xi, xiii.
Chin-ltn, 17.
Brahma/arin, 106.
Chin-ma, 177.
Brahma/fcarya, 211.
Chm-shih, 130.
Brahma-language, xxxi.
Brahmanic
hostility, xxiii n. 3.
Brahmans,
xii
(Devas), 24
regarded as
Brahmarash/ra,
Buddhagaya,
lii,
liii,
Buddhaghosa,
Chou,
198.
his
214
Samantapasadika
n. 1,
213
in
n.,
n. 1, xxviii.
Chop-sticks, 90.
Chou, the
118, 156.
n.,
xxvii, xxviii,
Bhq-aniyam, 43.
Bimbisara, 13.
the
et
12, 67.
xxxiv
68,
Chavannes,
p. 63).
lvii.
xxxiii,
225.
10,
see
181.
Bho^-a,
173
Siwhala,
Bhavaviveka,
Bheshag-aparishkara, 55.
n.,
xiii.
the eight,
Bhartr/hari-jastra,
lviii,
180
xiii.
(Seng-holo,
Chavannes,
178, 179.
xiv,
xiii.
xiii,
n.,
Bahuva^ana
Be^a
165.
lvi,
Duke
n. 3 (see
Chiuh-ming
82.
of
China),
Wu-hou below).
(Haliotis), 113.
Ch'ue-li, 177.
Chii-lu, 131.
of,
(name
great
18,
INDEX.
Dharmapala,
Ch'un-ch'iu, 178.
of), 27.
Council of Vaijali, 6
five,
54, 55,
xlviii.
6.
Divakaramitra,
ascetic), 2.
lviii,
184.
Dahara, 104.
Dondin,
Dakshi7za, 141.
Dakshwagatha, 48.
Damodaragupta, xiii.
Dvada^a Aksharawi,
xlix.
xxii.
Ixii.
10.
lix.
129.
32
50,
130, 184.
5, 18, 80,
Digambara (naked
Dabag
xxvi,
(thirteen),
Dhyani Buddha,
82.
of Vihara,
xiii.
56-57
Dhyana,
Confucianism, 199.
172.
lvi,
Dhatutarahgim,
Dhutahga
xxix.
183,
by mistake).
Dhatupa///a,
Consecrated grounds,
179,181.
207; 165 n.
(where Sahghavarrnan is given instead
1;
Dharmaraksha,
2.
Clepsydra,
"22.C)
Dvaravati, xlix,
li.
n.
Da^adhyaya-vinaya,
xxix,
Eight precepts
Among
xxxiii,
The
The
his date,
lvii, lix,
0.
Aryamulasarvastivadanikaya,
7,
Dharma,
The
192.
Dharmakirti,
Tripi/aka,
its
subdivision, 8,
adopted
the
in
10.
Aryasammittyanikaya,
7,
12.
eighteen, 3.
geographical division,
The Aryamahasahghikanikaya,
xxxiii.
Dharmagupta School,
9-
Southern Sea,
n.
Dhanvantari, 131 n.
Dharmadhatu,
Universally
Deva-putra, 136.
Dhammika,
x 3>
19.
Devanam-indra, 167.
Dhammapariyaya, 151
6.
Its
181.
9. I2 >
114.
Deva (Arya-deva),
(ila), 188.
n.
181.
9.
9, 13.
Rejected in Ceylon,
10.
INDEX.
230
The
As
Aryasthaviranikaya,
9,
Funeral, 78.
10.
The
Books
8.
8 n.
to
the
Crambunadavarwa, 190.
School, 13.
difference
between
the
Gandhodaka,
or
also
Sammitiya,
Mahasahghika, &c.)
Sthavira,
schools, 13.
(See
xlvi, Hi,
143, 181.
The Dharmagupta
As
Gambudvipa,
45.
Ganges (Gahga),
52, 198.
Garments, 72.
Gatakamala, lvi, 162, 163, 177.
Gatha, on the Chain of Causation, 151
beginning with 'O Tathagata,' 156.
Gayaditya, xiv,
Cayapi^a,
Getaka (Satavahana),
Equinox, xlv
n.,
Eshmunezar,
xi.
143.
176
Iv, lvii,
n.
xiii.
lvi,
159.
Gha/7/1, 108.
Crimutavahana, 163.
Fan-chang
(in
Naganandam,
xlviii.
Vauali), xxxiii.
Fan-yang= C/10-c/iou
Gimutavahana-na/aka
Gina,
Ginaprabha,
or Juju, xxv.
lviii,
158,
181.
Fei-tan, 135.
Feng-c/ii, 133.
Givaka, 133.
Cana-('andra,
Gwana-prasthana-jastra, xxi.
lviii, lix,
Fo-kue-ki, xvii.
Golden
Fuh-tso, 168.
Fu-nan,
li,
12.
10.
lotus-flowers,
xli, xliv,
Goldstiicker (Professor),
Grammar, 168
Grammatical
Fuh-li, 168.
1,
184.
49.
xiii.
seq.
Works
mentioned
by
xxvii, xxxii,
INDEX.
Gulma
(Chu-lu), 131.
Guftamati,
Gu^aprabha,
Hui-ssii, 133.
181.
lviii, lix,
Hui-yen, 208.
Hwang
181.
lviii, lix,
231
River, 208.
Hwui-seng,
xvii.
Hair, 185.
Hai-tung, 144.
Harikela, xlvi.
India,
names
of,
dvipa).
Inscriptions, xi,
Insulae
Heng-shan
(a tea), 140.
Iron,
xlviii,
11,
14,
51,
157, 197-
li,
xiii,
ix,
xiv
5, 6.
lii.
his
Travels, xxv-xxxviii;
his
Life
Java (She-p'o),
184.
xlii, xlviii.
Ju-niu-zvo, 83.
11.
Ka-cha
126.
Honan-fn, 183.
= Ka-/('a
3, xxxiii,
Ho-shang, 117.
in the
map), xxx
49,87;
150, 151.
Hsieh-po, 131.
Aakravartin, 121.
Kalapaksha, 188.
Hsing-tao, 115.
Kala^a, 27.
Kalevala,
Huai-poh, 39.
Hu-ch'ih (name of a
Kalevipoeg,
common
measure),
xi.
xi.
Kalhawa Paw^ita,
xiii.
n.
^Taitya, 17,29,
Hui-hsi, I-tsing's
and
protector,
xxviii.
ix, xiv,
Homer, xi.
Ho-nan (Wa-nan),
Nicobar
the
in
Ijvara, xviii.
I-ising,
Hiuen Thsang,
xlvii,
produced
not
I^ana-pura (Cambodja),
xxv,
Hindu, 118.
Hirawyavati,
country of the
(the
People), xxx.
Islands, xxx.
Himalaya, 136.
xxii,
xii.
Nudorum
Naked
Hinayana,
xliii, xlviii.
lii,
teacher,
xxv, xxviii,
Kalodaka, 28.
Kalpa-stone, 71.
Kalpa-vrz'ksha (wishing-tree), 49.
INDEX.
232
Kawbala
(cloth),
man).
A^aturmahara^adevas, 37
Kaa-deva,
Kan-da
Katyayantputra, xxi.
li.
Aandra,
Aandrakirti
x, xv.
= Deva,
164, 183.
lviii,
Aandragupta,
Kavira^a,
lix.
Ka</uprati^^adana, 55.
Kang-chou, xxix.
xiii.
Kavyalahkara,
xiii.
Kayabandhana, 67.
Kang-seng-nui, 207.
Kayapro;7/Wana, 55.
Kanishka, xxi,
Kern
lix.
(Professor),
165
Kejapratigraha, 55.
Kan-man
Khadaniyam,
43.
Khakkhara
metal
Kanoj,
xxii,
liii.
Kapardaka
Khara/'ar,
(cowrie), 192.
Kapilavastu,
(a
liii,
liii,
lix.
Ama,
Ki-sin-tso, 82.
Kitchen, 84.
Kasawara,
ix,
xv,
Kashaya (yellow
Kochin,
xviii,
xix, lx.
78, 79-
Kashgar,
xxii.
Kamrira,
x, xiii,
liii,
Karyapa Matahga,
Ka^yapiya School,
xiii.
xxvii.
Alvara, 54.
(cotton), 68.
172.
lvi,
Karwa-suvama,
Karpasa
191.
A7-<r^/(Sahkakshika), 79.
Alkitsavidya, 169 n.
Karmasiddha-.rastra, 186.
li.
stick),
Kiang-m'ng,
4.
n. 1, 223.
20.
Ktang-nan,
Kapha, 132.
Aataka,
n. 2.
Aaturvargavinaya, 13.
lvii,
175, 176.
67.
1 1
Kong-cnou,
xxviii.
Kukku/e^vara,
xiii.
Kuei-tze-mu, 38.
Ku-fei-ch'n, 83.
xxiv, 20.
Ka//nna, 85.
Kukku/ejvara (Korea),
Ka-ti, 85.
Kula, 82.
17.
233
INDEX.
Madhyadwa
Kulapati, 63.
xlix, io,
(India), xxxiv,
118.
lii,
Madhyamika of Nagarguna,
xxii, 15.
Madhyantavibhaga-rastra, 186.
11, 12.
Kumarag-iva,
Magadha, xxiii-xxiv,
Mahabhashya, x, xiv,
183.
lvi,
n. 3.
Kumarila-bha//a, xxiii
Mahabhuta, 126
Kustana,
178
xiv,
liii,
xxxiii,
xxxi, xxxii n. 2
lvii,
178.
29, 145.
n.
39,
M5-
39, 80.
12, 67.
Kwang-lung Canton,
its
Lan-wu-li (Lambvi),
li,
9.
7.
lxiv, 9,
11, 14. 5
I57 I97>
*
A,
q*
Mahayanasamparigraha-jastramula, 1 80
'
137.
Mahavibhasha-jastra, xxi.
Mahayana,
xliii.
geogra-
xxxviii.
Lahkasu (Kamalanka),
La/a,
n.,
li.
Mahamu&linda,
Kwan-hsi, 144.
Lambri,
n. 5
Mahaka^yapa, 219.
20.
li,
178
130.
(god) 38.
n.
liii,
Kusulaka, 78.
Kwan-chou,
lvii,
Ku/z</ika, 190.
A'urmkara,
n.,
43, 44-
8,
Leathers, 77.
Liang-kao-seng-ch'uan, 207.
Ling-yen, on the
mount
Lin-i (Champa),
Hi n.,
T'ai, 94.
seats,
Malacca,
xli.
Malaria, 140.
Loha
128.
Malaiur, xiv.
Lin-yu, 82.
Lion
Maitreya,
20.
(iron), xxxi.
Lokagyesh/Aa,
3,
Lo-yang, 133.
Lung-men, 177.
131.
Manoratha,
Mara,
Mat, to
xiii.
5.
sit
on,
no.
xl-xlvi, 10.
INDEX.
234
Nagarg'una,
xxii.
lxiii
Matr/X'e/a,
Maurya,
lix.
date,
n.
NairaT^ana,
x.
Naked
Mesha,
131,
130,
of,
133,
eight
139;
222.
154;
in,
number of
145;
m,
2I1
Ming-king, 176.
Nalikera-dvipa
(Cocoa-nut
Island),
xxxviii n. 2.
Ming-teh, 207.
1,
10.
10.
xlvii,
10.
Nan-hai-chi-kuei-nai-fa-ch'ua?i,
xviii,
Nepala,
Months, names
of,
219.
Nicobar
xi.
Benares), xxix,
(at
4 (see
55.
Mulagandhaku/i
(Root
Tower
or
M ulasarvastivadaikajata -karman
No. 1131), 83, 95
Mulasarvastivada School, xx
this
distribution,
Mu-mo,
xxi
school,
&c,
Islands,
xxviii
n.
xxxviii,
5,
68.
3,
81
Gatha on
Mukha-pro/Wana,
jio's Catal.,
liii,
Nidana (Causation),
Deer Park).
18.
also
priests
Ming-ching 130.
Mr/gadava
xxxiv,
in,
xxx, 68.
of,
clepsydra
xi.
Moses,
his
4, 6.
Nalanda,
9>
Moksha,
lvi
156, 157.
lv,
lvii, lix,
xlvi.
Suhr/llekha,
his
its
(Nann. 4.
note on
geographical
Nikaya (Agamas),
Nikaya
four, 187.
Buddhism),
xx.
Nilanetra (=Deva),
Nirva#a, xxi,
188
xxiv.
day
6,
of,
15,
lix.
38,
66,
45.
Myrobalan, 128.
no,
lxiii.
220.
Nun's
96,
213.
214.
Nidana-.rastra, 186.
dress, 78.
177.
167,
INDEX.
Olopuen (Alopen),
xxviii.
Omniscient (Sarvag7/a),
2 35
n.
xli,
4,
45, 48.
3.
in India, 45,
138.
Pippali, 135.
n.
Ordination, 95 seq.
Pachyma Cocos,
Padartha
128.
Poh-nan (Fu-nan),
(six categories), 2.
Po-li
Pai;/</apatikahga, 50.
Palawan, 135.
li,
12.
Pa-lin-feng (Palembang),
Pawsu, 194.
Poshadha (=Uposhadha),
Pawini,
Po-lo, 131.
Pa^akhadaniyam,
lvi,
Paa.nla
xl, ro.
xliii.
88.
Pradakshiwa, 140.
43.
n.
Pragwa, 5
threefold, 162, 184.
Prag#agupta, lviii, 181.
Prag/zaparamita-sutra, 202.
Prag#apti-hetu-sahgraha-.rastra, 187.
Paramartha, 183.
Prastha, 63.
Parimaw^alanivasa, 76.
Pratimoksha, 103.
(five
precepts), 4, 157.
Parisrava;/a, 54.
Prati-nivasana, 55.
Pratijakhya, x.
Prati-sahkakshika, 55.
Pratyantaka, xxxiii.
Patawgali, x,
178.
Pravragita, 96.
Patra, 54.
Pei-na (Be^a),
lvii,
P'en-p'eti Island
180, 225.
(Pempen), xxxix,
xlviii,
10.
Prome,
liii.
Phlegm, 127.
Annam,
12.
Pillow, 112.
Ping Chou,
li.
Pu-ra
169.
H h
xlix,
INDEX.
236
Purusha
= Sammiti)
Sammitiya
Samparigraha-^astra,
Pushpamitra,
7,
x.
School, xxiv,
66, 140.
210
Maha-
(see
yana-).
Puti-mukta-bhaisha^-ya, 139.
Sampragataw, 39.
Sawzvrzti-satya, 167.
Ra^agrz'ha, xxii,
Rahula-mitra,
liii,
Raghavapawt/viya,
xii.
Hi (see
also Ceylon).
Sandhimat,
lviii,
iSri-bhq^a,
xiii.
Sahghabhadra,
Ratnasambhava,
Ratnasiflzha,
(San-fo-cK 1)
seqq.
xlii
63.
lviii,
San-bo-tsai
Sahghadijesha, 88.
xlviii.
Sahgharama,
184.
xxxii.
17.
Sahghika, 192.
School,
directed against
the
this,
questions
xxiii n. 3.
xiii.
Sahkhya system,
sarvastivada).
Sabda-vidya
SahkaraMrya,
6ahkhadatta,
(grammar),
xxx,
xxxi,
2,
217.
San-kuei, 89.
San-teng, 134.
169.
n.,
205.
Sarbaza,
xliii.
Saddhiviharika, 116.
Sardhajataka Buddhastotra,
iS'arira,
Sakya,
Sarongs,
*Sakyakirti,
lvi,
(see
Kan-man,
also
158.
lviii, lix,
xliii
Kawbala).
.Sakyadeva,
lv.
82.
Sarva?*a (Omniscient),
184.
Sakyamuni, 114.
3.
Sarvalakshaadhyana-jastra, 186.
Sarvasattvapriyadar.yana, 195.
-Salivahana,
Sarvastiva.da-nika.ya, xxi-xxiv,
lix.
Salutation,
90,
115,
121;
threefold,
i55-
.Sasta
Devamanushyawam,
Sati (Satee),
dhaghosa).
li.
8, 9,
3.
Samagii, 87.
Samata/a,
7,
Sayaa's
xxii.
xliii
lvi, lix,
159.
n. 2.
Sarvadanrana-sahgraha,
xxi,
INDEX.
Schonbcig,
6'ikshama;/a, 97.
xiii.
237
geographical dis-
heads, xxiii;
Seasons (four or
six),
Sikshananda,
.S'ilabhadra, xiv,
102
the Indian
Siladitya, his
lii
^see Ceylon).
lii,
n.
lviii,
100.
Sindhu,
lii,
liii,
Si-shih, 214.
Shan-tung, xxv.
xxviii,
lxii,
170.
198.
cheng
School),
Hang -pu
(Sammitiya
8.
^Sai-
vastivada), 8.
Sheng-td-chung-pu (Mahasahghika),
7.
7.
Chung), 13.
hana), 159.
(vitasti), 28.
-Sravasti,
(see
Malayu\
xxxix,
liii.
xl-xlv.
iSrikshatra or -kshetra,
li,
9.
xlv n.
9.
Fu
iSramawera, 96.
177.
Shih-li-fo-shih
Span
xvii.
Snake-bites, 135.
(Kwan
Si-yn-ki [Hsi-yii-chi),
Skirt, 76, 78.
Sheng-ken-pen-shuo-yi-chieh-yu-pu
Si- an
xlvi,
9.
Shan-ju, 121.
Shen-si
181.
Si;;/hasana, 153.
the,
Singhapura, xlv.
163.
10.
Sheng
lvi,
Shan-yii,
181.
xi.
Siz/dia/fouidra,
lviii,
Nagananda,
Siloam,
Sing-ho-lo (Siwhala),
xviii.
Sikshapada, 96.
Siang-yang, 36.
lx, lxii.
Siddhirastu, 170.
lx.
lix.
Sthavira, 104.
Siddha-kora (Sittan-zo),
Siddha-/zu-chi,
Sroh-tsan-gam-po,
lviii,
181, 225.
Sthitamati, 225.
Sthula-offence, 197.
INDEX.
2 38
Subhadra,
4.
Subhashita, 153.
Tathagatagarbha,
Sugata-vidatthi, 220.
Ta-tsin, xxxvi.
Suhrj'llekha,
lvi,
Tattva, twenty-five,
158, 166.
Tecoma
(Land of
Sukhavati
Bliss),
xxvii,
52,
xxiv,
.Sukrapaksha, 188.
Sup
66
xx
Sthavira-nikaya,
its
&c,
xxiii,
xvii.
(cases),
Surabaja,
112.
-Sunya, 179.
Sun-yun,
(Two),
liii,
2.
grandiflora
Theravada
184.
geographical distribution,
162, 202.
Suli,
lviii,
Three Jewels,
173.
10,
25,
147,
166,
185,
188, 208.
1.
Tibet (T'u-fan),
Sushvagata, 124.
Sutralahkara-jastra,
lvi,
liii,
9,
68.
165.
Tilaa^a,
Sutralahkara-/ika, 186.
xlvi,
77.
184.
Svagata, 124.
of), 125,
Tihanta, 174.
220.
Tiryagyoni, 161.
T'a {To,
Ta-ch'eng
stupa), 121.
-
leng
(Mahayana -
pradipa),
Trai^ivarakahga, 50.
xxxi, 62.
Tri-dosha, 131.
Tajiks,
/akas
liii,
68.
liii,
xlv, 40,
xliii, xlv.
schools
the Tripidiffer,
in the, 7
7 n.
the
Ajoka's
of various
who
studied
specially, 64;
all
the three
is
treated
10.
T/7'sha
Tao-hsiian, 209.
Ta-tang-si-yu-ku-fa-kao-seng-cKuan,
(thirst), 3.
Triyana, 17.
1
8.
Tstn-chou, xxvii.
Three Jewels).
INDEX.
Tu-fan
(Tibet),
Tukhara,
liii.
Tukhara
(the
239
Valabhi (Wala),
liii.
Vamana,
Varawasi (Benares),
Tung-cKuan (China),
Turks {Tii-chiieh), liii,
115.
Var>as-ku/i, 91.
68.
Varsha = Vassa,
Typha
112.
Tzu
Vasubandhu,
Vata
Vattagamani,
Udana, 189.
Vedas
xxii,
xxi, lv,
lviii,
157, 181.
= Theravada, xx.
Vibha^yavadi
20.
liii,
xii.
VelaX'akra, 143.
3 n. 4.
Ugro-Finnish,
liii.
(P'o-lo), 131.
Udaharawa, 179.
Udyana,
n.
Vasumitra, xxi.
Ch'i, 200.
Udbhi^a,
176
Vandana, 115.
latifolia (P'u),
177.
liii,
Vibhasha, xx.
xi.
Vidya
Umbrella, 74.
Vidyamatra,
Uwadi-sutra,
Ivi,
174.
Upadhyaya, xxv,
96,
116,
104,
117
(five
210.
(Ho-shang), 198.
186.
Yidyamatra-vijwjati-gatha-j-astra, 186.
Upasawpanna, 100.
Vi^;7apta, 147.
Vimalakirti, xxxiii n.
Vinayadhara,
xix.
Vinaya-dvaviw^ati
prasannartha-jastra,
140.
Vinaya
literature,
number of
188.
re-
Va^ra, 203.
xxxvii, 115.
lviii,
ta-rd).
Vrrksha, 174.
Vai^ali, xxxiii,
Vmii-sutra,
liii.
Vaijeshika system,
lxiii.
Vahya-katha, 214.
lvii
(see
also
Klrika-
wztti).
2.
Vakya-discourse, xiv,
Vakyapadiya,
its
lvii,
180.
Vulture
Peak
xxxii, 29,
(Gr/dhra-ku/a),
14, 185.
xxvii,
INDEX.
240
Wan-ching
Yavada
(a turnip), 44.
(envoy
Wan-hiuen-ts'e
to
Siladitya),
xxxiii n.
Yavanani,
lvi,
Chang, 200;
xiii.
xlvi, 44.
the
n. 6, 7 n. 1,
Wu-tan-shih, 43.
YogaMrya
Wu-hou of Chou,
?), lii.
constellations,
95.
Yavana-dvipa
xxix.
173, 174.
Wilson (Professor),
liii
Wu-hing,
x, xi.
Fen-mo-lo-chou
(Professor), x, xi.
Wen-ch'a,
xliv, xlviii.
xliv, xlviii.
Wei-na, 148.
Yama,
201.
of), 27.
Water-strainers, 31.
xviii,
xxviii,
Yavadi (Fa-p'o-fi),
Yavadvipa,
Weber
Fang-/u = Fang-chou,
Yang-tze, 208.
Usurper Queen,
214
n. 3.
Fil-kwai,
Ixii.
Zabedj,
THE END.
xliii
Date Due
L1450.I16
record of the Buddhist religion as
Princeton Theological Seminary-Speer Library