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ERRATA.

For “ unusually,” read “ universally.”

For “ Saddharma-prakasa-sasana,” read “ Smrityupasthana”
(and in all subsequent cases).

For “ Tusita,” read “ Trﬁyastrinshas.”

For “ Nirmanazati,” read “ Nirmanarati.” .

For “ Tai-o-hi,” read “ Ta-o-pi.”

For “Avata,” read “Arbuta”; and in n. 1, for “ O-fan-to,”
read “ O-fau-to” (and in all subsequent cases).

For “ Niravata,” read “ Nirarbuta”; and in n. 2, for “ Ni-
lai-fan-to,” read “ Ni-lai-fau-to.”

After “ Devas,” place ﬁg. “ 1.”

For “ 1,” place “ 2.”

For “ 10,” place “ 18.”

For “ sineh,” read “ siueh.”

For “ Sakha,” read “ Sékya.”

For “ Sala trees,” read “ Asoka trees.”

For “or,” read “ on.”

For “ Good land,” read “ Good Law.”

For “ to,” read “ ten.”

Place 1. 12 before 1. 11.

For “ wood,” read “ Wind.”

Insert “ who” before “ by.”

Substitute a comma after “ great,” instead of a semicolon.

For “96,” place “26.”

For “ heart,” read “beast.”

For " Pratimoisha,” read “ Pratiméksha.”

For “ tsen,” read “ tseu.”

For “ casual,” read “ causal.”

For “ casual,” read “ causal.”

After “ varsha-vardhana,” place “ query, paripritsha.”

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MEMORIE

FRATRIS DESIDERATISSILII
GUIL. BEAL, LL.D.
EEC STUDIA QUALIACUNQUE
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PREFACE.

Oh the translations found in this book, several have already
appeared in the Journal .of the Royal Asiatic Society.
Having revised these and added others to complete what I
conceive to be the cycle of the Buddhist development, I
now publish the entire series as a contribution towards a
more general acquaintance with Buddhist Literature in
China.

The Buddhist Canon in that country, as it was arranged
'between the years 67 and 1285 A.D., includes 1440 distinct
works, comprising 5586 books. But these form only a
fractional part of the entire Buddhist Literature which is
spread throughout the Empire. And yet of all this we
have been content, hitherto, to remain profoundly ignorant.
It is difﬁcult to understand how we can claim, under these
circumstances, to have any precise idea as to the religious
condition of the Chinese people, or even to appreciate the
phraseology met with in their ordinary books. Our ﬁrst
duty, surely, should be to turn our attention to the study
of some portion at least of these extensive Scriptures.

I could have wished that this subject had been taken up
, by some one more competent than I am to do it justice, or,

I at least, by some one possessed of better opportunities than

vi PREFACE.

I have, for thoroughly investigating it. In the absence of
any promise of such an event, however, I have com-
piled the present work and now publish it.

The Book itself represents the result of some years of
patient labour. I am solely responsible for the defects
and errors which will be found in it. If it deserves
any commendation, that also I shall gratefully accept
for myself, as my re-assurance after many misgivings.
But in any case I have found my reward in the delight
which the study itself has afforded me, and the insight
which I seem to have gained into the character of one of
the most wonderful movements of the human mind in the
direction of Spiritual Truth, such as I trace in the History
of Buddhism.

[The Diagram on the cover of the present work repre-
sents the outline of the Buddhist Universe, as described in
Part 1.]

 

TABLE OF CONTENTS.

INTRODUCTION.

Introductory Remarks—Importance of Chinese Buddhism—The Transla-
tion of the Canon—Comparison of the Chinese version with the

Sanskrit—Works known only in China—The Vessantara Jataka—

The intercommunication of East and West—Customs and myths
borrowed from Buddhism—The Divine method as traced in the
history of Buddhism—Scope of the present work - 1-9

PART I.
LEGENDS AND MYTHS.

Works consulted—The Swﬁbhavika system of Buddhism—The Sun-gem
or Sﬁra-mani—The Opinions of Wang-Puh—The Buddhist Kosmos
by Jin-Ch’au—The meaning of Dharma in later Buddhist works—
The origin of the work of Wang-Puh—Diﬁ'erence between northern
and southern schools of Buddhism—The seven divisions of the
work of Jin-Ch’au—The identity of mind and matter, according to
the Swabhavikas—The Bhadra Kalpa—The meaning of the expres-
sion Sahalokadhatu—The origin of the name “ India ”——The conti-
nent of J ambudwipar—China considered as the “ Middle Country ”-—
The superior reputation of India—The measurement of its position
—The Mountain kings—Origin of Rivers—The Navel of the earth——
The Wheel kings—Sanskrit letters—The pleasantness of climate-—
The Reasonable Medium—The Rishi or, Genii—On Faith and Unbe-
lief—Karma—iNecessity of watchfulneSs over ourselves - 9-35

THE HABITABLE WORLD.

The four great continents—The southern continent—The eastern conti-
nent—The western continent—The northern continent-~The supe-
riority of J ambudwipa—On the Karma that leads'to birth in these
worlds—On certain signs at time of death—On the nine mountain
girdles and the eight seas—On the causes of earthquakes—On the
land of the Naga Rajahs—On the country of the Garudas—On the
country of the Asﬁras—On the war of the Asﬁras with the Devas—
On the bodily size of different beings—On the general names for
Hell—On the eight Burning Hells—On the different degrees of
punishment—On the eight Cold Hells——On the three frontier Hells

viii TABLE or CON’J‘ENTS.

—-On emerging from the Narakas (Hells)—~On the abode of King
Jemma (Yama)—On the Prétas—On birth as a brute - 35-68

THE SUPERIOR HEAVENS.

The palace of the Sun—The palace of the Moon—On the variable splen-
dour of sun and moon— On the palace of the Star Devas—On birth
in the Paradise of the Devas—On the conduct leading to such birth
—The thirty-three Heavens—The Karma that leads to birth in these
Heavens—A consecutive account of the three worlds—The size and
longevity of the Devas—The Karma that leads to birth among these
Devas—The comparative lustre of the bodies of Devas and men—The
relative purity of food—The three worlds and the nine earths—Re-
specting the Lord of the Devas—The four divisions of Dhyana
Heavens—The occupants of the Heavens—General summary—The
ﬁve marks of decadence—On the way the heart generates the six
modes of birth - - - - 68-100

THE COLLECTIVE UNIVERSE.

The great chiliocosm—The extent of the different systems of worlds—
On the length of time called a Kalpa—On the Kalpa of perfection or
renovation—On the Kalpa of establishment—On the Kalpa of deca-
dence—On the Kalpa during which there is void—General summary
—The various Buddha-kshetras—The pure lands of the eastern region
——The pure land of the western region— On the true cause of birth in
that land—A general summary of the subject—On the various tiers
of worlds—On the names of the great numbers used in Buddhist
books-Concerning the inﬁnite expanse of the universe 100-125

LEGEND OF SAKYA.

Origin of the Sﬁkya family—Probably a northern race—Tombs of the
Scyths—Modes of burial—Memoirs by Wang Pub—Descent of Sakya
—-His horoscope—His early life—His conversion— His ascetic life—
His enlightenment—His preaching—Conversion of Sariputra and
Moudgalapoutra—The various scenes of Sz‘ikya’s teaching—His
methods of teaching—The various developments of his doctrine—
The conclusiOn of his mission—His death—His burial—Division of
relics—The eternity of his law—His successors —The epitome of
Buddha’s life - - - - 116-142

PART II.

BUDDHISM AS A RELIGION.

The character of this development—Its probable origin—The method of
it—The idea of worship—The necessity of meditation—Buddhism
as an atheistic system—As a nihilistic system—Primitive ideas—-
The four truths—Gathas—Allusion to this subject in the Suraﬁgama
Sﬁtra—In the Pratiméksha—In the Maha-pari-Nirvana Sutra—

TABLE or CONTENTS. ix

Avadanas—The Goddess Merit and the Goddess Blackness—The
young Brahman—The merch ant—The poisonous tree—Pile of ﬁlth——
The deep abyss—The tank—The wise minister—The broken chariot
—The rich man’s house—The poor man’s want—The land-tortoise—
The Autumn moon—The sweet melon—The full moon—The just
monarch—The lamp—The dried-up river—The destructive hail—The
character of death—As a ﬁre— As a deluge—As a tempest of wind——
As a Garuda—As the trees 0n the river’s bank—The power of Nara-
yana—As the hypocrite—As the rain-fall—As Mara—As the ﬂat-
tering minister - - - - 142 172

NIRVANA.
The character of Nirvana—Chinese deﬁnitions—The discussions'found in
the Maha-pari-Nirvﬁna Sﬁtra—With Basita—With Sena—With
Kasaypa—WithPurna (or, Purana)—With Vatsa-putra 172-188 '

THE SUTRA OF THE FORTY-TWO SECTIONS. 9,...“
Comparison of this work with the Dhamma-pada—Its historical posi-
tion in China—Its ethical character—Deﬁnition of a Shaman—
Capacities of a Rabat—Object of a religious life—Duties of a
‘ Shaman—Ten inducements to evil, and ten to good—Consequence
of impenitence—The rule of returning good for evil—The folly
of reviling good—The nature of unselﬁsh charity—The relative
worth of good deeds—The difﬁculties of a religious life—The method
of advance—Deﬁnition of a good man—The character of an im-
pure life—The illumination consequent on religious devotion—-
The supreme end of life—The impermanence of all around us—
The character of Faith—Of self-reﬂection—The pursuit of per-
sonal pleasure—The love of wealth—The character of Love—
Sexual inclinations—Desire—Example of disappointed lust—The
stream of Life—Unbelief— Looking on a woman—The destiny of lust-
ful desires—The folly of mere bodily mortiﬁcation—The history of
the lustful maid—The comparison with the warrior—The wearied
Shaman—The foundry—The comparison of the “ Good” and the
“Bad”—Diﬂiculties-—The value of life—Obedience—Comparison of
honey and the knife—Counting beads—The comparison of the
wearied oxen—The true worth of earthly dignities - 188-204,
W .

Original rules of the Buddhist profession—The Telesdhutanga rules-
—The “Four Divisions”-——The divisions of the Pratimoksha—In-
troductory Gathas—Preparatory questions—Commencement—The
four Parajika rules-~The thirteen Sanghadisesa rules—The two
Anitya rules—The thirty Nissaggiya-pachittiya rules—The ninety
pachittiya rules—The four Phatidesaniyﬁ rules—The hundred Sek~
khiya rules—The seven “ Mieh-Tsang’ﬂlaws - - 204-230

THE PRATIMéKSHA.

THE DAILY MANUAL OF THE SHAMAN. W
Verses to be said on awaking from sleep—On hearing the Convent

I)

TABLE OF CONTENTS.

Bell—On rising from bed—On assuming the robes—On walk- _
ing«—On washing—On drinking water—On spreading out the mat
-——-On entering the sacred precincts—On bowing before Buddha
—On adoring a Tope—Other occasions mentioned in the Ofﬁce
239-244:

THE TIAN T’AI SCHOOL OF BUDDHISM.

The priest Chi-K’ai—His retirement from the world—The scene of

his labours—His system of Doctrine—A recent account of his suc-
cessors—~A conversation respecting Buddhist belief—The mean-
ing of production and annihilation in a Buddhist sense (jati and
marana)-—The book known as the Siau-chi-kwan—oThe meaning
of Chi-Kwan—The introductory verses—Means to be used—Five

'external means—Observing the Precepts—Clothing and food—

Dwelling-place—Freedom from worldly concerns—Promotion of vir-
tuous knowledge—Continuation of the system of Tian-t’ai—Chiding
the evil desires—The lust after beauty—The lust after sound——
The lust after perfumes—The lust of taste—The lust of touch
—The misery consequent on indulging these desires—Casting
away hindrances—The hindrance of covetousness—The hindrance
of anger—The hindrance of sloth—The hindrance of restlessness
—The hindrance of unbelief—Harmonising the faculties—Duties
as to food—Duties as to sleep—Duties as to the regulation of
the body, breathing and thinking—Adjustment of the clothes—
Straightening the body—Position of the hands and feet—Cleansing
the mouth—The four ways of breathing—Suppressing confused
thou ghts—Overcomin g deadness—Destroying ﬂightiness —E xcluding
excitement—Emerging from Samadhi—Concluding verses 244-273

PART III.
SCHOLASTIC PERIOD.

General division of the Buddhist development ——The Prajﬁa Paramita

Sﬁtras—Pari-Nirvana as deﬁned in the Vﬁjra-chédika Sﬁtra—The
condition of the Absolute—Difﬁculty of deﬁning this condition—
Quotations from Christian writers— From Buddhist Sﬁtras—Meaning
of the word paramita—Chinese versions of the Praji’ia Paramita—
Comparative size of the works in question—The Sin-king or heart
Sﬁtra—The edition by Wu-tsing-tsze—The Commentary by Tai-
theen—The agreement of three sects—Illustration of arguments
used by Wu-tsing-tze . - - - - 273-282

TRANSLATION OF SUTRAS.

The Maha-Prajna-paramita-hridaya-Sutra—The Devata of the Sﬁtra—-

The Rishi of the Sﬁtra—The character of the argument—Concluding
Dharani—The Suraﬁgama Sﬁtra—Chinese name—Translated by
Paramiti—Commentators—Date—References to it in other works—
Size of the work—Introductory sections—Commencement of the

TABLE or CONTENTS. xi

argument—The seat of the mind and the eye—Argument with
Prasénadjit—Existence of a soul—The true nature of Tathagata
-—The hallucination of the senses—The argument of “harmonious
union ”——The nature of the elements— The true character of phaeno-
menal existence—The oneness of being and not-being—Conclusion
drawn from the madness of Yadjﬁadatta—The comparison of the
cataract of the eye—The loosening of the knots and the return to
the fundamental unity - - - - 282-369

PART IV.

MYSTIC PERIOD.

Deﬁnition of mysticism—The convent at Nalanda—Arya-deva—Rahula-
bhadra—The Western Paradise—Amitabha—Origin of the myth
—Signiﬁcation of the name—Chinese explanations of it—Mystical
meaning — Kwan-shai-yin—The invocation of Amitabha—Virtue
attending faith—Modes of worship—Result of faith—The “Test-
ern Paradise—Work translated by Kumarajiva—Sanscrit name
—Situation—Perfection of it—Blessedness of its inhabitants—The
worship of Kwan-yin—Origin of this cultus—Probably derived from
the ambiguous meaning of Samantamukha—Vagishwara-Devi—
The early worship of Avalokitéshwara—Translation of the Bud-
dhist Canon in Ceylon—-The cave Aloka—The Abhaya Vihara—
The chapel called Bodhi—The island of Poo-to—Names used in
Nipal—Mystical aspect of the worship of Kwan-yin—Reference to
Kwan-yin in the Suraﬁgama Sutra— In the Saddharma-Pundarika

370-389
- TRANSLATIONS.

Translation of the Manifestation (samanta) section— Oiigin of the name
Kwan- shai yin—Results to those who invoke him—P1otect01 against
ﬁre, water, robbers—Deliverer of those bound— Protector of me1-
chants—Saviour from the power of lust—Patron of women—Reasons
of Kwan-yin’s manifestation—Methods or expedients (upaya)—
Offering of Akchayamati—Recitation of Gathas—The Liturgy of
Kwan-yin—Origin of this ofﬁce not, recorded—Published in the
Ming dynasty—Similarity in outline with Christian Liturgies—
Possibly shaped after a Nestorian model—Imperial preface by
Yung-loh—Introduction— Mode of consecrating the Mandala—Rules
for worshippers-—The entrance—Hymn of incense—Oblation of
ﬂowers -— Mystic hymn — Invocation — Prayer —- Chant of praise—
Triple invocation, lesson, invocation, lesson—The Dharani—Humble
confession—Vows of repentance—Dismissal - 389-410

PART V.

DECLINE AND FALL. ,
Mystical Pantheism—Adoption of Tantra worship—Fusion With the

xii TABLE OF CONTENTS.

sects—Sivite objects of worship—Chinese exposition of this develop-
ment—The Dharani of Tchundi— The origin of this name-Another
form of Durga—The idea of Georgi with reference to it—The mode
of sitting—'l‘he position of the hands—The Géithas of Nagardjuna
-—The Dharani of the pure world—The Dharani of Manjusri—The
Dharani of Tchundi—The circle-dharani—Gathas - 410-415 '

NAGA WORSHIP.

The character of this superstition—The Sﬁtra for asking rain—Its
Sanscrit name—Translated into Chinese by Nalanda Yasa—Age
——Imperial preface by Kien-Lung—The cause of its being pub-
lished—Abstract of the Sﬁtrar-Buddha’s residence when it was
delivered—The inﬁnite number of Nagas-«Their mode Of worship—
.The address—The reply—The recitation of Dharani—Names of

Tathﬁgatas—Description of N aga temple—Conclusion 415-423
ADDITIONAL NOTES - - - - - 424:
GENERAL INDEX - - - - - 427

INDEX OF PROPER NAMES, ARRANGED PHONETICALLY - 431

 

xiii
LIST OF BOOKS PARTLY OR WHOLLY TRAN SLATED
IN THE FOLLOWING PAGES.

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A OATENA OF BUDDHIST SORIPTURES
FROM THE CHINESE.

 

INTRODUCTORY REMARKS.

1. ALTHOUGH so much has been done to elucidate Buddhist
history and philosophy during the last thirty or forty years,
it is singular that no greater use has been made of the
Buddhist Canon as it is found in China. It is well known
that in many of the larger monasteries of' that country there
are to be found not only complete editions of the Buddhist
Scriptures in the vernacular, but also Sanscrit originals,
from which the Chinese version was made. And yet, so far
as is generally known, no effort has been made, either in
this country or elsewhere, to secure for our national libraries
copies of these invaluable works.

2. Buddhist books began to be translated into Chinese so
early as the middle portion of the ﬁrst century A.D. It is
one of the singular coincidences which occur in such abund-
ance, between the history of Buddhism and the Christian
religion, that whilst the inﬂuence of the latter was leaven—
ing the Western world, the knowledge of the former was
being carried by missionaries—as zealous though not so
well instructed as the followers of St. Paul—into the vast
empire beyond the Eastern deserts ; where it took root
(long before Germany or England had become Christian),
and has ﬂourished ever since.

3. But the ﬁrst complete edition of the Buddhist Canon
in China dates only from the seventh century. It was pre-
pared under the direction of Tae T'sung, the second emperor

B

2 A CATENA or BUDDHIST

of the Tang dynasty, who reigned from 627 to 650 A.D.,
and published by his successor, Kaou—Tsung.

Yung-loh, the third emperor of the Ming dynasty, 1410 A.D.,
prepared a second and much enlarged edition of the Canon,
and also wrote an Imperial preface to it. This collection
is called the Southern edition (nan ts’ang).

The thirteenth emperor of the same dynasty, Wan-leih,
caused a third edition to be published about 1590 A.D.,
which is called the Northern Collection (peh ts’ang) ; this
edition was renewed and enlarged in the year 1723 A.D.,
during the reign of Keen'lung, under the auspices of a
former governor of Cheh-kiang, who wrote a preface to
the catalogue of the works contained in it, and also
added a reprint of the Imperial preface to the ﬁrst complete
edition, written by Tae-Tsung. It is calculated that the
whole work of the Indian translators in China, together
with that of Hionen-thsang, amounts to about seven hundred
times the size of the New Testament. The section known
as the Mahaprajﬁa paramita, alone, is eighty times as large
as the New Testament, and was prepared by Hionen Thsang
without abbreviation, from the Sanscrit, embracing 200,000
slékas.1
_ 4. In knowledge of the existence of this large and com-
plete collection of the Buddhist Scriptures, it is singular
that so little use has been made of it, by missionaries
or scholars generally.2 It would be wrong to state that the
350 or 400 million people who inhabit China are Buddhists,
but yet Buddhist modes of thought and phraseology prevail
largely amongst them, and it is hardly consistent in us,
whilst we deal with religious questions, to overlook the
literature which contains the sacred deposit of the faith of
so many millions of that population, as do strictly belong
to the Buddhist faith. Moreover, it must be evident that
so long as we are ignorant of the delails of their religion,
they will not be induced to listen to our denunciation of

‘ Edkins; in the Shanghae Almanac.
2 I here except the case of M. \Vassilief.

SCRIPTURES FROM THE CHINESE. 3

it ; nor can we expect that our indifference to their preju-
dices will tend to remove them, or induce them to overlook
ours.

5. There is another important service which a careful
study of the Chinese version of the Buddhist Scriptures
may render to the cause of literature generally, but espe-
cially towards a critical acquaintance with the original
Sanscrit text of the Tripitaka. Prof. Max Muller has
already observed that “the analytical structure of the Chi-
nese language imparts to Chinese translations the character
almost of a gloss ; and although we need not follow im-
plicitly the interpretations of the Sanscrit originals adopted
by Chinese translators, still their antiquity would naturally
impart to them a considerable value and interest.”1 And to
illustrate his remarks, he gives one or two corrections sug-
gested by Professor Stanislas J ulien from a comparison with
the Chinese version, of the translation of the Lotus of the Good
Law made by the learned Burnouf from Sanscrit into French.
Such corrections might be supplied almost indeﬁnitely, for
there is scarcely a section of that translation in which the
Chinese version does not serve to provide some illustration or
other. And what is true in this case would be found to be so in
every case where a Sanscrit Sﬁtra and a Chinese version of
it co-exist. Hence the great use of a comparative study of
the two, and the advantage to the Sanscrit scholar who can
consult both.2

1 Chips, i, 206, n.

2 To adduce a few instances from the Sﬁtra we have already named,
the “ Lotus of the Good Law.” On p. 264, line 26, we read, “ Recois de
moi, o homme vertueux, ce vétement de la loi.” The Chinese passage is
equally brief : “ J in tche, shau tszb fah shi”-—that is, “ 0 virtuous one !
receive this religious offering”; and in explanation of the last phrase we
ﬁnd that there are two principal modes of almsgiving or dana, viz.,
“ 1. Dharma dana—providing for the recitation of the law, or the
giving religious instruction. 2. Amisa-déna—presenting robes, alms-
bowls, and other requisites of the priesthood; and giving cattle, gar-
ments, and ornaments to supply the necessities of the poor” (E. M., 196).
It would appear, therefore, that in the Sanscrit copy, from which Bur-

B 2

4 A CATENA or BUDDHIST

6. But yet a more important consideration is the advan-
tage we may derive from having in China copies of many of
the sacred books which are unknown elsewhere. Such are
the numerous works belonging to the Northern school, as
it is called, and which, so far as is at present known, are
not to be met with in their original Sanscrit form, either in
India or Nepal. Such, for instance, is the Avataﬁ'lsaka
Sl’itrarwritten, as it is said, by Nagardjuna, and which,
under the name of the “Fa yan King,” is one of the
commonest and most widely circulated Sﬁtras in China—
the Kosha and Vibasha Shasters, the Spraﬁgama Sﬁtra,
and many others. When these works have been properly
studied and classiﬁed we shall have achieved very much
towards a reasonable exposition of the system, and an in-
telligent account of its growth and development.

7. And incidentally from these studies we shall derive
much information relating to the more obscure parts of
Indian history and the struggles of the conﬂicting Indian
sects. In the history of the mission of Song-Yun, for
example, we have an account of the effect which a picture
of the sufferings of Bodhisatva, when he was born as Vés-
santara, produced on the rough Indo-Scythic tribes who in-
vaded North India, at the beginning of the Christian aera.
He tells us1 they could not refrain from tears when they

 

nouf translated, the latter expression was employed ; whilst in the origi-
nal, from which the Chinese version was prepared, the former was used.
But in the expression, “ vétement de la loi,” we have no clue to the
meaning. Again, on p. 261, line 15, this passage occurs: “If hundreds
of thousands of kétis of creatures have beheld the gold, 8:0. with which
their ship is freighted cast into the sea, 8:0.” But the Chinese gives the
passage if the same number of persons “ have embarked on the great
sea to search for gold or silver, &c.” Again, on the eleventh line of the
same page we read, “ tous par la splendeur du Bodhisatva Mahasatva”;
but the Chinese version gives, “all of these, by the august spiritual
power of Bedhisatwa, &c.” Again, in the ﬁrst chapter and third page
of the French, the king of the Kinnaras, called Drﬁma, is in the Chinese.
called Dharma ;—and such differences occur on almost every page.
1 Tram/x of Braid/12's! Pilgrims, p. 201.

SCRIPTURES FROM THE CHINESE. 3

were shown the picture of the sufferings of the Prince. This
little incident may very reasonably account for the conver-
sion of the whole tribe of invaders, who, under the rule of
Kanishka and his successors, became the most devoted
patrons of the Buddhist faith, and the magniﬁcent founders
of Topes and temples, the ruins of which have come down
even to our own times. And from this reference of Song
Yun to the Véssantara Jataka, represented in the White
Elephant Temple near Varousha, we are led to connect the
Sang-teh or Santi Temples in the neighbourhood of that
city, With the Sanchi or Santi Topes near Bhilsa, where also,
over the northern gateway of the great Tope, we ﬁnd
sculptured the same history of Bodhisatva as Véssantara,
giving away his whole possessions, his children and his wife,
so that there might be no remnant of selﬁshness left in his
nature, and thus he might be ﬁtted to undertake the salva-
tion of men. But it is scarcely necessary, in recollection
of the labours of M. J ulien, and the school of French Sino-
logues amongst whom he is conspicuous, to bring further
instances of the manner in which we may derive funds of
information from China respecting the civilisation of India.
8. Nor must we overlook the connection between the
history of Buddhism in the East and the progress of Chris-
tian civilisation in the West. In the middle ages there
was a favourite legend known throughout Europe, and
generally accepted as genuine, under the name of Barlaam
and J osaphat. This history is at present widely circulated
in the modern edition of The Lives of the Saints by Symeon,
the Translator (Metaphrastes).1 But on examination we ﬁnd
that the life of J osaphat, who has somehow crept into the
Roman martyrology, was but a copy of the well known
history of Sakya Buddha, and was appropriated doubtlessly
by the early Christian hagiographers, as being in itself a very
touching and natural account of the struggle of a sensitive
conscience with the temptations of a wicked and ensnaring

l The edition printed at Venice 1855, and called the Paradise, is
that to which I refer.

6 A CATENA or BUDDHIST

world.l There are other instances of a mutual relationship
and inﬂuence exerted on either side, by the intercommunica-
tion of ideas, between East and West. The effect of Roman
enterprise on the civilisation of India has not yet been
rightly estimated. Respecting this Mr. Fergusson has said—-
“ My impression is that few who are familiar with the arts
of Rome in Constantine’s time, and who will take the
trouble to master the Amravati sculptures, can fail to per-
ceive many points of afﬁnity between them. The circular
medallions of the arch of Constantine—such as belong to
his time—and the general tone of the art of his age so
closely resemble what we ﬁnd here, that the coincidence can
hardly be accidental. The conviction that the study of
these sculptures (of Amravati) has forced on my mind, is,
that there was much more intercommunication between the
East and West during the whole period from Alexander
(the Great) to Justinian, than is generally supposed, and
that the intercourse was especially frequent and inﬂuential
in the middle period between Augustus and Ccinstantine.”2
But if India received from Rome some part of her material
civilisation, she gave back to Rome advanced ideas in the
great problems that had vexed her religious life for centuries.
The candid examination of this subject must yet engage
the attention of learned men. Few will be found, however,
to deny the fact that such an inﬂuence was exerted. The
ideas found in the Inferno of Dante are many of them
purely Buddhist. The conceit of the early painters who
surrounded their saints with a glory of light is borrowed from
the East. Who that reads the pilgrimage of Fah-hien but
must observe the particular care the writer takes in speaking
of the orthodox rule of facing the East during religious exer-
cises. The storyof the Patra of Buddha found in the same pil-
“My,

'4‘

/

_’-«- "“""’
J
,z

"Ml/Tor an account of this story see Ja/u'buc/L far Romanisc/ze and
Englisc/ae Literatur, April 1860; and also Professor Muller’s lecture on
the “Migration of Fables,” printed in the Contemporary Review, July
1870.

2 Fergusson, Tree and, Serpent Worship, p. 161-2.

/,

\/

SCRIPTURES FROM THE CHINESE. 7

grimage is more than a probable origin of the myth of the Holy
Grail. The monastic rules of the Buddhists, found in the
Pratimoksha (a work dating from B.C.), are in their general
tone, and even in some particulars, wonderfully like those
adopted in the West.1 The adoration of relics, which crept
into the Christian church at an early period, is certainly not of
Jewish origin 3 whilst in minuter details, touching vestments,
bells, candles, and incense, the priority of their use among the
Buddhists can hardly be disputed. Whether the similarity
of these and other ceremonial Observances between the two
religions, be the direct consequence of intercourse resulting
in imitation, or the power of Satan exercised for the pur-
pose of deceiving the world and dishonouring truth, must
be for the candid consideration of all earnest inquirers.
This much, however, must be said, that the morality of
Buddhism forbids us to associate that part of the system
with any such inﬂuence. It has been said of the founder
of this faith—“ Si fuisset Christianus, fuisset apud Deum
maximus factus”;2 and in every direction we ﬁnd similar ob-
servations being extorted even from unwilling lips, in consi-
deration of the simplicity and the purity of the moral precepts
and practical rules of this religion. And if only the use of cere-
'monial Observances, common to both East and West, is to re-
legate the religious system of the former to the evil power of
Satan, it is not so evident why he should be eXcluded from the
latter, in these same particulars.

9. But the widest and most interesting result to be de-
rived from such studies as these, is the means they afford
us for arriving at a correct judgment in the comparative
science of religion. There is a Divine strategy employed in
the education of the world, and its method may be traced
in the less apparent afﬁnities of religious systems, which,
though generally unobserved, are tending to lead men to-
wards the same central truth. We may sometimes venture
to interpret the Divine method. And if in any case we

‘ Vide Spence Hardy’s Eastern Monachism. 2 Marco Polo.

8 A CATENA or BUDDHIST

may do so, certainly we may in the present subject of in-
quiry. The millions who inhabit China and India had been
prepared through a long lapse of ages, by their respective
religious systems, for the reception of higher truth. The
morality of Confucius had preserved China from sinking into
gross sensualism or degrading idolatry—the vigorous growth
of the Buddhist system in India had preserved that country
from the inevitable consequences of priestly tyranny.
At the time of the Christian aera, the populations of these
empires were prepared for an advance in the religious
movement of the world. How interesting the ﬁeld opened
out to the eye both in East and West at this period—“the old
order changing, yielding place to new”——St. Paul preaching
at Rome, and perhaps in Spain and Britain, whilst Kanishka
and his ﬁerce tribes of Scyths were preparing a way of
safety for the missionary to traverse through the mountain
wilds of the East—and at the same time the whole popu-
lation of China awaiting the return of an embassy sent to
India to ﬁnd out the doctrine of the Western Sage, of
whom some imperfect report had already reached them.
These events happening on such a world-wide scale, in-
dicate the culmination of a Divine plan—the arrival of the
full time for which men had been looking, and in preparation
for which the religious systems of the peoples had been
secretly working. It is not within the province of this
work, even if it were in the competence of its author, to
account for the apparent failure of the plan we have
ventured to indicate—nor to suggest how the same plan may
be otherwise carried out—or in what period of time—but
yet the least acquaintance with history must satisfy the in-
quirer that one great cause of failure in all such cases is to
be found in the neglect of those ﬁrst principles of Religion,
which, like healthy roots of a tree, convey to the remotest
branches the nourishment of the soil ; and we cannot but
lament that whilst the Christian world was divided into con-
ﬂicting sects, mutually anathematising each other, and wield-
ing the sword of internecine warfare—the East was left in

 

/,

SCRIPTURES FROM THE CHINESE. 9
ignorance of the great truths which it had been prepared to
receive through the appointed instrumentality of its former
Teachers.

10. The scope of the present work is to present the
reader with a brief catena of Buddhist Scriptures, arranged
so far as is possible in a chronological order, with a view to
exhibit the origin and gradual expansion of the system, and
to point out in what particulars it demands our candid
consideration, and in what particulars it fails to deserve
either attention or inquiry. The former phase will be found
to consist in its peculiar purity as a religious system pro-
perly so called, whilst the latter will embrace those numer-
ous divergencies of the system from its original character,
into a scholastic and vain philosophy which ended in its
ultimate confusion with other sects in India, or in its pre-
sent lifeless condition in China and Japan. The works
here translated are mostly standard ones, and if not strictly
speaking in the Canon, are yet of great authority and are
found in the libraries of most of the monasteries in the
south of China.

 

10 A CATENA or BUDDHIST

CHAPTER I.

LEGENDS AND MYTHS.

l. ALTHOUGH there is no “legendary period,” strictly so-
called, preceding the development of Buddhism into a reli-
gious system, yet, as it has come down to us, it is mixed up
with legends and myths, which have accumulated with its
growth, and which now cannot be separated from it. To
get a clear idea of the whole system, we must represent it
accompanied with these outgrowths of ages ; and if they dis-
tort its original character, and deprive it of the interest
which certainly belongs to it as a religion, yet we shall have
the advantage of being able to judge of it as a whole,
and also be prepared to understand the condition of the
people who accept it as a complete revelation of truth, and a
sufﬁcient provision for their religious necessities.

We possess two works in Chinese which will sufﬁciently
supply materials for this purpose. The ﬁrst professes to be
an orderly account of the Buddhist Kosmos, written by
a priest, Jin-ch’au, of Pekin, and published by the Em-
peror Wan-leih, of the Ming dynasty, A.D. 1573.1

The second is a legendary history of Buddha himself, with
some notices respecting his successors. This is also written
by a native priest, Wang—Puh, and included by the same
Emperor Wan- leih in his collection of sacred books, al-
though Wang- -Puh himself lived in the time of the Tang
dynasty, 650 A. D.

l The great value of this work consists in its resting on the authority
of the Buddhist canon, and on commentaries written by Indian priests
of great learning.

SCRIPTURES FROM THE CHINESE. 11

Both these writers adopted the teaching of the Swabhavika
school of Buddhism, which is that generally accepted in China.
This school holds the eternity of Matter as a crude mass, inﬁni-
tesimally attenuated under one form, and expanded in another
form into the countless beautiful varieties of Nature. Its sym-
bol is the Lotus, surmounted by a peculiar emblem generally
known as the “trisul,” or Trident. This symbol was evidently
borrowed from an earlier ﬁgure, which was designed to repre-
sent the Sun with a ﬂame, or the empyraean, above it. The
idea was to denote the succession of heavens passing away into
the highest heaven of pure ﬂame. The sun emblem was
called Sﬁramani1 or Sun-gem; but when the Swabhavikas
adopted the Lotus as their symbol of self-generation, they
termed the ornament the Padma-mani or Lotus gem, and
formulated their belief in the mysterious sentence so often
found in Chinese and Thibetan works: “Om! mani padme,”
or, “ Ch ! the jewel (of creation) is in the Lotus.”2 In
accordance with the principles of this belief, J in-ch’au re-
presents the ﬁeld of creation under the form of a succes-
sion of Lotus system of worlds, each embracing the other,
till the mind is lost in the attempt to multiply the series
inﬁnitely. The whole of these systems again he includes
within one universally diffused essence, which, for want of
a better word, is called the “Heart,” but which, in fact,
corresponds to the soul of the universe, the all-pervading
Self or the “All in all” of pure Pantheism.3

Wang Puh seems to have held similar views. His com-
mentators at least speak of Sakya’s incarnation as a transi-
tion of the universal into the deﬁnite, or as the manifesta-

1 Called by Hodgson, “ Chura Mani” (Sketch of Buddhism, n. 6);
and by the Burmese “ Soolamanee” (IR.A.S., 1870, p. 409); and by
the Chinese “ Tsioh-li” (Travels of Buddhist Pilgrims, p. 202).

2 There seems to be’much agreement between this school of Buddhism
and the Atomic school of Greek philosophy ; the latter using the terms
'rb «Aﬁpes and 1'6 «6be in the same sense as the former employ 'prakriti and
sunyata. -

3 I know not how to express the reiteration of this belief found in
Chinese Buddhist books better than in the few words attributed to

12 A CATENA or BUDDHIST

tion of a latent energy residing in the universally diffused
essence. All this is in agreement with the general belief
of the school ; a school, be it remembered, which repre-
sents the ﬁnal accommodation of a very complex system, and
which may be regarded as a reaction against the absurdities
of nihilism, and an escape from the supposed impossibility of
a Theistic belief in creation.

Jin-Ch’au calls his book “The Buddhist Kosmos, with
illustrations.”1 The expression “ Fah-kai” is a well-known
one to signify the limits or elements of Dharma (dharma
dhatu), where Dharma is the same as Prakriti, or Matter
itself. Much confusion would have been avoided if this
sense of Dharma, when used by writers of the Swabhavika
school, had been properly observed. As an instance of this,
we may remark that the title of the work translated by
Burnouf, The Lotus 0f the Good Law, has no reference
whatever to the moral law, or any law considered as a code
of instruction. The object of the Sutra is to exhibit the
inﬁnite extent of the Lotus creation, in every part of which
innumerable Buddhas reside, attended by their retinue of
Bodhisatwas 3 and the appearance of these Buddhas and
Bodhisatwas in the world or system over which Sakya
Tathagata is supposed to preside, is designed to signify the
vast honour paid to our Buddha by the countless others
Who are manifested throughout the ﬁeld of space. Had
this design of the Sﬁtra been observed, there would have
been no occasion for such a remark as the following :—
“Voila déja bien des détails extravagants et tout a .fait
inutiles, puisque l’exposition de la Loi promise par le LOTUS
n’est pas donnée.”2 For, in truth, the exposition promised

Zwinglius, who taught “ that God was the inﬁnite essence, absolute
Being” (16 Esse). The being of creatures, he said, was not opposed to
the Being of God, but was in and by Him. Not man only, but all
creation was of Divine race. Nature was the force of God in action,
and everything is One (Origin and Development of Religious Belief,
by S. B. Gould, p. 266).

1 In Chinese, Fah-lcai-on-lih—to. '1 Le Budd/ca et sa Religion, p. 7 O.

'SCRIPTURES FROM THE CHINESE. / 13

was not of any doctrinal character, but of creation (as we
call it) or the mode of existence exhibited in the inﬁnite
varieties of worlds evolved from the unW 5” diffused
essence. The sense of J in—Ch’au’s “ Fah-kai,” then, is just
this: “the natural world” ; the remaining portion, “on lih,”
means “ an orderly arrangement ;” and I regard this whole
phrase, “an orderly arrangement of the worlds of nature,” to
be equivalent to our term, the “ Kosmos.” Adding to this the
last symbol “to,” signifying “illustrated,” we have the
whole title—“ The Buddhist Kosmos Illustrated. ”1

The treatise written by Wang- Puh is entitled,“ Shing
Tau ki, ” that 1s, “ Memorials of the complete inspiration of
Tathagata. The expression, “ Shing Tau,” is the common
one used to denote the attainment of perfection, viz., that
of Bodhi, or Reason, by a Buddha. In this case it is the
perfection of Sakya Buddha, which occurred under the
Sacred Tree at Graya, that is recorded. The work is written
in the style common in India at an early date 3 it consists
of sutras or aphorisms,2 couched in the most enigmatical
language, which would be wholly inexplicable without the
commentary appended. From the character of the work
it is highly probable that Wang Puh selected his sentences
from the earliest version of the Life of Buddha, known in
China, viz. ., that of the Lalita Vistara, entitled “ Fang-
teng- pen- ki-king,” made about the year 65 of our era. 3 His

 
 

1 I am thus particular in stating the sense of these words, as I ﬁnd
that Prof. C. F. Neumann, in his Catechism of the Shamans, has more
than once alluded to the work under consideration, and translated its
title by “Tables of the Religion.” I am persuaded that until we arrive at
a more correct estimate of Buddhist phraseology, we shall fail to exhibit
the religion 1n its true aspect.

2 I observe that this Life of Sakya is sometimes spoken of as being
composed in dithyrambic metre. The aphorisms are however distinctly
prose.

3 The classiﬁcation of this work under the head “ ki” or “ Memorials”
may indicate, however, that it was a Vyakarana, or narrative work,
containing the traditions of Buddha’s life, derived immediately from
India.

14 A CATENA or BUDDHIST

commentators evidently lived at a late date, probably in the
reign of Wan-leih, 1578 A.D.

A word more may be said to explain the marked differ-
ences which occur between these works and the Singhalese
expositions of Buddhist doctrine. And yet, in the Chinese,
constant reference is made to works derived from Ceylon,
and of the highest authority there; such as the four Agamas,
the Brahmajala, and many others. The doctrine of a uni-
versally diffused and self-existing essence of which matter is
only a form, seems to be unknown in the Southern schools.
It would appear, therefore, that there has been no advance
in the Southern philosophical code since the date of Naga-
sena, who was a strenuous opponent of the Swabhava theory.1
The ruling thought in his mind was that called “ scholastic
nihilism ”—a hard logical conclusion against all moral in-
stinct, that nothingness is the only reality. To this he was
driven by stern necessity from the premisses he adopted; and
to this theory, which is necessarily atheistic, the Singhalese
and their neighbours seem still to adhere. Northern Bud—
dhism, therefore, whilst it rests on precisely the same reli-
gious or moral basis as that known in the South, is distinct
from it in its philosophy or scholastic theories, and there-
fore requires distinct consideration. -

‘ At least, so it appears from the “Sﬁtra of one Sloka” written by
him.

SCRIPTURES FROM THE CHINESE. 15

PART I.—THE BUDDHIST KOSMOS. /

1. The whole range of Buddhist speculation is included
in the seven divisions of the present treatise.1 The method
adopted in it, is to advance from the teaching of the schools
to the teaching of inspiration—from the tangible to the
spiritual, and so to present the whole subject under one
scheme. In this way, like a man who advances gradually
into the ocean, ﬁnds the depth constantly increasing, so we
shall ﬁnd by this method that there is no bound to the
universe, no limit to the forms of life, no possibility of ex-
hausting the varied manifestations of Supreme mind in ex-
ternal phenomena. Thus we arrive at the conviction that
substantial existence and the various forms of life we see
around us, are not fundamentally different—that the latter
are but modes (uses) of the existence of the former—and so,
in ﬁne, that there is only one great concurrent origin of all
that exists. Hence the Scripture says: “ To conclude that
there are, independent of Supreme mind, objects of know-
ledge, which are able, in connection with mind, to act as
concurrent occasions for the production of thought ; all this
is but the exercise of ‘mind itself, and may be considered as
one manifestation of its substantial existence. When we
speak of varieties of Form, we do but postulate the varieties
of knowledge (Prajﬁa) ; when we speak of the absence
of phaenomena, it is but that Reason (Prajﬁa) is at Rest
(75.3., undeveloped or not hypostatised).”

2. Now, with regard to the cause of the manifestation of
Buddha in the form of man, we say this, the remote cause
is to be found in the wretched condition of mankind, and of
all sentient existence ; but the immediate concurrent cause
in the force of his exceeding love.

3. When Buddha undertook the task of saving the world

1 This of course will be understood to be a translation from the
Chinese of J in Ch’au.

/
16 A CATENA or BUDDHIST

(beneﬁting the world) the period was called B’hadra Kalpa.
Now, what does this expression signify? It denotes the
period of the approaching perfection of the great system of
worlds. The overspreading ocean then produced a thou-
sand-leafed Lotus, golden-coloured and resplendent. The
Devas of the Pure Abodes (Suddhavasa Dévas), beholding
it, exclaimed, “ Oh, wonderful portent! now will there be
manifested a thousand successive Buddhas.” For this rea-
son the Kalpa or age is called Bhadra Kalpa. Now Sakya
Muni Tathagata is the fourth Buddha of this Kalpa. This
'is our great Teacher. He is the instructor of this Sahalo-
kadhatu (23.6., collection of worlds known as a great Chilio-
cosm).

4‘. The territory ruled over by Buddha is called, as we
have just stated, the Sahalékadhatu.1 The old Sﬁtras, how-
ever, call this Sarvalokadhatu. It is What is called in the
sacred writings the territory of Patient Beings? This name
is given it because the men who inhabit it are able to bear
sorrow by the exercise of reﬂection, and to derive pleasure
from the powers of their reason. Buddha, for this cause,
presides over it. Around this domain there is an en-
circling range of iron mountains, beyond which is the un-
fathomable void of space. Below the mountain range is the
earth circle, below the earth is gold, below the gold is
water, below the water is wind. This wind has a mysterious
consistency, which renders it harder than diamond. It is
like the imperishable power of Karma (works),which go-
verns the destiny of men. It holds the world so that it
can never be moved. Beyond this region of wind is aether.
With regard to the measurement of this system, the highest
point of all, where Form no longer exists, is called “the limit
of that which Is” (Bhavagra. Lotus, 309). Laterally, no
numbers will adequately express its dimensions. Accord-
ing to the Djﬁana Prasthana Shaster,3 “ a great rock thrown

‘ Introd. to Indian Bud., p. 594.

2 Compare D/eammapada, vii, 95. “Tolerant like the earth.”

3 Chi-11m. A work by Katyayana, in full, Abidharma djﬁz‘ma pras-
thana Shﬁstra.

SCRIP’I‘URES FROM THE CHINESE. 17

down from the Rupa Loka, after 18382 years, would ap—
proach the earth in which we live.” But speaking in brief,
this entire region, from the earth upwards, is that over
which one Buddha rules. Within the encircling mountains
there are a thousand myriad sets of four empires (73.6.,
worlds). With regard to the one in which we live, the chief
continent of this earth is called J ambudwipa, which is di-
vided into two parts, viz., China on the East, and India on
the West.1

5. India, which derives its name from being like the moon
among the stars, is bounded on the north by the Snowy
Mountains, and on three sides is washed by the Ocean. It
is narrow towards the south, like the moon in its ﬁrst quarter.
Its circuit about 90,000 1i. It has more than 7000 great
cities, and within the limits of the sea it is all governed by
one king.

6. The entire continent of J ambudwipa may be generally
classed under ﬁve divisions. The middle division is the
region of the Tsung Ling and the Snowy Mountains. The
southern division includes the ﬁve Indias. This is the ter-
ritory formerly governed by one Golden-wheel King. The
people who inhabit it are desCended from the Brahma Dévas.
It is called, in common. conversation, the “heavenly region”;
it is also spoken of as the country of the Brahmans. The
western division of J ambudwipa comprises the various coun-
tries of Turkhara and Persia. The people who inhabit these
countries are commonly known as “Western Barbarians.”
The northern division includes the countries of the various
tribes of the Yuchi, the Turks, the Usun, and the Huns.
The eastern division consists of two parts: 1st, the terri-
tory to the west of the Sandy Desert, inhabited by the
i Thibetan tribes of the Yuchis 5 2nd, to the eastward of the
Tsih Rock, the people of China. We ought, therefore, care-
fully, to distinguish between the Brahman people and the

1 Here follow two sections on the Geography of China and India, the
latter taken almost verbatim from the Si-yu-chi. These accounts I
omit.

18 A CATENA or BUDDHIST

mixed tribes of the North known as Hu. It is a great
error to speak of these last as living in India. There
are others, again, who speak of the Sﬁtras as written
in the Eu language, and of the Eu speech as though it were
the same as that of the Sanscrit. This is not right; they
ought to say Sanscrit books, and Sanscrit language.

7. In reference to China being the middle country, there
can be in reality no such distinction as middle or frontier,
in respect of the beneﬁcence of the great lawgiver (King of
.the Law. Dharmarajah). The operation of the energy that
results in phaenomenal existence can admit of no deﬁned
limits, how much less the diffusion of the sacred doc-
trine. A dark cloud may indeed for a time obscure the
brightness of the sun, and the pouring rain may destroy the
young plants, and cause much evil; yet in the unclouded
vault of heaven his brightness remains undiminished, and
it is only the enshrouding clouds that prevent his rays
from reaching the earth. So let us once remove that which
clouds our faith, and separates us from the Sun, and the
bright rays of His great love will be impartially diffused.
This opinion that China is the middle country, and that be-
yond the nine provinces all are outside barbarians, is not a
correct view of the case. We may understand this by l_ook-
ing at the map of the Western regions (or the work Si-yh-
to). Yet, for the sake of those who are ignorant, I will
proceed to illustrate this fact by adducing nine principal
reasons from various Siltras and Shastras, in which the
superior excellence of India is plainly exhibited :

(1.) The superior reputation of India. The Pen-hing-
king1 says, “The Bodhisatwa Prabhapalaf addressing the
Deva Kin-twan, said, ‘Whenever Bodhisatwa has been born,
previous to his arrival at complete perfection as Buddha, it
has ever been customary to see that the family of his parents
possess the sixty qualiﬁcations of merit, and during three
generations have been free from any pollution or impurity !

l The ﬁrst version of-the Lalita Vistara.
'-’ That is, Buddha previous to his incarnation.

SCRIPTURES FROM THE CHINESE. ‘5 I?)

Go, then ! descend to Jambudwipa, and ﬁnd such a family
for me, that I may be born, and become a supreme Buddha.’
Kin-twan replied : ‘ The city of Kapila, the sovereign called
Suddhodana, his wife, the queen, called Maya, possessing
complete merit and perfectly pure, in this family Bodhisat-
wa may be born.’ Prabhapala replied : ‘ It is good ! I will
be born, as you say, of those parents.’ ” Buddha having
made this selection, the Dévas heard of it, and at once re-
cognised the supreme excellency of the country of Kapila,
the centre of all the kingdoms of J ambudw’ipa.1

(2.) From actual measurement. The extent of the entire
world is scarcely to be ascertained by any human science.
For who, from the earliest times till now, has ever reached
the limits of the great north-western Ocean ? How, then, is
it possible to ﬁx the exact middle point of the earth '3 But
yet men are fond of talking about the “ middle country,”
and say that this quarter in which we live is really the
middle of the earth. But it certainly is not so. According
to Chow-Kung,2 when he measured the heavens and the
7 earth he determined Yu-cheou3 to be the middle point. He
reported that on each side of this 5000 1i would bring to the
boundaries of the earth. But it is evident that from Yu to
the Eastern sea is not so much as 50001i, whilst to the West
and North there is no calculating how many ten thousand
1i it is to the end of the earth, and yet Chow-Kung says it
is only 5000 1i. Again, Yu-kung“c says that there are only
2,500 1i from the centre to the limits of the earth ! In that
case the earth must have been narrower in his time, and
afterwards gradually expanded. In the time of the Han
dynasty we ﬁnd 9000 li ﬁxed as the limit. And now it is
still going on increasing ! At present it is stated “ that the

1 The Pou-yao-king, i. e. the second Chinese version of the Lalz’ta
Vistara, is in agreement with this account.

2 The brother of Wu \Vang, the ﬁrst emperor of the Chow dynasty,
1122 B.C. .

3 In Shantung, probably the same as Yu-e of the Shu-king. Vide

Chinese 1261908., Dec. 1840.

4 Ta-yu of the Hea dynasty ‘? '
o 2

20 A CATENA or BUDDHIST

great earth is 280,000 li in circuit, and therefore 90,000 1i in
diameter.” If, then, we set off a line from east to west
90,000 li in length, and divide this into nine parts, we shall
ﬁnd that the division including China, is at the extreme
East, so that eight divisions will remain for the regions to
the west of China. And it will be found, moreover, that
India occupies the middle of the ﬁfth division. From either
side of this, therefore, to the sea, will be 45,000 li. Hence
it will be seen that our country is situated towards the east-
.ern limit of the great earth, and that India is in the middle.
Here the case is plain to demonstration.

(3.) With reference to the Mountain kings.1 All the
mountains of the world sprang from the Kwan-Lun range.
These are by far the highest and most extensive mountains
of the earth. The different peaks that rise from this range
embrace a circuit of ten thousand li, and more. Here the
Naga Dévas dwell, inaccessible to man! The various 03'-
shoots of this mountain system give rise to other ranges.
Just like the shoots which spring from each side of the
bamboo, so do all these mountains spring from and depend
on the central range of the Kwan-Lun. To the left, or
eastern side, there are numerous branches; but one especi-
ally, stretching across the sandy desert to the Tsih Rock,2
originates all the mountains of China. Another branch,
stretching to the sea, is the parent of the mountains of
Eastern India, and, still stretching eastward, it ends in the
various mountains of the Barbarian countries. On the right,
or western side, the mountains stretch away into Western
India, the Hwoh country (Ghoﬁr, bordering on the Oxus)
and Persia. The front, or southern face of these mountains,
consists of the Black Mountains (Hindukoosh), the Snowy
range (Himavat), and all the hills of North India, stretching
out and giving birth to all the hills of Central India. The
northern face consists of the Tsung-ling range, which ori-

1 i. e. the highest systems of mountains. The Pabbata Rajahs of the
Singhalese.

2 Asmakuta, Jul. iii, 430. This rock is marked in Chinese maps as
bordering on the Koko-nor.

g..-—

SCRIPTURES FROM THE CHINESE. 21

ginates the mountains of the Northern Tar-tars. Thus it is
all the ranges ﬂy off in spurs from the high and central
mountain system of the Kwan-Lun. And from this we con-
clude that these mountains are in the centre of the earth,
and the ﬁve. Indies all lie to the south. (In common books
the name of Kwan-Lun is given to an eastern range of the
Snowy Mountains.)

(4.) With respect to the central origin of the Rivers. The
nature of water is to descend. So that we must look for the
origin of all rivers in the highest mountains, and their dis-
appearance in the ocean. At the top of the Himavat range
is a lake occupied by a great Dragon, more than a thousand
li in circuit. This is the common origin of all the rivers of
the world. One great river flows from each side of this lake.
The breadth of each river is forty li. The rushing torrents
take a course towards the four cardinal points, and each,
dividing itself into ﬁve hundred lesser streams, disappears in
the Ocean. Thus, from the eastern side of the lake all the
rivers of the East proceed, and so on. Now, with respect
to the shape of the earth, it may be compared to that of a
gourd or calabash, the top of which is the extreme summit
of the Himavat Mountains, descending from which the whole
earth gradually widens out. China then drains the eastern
watershed of this system, and is therefore the extreme east-
ern portion of the world. So we gather again that India is
the middle country, corresponding with the central origin of
the rivers.

(5.) In reference to the Navel of the earth. The Brahma-
jala Sutra1 says, “ Sakya Muni Buddha, at the Bodhi man-
dala, seated on a royal diamond throne, resplendent and
beautiful.” Again the Saddharma prakasa sasana Sutra£3 says,
“All the J ambudwipas throughout the universe possess a
diamond throne, the origin of which is eighty-four thousand
yojanas below the surface of the earth. All the Buddhas
seated on these thrones arrive at Supreme Wisdom. Hence
no other country but J ambudwipa can possibly possess
3 Buddha.” The Si-yu-chi says, “ In central India, south of

1 In Chinese,Fan wang-king. 2 In Chinese,Tching-fah-nim-chu-king.

22 A CATENA or BUDDHIST

the Ganges, is the country Magadha, in the south-west part
of which, across the Nairaﬁjana river, about ten li, is the
Bodhi-tree. Underneath this tree is a Diamond throne, the
thousand Buddhas seated here enter the diamond Samadhi
(ecstasy) .” The Kosha Shaster says, “ This throne reaches
down to the Diamond wheel (circle) below the earth, and it
is therefore termed the “ Diamond throne.” All the Bud-
dhas of the three ages have perfected wisdom and conquered
Mara, seated on this throne.” So we conclude this spot
represents the navel of the earth.

(6) In reference to the Wheel-Kings. Men who exceed
all others in virtue are born in a superior country. Now
those called golden-wheel kings are the most exalted in this
particular, among all the inhabitants of J ambudwipa—they
are the most sacred of absolute Sovereigns. The golden
wheel, therefore, is their symbol 3 seven precious possessions -
compose their regalia, illustrious marks on their persons
proclaim their dignity, whilst they are surrounded by a
thousand ministers (sons). The royal dragon-horse flying
through space proclaims to each of the tributary kings of
the four continents that a Chakravartin1 is born, and exhorts
them to virtue and renewed devotion of life. So then the
Wheel-king, when born, appears in the Middle country, and
this Middle country is just the same as mid-India, where so
many generations of wheel-kings have been born. This
country, therefore, is of supreme excellence.

(7.) In reference to Sanscrit letters. These letters are
like the old seal characters amongst us. They have re-
mained the same from the creation of the world, unchanged
through successive myriads of years. In this respect they
differ from any letters we possess, for both the seal and the
square characters with us have undergone numerous changes.
The Sanscrit letters were originally imparted to men by
Brahma (Fan tien), hence the books are called Brahma
Books. Both gold and silver-wheel kings have transmitted

1 That is, a wheel king, or universal monarch—one who rules all
within the. circle of rocks supposed to surround the world.

SCRIPTURES FROM THE CHINESE. 23

their use to the present age. Therefore ghosts and demons
hasten from the spot where Sanscrit books are kept. At
the time when Sanscrit words are repeated in religious re-
citati'ons the Kwei-shin (spirits) reverently attend. For
who would not be impressed with reverence at hearing the
illustrious words (gem words) used by heavenly kings? For
this reason all the Buddhas in delivering the Law have used
Sanscrit words. The eight classes of Dragons and monsters
of the deep, uttering these words obtain spiritual enlighten-
ment. The sounds which possess such remarkable virtue
are embodied in these words, and their use is fully ex-
plained and illustrated in the Books of Dhé‘trani.1 For
example, by the repetition of the sound “ho” we enter
Samadhi. By carefully looking at (contemplating) the
circle surmounting the letter (anusvara ?) we obtain en-
lightenment. The sound “Om” pronounced during worship
is an acceptable offering to all the Buddhas. The sound
Hri is able to dispel every sorrow and purify every cor-
rupting inﬂuence. The foolish may thus obtain wisdom.
The short-lived may prolong their days. The diseased
obtain health, simply in the use of these Sanscrit Books. Of
the sixty-four principal kinds of writing in the world, then,
the chief and best is the Sanscrit ; the second is that used
in Kourudw’ipa (the northern continent), besides which
there are the lotus letters, the tree-leaf books, the Yau-sun,
the Chih-chun, and so through the sixty-four3—but the
Sanscrit is the sovereign language in literature.

(8.) In reference to pleasantness of Climate. The admix-
ture of heat and cold differs according to the locality. High
places are cold, low and swampy neighbourhoods are moist,
thus the differences occur. The most agreeable climate is
that which possesses a moderate and equable temperature,
and as we lose this, and experience extremes of heat and
cold, we are inconvenienced. So it is the extreme south is
intensely hot, and the extreme north bitterly cold; the
coast is Windy and damp, and the mountainous regions of

1 In Chinese, Tsung-chi-king, 226., the Book or Sﬁtra of Collects.

24: A CA'I‘ENA or BUDDHIST

the southern barbarous tribes pestilential and sickly. The
ground when too wet, becomes bog cry, and when too dry,
sandy. If the water is impure the fountains and wells are
poisoned, and so there are no limits to the ill effects of
these differences of climate. In India, however, the heat of
summer is not too great, and the cold of winter is not too
severe—the four seasons are all moderate and agreeable.
Add to this the beauty of the birds, the scent and lovely
hues of the Divine flowers,1 the variety of the trees,2 the
sweet tasting fountains, the medicinal lily roots of the
Dragon Lake,3 and we see how perfect must be the climate
that nourishes these various and choice products.

(9.) With respect to the Reasonable Medium. We should
naturally expect to ﬁnd the middle land in possession of the
true medium, in point of doctrine. For if not, how would
it differ from the frontier countries? For even the great
teachers of our own land (ﬂowery land) have been able to ex-
press themselves as follows. '—“ To govern the people accord-
ing to reason, the seeiet of this is ‘measui e’. ”4 “ To grasp
ﬁimly, that 1s the medium method.” “ Use the middle method
in dealing with the people.” “What 1s the due medium but

1 Hionen Thsang of the Tang dynasty had collected some seeds of the
Divine Flower, but in crossing the Ganges the wind blew them away.
He doubted not this was owing to the watchful jealousy of the Dragons.
Ch. Ed.

'-’ The musical bamboo, known as that of Kai-kuh. It was to the
valley of Kai-kuh that Hwang Ti (according to the Han Records) sent,
and procured the bamboo out of which he made musical instruments.
Ch. Ed.

There are other trees named in the text, such as the tree of the
medicine-king (Baisajya rajah), the touch of which produces health, and
which grows in the Snowy Mountains. The scented oil-plant, which
also grows in the Snowy Mountains, and causes the milk of the oxen to
be‘rich as essential oil, and their droppings to be sweet as incense.

3 W hen Buddha was alive, a Bikshu being sick, procured from the
Dragon of the Snowy Mount Lake a 1in root, about one foot long and
of a sweet taste, which instantly restored him to health.

4 MérptOV—Ze juste milieu—dais mass. Vide Plailebus, § 155. Platonic
Dialogues, 11, 318 (\Vhewell).

SCRIPTURES FROM THE CHINESE. 25

the great Reason1 of the world : let the states of equi-
librium and harmony exist in perfection and a happy order
will prevail throughout heaven and earth, and all things
will be nourished and ﬂourish.”2 Now, if worldly sages
can deliver such wise sentences, how much more our Great
Teacher who was separated from the world? or rather how
could he avoid coming into the world Himself, to exhibit to
men and exemplify in himself this profound doctrine? There—
fore our perfectly wise Sakya was born in the middle land,
and was manifested to men by the possession of superlative
excellencies of person. He opposed error by the declara-
tion of the true law of the just medium,3 and illuminated the
world by his teaching. .How different this method from the
general practice of mere worldly philosophers (sophists).
These reject the only true stand-point, and concern them-
selves about mere empty results—having not yet arrived at
Divine wisdom. They speak indeed of knowledge, and talk
of mental illumination—but they do but deceive themselves
and others. They would have all men resemble themselves,
and so teach them to despise those who differ from them.
They embrace a certain opinion, and in doing so, scorn the ep-
posite. Hence result all sorts of dogmatic assertions and con-
tradictions 3 hence come the opposing qualities of love and
hatred, partialities for what is declared only right, in contra-
diction to what is called wrong, and the whole sequence of
punishment and reward (or, crime and merit). But our
perfectly illuminated sage came in pity to instruct the
world, to harmonise these opposing sentiments and pro-
duce peace. To nourish and strengthen ! to rescue and
save ! to provide a safe standing-ground for those who

1 In the O/mng Y wig, cap. I, § 4, it is “tai pen” instead of “Tai tau.”

2 (Jimmy Yang, cap. I, § 5.

3 J in Ch’au evidently adopted the views of the Madhyamika school.
The medium or middle is not what is called “ moderation,” but is used
in a philosophical sense to denote the Truth, which always lies between
the two conditions of “Yes” and “ N o”—-“ I” and “ not I”; the compromise,
in fact, of the two states of “ becoming.”

26 A CATENA or BUDDHIST

profess to teach, and to enable them in their differences
to return to the great fountain of rest. He came to
dissipate these wild and confusing theories—to persuade
men to lay aside their perverse modes of argument—to
fall in with the great method of proof and to embrace
fundamental verities. So, step by step he led them to the
most exalted, the most comprehensive, the most spiritual,
the most excellent (wisdom), and, in the end, to the just
principle of the true medium and all its consequences. Men,
indeed, differ naturally in their capacities for receiving
. truth, and therefore the different views of truth common in
the world. Some insist on the reality of matter 3 some say
that all is void. Those who maintain the ﬁrst view, stop
short of truth, those who uphold the second, ﬂow onwards
in the right direction,- but neither of them is absolutely
right, for true wisdom in healing words declares “Matter
and void are one, and void is one with matter.” Here is
the declaration of non-difference, this is the reconciling
medium. Again, some advocate the opinion that all things
are (of the) same (nature); others say they are different:
the ﬁrst is an incomplete theory, the second an indistinct
one, but the healing words say “ The identity of things is
the identity of differences, and the difference of things is
the difference of identities.” Opposing identity and opposing
differences, under this one view, is the true medium. Again,
there are some who maintain the truth of phaenomenal
appearances (tchu fah, yé damma), others who say they
are nothing; some who say they are constant, others who
make them intermittent; some speak of their vast extent,
others of their limited existence ; some who say they are
but individually perceived, others who maintain they are
general or universal 5 some say they are inﬁnite, others say
~ they are deﬁnite; some say they are alike, others that they
are conflicting, and various other distinctions 3—but amid
the many mountain passes the sheep are lost—wandering
from the right path, they cannot return! AOur all-wise
Master, in explanation, therefore, said—“ By hampering

SCRIPTURES FROM THE CHINESE. 27

phaenomena with conditions, men have come to talk about
“true” and “false”; but the man with a cataract on his
eye necessarily has imperfect vision : a man sees water, but
a demon believes it to be ﬁre ; but yet the nature of water
is uniform (and he illustrates this subject by various com—
' parisons, such as)—the folly of the child who supposes he
can touch the moon, the foolish dog and the shadow (‘3),
the insanity of Yajﬁadatta in thinking he had lost a part
of his head because he only saw a part of it in the Temple
mirror, the man hastening to the East thinking it was
the West, and in many other ways; but let the delusion
be once corrected, and right Reason comes of itself.”1
Again he said—“ just as the master of a ferry-boat re-
mains stationary on neither shore, but is continually pass—
ing across the stream with passengers (so there is truth
on both sides).” Again he-says, “the principle of Su-
preme Reason may be compared to a shepherd who takes
his, crook to watch over the cattle to prevent them from
wandering this way or that”; and again—“like a man
on horseback with the reins in his hand, if his steed lags in
his pace then he twitches the reins to make him go on, if
he is too fast he tightens the reins to make him go slower,
but as he goes at a moderate pace he holds the reins easily
in his hands”; or again—“ like the potter tempering his
clay, he makes it neither too stiff nor too thin, so that,
centering it on the wheel, he may make of it a useful vessel.”
Again, he compared his method of teaching to the art of
the musician, who takes care that the strings of his lute are
neither too tight nor too slack,” etc. Thus the Master,
according to the various characters of the disease, ad-
ministered his remedies far and wide: he observed the
medium in all things; in practical duties and in mental
exercises; in common matters and weighty matters; in
advancing and in staying; in little things and great; in begin-
ning a subject and ﬁnishing ; r in arriving at a climax and in
rounding an argument; he adopted medium rules of con—

1. These comparisons are taken from the Suraﬁgama Sutra (which see).

28 A CATENA or BUDDHIST

duct, a medium method of ﬁxed composure, a medium
wisdom, a medium contemplation, a medium method of
action, a medium system of “ cause and effect,”—just as
the Mani gem reﬂects the beautiful colours of the sun, or
the mountain dell re-echoes the true sound of the voice.
And he exempliﬁed his doctrine in the various rules he im-
posed relating to food and clothing, and his directions
about walking, halting, sitting, sleeping, etc. In all things,
whether small or great, as he taught others so he himself
practised not to exceed the due medium. Hence, he only
. took one meal a-day, and so required the Bikshus not to
eat after mid-day, and in eating not to take too little or too
much. He limited their garments to three, neither too
gaudy nor too mean: when walking he directed them to
use an unaffected gait; when sitting to cross the legs in a be-
coming manner 3 and to adopt a natural demeanour, neither
too precise nor too complaisant. In self-government he
enforced a discipline neither too severe nor too careless ,- to
avoid abstraction on the one hand, and superﬁciality on the
other. To speak not of entering on or emerging from a
state of ecstacy ; but Whilst passionloss to be ever actively
useful, and whilst actively useful to be ever passionless.
Constantly to refer the existence of external phzenomena to
the one essence (heart), and thus ever aiming at a middle
line of conduct to enter the sea of the Reasonable Medium.
Blessed, indeed, to arrive at this condition and rest therein!
80, rejecting such terms as obedience and disobedience, re-
garding enemies and friends as the same, discarding the
usual way of speaking of things as identical and different,
unitising life and death, reconciling the Not I (the external)
with the I (the personal), combining in one view the past
and present, hypostatising space, regarding the ﬁeld of
creation (mountains and seas) as unoriginated (hair origin,
i.e., like the hair of the tortoise), exhibiting under one
aspect motion and rest, silence and utterance, overﬂowing
with sympathy to all creatures,—thus it was our Master
taught! How entirely different to worldly wisdom, and its

SCRIPTURES FROM THE CHINESE. 29

yearnings after abstraction! In coming our Master ap-
peared in the middle (country ‘3), and therefore he is called
“rightly come” (Tathagata) ; in going, he went from the
middle (region ?), and therefore he is called “ rightly gone”
(Sugata). He came from the middle as from a state of
rest; he went from (or to) the middle as from a state of
activity. Thus opposed to both conditions of rest or activity,
he can neither be said to have come or have gone. This,
indeed, is hard to understand : opposed to action and rest,
yet at the same time active and at rest 3 neither coming nor
going, yet both come and gone. This is the mysterious
character of the universally diffused Nature (essence): not
coming, yet come ; although born, yet not taking a distinct
substance; not going, yet gone; though dying, yet not
ceasing to be. So that no mere words can express this
wisdom of our Tathagata; it cannot be predicated in such
expressions as action and rest, coming and going, being
and not being, birth and death. This wisdom deﬁes num-
ber, rejects antitheses or agreements, is unfathomable, in—
conceivable, and beyond all description for excellence! Now,
there are some men who live by rivers that will not credit
that Sea-water is salt ; but only let them take one spoonful
and let them try it, then they know that the whole is of
similar taste ,'——but yet it cannot be said that they have ex-
hausted the ocean by tasting this one spoonful !

(8.) Respecting the Rishis or Genii. The Rishis (sien)
are so called because they change (tsien) their appearance.
They are spiritual beings in the form of men 3 they have
the power to translate or change themselves into other bodies
without dying. The common name for them is “ sien.”
They have various characters and powers. There are hea-
venly Rishis, spirit Rishis, human Rishis, and demon Rishis.
Some wander amongst men, some seek the deep mountain
caves (such as Tien-Toi, Kw’ang Lu, Ku-shan, Chung-nan
and others) ; some live in the isles of the sea (as at Pung-
lai, Ying-cheou, Lung-yuen, and so on) ; some live under
the earth. All of them are capable of living for a long time

:30 A CATENA or BUDDHIST

without fear of death. In old times men spoke of these
Rishis as frequently seen. In fact, from the natural love of
long life which men have, and fear of early death, they spoke
of every one who lived upwards of a hundred years or so, as
being a Rishi; how much more should those be called so
who lived thousands of years ! - And yet there is no perma-
nence even in these cases, for they only “live long,” which
is very different from “not dying.” Compared with the
life of men, such beings may be indeed called long-lived,
but, compared with Dévas, their life is short indeed. The
. years of Dévas extend over many kalpas, compared to which

those of the Rishis are but as the life of the May-ﬂy. This
mode of existence, therefore, though excellent, is not so de-
sirable as that of the Dévas. The Dévas, although more ex—
cellent, cannot be compared to the condition of the Buddhas
(holy men) who, during countless kalpas, are ever joyous,
assured of the non-recurrence of birth or death throughout
eternity.

The Avat-afisaka Sutra says: “ Spirit-Rishis dwell in the.
mountains. Human Rishis live amongst men.” (Heavenly
Rishis dwell on the seven golden mountains.) The Suraﬁ-
gama Sutra says: “Buddha declared that there are men
who practise the power of spiritual ecstasy (samadhi), with-
out any reliance on supreme wisdom (Bodhi). These adopt
vain repetitions, and so preserve for themselves bodily
shapes. They wander among the mountains and forests,
and places inaccessible to man. There are ten kinds of
such beings: 1. earth-walkers, who make use of prepared .
food, for the purpose of perfection; 2. space-flyers, who
study the virtues of trees and plants, for the purpose of per-
fecting themselves in the use of medicines (by means of
which their bodies are so light that they can ﬂy). 3. Wan-
derers, who study the nature of gold and stones, to perfect
themselves in the art of transmutation (by the use of cinna-
bar they pretend to change stones into gold). 4. Those
who suppress the action of their vital functions (and uncon-
sciously lose their bodily shapes, and pass invisibly through

SCRIPTURES FROM THE CHINESE. 31
‘ space). 5. Heavenly-ones, who gain the mastery over their
ﬂuid secretions (and so become perfectly pure). 6. Air-like,
who, by purifying and subliming their substance, become
intangible (clothed with the rainbow, drinking dew, their
essence puriﬁed, they become like air). 7. Magicians, who,
by certain incantations, are able to alter their condition at
will. 8. Luminous-ones, who, by practising severe thought,
perfect their memory (and produce a lambent ﬂame from
the top of their head, and by severe contemplation (17325., ob-
serving the navel) reﬁne the pill (73.6., become immortal).
9. Beneﬁcent-ones, who, by sudden intervention, remove
difﬁculties in human affairs. 10. Perfectly-enlightened-ones,
who, by constantly studying the system of changes and con—
versions, become thoroughly illuminated. All these, by
human discipline, attain various degrees of sublime know-
ledge, and extend their lives to a thousand or a myriad
years. Dwelling in mountains or islands, beyond the habi-
tations of men, they practise their various modes of life.
But yet they are still involved in the wheel of transmigration,
and not depending 011 the true method of emancipation ,
after their term is expired they will return once more to the
various forms of being, who are involved in the net of exist-
ence.” '

Again, how true is the remark of Long-shu (Nagardjuna)
the lay disciple (kiu-sse, 73.6., grihapati) : “ We are told about
the different kinds of Rishis, and their years of life 3 but yet
‘ all these return to the common lot of constant transmigra-
. tions. What comparison, then, is there between this search
after long life, and the blessedness of being born in one of the
lands (pure lands) of Buddha ? Not to prepare for this and
to seek after that is to ﬂing away the pure gem, and to
search for the common pebble.” Again, a certain disciple
Called Hiang-shan, of the Tang dynasty, alluding to Wang
the hermit, says in poetry :

i “ I hear your Honour, sacriﬁcing food and rest,

Daily expects to hear the spirit Rishis tell
The mode of being changed to more than mortal man,

U3
N.)

A CATENA OF BUDDHIST

And how to gain the mystery of lengthening life.

The words ‘long life’ are but opposed to ‘what is short.’
N0 promise here of quitting birth and death for aye:
How vain the search, then, merely after length of days ;
For if your Honour should succeed in gaining it,

And like the ﬁr tree ﬂourish for a thousand years,

Yet, when expired, the ﬂower that lives its little day

Is just as good I both end alike in nothingness !

\V hat use to boast of years as lasting as the moon,
\Vhen like the moon we ever tend to self-decay—

The common destiny involved in ‘birth and death !’
How different from that birthless state of Mind Supreme
\Vhich never being born can never cease to Be!”

(9.) On faith and unbelief. A want of faith is called
doubt, from which the numberless errors that exist in the
world are produced. And so, from the absence of doubt, ”13.8.,
faith, come all the excellencies (Virtues) that exist. Faith
is the wide thoroughfare for entering on the path of Wisdom
—doubt is the great enemy of Religion. Faith may be com-
pared to a propitious wind wafting a boat down a river;
doubt to the whirling eddies of the tide in which a boat,
from morning till night, constantly revolves. Hence the
Scripture says : “ The Medicine-King can cure all diseases,
but cannot heal a man already dead 3 so Buddha can save all
sentient creatures, but he cannot rescue men who have no
faith.” So that the ﬁrst requisite in arriving at supreme
wisdom is faith, just as the irrigation of a ﬁeld is necessary
before the seed sown therein can sink down and germinate.
There are three chief reasons why men have not faith 3 the
ﬁrst is this : they say “ how is it possible that beyond this
world in which we live, its Sun and Moon, there yet can be
other worlds and systems of worlds '3” The second is this:
they say, “ When men are dead, and their bodies corrupted,
and their vital spirits dispersed, how is it possible that the
soul can rise to happiness, or sink to misery '3” The third
is this : they say, “ It is impossible to believe that any man
can attain to the condition of perfect enlightenment (Bud-
dha)”; as much as to say that what the ear or the eye can-

SCRIPTURES FROM THE CHINESE. 83
not apprehend ought not to be believed, but ought to be
persistently denied. On the same ground men who live in
the north ought not to believe that there are merchant ships
covering the southern seas, so vast in size that they can
carry freights of ten thousand piculs 5 and men of Kiang-
nan ought not to believe that the nomads of the north live
day by day under tents capable of sheltering a thousand men.
So it is men object to believe in the Paradise of Buddha,1
and that every good man shall go there and be happy.
Whereas they ought rather to say: “ That which the eye
cannot see, is justly represented as a reward ﬁt for the soul
(unearthly reward).”

Now our perfectly wise Teacher, possessed of every
superior faculty, acquainted with all the intricacies of life,
and knowing the tendencies of all creatures, directed his
instruction with a view to man’s complete deliverance,
and the acquisition of supreme Wisdom. And to this
end he taught them to walk as he walked, according to
his own words: “ Himself perfectly wise, he illuminated
others, and so, by wisdom and by practice, he fulﬁlled
himself.”

But here it maybe objected that this is just what the sages 0f-
the Confucian school teach. For what else is that about “ex—
emplifying practical virtue” “ so as to renew the peeple.”2
And hence it is argued “ the fundamental principles of both
schools are alike.” But in certain particulars they Widely dif-
fer. Consider, for instance, that the Confucian school stops
short at mere worldly rules, whereas the followers of Buddha
appeal also to religious rules ; the former speak only of one
world, the latter refer to the existence of countless worlds, and
trace all consequent states of being to former conduct in other
lives. In these particulars, therefore, the two systems
widely differ.

It may be objected again, with respect to the sub-
stance of Buddha’s doctrine, that whatever is incapable

‘ Lia, the happy lands (kchétras).
2 Tai bio/a, § 4, and chap. ii. § 2.

3% A CATENA or BUDDHIST

of ocular demonstration ought not to be credited. But if
Buddha warned men against falsehood, how is it possible
that he himself spoke falsely ? for if men of the world in high
places are averse to anything like deceit, lest they should lose
their position of trust, how much less could Buddha deceive his
followers ! His words, therefore, are fully credible, and there
is noroom fordoubt 3—and so an oldwriter says, “ If Buddha’s
words are not credible, then what words can be credited ”?
The substance, then, of his Doctrine is this, that the
spirit or soul is the individual ; and the body is the
habitation of the soul. As the spirit comes or goes, so the
abode of the spirit (27.6., the body) is perfected or destroyed.
It may be objected to this that in such a theory there is no
room for real birth—it is merely the soul coming into a
body 3 and also, in case of death, it is merely the same soul
going and the abode falling to decay. But the fact is, men
generally know nothing about this soul—they only think of
their bodies—and so are led to desire life and fear death;
and so their case is a pitiable one.

But with respect to this soul coming and going, what
is the individual character of that which comes and goes?
Simply what its former karma has made it. And what
is Karma? Nothing but one’s works. Just according
to what a man does, his soul receives its kind of birth
—doing good, it is born in heaven ; doing evil, it is
born in hell (an asura); and so, doing any of the, three
kinds of works belonging to the three evil ways, the
soul is so born. So we may understand the six ways of
birth in the wheel of existence, from which there is no
escape. But to this it may still be objected that the spirit
or soul in this case is constantly changing, and never re-
maining in one stay ; how, then, can it be the same spirit?
But the explanation of this is that the spirit’ s abode changes
according to its Karma; and this Karma forbids any long
continuance in one condition, because it is always changing:
just as a man builds a house for himself—as he makes it so
he must dwell in it—or as a man prepares his food and

SCRIPTURES FROM THE CHINESE. 35

drink, as he concocts them he must endure the taste. So
as we do certain works we receive certain returns—this is
the principle of self-causation. We should, therefore, be
ever jealous over our actions, seeing the immense conse-
quences that will result to ourselves- -

II.——THE HABITABLE WORLD.

1. With respect to the four great continents of which we
have already spoken, we will quote from the Dirghagama
Sutra : “ To the south of Mount Sume is a continent called
J ambudwipa (Chen-fau-tai).1 This country is narrow to-
wards the south, and wide towards the north ; in length and
breadth seven thousand yojanas. The‘men’s faces are of
the same shape as the country. It has a great tree called
J ambu, seven yojanas round, a hundred yojanas high, and
ﬁfty yojanas in spread. The people live a hundred years.
More die than are‘ born, and many die in comparative
youth.

The Abidharma says: “ They adopt different styles of
dress and personal adornment, and their desires are various,
whilst some practise perfect self-denial. ”

The Hi-shai Sutra2 says, “To the north of the Great- sea is
the J ambu Tree, beneath which 1s abundance of gold called
J ambunada.2 Its height is twenty yojanas.3 From the eX-
cellent gold found underneath this tree the continent de-
rives its name.

The Nyaya Anusara Shaster says: “There are two middle-
sized continents belonging to this territory : 1. Chamra (in-
habited by Rakshasas, according to the New Vibasha Shas-
ter) ; 2. Varshra. Both these are inhabited by men. (Our

1 This means the land that has gold; but the Vibasha Shaster calls it
Tchen-po- cheou.
2 The Sutra of creation. 3 Vishnu Parana, p. 168.
3 Vide Theories and Legends of the Buddhists, p. 130.
D 2

86 A CATENA or BUDDHIST

secular books speak of the shining1 spiral shells found in
these countries ; and they say that the men widely differ in
appearance from one another. They add also that there are
numerous little islands in these seas).

The Dirghagama Sutra says: “ To the east of Mount Sume
is a continent called Vidé (Fo-yu-tai, ’i.6., the Purva Videsa
of the Singhalese books). (This word signiﬁes “excellent
body”. The Lih-Shai calls it Po-tai.) This territory is nar-
row towards the east and wide towards the west, shaped like
a half-moon—nine yojanas in length and breadth. The
men’s faces are of the same shape as the country. It has a
great tree-king called Kadambaﬁ’ in girth seven yojanas,
height a hundred yojanas, and in spread ﬁfty yojanas. The
men live two hundred years. They eat ﬁsh and ﬂesh. They
trade in corn, cloth, pearls, and trinkets; they also have
marriage ceremonié's.

The Abidharma says: “ To the east is Vidhé ,- the men
are full of desires, whilst others practise complete self-denial.
They eat things which die of themselves, and kill nothing.
They shave the front of their heads, and allow the hair to
grow long behind. They wear short lower garments, and
wind the upper ones round their persons.

The Nyaya Anusara Shaster says: “ There are two mid-
dle-sized islands belonging to this territory, viz., Déha and
Vidéha, both inhabited.

The Dirghagama Sutra says: “ To the west of Mount
Sume is a continent called Godhé‘tnya3 (this signiﬁes abound-
ing in oxen. The Vibasha calls it Kin—to-ni, 93.6., Gaﬁdani.
Lalita Vistara, p. 22). This territory is shaped like the full
moon, and the men are similarly shaped in face. In length
and breadth it is eight thousand yojanas. There is a tree-
king called Ghantaf seven yojanas round, a hundred yojanas
high, and ﬁfty yojanas in the spread of its branches. The

1 Vide Theories and Legends of the Buddhists, p. 147.

2 Ka-lam-fau, Vide Vishnu Parana, p. 168.

3 Kiu—ye-ni. Singhalese records call it Apara Godana.
4 Kin-tai.

SCRIPTURES FROM THE CHINESE. 87

men live three hundred years, and trade in oxen, horses, and
gems.

The Abidharma says they eat ﬂesh, and kill living animals;
they burn the dead, and also bury them. They cultivate
their lands. Their marriage ceremonies are the same as
those of J ambudwipa. They ornament their hair, which is
allowed to grow long ; they have both upper and lower gar-
ments.

The Nyaya Anusara Shaster says : “ There are two mid-
dle-sized islands attached to this continent, viz., Tchega1 and
Krinaf" both inhabited.

The Hi-Shai Shaster says: “ Below the Ghanta-tree is a
stone ox, one yojana high, and therefore the continent is
called Godhaﬁya.”
~ The Dirghagama Sutra says: “ To the north of Mount
Sume is a continent called Uttara.3 (This means “extremely
excellent.” ) The Vibasha calls it Kurudwipa.“r It is square-
shaped, and so are the faces of its inhabitants. In length
and breadth one thousand yojanas. It has a tree-king called
Ambala,5 seven yojanas round, one hundred in height, and
ﬁfty in spread. The men live a thousand years ; they have
no trade, but their life is sustained by implanted vigour.
They have no such varieties of land, lake, mountain scenery,
or ﬂowers, fruits, and cereals, as we have. The birds sing
pleasantly. On each side of the continent is an Anavatapta
lake, from which four great rivers ﬂow. There are no
swamps 'or dangerous hollows, no brambles or prickly plants,
no troublesome ﬂies or poisonous insects, but the rice and
corn are self-produced, and of exquisite ﬂavour. The warm
rays of the Mani gem are sufﬁcient for the purpose of cook-
ing their food 3 when the food is sufficiently dressed the
rays of the gem lose their intense power. There is a wonder—
ful6 tree in this country, the leaves of which constantly distil
heavenly dew (ambrosia); both men and women seek its

‘ Che-kiu. 2 Han~li~na. 3 Yuh-tan-yu.
4 Ku-lu-cheou. 5 Om-po-lo.
6 A kiuh-kung tree, lit. bending-body tree. Perhaps the kalpa tree
of the Singhalese, MB. 14:.

38 A CATENA or BUDDHIST

shelter. The fruit of this fragrant tree, when ripe, opens of
itself, and provides the people with every kind of garment,
vessels, and food. In the rivers are found choice pleasure-
boats, to convey all those who seek for such enjoyment in
what direction they please. If, on entering the rivers to
bathe, they leave their garments on one shore, the boats are
always in waiting to convey them to the opposite shore,
where fresh garments await them. Whenever they come to
one of the fragrant trees, above named, they take Whatever
delicacy they please, and pass on. There is no sickness here,
but they ever retain their youthful looks. Their hair and eye-
brows are of a russet colour. When they desire marriage,
if after selection the degree of relationship between the two
parties is too close, when they seek the shelter of the tree it
does not bend down as usual to protect them, and so they
separate 3 but if the marriage is a proper one, then the tree
bends down as a canopy over them . . . When they die they
are placed in the middle of the four roads, their bodies tho-
roughly adorned, and then a great bird called Ouwajanka
bears away the corpse to another land (beyond the Sakwala
mountains). The soil of this country is soft and elastic to
the feet. The ground opens of itself to cover everything
that is unbecoming. All persons who have previously prac-
tised the ten virtues are born here, and after this in one of
the Déva lokas.

The N yaya Anusara Shaster says : “ There are two mid-
dle-sized islands belonging to this continent, viz., Kaurava
and Graurava,1 both inhabited.”

The Hi-shai Sutra says : “ The men who live in J ambud-
wipa are three cubits and a half in height, and the men of
the east and west continents the same. The men of the
northern continent are seven cubits high.”

The Abidharma says: “ The men of the southern conti—
nent are three and a half cubits high, and some four cubits.
Men of the eastern continent eight cubits, of the western
continent sixteen cubits.”2

' Kiu-li-po and Kiao-li-po.

7 The cubit here is the foot of the Chau dynasty, i.c., eight inches.

SCRIPTURES FROM THE CHINESE. 89

The Seddhmna-prélmésa—na says: “The men of the

northern continent are possessed of extraordinary powers of
vision and hearing.” [And similar remarks in reference to
the other continents]

The Suraﬁgama says: “ Anirouddha1 could see without
eyes. The Naga Upananda2 could hear without ears. The
Devi Granga3 could smell without a nose. Gavampati“ could
taste without a tongue. Sﬁnyata Deva could feel without a
body. The Great Kasyapa without the sense of knowledge
(chitta) could apprehend.” (This section exhibits the truth
that the senses are not the absolute vehicles of knowledge,
but that in certain cases there is a mystic power (miao)5
which apprehends truth.)

The Vibasha Shaster says: “ The men of the four great
' continents and of the eight middle-sized ones, are all of di-
minutive size3 with respect to the ﬁve hundred little isles
some are inhabited and some not 3 and some are the abode
of the Asﬁras.” I

The Maha6 Nidana Sutra says : “ The superiority of J am—
budwipa as a place of birth consists in ﬁve particulars :-
1. The courage and endurance of its inhabitants; 2. their
correct habits of thought 37 3. being the birthplace, of Bud-
dha 3 4:. its good karma 3 5. its being the land of Brahmans.
But the other continents excel J ambudwipa in three parti-
culars :—1 . Length of life 3 2. superior enjoyments 3 3. excel-
lence of soil.” ‘

The Agama Sutra says: “ The southern continent excels
in three particulars :—1. Facility of practising good works,
and so securing a favourable karma 3 2. the advantage of
imitating the pure life of the Brahmans 3 3. the opportunity
of hearing the instruction of Buddha.” '

1 Ho-niu-liu-to. 2 Po-nan-to. 3 Kin-ka-shin-niu. 4 Kiu-fan-po-ti.

5 The use of the word “miao” in opposition to that which is connected
with the senses explains its use in such compounds as miao fah (Sad-
dharma), z'.e., the mystic dharma or universe.

6 So, at least, I take the In-peniking to be. See this work referred
to in Hardy’s Tkeories and Legends, p. 91, n.

7 Samyak drishti, MB. 498, § 17.

40 A CATENA or BUDDHIST

From a comparison of the various Sutras and Shastras, it
seems that J ambudwipa excels in the wisdom of its inhabi-
tants, and the other continents, especially the northern one,
in material prosperity.

ON THE KARMA THAT LEADS TO BIRTH IN THESE WORLDS.

2. The Agama Sutra says: “ King Prasénajit askedlBuddha
if every Brahman, Tchatriya, Vaisya, and Sudra on re-
turning to life would be born in his own caste.” To which
Buddha replied : “ It is possible it may be so, but the
matter stands thus—there are four distinct classiﬁcations
' of men: 1. Those who from bad go to bad; for example,
a man born as a chandala, in a base class, or as a ﬁsher-
man or a hunter, or any other inferior position, doing
just enough to be born at all as a man ; if such a man
practise evil in his present condition, whether of thought,
word, or deed, so that in his next birth he enters one of the evil
ways (77.6., as a beast, asura, or demon), then this is called go-
ing from bad to bad. 2. Those who go from bad to better 5 for
instance, a man born in a base condition, amongst those who
practise every evil work, this man is in a bad state ; but if
in this condition he himself does right, guarding well his
thoughts, words, and actions, then at the end of life he may
be born as a Deva, and this is called going from bad to better.
3. From better to bad 3 as when a man is born in a wealthy
or illustrious family, and yet himself does wickedly, then after
death this man shall also be born in one of the evil ways—
and this is called going from better to worse. 4«. From good
to better: as when a man being in a good class of life, still
goes on to practise virtue, then at the end of life he is born
in heaven—this is called going from good to better.”

The Karma1 Vibhaga Sutra says : “Buddha declared there
were ten kinds of works which led to birth in human form :
1, Not to kill ; 2, not to steal ; 3, not to commit adultery ;
4, not to use immoral language; 5, not to equivocate; 6, not
to slander,- 7, not to lie; 8, not-to covet,- 9, not to indulge

1 Nich-po-cha-pih-king.

SCRIP'I‘URES FROM THE CHINESE. 41

anger ; 10, not to envy (or indulge partiality). Any one who
may fail in the higher precepts of the Shaman, and yet ob-
serves these ten rules shall be born again as a man (and ac-
cording to the completeness of his obedience, the degree of
happiness he shall enjoy during his life) .”

The Avataﬁisaka Sutra says ; “With regard to Karma, or
the result of works, there are three distinctions : 1, The pre-
sent and immediate result 3 2, the consequent result, in de-
ciding the character of the next birth ; 3, the remote result
in distant generations.”

ON CERTAIN SIGNS AT THE TIME OF DEATH.

3. When a man comes to die, the bodily functions and the
mind are clouded and dark. As in a dreamless sleep there is a
complete suspension of all active thought. There being no
active exercise of mind, there is no consciousness or reflection ;
and so there is neither sensation nor passion.1 But still there
is a clinging to existence,2 and this is called the principle
(heart) of birth and death (ashta vijnyana). At this time,
according to a man’s good works, or bad works, this occult
principle ascends or descends, and the body gradually becomes
icy cold to the touch. Hence it is the verse (Gatha) says :

“ If from the summit of the head—a Saint ,3
If from the eyes the ﬂame departs—a God ;4
A man, if from the heart ; a Préta from the groin ;
A dubious birth from out the knee-pan goes,
And from the bottom of the feet a birth in Hell.”5

I Vijnyana or sanscara, Colebrooke, 254. 2 Upadana.

3 That is “ Buddha.” 4 That is a Deva, inferior to the former.

5 When the eye can no longer see, nor the ear hear, then the other
senses cease to act.. When the power of thought is gone, then the six
sources of knowledge are completely extinct. Whilst the body is warm,
however, there yet remains the principle known as “ ashta vijnyana”;
but when that goes, the body becomes completely cold. Now, if we
carefully examine what part of the body remains warm the longest, we
may divine what the character of the next birth will be; if the region
about the heart remains warm longest, then the person will be born as a
man, and so on according to the system of the Gatha given above.
Now men of the world (27.6., those who are not Buddhists) say, that
when the body corrupts and the vital spirits are dispersed, what is there

42 A CATENA or summer

On a certain occasion Buddha spoke thus :1 “ If a man at
the end of life, knowing that his hour has come, have clear
and distinct thoughts on religious subjects, and with his body
washed and his garments properly arranged, thus departs ;
then if on his person appear any of the distinguishing marks
peculiar to Buddha, those present may know assuredly that
he has gone at once to be born in Paradise (pure-land). But
if a man who reverences Buddha, and has observed the pre-
cepts, yet with less thorough purpose, die without any
marks either good or bad on his person, but lies as it
were in a sleep, and, awaking for a moment, thus de-
parts, this man, not yet wholly freed from the inﬂu-
ences of unbelief, shall be born for ﬁve hundred years
in an external paradise,2 and afterwards enter on his
perfect reward. Again, if a man have encouraged in him-
self a compassionate and benevolent disposition, and his re-
ligious ideas are pure, if his mind hanker not after wealth,
or worldly relationship, if his eyes be clear and his face com-
posed, if he be possessed with a desire of heaven, and look
forward at some future time to behold me, if his eyes al-
ready seem to see the heavenly hosts, and his ears to hear
heavenly melody, then shufﬂing off his body he shall cer-
tainly be born as a Deva. Again, if a man be of a bland
and amiable disposition, and have striven to acquire some
religious merit, his body undiseased and unblemished,
his thoughts directed to the well-being of his parents, or
wife, or children, his principles unconfused and clear as to
right and wrong. And in this mind, having fairly divided
his worldly goods, he die, this man shall be born again in
human shape. If again there be' a man who stares wildly
at his friends, clutches at the air with his hand, continu-
ally deﬁles himself and yet knows it not, his eyes blood-
shot, lying with his face downward, sleeping with his body

left that can be born again. They know nothing about this secret
principle or power called “ashta vijnyana.” (Ch. Ed.)

1 Viz., in the Shau-hou-kwo-kai-chu Sutra, but I cannot give the
Sanscrit title of this work.

2 City of doubt, a region bordering on the true Paradise of Amithaba.

SCRIPTURES FROM THE CHINESE. 43

doubled up, seeing frightful visions which cannot be told,
his senses and mind gone, raving in delirium, this manafter
death will be born in hell. If, again, there is a man who is
continually wetting his lips with his tongue through fever,
vexing himself about eating and drinking, talking incoher-
ently about hunger and thirst, and at last opens his eyes
suddenly and dies, this man shall be born as a Préta. Again,
if there be a man whose body is affected by an accumulation
of diseases,his spirits darkened and paralysed by overhang-
ing clouds, dreading to hear the name of Buddha, ravenous
after the taste of ﬂesh, not listening to any words of exhor-
tation, wrapped up in worldly thoughts, sweating from his
hands and feet, and every part of his body, jabbering and
dribbling, this man when he dies will be born as a beast.”
The Suraﬁgama Sutra says: “ Buddha thus addressed
Ananda z—All sentient creatures are mutually involved in
the necessity of birth and death—being born according to
the accustomed method, and dying according to the laws of
perpetual change. At the end of life, before losing all ani-
mal heat, the good and evil deeds of the whole life are sum-
moned up, as it were, in a moment. Those possessed of the
best indication of conscience (sanjnya), are immediately pro-
vided with wings and ﬂy away to be born in a region above
the heavens ; as they ﬂy, in the heart arises joy and wisdom,
with every holy desire, and already they behold the Buddhas
of the ten regions of space, and according to their prayer
they ﬁnd themselves born in one of the pure lands belong-
ing to these Buddhas. If the conscience be less pure, but
yet greater in proportion than the passion-Nature, then the
ﬂight cannot be sustained long, and the subject of it becomes
like one of the winged Rishis. If the two portions of one’s
nature be equally developed (’5.6., the good and the bad)
then a person is born again as a man. If the passion-nature
prevail, then the person is born in one of the equivocal forms
of life, the worst being as a hairy creature like a caterpillar,
the best like a bird. If the passion-nature, as compared with
the pure conscience, be as seven to three, then the person is
born below the water-circle, and acquires within the limits

44 A CATENA or BUDDHIST

of the Fire-world an inﬂamed nature, his body ever burning
like a Preta, no water to allay his pain, no food or drink—so
he must pass a hundred thousand kalpas. If the passion-
nature be as nine to one, then he must sink down to the
very bottom of the ﬁre circle, and, as a lenient punishment,
be burned in a hell in which there is some intermission of
pain 3 but if he be extremely wicked then he is born in the
hell where there is no intermission. A man purely sensual,
without any portion of a good conscience, sinks down to
Avitchi (O-pi) and if he still continues to revile the priest-
hood, and mock at the law, and abuse the faithful, etc., he
, shall suffer over and over again in all the bottomless pits of
the ten regions of space.”

The Avataﬁisaka Sﬁtra says : “ So it is a man at the last
moment of his life sees indications of his future destiny ,-
if he possess a bad karma he beholds all the miseries
attending a birth in Hell, or as a beast, or as a Préta. He
sees the Infernal lictors, brandishing their cruel maces,
scowling at him, accusing him ! Handcuffed they lead him
away! He hears the sounds of his own piteous cries for
mercy! he sees the rivers of ﬁre, the scalding boilers, the
Spiked hills, the trees covered with knives—every misery in
succession which he must endure.

“But if he have a good karma, then he beholds the
Heavenly mansions, the host of Devas and the Apsarasas,
every kind of lovely garment, beautifully adorned, the
palaces and gardens, surpassing in splendour; and though
his body be yet alive, he already enjoys an antepast of his
future blessedness I”

THE NINE MOUNTAIN GIRDLES AND THE EIGHT SEAS.

4. The ﬁrst mountain is called Sume or Suineru ; its base is
evenly placed on the top of the Gold circle (below the earth).
‘ It is broad towards the earth, and narrows upwards, again ex-
panding towards the top. It is perfectly adorned with the
four precious substances, gold, silver, sapphire, and lapis-

‘ What is here called passion nature, is love of the impure: that which
is called good conscience is love of virtue. (Ch. Ed.)

SCRIPTURES FROM THE CHINESE. 45

lazuli (or coral, MB. 1]). Various sorts of trees, herbs,
and fragrant foliage growing on its sides, spread their
odour far and wide. Here is the resting-place of sages and
philosophers (after death). The mountain is 168,000 yéjanas
high, of which 84,000 are below the surface of the water.
(The Dirghagama. The Kosha and the Lai-shai give the
height 80,000 ijanas, and they say that each mountain
circle to the outside iron range diminishes one-half succes-
sively). Beyond Mount Sumeru is the Fragrant Sea, whose
breadth is 84,000 y6janas. (The Kosha says 80,000.) Each
of the seven seas diminishes in breadth by one-half. They
produce the Utpala ﬂower,1 the Padma flower,2 the Kumuda
flower,3 and the Pundarika ﬂoweri’ﬁ These ﬂowers grow in
great profusion and spread their leaves on every side. Each
mountain range is half immersed in these various seas. The
second range is called Yugandara (mutually yoked). The
height and breadth 42,000 y6janas. The sea is the same
breadth (the Kosha says 40,000 in each case). The third
range is called Isadara (holding or connecting pole), 21,000
yéjanas in height, the sea just as wide (the Kosha says 20,000).
The fourth range is called Karavika,5 (projecting wood. Im—
post?) 12,000 yéjanas high, the sea the same width (the Kosha
says 10,000 yéjanas.) The ﬁfth range is called Sudarsana,
6,000 yéjanas high, and the sea the same width. The sixth
range is called Asva karna (horses’ ears), 3,000 yéjanas
high, the sea the same Width (the Kosha says 2,500.) The
seventh range is called Vinayaka (the Obstacle Mountains),6
1,200 (‘3 1,500) yéjanas high, the sea the same (the Kosha
says 1,250). The eighth range is called Némiﬁdhara (hold-
' ing-earth), 600 yéjanas high (the Kosha says 625). Be—
tween this range and the Chakra Mountains, which are 300
yéjanas high, and which enclose the whole system, is the

‘ Nymphoeas in general. 2 N elumbz’um speciosum.

3 Nymplzcea esculenta. 4 The white Lotus.

5 Considering the awkwardness of this expression, and also the ren—
dering of Rémusat’s, “sandal mountains” (Lotus, p. 847), I think there
is a misprint in the text.

6 Vide Burn., Lot, p. 847.

4.6 A CATENA or BUDDHIST

salt sea, 322,000 yojanas in breadth and depth, and the
whole circuit 3,608,475 yojanas. All these mountains are
immersed 8,000 yojanas below the sea, and rest on the
golden wheel.1

And now, having alluded to these seas, we may inquire
what is- the cause of the morning and evening tides ? The
Avatafi'isaka Sutra says—“ The palace of the Nag-a Rajah
Sagara is in the midst of the sea, the water ﬂowing through
this palace assumes a deep blue colour, and as it enters or
.issues forth from the palace causes the fall and rise of the
sea.”

Again, how is it that the countless Rivers which constantly
pour their supplies into the Ocean do not cause it to over-
ﬂow? The Avataﬁisaka says—“ There are four precious
substances at the bottom of the sea, which absorb the con-
tributions of the Rivers constantly ﬂowing into the Ocean.
Hence there is no increase or decrease in the water of the
great Sea. The ﬁrst precious substance is called Sun treasure
great jewel, (Maharatna surya-garbha ?) the splendour of
which is so great that wherever it reaches the water is con-
verted into a milk-like substance. The second the great
jewel Li-jun (Dispersing fatness); wherever the splendour
of this reaches it converts the milky substance into
curds. The third is called the great jewel Fo-in-kwong
(brilliancy of ﬁre), the splendour of which converts the
curds into butter. The fourth is called the great jewel
Tsin-wou-chu (no residue) 3 wherever the splendour of this
reaches it changes the butter into essential oil, and this

disappears and leaves no residue, as it were by the action of
ﬁre.”

1 The Sﬁtras and Shasters diﬂer somewhat in respect to these measure-
ments. According to the Kosha, from the middle point of Mount
Sumeru to the verge of its southern extremity is 40,000 yojanas. From
this point across the seven golden mountains is 79,375 yojanas, and the
seas the same, so that the whole radius would be 158,750 yojanas, and
the diameter 317,500 yojanas. Again, the breadth of the Salt Sea is
322,312 yojanas, so that the whole diameter from north to south and
from east to west is 1,042,124 yojanas. . This is the measurement of the
boundaries of the Sakwala. Ch. Ed.

SCRIPTURES FROM THE CHINESE. 47
What, then, we may ask, is the cause of the salt taste of
the sea water? In answer to this, the Lau-Tan1 Sutra says
—-“ There are three reasons for the saltness of sea water.
1. In the middle of the sea is a great ﬁsh, 28,000 li in
length, its pollutions cause the salt taste. 2. When the
world was being perfected (the aera of perfection) there fell
a great rain from the Akanishta Heavens, which, washing
away from the intervening worlds much impurity, carried
all of it into the sea. 8. A long time ago a certain Rishi
used his sorcery and caused the water to become salt.”

ON THE CAUSES OF EARTHQUAKES.

5. According to the Agama Sutras, Buddha declared that
there were eight causes and occasions of earthquakes. 1. The
earth is placed on water, and the water on wind, and the wind
on space. When the Wind is agitated, then the great water is
moved, and this shakes the earth. 2. The effect of the great
energy of the male and female disciples of Buddha and also
of the great Déva (Mahéshwara) acting on the waters. 3.
When Bodhisatwa descends from the Tusita Heavens to be
incarnated. 4:. When Bodhisatwa is born from the right '
side of his mother. 5. When Bodhisatwa arrives at perfect
enlightenment. 6. When Buddha begins to preach, by
turning the Wheel of the Law, which neither Mara nor
Yama nor Brahma nor any Shaman or Déva or man is able
to turn. 7. When Buddha is about to bring his teaching
to an end, and with undivided attention ﬁxes his mind on
the conclusion of his career. 8. When Tathagata enters on
the perfect and unsurpassed condition of Nirvana. There
are eight causes given by the Agama. Again, the Ava-
taﬁ'isaka Sutra says—“ Whenever Bodhisatwa delivers the
Law the‘ earth quakes six times.”

The Saddharma prakasa sasana Sutra says—“ The wicked
Dragons opposed to the Law, raising a great strife, put the
vast sea in commotion, which is felt for a distance of several

1 The Sanscrit name of this Sﬁtra appears to be Pindadhana.

1.1.8 A CATENA or BUDDHIST

hundred. yojanas. Hence the earth, which rests on the sur-
face of the waters, is shaken also.”
[Other reasons are assigned of a similar character.]

ON THE LAND or THE NAGA RAJAHs.

6. The Lau-Tan Sutra says—“ To the North of Mount
Sumeru, under the waters of the Great Sea, is the Palace of
Sagara Naga Rajah, in length and breadth 80,000 ijanas ; it
_is surrounded by precious walls, a beautiful railing, garden and
parks, adorned with every species of decoration.”

The Avataﬁisaka Sutra says'—-“In the midst of the Palace
of the Naga rajah Sagara there are four precious gems,
from which are produced all the gems of the Ocean. Here
also is the Palace of Jambukétu,1 the Naga Raja’s eldest
son 3 also the palace of Vﬁ-suki Naga Rajah,2 and eighty
myriads of other Dragons, each having his separate palace.

There are ﬁve sorts of Dragons: 1. Serpent-dragons ;
2. Lizard-dragons; 3. Fish-dragons; 4. Elephant-dragons;
5. Toad-dragons. Sagara Naga Rajah, assuming the ap-
pearance of Mahéshwara, exerting his great strength, mightily
assists all sentient creatures. His inﬂuence extends from
the four continents up to the ParanirmitaVasvavartin Heaven;
He spreads out the clouds diversiﬁed with every colour, ex-
cites the varied brightness of the lightning, causes the
changing peals of thunder, raises propitious breezes, distils
fertilising showers. But though this Naga Rajah is well
affected towards men, the good principles which prevail in
the world are the real source of prepitious rain falling.

Again it is said that Anavatapta Naga Rajah raises the
wide-spreading vapoury clouds which cover J ambudwipa
and distil soft and nourishing rain, causing the various
herbs and grain to spring up and ﬂourish, and the fountains
and rivers to swell with refreshing streams.

The Saddharma Prakasa sasana Sﬁtra says—“ Down in the
depths of the Great Sea 1,000 yojanas is a city named Hi-

‘ Chin-fau-ehwang. '-’ Fan-sun.

SCRIPTURES FROM THE CHINESE. 49

10h,1 its length and breadth 3,000 yojanas 3 it is occupied by
Naga Rajahs. There are two sorts of Naga Rajahs: 1.
Those who practise the Law of Buddha; 2. Those who do
not do so. The ﬁrst protect the world; the second are
opposed to it. Where the good Dragons dwell it never
rains hot sand, but the wicked Dragons are subject to this,
and their palaces and followers are all burned up. VVhen—
ever men obey the Law, and cherish their parents, and sup-
port and feed the Shamans, then the good Naga Rajahs are
able to acquire increased power, so that they can cause a small
fertilising rain to fall, by which the ﬁve sorts of grain are
perfected in colour, scent, and taste. No destructive mildew
can occur, the fruits are preserved, and the ﬂowers excel in
the loveliness of their tints. The Sun and Moon exert no
malign inﬂuences, but impart a fertilising warmth, whilst
no blighting winds are permitted to arise, to destroy the
fruits of the earth. If, on the contrary, men are disobedient
to the Law, do not reverence their parents, do not cherish
the Brahmans and Shamans, then the power of the wicked
dragons increases, and just the opposite effects follow;
every possible calamity happens to the fruits of the earth
and to the lives of men.

The Great Rain asking Sﬁtra says9—“ Buddha residing
in the Palace of the Naga Rajah Upananda delivered the
Law, and summoned to his presence the great-cloud com-
pany of Dragons. There was the circle-hooded Sagara
Naga Rajah, and all the other great Nagas ; amongst these,
he with the mighty voice, he with the lightning tongue, he
with the jewelhood,he with the snake’s body, he with the 1,000
heads, he with the red eyes, he with the rolling thunder
voice, etc., etc. All these being assembled, he instructed
how they ought to bestow upon J ambudwipa great fertilising
rain.3

.1 Either the city of Sportive joys, or the city called Hila or perhaps
Hidda.
’-" 'Maha mega mandala varsha-vardhana nama Sﬁtra.
3 According to the orthodox opinion the Naga spirits are lords over
E

50 A CATENA or BUDDHIST

ON THE COUNTRY OF THE GARUDAS OR GOLDEN-WINGED BIRDS.

7. The Sutras say—“ To the North of the great Ocean there
is a large tree called Kﬁtasalmali ;1 it is seven yojanas round
at its root, and is embedded twenty yojanas in the ground.
Its trunk grows one hundred yojanas high, and its branches
spread ﬁfty ydjanas round. To the east of the tree are the
palaces of the spawn-gendered dragons and Garudas, eX-
tending over 600 yojanas. To the south of the tree are the
palaces of Dragons and Garudas born from the womb. To
the west of the tree those born from moisture have their
abode. To the north of the tree those born by trans-
formation. The King of these Garudas, when he wishes
to seize the Dragons, ﬂies up into the tree and looks down
on the ocean; then he ﬂaps his wings and divides the waters
to the distance of 1,600 yojanas, on which he ﬂies down and
peeks up the Dragons just as he pleases and eats them.
These birds eat all the four kinds of Dragons.

They are not able, however, to seize Sﬁgara Naga Rajah,
or Nanda, or Upananda, or Ditarasa, or Anavatapta, or any
of the Dragons who have entered on a religious life.‘~’

ON THE COUNTRY on THE ASURAS.3

8. The Sﬁtras say—“ To the east of Mount Sumeru, at a
distance of 1,000 yojanas, is the territory of Vemachitra,4 the
King of the Asuras. It is surmounted by the ocean and em-

the wind, rain, thunder and lightning, but common books attribute
these results to combinations of Yang and Yin. Ch. Ed.

‘ Ku-cha-che-ma-li. A species of cotton tree. Vide E. Burnouf.

2 Once on a time, when the Dragons were tormented by the Garudas,
they laid their case before Buddha, who gave them his Kasha robe to
divide amongst them; whoever possesses a portion of this is exempt from
any molestation by these birds.

3 The Asuras are not Dévas either in point of power or bliss; they
are Dévas in one sense, yet have not their superior merit, but on the
contrary they are subject to violent passion. Ch. Ed.

4 Pi-ma-che-toJo.

SCRIPTURES FROM THE WINESE 53
braced by the wind, as a cloud is held by the a..1 ond mace and
breadth is 80,000 yoJanas, a series of seven c and prepare
surround 1t, and also precious trees and gardens. 1-0. of the
the residence are 10,000 yéjanas across, and the palaco_.ln:lbl(3
1,000 yéjanas across. The several palaces of the Asuras L118
within .these precincts 3 some small, others large. To the
south of the mount is the palace of the Asura Bala-rajah.1 To
the west of the mount is the palace of Savara-rajah.2 To the
north of the mount is the palace of Rahu, Asura Rajah.

The Saddharma prakasa sasana Sﬁtra says: “Underneath
the earth and the ocean are the abodes of the hateful enemies of
the Dévas, called Asuras. There are two kinds of them. 1.
Those who may properly be called demons, being hungry
prétas with shapes like the Devil, possessing, however, a
certain power of' spiritual transformation. 2. Those born
as beasts (or, in the shape of brutes). They Occupy the
border of Mount Sumeru, 84,000 yojanas below the sea and
land. There are four territories belonging to them. 1.
The territory of Rahu, 21,000 ycjanas across. He is able
to assume an apparitional body, great or small, according
to his purpose, in any part of the Kama Rupa. The city he
lives in is called ‘shining bright’ (prabhasa '3); it is 8,000
yéjanas in length and breadth, and is adorned with precious
groves, ﬂowing streams and tanks. The years of his life
are 5,000, each day and night of which is equal to 500 years
of men. The second territory is 21,000 yojanas below the
former and occupied by Bala devaij” Asura Rajah, in length
and breadth 13,000 y0janas ; the city is called star-tassel“
(Jyotiskandha ?) ; the years of his life 6,000, each day and
night of which is equal to 600 years of men. The third
territory is 21,000 yéjanas below the former, Where dwells
an Asura Rajah called Suraskandha,5 in length and breadth
13,000 yéjanas; the city is called Havira,6 in length and,
breadth 8,000 yéjanas ,- the years of his life 7,000, each day
and night of which is equal to 700 years of men. The

.1 Yung-yoh. 2 Suraskhanda. Lotus 3.
.. 3 Yu g-kien. 4 Sing-man. 5 F a-man. ‘5 Han-pi-lo.
1"?“ livﬂaﬂgz: E2

50 A CATENA or BUDDHIST

is the dwelling-place of Vémachitra, 21,000
ON THE COUNT the former 3 the chief city is called Havira,
“,ojanas across.” (The Suraﬁgama Sﬁtra says that
. 7" 1(11‘0 viviparous, oviparous, etc. , Asuras also.)
is 3
ON THE WAR or THE ASURAS WITH THE DﬁVAs.

9. The Saddharma prakasa sasana Sﬁtra says: “At the
time when the Asuras engaged in conﬂict with the Devas,
they ﬁrst got the wicked Dragons to excite pernicious winds
and rain to destroy the crops in J ambudwipa. The King of
the good Dragons hereupon sent many messengers to warn
them to desist from any such purpose. The wicked Nagas
paid no attention to the warning. They came therefore to
blows, and with thunder and ﬁre the strife was carried on.
At this time the power of the virtuous principles of men
was great, so that the good Dragons gained a speedy vic-
tory. A second time the Asuras dispatched their hosts to
re-commence the struggle. At this time the power of
wicked principles amongst men was great, so that the
assembled armies of the Asuras put the good Nagas to
ﬂight. On this they commissioned the space-travelling
Yakshas with haste to cleave the void and ascend upwards
to beg the' assistance of the Dévas (heavenly soldiers), and
so once more the Asﬁras are put to ﬂight. But now the
King of the inferior Asﬁras comes forth with his warriors
and rallies the retreating crowd 5 and when, in consequence
of his assistance, the good Nagas and Devas were hard
pressed, the four Heavenly Kings bring forth their armies
and retrieve the fortune of the day. Finally, the King of
the great Asﬁras is supplicated to help them 3 he, indeed,
greatly enraged, leapt up from his throne, the great earth
trembled and quaked, Nanda, the Naga Rajah, with his
tail lashed the sea till the spray thereof reached even to the
Tusita Heaven. Then Sakra Rajah, seeing the earth quake
and the clouds driven here and there in wild confusion,
knew that the Asﬁras were invading his boundaries, where—
upon he commanded the thirty—two Dévas to enter the

 

SCRIPTURES FROM THE CHINESE. <38

Chitra vana1 and select each one a diamond mace and
sword, a battleaxe and club, bow and quiver, and prepare
himself for the encounter. Seeing this, the King of the
Great Asﬁras issued his orders for his subjects to assemble
in mass ,- in countless numbers they came forth from the
mighty ocean, each grasping his warlike weapons. Cleav-
ing the void they ascended to engage the Heavenly Kings.
The four Kings}; beholding the vast array, hastened up to
the summit of Sumeru to seek an audience with Sakra
Rajah. Then Sakra, mounting his Imperial Elephant (ele-
phant-dragon, 6.6., Airavana hasti rajah), summoned all the
Dévas to assemble their followers and descend to the con-
ﬂict. The armies of the Asﬁra Rajah had already reached
the conﬁnes of the Mountain; whom, indeed, Sekra Rajah
tried to conciliate by friendly counsel, but the King, scowl-
ing upwards, shouted out—‘Seize him, there!’ ‘Hold him,
there!’ Then the Deva Kings ordered their forces to ad-
vance ; Surya Déva puttra3 led the way, beaming forth his
blinding rays into the eyes of the Asﬁra Rajah. He, indeed,
dazzled by the brightness, was unable to distinguish the
hosts of the Dévas, and so raised his hand to shade his
eyes (this causes an eclipse), and commanded the Asﬁras to
attack, on which the two hosts come into conﬂict. Then
very wonderful was the struggle and the commotion: no human
powers of comparison can sufﬁciently describe it. King
with king, leader with leader, army with army, dragon with
dragon, ruthlessly struggled. They advanced as a cloudy
phalanx, they clashed the martial drums, they exercised
their supernatural force. Nor was the contest of one kind
only, for some fought with gleaming swords, some grasped
the mighty spear, the thunder crash and the lightning
gleam followed in rapid succession. There was the hurling
of great rocks and mighty trees ; some belched forth water

‘ Tchi-to-lo-lin, or it may be the Chitra treasure-house or depository,
f“ chitra” meaning magical or supernatural.

'-‘ That is the chatur maha rajahs, who live on each side of Sumcru.

3 £42., the Sun Déva.

«'34 A CATENA or BUDDHIST

and some ﬁre; some tugged hand to hand; whilst others
shouted out deﬁance. Then there were those who em-
ployed magical contrivances ; some caused swords and arrows
and stones to fall like rain ; some were wounded—without
eyes ! without ears ! with no hands or feet ! The Dévas, in-
deed, except their heads were cut from their shoulders, had the
power to restore themselves, but not so their opponents.
Then Sumeru shook and quaked! the great ocean seethed
and boiled! and the ﬁsh Nagas leapt upwards in Wild
aﬁ'right at the noise of the battle !

At this time the Asﬁra Rajah, using his spiritual power, ap-
peared with ﬁve hundred heads and ﬁve hundred hands, and
seizing a mountain three hundred yojanas high, he hurled it
against the heavenly host. This the King of the Dévas tritu-
rated to ﬁne powder by the countless arrows he shot against it
during its ﬂight. Again the Asﬁra King seized a mountain
ﬁve hundred yojanas high, and hurled it against Sakra
Rajah; this the Imperial Elephant Airavana caught with
his trunk and hurled it back against the Asﬁra, whom,
striking full in the middle of his breast, it overturned.
Then the Dévas laughingly shouted—‘ Ah! beast-born!
has the White Elephant hit you!’ Hereupon the Ele-
phant King, exerting his spiritual power, assumed an
appearance of one with 1000 heads! from his mouths he
darted ﬂames of ﬁre ! whilst his body by its vastness ﬁlled
the limits of space! Then Sakra Rajah also assumed a
majestic body with 1000 heads and 1000 arms, and seizing
in each hand a diamond mace sparkling with the lustre of
gems, mounted on his Royal Elephant, he advanced in
person against the Asﬁras, resolved for good to drive them
back. The King of the Asﬁras, beholding Sakra Rajah
darkening the limits of space with his body, his heart
failed him for fear and he ordered his army to turn about and
descend from the heights. Then the Dévas of the thirty-
two heavens and the four heavenly Kings hurled down their
winged swords thick as the falling rain and their arrows
like the showers of Autumn, and thus joined in the pursuit.

SCRIPTURES FROM THE CHINESE. 5-5

At length Sakra Rajah, moved with pity, recalled his
soldiers, and bade them return to the Triyastriﬁshas Heaven,
to lay aside their military weapons and assume their heavenly
robes !

“After this, Sakra, ascending his Royal throne, the Kings
came forward to congratulate him; and he on his part de—
livered the Law to them and expounded many virtuous
principles in their hearing, exhorting them to practise piety,
and not forsake the rules of correct life. All the Dévas
thereupon made obeisance and departed to their several
palaces. Meantime, Airavana hasti rajah, ﬁlled with exult-
ation, blew forth from his trunk two mighty streams of
water, which, spreading abroad through Jambudwipa, fell
as a genial rain for seven days, causing the different sorts
of shrubs and grain to revive and ﬂourish. Then he also
went to his highly adorned abode.”

ON THE BODILY SIZE OF DIFFERENT BEINGS.

10. The Agama Sﬁtra says: “ Of all the great creatures
which exist, the two N agas Nanda and Upananda are the
largest. They are able to infold Sumeru seven times round,
their heads above the top of it and their tails in the sea.”

Another Sﬁtra says :1 “ The greatest creature is the
Garuda Mahakaya, from head to tail eight thousand yojanas,
and in height the same. This bird can ﬂy without rest from
one Sumera to another (that is, from one world to ano-
ther).”

The Avataﬁ'lsaka Sﬁtra says: “When the Dévas of the
thirty-three heavens were at war with the Asuras, the Dévas
gained the victory, and the Asuras were discomﬁted. The
Asura-Rajah, although seven hundred yojanas long, by his
power of sorcery, was able to conceal himself and all his host
in the tubes of the lily roots.”

A gatha says :

1 Pou-sah-chu-toi-king, that is, the Sﬁtra of the birthsof Bodhisatwa.

50 A CATENA OF BUDDHISF

“ As when the Asﬁra took upon himself corporeal shape,
Standing upon the Diamond strand in Ocean’s midst,
The waters of the sea concealed one half his form,
Whilst high as Sumeru’s top his head he towered.”

(This would make his bodily shape to be 158,000 yojanas
long.)

We read again in the Vinaya :1 “ The body of the great
fish Makara is sometimes three hundred yojanas long, and
sometimes four hundred, the greatest ever known is seven
hundred yojanas.”

So another Sﬁtra says : “ With eyes like the sun and
moon, a nose like a gigantic mountain, a mouth like a yawn-
ing abyss.”

In the Rules of the Vinaya it is said that Sariputra having
iarefully strained his drinking-water, again and again de-
sired to make use of it to quench his thirst, but by his
spiritual power perceived that it was yet full of minute in-
sects. For seven days he drank nothing. Then his body
became attenuated, and Buddha inquired what was the cause
of it 3 to whom he answered : “ In obedience to your orders
I carefully strained my drinking-water, in order to free it
from all animal life, but yet I saw, by my power of spiritual
perception, that there remained in it countless insect forms,
and so, from respect to the Rule for protecting and preserv-
ing Life, I did not dare to drink.” On which Buddha an-
swered: “ By using your supernatural power thus, you would
destroy life rather than preserve it ; henceforth therefore we
ordain that in purifying drinking-water, the common power
of sight shall determine if it is sufficiently strained.”

ON THE GENERAL NAMES FOR HELL.

ll. \Vhat we call “ earth-prisons” in Sanscrit is called
N iraya, which means “opposed to reason,” or, “ out of the
right way,” because the places spoken of, he at the very
bottom under the W orld of Desires (Abidharma). Again

1 Rules of the four divisions.

SCRIPTURES FROM THE CHINESE. 57

they are called “ N arakas,” which word points to their being
the abode of “wicked men’,J (Vibasha) ; thus the Vibasha
Shaster says : “ Underneath J ambudwipa are the great
Narakas—above are the frontier Hells ; there are also solitary
hells in mountains, valleys, and in hollows and desert places.”

The other continents have only frontier and solitary hells,
but no great ones, whilst some afﬁrm that the northern eon—
tinent has no hells. The occupants of these abodes have
human shapes and human feelings—from their mouths pro-
ceed constant shrieks, indicating intense suffering, but not
one articulate word can they pronounce. These places of
punishment are fashioned with brass and iron 3 there is also
an “iron city,” trees covered with knives, boiling rivers,1
iron network, everything arranged according to the strictest
Rule.2 There are many sorts of these miserable abodes, but
we will in brief conﬁne ourselves to three, viz. , The burning
hells, the freezing hells, and the frontier hells.

THE EIGHT BURNING HELLS.

12. With respect to these we read in the Vibasha Shaster :
“ Under J ambudwipa down to the place of punishment called
Avitchi,3 is forty thousand yojanas. The space included in
this measurement tapers upward from. the bottom like a heap
of grain.”

The Sa-p’o-to Shaster4 says : “ Below J ampudwipa there
is a depth of earthy loam ﬁve hundred yojanas in thickness,
below this ﬁve hundred yojanas of white clay. Below this is
the Sandjiva—hell, and after this six others down to the
Pratapana-hell, including a distance of nineteen thousand
yojanas. Each of these hells is ten thousand yojanas in width,

1 Compare “ Phlegethon.”

2 That is, according to the universal description given in Buddhist
books of an abode “ perfectly adorned,” that it has a surrounding rail,
groves of trees, tanks of water, and a net-work ornamental enclosure;
only in this case the end is to torture rather than delight the occupants.

3 VVou-kan, “no interval.”

4 This may be the Shasters of the Sarvastivadah school.

:38 A CATENA or BUDDHIST

but the height and breadth of Avitchi is twenty thousand
yojanas.” A Gatha .in the Fah-yuen1 says :
“The ﬁrst seven Hells are 500 yojanas apart;
The lowest one 320,000 1i beneath ;
Its length and breadth alike, of brass and iron:
In this the worst of men are born.”

0

Another Sﬁtra says :“ “ Outside all the mountain-kings
of the four great continents, there is one mountain range
distinct .from the rest called the Iron-circle ; in height
0,800,000 yojanas, the length and breadth the same, hard as
the diamond; beyond this again is a similar circular iron
range ; between these two is a very dark and vast interval,
without one ray of light from the sun or the moon. Here
are situated the eight great hells.”

With respect to the duration of life in these places of tor-
ment, relying on the Abidharma Shaster3—“ In the Sanjiva
hell the number of years is ﬁve hundred. In the Kala-
sutra hell a thousand years, and in each successive place of
punishment double the period of the former one, down to the
Tapana-hell, where the period is sixteen thousand years ; in
the Pratapana-hell half a kalpa, and in the Avitchi-hell, a
kalpa.

The Kosha Shaster4 says: “ In the Sandjiva-hell a day
and a night equal ﬁve hundred years of the Chaturmaha
rajahs, down to the Tapana hell, where one day and night
equal sixteen thousand years of the N irmanazati heaven.”

Another Sﬁtra5 says : “ One day and night in the Sand-
jiva hell, is equal to 16,200 kotis of years of men (a koti is
a hundred thousand). In the Kala-Sutra hell a day and
night is equal to 32,400 kotis of years of men. In the

I The Garden of the Law: this is probably the encyclopaedia known
as the Fah-yuen-tchou-lin.

2 The In-pen Sﬁtra, i.e., the cause-ground Sﬁtra, it may be the
Malia Nidana Sﬁtra; but this must be left for further consideration.

3 \Vritten by Vasubhandu.

-* This also was written by Vasubhandu against the Vibasha school.

5 The Kiao—liang-sheou-1ning, 25.6., the Siltra which relates to the
cmnparative duration of the years of life.

SCRIPTURES FROM THE CHINESE. 59

Sanghata-hell one day and night is equal to 64,800 kotis of
years of men. In the Raurava-hell one day and night is
equal to 129,600 kotis, in the Maha-Raurava hell 259,200
kotis, and in the Tapana-hell 518,400 kotis.” The Kchiti-
garbha1 Sutra says : “ To the east of J ambudwipa there is a
region Where there is a mountain called Iron-circle. In the
black space behind this mountain, where there is neither light
from the sun or moon, is a great hell called Aparavitchi.2
Again there is another called the Great Avitchi3 (Maha-
vitchi) ; again there are on each of the four sides other hells
(amounting to twenty-four in all), such as “ that with Winged
knives,” “ ﬁery arrows,” “ crushing mountains,” and so on.
Then there are the calling-out hells (twenty-two in number),
and others up to a hundred thousand. All these are con-
tained within the great Iron-circle Mountains. This great
earth in which we live has eighteen successive tiers of hells,
amounting to ﬁve hundred in all, each havingadistinct name.”

With regard to the Avitchi4-hell, its walls are in circuit
some eighty thousand 1i, made of solid iron, and a thousand
li in height. Flames of ﬁre are continually bursting from
above the walls. Within its precincts other hells are ar-
ranged, all with different names. In the middle of all is
another hell called by the same name of Avitchi, eighteen
thousand li round and ten thousand li high; the whole is made
of iron, and the ﬂames are continually lapping up and down
———iron snakes and monsters on the walls ever belch forth
ﬁre from their open mouths, whilst in the midst the modes
of torture are so arranged that each miserable victim stretch-
ed out on the rack beholds thousands of others undergoing
still more excruciating torments, which await him in his
turn.” The Satyasiddha5 vyakarana Shaster says: “ There
are ﬁve Avitchi hells—1 , the immediate-recompense Avitchi,

1 Ti-tsang-king.

2 Kih-wou-kien. Vide Vishnu Pam-72a, 207, n. 3 Tai o-hi.

4 This evidently refers to the Whole class of such Hells, probably that
called Mahavitchi or Aparavitchi in the Puranas and in Menu.

5 Tching-shih-lun.

60 A CATENA OF BUDDHIST

because here are born immediately after death those who
deserve it 3 2, the woeful Avitchi, because of its utter misery;
3, the temporary Avitchi, because its torments last one kalpa ;
4,1ife-long Avitchi, because there is no cessation of pain ;
5, the form-like Avitchi, eighty thousand yojanas in length
and breadth, ever ﬁlled with human forms. ”

THE DIFFERENT SORTS OR MARKS OF PUNISHMENT.

13. The school of the Sarvastivadins1 speak of eight great
hells—1, Sandjiva.2 The hands of the miscreants born in this
hell are provided with iron claws, with which they tear and
mangle each other’s ﬂesh 3 or else, seizing with their hands
knives and swords, they cut and hack each other to bits.3
Lying on the ground, their bodies thus torn and mutilated,
dying by degrees, a freezing cold wind blows on them, and
they revive. The infernal Lictors“ then cry out that they
are alive. The unhappy wretches had thought within them-
selves: “ Now then life is over at last.” Hence in the
Agamas this hell is called the Hell of Thought (Sanjnya
Naraka) as well as the Hell of Revival (73.6., Sandjiva). Hav-
ing for a long time endured these miseries, they emerge from
this Sanjnya5 (or saﬁdjﬁana) hell, and are driven, terriﬁed
and aghast, into the Black—pebble Hell.6 When the tor-
ments of this hell are ﬁnished, they are next driven into the
Hell of Bubbling Filth ,7 and so they go on from hell to hell

1 Sah—po-to. 2 Tang-hwoh or Kang-hwoh.
3 Compare the 22nd Canto of the Inferno. In the 136th line we
read :—
“ And when the barterer had escaped, he turned
His claws on his companion; so, pell—mell,
Above the foss they grappled.”—'l‘rans. by J. \V. Thomas.
Compare also Canto XXVIII, 36.
4 “ Because our wounds heal ever and anon
Ere we appear before the ﬁend again.”—Id., 41.
5 Siang. 6 Kala mana Naraka (P)
7 “ There boil’d below a thick and pitchy mass,
Daubing in every part the steep decline ;
The pitch I saw, but not what therein was,
Except the bubbles by the boiling raised,
lIcaving and sinking all."—Inferno, XXI, 17.

SCRIPTURES FROM THE CHINESE. 61

till they come to the sixteenth, which is the freezing cold
hell. So it is men are punished who have committed sins of
- body, speech, or thought, and so acquired an evil karma.

(2.) The Kala Sﬁtra Hell,1 so called because the wretches
conﬁned therein are lashed with burning iron wires, their
limbs hacked with iron hatchets, their bones slowly sawn
asunder with iron saws. Moreover, the wind blowing on
their lacerated ﬂesh causes their bodies, already burnt and
scarred, to corrupt with innumerable poisonous wounds.
At length, these punishments being exhausted, they are
ejected from the Kala-sutra-Hell into the Black-pebble-Hell,
and so on through the whole to the freezing cold hell. Such
are the punishments assigned to those who, during life, have
been disrespectful to father or mother, Buddha or the
priests.

(3.) The Sanghata Hell.2 Here the. bones and ﬂesh of
sinners are crushed by mountains falling on them or closing
on them; iron elephants stamp them to pieces; they are
brayed in iron mortars, vast stones are hurled upon them,
till their blood and secretions ﬂow out on the ground—all
these torments are united in this place of punishment.3
After enduring these for a long time the victims come forth
and pass in succession through all the little hells as before.
Those who have committed either of the three wicked acts
(proceeding from hatred, envy, anger) are punished here.

(4.) The Raurava Hell,4 is so called from the constant
shrieks which proceed from the sufferers—for the lictors hav-
ing seized their victims, cast their bodies into iron caldrons,
or on red-hot pans, till they cry out in their agony. These
tortures they endure for a long time, and then emerge as
before, and pass through the sixteen little hells. Murderers
and poisoners are punished here.

(5.) The next is called the great calling-out hell (Maha-
raurz’ivas) for here the victims are placed under iron hatchets'

‘ Heh-Sieh, 73.6., black cord or thread.
2 Chung-hob, z'.e., assembled union. Some Sﬁtras call it Fau-yah.
3 Hence the name “ Samghata.” 4 Kiau—hwan.

(32 A CATENA or BUDDHIST

and knives, and placed on burning pans, and roasted and
fried over and over again, so that their cries are exceeding
loud. Heretics and malefactors are punished here.

(6.) The Tapana Hell. Here the victims are shut up
within iron walls, and placed in an iron dungeon at the top
of an iron tower, which both within and without is red with
ﬁre. Here their ﬂesh is burned and charred to a cinder.
Those who have roasted or baked animals for their food are
punished here.

(7.) This hell is called Pratapana. Here the guilty are
thrown into a great lake of ﬁre, and pierced through with
iron spikes, so that, being unable to escape, they are burned
in the ﬁre. Those who despise and reject that which is
good (apostates) and turn to do evil, are punished here.

(8.) This hell is called Avitchi. Here the lictors, seizing
on their victims, ﬂay them as they stand, and then, holding
them in ﬁery chariots, convey them through and through
the iron city, whose ﬂames miserably enwrap their bodies ;
ten thousand poisonous blasts assail their senses on every
side 3 there is no cessation of their misery for a moment,
and so it is called “ no intermission.” Men guilty of the
worst crimes are punished here. A

The Saddharma prakasa sasana Sﬁtra says: “The miseries
of Avitchi are thousands of myriad times worse than those
of the former seven.” The Buddhanusmritti Samadhi1
Sﬁtra says : “ The Avitchi (A-pi) hell is eight thousand
yojanas square, and is surrounded by a seven-fold iron wall;
it has a seven-fold iron network, eighteen incense-caldrons,
seven rows of knife-trees, four great copper dogs} eighteen
infernal lictors, etc. When a wicked man is near death, the
copper dogs cause the appearance of eighteen chariots,
covered, as it were, with precious trappings, the ﬁre blaze
seems like a gemmous lady. The wicked man beholding it
afar off rejoices much, and desires to be transported in it.
The cold wind now blowing on his dissolved body, he cries

1 Kwan-foe-san-mui. Vide Was., § 172 and 174.
2 DCIHODS (9) Compare the ‘6 dogs Of Yama.”

SCRIPTURES FROM THE CHINESE. 63

out in his misery, “Oh! would that I could ﬁnd a ﬁre to
warm me, or obtain a seat in one of these chariots!” So
he is hurried off; the ﬁre then bursts forth, and, bound hand
and foot, he is carried on to Avitchi. Down the various
chasms he descends till he comes to the lowest of all ! There
King Jemma, in a loud voice, addresses him : “ Wretched
man ! in life you sowed for hell ! Disobedient to father and
mother, following every kind of heretical teaching l—now
born in Avitchi.”

Then he undergoes unutterable suffering ,- during a great
kalpa, every day and night of which equal to sixty small
kalpas of men ; or if he has transgressed in the worst parti-
culars, then his sufferings shall endure even for eighty-four
thousand great kalpas, and even after that he shall endure
similar pains in the other Narakas—throughout the worlds
of space.”

We may reasonably speak of Avitchi, therefore, as the
“ Hell from which there is no deliverance.”

OF THE EIGHT COLD HELLS.

14. The ﬁrst is Avata.1 The cold here is so great that it
causes the ﬂesh to break out in sores.

The second Niravata.2 Here the cold is so intense that
the whole body is scariﬁed.

The third, the A—cha-cha’. Hell, or the chattering hell, be-
cause the teeth are constantly making this noise, with the
cold.

The fourth, the O-po-po, or Havava hell, because the
tongue makes a noise like this from the cold.

The ﬁfth, the O-hau-hau, or Hahaha Hell, because of the
noise the breath makes.

The sixth, the Yu-po-lo, or Utpala Hell, because the ﬂesh
is covered with patches like the blue lotus.

The seventh the Po-to-ma, or Padma Hell, because here
the ﬂesh is covered with patches like the red lotus.

1 O-fan-to. ‘-’ N i-lai-fan-to.

64 A CATENA OF BUDDHIST

The eighth is the Pan-to-li, or Pundara Hell, because the
ﬂesh is covered with patches like the white lotus.

The Abidharma Shaster says : “ Buddha declared that on
the outskirts of all the Sakwalas there is a black interval,
without sun or moonlight. Here are the great Narakas.
Outside the iron mountains of every pair of Sakwalas are
the cold hells. There are ten of these; the ﬁrst is called
Avata, the tenth is Padma. Here the icy winds ever blow,
and the bodies of the culprits covered with sores, and their
teeth chatter ceaselessly with the cold. The place is dark,
yet each one hearing the other thus suﬁ’ering knows of his
presence. The narrowest portion of this place is eight thou-
sand yojanas. The depth and height cannot be ascertained.
The greatest breadth is a hundred and sixty thousand
yojanas.”

The San-fah-to1 Sﬁtra says: “The duration of suffering
in the Avata Hell is as if one were to ﬁll a Kusﬁla2 measure,
containing twenty pecks of hemp-seed, and to appoint a per-
son to take one of these seeds every hundred years, then,
when all were exhausted, one year of this hell would have
elapsed. Twenty of these years make one of the Niravata
years ; and so on in succession.”

The Ch’wang Tsun inscription says: “Again, there are
ten Narakas. The ﬁrst, Avata ,- the length of a year, as it
were a vaha of hemp-seed (according to the Djﬁana pras-
thana Shaster, twenty peeks of piled up hemp-seed make a
vaha, if a man take one of these seeds every hundred years,
after exhausting twenty such heaps he would emerge from
this Hell). The second, Niravata; duration of the year,
equal to two vahas (75.6., the time taken to exhaust two
vahas of hemp-seed, taking one, every hundred years), and
so on down to the tenth. The whole of these Narakas are
composed of copper and iron, the length and breadth one
hundred yojanas. The terms of suffering in them vary

1 This may be the Samvatta Sﬁtra; concerning this term, vide Lotus,

730.
'2 Kieou-sah—lo.

SCRIPTURES FROM THE CHINESE. 65

according to their depth 5 each of them has belonging to it
100,000 small N arakas.”

ON THE THREE FRONTIER NARAKAS.

14. The San-fah-to Sﬁtra says: “The frontier hells are situ-
ated—(1.) Among the mountains; (2.) In the sea,- (3.) In the
wilderness : they all have different degrees of punishment.”
The inscription of Ch’wang Tsun says: “The solitary hells are
all places in J ambudwipa, either in the deserts, or the moun-
tains, or the whorls of the sea. There are 84,000 receptacles
(seats), each arranged according to demerit, whether grave or

light.

ON EMERGING FROM THE NARAKAS.

15. The Buddha Samadhi Sﬁtra (or the Buddhanusmriti
Samadhi Sﬁtra) says: “Being released from Avitchi, one must
be born in the cold hells: being delivered from these, we must
be born in pitchy—black places, Where for 8,000,000 years the
eye sees nothing, and where, being born under the form of
some great crawling creature which gropes along on its belly,
the “hu-long”1 preys on one continually. The next birth
is as a human creature ; either deaf, or blind, or leprous,
during ﬁve hundred generations ever diseased and miser-
able. Then one is born as a Préta, in which condition,
having learned wisdom, and repeating the invocation “ Namo—
Foe,”2 and persevering to the end in the way of piety ; one
is born in one of the heavens of the Four Kings, and after-
wards, going on in the same path of self-improvement, per-
fect Bliss (the heart of Knowledge) is at length attained.

ON THE ABODE 0F KING JEMMA.
16. The Hi—shai Sﬁtra says: “South of J ambudw’ipa, out-

1 The “ hu-long” is the name of some fabulous animal.
2 Glory to Buddha.

66 A CATENA or BUDDHIST

side the two iron mountain circles, is the palace of King
J emmara, in length and breadth, 6,000 yc’ijanas, surrounded by
seven walls, seven decorated rails, seven golden net-work
trellises, seven avenues of trees, provided with parks, ﬂower-
gardens, and tanks, enriched with every kind of fruit and per-
fected by songs of birds. The King, on account of his evil
karma, during six hours of the day and six of the night, endures
frightful sufferings 3 vessels full of boiling metal appear before
him 3 his Palace is changed into an iron prison 3 the delights
(the ﬁve delights) in which he indulged disappear; and he
himself is ﬁlled with horror and dismay. Then come the in-
fernal lictors, and seizing the King, they lay him on the
ground and pour down his throat the molten metal 3 then
the wretched King thinks : ‘ This is all the consequence of
my former sin. Oh! would that I could escape from this
condition and be born as a man, that I might become a
disciple of Tathagata.’ This good confession over, the
Palace with its seven adornments again appears, the ﬁve
sources of delight again surround him, and all his great
ministers resume their functions.”

The Sﬁtras say that King J emra, when monarch of the
country Pi-sha, went to war with Wei-to-chi (Vidasi) Rajah,
and, being worsted, he swore a great oath, and registered it,
that he would be Lord of Hell, and eighteen of his chief
ministers and a million of his subjects partook of his vow,
and said: “May we also form part of his government.” So,
then, he who was King of Pi-sha is now King J emra, and
his eighteen ministers are eighteen minor Kings, and his
million subjects are his chief supporters.

The Saddharma prakasa-sasana Sﬁtra says : “ J emra is a
twofold ruler; the brother rules the Hell of men 3 the sister
the Hell of women.”1

ON THE PRﬁTAs.
17. The Saddharma prakasa-sasana Sﬁtra says: “there are

? This fable evidently refers to Yama. and Yami.

SCRIPTURES FROM THE CHINESE. 67

two kinds of Prétas—(1.) Those who live amongst men;
(2.) Those who live in the worlds of the Prétas.

Those who live amongst men are such as men sometimes see
when they go out at, night-time. The others dwell ﬁve
hundred yojanas below Jambudwipa, their place of abode
extending over 36,000 y6janas.

There are innumerable kinds of Prétas. Those who dwell in
J ambudwipa may be brieﬂy classed under thirty-six heads :—
1. Flat-bodied; 2. Needle-mouth’d; 3. Vomit eaters; 4. Filth
eaters; 5. Mist eaters; 6. Water feeders; 7. Scarcely seen;
8. Spittle feeders ; 9. Hair eaters; 10. Blood suckers; 11.
Notion feeders ;1 12. Flesh eaters; 13. Incense feeders;
14. Fever makers; 15. Secret pryers; 16. Earth lurkers ;
17. Spirit rappers; 18. Flame burners; 19. Baby snatchers;
20. Lust longers; 21. Sea dwellers; 22. King Jemma’s
club-holders; 23. Starvelings; 24.. Baby eaters; 25. Vital
eaters; 26. Rakshas; 27. Smoke eaters; 28. Marsh dwellers;
29. Wind eaters; 30. Ash feeders; 31. Poison eaters; 32.
Desert livers; 33. Spark feeders; 34. Tree dwellers; 35.
Road dwellers (‘3) ; 36. Body killers. Such, in brief, are
thirty-six kinds of these creatures; the list might be ex-
tended indeﬁnitely.

All persons who have acquired an evil karma by their
covetous, niggard disposition are born as Prétas.

ON BIRTH AS A BRUTE.

18. There are 3,400,000 different kinds of animals. So
that this mode of birth admits of the greatest variety.
Every sort of creature has its own peculiar appearance,
mode of locomotion, manner of feeding.

Of winged creatures each has its own character and pre-
ferences. Some go singly, others in pairs, others in ﬂocks.
There are birds that feed on ﬂesh like beasts, such as the

l Literally “ Law-feeders”; but if “ fah” have the sense sometimes
attributed to it, it may signify that which the intelligent mind appre-

hends.
F 9

1-1

68 A CA'I‘ENA or BUDDHIST

magpie, hawk, etc.—these are of' solitary habits; others
which devour their own species, as the owl, which eats
small birds, etc.

So, then, according to the peculiar disposition of each
person whose fate it is to be born in this “ way,” will be
the character of his birth 3 and so also with respect to birth
in the otherways, whether from moisture, or by transformation;
the character of the new body to be assumed is determined
by the disposition acquired in the previous life, and this
determines the case in all the inﬁnite varieties of creature-
births to which men are exposed.

§2.—ON THE PALACE OF THE SUN.

1. The Hi-shai Sﬁtra says: “The Palace of the Sun
Déva (Sﬁrya Deva) is ornamented (perfected) with gold and
crystal. The length and breadth of the city walls, ﬁfty-one
yojanas. It is a perfect square, although, when seen at a
distance, it has the appearance of a circle. There are ﬁve
different winds which continually revolve round it as it
moves. The chariot of the Sun Deva is made of gold and
sandal-wood ; it is sixteen yojanas high and eight yojanas
square. It is in this that the Sun Déva and all his followers
dwell, enjoying heavenly delights. The year is equal to
500 of ours 3 and their .period of existence is a medium
Kalpa. The glory of the Sun Déva’s person lights up his
abode and the entire Palace. His chariot is ever on the
move; for six months going north, and for six months
south.”

THE PALACE OF THE MOON.

2. The walls of the city of the Moon Déva (Chandra
Deva) are ﬁfty yojanas square. His Palace is made of
silver and lapis-lazuli, and is sixteen yojanas high and eight
yojanas square; pleasant breezes surround it as it goes.

SCRIPTURES FROM THE CHINESE. 69

The Moon Déva with the Devis occupy this palace and en-
joy therein heavenly delights. Their years the same as those
of the Sun Deva.

ON THE VARIABLE SPLENDOUR OF SUN AND MOON.

3. The Hi-shai Sutra says: “How can we account for the
gradual appearance and disappearance of the Moon? There
are three reasons. 1. On account .. of its revolution, by
which the hinder parts are exhibited. 2. The different
blue-clad Dévas,l ever and anon intervening between the
Earth and Moon, cause the disc of the latter to be obscured.
3. Because the bright rays of the Sun (sixty bright rays)
obscure the disc of the Moon. As the Sun and Moon
separate the latter gradually appears to sight.

Again, how can we account for its arriving at perfect ful-
ness? In three ways. 1 . The face gradually turns round. 2.
In ﬁfteen days the Moon’s brightness is able to overpower the
Nilambara dévas2 (or the blue-garments) . 3. The M0011 being
at its furthest distance from the Sun, appears full. And how
do we account for the ﬁfteen days of the dark moon (Krish-
napaksha), in which it does not appear? In this period the
Moon is so near the Sun that its brightness is obscured.
What, again, is the cause of the New Moon (Ming Yueh) 2’
Because the Moon, having passed through its dark period,
and being one day’s distance from the Sun, just so much of
its disc appears. And what is the cause of the shadow in
the middle of the Moon ? Because the J ambu Tree, which
is in this great Continent (dwipa), casts a shadow on the
Moon ; so high is the tree.

When the Sun is on the meridian in J ambudwipa, it
appears to be setting to the people of the Eastern continent,

1 N ilambara Dévas—the Devas who inhabit the planet Saturn. N ilam~
bara and Nilavastra are also epithets of Balarama, or it may refer to the
Kumbhandas.

9 Or it may refer to the Kumbhandas, who have blue garments. MB.
p. 24, or to the Yakshas, who are called “ blue-clad” (vide account of
the Triyastriﬁshas Heaven).

70 A CATENA OF BUDDHIST

and rising to those on the Western continent; and to the
people of the Northern continent it is just midnight.

The Lih-shai says: “The power of the Karma of all
creatures, affecting the inﬂuences above us, causes the wind
circle to fan the Sun and Moon so that they continually re-
volve. The Sun in its movements traverses one hundred
and eighty paths; the Moon has ﬁfteen paths. Again,
there are two paths, the inner and outer. The Sun in its
movements is both in conjunction and separation from the
Moon. During each day the Sun traverses 48,080 yojanas;
if it is approaching the Moon, it daily overlaps it in the
proportion of 3:}; yojanas. In ﬁfteen days, therefore, it com-
pletely covers the Moon, so that its face is hid. In receding
from the Moon it uncovers the same proportion of its disc,
so that in ﬁfteen days the Moon appears Full.

As the Sun follows in the track of the Moon its bright-
ness gradually obscures the light of the latter, and so it
appears to cast a shadow on its surface, which gradually in-
creases.

Again, as the Sun’s, orbit is greater than that of the
Moon (or, as the Sun’s motion in its orbit is faster than
that of the Moon), during six months the Sun, passing
from its inner path, proceeds to the extremity of its outer
course; and during six months it passes from the outer
path and traverses the inner one. The Moon, on the other
hand, occupies only ﬁfteen days in each of these courses.
Thus, whilst the Sun is passing through its inner course to
the people of Jambudwipa, it appears to be in its outer
course to the people of the North ; and to the people of the
East and West it seems to be in its middle course. At this
time the days are at their longest in Jambudwipa, being
eighteen mouhoﬁrtas ; and the night shortest, being twelve
mouhoﬁrtas 3 whilst in the East and West the days and
nights are equally long, that is, each ﬁfteen mouhoﬁrtas
long-according to their respective positions compared with
J ambudwipa.1

l A mouhourta, according to divisions of time in this country (China),

SCRIPTURES FROM THE CHINESE. (1

ON THE PALACE OF THE STAR DEVAs.

4. The Ta-tsi-king (Samyuktapitaka?) says: “In past times
the Rishi P’o-kia-p’o (Bhagava ?) arranged the stars according
to: constellations, assigning a certain number for the protec-
tion of different countries and for the beneﬁt of their in—
habitants. Each quarter, therefore, has its presiding stars:
ever the Eastern quarter six asterisms 3 over the North
seven; over the South seven ; over the West seven (the
twenty-seven Nakshatra Yoginis).

Another Sl‘itral says there are nine principal Heavens,
twenty-eight asterisms, twelve horary mansions.

‘ The Suraﬁgama Sutra says there are 84,000 stars which
indicate calamities.

According to the Lau-Tan Sutra, the circumference of a
great star is 720 1i; of a medium star, 480 ].i 5 and of a
small one, 120 1i. All the stars are inhabited by Dévas.

The Yoga Shaster says the great stars are eighteen krosas,
the medium ones ten krosas, and the small ones four krosas
round.2 (A krosa is the distance that one can hear the low-
ing of an ox.3 A krosa or kos equals one mile and a quarter
English).4” The Agama says a great star is one yojana (La,
eight kos), and a little star 300 paces round. The largest
stars are in diameter sixteen yojanas, and in circumference
forty-eight yojanas. The smallest half a krosa in diameter.

The Kiouen-So Sﬁtra (Brahmajala ?) says : “ The Sun,
Moon, stars, and planets are all inhabited by Dévas.”

Half-way up Mount Sumeru5 are the habitations of the
four kings.6 On the Eastern side is a city called Chang-

is equal to 3 k’eh (15 minutes each), 3 1i, 3 ho, 3' sse, 3 fah, 7S.e.,
453333 min.

1 The Siau Tsai King (assuaging-calamity Sﬁtra).

2 One krosa equals six Chinese 1i. (Ch. Ed.) 3 Jul. 11, 59.

4 E. Burnouf, Same. Diet.

5 The In-pen and the Djﬁana Shaster give the height 42,000 yojanas;
the Abidharma and the Kosha give 40,000 yojanas.

6 Chatur maha rajahs.

'72 A CATENA or BUDDHIST

hien (Outtarabhadra?) ; on the South a city called Shen-kin
(Sudarsana) ; on the West a city called Tcheon-lo (Tchﬁra
for Tchﬁda ‘3); on the North a city called Tien-king (Déva-
vrata).1

The Eastern quarter is governed by Dhritarashtra Deva-
rajah (Chi-kwo-tien-wang, ”5.6., the Ruler of Kingdoms).
He commissions the Gandharvas and Pisatchas to defend
the people of the Eastern continent. (Gandharvas, 73.6.,
those who search out the use of unguents or perfumes.
They are the minstrels2 of Sakra rajah. Pisatchas, 73.6.,
spirits that feed on tether. The Djﬁana prasthana Shaster
gives Pﬁtanas instead of Pisatchas.)

Over the Southern region rules Virﬁdhaka Dévarajah.
(Tsang-chang. So called because he causes the principles
of virtue in himself and others to increase and grow (virﬁda).
The Avataﬁisaka Sutra speaks of him as Pi-lieou-lai.) He
commissions the Kumbhandas and Prétas to defend men of
the Southern continent. (Kumbhandas are lurking ogres
(yen-mi-kwai, where yen is read with the ﬁrst tone, so as
to correspond with the Sanscrit root “kumb,” conf. cumbo).
Prétas are the highest order of famishing spirits (hungry
ghosts). The Western side is governed by Virﬁpaksha
Dc’évarajah.3 He commissions the Nagas and the Pfitanas
to defend the people of the Western continent. (Putanas
are stinking Prétas (hungry spirits). The Avataﬁ'isaka
gives Pisatchas instead of Pﬁtanas.)

Over the Northern region rules Vaisravana (the renowned)
Dévarajah. (So called because his renown is spread through-

" The above particulars are found in the Dirghagama and the Djﬁana
prasthana Shaster.

3 Vide Monier Williams’ Sanscrit Grammar, § 108 b.

3 In the Chinese it is “confused speech,” where the roots appear to
be virﬁpa, “distorted,” and paxa, in the sense of “reply” or “assertion.”
The other derivation which the Chinese tika gives—“ large eyes as the
peacock”-—is from virﬁpa and axa or axi, an eye. The former deriva-
tion seems to have some allusion to the confusion of language at Babel

~—the \Vestern world—whilst the latter seems to refer to the fable of
Europa.

SCRIPTURES FROM THE CHINESE. 73

out the world. The Avatar'hsaka calls him Pi-sha-man.)
He commissions the Yakshas and Rakshas to defend men of
the Northern continent. (Yakshas are swift demons who
bring diseases. Rakshas are men—eaters.) The four Kings
have twenty-eight ministering spirits (according to the
Suvarna prabhasa). They are subject to sexual desires as
men (according to the Agama Sﬁtras). The four Kings
have each ninety-one sons, possessed of illustrious power;
and all called by the title of Kings, and able to defend the
ten regions of space.1

All mountains, rivers, forests, territories, and cities, and
all spirits, are included in the charge of the four Kings
(Djﬁana Shaster).

Each King has eight generals (tseang kwan, Shogoons),
in all thirty-two. These circumambulate the four continents
to protect the disciples of Buddha. Amongst these generals
the supreme is Vidéha, andhe makes it his particular care
to defend the Bikshus,2 and to defeat the craft of Mara, by
supplying strength to those who are under his temptation.

ON BEING BORN IN THIS PARTICULAR PARADISE.

5. The Agama Sutra says: “On being ﬁrst born as a
Déva in the abode of the four Heavenly Kings, there is a
spontaneous production by the mode called apparitional
birth. Being found seated on the knees of a Deva, there
appears of itself a precious vessel ﬁlled with Heavenly food,
partaking of which the new-born being grows in size like
the rest of the Dévas. They then enter the baths to wash 3
after which the different kind of perfume trees bending
down provide them with every kind of unguent for anoint-
ing their bodies. Again, there are different kinds of kalpa

1 From this account we gather that the four Kings symbolize the four
Seasons, the sons of the four Kings the days of the year, and the twenty-
eight ministers the days of the month.

2 Hence his ﬁgure is generally inserted at the end of Buddhist
Sﬁtras in China, to denote the useful ofﬁce he discharges.

74 A CATENA OF BUDDHIST

trees which produce garments, from which they can select
every sort of robe to wear. Again, there are trees covered
with ornaments, trees for hair-dressing, trees with vessels
(for food, etc.), fruit trees, pleasure trees (or music trees) ;
so that each Deva, according to his liking, may select what
he pleases; neither bound to go here nor there ; provided
with endless sources of joy 5 their palaces surrounded by gar-
dens and refreshing lakes of water: thus they pass their lives.

The Hi-shai Sﬁtra says: “At the time of being born
among the four Kings, one’s appearance is like that of a
child twelve years of age, seated on the knees or haunches of
father or mother. As soon as one is thus born, suddenly
there appears a precious vessel full of heavenly Suda (nectar
or SOma) and Heavenly wine; according to one’s degree of
merit is the colour of the ﬂesh, either white, or red, or
black. Having partaken of the food and drink, the size of
the body increases to the stature of full-grown men and
women.

THE KIND OF CONDUCT \VHICH LEADS TO SUCH A BIRTH.

6. The Hi-shai Sutra says: “Every one who has led
a life (one life) of complete virtue, in body and speech and
thought, at the time of death will be born in Heaven;
as the knowledge of this scene disappears, the knowledge
of the superior condition begins to be experienced. Persons
born in this condition are possessed of the same senses
as they had in the world. If born as a man, they ﬁnd
themselves sitting on the knees of lovely women; if born
as women, they ﬁnd themselves in the embrace of the
heavenly Kings. Hence there is the same distinction there
as here, of male and female.” 1

1 This description of heavenly pleasures, according to Buddhist ideas,
seems to illustrate the sculptures at Sanchi, given in plate xxxvii, ﬁgs.
1 and 2. Tree and Serpent ”bias/zip.

SCRIPTURES FROM THE CHINESE. 75

AN ACCOUNT or THE THIRTY-THREE HEAVENS (TRAYASTRIESHAS).

7. The top of Sumeru in length and breadth is 84,000
yojanas. The level space in the midst of this area, which is
ﬁt for dwellings, is 40,000 yojanas. (The Vibasha Shaster.1
The'Nyayanousara Shaster2 says: “The thirty—three heavens
are situated on the top of Mount Meru. Each face of this
summit is 80,000 y6janas.”) Each of the four corners of
the mountain-top has a peak 700 yojanas high. These
peaks are ornamented with the seven precious substances—
. gold, silver, lapis-lazuli, crystal, cornelian, coral, ruby. (This
is according to the In-pen Sﬁtra. The Vibasha and the
Nyayanousara Shaster say the peaks are 500 yojanas high.)
There is a Yaksha spirit called Vadjrapani who keeps
guard in the middle of this Heaven, to protect the Dévas.
On the top of the mountain is a great city called Belle-vue
(Sudarsana), 10,000 yojanas in circuit. The storied gates
are 1% yojanas high; there are 1,000 of these gates, fully
adorned. Each gate has 500 blue-clad yakshas, holding a
mace, and fully armed, keeping guard. In the very middle
Of all is the Golden city, 1,000 yojanas in circuit. (The
Nyayanousara Shaster says “the superlatively beautiful pavi-
lion is 1,000 yojanas round. The ﬂoor of it composed of
pure gold interspersed with every kind of gem. The
ground as soft as the Talas cotton, into which the foot sinks
up to the ankle”)

The abode of Sakra rajah consists of a city with 500
gates, in the middle of which is a Palace (tower) called
Vaijayanta.3 On each of the four sides are 100 towers,
within each of which there are 1,700 chambers, each of
which has seven Devls Within it; each of whom is attended
by seven handmaidens. All these women are the wives of
Sakra, with whom he consorts as he pleases, under different

‘ Composed by Manorhita. 2 Composed by Vasoubandhou.
3 Vide Lal. Vist., p. 64, n.

76 A CATENA or BUDDHIST

forms. (The Abidharma and Agamas are in agreement.)
The Honourable Maudgalyayana, after passing in succession
through the various worlds of the small Chiliocosm, declared
that there was no such beautiful abode as the Vaijayanta
Palace. (The Samyouktagama.) Within the city are vari-
ous streets of houses. The Dévas, according to their degree
of merit, occupy abodes therein, few or many. There are
500 smaller streets, and also seven markets (bazaars), viz.,
the corn market, provision market, clothes market, perfume
market, amusement market, artiﬁcers’ market, hair-dressing
market; over each of these bazaars is placed a managing
ofﬁcer; the Dévas and Dévis, coming and going as they
please, make their purchases in these different marts; there
are ﬁxed rules established for conducting the business of
these bazaars; there is no payment without the goods are
taken (lit. no taking, no giving) ; if the purchaser is agree-
able to the ﬁxed price, then he may take it and go. This is
a description of Sudarsana city. But, moreover, there are
districts, departments, and hamlets belonging to the Dévas,
and surrounding the central city in every direction (the. In-
pen Sﬁtra). These compose the thirty-three Heavens. The
length and breadth of these various towns, 60,000 yojanas ;
they are surrounded by a sevenfold city wall, a sevenfold
ornamental railing, a sevenfold row of tinkling curtains;
beyond these a sevenfold row of Talas trees. All these en-
circle one another, and are of every colour intermingled, and
composed of every precious substance. The city walls are
400 yojanas high, and 50 yojanas broad. The four faces of
the city wall, moreover, are at intervals, 500 yojanas apart;
in the midst (of each face) is a ready-opening gate ; all the
gates are 30 yojanas high, and 4 yojanas broad; these gates
are provided with moveable towers (low-loo) and every kind
of defensive implement; whilst every sort of enjoyment and
enchanting pleasure is provided for the occupants.

Outside the city of Sudarsana, on each side of it, is a beauti-
ful Park: the ﬁrst is called the Chariot Park, on the east side;
the second is called the Park for athletic exercises, on the

SCRIPTURES FROM THE CHINESE. ’77

south side 3 the third is called the promiscuous forest Park,
on the west side 3 the fourth is called the sportive forest
Park, on the North side. In each of these. Parks is a
Tower erected over the relics of Buddha, to wit—in the
ﬁrst, over his hair 3 in the second, over his garments 3 in the
third, over his ashes 31 in the fourth, over his tooth. Each
park is 1,000 yojanas round 3 and each is provided with a
magic lake,2 ﬁfty yojanas round, ﬁlled with water possess-
ing the eight peculiar excellencies. On the north-east of
the city is a Yuen-shang tree,3 the ﬂower of which on open-
ing emits a perfume which can be perceived at a distance of
one hundred yojanas when the wind is fair, and even
against the wind at a distance of ﬁfty yojanas. On the
south-west of the city is a Preaching Hall,4 where the
thirty-three Dévas hold religious discussions, and decide re-
ligious questions. In the-middle of this hall is a royal
throne (siﬁhasana), on which Sakra seats himself, with
sixteen Dévas on either side, whilst ﬂanking these on the
right and left are the two Great Warriors. One of the four
Kings keeps guard at each gate, to wit, on the eastern side
Dhritarashtra with his chief minister Kwan-lu3 on the
southern side Virﬁdhaka 3 on the western ‘side Virﬁpaksha 3
on the northern side Vﬁisravana. These four Kings inform
Sakra of the good or evil going on in the world 3 on the
eighth day of each month the chief minister of each of the
four Kings goes to and fro the earth to inspect what is go-
ing on 3 on the 14th day the eldest son (koumara) of each of
the Kings visits the earth 3 on the ﬁfteenth day each of the
Kings in person does so 3 they observe how far virtue is on
the- increase among men, or the contrary 3 if there are but
few who observe the precepts and bestow charity, then
Sakra is grieved, because in this case he knows the

l The text is here defective : I have supplied the word “ ashes.”
2 J ou-i, i.e.., conformable to one’s inclination.
3 Explained in a note as the Po—li-che-to-lo Tree; it may perhaps be
the Palasa palm.
_ 4 Literally, a hall of the excellent Law (Saddharma). _

78 A CATENA or BUDDHIST

number of Dévas will decrease, and the Asﬁras increase.1
Originally, when Sakra was a man, because of his great
charity, he was called Sak-Devz’c‘tnz’im"z (73.6., able to rule the
Gods); and because of his family he was called Kusika;3
and because of the name of his principal queen, Sachi,4 he
was called Sachipati.5 Because of the thousand kinds of
judgment he gives, from his tribune, he is called the thou-
sand-eyed ; and because he rules the thirty-three Dévas, he
is called Indra.6 (The Avataﬁisaka says that Sakra’s body
possesses a 1000 eyes, and his hand holds the Vadjra from
which the lightning proceeds. The Saddharma prakasa
sasana says that he possesses 1000 hands.)

It may be asked, What is it determines the period of day
and night in Heaven ? We reply, It is determined by the
closing of the Padma ﬂower, and the opening of the Utpala
ﬂower: in the former case it is night; in the latter day
(Vibasha Shaster).

At the time when a Déva is about to be born in this
Heaven, one of the Devis ﬁnds a ﬂower in her hand; she
knows by this sign that a child will be born to her; after
seven days the birth transpires; the new-born Deva aci-
quainted with the Law proceeds into the midst of a Royal
Palace, on which he is greeted by a lordless Devi, who
says—Illustrious youth! well come! this is your abode; I
am your handmaiden; let me attend you! (This is extracted
from the Sﬁtra of the Rishi Vyasa.) Again, when the
Déva rajahs desire to ramble about, the Devis surround
them and strike up every sort of pleasant music; on arriving
at the Palace of any other Deva, he goes forth to conduct
them within, where they sit down and enjoy the sound of
pleasant music, and eat Divine Suda7 and drink Divine

‘ This, the Chinese Editor observes, is extracted from the Abidharma.
Shaster. He adds that, according to the Sﬁtra of the Rishi Vyasa (pi-
ye-sien-king), the Preaching hall of Shakra has 84,000 pillars, and who-
ever enters it is strictly forbidden to commit any act of impropriety.

2 Sik-tai-houan-in. It may be a contraction of Sakdevéndra.

3 Kiao-she-ka. " She-chi. Vide J.R.A.S., vol. i, 1864, p. 92.

5 She-chi-poh-ti. 6 In-tai-li. 7 Suto.

SCRIPTURES FROM THE CHINESE. 79

nectar (ambrosia), wh’ilst all the Devis are only too agree-
able to afford them every indulgence. Having ﬁnished the
visit, they proceed forthwith to another Palace, where the
same pleasures await them, and so in succession through-
out the thirty-three Heavens. Every palace is decorated
with precious trees, lovely gardens, ornamental boundaries,
and all of different colours, some like yellow gold, some like
shining Silver, others of crystal, lapis-lazuli, and so on.
Then, again, some are composed of two sorts of the above
precious substances; some of three; others of four ; and
others of all seven. So the beautiful appearance of all is
different. Again, if one or two Dévas wish to travel,
either in chariots or boats, the same kinds of pleasure are
indulged in ; the Apsarasas laugh and chat and sing and
play; they stroll about and enjoy themselves as they list 3,
leading each other and exciting each other to love.

If, however, the hearts of the Dévas become too inﬂamed
and they continue going here and there, indulging them-
selves to excess, then Sakra goes forth in his royal chariot
and exhorts them not to give way to undue pleasure, but
rather to prepare merit for themselves by self-denial. Then
the Gods, respectfully acquiescing, go their way and return
to their several Palaces. (This is extracted from the Sad-i
dharma prakasa sasana Sutra. This Sutra says that Sakra
has attained to the ﬁrst step of Srotapanna, in Buddhist
excellence.)

THE CHARACTER OF THE KARMA WHICH LEADS TO BIRTH IN THE
TRAYASTRINSHAS HEAVENS.

8. The Djﬁana Prasthana Shaster says : “ In old times
there was a Brahman of the family Kusika, who, with his
32 friends, acquired such religious merit that, at the end of
their lives, they were all born on the top of Sumeru; Kusika
became heavenly Ruler (tien chu) ; and the thirty-two men
became his chief ministers.”

Another authority says that “ after the Nirvana of KaSyapa

80 A CATENA or BUDDHIST

Buddha, there was a woman whose heart prompted her to
raise a tower (over his ashes); in reward for which she
became Heavenly Ruler, and the thirty-two men who assisted
her became her chief ministers.”

Another authority says: “Whoever perfectly practises
the ten virtuous rules, will be born in the Trayastriﬁshas
Heavens.”

The Dirghagama Sutra says: “Whatever follower of
Buddha acts up to the Rules of a Brahma-chari, at the end
of life shall be born in the thirty-three Heavens, and pos-
sess the ﬁve excellencies, Viz., long life, beauty, renown,
bliss, and personal address.”

Another authority says:1 “Whatever priest or priestess
observes the 250 Rules of the Pratimoksha shall be born in
the thirty-three Heavens.”

Another Sutra2 says: “ The reward of those who wash
(the feet of) a priest is birth in Heaven.”

The Samyuktagama Sﬁtra says: “Whoever bestows in
charity beautiful garments, and loves to engage in religious
exercises, gives incense, and choice food, does not kill, does
not covet, or get angry, gives food to the poor, affords
proper hospitality to priest and priestess, shall be born in
Heaven, in abodes corresponding to the character of body 3
if the body is golden-coloured, they shall enjoy superlative
happiness.”

The Saddharma prakasa sasana Sﬁtra says: “ Those who
keep the ten commandments will be born in Heaven.”
Again it says: “Those who commit theft or murder or
adultery, if they are born as men, their bodies are of a
miserable colour, without comeliness or grace; and if by
chance they are born in Heaven, their appearance is very
inferior, and they are slighted by the Devis 3 they are
objects of ridicule to the Dévas, and are always worsted in
contending with the Asuras.

The Fah-yuen says: “Whoever avoids killing animals

‘ Viz., the Shen-kai-king; the Sutra of excellent Rules.
2 Viz., the VVan-chih Sﬁtra.

/

SCRIPTURES FROM THE CHINESE. 81

shall be born in the place of the four Kings ; neither killing
nor stealing he shall be born in the Trayastriﬁshas heaven ;
if he also avoids adultery he shall be born in the Yama
heaven ; if he also avoids lying he shall be born in the
Tusita heaven; if he keeps all the commandments and culti-
vates the seven excellencies of speech and body, he shall be
born in the Nimal’a and Paranimita heavens.

A CONSECUTIVE ACCOUNT OF THE THREE WORLDS.

9. In the midst of the inferior region of space is the
great wind circle, 160,000 yojanas high (Kosha Shaster) ; the
water circle, 80,000 high, and 123,450 yojanas wide. By
the combined energy (karma) of all living creatures, the
water is not dispersed, just as food not yet digested is re-
tained in the system.1 Above the water circle is the
gold circle, 320,000 yojanas high, and according to the
Kosha Shaster of the same breadth as the water circle.
This gold circle is formed by a wind which constantly
blows on the surface of the water circle, just as cream is
formed on the surface of milk. (According to the In-pen
Sutra this gold circle is 3 lakshas and 20,000 yojanas thick,
73.6., 320,000 yojanas.) The earth circle is 68,000 yojanas
thick. Within the circular range of Mountains is the
Salt Sea, then the seven concentric circles of golden Moun-
tains, then the Fragrant Sea, and in the midst of this Mount
Sumeru. Ascending this mountain by stages of 10,000
yojanas, there are the abodes of various Dévas ; the ﬁrst
is called “ strong-hand,” the second “ Chaplet-holding,” the
third the “ever-free,” and the fourth the Sun, Moon, and
Star Dévas,2 and above these the “Four Kings.” Below
Mount Sumeru are other three levels, where dwell the inferior
Dévas. All these abodes are surrounded by a sevenfold
Wall ; here it is the Yakshas and Rakshas live under the
command of the “ Four Kings.”

Arriving at the crest of the mountain, we ﬁnd the city

‘ In-pen Sutra. Maha Nidana?

’~’ For an account of these Dévas, vide Burnouf, Introd, 600..
G

82 A CATENA or BUDDHIST

Sudarsana, and the abode of the thirty-three Dévas. Above
this, 40,000 yojanas (others say 160,000), is a cloud-like
region, adorned and perfected with the seven precious sub-
stances, where dwells the Déva Yama; above this 10,000
yojanas there is a cloud—like region Where the Tusita1 Dévas
dwell; above this 10,000 yojanas is a cloud-like region
where the Nirmanarati2 Dévas dwell; above this 10,000
yojanas is a cloud—like region where the Paranirmita3
Vasavartin Dévas dwell. Thus in regular succession ascend-
ing upwards we at length arrive at the point where “ form
no longer exists” (bhavagi a)

[The above account 1s extracted from the Vibasha Sh aster,
which also states that the width of these heavens increases
in a double ratio from 40,000 yojanas to 640,000 yojanas.]

According to the In-pen Sutra, “10,000 yojanas above
the To-lo Heaven (Trayastriﬁshas) is the Yama Heaven,
and above this ten thousand yojanas is the Tusita Heaven, _
so on up to the Brahma Kayika4 Heaven, all which form the
Maha5 Rupa Loka. Above the Brahma Kayika Heaven,
comes the Abhasvara6 Heaven; 10,000 yojanas above this
is the Subhakritsna7 Heaven; above this the Vhrihat-
phala8 Heaven ; above this the Avriha9 Heaven ; above this
the Atapa10 Heaven; above this the Sudarsana11 Heaven;
and above this the Akanishta12 Heaven.

According to the Abidharma Shaster, the words of
Buddha are these: “the distance of the Brahma lokas
from the earth is such that if a man were to hurl a great
stone 1,000 cubits square from those abodes, on the 15th
day of the 9th month, then if nothing were to intercept its

‘ Teou-chou-tien. ’-’ Fa-loh-Tien, “rejoicing in transformation.”
3 Ta-fa-tion, “ other transformation.”
4 Fan-shin, “body of Brahma.” 5 Ma-lo-po.

6 Kwong-yin, “luminous voice.” In this region no words are used,
but by means of ﬁxed contemplation brightness issues from the body.
Ch. Ed.

7 Pien~tsing-tien, “diffused purity.”

8 Kwang-kwo-ticn, “wide fruit.” 9 Puh-tso, “no impurity.”

‘0 l’ulrfan, “ no trouble.” ‘1 Shell-kin, “beautiful to see.”

1‘3 llo-ka-ni-cha.

SCRIPTURES FROM THE CHINESE. 83

way, it would reach the earth on the same day of the
following year, whereas from the Akanishta Heaven a great
mountain being hurled down would take 65,535 years to
reach J ambudwipa.”

The Djnana prasthana Shaster says: “If a stone ten
cubits square were dropped from the ﬁrst tier of the Rupa
Lokas, it would require 18,383 years to reach the earth.”

RESPECTING THE SIZE AND LONGEVITY OF THE DEVAS.1

10. Withﬂrespect to the six heavens of the World of De-
sires,2 the size of the bodies of the “ Four Kings,”3 is half a
li, the weight of their garments half a tael (ounce), and ﬁfty
years of men equal one of their days and nights 5 they
live 500 years.

In the Trayastriﬁshas Heaven the size of the body is one
1i, the weight of the garments six chu (one fourth of an
ounce), one night and day equal 100 years of men, and
they live 1,000 of these years.

In the Yama Heaven, the height of the body is one 1i and
a half, their garments three chu (soruples) in weight, one
night and day equals 200 years of men, and they live
2,000 of these years.

In the Tusita Heaven, height two li, weight two chu, life
4,000 years, each year being 400 years of men.

In the Nirmana rati Heaven, height two and a half li,
weight one chu, duration of life 8,000 years, each year
-being equal to 800 years of men.

In the Parinirmita—vasavartin Heaven, the height is
three li, weight of garments half a scruple, and they live
16,000 years, each year of which is equal to 1,600 years of
men. .

1 For bodily size we follow the Kosha; for the character of the gar-
ments the Dirghagama Sutra; for the duration of life the Kosha and
Abidharma. Ch. Ed.

2 Yuh-kai, 75.6., Kama-loka. 3 Chatur-maha—rajah.

G2

84 A CATENA or BUDDHIST

In the Mara-vasanaml-Heavens, the weight of garments
is 128th of an ounce, and the years of their life 32,000.

In the Rupa—loka they use kalpas to measure the duration
of life, and they wear no garments, there being no dis-
tinction of sexes. In the ﬁrst Dhyana of this Loka there
are three heavens, viz. , l—Brahma-parishadyaf’ years half a
Kalpa (that is, a medium Kalpa ; one half of which is equal
to twenty small Kalpas); height of body half a yojana
(73.6., twenty li). 2—-Brahma-purohita,3 length of life, one
Kalpa (forty little Kalpas), height of body, one yojana
(forty li). 3—Mahabrahmé‘i,4 duration of life, one Kalpa
and a half, height of body, one yojana and a half. In the
second Dhyana there are three heavens, viz., 1—The
Parit‘tabha,5 years, two great Kalpas (a great Kalpa includes
the four periods of formation, completion, destruction, and
void) ; height of body, two yojanas (the glory of their body
however is very small, hence the name parittabha). 2—-
Apramanabha,6 length of years, four Kalpas; height of
body, four yojanas. S—Abhasvara,7 length of years, eight
Kalpas, height of body, eight yojanas. In the third
Dhyana, three heavens. 1—Parittasubha,8 duration of life,
sixteen Kalpas, height of body, sixteen yojanas. 2—-
Apramanasubha,9 years, thirty-two Kalpas, height, thirty-

1 Mo-lo-po-seun, 2‘.e., Mara-vasanam, or abode of Mara; vide Burnouf,
Introd., 617.

2 F an-chong-tien. The Avatafnsaka Sutra places the Brahma-kayika
heaven ﬁrst. Ch. Ed.

3 Fan-fu-tien. 4 Tai-fan-tien.

5 Siau-kwong-tien. The Avatafinsaka places the Kwong—tien ﬁrst,
that is, the Abha.

6 \Vou-liaug-kwong-tien, “measureless glory.”

7 Kwong-yin, “bright voice.” When these Devas desire to converse,
brightness issues from their mouths. . Ch. Ed.

8 Siau-tsing-tien. The Avatamsaka Sutra places the Subha heaven
ﬁrst. These Devas, because they are unaffected by any sensual forms
of pleasure, are called “pure”; but because their purity is small com-
pared with the higher stages, they are termed paritta subha, i.e., small
or inconsiderablc purity.

9 Wou-liang-tsing-tien.

SCRIPTURES FROM THE CHINESE. 85

two yojanas. ES—Subhakritsna,1 years, sixty-four Kalpas, ‘
height, sixty-four yojanas. The fourth Dhyana includes
nine heavens. 1—Anabhrakha,2 years, 125 Kalpas, height
125 yojanas. 2—Punya-prasava,3 years, 250 Kalpas, height,
250 yojanas. 3—Vrihat-phalaf years, 500 Kalpas, height,
500 yojanas. 4—Asangisattrasf’ 500 Kalpas, 500 yojanas.
5—Atapa6, years, 1,000 Kalpas, height, 1,000 yojanas.
6—Wou-jeh-tien,7 years, 2,000 Kalpas, height, 2,000
yojanas. '7—Sudrisa,8 years, 4,000 Kalpas, height, 4,000
yojanas. 8—Sudarsana,9 years, 8,000 Kalpas, height,
8,000 yojanas. 9--Akanishta,10 years, 16,000 Kalpas,
height, 16,000 yojanas. In the Arupa Loka there are four
heavens. 1—-Akasé‘mantyéiyatanam,11 years, 2,000 Kalpas.
2——Vijﬁananantyayatanam,12 years, 40,000 Kalpas. 3—-
Akiﬁchanyé‘tyatanam,13 years, 60,000 Kalpas. 4—Naivas-
afijnané‘tsaﬁjné‘iyatanam,14 years, 80,000 Kalpas.

The Agama Sutra says : “ In all these worlds the inhabi—
tants are equally liable to birth, disease, old age, and death. As
they emerge from these heavens they enter the lower world
again.” .

The In-pen Sutra says : “ All creatures in these different
worlds are liable to birth, old age, and death ; just as they
are born so they abide; there is no passing beyond these
limits. For this reason the name is given to the Sakwala
“ SahaﬂI and also “ Abhaya.” All the other worlds through-
out the regions of space are similarly divided.

1 Pien-tsing-tien. 2 Wou-yun-tien, “the cloudless.”
3 Fuh-sing-tien, “happy birth.”
' 4 Kwang-kwotien, “extensive fruit.”
5 Wou-siang-tien, “without perceptive mind” (sanjnya).
6 Wou—fan-tien, “ no trouble.” '
7 I am unable to supply the Sanscrit here, unless it be Avriha. The
' meaning is “without heat.”
8 Shen-kien, “beautiful to see.”
9 Shen-in, “beautiful appearance.”
‘0 Sih-kau-keng-ti, “the summit of form.”
1‘ IIung-wou-pien-chu-tien. 1’3 Shi-wou-pien-chu-tien.
13 W ou-sho-yau-chu-tien. ‘4 Fi-ﬁ-siang-chu-tien.

86 A CATENA or BUDDHIST

THE CHARACTER or THE KARMA THAT RESULTS IN'RIRTH As
ONE OF THE DEVAs.

11. The Tchi-to Shaster1 says: “There are three degrees
of excellence amongst those born in the World of Desire
(Kama-loka), viz., superior, middle, and inferior. Those
belonging to the ﬁrst are born in one of the six upper
heavens; in the middle kind are those born rich among
men 3 in the inferior kind are those born as poor men.”
Again it says: “The upper class are born as Dévas, the
middle class as men, the lower class as Asﬁrasf" For
Asﬁras are possessed of qualities (characteristics) like
Dévas, only their heart being clouded, they are prone to
error, and ﬁnd difﬁculty in embracing truth (reason) _.”

The work known as the “ Doctrine of the four Religious
Schools,”3 says: “Those are born in the heaven of the
Four Kings, and in the Trayastriﬁshas Heaven, who practise
thoroughly the ten excellent rules. Those are born in the
Yama Heaven and upwards who practise in addition that
imperfect form of ﬁxed composure (Samadhi) known as the
Kama-Rupa-Samadhi.”

Another work says: “By personal purity and earnest
contemplation, we overleap the limits of the World of
Desire, and enter on the World of Forms.”4

The Karma Vibhaga Sutra says: “ By completely
fulﬁlling the ten rules of virtue, one is born in one of the
heavens of the Kama Loka. By a less scrupulous obser-
vance of these rules, but by practising in addition the rules
of ﬁxed composure (samadhi). one is born in one of the
heavens of the Rupa Loka. By practising complete com-
posure of mind one is born in the Arupa Loka.”

' This may be the same as the Djﬁana prasthana Shastcr.
9 Shau-lo. , 3 Sse-kiau~i.
4 This is the substance of the extract.

SCRIPTURES FROM THE CHINESE. 87

ON THE COMPARATIVE LUSTRE OF THE BODIES OI“ DEVAS
AND MEN.

12. The Tchi-to Shaster says: “With reference to the
different degrees of glory belonging to the various Dévas,
those born in the heavens of the Kama Loka vary in
brightness according to their merits, from that of a lamp to
that of the sun and moon. In the Rupa Loka, in conse-
quence of the practice of contemplation and the absence of
all impure desires, the Dévas attain to the Samadhi, known
as the ‘brightness of ﬁre ’ (agnidhatu samadhi), and their
bodies become more glorious than the sun and moon. This
excellent glory results from their perfect purity of heart.”

The everlasting glory of Buddha, though but one ray of
it issued from his face, was sufﬁcient to quench that of all
the Dévas, though inﬁnitely removed from him. Kusika1
observing this, said Within himself, “ The excellent glory of
Buddha is sufﬁcient to quench that of all the Dévas,—how
then shall not the brightness of his Wisdom destroy the dark-
ness of my folly.”

The Dirghagama says: “ The brightness of the glow-
worm cannot be compared to that of a lamp, nor that of
a lamp to the brightness of a torch, nor that of a torch to
that of. a burning pyre, nor that of a burning pyre to the
glory of the ‘Four Kings,’ nor theirs to that of the Dévas of the
thirty-three heavens, nor theirs to that of the Dévas of the
Rupa Loka,nor theirs to that of Mahéshwara, nor his to that of
Buddha, nor the combined glory of all these to the glory of
the law of the Four Truths (aryani satyani)?2

1 Kusika is sometimes used as a title of Sakra.

2 These truths, as is well known, distinguish the earliest form of
Buddhist doctrine from the later developments of the schools. They are
——1. Sorrow is inseparable from sentient existence; 2. Desire is the
cause of the accumulation of sorrow; 3. There is a way for the extinc-
tion of Desire, and therefore of Sorrow; 4. This way is found in the
“four paths,” 216., by becoming a disciple.

88 A CA’l‘ENA OF BUDDHIST

Dharma2 says: “Of all degrees of glory, the glory of
wisdom is the chief 3 and of all lustre-giving (ming) powers
the lustre of the heart is chief.”

The Abidharma says : “ Beings born in Jambudwipa are
of all colors; in the west and east continents some are
black, and some like those of Jambudvvipa; in the north
continent men are all white. The ‘Four Kings ’ are of
the four colors : purple, red, yellow, white. All the Dévas
of the Kama Loka are colored according to the hue of the
ﬂower they ﬁrst see after their birth in these heavens: if
the ﬂower is purple, so are they 5 and so, whether it be red
or yellow, or White.”

Again it says : “ Brahma Rajah is white, like silver, his
garments golden colored. The Rupa Loka Dévas are both
yellow and white.”

ON THE RELATIVE PURITY OF FOOD.

13. The Hi-shai Sutra says: “There are four sorts of food.
1—Corruptible food (73.8., capable of being digested); this
is that used by men and the Dévas of the six Kama Loka
Heavens. 2—Food that is partaken of by contact only.
S—Food that is partaken of by contemplation. 4—Food
that is partaken of by knowledge of it. [Men eat. The
Kwai—Shin touch. The occupants of the Dhyana Heavens
contemplate. The Dévas of the highest worlds (as well as
the occupants of the N arakas) know] .”

In the Kama Loka Heavens—if the merit of the Dévas be
large—then whatever food or drink they desire, is produced
readily, ambrosia, and delicacies of every kind come of
themselves. If their merit is small, then, although there is
a sufﬁciency of food and drink, it is not always according
to desire.

Another Sﬁtra says: “According to the merit of the
Dévas, so is the colour of the food which is found self-pro-

‘ This may mean either “the Law says,” or, “Dharma,” the Patriarch
of that name, says.

SCRIPTURES FROM THE CHINESE. 89

duced in their precious vessels. Superior merit procures
white food 3 medium merit, yellow food 3 inferior merit, red
food.”

The Saddhama Prakasa sasana Sutra says : “ Above the
Yama Heaven up to the summit of the Rupa Loka the
merit of the Devas is equal 3 but below in the Trayastriﬁ-
shas Heaven it is not so, being either little or much 3 if
much, then there is a superabundance of everything 3 if
little, then, although the Dévas have both clothes and
palaces, yet they have not always a sufﬁciency of food.”
[There are also Dévas of such scanty merit that they are
sometimes seen in J ambudwipa plucking sour berries to eat.
When men see their miserable appearance, and ask them
who they are they reply we are Asuras (ﬁ-jin, not-men),
Dévas, alas! but of scanty merit! We have palaces and
garments, but no food to eat 3 we come down here therefore
to look for it : we kept the precepts, but we did not exercise
charity. Uh. Eel]

THE THREE WORLDS AND THE NINE EARTHS.

14. Speaking generally, we say that there are three worlds
(lokas), and nine earths (bhﬁmis).

First, the six heavens of the Kama Loka 3 the two lower
ones are called the Material1 Heavens, the four upper ones
the Spacious2 Heavens 3 the Four Kings who govern the
four quarters, and the Traystriﬁshas belong to the former.
With respect to the four others, we extract the following
from a work called the Sse-kiau-tsih: “ 1—The Yama
Heaven (the meaning of which is virtuous, or excellent
time), so called because they distinguish their time by the
opening and shutting of ﬂowers. 2—The Tusita Heaven (the
meaning of which is sufﬁciency of knowledge, or footsteps
of knowledge), so called because they have had taste of real
happiness, resulting from suppression of the ﬁve desires.

‘ Earth-dwelling Heavens.
2 “ The spacious Firmament.”

90 A CATENA or BUDDHIST

3—The Nirmana-rati Heaven, because the Dévas derive
their happiness from the transforming inﬂuence of virtuous
principles. 4—The Parinirmita-vasavartin, because they
are able to exert transforming power in their own case as
well as for others. I

The LauoTan Sutra says :1 “Between the Kama Loka and
the Rupa Loka, there is a distinct locality, the dwelling of
Mara. This Mara, ﬁlled with passion and lust, destroys all
virtuous principles, as a stone grinds corn. His palace is
6,000 yojanas square, and is surrounded by a seven-fold .
wall.”

The names just given are those of the Heavens of
Desire (Kama Loka), so called because the beings who
occupy them are subject to desires of eating, drinking,
sleeping, and love. They are otherwise called the abodes
of the ﬁve orders of sentient creatures (Dévas, men,
asuras, beasts, demons).

Next come the eighteen heavens of the Rupa Loka. In
these the pollutions of sensual desires are removed, but
still there are substantial forms, and hence the name
“ World of Forms.” Their general collective title is “ the
Worlds of the Brahmas,” because of their purity. The
distinctive. title is “the Heavens of the four Dhyanas,”
because all disturbing influences are removed from them,
and those who dwell in them are employed in contemplation
(dhyana). This is the world where those seek their reward
who excel in human wisdom, and have passed beyond the
ordinary standard of knowledge. As to the ﬁrst Dhyana,
the Kosha Shaster calls it “the happy land where there
is no birth,” so called because the carnal modes of birth
common in the Kama Rupa are here unknown, and there is
some approach to rest and peace. The second Dhyana,
according to the Kosha, is named “ the Earth where dwells
ecstatic joy” (or the joy of ecstacy, or samadhi), because
here is enjoyed tranquillity unrufﬁed as the surface of smooth

‘ I’inda-dhana Sfitra.

SCRIPTURES FROM THE CHINESE. 91

water, and all anxieties or. interruptions cease. The third
Dhyana is called “ the land of supreme bliss, resulting from
the removal of (ordinary sources of) joy.” For here the
heart, although separate from such joys, is of itself sufﬁcient
for perfect bliss. The fourth Dhyana contains nine heavens,
the ﬁve upper ones of which admit of no return to the
World of Desire. The general name of this Dhyana is the
Pure Earth, in which all religious exercises (nim) are given
up,” (or it may be in which all thought is given up).

Above these Dhyanas comes the Arupa Loka, containing
four heavens. In these heavens there is no material
reward resulting from Karma, but there is an ecstatic state
of real existence ; here dwell those disciples of Buddha
(sheng-wan) who have not yet attained the imperishable
nature. Here also is the exceptional place of reward
for those unbelievers who are freed from “knowledge or
belief arising from names or words.’ ’1 Hence there is a mix-
ture here, not agreeing in one, except so far as they are
freed, in common, from all affections resulting from the
organs of sense and their objects (arupa scandha 5 wou sih
wan). [Here follows an account of the Arupa Heavens,
similar to that already given; there is a note appended
to the account, which states that philosophers and heretics
(73.6., those belonging to the six schools (sadarsana) ) speak
of those who inhabit these heavens as having arrived at
Nirvana, because they are freed from all “knowledge or
belief arising from names or words,” but the followers of
‘ Buddha, knowing that even here there is a remnant of such
knowledge, speak of the highest heaven as “ ﬁ wou siang,”
73.6., “not entirely without knowledge ” (where “ knowledge ”
corresponds to sanjnya, and is explained in the Sanscrit
name of this heaven, viz. , Naivasanjnanasanjnayatanam)].

The Nyayanousara Shaster says: “ All the Dévas of all
the worlds use the sacred language of mid-India. Not that
they learn the use of it, but it is self-explained in the
sounds or words themselves.”

‘ Wou siang wai tao, where “ siang” corresponds to “ sanjnya,” con-
cerning which vid. Colebrookc, p. 254.

92 A CATENA or BUDDHIST

Speaking, however, of this Arupa World, there are two
theories. The ﬁrst says there is no such distinct locality.
The Vibasha, for instance, in these words: “ In the Arupa
Loka there is no material reward, and no distinct locality
It is only in the Rupa and Kama Lokas that such things
exist. But here is the perfection of their non-existence.”

Again it is said there is no such thing as “ body ” in these
worlds. The Kosha, for example, says: “Arupa, that is,
no body.” Again, the Digest says: “Where there is no
material reward, there can exist no personal or individual
body.” Again, the Suraﬁgama says: “ In the four
Arupa Heavens the body and the heart (intelligent mind?)
being completely destroyed, there being nothing left but
the ‘Fixed Nature’ there can be no such thing as
material reward resulting from Karma ” (where, according
to the comment of Ku-shan, the absence of material
reward implies the existence of the reward of a ﬁxed state
of existence), (samadhi).

But the second theory with reference to these heavens, is,
that there is a distinct locality—for example, the Hi-shai
Sutra says: “Far above the Akanishta Heaven, are the
Arupa Loka Heavens, up to the highest of all called ‘Fi
Fi Siang,’ all these are names of distinct local heavens.”

Again, the Avatamsaka Sutra says : “ The power of Bed-
hisatwa enabled him to smell the incense of the palaces
of the Arupa Loka Heavens.” It' is also afﬁrmed that
bodily forms exist there, 6. go'., the Agama Sutra says : “ At
the time of the Nirvana of Sariputra, the Dévas of the
Arupa world wept tears, which fell like the small rain
of spring.” Another Sutra1 says: “Tathagata coming
into the midst of the Arupa world, all the Dévas worshipped

him.”

The school of the Mahasaﬁghikas afﬁrm that in the
Arupa world there is no impure form, but yet that there is
a ﬁne or attenuated form of matter. Another authority
states that the doctrine of the Hinayana1 school is that in
Arupa Loka there is no material form, but that the

’ Viz., the Tchong-yin-king. 2 Pub liu i kiau.

SCRIPTURES FROM THE CHINESE. 93

doctrine of the developed school is, that there is such
material form. Finally, the Nirvana Sutra says: “ What
that form of matter is which exists in the Arupa worlds,
neither Sravaka nor Pratyéka Buddha can divine.”

RESPECTING THE LORD OF THE DﬁlVAS.

15. In discoursing on this subject, viz., who is the Lord of
Heaven,1 there are two theories. 1——-The general, or current
opinion, and 2—The exceptional theory. With regard to
the ﬁrst, the current opinion is that Mara and Brahma are
rulers respectively over the Kama Loka and the Rupa Loka.
In a work called Shi-ts’ien1 it is said: “The ‘Four
Kings ’ are lords over all below their four Heavens.” The
Mahé‘t—shaster3 says: “ Sakra is Heavenly Ruler over two
places, (viz. , the Trayastriﬁshas and the abodes of the Four
Kings), Mara Rajah is Lord of the World of Desires (and
therefore he dwells in the highest part of it). Maha
Brahma Rajah is Lord of the Three Worlds.” Another
work“ says: “ Sakra is Heavenly Ruler over this earth.
Brahma Rajah is Lord over the Universe (sahaloka).”
Another WOI‘k5 says: “Although Mara Rajah is Lord of
the World of Desire, yet he is not able to interfere with
Sakra and the Four Kings, if they are obedient to the law
of Buddha.” Again, it is said: “Brahma is the Lord of
the World of Forms, and also of the Three Worlds, whilst
Mara rules only over the World of' Desire,” and ﬁnally, Fu-
hing says : “ Brahma is Lord of the Three Worlds, and all
the others are merely his ministers.”

And now with regard to the exceptional school. There
are three opinions here also; ﬁrst that which conﬁnes its
remarks to Brahma Rajah ; for example, Wan Ku says:
“ Brahma Rajah is ﬁxed in the midst of the ﬁrst Dhyana,—

1 Tien chu. This is the term used for the Divine Being by the R. C.
Mission in China.

2 Buddhist Slips (?) or it may be the name of a writer.

3 This may be the Mahavibﬁsha Shaster.

4 Tsing-meng-su; visuddha nama tika? 5 Tah-nan-shan.

94 A CATENA or BUDDHIST

where he rules absolutely, and appoints deputies to look
after the lower worlds.” Again, “Brahma, that is, the Lord
of the Rupa World, also called Sikhi.”1 The Abidharma
says: “Above the two Dhyana Heavens there are no
words spoken, and no law, therefore there is no Lord.”

The second opinion conﬁnes itself to Mahéswaraﬂ—for
example, the Maha Shaster says : “ Mahéshwara, with eight
arms and three eyes, riding on a white ox.” Again, it
says: “Beyond the Sudavasadévasﬁiis the Bodhisatwa
Shi—chu, whose name is the Great Self-Existent (Mahésh-
wara), the Lord of the Universe (the great Chiliocosm‘).”
The Avataﬁ’lsaka says: “Mahéshwara, the Lend of the
Universe ” (and much more to the same effect).

The third opinion is that which opposes Brahma to
Mara ; giving the preference to the latter. From the whole
subject, it appears that Mahéswara resides on the summit
of the Rupa Loka, and is lord of it, while Brahma residing
in the middle of the Chiliocosm, superintends the entire
government, and is lord in this sense.

RESPECTING THE FOUR DIVISIONS OF THE DHYANA HEAVENS.

16. The Book of Comments (shuh) says : “ In the old dis-
courses on the different heavens, there is no mention of the
system of the four divisions of the Dhyana Heavens; and
from the various accounts given of these it is difﬁcult to
select or distinguish satisfactorily. The In-pen Sutra, the
Abidharma, and the Vibasha Shaster, all speak of a
succession of heavens rising up one above the other,
at regular intervals, and all having a ﬁxed locality (earth;
bhumi). This is called the “established system 3” although
it is yet insufﬁciently supported by evidence.

But now following the Kosha Shaster, it is stated: “ that
Brahma has no distinct abode, only in the midst of the
Brahma-purohita Heaven there is a high-storied tower, and

l Shi-yih. '-’ Ma-hi.
3 The Dévas of the pure abodes, supposed to reside in space as angels.

SCRIPTURES FROM THE CHINESE. 95

this is (the abode of Brahma).” The Fah-yuen agrees
with this. Maha Brahma is in fact the chief, the Brahma-
purohita are his ministers, and the Brahma—parishadya are
his people. According to this authority, therefore, these
three heavens are together the same as the ﬁrst Dhyana,
and compose one earth, or ﬂat (bhumi). The school of the
Sarvastivadins regard the size of the bodies, and the years
of life of the Dévas of the Vrihat—phala and Asangisattva
Heavens as the same ; and speak of them as one place. The
Suraﬁgama Sﬁtra says: “Branching out of the Fuh-yau
(punya—prasava Heaven) are two others, in the one the
happiness resulting from religious merit is complete, this is
called the Vrihat-phala Heaven; in the other, both body
and mind (heart) are extinct, and this is called the Asangi-
sattvas.” Again it says : “ In the fourth Dhyana (or in the
four Dhyanas) there are ﬁve heavens from which there is no
return (or ﬁve no-return heavens, 73.6., occupied by Anaga-
mins), and over each level, one recognised Déva-raja .”
From the whole account, it seems that the fourth Dhyana
Heaven consists of ﬁve Anagamin abodes, and one heaven
occupied by unbelievers,—-—and that these again compose one
flat (earth).

Another work says: “Buddha in the Karunika Rajah
Sﬁtra1 states: “ That the eighteen2 Brahma (heavens) have
a distinct ruler, and distinct people in each.” Again, it
says: “In the middle of the fourth Dhyana is a Maha-
subha-rajah,”—and from the testimony of three Sﬁtras,
the Karunika Rajah, the Suraﬁgama, the Ying-loh, we
gather generally that each of the four levels, viz., that of
Brahma, Abbasvara, Parittasubha, and Vrihat—phala, has a
Rajah, a class of ministers, and people. So that the whole
conclusion is this, depending on the Mahayana system, from
the ﬁrst Dhyana up to the fourth, there are four ﬂats or
levels,» over which the Vrihat-phala is Rajah, the punya—
prasava, ministers, and Anabraka, people. The ﬁve

' Jin-wang-king.
2 That is, the eighteen heavens composing the Rupa loka.

96 A CATENA or BUDDHIST

Anagamin, and the one heretical heaven, belong to the
punya-prasahas ; and the nine heavens above this, together
compose one earth (or level). [Whereas the works of the
Hinayana system divide the heavens according to the size
and longevity of the Dévas.]

THE OCCUPANTS OF THE HEAVENS.

17. The Vibasha Shaster says by way of query: “ In the
thirty-two heavens (110., the six heavens in the Kama Loka, .
the eighteen heavens in the Rupa Loka, the four heavens in
Arupa Loka, and the four Deva Lokas at the foot of the
Sumeru), how many are occupied by the followers of Buddha
(saints), and how many by heretics (Fan) ?” In reply it
states : “ Only two are occupied by heretics, and only ﬁve
by saints; the remaining twenty-ﬁve are occupied pro-
miscuously by each. The two occupied exclusively by
heretics are ﬁrst the Maha-Brahma heaven, where Brahma
dwells ; he, indeed, being ignorant of the power of Karma
(works) dares to say “I can make and transform (or make
by transformation, ’i.€., create), heaven and earth.” Relying
on this, he treats others haughtily and disdainfully, there-
fore saints (Buddhists) cannot dwell with him. And
secondly, the Asangisattvas, where heretics alone dwell,
depending on that form of Samadhi which is known by the
name given to the heaven. They receive as their reward
ﬁve hundred Kalpas of impersonal (wou sin) existence.
This they foolishly speak of as N irvana, but when the term
of its enjoyment is past, then they are born again in one of
the equivocal forms of being—even, as it may happen,
in Hell ; therefore saints cannot live in this heaven either.

Now the ﬁve heavens in‘which the followers of Buddha
alone are born are the ﬁve above the Punya-prasarva, viz., the
Avriha, the Atapa, the Sudrisa, the Sardarsana, and the
Akanishta Heaven; in these dwell (Anagamin and Rahats
alone. The other heavens are occupied by mixed inhabi-
tants.

SCRIPTURES FROM THE CHINESE. 97

GENERAL SUMMARY.

10. The expression, “ the three worlds,” includes the
World of Desire, the World of Form, the World without
Form. From the diamond circle below, up to the Paranir-
mita-vasavartin heaven above, the power of sensual desire
is felt, and, therefore, all‘the heavens included in that interval
are called by the name Kama Loka. Again, from the Brahma
Kayika Heaven up to the Akanishta, in all eighteen, the bodily
form of the Dévas is bright as silver, their palaces yellow like
gold, resplendent and glorious, hence the name Rupa Loka.
Thefourheavens abovethishave inhabitantslikejasperclouds,l
and are like the blue aether for tenuity. The bodies of the
Dévas are composed of four skandha,2 the ﬁfth, viz., the Rupa
Skandha, being absent. Therefore, it is called the Arupa
World. These three worlds are sometimes spoken of as the
Tribuvanas (san yeu) ; at other times they are termed the
twenty -ﬁve bhuvanas, to wit, the four continents, the four evil
ways (viz., birth in hell, as a demon, as a beast, as an Asura),
the six Worlds of Desire, the double Brahma Heaven, the
four Dhyanas, the four Empty Heavens, and the Asangisattva
Heaven. In all these worlds or bhuvanas, because there is
still a connection with “ being,” there is only a limited re-
ward, and a remnant of personal existence (wei), and
therefore there is a recurrence of life and death.

THE FIVE MARKS OF DECADENCE.

19. The In-kwo Sutra says: “The bodies of the Dévas
are perfectly pure, and without any polluting quality 3 they
are moreover bright and glistening: their hearts are ever
full of joy ; and there is no disturbing inﬂuence to interrupt
their happiness. Yet because the ﬁre of lust oppresses
them, there are ﬁve signs of decadence visible when their
term of happiness is drawing to an end. 1. The ﬂowers
upon their heads begin to decay. 2. Their eyes begin to
' I Pih 10h, vid. Medhurst’s Diet. 8. v. pih. '

9 The ﬁve skandha are Rupa skandha, vijnyana skandha, vedanz‘t

skandha, sanjnya skandha, sanscara skandha. Vid. Colebrooke, p. 254-.
H

98 A CATENA or BUDDHIST /

roll about (as if in anticipation of change). 3. The lustre
of the body begins to fade. 4. A moisture exudes from
under the arms. 5. They listlessly absent themselves from
their proper places.” [The Vibasha agrees with this, except
it says nothing about the eyes rolling, or the brightness
fading] Again, it says, that those Dévas who had originally
but a slightly Virtuous Karma, when they are about to give
up their position as Dévas, will be born in one of the evil
ways; for, having only walked virtuously for the sake of
reward, after their brief joy is over they shall reap much
sorrow,—just as a man who takes a pleasant poison, the
ﬁrst taste is sweet, but afterwards he comes to great
sorrow. Say then, how can the wise covet such joys as
these? At ﬁrst, indeed, these joys, on account of their
long duration, may appear everlasting, but when the time
comes for their termination, then the Dévas begin to com-
plain of their imperfect character 3 so it is whilst in the net
of transmigration there can be no real peace, and no lasting.
joy.1

The Tchi-to Shaster says: “ Bodhisatwa, by means of
his great spiritual power, could see that even the Dévas of
the Arupa World, for the present absorbed in ecstacy, after
their incomplete life be past, will again be born in question-
able shape of bird or beast; and so likewise the Dévas of
the Rupa Worlds, after leaving their pure abodes, will again
become subject to desire, and eventually return to birth in
hell” (just as Udalhambha having arrived at the Asangis-
attva Heaven of mental absorption, afterwards was born as
a ﬂying fox).

The Book of Comments:2 says: “With respect to the
various distinctions of the three worlds, and the differences
of life in the six paths, as to their origin, this may be found
in the intermixture of ideas with respect to matter and

1 Obs. “ yih loh” and compare “ yih sin,” signifying the unchanging
state of existence.

2 This may perhaps be the large work known “Nan mei ling shu.’
Neumann, Cat. of Shamans, p. 44.

/

SCRIPTURES FROM THE CHINESE. 99

spirit (rupa and atman), if these were only let go, and re-
course had to the method of “return,” provided by our
religious system, there would be no more talk of life or death,
and there would be an end to that impermanency which is
identical with the circle of transmigration through life and
death. The ground cause of all sorrow (dukha) is this
shadowy confusion of matter and spirit,—hence the Nir-
vana Sutra speaks of it as a great river, and the Saddharma-
pundarika as a house in ﬂames, from which the truly wise,
by various methods, escape, and at once overleap the
boundaries of the three worlds. And with respect to the
rewards proposed by worldly philosophers in the different
heavens, they are utterly short of the perfection desired by
all really good men, for excellent though they be to a certain
extent, they are all terminable, so that the denizen of even
the Asangisattva Heaven may hereafter be born as a beast ;
we should, therefore, above all things, desire to ﬁnd that
which is permanent}

ON THE WAY THE HEART GENERATES THE SIX MODES OF
' BIRTH.

20. Men all possess a thinking mind (or conscious exist~
ence), and so there must be pure or impure thoughts con-
stantly rising. Impure is spoken of, as that which cleaves9
to sensible objects ,3 pure is that which has no such
attachment. Now the case being with men as it is, that
there cannot but be connection with sensible objects, if
owing to that connection and the attachment which follows,
there is generated either covetous desire, aversion, lust, or
murder, then this is called “crime,” or “ evil. 3” but if,
despite such connection with sensible objects, neither of
these dispositions be generated, this is called “virtue,” or
“ good.” Again, if in the midst of the world a man
practise charity, or obey the precepts, or illustrate patience“

I This is an abstract from the original.
2 “ Tsu” in the sense of upadana.

3 The six dusts or objects of sense.

4 Practise the paramitas of china, sila, or Kchanti.
. H 2

100 A CATENA or BUDDHIST /

in himself, this, again, is virtue. And as evil or good pro-
duces in this world a corresponding Karma, so there will be
in the next world, sorrow or joy.

Now, there are three degrees of virtue, and also three
degrees of wickedness, each of which has a corresponding
degree of happiness or misery attached to it. The ﬁrst
degree of happiness is that called the birth as a Deva, the
second, birth as a man, the third, birth as an Asura. Then
there is birth in the lowest degree, in hell : then, as a préta,
and then, as a beast. And according to the character of the
fresh Karma acquired in either of these conditions, will be
again the consequent kind of birth. This is the constant
revolution of the wheel of transmigration. Seeing, then,
that the origin of all this is in the thinking power of the
heart, Buddha therefore said: “ The three Worlds,”——what
is this, but the “ heart? ”—the inﬁnite varieties of phenome-
nal existence, what are these but the “ mind ?” Wherefore,
' we have here the key of the whole matter ; sedulously watch
against the ﬁrst thought or association, restrain this power of
corrupt or impure reﬂection, and the task is done; for if in
the midst of life there is no cleaving to things, then there can
be no Karma, and if there is no Karma there can be no re-
ward or punishment, so that by suppressing the ﬁrst thought,
the six ways of birth come to an end, and the wheel of
transmigration is for ever at rest. This is the doctrine of
the two “’yanas ”1 or “vehicles ” by which we escape the
possibility of birth; and if over and above this method,
the various excellencies of the six paramitas be practised,
then we arrive at the great vehicle of the Bodhisatwa. Other
methods for attaining this great object of emancipation, are
advocated by those who have not yet attained right reason.
These are the heretical schools. With us, however, alone
is found the true method; and it is this,—that we must ﬁrst
cast off the trammels of the heart (conscious existence) .—

‘ Concerning the three “ yﬁnas” or methods of salvation, vide Lotus,

p. 315. The two “ yanas” are those of the Sravakas and Pratyéka
Buddhas. The third “ yana” is that of a Bodhisatwa.

SC RIPTURES FRO}!

3. THE GREAT CHILIO

The Avataﬁisaka Sﬁtra says: “ The three t
Chiliocosms owe their perfection to countless inﬂ
to numberless causes). The great earth rests ona
circle, the water rests on wind, the wind rests on spa
space is unsupported, the combined Karma of all sentient
existence is the ground on which the Kosmical system
depends for its maintenance.

The Bodhisatwa-Pitaka Sutra says: “All the Buddhas,
by their insurpassable wisdom, are able to determine the re-
lationships (or qualities) of all the winds and rains. They
know that there is a great wind belonging to the world,
called Urupaka ,1 it is the inﬂuence of the intelligent prin-
ciple acting in (the minds) of all creatures possessing an
intelligent nature, that causes this wind to be moved. The
height of this wind-circle is three krosas (a krosa is as far
as a drum can be heard, or as others say, ﬁve li). Above
this wind in the midst of space is another Wind-circle called
J ambuka ,2 this wind-circle is ten yojanas high. And so in
succession, there are eight thousand wind-circles, the quali-
ties and relationships of which are perfectly known to them.
The highest circle of all, which is called the ‘ all-embracing,’
is that on which the water—circle rests ; this water-circle is
8,000,000 yojanas high, and supports the great earth; the
earth is 68,000 yojanas high 5 beyond the earth there is the
system called the three3 thousand great thousand worlds.”

The Dirghagama says: “One sun and moon revolving
round the four continents, illumine with their brightness one
world. So in the midst of a thousand worlds, there are a
thousand suns and moons, a thousand Sumeru Rajah moun—
tains, four thousand continents, four thousand great seas,

‘ Ou—lou-po-ka. The derivation seems to be “ uru,” “ wide or vast,”
and “paka,” “ commotion or ebullition.” The similarity of the name of
this word with the Greek Euroclydon is singular.

'3 Chen-po-ka. '

'l‘risahasra Mahasahasro16kadhatu. Jul. 111, ~10 l.

7237’}

 

   

F BUDDHIST

ays (narakas), a thousand J emma

hatur-maha Rajahs, a thousand Trayas-

ns, and So on, up to a thousand Brahma

1 these are called, collectively, “ a small Chilio-

a thousand small Chiliocosms compose a “ medium

ocosm,” and a thousand medium Chiliocosms, compose

“ great Chiliocosm.” So that in a great Chiliocosm there

are a thousand million Sumeru Rajahs, and the same number

of continents, suns, and moons, and so on, up to a thousand

million Brahma Heavens. The general name for such a
collection of worlds, is a single Buddha-ktchétra.”1

The Kosha says : “ Each thousand-collection of four con-

tinents, Meru, Kama Loka, Brahma World, is called a little

Chiliocosm, a thousand times as many compose a medium

Chiliocosm, a thousand times as many again compose a great

Chiliocosm. These are all perfected and destroyed together.”

[In agreement with this are the Samyuktagama Sﬁtra, the

Nyayanousara Shaster, the Yéga Shaster, the Djﬁana-pras-

thana Shaster, and others].

The Kin-kwong—ming (Suvarna prabhasa) says : “ At the

time when these mortal kings raised with their hands the

jars of incense to honour the Sacred Books, the odour thereof

1 Yih-Fuh-ts’ah. This expression throws some light on the subject
of the structure of the Stupa and the Pagoda. It is well known that
the circular discs which are placed on the summit of the Chinese
Pagoda are called “ ts’ahs.” These discs were therefore designed to re-
present “ kchétras” or “ earths” of the different Buddhas ; or the whole
collectively to represent the Buddha-kchétra of our own system. From
this we gather that the whole structure of the Pagoda, with its succes-
sive stages, was designed to represent the Buddhist Kosmos, or chilio-
cosm. But the Chinese Pagoda is allowed to be only a copy of the
“Tee,” or surmounting ornament of the Indian Stupa; it follows, there-
fore, that the Stﬁpa and Tee were designed to symbolise the visible
Kosmos or habitable world, and the worlds of space beyond. In the
middle of the Stupa the relics of Buddha were enshrined, to shew that
he was “Lord of the three worlds,” or the entire chiliocosm. At the
entrance of the Stupa is often found the ﬁgure of a Naga, to denote
their particular ofﬁce, viz., guardians of treasures. On the phrase
Bl dcllizL-lrcliétrzi, vidc Lotus, p. 363, f. 38, b.

SCRIPTURES FROM THE. CHINESE. /103

in a moment of time spread to the utmost limits of the three
thousand great Chiliocosms, throughout the 10,000,000
suns and moons, even through 10,000,000 Fi-Fi-Siang
Heavens.”1 .

The Avataihsaka Sutra says : “ At this time, the world-
honoured one, from the circles below both his feet scattered
10,000,000 rays of light, which illumined this collection of
three thousand great Chiliocosms 3 so that throughout ten
million worlds, ten. million seas, and girdles of rocks, and
Sumeru mountains, up to ten million Akanishta Heavens,
there was no spot where the glory was not perceived.”

The Fah-yan-ch’au2 says: “When a little Chiliocosm is
spoken of, then it only extends as far as the ﬁrst Dhyana
Heaven. A medium Chiliocosm includes the second Dhyana,
because a medium Chiliocosm extends to an equal width
with the second Dyana 3 and so with a great Chiliocosm this
includes the third Dhyana for the same reason, and therefore
it is plain that each great Chiliocosm includes ten million
ﬁrst Dhyana Heavens 3 one million second Dhyana Heavens 3
one thousand, third Dhyana Heavens 3 and only one, fourth
Dhyana Heaven.”

The Vibasha Shaster says : “ The ﬁrst Dhyana is as wide
as the four continents 3 the second Dhyana is as wide as a
little Chiliocosm, the third Dhyana as wide as a medium
Chiliocosm, and the fourth Dhyana as wide as a great Chilio-
cosm.”3

The Shou—Lun says : “ The holy words of Buddha cannot
be in disagreement, how is it then there are so many differ-
ences in the accounts found in the Sutras and Shasters ?—
for instance, in respect to the number of the mountains

‘ That is, the highest Heaven of the Arupa worlds.

2 This may be “addenda to the Avatamsaka” or a “copy” of the same '

Sﬁtra.

3 From this it is evident that the extract given above from the Fah-
yan-ch’au, in which it is said that a medium chiliocosm is of the same
breadth as the second Dhyana, is incorrect: it should have been, a little
chiliocosm is of the same breadth, etc. Ch. Ed.

lO-L A CATENA or BUDDHIST

called Sumeru, if we rely on the Agama and Kosha, each
great Chiliocosm has one thousand million, whereas
the Suvarna prabhasa and the Avataﬁisaka say there are
only ten million. Here is a plain disagreement 3 and so
also with respect to the different measurements, and also the
contradictory statements relating to the number of tho
Arupa Heavens—how are these differences to be accounted
for ? We reply: “ Although there are small discrepancies,
yet there is an agreement in principles 3 for although there
may be difference as to number, yet the principle of the
composition of a great Chiliocosm is uniform, and may be
illustrated in this way : A small Chiliocosm is like a string
of cash (in which each cash represents one mount Sumeru) 3
a middle Chiliocosm is like a thousand such strings or piles 3
and a great Chiliocosm a thousand of such thousand strings.
Now, although there may be different statements as to
the whole number of the cash or coins, yet there is no disa-
greement as to the ratio of increase.” But, again, the exact
number in a “ lakh” (yeh) differs in different books, some
making it ten myriads, others a hundred myriads, and others
again a thousand myriads.

And with respect to the measurement of the Dhyana
Heavens, the differences may be accounted for on this
ground: if we speak of the Summer clouds which overhang
the nine provinces (of China), in reference to the provinces,
we say they are nine 3 if in reference to the departments,
we say they are 400 3 if in reference to the districts, we say
there are several thousand 3 and yet after all the body of
clouds is only one.

Respecting the Arupa Heavens, there are two opinions,
the Suraﬁgama Sutra speaking of the Arupa Loka as a dis-
tinct locality, whilst the Avatar'hsaka says that above the
' Rupa Loka there is no local world. But the fact is, in the
latter account the condition enjoyed in the Arupa Loka is
included, for there is distinct mention made of an Arupa
form of contemplation 3 so that, although only two systems
of worlds are expressly named, the three are understood
equally in this as the other Shasters. .

semr'rmms FROM THE CHINESE. 105

The Abidharma says: “From the external limit of the
top of one Sumeru to the next, is 1,203,450 yojanas, and
corresponding distances from centre to centre, and base to
base.”

Again, it says : “ Beyond the little Chiliocosm is a small
circular mountain range, as high as the ﬁrst Dhyana; out—
side each medium Chiliocosm a similar range as high as the
second Dhyana, outside the great Chiliocosm a range

as high as the third Dhyana.”

Speaking inclusively, thei ef01e, the whole of this vast
system f1 om the highest heaven down to the circle of wind,
is spoken of as the three thousand great thousand worlds,
or in brief, as the great Chiliocosm. It is this system which
is perfected and destroyed together, and is spoken of as the
Sa-po world (Sahaloka), and is that to which Sakya Tatha-
gata limits his revelation of himself.1

ON THE LENGTH OF TIME CALLED A KALPA.

2. A Kalpa (kieh) is a general term for a long period.
In Sanscrit it is pronounced Kappata,2 which signiﬁes a
great division of time. The length of this period is so great
that it cannot be deﬁned by years or months. Therefore,
holy men have feigned such comparisons as rubbing down
a rock to ﬁne powder ,3 a city of mustard seed, etc. , as a means
to represent the limits of periods of creation and destruction.

There are several kinds of Kalpas—in brief, they may be
summed up as great and little; periods of perfection and
destruction.

There is also the division into four, viz., 1. Kalpa of
separation ,~ 2. Kalpa of creation or perfection; 3. Kalpa of
destruction 3 4. A great Kalpa. Or if a larger View be taken,
there are six sorts of Kalpas, viz., 1. Kalpa of separation;
2. Kalpa of creation ; 3. Kalpa of permanent rest 3 4. Kalpa

l A representation of this system may be seen Plate xci, ﬁg. 2.
“Tree and Serpent \Vorship ;” and ﬁg. 1, and elsewhere.

2 Kieh-po-po-to ; perhaps Kappavata; at any rate Pali.

3 These comparisons may be seen in Burnouf, Lotus, 11. 327.

106 A CATENA OF BUDDHIST

of destruction ; 5. Kalpa of complete void ; 6. A great Kalpa.
Or if a limited deﬁnition be taken, we may say there are
three sorts of Kalpas. 1. Small Kalpa 3 2. A medium
Kalpa ; 3. A great Kalpa. But in any case, we may deﬁne
a Kalpa generally as alengthened period of time.

ON THE KALPA OF PERFECTION OR RENOVATION (VIVARTA KALPA).

3. The Kalpa of Perfection is referred to that period,
after the universe has been destroyed (ground to powder),
and for a long time all has been dark and void, when there
again arises, owing to the force of the karma of all sentient
existence, a wind which excites rain, in the same way as
from the beginning the works of creation have been
effected.

The Avataﬁisaka Sutra says: “The Great Chiliocosm is
not perfected by one inﬂuence or by one Operation, but by
countless inﬂuences and countless operations. That which
is said about the extension of the great cloud, from which
descends a great rain, in fact depends on the intimate con-
nection of four kinds of wind-circles, to wit, the circle
known as ‘ capable of holding,’ because it holds the great
water 3 the circle known as that ‘ able to absorb,’ because it
absorbs the great water; the wind circle known as that
‘ able to erect and 'establish,’ because it ﬁrmly establishes a
basis of creation ; the wind circle known as the ‘perfectly
good’ (alaﬁikarana), because it beautiﬁes and spreads out all
things so as to make them good.”1

So these several circles, .excited by the combined karma
of all existence and the virtuous principles of all the Bedhi-
satwas, cause living things to spring up in their midst, and
assume their various ofﬁces, according to their purpose.

Again, at the time when the rain descends from the great
clouds, there is a sort of rain called “ able to destroy,” be-
cause it is able to destroy the ﬁre which is burning up the
world (ﬁre-calamity). Again there is a rain called “ able to

1 It would appear from this account, that the whole of creation or
n'iauifcstation of things is due to the operation of wind or spirit.

SCRIPTURES FROM THE CHINESE. 107

produce,” because it is able to produce the great ocean.
Again, there is a rain called “ able to establish,” because it
is able to establish the great ocean ; again, there is a rain
called “able to perfect,” because it is able to perfect all the
precious substances (mani-gems) of the earth ; again, there
is a rain called “able to divide,”1 because it is able to divide
and separate the whole universe into its parts.

When the Great Chiliocosm begins to be perfected, all the
heavenly mansions of the Rupa-Loka are the ﬁrst to be com-
pleted, and afterwards the mansions of the Kama-Loka hea—
vens, and then the abodes of men and the rest of creatures.

Moreover, as the water of the great cloud rain is of one
kind (taste), these different abodes and mansions owe their
variety to the character of the different virtuous principles
of sentient creatures.

At the time of the ﬁrst indication that the worlds are
about to be renovated, there is a mighty ocean produced,
which extends throughout the Great Chiliocosm. This
ocean produces a great Lotus,2 which spreads on every side
on the surface of the ocean; the light which shines from
it is diffused throughout the universe. At this time Ma-
héshwara and the Dévas of the pure abode (Suddhavasa
Dévas), beholding this Lotus, are certiﬁed that assuredly
in the midst of the Kalpa in which this portent is seen, a
Buddha will be born in the world. And so at the appointed
time the various winds begin to act, by which the different
parts of the universe are perfected.3

1 Wei for neng.

2 The name of this Lotus given in the text is “ gem-like beauteous
exhibition of the manifested merit of Tathagata.”

3 I have omitted the names of these various wind-circles, and the suc-
cessive work accomplished by them, as there is so much repetition.
There is, however, in the account a somewhat exceptional list of the ten
Mountain-Kings '(parvata rajahs) that surround Sumeru, which I give.
“What, then, are the names of the ten mountain ranges? They are
these: 1. Kia-to-lo-shan (Gatra parvata); 2. Sien-jin-shan (Rishigiri);
3. Fei-mo-shan (Véma parvata); 4. Ta-fei-mo-shan (Mahavéma par-
vata); 5. T chi-slnvang-shan (Yugaﬁdhara parvata); 6. Ni-min-to-lo-

“)8 A CATENA OF BUDDHIST

The IIi—shai Sutra says: “ How, then, is the world re-
newed after its destruction? Thus; an incalculable time
having elapsed after the complete destruction (powder de-
struction : 73.0., completely ground to powder) of the world,
there arises a vast cumulous cloud, which spreads abroad
and broods above the Brahma heavens. From this there
falls a fruitful rain, the drops as large as a chariot-wheel.
Through a hundred thousand myriad years the water from
this rain gradually accumulates, until up to the very heaven
of Brahma it spreads out a mighty ocean. The four winds
hold it thus collected. At length, after the cessation of the
rain, the water having subsided countless yojanas in depth,
a mighty wind springs up called O-na-pi-lo (Anavarata '3),
which, blowing upon the surface of the water, causes it to
roll in tumultuous waves, from which a vast accumulated
bubble is produced, and blown by the wind till it remains
ﬁxed in the midst of space. From this the whole universe
is framed, from the Brahma heavens down to the four con-
tinents and the circular ranges of mountains ; everything is
established as it had been before.’ ’ 1

Thus, by the mutual excitation of wind and water, every
thing is changed and renovated, and after twenty Kalpas
the whole universe is perfected.

shan (Némiﬁdhara parvata); 7. Mutchilindi parvata; 8. Mahamutchi-
lindi parvata; 9. Iliang-shan ((‘xandha parvata); 10. Sineh-shan
(I'Iima parvati).” For other lists of these mountain ranges, vid.
Burnouf Lotus, p. 842.

‘ Compare with this account of the Renovation of the Universe, the
lines of Erasmus Darwin—

“ Star after star, from heaven’s high arch shall rush ;
Suns sink on suns, and systems, systems crush,
I-Ieadlong, extinct, to one dark centre fall,

And death, and night, and chaos mingle all;
Till o’er the wreck, emerging from the storm,
Immortal Nature lifts her changeful form,
Mounts on her funeral pyre on wings of flame,
And soars and shines, another and the same 3”

( From a piece called ” The Stars”)

SCRIPTURES FROM THE CHINESE. 109

ON THE KALPA OF ESTABLISHMENT.

4. The Kalpa of Establishment is that period of time
during which, the universe having been renovated, there is
rest and permanence for the exercise of the various ofﬁces
assigned to living creatures.

The Avataﬁisaka Sutra says : “ The universe having been
completely renovated, then all living things, according to
their several kinds, increase and multiply, whether they be
Creatures that live in the water or the earth, or in heaven
(mansions), or in space.”

The Dirghagama says: “When the heavens and the earth
again began to be, there was no deﬁned substance,1 neither
was there sun or moon; but the earth bubbled up as a sweet
fountain, the taste of which was like virgin honey. Then
all the Dévas of the Abhasvara heaven,2 whose term of hap-
piness was about to expire for another birth (as men), be-
held with joy this new-formed earth, so light and etherial in
its nature. Descending, therefore, they touched it with a
ﬁnger and tasted it. Having thus gained a knowledge
of its taste, they ceased not to partake of .it‘ till they
by degrees lost their angelic beauty and splendour, and
their spiritual faculty of instant locomotion, and became
gross and coarse as men. After this a great black wind
arose, which blew upon the face of the waters and produced
the sun and the moon. These revolving round Mount
Sumeru illuminated the earth (the four continents). On
beholding them come forth men were ﬁlled with joy—but
when they disappeared they were grieved. From this time
forth began morning and evening, darkness and light, and
the revolving seasons. Now at the time when the Kalpa of
renovation ﬁrst began, and men appeared (as we have de-

1 Bhava, the equivalent the Chinese “ yeou.”

2 Vide Max Miiller’s Dhammapada, xxxii. n. 2. With this conceit of
the Abbasvara Gods, or the “Shining Ones,” compare John Bunyan’s

words, “ Now as he stood looking and weeping, behold Three Shining
Ones came to him and saluted him.” Pilgrim’s Progress, p. 29.

110 A CATENA or BUDDHIST

scribed), there was no distinction of male or female,
honorable or mean, but all were born alike in the world, and
from this arose the expression “ all living things.”1 But so
it was, that those who tasted the earth frequently, lost their
personal beauty, and became gross; whilst those who tasted
it sparingly, still retained their beauty and splendour of
face. Hence sprang distinctions, such as excellence and in-
feriority, and from these came contentions about “yes” or
“ no.” Gradually the taste of the earth was exhausted, and
then men began to be angry, and full of anxiety. ‘ Alas!
they said, what misery! the earth no longer retains its
taste!’ Then was produced a surface to the earth like a
thin cake 3 after which, the surface being destroyed, there
was produced a substance soft like ﬂesh, which in its turn
disappeared, and a rich loam was of itself generated, like the
extract of the peach2 (or sugar cane).”

The Lau-Tan Sutra says: “ The unctuous character of
the earth no longer continuing, there was produced a double-
stem pli-tau plant, whose taste was also sweet. For a long
time eating this, the appearance of all (men) was pleasant
and jovial. Afterwards, when this disappeared, there was
produced a sort of dry powder like bran, without any gluti-
nous qualities, and incapable of being sweetened, after
eating which the sexes were developed.”

The Nyayanusara Shaster says : “ Moreover, there sprang
up of itself an illicit sort of scented paddy, which caused
the bodies of those who ate it to become weak and de-
generate, and ﬁnally the sexes to be developed, and habitual
intercourse to ensue.”

The Ekottarikagama Sutra3 says : “ When men began to
lust after many things, then the sexes were developed, and

1 This phrase, “ chong sing ” is the one commonly used in Buddhist
books, to denote “ all sentient creatures,” or “all things that have
breath.”

'-’ The “ p’u t’au,” explained afterwards as being the same as the “lin
t’ang,” probably the “ wild vine,” or perhaps the “ sugar cane.”

3 'l‘sang-yih-King.

SCRIPTURES FROM THE CHINESE. 111

from this came the name of man and Wife. Afterwards,
when the lustful passion in different creatures continually
increased, then was constituted the ﬁxed relationship of
marriage 3 and after this the Abhasvara Dévas came down,
and were born of women 3 and thus the race continued to be
propagated. Then men began to build cities and towns,
and the fruits of the earth which were gathered in the
. morning ripened again of themselves before the evening,
and those gathered in the evening, ripened before the
morning.”

The Madyamagama1 Sutra says : “ The grain when four
inches in length, had no more reed 32 men used to gather
then as much as they required for the day 3 after this, they
came to gather as much as they wanted for ﬁve days; then
gradually the grain deteriorated, and when reaped did not
grow again, but‘there sprung up in its place briars and
weeds. At this time men were ﬁlled with anxiety and grief,
so that they shed tears. Each one forthwith began to
appropriate a certain amount of land to himself, in order to
a fair distribution of the earth’s fruits. ,After this, when
they had learned to gather in and store their fruits, they
began to pillage and rob each other’s land, so that there
was no safety, on which they determined to appoint one
man as judge, who should protect the people on virtuous
principles—rewarding the good, and punishing the bad 3
whom they agreed to support and enrich from the com-
mon stock. They therefore elected a man of command-
ing presence and conspicuous virtue, and this man they
called their Lord. From this circumstance arose the title
of people and king 3 he, indeed, walking in the line of per-
fect virtue, protected the people as a father and a mother
protect their child, and the people venerated him as the
child venerates its father 3 the years of men were very many,
and their happiness without bounds.”

The Agama says : “ At the time of the renovation of the

‘ Chung-ho-hom-king. 3 2 The text is here defective.

112 A CA'I‘ENA or BUDDHIST

world, the Abhasvara DOvas came down to the earth, each
possessed of a shining body, ﬂying as they went, and self-
existent. Seeing the earth’s crust was fragrant and sweet,
they took it, and ate it much. Then they lost their spiritual
powers, their bodies became heavy, and their brightness
disappeared. The sun and the moon then began to be 5 and
(because men coveted to eat), the richness of the earth came
to an end. Then was produced the Po-lo1 plant ; when this
disappeared, there was produced a sort of fragrant rice
(kang mai), in length four inches, which being cut down in
the morning grew again before night. Nourished by this,
the distinctions between of male and female began to be ex-
hibited, and men began to do things contrary to purity;
this caused them to collect in families, and to become idle
and listless, so that they began to think thus: ‘ It is much
labour to gather food for each day’s supply, come! let us
gather enough for seven days, and store it up.’ Then the
grain, aft-er being gathered in the morning, did not grow
again. So men began to cultivate the ground, and divide it
in lots; whereupon they began to rob and pillage each
other, and wars and ﬁghtings commenced. Then all men
agreed to obey one man full of wisdom, called San—mo-to
(Sammata), whom they made lord of the soil 3 all whom he
blamed, they agreed to blame, (or, whatever went wrong,
they held him responsible), and whatever fruits the class of
the landowners obtained, they agreed to apportion a share
of it to him as his right—hence sprang the caste of the
Kshatriyas. Then, again, there were some men who left
their homes and resorted to the mountains to seek wisdom,
and to remove themselves from the inﬂuence of evil: these
were called the caste of the Brahmans. Those who practised
the arts of the artiﬁcer were called the caste of the Ku-sse
(houselords) , whilst those who laboured in the ﬁelds for their
daily bread, were called Sudras (otherwise, pi-she, Vaisyas).

‘ This may be the equivalent of “ Vara,” an odoriferous shrub ; or it
is possible it may be connected with the Hebrew ‘715 a leguminous plant.

1"

SCRIPTURES FROM THE CHINESE. - 113

From among these castes, men who used much consideration,
and, in view of the impurity of the world resulting from
the sin of covetousness, resolved to forsake their home, and
become ascetics, these are called ‘ Shamans,’ and to these
we belong.”

In the middle of this Kalpa of establishment, the heavens
and the earth being perfected, all creatures are at rest.
And so twenty small Kalpas elapse. During each of these
small Kalpas at the grand climacteric a universal king is
born ; at the opposite period the earth is destroyed in one
of three ways to be described hereafter.

ON THE KALPA or DECADENCE (SAMVARTTA KALPA).

5. This Kalpa relates to the period when the world and
all created things, after the period of establishment has
been fulﬁlled, begin to perish.

The Avataﬁisaka Sutra says: “At the time of the con-
ﬂagration of the great universe, every tree and shrub is
burnt up, and the ﬁre extends to the very limit of the earth,
even to the great iron mountain circle. There is also a
- tempest destruction, at which time a furious Wind arises,
which destroys everything in the universe, and grinds it all
to powder. Were it not that this wind is restrained by
another, which conﬁnes its destructive power to the great
Chiliocosm, the whole ﬁeld of creation throughout space
would be completely devastated.” '

The Abhidharma' prakarana sasana Shaster says: “ The
Kalpa of destruction (samvartta kalpa) relates to the period
when the sufferings of those in hell come to an end, and all
the outside world is destroyed. Every thing that has life,
during twenty small Kalpas, disappears from the world, and
even from the superior heavens, and then the destruction of
the entire fabric, the universe, ensues. This destruction is
either by ﬁre, or water, or wind.”

[Here follow extracts from the Abhidharma and Samyuk-
tahridaya Shasters, to the same effect]

1 Hicn-tsong-lun.

’-

114 A CATENA or BUDDHIST

ON THE KALPA DURING WHICH THERE Is “VOID.”

6. This Kalpa relates to that period after the general de-
struction of the world, when there is no deﬁnite form in
existence, but all is shapeless and void. And so it lasts for
twenty small Kalpas, after which the Kalpa of renovation
again begins, and the universe is established as before.

GENERAL SUMMARY.1

7. Every great Kalpa (Mahakalpa) consists of four distinct
periods. A period of renovation, of perfection, of destruc-
tion, and of void. The period of perfection is divided into
two aeras, viz., the aera of increase, and the aera of decrease.
Each of these aeras consists of twenty small Kalpas. During
the ﬁrst, the years of man’s life increase from ten years to
80,000 years ; during the latter his years again diminish to
ten. Similarly, his stature increases and decreases. Again,
during the twenty small Kalpas of increase, the four kinds of
chakravartins are born, viz., 1. An iron wheel king, who rules
over one continent; 2. A copper wheel king, who rules over
two continents ; 3. A silver wheel king, who rules over three
continents ; 4. A golden wheel king, who rules over the
entire world. The golden wheel king possesses seven in-'
estimable treasures, 1. The golden discus, of purest metal,
and with a thousand radii. On the day when the king is
anointed (lit. water poured on his head) this golden discus
ﬂies through space, and by its power the king and his four
generals are able also to pass through the air, and visit the
four continents. The second treasure is the elephant, white as
the chaddanta elephant of the snowy mountains. The third
is the horse treasure of the dragon species, able to carry the
king in one day round the four empires. The fourth is the
gem-like woman, born of the Lotus, perfect in all particulars.
The ﬁfth is the lordly warlike minister, of singular courage,

1 This summary has been made to compress the subject within reason-
able limits.

SCRIPTURES FROM THE CHINESE. 115

and unbounded wisdom. The sixth is the steward of the
treasury, who knows well how to secure jewels innumerable.
The seventh is the magic gem, Whose rays extend a yojana
in distance, able to light up the darkness, and make night
as bright as day. Whatever the king wants, this gem
causes to appear; so that every treasure, and every orna-
ment that heart can desire, pours down in abundance. The
years of the king are 84,000, his son, the heir apparent,
acts with him in his empire, the seven precious substances
are abundant in the earth, the soil overﬂows with increase,
men practise virtue, and the highest prosperity and happi-
ness prevail.1 During the aera of decrease, three calamities
occur, viz., pestilence, the sword, and famine. The horrors
resulting from these calamities reduce the world to the
greatest misery. Then comes the end, when all is destroyed,
either by ﬁre, or water, or Wind.

There are three great Kalpas (Maha Kalpas), 1. One
already past, viz., the Choang-yen Kalpa ,° consisting of
four periods. During this Kalpa there were 1,000 Buddhas
born; 2. The present Kalpa, called Bhadra Kalpa, consist-
ing, as before, of four periods. We are now living in the
second period, viz. , that of perfection and rest. This period
consists of twenty small Kalpas of increase. The present
'is the ninth small Kalpa. During the previous eight, no
Buddha has appeared, but during the ﬁrst, four Chakravar-
tins were born. In this ninth Kalpa ﬁve Buddhas are to be
born 3 four have already come 3 the ﬁfth, Maitreya Buddha,
is yet to come. The four who have appeared are, 1. Krak-
usanda; 2'. Konagamana; 8.,Kasyapa; 4. Sakya. In the
ﬁfteenth small Kalpa nine hundred and ninety-four Buddhas
will appear together. Finally, in the twentieth small
Kalpa, .every thing having arrived at the highest per-
fection, and the period of establishment being fulﬁlled,
Buddha will emerge from Nirvana, and the universe be

1 This description, Which evidently points to the “golden age,” is

stated in the tika to be in agreement with the Sﬁtras and Shastcrs of all
the schools.

12.

116 A CATENA or BUDDHIST

destroyed. The third Mahakalpa is “yet to come,” and
called “sing-sub ” (star-constellation), in which one thousand
Buddhas will again appear.1

[From the whole subject, we gather that a small Kalpa,
called also a Kalpa of separation, or a Luh-lo (Windlass)
Kalpa, consists of 1,680 myriads of years; a medium Kalpa,
that is the Kalpas of renovation, perfection, decadence, and
void, consist each of twenty small Kalpas, and therefore of
33,600 myriads of years ; and a great Kalpa (Maha Kalpa)
consisting of four medium Kalpas, corresponds to 134,400
myriads of years]

THE VARIOUS BUDDHA-Kcan‘RAS.2

l. The great Chiliocosm (already described) is spoken of
as the domain or kchétra of one Buddha, and is otherwise
called the Sahalékadhatu. But beyond this, in the immen-
sity of space, there are Chiliocosms in each of the ten
regions 33 these are the kchétras or domains of all the
Buddhas. What do We know of these? According to the
Avataﬁisaka Sutra, “to the east of this Sahalékadhatu is
a world called ‘Mih-shun’ (secret-agreeable). To the
south is a world called ‘Fung-yeh’ (abundant overﬂow.-
ing). To the west is a world called Li-kau (removal-im-

1 These particulars, digested from the tedious chapters of J in-ch’au,
will serve to show the character of later Buddhist speculation. The
authorities quoted in the original, are principally, the Yoga Shaster, the
Abidharma, and the Damamoﬁrka Sutra. J in Ch’au makes a statement
in the text, which ﬁxes the date of his work with precision, he says:
“ From the Nirvana of our Buddha till the present year, being the ﬁrst
year of the reign of Kaou Tsung of the Sung dynasty (AD. 1127)
is a period of 2,100 years; this would make the Nirvana to have
occurred 973 B.C., which is a date very generally accepted inChina.”

2 For an account of these kchétras, vide Lotus, p. 363, f. 38 b. Com-
pare also the expression, in the note which follows the above, “ enceintes
tracées en forme dc damiers” with the Buddhist railing at Amravati.
Tree and Serp. ll’ors/zip, P1. lxxxviii, ﬁg. 1.

3 The ten Regions are the four cardinal points and half-points, with
the Zenith and Nadir. Compare Plate 1, ﬁg. 2, Tree and Serf). Worship.

SCRIPTURES FROM THE CHINESE. 117

purity). To the north is a world called ‘Fung-loh’ (abundance‘
jOy). Again, to the north-east is a world called Sheh-tsu
(collect-take). To the south-east is a world called ‘Iu-yih’
(increase—addition). To the south-west is a world called
‘ Sien-shiu’ (seldom-few). Again, to the north-west is a
world called ‘ Fun-hi’ (joyful, glad). In the Nadir is a
world called ‘ Kwan-yo ’ (hindrance-bolt). In the zenith a
world called ‘ Chin-yin’ (excite sound). All these worlds
have Tathagatas, who instruct and protect their inhabitants.”

THE PURE LANDS OF THE EASTERN REGION.

2. A certain Sﬁtra says: “ In the eastern region, beyond
this, after passing as many lands of Buddha as there are
sands in four rivers like the Ganges, there is a world called
' ‘ Wou-shing ’ (no superior). The Buddha who rules there
is called Sri-Rajah Tathagata.” [And so after passing
as many worlds equal in number to the sands of ﬁve, six,
up to ten rivers like the Ganges, there are successively other
. worlds in the eastern region, ruled over by different Buddhas.
The names of these I omit, as being pure ﬁctions]

THE PURE LAND OF THE WESTERN REGIONS.

3. What is the meaning of this expression, “Pure land
or earth?” Every world which is “white and spotless,”
is characterized as “Pure,” and every such land in which
there are inhabitants is called “ an earth.” The Che—lun1
says: “ They who inhabit the pure lands are without any of
the ﬁve impurities, like crystal, the earth is therefore called
perfectly pure.” The Abhidharma Shaster says: “ N o sor-
row or pain for those born there, this is the Pure-land—all
the regions of space indeed possess such lands, but the
paradise of the western region, this is of all the most joyous,
and therefore by far the most excellent.”

The Amitabha Sutra says : “ In the western region,
passing over ten myriads of lakshas of worlds of Buddha

1 Saddharma sainparigraha Shaster (Jul).

118 A CATENA or BUDDHIST

(Buddhakchétras), there is a world called “the inﬁnitely
happy” (Sukhavati), and why is this world so named?
Because its inhabitants have no sorrows, but enjoy an
inﬁnity of bliss, therefore it is so called.” . Again, this same
authority states “ that in the land (Kchétra) of Amitabha,
the seven precious substances are produced of themselves,
yellow gold, white silver, crystal, lapis lazuli, cornelian,
coral, ruby. All these combined form the substance of the
earth, which is therefore glorious in appearance, and ex-
cellent beyond description for purity. There are no moun-
tains, or circular ranges of rocks, no sea, and no hollows,
but all is one vast plain. There are no places of punishment,
neither evil spirits, brute beasts, or Asuras. There are
fountains which bubble up of their own accord, but there is
no heat of summer, or cold of winter.” [The section then
proceeds to describe the glorious buildings (Temples), the
Lotus—covered tanks, the pleasant-sounding avenues of trees,
the beautiful net-work curtains, which adorn the land. It
speaks of the golden colour of those born in this land, who
are all produced by transformation, seated on a precious
lotus, it describes the glory which proceeds from the top of
the head (ting), and which in the case of Buddha extends
to the distance of a thousand myriad worlds, in the case of
a B6dhisatwa to a hundred million myriad lis, and in the
case of the Sravakas to seven Chang (eighty feet). It speaks
also of the beautiful birds, Whose songs delight the ears, as
they chant the praises of Buddha, but which are only miracu-
lous creations, for no such real birth can exist in this
Paradise; and also of the immeasureable duration of life,
countless asankhéyas of years, which belong to the happy per-
sons born there, and which give the name of Amita
(boundless) to the Buddha who rules in it. Finally, it
quotes a passage from the Avatanhsaka Sutra: “ One Kalpa
of the Saha universe is equal to a day and night of .the
Sukhavati world] .”

SCRIPTURES FROM THE CHINESE. 119

ON THE TRUE CAUSE OF BIRTH IN THAT LAND.

4. There are three classes of persons whose ﬁrm purpose
it is to be born in the Paradise (of Amitabha). 1. The
superior class, consisting of those who having left their
homes and the desires of the ﬂesh,1 have become disciples
(Shamans). The heart without any remnant of covetousness,
carefully attending to the rules of conduct contained in the
scriptures, practising the six Paramitas2 towards the attain-
ment of the condition (Karma) of a B6dhisatwa; ever in-
voking the name of that Buddha, and devoting the life to
every species of religious merit; such persons as these in
their sleep beholding the form of Buddha and the Bodhis-
atwas, at the end of life, escorted by Buddha and the
Holy Assembly, shall instantly be born as a Bodhisatwa,
seated on a Lotus, in the midst of a precious lake in that
Paradise. 2. The middle class, consisting of persons who
being unable to become disciples (Shamans), yet have
thoroughly devoted themselves to the attainment of religious
merit 3 ever accepting and obeying the words of Buddha 33
deeply exciting the heart of the insurpassable wisdom;
ever reciting the name of that Buddha, practising virtue
with determination 3 reverently complying with the rules of
the church (fasting, &c.) 3 contributing to the erection of
temples (pagodas) and sacred images; giving food and drink
to the Shamans 3 suspending religious banners, and pro-
viding lamps for worship; oﬁ'ering ﬂowers, and burning
incense 3 in this condition“ of mind, earnestly longing to be
born in that land, then at the end of life, drawn by the

1 The ﬁve desires of beauty, sound, odours, taste, and touch.

2 For an account of the Paramitas, vid. Lotus, p. 544.

3 Anuttara Bodhi. The Whole phrase, which is eminently Buddhistic,
is equivalent to what we should express by “earnestly striving after
spiritual perfection.”

' 4 In this “converted condition.” The phrase “hwui hiang,” is of
frequent occurrence in Buddhist books of worship, e. gr., the confes-
sional of Kwan-yin.

120 A CATENA OF BUDDHIST

power of Buddha, they shall be born in that place, in a
degree of excellence coming after the former. 3. The in-
ferior class, consisting of persons unable to prepare every
kind of religious merit who on some former occasion have
earnestly practised the rules of piety, and on the conclusion
of' each day recite the name of Buddha ; these also towards
the end of life, beholding the appearance 0f Buddha in their
sleep, shall also be born in that land, only in an inferior de-
gree of excellence to the former class.

Again, there are three other classiﬁcations, 1. Those who
observe the rules of religious fasting, and with one heart
(the whole heart) invoke Buddha, for ten successive morn-
ings and evenings. These, when they die, shall be born in
that land; 2. Those unable to complete the ten days and
nights, but yet retain an undisturbed state of mind, and
avoid all sexual intercourse, with body and mind pure, ob-
serving the ruleS' of fasting, invoking the name of Buddha,
doing all this for one day and night, these shall also be born
there; 3. Those men or women who excite in themselves a re-
ligious disposition, and who observe all the rules about pre-
serving life, and doing good to all creatures, invoking the
name of that Buddha, and also of others, throughout the
various regions of space, at the end of life Buddha shall come
to them, and they also shall be born in a pure land.

If, however, a manprepares himself to acquire merit, and
prays for birth in that land, and yet afterwards goes back
and loses his faith, he shall be born, if he again turns to the
true belief, in a “ territory of doubt,” where he shall for ﬁve
hundred years neither see Buddha nor hear the Law or the
Bodhisatwas.

A GENERAL SUMMARY OF THE SUBJECT.

5. The work known as the Po-kien (precious record or
mirror) of the Lotus school, says: “By cultivating inno-
cence (a good Karma) we inherit a- reward in one of the
pure lands. Buddha, assuming an apparitional appearance,

SCRIPTURES FROM THE CHINESE. 121

draws up his followers to the golden eminence, where in the
company of sages and saints, they return as to a place of '
joy—overleaping the three worlds coming out of the four
streams of life, an end of Karma, and of intermixture in
earthly scenes, forgetting life and dismissing anxiety, held
safely within the folds of the Lotus, the spirit traversing
here and there in' the midst of the precious limits, reverently
beholding face to face the great teacher Amitabha, and
gazing on Kwan-Yin, a covenant saviour (a sworn friend),
thus occupying the precious lakes, and the perfectly pure
oceans, they are born, &c. [and much more to the same
effect].

And now with regard to the situation of this Paradise and
Sukhavati, compared with the Sahalokadhatu, it is due west
more than ten myriads of lakhs of systems (kchétras) of
Buddha. And if we regard the position of this Paradise
in reference to the superimposed systems of worlds, it is in
the thirteenth tier, regarding the Sahalékadhatu as in the
middle of this. tier, then going to the west an inﬁnite dis-
tance (a distance corresponding to worlds as numerous as
the grains of dust in an entire system), we come to this
border land of the thirteenth tier, called Sukhavati, where
those are born who invoke the name of Buddha (Amitabha)
—a land perfectly pure, and richly adorned, 850.”

ON THE VARIOUS TIERS or WORLDS (KCHETRAS).

6. The Avataﬁisaka says : “ In the midst of an illimitable
ocean, known as the ‘Hwa-tsongvchoang-yen-shi-kiai,’ are
. the innumerable oceans of worlds scattered through space. i '
In the very middle of it there is a Fragrant Ocean, called-
‘Wou-pien-miau-hwa-kwong,’ from which is produced a
Lotus called ‘ Yih-tsai-hiang-mo-ni-wang-choang-yen,’ above
which is ﬁxed a tier of worlds called" p’o-chiu-shih-fang-chi-
yen-pao-kwong-ming 3’ the worlds themselves are innumer-
able. The lowest tier consists of a system of worlds, called
‘tsui-shing-kwong-pien-chiu,’ the name of the Buddha who

l

/

presides over this tier, is ‘ tsing-ngan-li-kau-tangf the num-
ber of worlds which lie scattered throughout the tier is
beyond the power of words to express. Above this tier,
after passing an innumerable number of systems of worlds,
is a second tier (and so on for twenty tiers). The thirteenth
tier is called So-po (Saha loka dhatu), and is ruled by a
Buddha called Vairojana, in the very midst of which is the
system we inhabit, and to the extreme west of which, after
passing systems of worlds, incalculable for number, is the
Paradise of Sukhavati. [And so towards each of the Ten
Regions there are similar tiers of systems of worlds; these
again are surrounded by others, incalculable for number, all
being contained within the illimitable ocean above named.]”1

122 A CATENA or BUDDHIST

ON THE NAMES OF THE GREAT NUMBERS USED IN BUDDHIST
BOOKS.

7. The number spoken of as “ unutterable ” (asankhéya),
can only be thoroughly known by Buddha. Hence when
the Bedhisatwa called Sin-wang, asked Buddha the system
according to which these vast numbers are classiﬁed, the
world honoured one explained the orders of Asaﬁkhéyas,
exhibiting the excellences that belong to the Buddhas, in a
way which no human method can reach. In the commen-
tary on the Avatamsaka by Yuen-fah-sse, we ﬁnd the
following: “ According to the system of Hwang ti, the
numeration of our country is from unity up to an incalculably
high number called“tsai.” Now from a myriad upwards there
are three methods of increase, either by a decimal scale, ora
centenary scale, or by squaring. In the Asafikhéya system
of Buddha, the two latter methods alone are used, in this
way, a hundred lakshas are called a koti, a koti of kotis is

1 And in the same manner similar oceans stretch towards each of the
ten points of space. The effort in all this is to exhibit the inﬁnite ex-
tent of phenomenal existence, all developed from the Inﬁnite Mind.
Compare with this account Plate xci, ﬁg. 2, Tree and Serp. Worship,
where each chattah or Lotus is doubtless designed to represent a kchétra
of Buddha.

SCRIPTURES FROM THE CHINESE. 123

called an ayuta, the square of this is a niyuta, the square of
this is a vivara, the square of this is a kaﬁnkara, the square
of this an akara, the square of this an akshobya (tsui shing),
the square of this a mavara, the square of this an avara, the
square of this a tavara, the square of this a world-division,
the square of this a p’o-ma (paduma ‘3), and so on, squaring
till we come to 120 ﬁgures (fan ?), which is a number called
unutterable1 (asankhéya) .”

But now, as to the expression, “anumber equal to the
ﬁne dust of a Buddhakchétra,” what is this 1’ A great
Chiliocosm is termed a kchétra, or land of one Buddha;
now taking all the thousand million Mount Sumerus, and
all the “four continents,” the encircling mountains, and
great earths composing this vast system, and reducing them
to ﬁne dust, this is called “ the ﬁne dust of one Buddhakché-
tra,” and now taking as many worlds as are represented by
these grains of dust, and this is what is called in the
scriptures “worlds equal in number to the ﬁne dust of a
Buddhakchétra.” Hence, because no human number can
reach to this; when in the Sﬁtras it is necessary to speak of
such amounts, the expression is used, “ a number equal to
the dust. of one, two, three, up to an innumerable amount
of worlds, of Buddha,” and so on, of tiers of worlds, and
oceans of tiers of worlds, &c._

[The work of J in Chau now developes into a fanciful enu-
meration of names, given to the various oceans and Lotus-
systems, occupying inﬁnite space 3 these names, being pure
ﬁction, are omitted]

CONCERNING THE INFINITE EXPANSE OF THE UNIVERSE.

8. As there is no limit to the immensity of reason, and
no measurement to the universe, as there is no possibility of
numbering the forms of life, or estimating the countless
modes of the operation of Karma, so all the Buddhas are

1 The account here given differs from that found in the“ Lotus,”
p. 857.

1241. A CATENA OF BUDDHIST

possessed of inﬁnite wisdom, and inﬁnite mercy. There is
no place throughout the universe where the essential body
of Vairojana is not present. Far and wide through the
ﬁelds of space, he is present, and perpetually manifested.
But with respect to the modes of manifestation of this
universal essence, we may say brieﬂy that there are three
forms or bodies (persons) which it assumes. 1. Dharmakaya
Tathagata, called Vairojana (73.6., the Omnipresent); 2.
Sambogakaya Tathagata, called Rojana1 (13.6., the inﬁnitely
pure, or glorious) ; 3. Nirmanakaya Tathagata, called Sakya
Muni.2 Now these three Tathagatas are all included in
one substantial essence. The three are the same as one.
Not one, and yet not different. Without parts or com-
position (web or woof). When regarded as one, the three
persons are spoken of as Tathagata. But it may be asked,
if the three persons are one substance, how is it that
this one substance is differently manifested? In reply,
we say there is no real difference, these manifestations
are only different views of the same unchanging substance.3
But now it may be asked “From what cause then did
these worlds innumerable spring ?” We reply, “ They come
from the heart (atman) alone 5 they are made by that alone.”

1 It is singular that these Buddhist speculations should bear so close a
resemblance to the later Greek theories on the same subject ; especially
in the plain resemblance of the a’élua abyoaSEs, or luciform body, to the
Rejana, or “glorious body” of the Buddhists. vid. the whole subject of
these “bodies,” treated by Cudworth. Intellec. System ii. 788. ss.

The use of the word “ yana,” or “ vehicle,” in Buddhist works is also
parallel to the Platonic b’xpna, vid. as above.

2 Respecting these three bodies, consult VVassilief (Bouddisme, p. 127).

3 The whole of this section is expressed in technical language, which
it is difﬁcult to put in an English form. The Supreme Self (atman) or
Heart, is supposed not only to manifest itself under three forms or per- i.
sons, but to occupy four “ lands,” or discharge four supreme functions.
1. In its supreme condition, perfectly at rest, and yet ever glorious; 2.
As manifested in the character of all the Bodhisatwas ; 3. As manifested
in the character of the Rahats and Pratyéka Buddhas; 4. As manifested
in the condition of Holy men (Buddhists) and worldly philosophers
(heretics).

SCRIPTURES FROM THE CHINESE, 125

But because from the very ﬁrst, all sentient creatures have
confused the truth, and embraced the false; therefore has
there comeinto being a hidden knowledge called, “ Alaya
vijnyana,” and because of this, all the various transforma-
tions in the world without and the senses within, have been
produced. Hence the Scriptures say, “ Because of the
primeval fallacy (fallacious cause), the whole phaenomenal
world has been originated, and from this cause too has
sprung not only the various modes of birth, but the idea of
Nirvana itself.”

Again, it is said, “ The three worlds are one and the same,
originated alike by the ‘ one self,’ all causes and effects and
the inﬁnite varieties of mundane existence, on this alone
depend for their substantial being.”

Again, the Avataﬁhsaka Sutra says: “The heart (the
universal self) as a skilful workman makes all the different
conditions of existence (skandhas) throughout the ten
regions of space, everything in the universe results from
the operation of this universal essence.” [And the con-
clusion of the' whole treatise is this—that the one true
essence is like a bright mirror, which is the basis of all
phaenomena, the basis itself is permanent and true, the phae-
nomena are evanescent and unreal ; as the mirror however is
capable of reﬂecting all images, so the true essence embraces
all phaenomena, and all things exist in it and by it.]

 

126 A CATENA or BUDDHIST

CHAPTER II.—-LEGENDS AND MYTHS.
SAKYA BUDDHA.1

WE possess notices respecting the early life of Sakya, trans-
lated from various original and relativelyindependent sources.
The story, or legend of his birth and conversion, is already
so well known that little can be added to give fresh interest
to the subject. The singular agreement, however, of the
various records, as far as we know them, tends to the con-
clusion that they were originally founded on fact. And by
removing the evident inventions of subsequent years, we
may arrive at an approximate estimate of what those original
facts were. Buddha, then, it would appear, belonged to a
family unknown in the native records of India, named the
“ Sakyas.” That this family consisted of refugees from an
original Royal stock located elsewhere, seems evident from
the agreement of all the records. But that. the family had
descended in direct line from Maha Sammata, of the race of
the Sun, and reigned at Potala, on the Indus, must be re-
garded as fabulous. The story goes, that one of the
descendants of this supreme monarch, spoken of as Iksh—
waku Virudhaka, having four sons by his ﬁrst wife, on his
re-marriage, was induced to banish them from his kingdom.
Being followed by their ﬁve sisters, they at length settled on
a spot where dwelt an ascetic called Kapila, who was in fact
Sakya himself in a previous birth. Here they built a city,
and by intermarriage became a powerful and distinct people.
In process of time, after 706,787 generations of princes
from Sammata, a prince Sudhodama was born, who became

‘ It must be borne in mind that the title of “ Buddha” is applied to
Sakya only after his enlightenment, or complete inspiration. It corre-
sponds with the Greek 6 wrecpw'rwaevos. Compare the “Life of J oasaph,”
in the Paradise of Metaphrastes, where J oasaph, the counterpart of
Sakya, is repeatedly called by this title.

SCRIPTURES FROM THE CHINESE. 127

the father of “ Sakya Buddha.” When stripped of its
legendary character, this story seems to imply that a refugee
family of Sakyas settled at a place called Kapila,1 or accord-
ing to Singhalese version, Kimbul (vat), in the neighbour-
hood of the present Gorackpur, and maintained themselves
there as a separate people. But who were these Sakyas?
Several indirect considerations would lead to the supposition
that they were. a branch of the great Scythian race (Sakas),
who about the time of Buddha’ s birth were pushing them-
selves into the southern portions of Asia and Europe. The
Scythian invasion of Western Asia was about 625 B.C., and
Sakya’s birth, according to the generally received date,
was 623 B.C. The Scythians, on this occasion, over-ran
Assyria, and reached as far at Ascalon,2 and for eighteen
years they seem to have been supreme throughout this
territory. It is possible, therefore, that one branch of these
invaders may have penetrated at a somewhat earlier date
across the mountains into North India,and there settled. And
if so they might have called their district “ the Royal city”
(Kambul, or Kambalik, the city of the Khan), which in time
became turned into Kapila, or the Singhalese Kimbul. That
these Sakyas were famous archers3 will be evident from the
legendary account of Sakya Sinha, hereafter given. We
are told, moreover, by Herodotus, that one of their chief
peculiarities was their regard for the tombs of their deceased
kings. “We Scythians have neither towns nor cultivated
lands,” said their king to Darius, “if, however, you must come
to blows with us, speedily look you now, there are our fathers’
tombs, seek them out and attempt to meddle with them, then
ye shall see whether or no we will ﬁght with you?” Compare

‘ Although Kapila is'generally explained as equivalent to the “yellow
soil,” the Chinese Tika interprets it as “the city of excellent merit or
virtue.”

2 Herod. i, 103, 106.

3 The Scythians were so called according to Lenormant (vol. ii. p.
127), from the Gothic word “ skiatha,” an archer.

4 Herod. iv, 127. A manual of Ancient Hist. of the East, ii, 138.

128 A CATENA or BUDDHIST

with this the particular directions left by Sakya as to his
funeral obsequies, and the subsequent erection of mounds
and topes over his relics. He was to be buried “ according
to the old system of the wheel Kings.” Now if we compare
the actual records of his cremation and subsequent burial,
with what we read respecting the burial of the Scythian
kings in Herodotus (iv. 71, 72), there will be found a con-
siderable resemblance in the broad outline. Burnouf has
already shown1 that no such system of burial is recognised
in the Brahman ritual, or is indigenous in India. From this
he argues that it was an improbable request for Buddha to
make. But if, as we suppose, this custom of burial was
derived from foreign sources, and the request was merely
the expression of a wish well understood by those familiar
with the old custom of the Sakas, the probability of the
truth of the narrative is much greater. But it may be
asked, who were the Wheel Kings, or Chakravarttins, to
whom Sakha alluded in his dying command? The ideal
meaning of the word is, “a monarch who rules all within
the chakra of rocks supposed to surround the world,” or in
other words, “a Universal Monarch.” This idea of universal
power corresponds to the proud Title so frequently met
with in connection with the later Scythian kings who invaded
and conquered Bactria and the neighbouring provinces 3 for
example, the coins of the second Kadphises, on which we
ﬁnd this Arian legend, “ Coin of the great King, King of
Kings, Ruler of the whole world, the mighty Lord Kapisa.”2
They pretended to have no rivals in the world, and claimed
the title, Universal Rulers. Hence, as the symbol of this
authority, the tombs of these kings, after their cremation
and certain recognised ceremonies, were surrounded by a
circular range of rocks or stones, to signify as much, that
they were Kings of the Earth. If this be admitted, we shall
at once see the force of Sakya’s request that he should be
buried according to the rules of the Chakravarttins, that is,

l Introduct. to Indian Bud. pp. 352, s.
'~' Journal of the R.A.b‘., vol. xx, part 2. p. 239,

SCRIPTURES FROM THE CHINESE. 129

that his remains after undergoing certain prescribed cere-
monies, should be burned, and his tomb erected in the
method known among the Sakas, or Sakyas, viz., by raising
over his ashes a vast mound of earth, and surrounding it by
the usual emblem of authority, the circle of stones. How
fully this rule was attended to in the erection of topcs or
stﬁpas, is too well known to need illustration. These topes,
were at ﬁrst only mounds of earth, included within a circular
wooden rail, or a ring of steles, as we ﬁnd in Ceylon. But
when the muniﬁcence of Asoka was brought to bear on the
subject, these old and barbarous mounds were destroyed, and
Topes faced with stone, in many cases magniﬁcently wrought
and ornamented, came into date. But in these the original
idea was never lost sight of—they are all designed to indi-
cate the authority of a universal monarch; not a monarch
only of the world, but according to the expanded creed of
Buddhism at the time of Asoka, lord of “ the Three
Worlds” also, the World of Men, signiﬁed by the square
plinth on which the stﬁpa or dagoba rests, surrounded by
the circular rail ; the World of Dévas, signiﬁed by the dome,
or vault of heaven; and the World of Space, signiﬁed by
the kchétra above kchétra, that rises from the Tee, ending
in the symbol of the boundless empyraean, the three-forked
ﬂame, or trisul. This was the expanded form of the Scythic
tomb, but the idea is the same, the idea of universal power;
in the case of the barbarian kings, power over the nations
of the earth, in the case of Buddha, power over the minds
and destinies of creatures throughout the boundless ﬁeld of
creation. 7

It is not improbable, therefore, that the Sakya race1 in
India was one foreign to the soil, and that the extraordinary
person who founded the religion that has exercised such a
marked inﬂuence in the religious history of the world, be-

1 It is curious that the origin of the Manichaean Doctrine should be
traced back to one “ Scythianus” (Saka), whose disciple, Terebinthus,
took the name of Buddha. I believe the legend of Sakya was perverted
into this history of Scythianus. '
K

130 A CATENA or BUDDHIST

longed to the same race as the conquerors of Assyria and
Darius, and subsequently of the whole Eastern World, under
Timur and Ghengiz Khan.

The principal incidents of Sakya’s life are found embodied
in the following work of Wong Puh. It is probably a copy
of the ﬁrst records1 brought from India, respecting the
founder of this religion. It claims a semi-canonical authority
as belonging to the traditional or smriti class of works.
It is composed-in the usual style of the earlier schools, viz.,
by way of brief aphorisms, containing the germ of some
important truth or incident, illustrated by copious notes of
a much later date. [Wong Puh himself lived under the
third emperor of the Tang dynasty, 640-684 A.D., his com-
mentators evidently belonged to a much later date, probably
the ﬁfteenth century.]

THE LEGEND OF SAKYA FROM THE CHINESE.

I am about to declare the traditional records? of Sakya
Tathagata. With respect to the essentially3 pure and uni-
versally diffused body, that is incapable either of beginning
or end. But by the constraining power of his great love,
he was led to assume a human form, and to be born in the
world. For a time he had rested in the Tusita Heaven, and
was known there as Prabhapala Bodhisatwa. Thence he

‘ From which the other expanded works (vaipulya) were made, as, e.g.
the Lalita Vistara.

9 The commentator explains this as equivalent to the Sanscrit
“ Smriti.”

3 His body of the law—dharmakaya—where Dharma may be com-
pared to the Platonic “idea” (compare the assertion of Professor Butler of
Dublin, who explains “ideas ” as the Laws accordingto which God regu-
lates the Universe.” Professor Ferrier’s Remains, i, 325). But probably
Dharma in this connection is the “ prakriti,” or the Mars of Strabo,
which he says was considered as a ﬁfth element by the Brahmans (Ban-
erjea’s Hindoo Philosophy, p. 241). Now it is well known that in the
Buddhist scholastic treatises, “ fah ”‘or “ dharma ” is spoken of as the
element or object apprehended by “ mind,” where “mind” is regarded
as a ﬁfth sense. “ Dharmakaya ” in this sense would therefore cor-
respond to “ Jana cpvamhu.”

SCRIPTURES FROM THE CHINESE. 181

descended to the country of Kapila, and assumed the title of
Sarvarthasiddha. His family had been selected by the
assembled Dévas (golden mass) of the heaven in which he
resided ; Suddhodana was selected as his father. His incar-
nation was on this wise: like a shining gemmous elephant
he descended1 into the womb of Maya, the wife of the king,
and there took up his abode. Predicted a Universal Mon-
arch, he was born beneath the Sala trees,2 in the garden of
Lumbini. His body adorned with every excellency, lovely
as the Lotus; marked with the thirty-two superior signs;
bright as the shining moon! At his birth he faced the
four quarters, and took seven steps each way, whilst his
body was bathed by the streams of water which the nine
dragons caused to ﬂow over it. At this time the Udambara3
ﬂoWer appeared, as he uttered with his lion voice, “ My
births are now at an end, I await the unchangeable body, I
have come and gone for the salvation of all men, but now
there is an end ; henceforth, there shall be no more birth.”
Thus, wrapped in swaddling clothes, he 'was manifested as a
little child. _

' And now came the taking his horoscope! See how the
Rishi Asita is grieved !4 And now behold him carried
to the ancestral temple !5 With what reverence did the God
salute him ! Growing up as a child he learned all the
wisdom of the age,6 and increased in all martial skill, as the

1 Vide this. scene depicted, Pl. xxxiii, Tree and Serpent Worship.
From the fact that the sculptures at Sanchi are taken principally from
the early life of Buddha, and from the J atakas, it is plain that these in-
cidents must date from B.C., if the temple of Sanchi is of the date as-
signed to it.

2 Vide Plate lxv, ﬁg. 3, Tree and Serpent Worship.

3 Ficus glomerata, fabled to appear whenever a universal monarch is
born.

4 He wept because, being old, he himself would not beneﬁt by the
“ preaching of the law.”

5 He was taken by his father to the temple of Maheshwara, then all
the ﬁgures of the Gods rose up, and did him obeisance. —Ch. Ed

6 The Sabdavidya, the treatise on sound, which includes all the wis—
dom of the other treatises (i.e., the ﬁve vidyas).-—Ch. Ed.

K 2

132 A CATENA or BUDDHIST

Pagoda of the arrow,1 and the ﬂowing well may certify; and
as to his personal prowess let the. elephant ditch bear testi-
mony! Then for ten entire years he indulged himself in
every sensual delight, until after taking a tour of observa-
tion from the “four gates,” he beheld the various sights which
affected his mind so deeply, viz., the sight of the old worn
out man, the leper, the corpse, and the Shaman with a joyful
countenance 32 then returning to his palace, the watchful
Déva, in order to excite his heart to wisdom, caused the
women to assume every unbecoming attitude in their sleep,
by which he was so resolved, that even now the prancing of
his steed3 Kanika could hardly be restrained as he left the
city on the eighth day of the second month. Then he so-
journed for six years in the neighbourhood of the snowy
mountains, having dismissed his charioteer and the steed so
fondly attached to his person, that it shed tears on the eve
of its separation from him ! Forthwith, he cut his flowing
looks from his head, with the sword, and these conveyed by
Sakra to the heavenly mansions were enshrined in a sacred
ediﬁce. And then discarding his royal garments, he ex-
changed them for the leather hose and doublet of the
hunter in the mountains. No mere system of human in-
vention would satisfy his mind} he reduced himself by the
exercise of rigid discipline, to the grain of millet and hemp

1 Referring to the well-known fables found in the Lalita Vistara, and
in the note of the present work (which see). Mr. Fergusson identiﬁes
the scene, Pl. xxxvi, ﬁg. 2, Tree and Serp. Worship, with this incident.

2 This is the well known fable of Buddha’s conversion, which was
appropriated by John of Damascus, in favour of a ﬁctitious Christian
saint called J osaphat, or J oasaph. Vide Max MiiHer’s lecture on the
“Migration of Fables.” This scene is depicted, Pl. xxxiii, Tree and
Serpent Worship, where I believe the placid ﬁgure in front of the chariot
is intended to represent the “ Shaman with a pleasant countenance.”

3 This scene is depicted, Pl. lix, Tree and Serpent Worship, where we
observe the four Yakshas, spoken of in the note of the Chinese Editor,
supporting the feet of the horse. “ Four Yakshas support the feet of
the horse, whilst Dévas oﬁer precious gifts.”—Ch. Ed.

4 “ He rejected the system of the Mountain Rishis,” i.e., Alara and
Udaka.—M. B. 164, .

SCRIPTURES FROM THE CHINESE. 133

seed, until his body was worn and haggard with self-mortiﬁ-
cation. Then he realised the truth of the medium course,
that like the man, who would discourse sweet music, must
tune the strings of his instrument to the medium point
of tension, so he who would arrive at the condition of
Buddha, must exercise himself in a medium course of
discipline. From this moment he directed his steps to the
place beyond the Dragon cave,1 when bathing his body in
the Nairanjana river, he received the rice and milk of Nanda,
and the grass mat of Santi. Then tending onwards to the
Bodhi-mandala,2 the site on which he was destined to arrive
. at complete deliverance, he ascended the diamond throne,
and there exhibited his superior qualiﬁcations, which were
proofs of his coming emancipation Then the army of
.Mara3 (death) advanced to assail him, but they were
all put to confusion by the exercise of his love, and took to
ﬂight. In vain the ogling women“ attacked him with their
. lascivious devices; they were abashed at his presence, and
by his power changed into hideous hags. Then the “ Earth-
God”5 leaping forth, testiﬁed to his merit, whilst the Dévas
residing in space, spread the news of his spiritual victory
far and wide! Then pure as a Lotus he came from the
contest 3 like the shining moon issuing from the clouds he
scattered the rays of his beauty far and wide. After seven
days he received the wheat and honey of the two merchants
Trapusha and Bhallika,6 who had been excited to make the
offering by the direction of the Tree Déva, whilst he ex-

‘ That is the cave of the Dragon Kalika.—Burnouf, Introd., p. 386.

2 The Bodhi-mandala, z'. 6., the sacred precinct under the B0 Tree,
where all Buddhas are supposed to arrive at complete inspiration.

3 Mara, or death, or, as we say, the Devil. This temptation scene is
ﬁgured on the middle beam of the northern gateway at Sanchi. Vid.
Frontispiece, Tree and Serp. Worship.

4 The four daughters of Mara.

5 Stavara. Vid. Lal. Visa, p. 305, also Jul. iii, 468.

6 I believe tliis scene to be intended in Plate 1vii,ﬁg. 1, Tree and
Sen). Worship, as the scene ﬁg. 2, same Plate, represents the offering
of N anda.

134 A CATENA or BUDDHIST

plained to T1 apusha the refuge to be found in the observance
of the ﬁve precepts.

At length, completely inspired. he considered who would
be the ﬁrst to arrive at salvation. Alas! the two Bishis1
whose instruction he had ﬁrst listened to, were no more, but
he was rejoiced to see that the ﬁve men2 who had left him at
Uravilva would be able to receive the transforming in-
ﬂuences of his doctrine. Such is the feebleness and
confusion attending allhuman methods of deliverance, and
such the wisdom of the sage,.deep and vast beyond de- .
scription! The. one excludes the other, as light excludes
the darkness! “The power of evil doubtless-will prevent
many from embracing the truth of my doctrine, yet if there
should be no proﬁt at all to mankind by the declaration of
the truth, I would return forthwith to the condition of non-
being (Nirvana).”

As he thought thus, Sakra, monarch of the Trayastriﬁshas
heaven, cloud-compelled 3 and the great ruler of the universe,3
Brahma, approaching Buddha, with reverence, adored him,
and besought him to promulgate his doctrine and declare
the law according to its true principles, adopted by the
ancient sages, and adapted to the condition of men in their
actual state of life. At the same time the Buddhas of the
different quarters of the universe, revealing themselves,
uttered in his hearing words of commendation and comfort,
to this effect, “that all the different systems of the one Law
were designed to one end, and that to overthrow the strong-
holds of sin l”

From this moment leaving the Bodhi tree he directed his
steps to the Deer-park4 at Sarnath, where after three months

1 That is Alara and Udaka.

° The ﬁve men were the ﬁve ascetics who had lived with him at Ura-
vilv,a until he began to alter his severe manner of life, when they left
him.

3 Vide P1. xxvi., ﬁg. 1, Tree and Serpent Wars/Ligand compare Fah-
llian, p. 125.

4 V ide Pl. xxix, ﬁg. 2, Tree and Serpent Worship.

SCRIPTURES FROM THE CHINESE. 135‘

kindly instruction, he succeeded in converting the ﬁve men,
his former companions 3 Adjnata Kaundinya being the ﬁrst
to embrace his doctrine, and therefore he was called Adjnata,
or the converted.

After this, Sariputra accidentally meeting Asvajit, declared
to him the bare outline of Buddha’s doctrine,1 by which he
also was converted. After this, Moudgalaputra also follow-
ing in the .same steps, and adhering to the same doctrine,
found deliverance. Moreover, the whole of the ﬁre-worship-
pers2 returned to right reason through the conversion of
Kasyapa. All these were but instances of the virtue of
the overﬂowing streams of the heavenly dew (Divine grace)
and the enlightening power of the Mani gem (Divine
wisdom).

Nor was the virtue of his teaching conﬁned to the world
of men, it extended also to the world of Dévas.3 He taught
in the Parrot forest, between Sravasti and Magadha, and
also in the grove on the bank of the Ganges, called Chi-
Sheou, also at the Heron Lake, and the Vulture Peak, also
in the Dragon Palace, and the Mango-grove, and at the
Monkey Stream, and at the cave of Gropala 3 he dwelt at
Benares, and in Magadha, and in the Sala Grove, and at
Vaisali, at Lankagiri and Potalaka, and in the Bamboo
Garden, also in the J etavana at Sravasti. He exhibited
himself in various ways 3 unsupported in the air, at the re-
quest of Prasenadjit 3 passing from. the mountain tops
through the various heavenly mansions; exemplifying his
law by the custom of bowing to the six divisions of space 3
transforming his body into one only three feet in height 3
placing his hand on Ananda’s head 3 pointing to the
earth; dispersing the rays of his glory through the boundless

‘ He declared to him the “ four-truths ” (arya satyani), which lie at
the foundation of primitive Buddhism, vid. M.B., 196.

‘1 This scene is depicted, P1. xxiv, ﬁg. 1, Tree and Serpent Worship.

3 Viz., when he ascended into the Trayastrinshas Heaven to declare the
law for the sake of his mother. His descent from this heaven, or the
ladder of Sakra, is depicted, Pl. xxvii, ﬁg. 3, Tree and Serpent Wars/zip.

1:56 A CATENA or BUDDHIST

regions of space, and causing the different Buddhas to
appear in his presence, causing also the countless worlds of
space to be revealed to the sight of Vidéha, and changing
the appearance of the earth by his transforming energy.1

As to his method of teaching, he made the ordinary
method of instruction illustrate the true method of his own,
just as the echo of the hollow dell answers to the voice, or
the bell responds to the stroke of the hammer. Amongst
the discourses which he uttered, we ﬁnd the four Agamas,
which favour the reality of sensible phaenomena, and the
eight Prajna2 which declare all to be veid, the Granda Vyuha
and the Avatar'hsaka, the Tathagatagarbha and the Kchiti-
garbha, the questions of Tchintavardana, the conversations
at Lankagiri, the Suraﬁgama, the Samadhi, also the Maha-
karuna pundarika, also the book of Dharanis , which are as the
torch of the law, also the auspicious advent of Sudana (the
Véssantara J ataka), also the Itivrittakas, the J atakas,
the Géyas, and Gathas. Then he illustrated his doctrine
under several parables,3 such as that of the elephant, the
horse and the hare crossing the river, the three chariots
leaving the house, and drawn respectively by sheep, deer,
and oxen. Then he spoke of it as something which really
exists, at other times as empty, at other times as preserving
the medium; again, he described it ('53., his doctrine) as
the centre of invariable splendor, again, as the dull and the
gradual, the incomplete and the full, the unutterable and the
ever-spoken, as something which cannot be heard, and yet is
ever heard; moreover, he gave them an assurance“ as a
sound basis of trust, he also supplied all that-was lacking,
so that there should be no forgetfulness. He explained his
system as neither little, and yet not great, as being without

1 These various events are to be found in the usual accounts of
Buddha’s teaching, and are explained in the notes of the work we are
considering.

2 The eight chief works of the Mahayana system.

3 These parables are to be found in the Lot-us of the Good Land.

4 The assurance here Spoken of is that we all have the nature of
Buddha, and shall eventually return to it.

SCRIPTURES FROM THE CHINESE. 137

bounds, and yet not central; the three vehicles of deliverance
he declared were identical with the one vehicle of Buddha,
and the three Natures1 the same as the one nature of the
law. Thus it was he truly described himself as the father
and the mother of his helpless children, their guide and
leader along the precipitous path of life : shedding the light
of his truth like the sun and moon in the vault of heaven 3
providing a ferry-boat for passengers over this vain sea of
shadows, as a propitious rain cloud, restoring all nature to
life 3 providing salvation and refuge, by directing men into
the ﬁnal path that leads to the eternal city.

But, alas! the end is now at hand, his completed merit
cannot dwell with us 3 he is now about to return to his
original condition, and resume his true nature; the fuel ex-
pended, the ﬁre dies out andperishes! Accordingly, he
directs his steps to the country of the Litchhavis, and onwards
to the Golden river 32 the bright rays of glory poured forth
from his face, and spread far and wide through the innumer-
able kchétras of the Buddhas 3 the mountains shook, and 3
the earth quaked, whilst on every side were heard cries of
lamentation. Then as the end approached, the blood of the
Palasa ﬂower3 poured forth, and he received the last offering
of Chunda, and also the protective formula of Papiyan 3 he
then recited the four characteristics4 of the condition of
Nirvana, in order to illustrate the three eternal truths 3
.pointing out to all that the countless forms of life resolve
themselves into the one invariable nature. Complying with
the request of Tara Kasyapa,5 he answered the forty-two
questions 3 and converted Subhadra, just completing his
eighty-ﬁrst year; ﬁnally, he overthrew the arguments of the

1 Viz., the nature Sravaka, the Pratyéka Buddha, and the Bodhisatwa.

2 The Golden River is the Hiranyavati or Gandaki. The country of
the Litchhavis is Vaisali.

3 Compare with this the story of Adonis or Thammuz.

4 The four characteristics are permanency, joy, personal existence,
purity. The three eternal truths (often signiﬁed by three dots, thus, ,’,)
are supreme wisdom, complete deliverance, the essential body.

5 Tara appears to be the name of a BOdhisatwa, reverenced by this
family of Kasyapa.

138 A CATENA or BUDDHIST

ten Rishis, so that they also received the day dawn into their
hearts.

How beautifully ﬁnished those four Dagobas !1 But now
desiring to illustrate the perishable character of all things
possessed of personal existence, he explained how the
absence of conditions leads to an absence of birth, and so
raising his diamond body above the ground, he remained
ﬁxed in the air. The sun and moon shall decay, what then
is the sparkle of the glow-worm? Therefore he exhorted
them to strive after the imperishable body ; to cast away and
discard the unreal. Then returning to his gemmous couch,
he reposed with his head to the north, in the Stork-garden,
and passed through every stage of mental absorption, about
to resume the nature of the One True condition of being.
He entered and passed through all. the modes of Dhyana in
a direct and indirect order ; ﬁxed thus, in entire self-absorp-
tion, he plunged at once into the perfect state of eternal
rest, known as Pari-Nirvana.

Then both Dévas and men uttered cries of lamentation!
birds and beasts were ﬁlled with distress ! the winds drove
the clouds in confusion, the mountains quaked, and the
rivers ﬂowed back to their sources !

XVith respect to the manner of his burial, he directed
them to follow the old rule of the wheel kings 3 but all the
strength of the Litchhavis was unable to move the sacred
cofﬁn—then of itself it rose in the air, and passed forwards
and backwards through the city of Kusinagara ; and then
again the torches were brought, but they were insufﬁcient
to light the funeral pyre, for the crowning act of worship
at the cremation was not yet accomplished ! Meantime the
king Ajatasatru in Rajagriha was afﬂicted with distressing
dreams! Then the great Kasyapa coming down from the dis—
tant C ock-foot Mountain, was privileged to behold, and rever-

‘ This clause, which seems to be parenthetical, refers to the four
Dagobas erected. 1. On the place of his birth; 2. Where he arrived
at supreme wisdom; 3. “here he began to preach; 4. Where he
entered Nirvana.

SCRIPTURES FROM THE CHINESE. ' 139

ently to worship, the sacred feet! After which the ﬁre self-
enkindled consumed the swathing-bands of the corpse ! At
length Sakra, pouring water from his golden pitcher, eX-
tinguished the ﬂames of the royal sandal wood pyre, and
the f01ce of his vow yet remains in the preservation of the
relics of his sac1 ed body!

Then came the gorgeous retinues of the princes of the
eight kingdoms, with elephants, horses, chariots, and in-
fantry, carrying golden vessels for the relics ! Each emulous
to raise precious chaityas over the remains ; whilst Kasyapa
proceeded to the Trayastriﬁshas heaven, to worship at the
Dagobas, there erected over the tooth and the hair ! Then
over the dust and ashes, Asoka raised~ Dagobasthroughout
J ambudwipa. -

The wisdom of his golden word the Law still preserves.
The elephant king having departed, the elephant1 cub soon
follows—one lamp indeed extinguished, yet the light not
ﬁnally put out, for the ﬂame is imparted to another. Then
the great Kasyapa assembles the thousand Rahats, and
Ananda, with his thunder-voice recites the Sﬁtras 3 whilst
Sanakavasa exhibited himself in a condition of Samadhi, and
uttered predictions relating to the future. Upagupta, with
his wooden slips ﬁlls the cave. The beginning was from the
-dream2 of the broken bridge, and the end3 the streams of
the Sveti overﬂowing with blood.

But though the vessels are different, the water is the
same, and though the ﬂame be of various lamps, yet the

' ‘ These words are attributed to Gavampati, a disciple of Sariputra.

2 The dream of the broken bridge—referring to a dream of Ajata-
satru.

3 The end was the persecution by Mahirakula, when the twenty-fourth
patriarch. Sitsi was murdered, and the whole region of the Cophes
(Cabul), and the Sveti River overﬂowed with the blood ,of the priests
and followers of Buddha. The twenty-ﬁfth patriarch Bashiasita re-
moved to the south of India—this was the end of Buddhism in the
north. Mahirakula is plaCed by Cunningham 500 to 550 A.D. Archw-
ology, Survey, p. 12. Fergusson, on the contrary, places him in the
second century.

140 A CATENA or BUDDHIST /

illumination is of' one kind, so there are differences in the
schools of Manjusri and Maitreya, in the Great Vehicle, and
also in the Little Vehicle, the schools of the Sthaviras, and
the Mahasaﬁgikas. '

But with respect to the various works written by the
eminent sages 3 there was the exhibition of the ten branches,1
and the fragrance of the 1,000 Shasters ; Asvagosha and
N agarjuna were connecting links in this garland of ﬂowers,
Asanga and Vasubandhu scattered their sweetness. Arya
Deva also waxing angry at the deceit,2 bored out the eyes of
the idol ; and Djina Bodhisatwa overpowered the charm of
the shrieking rock. The hundred lines of Vimala-mitra
silenced the heretics. The hymns of the ten masters are
included in the Vidya matri siddhi. The Shasters com-
posed by Asanga and Vasubandhu after the visit of the
former to the Tusita Heaven are still preserved, as also
the record of Bhavavivéka3 entering the cave of the Asuras,
to await the advent of Maitreya. The vow to cut off the
head according to agreement, and the gold carried on the
elephant, with the challenge to controvert the thesis, and
the appointment of the victorious teacher to rule a city, and
the ﬂags erected in honour of the victory of Asvagosha, and
the discourse on the hidden sense of the Prajna called the
lamp, and ﬁnally, the Koshakarika Shaster of Sangabhada.
So that in the end the whole of the supporters of the
theory of the Little Vehicle were converted to the true
principles of the real nature explained in the Mahayana.

Thus, from the time of the Shang and Chow dynasty,

‘ The ten branches, i.e., to celebrated works written by Vasubhandu,
Asanga, Maitreya, and others.

2 Arya Deva being in the south of India, in a temple of Mahéswara,
the eyes of the idol being made to move by some machinery, he went up
and destroyed the eyes, and said, “ a spirit is spiritual ! What then is
this contemptible object ? A spirit by his spiritual power should in-
ﬂuence men to seek wisdom, &c.”

3 Bhavavivéka, by enchanting the grain of mustard seed, and casting
it against the face of the rock, caused the door of the Asura cave to
open, and entered into it.

SCRIPTURES FROM THE CHINESE. 141

when the portents1 were seen in the heavens, to the time
when the illustrious Emperor of the Han2 dynasty beheld in
his dream. the golden statue, the doctrine having spread
through India, reached even to China ; until, I, Wong Puh,
born at the very limit of the period of image worship,3 re-
ceiving and collecting the true words, have thus compiled and
connected them ; residing at Piu-ling, without any pretence to
inspiration (literally, not observing the gemmous character-
istic). All immediate revelation has ceased ; the various sys-
tems of religious instruction emit their light: the words be-
queathed to us as deposits of the true faith, remain un-
changed, treasured in the several original collections. His
apparitional forms all depending on his one true nature, in this
Bhadra Kalpa, he appeared perfect in merit. His varied con-
. duct, manifested in this true system, the treasured Karma of
Asankhéyas of ages. He was born from the divided side of
his mother, in order to destroy the three evils of old age,
disease and death. His brows arched like the rainbow, his
eyes ribbed like the leaf of the Lotus, the Rishi divining
his destiny, wept 3 the Dévas contend in their desire to
render him honour ; his head anointed as the son of a
Chakravarttin, the ﬂying discus proclaims his dignity; de-
scended from the illustrious race of the sun, in the family of
Sinha Okaka ; placed under the tuition of illustrious teachers;
able at ﬁfteen years of age to thrum the string of the
ancestral bow ; taking a tour of inspection, he was brought
to reﬂection by seeing the sick man and the corpse; passing
out of the city, he left his attendants and his wife 3 he cut
off his ﬂowing locks with his own royal sword 3 he exchanged
clothes with the hunter whom he met ; he dwelt in retreats
familiar to the roaming deer ; he reduced his body by the

‘ This refers to certain portents recorded in the history of these
dynasties.

2 That is Ming Ti, A.D. 62.

3 This refers to the prediction that for 500 years after Buddha’s death
the True Law should be preached, and for the next 1000 years the
worship of images should last; vidc Lotus, p. 365.

142 A CATENA or BUDDHIST

severest austerities to the substance of a shadow ; then he
partook of _ the offering of the rice milk, having discarded all
human knowledge. Sitting on the mat, the kingdom of .
Mara was moved with fear ; he came forth from the temp-
tation pure as the lily which bursts forth on the water.
Bright as a mirror was the opening of his wisdom’s store,
lofty as the mountains, deep as the sea, like the thunder and
the lightning ﬂash was the brilliancy and the depth of his
penetration. His teaching was developed according to the
three periods above named, every species of being was able
to receive his doctrine, he answered well the four questions
of Ananda, he converted the ten Rishis, he delivered his
prediction concerning Maitreya, he lay down beneath the
Sala trees, at the opening of spring, he bequeathed the
precious relics after the burning of the perfumed pyre.
Such are the records which I, the last of my race, born in
this latest period, have compiled as a legacy of truth.

[For explanations of the various incidents and‘allusions
referred to in the above “ Legend of Sakya,” I must refer
the reader. to the translation found in the twentieth vol. of
the Journal of the R. Asiatic 806., part II, 1863.]

SCRIPTURES FROM THE CHINESE. 148

/

CHAPTER 1,—BUDDH1SM AS A RELIGIOUS SYSTEM.

PART II.

“Religion, we are told, is always the expression of an idea.”1
I The idea underlying the Buddhist religious system is Simply
this, “ all is vanity.” Earth is a vain Show, and Heaven is
a vain reward. ‘ This is the fundamental idea of Buddhism.
And this idea of unreality, which took its rise from a moral
conviction, penetrated the system when it passed into a
Philosophy. At ﬁrst, indeed, the existence of the world and
its phaenomena was not controverted. Primitive Buddhism
did not concern itself with questions of that kind. It was
engrossed, absorbed by one thought—the vanity of ﬁnite
existence, the priceless value of the one condition of Eternal
- Rest. But when it was driven into the region of speculation,
this idea of “vanity” projected itself on the front of its argu-
ments. All is “vain” was still 'its theme; only the empti-
ness spoken of here is the absence of any substantial exist-
ence in the phaenomenal world. “ The Nature of individual
substance is impermanency 3 that which is called substance
is therefore no such thing, the Nature of individual sub-
stance being thus without any substantial element or basis :
we speak of it as vain (empty) and perishable.”2 This is the
philosophical idea underlying the Speculations of mediaeval
Buddhism. How this led to the third stage of belief,3 ' that
everything is vain except the One great reality, a universally

l Baring Gould, Origin and Development of Religious Belief, p. 68.

2 The Sléka. on which the Shastcr known in Chinese as the "‘Yih-
shu-lu-kia-lun” is founded. Vide Journal of the Shanghai Literary and
Scientiﬁc Society, No. 1, June 1858, p. 110.

3 The Doctrine of Tathagata embraces three periods: in the ﬁrst, he
proves that everything exists; in the second, he proves that all 1s empty;
in the third, he proves that there is nothing either existent or non-
existent (i. e., that there 1S only one state of existence, which admits of
no formula). Wassilief, Buddhisme (Ed. Fr. ), P 183

0
§

144 A CATENA or BUDDHIST

diffused “self” or essence, may be noticed elsewhere; we
simply remark that this conclusion is perfectly in keeping
with the original Text of the system. The non-existence of
the “Ego” (to use the common phrase) forced the confession
of the necessary existence of the “ non-ego”,- for Buddhism.
never went so far as to deny the fact of “ existence.” The
King of Sagal said to N agasena “ Does the all-wise (Buddha)
assist .91 Nagasena replied—“ He who is the most meritori-
ous does exist”; and again—“ Great King! Nirwana is.”2
It follows, then, as a philosophical necessity, that if all else
is unreal except that which necessarily is, there can be
no place or time in which “ That” does not exist ; and this
I take to be the idea of the “ultimate unity” into which
Buddhism ﬁnally resolved itself. .

To revert, however, to the basis of Primitive Buddhism,
or, Buddhism regarded as a Religious system. We must
remember that the origin of this system is no mere isolated
fact in the history of Religious Beliefs ,- it was the rectiﬁca-
tion, so to speak, of the religious element in man, after ages
of oppression. It was just one of those reactions which, if
we may use a somewhat unusual expression, “ vertebrate”
History, whether religious or profane. The grand objective
Belief of the Vedic age had subsided into an unintelligent
and servile Worship, the invention of a priestly class which
arrogated to itself the exclusive privilege of framing for the
rest the objects of worship, as well as regulating the method
of it. The expression of religious feelings and of religious
convictions is an instinct, and can no more be forbidden or
checked than we can forbid the river to ﬂow or check its
progress. Neither is it a blind instinct ; it will always
search after, and in the end ﬁnd out, its object, as the
“ cygnet ﬁnds the water.”3 Therefore, when Sakya- Muni,
in the midst of the existing degradation of Religion, de-
clared that there was no peace or Rest to be found in the
world, except by seeking out the cause of all sorrow, and

' Eastern Monac/zz'sm, p. 300. 2 Eastern Monachism, p. 295.
3 Aurora Leigh.

SCRIPTURES FROM THE CHINESE. 145

crushing it in its bud ; and when he further declared that
the cause of all sorrow consisted in “cleaving to Life”
(upadana) and “ evil desire” (trishna), and that in order to
destroy these, men must mortify appetite and practise virtue,
and walk in the “paths” of a Religion, the object of which.
was to bind them to this mode of life, and to facilitate their
advance in it—in teaching this—he satisﬁed the instinct of
the people, and according to his degree and the light he
had, he rectiﬁed the religious tendency of the age.

Primitive Buddhism, then, is just this, a revulsion from a
degraded and unsatisfying ceremonial worship to a moral
conviction that Life and its pleasures are insufﬁcient to
satisfy the cravings of the heart; and, that virtue is the
only road to happiness.

There are three ways in which his apprehension of such
fundamental truths may be explained: either Sakya had
been brought into contact with those already acquainted
with them; or he had returned from his own choice to a
traditional belief 5 or he had discovered them by his own
heart-searchings and the spiritual perception he possessed.
In‘ either way, it is possible to account for‘ the fact of his illu-
mination. Perhaps, however, the second supposition is the
most probable one. There were undoubtedly Traditions
amongst the people of the Doctrines of other Buddhas who
preceded Sakya. Some of these we shall give below. Whence-
soever derived, they contain truth; and Sakya’s illumination
may have resulted from acquaintance with them, and deep
ponderings about them. At any rate, however we may account
for it, the phaenomenon remains the same, that at an early
period, perhaps as earlyas the seventh century before Christ, a
Sage appeared in India, who, by the simple power of his
Teaching, inaugurated a new aera in the Religious History of
the Eastern world, and whose Doctrine still exercises a vast
inﬂuence over the destinies of millions of the human race.
We cannot afford to ignore such a fact. We may affect to
disregard it, but every candid person will desire to have the

subject impartially discussed. '
L

146 A CATENA or BUDDHIST

But Religion is not only the expression of an idea, but it
is the discovery of a plan.1 To say that the world is a vain
show, and that there is only one condition of Rest, may be
recognised as True by the Religious instinct 3 but the ques-
tion then springs to the lips, how shall we attain the Rest
and escape the sorrow. We are told by a writer2 well ac-
quainted with the subject “ that Buddhism presents no ade-
quate knowledge of the means which are indispensable for
the attainment of the end it proposes, viz. , happiness here
and hereafter ...... and therefore the utmost Triumph of this
Religion is to live without fear and to die without hope.”
Whether such a conclusion is justiﬁed by the premisses, we
shall not now consider, but merely remark that the necessity of
supplying a knowledge of the means requisite for the desired
end was recognised by the Founder of the Religion. The
last of the four great Truths which formed the immediate
outcome of Sakya’s inspiration was this—that the only way
to escape the sorrow of Life, and attain the happiness of
Nirvana (Rest), was by entering the “Paths,” in other
words, by complying with the method of Salvation ex-
hibited in his system.

What, then, was this method? In the ﬁrst instance it
was probably nothing but a public profession of disciple-
ship (a submission to be taught) by taking refuge in
Buddha, the Law, and the Church. But afterwards it in-
cluded a personal discipline, requiring the disciple to give
up all family connections and all property, wife, children,
houses, or lands; to shave his head, and assume the
robes and take the vows; and, lastly, to enter on a
“regular” life, the principal rule being absolute mendi-
cancy. In this way it was declared the mind would pass,
by successive stages, from the lowest to the highest grade,
and eventually, if not in the present birth, yet in conse-
quence of its good Karma (works), ﬁnd complete deliverance.

' Ters ov vams aAAa 1rpa£is.

' Arist. Et/a. Nia, I. 3.
2 Christianity in Ceylon, p. 227, Sir J. E. Tennent.

SCRIPTURES FROM THE CHINESE. 147

This was the method proposed by Sakya for escaping the
sorrows of Life.

But religion also includes the idea of Worship. And re-
specting this also a trustworthy writer1 has said that “ the
worship of Buddhism was not one of form and ceremony, but
an appeal to Reason only: Religion, therefore, he adds, it can
hardly be _called, for it opens no ﬁeld for the play of the
emotions. It is rather a school of philos0phy.” But the
writer of this statement can hardly have considered that the
original disciples of Buddhism were not philosophers, but
men and women of all classes in society, and in some cases
outcasts and chandalas. It was the glory of' Buddhism to
admit of no caste in Religion, and to offer Salvation alike to
Brahman and Sudra. This simple truth, by itself, would
offer a large ﬁeld for “ the play of the emotions.” But the
same writer adds, on the same page of his work, that “it
was Fear which threw multitudes at the feet of Buddha, the
fear of an eternity of Revolution through the cycle of ‘
animal existences”; in other words, the fear of “eternal
misery.” But is not such Fear a necessary, nay a chief,
part of all Religion? Is it not an emotion of the highest
order? How, then, can it be said that “ this system opens
no ﬁeld for the play of the emotions.” But, in fact, it was
not only the fear of an eternity of Revolution through the
cycle of animal existences (or, the writer might have added,
existence in the nether world, the earth-prisons of Hell),
but also the hope of escaping these and attaining eternal
Rest, that brought these multitudes to the feet of Buddha:
and Hope, again, is a powerful sentiment ; and where such
.Fear and such Hope exist there must be gratitude and
reverence, nay, and love—and these, again, are sentiments.

So, that on no ground can we accept the assertion that
Buddhism is not a Religion, but a school of philosophy.

The Worship of the Buddhists is principally paid to the triple
. object of their veneration—Buddha, the Law, and the Church.
'This isl,conveyed to us in the well-known Chinese formula

1 Baring Gould, Origin and Development, p. 358. '
L 2

148 A CA'l‘ENA or BUDDHIST

“Namo F0, namo Fah, namo Sang”; in Ceylon and the
Southern schools,1 this adoration is somewhat differently
expressed: “ N amo Tassa Bhagavato Arahato Samma Sam-
buddhassa”—Praise be to the Blessed One, the Holy One,
the Author of all Truth.” But their worship extends to
other objects. “It was declared by Gotama Buddha to
Ananda that the objects proper to be worshipped are of
three kinds. 1. Seririka; 2. Uddesika; 3. Paribhogikar
The ﬁrst class includes the relics of his body, which were
collected after his cremation; the second, includes those
such as images of his person (dagobas, etc.) ; and the third,
things which have been erected on his account or for his sake,
includes the articles he possessed, such as his girdle, alms
bowl, the robe he put on, the vessel he drank water from,
his seat or throne, etc.” There is also another division, in
which is included the Dharma or doctrines which he taught,
or the Sacred Books.

In the last division of Paribhogika is also included
the B0 Tree, at the foot of which he became enlightened.
These objects of worship (except images) are recognised in
the earliest records we have of the Religion, and especially
in the primitive sculptures found at Sanchi. The worship
is rendered not only by men, but by the Gods and the demi-
gods; the idea, in fact, which pervades the whole system,
is that all things in Heaven and earth and under the earth
ought to worship Him, the all-wise Buddha. However dif-
ﬁcult it is to explain the inconsistency of worshipping an
extinct Being—such as Buddha is said to have become at
his death—the difﬁculty has never interfered with the actual
practice. Nagasena, in one of his conversations with Me-
linda, endeavours to explain the difﬁculty, but with no great
success. He illustrates his argument in many ways: the
wind, he says, dies out and becomes extinct 3 but on that
can any one say that the wind no longer isv?—the passing

1 For the Burmese form of this act of praise, and an exegesis of it,
vide Bigandet, Legend of the Burmese Budd/m, p. 1, ss. and notes.
2 Eastern Monac/eism, p. 216.

/

SCRIPTURES FROM THE CHINESE. 149

stroke of a fan will excite it again. How can it be spoken
of, then, as non-existent. “ Even so,” he says, “the virtue
of Buddha is everywhere diffused, even as the Wind, which
spreads itself in every direction; but yet, as that same wind
which dies out is not again produced, so there is no recep-
tion of the offerings on the part of Buddha.”1 But, in point of
fact, these scholastic reﬁnements did not affect the early
Belief. If we turn to the plates given by Mr. Fergusson, in
his work Tree and Serpent Worship, we shall see at once
what this Belief was. For example, in ﬁg. 2, pl. xxiv, is
an instance of worship rendered by Kinnaras, Kumbhandas,
and Nagas to the Bo-Tree. I would observe, however, that
the worship is not offered to the Tree as if it were the resi-
dence of a Tree-Deva or Dryad, but simply as it suggests an
association of mind with the complete emancipation of Bud-
dha beneath its shade 3 hence it will be seen, the Diamond
seat or throne beneath the Tree is a joint object of adoration.
.So, again, in ﬁg. 3, plate xxv, we see Dévas and men
rendering worship to the same objects, the throne being
distinguished by the presence of the sacred symbol of the
Mani, or threefold gem, indicating the all-supreme Buddha.2
And so we might notice the character of this primitive
Worship as it is illustrated in almost every plate throughout
the work in question. So that, notwithstanding every meta-
physical difﬁculty, we cannot doubt that worship was offered
1,13. M, 230.
2 Compare with this worship the following lines from the K/zudda/ca
Pdtha, a Pali text :—
“ Ye spirits here assembled, those of earth and

those of air—let us bow before Buddha,

the Tathagata revered by Gods and men.

Ye spirits here assembled, those of earth

and those of air, let us bow before the Law,

the Tathagata revered by Gods and men.

Ye spirits here assembled, those of earth and

those of air—let us bow before the Church,

the Tathagata revered by Gods and men.”

K/zudda/ca Pdtlza, VI. 15, 16, 17.
J. R. A. 8., vol. iv, part 2, N. S.

150 A CATENA or BUDDHIST /

to the memory of the all-wise Buddha from the earliest
times.

There is one other marked feature in the Religion of
which we are speaking, to which we can only allude: I
mean the important part that “ Meditation” occupies in its
regulations. The theory is simply this: that by profound
meditation we may become united to the Divinity,1 or at
any rate arrive at perfect tranquillity (samadhi), which is
supposed to be the highest possible condition of Mind.
And yet (and this, in fact, is the difﬁculty of all such dis-
cussions) supreme mind is supposed to be “unconditioned.”
At any rate, by “meditation,” it is declared, we arrive at
the emancipation of mind from the sorrows and evils of
Life. It has been said, by a writer alluded to previously,
that Religion to rise must mount on two wings, “reason
and sentiment.” In China the same fact is conveyed in the
words of Chi-Kai, a famous priest, a founder of the Tian
Tai school. “The two powers, Wisdom and Sentiment
(meditation) are as the two wheels of a chariot, or the two
wings of a bird—both necessary in order to arrive at per-
fection.” And again, “ A Sravaka by meditation alone can
never behold (or apprehend) the Divine Nature, nor can the
wisdom of the greatest Bodhisatwa, by itself, cause him to
arrive at Perfection; but he who is thoroughly versed in
Prajﬁa (wisdom), and also deeply exercised in the practice
of severe meditation, he shall arrive at Nirvana.”3 It is
well known that the Buddhists go to an extreme in this
particular; they sometimes devote themselves to the prac-
tice of Dhyana or meditation in such a manner as to produce

1 Compare the remark of Bayle—“ the end to which Plotinus directed
his thoughts was to unite himself to the Great God; he attained it by
the unitive method of the Quietists.”—0ritical Dim, art. Plotinus.
Now the unitive method spoken of is precisely that of the Buddhists—
“ wou yih nim,” “not one single reﬂection”—z‘. e., shut out all active
thought, and by a passive absorption the soul is rapt into the
Divine essence.

2 Baring Gould, 367.

3 Shiu-chi-kwan, Preface.

SCRIPTURES FROM THE CHINESE. 151

mental imbecility, or we might term it perhaps mental
paralysis : they use various methods in the practice of it to
secure, as they think, the desired effect, just as the Quietists
in the fourteenth century used similar methods to produce
the same result. “ The hesychasts or Quietists of Mount
Athos, we are told, in accordance with the prescription of
their early Teachers, said there was a Divine light hid in the
soul, and they seated themselves daily in some retired
corner and ﬁxed their eyes steadfastly for a considerable
time upon the middle of their belly or navel, and in that
situation they boasted that a sort of Divine light beamed
forth upon them from the mind itself, which diffused through
their souls wonderful delight,1 and on this account they
were called Op¢ako¢vxoo.”2

So Chi-Kai,3 in the section of his work on meditation,
lays down the following rules :—“ At the time of entering
Dhyana (73. 6., meditation) the body ought to be properly at
rest: the ﬁrst thing is to arrange the legs; then the clothes
must be properly adjusted ; next the hands must be placed
in an easy position; the spine upright ; the head straight ;
the nose exactly plumb with the navel, neither awry nor
higher or lower.” And again, “The ﬁrst requirement for
the attainment of Samadhi is to bind the inﬂuences of the
heart by conﬁning one’s attention to some ﬁxed point, as
.the middle of the navel, not permitting any suggestion to
divert the attention from that one thing. Hence the
Scripture says—“ Bind the attention (heart) so that it can-
not escape, as one binds an ape with a chain.” Again,
we are told “that the ﬁrst principle of the Quietists was
that the soul must make no reﬂections, and make use of
the will by an internal recollection and a contemplation

1 Compare the remark of Bigandet (p. 446, Legend of the Burmese
Budd/2a), “the third stage of meditation is that of Piti, or a sort of
mental delectation ; the fourth is Suka, or perfect and permanent plea-
sure and inward delight.”

2 Mosheim, cap. v, part ii, century xiv.

' 3 Chi Kai in the Shiu Chi-Kwan,” part ii.

152 - A CA'I‘ENA or BUDDHIST

which they call acquired.”' Again, “ The Quietists by their
doctrine exclude all reﬂection.”2 Again,3 “The contem-
plative soul views God by a light which is the Divine
essence, and even the soul is that Divine light itself.
The soul ceases to be in the existence which in its own
Nature properly belonged to it. It is changed, trans-
formed, swallowed up in the Divine Being, and ﬂows
into the ideal Being,4 which it had in the Divine Being
from all eternity.” These quotations might be multiplied,
if necessary; but the conclusion we may already draw,
is, that the “ meditation” of the Buddhist, the aim of which
was to exclude all active thought, was to a great extent
identical with that of the Quietists. This, then, is the
aspect of Buddhism regarded as a Religious Belief.

Before concluding these remarks there are two observa-
tions yet to be made. First, with respect to the possibility
of there being any religious element, strictly so called, in a
system which is declared to be Atheistic.5 Doubtless the
true deﬁnition of Religion, both as to the meaning of the
word, and also with respect to the principle, character, and
privilege it represents, is “ the binding of the soul to God
by Love.” But is the word always so used? Is it not fre-
quently conﬁned to the narrow sense of “attachment to a '
system, or to a church or creed?” In these latter senses
the term may strictly be applied to Buddhism. And even -
with respect to the highest meaning of the word—“ the
binding of the soul to God”—-—although Buddhism is con-
fessedly ignorant of the existence of a Supreme Personal God,
it by no means follows that it is an “ atheistic system” 5 it
does not deny the existence of “Lords many and Gods

‘ Bernard Picquart, vol. i, 275. 2 [6.

3 John Rusbrok, quoted as above.

4 Compare the Dharmakaya of the Buddhists.

5 “The idea of a Supreme Being is nowhere mentioned by Buddha:
in the course of his religious disputations with the Brahmans he combats
the notions of a God, coolly establishing the most crude Atheism”

(Bigandet, p. 2, 11). Perhaps if the Bishop had said “he combated
t/zez'vr notions of a God,” it would have been nearer the fact of the case.

SCRIPTURES FROM THE CHINESE. /153

many,” but what it aﬁﬁrms is, that the mind can never be
satisﬁed with any idea of “ God” that includes in it im-
permanency or defect of any sort, and that “ personality” is
a defect,1 for it individualises the subject of it, and that
which is “individual” cannot be universal, and therefore
cannot be God. Buddhism, in fact, declares itself ignorant
of any mode of personal existence compatible with the idea
of spiritual perfection, and so far it is ignorant of God. But
still, there are strange approaches made to the truth. There
is something, at any rate, existing, which is independent of
accidents or conditions; and, whatever that is, to it the
Buddhist looks as the ultimate condition of all Being.
However imperfect this apprehension of Truth may be,
we repeat, it is an approach to the Truth.

But it is also said that the Buddhist can have no real hope
or aim in life or in death, as his utmost expectation here-
after is extinction or annihilation. If this were so, the
system would be indeed a hideous one.2 But it appears that
the idea of “annihilation” as the equivalent of Nirvana
must be conﬁned (if at all) to one period only in the history of
the system, and that period one during which scholastic reﬁne-
ment sought to explain or deﬁne that which is, in its very
nature, incapable of deﬁnition, viz. , the condition of the In-
ﬁnite ; for, all along, Buddhism assumes that the same con-
dition awaits the “ emancipated soul” as is enjoyed by the
Supreme Mind ; and hence the constant reference to the
state of the soul that has “ gone across” (paramita) to that
shore where there is no “birth or death.” This state,
because it admits of no positive deﬁnition, is described
“mid rre'mottonts,”3 73. 6., by stripping from it every conceivable

‘ I am here speaking of Primitive Buddhism. In the last develop-
ment of the system, “Personality” is declared to be one of the charac-
teristics of N irvana. Vide the Parinirvana Sﬁtra, passim.

2 “ C’est la un systems hideux j’en conviens; mais c’est un systéme
parfaitement consequent. 11 n’y a pas trace de l’idée de Dieu dans
le Buddhisme entier, ni au débﬁt, ni au terms.” Le Boudd/fa et sa
Religion, p. iv. _

3 Dionysius the Areopagite, and from him all the schoolmen, assign

/

imperfection, and the process is carried to such an extent,
by the subtle logic of the schools, that at length nothing
is left for the mind to lay hold of 3 and this is the annihila-
tion spoken of.

But in the earliest and latest schools there is a diﬂ'erent
complexion given to the idea of Nirvana. In the ﬁrst
period, the thought seems to have been simply conﬁned to a
state of rest—rest or escape from all possible sorrow 3 and
to this state, without attempting to describe or deﬁne it,
Buddha directed his followers to aim. In the latest school,
the idea of Nirvana was “restoration to the True condition of
Being.” It would be tedious to bring proofs of this, for many
of the latest works or Sﬁtras consist of the one idea, that
there is but one Nature, to which all other Natures must in the
end return 3 and this “return” or “ ultimate union” is the per-
fection of the one Nature of Buddha.

So far we have thought it right to direct the attention of
the reader to the consideration of Buddhism as a Religion 3 for
it seems that as yet the subject has scarcely been treated in a
comprehensive manner, in view of the whole development
of the system 3 and it is necessary, before appealing to
original authorities, to be familiar with the general outline
of the subject.

The method I propose to adopt in the following extracts,
is to gather ﬁrst of all, from the Gathas or verses scattered
in various works, and which certainly are of great antiquity,
such primitive ideas of the object and principles of this
Religion as they will fairly provide, and then proceed to
translate several works which, from evidence of a strong
character, may be accepted as embodying the earliest ideas
contained in this system of Belief.

154 A CATENA or BUDDHIST

three ways by which we are to frame our ideas of the Nature of God,

viz., viam causalitatis, viam eminentiae, viam remotionis. Scott’s Chris-
tian Life, p. 306.

U!
C)!

SCBIPItBEs non THE CHINESE. l.

PBDHTITIE IDEAS.

]. The four Truths1 form the basis of ancient Buddhism.
They are met with in every Buddhist compilation2 known to
us. They are these: 1. The reality of misery; 2. The
cause of its aggregation; 3. The possibility of its destruc-
tion 3 4. The means requisite.

In a Chinese glossary appended to the Bret-fury of ﬂu:
Shamans, these Truths are thus explained. “The four
great Truths (sse ti), by observing which the Sravaka
(Shing-wen) may reach his reward, are these. To know
the truth that misery (Dukha) exists and is ever accu-
mulating, resolutely to aim at its destruction, by devotion
to wisdom. To know that by destroying the cause of accu-
mulation and so removing the cause of misery, deliverance
may be obtained—these are the four Truths of the Sravaka.”3

A Gﬁtha,‘ common to all the schools, is that well
known one given in the JIanual of Budd] 215-222, p. 196,
beginning/‘Ye dhamma.” This contains the pith of Sakya’s
Doctrine, as given by Asvajits to Sariputra, and also to
Mugalan ( or Maudgalyayana: : it is found in the notes
appended to the Memorials 4:;7 Tatkégata, by Wong Puh
(Aphorism ‘7"). “One day, as Sariputra (Shi-lquh), was
passing along the road, he met.- Asvajit (Ma-slung) carrying
his staff and alms bowl, his garments clean and properly
arranged, his gait slow and digniﬁed. Pleased at the cir-
cumstance, he asked him, saying, “ “'ho is your master ?”
Asvajit replied, “The Great Shaman Buddha,6 he is my

1 Chatnr arya satyani.

3 Spence Hardy. 1!. B., 496: B'gandet. p. 14—4: Burnouf. Introi. 6:29;
Wassilief {from the Chinese of Vasumitra). p. 224.

3 The “ four truths" will be illustrated in the next section.

4 This Gatha is very frequently found printed on slips of paper, and
placed in the middle of the small ‘- J oases" or ‘- idols" found in Chinese
Temples.

5 Asvajit. we must remember. was one of the ﬁve men converted in
the Deer Park. and therefore one of the earliest of Buddha’s disciples.

" ('omfane the Southern Title. -- Malia Samanakodam."

156 A CATENA or BUDDHIST

master.” Again he asked, “What Law does he teach ?”
To which he replied, “I am but just converted” (the
disciple of a day), “and cannot recollect much. But, in
brief, one Gatha may exhibit his Doctrine, and it is this——

“The origin (birth) of all things is the result of cause;
The cessation of existence likewise results from cause.
I, Buddha, the Great Sramana,

Ever declare this to be the Truth.”

In other words, this Gatha teaches us the Truth that birth
and death result from cause ,- and to ﬁnd out that cause and
destroy it is the secret of attaining to that state of existence
in which there is neither “birth nor death,” in other words,
the permanent state of Being known as N irvana.

Another Gatha, generally connected with the former,1
beginning “ Sabba papassa,” is met with in Chinese works.
It forms the text and groundwork of the treatise of Chi
Kai, called “ Siau Chi Kwan”; this Gn’itha2 is undoubtedly
of a very primitive character.

“ Scrupulously avoiding all wicked actions ;
Reverently performing all virtuous ones ;
Purifying this intention from all selﬁsh ends :
This is the doctrine of all the Buddhas.”

There is another allusion to the primitive Doctrine of Bud-
dhism in the 67th Section of the ﬁrst Kiouen of the Suraﬁ-
gama Sﬁtra. “At this time, Tathagata, unfolding his beauti-
fully soft and silky hand, displayed his ﬁve-circled ﬁngers,
and continued his discourse thus for the instruction of
Ananda and the Great Congregation. ‘When I ﬁrst arrived

‘ Vide Spence Hardy, M. 13., 196, n.

2 This Gatha is thus rendered by Spence Hardy. “This is the advice
of the Buddhas: avoid all demerit; obtain all merit; cleanse the mind
from all evil desire.” It is thus translated by Csoma Korosi :—

“ No vice is to be committed;
Every virtue must be perfectly practised;
The mind must be brought under entire subjection :
This is the commandment of Buddha.”

SCRIPTURES FROM THE CHINESE. 157

at complete inspiration, on the occasion of my preaching
in the Deer Park, for the sake of Adjnata and the other
mendicants, my words were these: ‘All creatures fail to
obtain Supreme Wisdom and the condition of a Rahat, from
the deception of the “guest” and the “dust” troubles.’
Which of you, at that time, in consequence of my instruc-
tion, arrived at the condition of sanctity you now enjoy ?

‘Then Kaundinya, rising from his seat, addressed Buddha,
and said: “I, who am now so old, of all in the great
assembly, alone obtained the name of ‘ saved’; and it was
because I understood the comparisons of the ‘guest’ and
‘ dust’ that I obtained the fruit of Salvation.

‘World-honour’d one !1 your comparison was this: that
as a traveller takes up his quarters at an inn, and having
rested and refreshed himself, sets out again on his weary
journey, and has no leisure to Rest or remain ﬁxed (so is
Man in his Natural condition) ; whereas the true master of
the house moves not from the place of his abode. So, that
which is impermanent and unﬁxed is like the traveller, but
that which is ﬁxed we call the Master of the House 3 this is
the parable of the Guest.

‘And again, as in the case of a clear sky, when the bright
Sun is shining, a ray of light perchance enters through a
crack in a door, and spreading its brightness in the space
through which it passes, exhibits all the particles of dust in

commotion; as to the dust, its nature is commotion and
I unrest, but as to the space in which the particles move,
its Nature is Rest; so also is the condition of man in the
condition of unrest and permanency (Nirvana).’ ”

From the above extract we may gather that the primitive
doctrine of Buddhism centred in this idea of change and of
Rest, and that the aim of its Founder was to induce men to
seek the condition of Rest and ﬁxity, found in the practice

1 This title is very commonly applied to Buddha. It is rendered by
Prof. Julien “Lokadjyéchtha,” but it seems to me to be merely a
Chinese form of the title of Vishnu “ Janarddana.” Vide Vishnu
Parana, p. 19, n.

158 A CATENA or BUDDHIST

of the Precepts, in other words, “Peace” resulting from
moral Purity.

At the end of the Chinese version of the Pratimoksha, we
ﬁnd several Gathas of the same simple and unvarnished

character.

“ Patience and resignation is the one Road;
Buddha has declared no better path exists :
The disciple who is angry or impatient
Cannot really be called a Shaman.”

A similar sentiment occurs in the following Gathas taken
from the work of Chi Kai, before alluded to :—

“ \Vhat is it puts an end to peace and joy ?
\Vhat is it overthrows all self-possession ?
“7 hat is it, like a poisonous root,
Destroys all virtue of the heart and life?

To which Buddha replied—

“ Destroy anger and there will be Rest ;
Destroy anger and there will be Peace ;
Anger is the poisonous Root
Which overthrows the growth of virtue.

But again we have, at the end of the work before named
(the Pratimoksha), traditional records respecting the teach-
ing of the former Buddhas—

“ As a man whose eyes are enlightened
Is able to clear away every obstruction in his path,
So the man whose mind is illuminated
Is able to avoid the evils of Life.”
(Vipasyin Tathagata).

Again—
“ Without complaint, without envy;
Continuing in the practice of the Precepts;
Knowing the way to moderate appetite ;
Ever joyous, without any weight of care ;
Fixed and ever advancing in virtue:
This is the doctrine of all the Buddhas.”
(Sikhin T athagata).

SCRIPTURES FROM THE CHINESE. 159

Again-—

“ As the butterﬂy alights on the ﬂower
And destroys not its form or its sweetness,
But taking a sip, forthwith departs,
So the mendicant follower of Buddha
Takes not nor hurts another’s possessions,
Observes not another man’s actions or omissions,
Looks only to his own behaviour and conduct,
Takes care to observe if this is correct or not.”

(\Vessabhu Tathagata).

Again—

“ The heart, scrupulously avoiding all idle dissipation,
Diligently applying itself to the Holy Law of Buddha,
Letting go all lust and consequent disappointment,
Fixed and unchangeable, enters on Nirvana.”

(Krakusanda Tathagata).
Again—
“ Practising no evil way;
Advancing in the exercise of virtue;
Purifying both mind and will ;
This is the Doctrine of all the Buddhas.”
(Konagamana Tathagata).
Again— '

“ The man who guards his mouth with virtuous motive,
And cleanses both his mind and will,
Permits his body to engage in nothing wrong ;
This is the triple puriﬁcation,
To attain to which,
Is the full Doctrine of all the Buddhas.”

(Kasyapa Tathagata).

From these Gathas, which might be extended, it seems
plain that the primitive Doctrine of Buddhism addressed it-
self to the consideration of the question of the existence of
sorrow (moral evil) and the mode of deliverance from it, and
to this alone. And the earliest idea of Nirvana seems to
have included in it no more than the enjoyment of a state of
Rest, consequent on the utter extinction of all causes of
sorrow.

160 A CATENA or BUDDHIST

THE FOUR TRUTHS.

2. The confession of belief known as the “four Truths”
formed, as we have already observed, the basis of Primitive
Buddhism. It was so regarded by every sect and school
throughout the various changes or developments which the
system underwent. Accordingly, we are not surprised to
ﬁnd it dwelt upon at some length in one of the latest of the ex-
panded Sﬁtras known as the Maha pari nirvana Sﬁtra. This
production, which is evidently the same as the Maha pari
nibbana Sutta of Ceylon,1 seems to contain an exposition of
the Buddhist Faith when it was lapsing into Vaishnava
'worship. The four characteristics of Nirvana are in this
work stated to be permanence, personality, joy, purity ;
and the entire universe to be one with the Nature of
Buddha, excepting the Daityas,2 the enemies of Vishnu;
the aim being evidently to show the existence of a universal
spirit (Hari), Which is, in fact, the belief in Vishnu. In the
12th Kiouen of this work we meet with the following ac-
count of the subject of the present consideration.

“Again, Kasyapa, there is a Confession of Faith (Shing
hing) known as the four sacred Truths—sorrow, accumula-
tion, destruction, the way. These are the four. Kasyapa!
Sorrow; that is, the distinction known as pressure from ex-
ternal suffering. Accumulation; that is, the distinction
known as life—growth. Destruction; that is, the distinction
known as the extinction resulting in Perfect Rest (Nirvana).
The way; that is, the distinction known as the Great
Vehicle. Again, illustrious one, we may deﬁne sorrow as
the characteristic of the Present; accumulation as the cha-
racteristic of revolution; destruction as the characteristic
of rejection; and the way as the characteristic of the means
by which this rejection operates. Again, illustrious one,

‘ Burnouf, Lotus, 291, 339, etc.

2 So, at least, I take the expression yih-tchen-tai (often written tchen-

tai). Yih-tchen-tai corresponds to the Sanscrit “atyantika,” and this
refers to the “ inﬁnite” wickedness of the Daityas.

SCRIPTURES FROM THE CHINESE. 161

Sorrow has three characteristics: the sorrow of pain (arising
from birth, decay, and death) 3 the sorrow of Life (conduct,
or the sequence of existence) 3 the sorrow of Ruin or perdi-
tion (in Hell). Accumulation; that is, the twenty-ﬁve
bhuvanas or places of existence. Destruction 3 that is, the
destruction of these twenty-ﬁve places. The Way 3 that is,
the repose and perfect illumination resulting from practising
the Precepts. Again, illustrious disciple, sorrow may be
deﬁned as the result or reward of an imperfect observance
of the Law 3 accumulation, as the causes which lead to such
a result or reward 3 destruction, as the result or reward of a
perfect observance of the Law 3 and the Way, as the causes
which lead to such a result. Again, illustrious disciple,
there are eight distinct kinds or marks of sorrow : they are
—-1. Birth; 2. Old age; 3. Disease3 4:. Death3 5. The re-
moval of that which is loved; 6. The presence of that
which is disliked 3 7. The inability of obtaining that which
is sought 3 8. The ﬁve skandhas.1 Living in continual sub-
jection to these sorrows is called accumulation. The absence
of such necessity is called destruction. Whilst the posses-
sion of the ten powers (dasabalas), the four intrepidities,
the three powers of recollection (trividyas), and great Mercy
-—this is called the Way. Now, illustrious one, with respect
to the ﬁrst sorrow, viz., Birth, there are ﬁve steps or degrees
in this also. 1. Conception 3 2. Quickening 3 3. Growth 3
4. Parturition 3 5. Classiﬁcation as to species. With respect
to old age, there are two divisions of this sorrow. 1. Con-
stantly thinking about old age 3 2. Actual decrepitude of
body. Again, there are two other modes of considering
this sorrow, viz., 1. As to the increasing advance of age 3
and 2. As to the loss and destruction of faculties. Such is
old age. What, then, about the third sorrow, viz. , Disease?
Disease is sometimes spoken of as the poisonous snake of
the four elements, which no power can heal or overcome.
It may be regarded under two aspects, body disease and

‘ Compare the account given by Spence Hardy, Manual of Buddhism,

p. 496.
M

a

162 A CA'I‘ENA or BUDDHIST

mind (heart) disease. As to the ﬁrst, there are ﬁve sorts of
body disease. 1. Caused by water 3 2. Caused by wind; 3.
Caused by heat 3 4. Miscellaneous 3 5. Accidental (such as
falling down, or cutting oneself, or the result of diabolical
inﬂuence). Of mind disease there are four kinds. 1. Un-
due excitement 3 2. Undue fear 3 3. Undue sorrow 3 4. '
Darkness and unbelief (delusion). Again, illustrious dis-
ciple, there are three aspects under which we may regard
both body and mind disease. 1. As the result of Karma 3
2. As resulting from the inability to put away or avoid evil
destiny (or inﬂuence) 3 3. Congenital or constitutional inﬁrmi-
ties (resulting from elemental causes, and known by various
names, as heart disease, liver disease, etc., etc.) So much
about disease 3 and now as to the sorrow called death.
Death is just putting off one’s body, and may be spoken of
1. As the death which naturally comes when life is worn
out 3 2. As death resulting from external inﬂuences. Again,
there is a spiritual and a natural death 3 the ﬁrst consisting
in reviling the Law of Buddha, or breaking the command-
ments 3 the latter being the breaking up of the ﬁve skandhas.
Again, with respect to the ﬁfth sorrow, viz., the removal of
that which is loved, this consists in the loss of pleasures
resulting from the decay of the animal life (the ﬁve skandhas),
and may be spoken of as relating to men or to Dévas.
Again, with respect to the sixth sorrow, viz., the presence
of that which is disliked, this may be referred to the sorrows
attending a birth in Hell, or as a Préta, or as a brute beast.
Again, with respect to the sorrow spoken of as inability to
obtain that which is sought, this may relate either to failure
to obtain any coveted position in life, or failure to gain the
reward of supposed merit (in another life). And the last
sorrow, which is spoken of as the heaped-up skandhas, con-
sists in the presence of all the former. Such, then, Kasyapa,
are the eight sorrows, of which the origin and source is to
be found in ‘Birth.’ With respect to old age, the Dévas
and Buddha are purely exempt from this, but men may or
may not experience it. But in all the three worlds ‘ birth’

SCRIPTURES FROM THE CHINESE. 163

is certain, and is therefore characterised as the origin and
fount of evil. And yet men are so beclouded, that they
actually covet and desire birth, whilst they hate and detest ~
old age and death. But with the Bodhisatwas it is not so,
for they observe that it is this priority of ‘ birth’ that leads
to the after sorrow. Kasyapa ! it is just as if there were a
woman who came to a certain man’s house, a woman of
elegant form and lovely beyond comparison 3 her body
adorned with every decoration and costly ornament. The
Master of the house having seen her, immediately sends to
ask her name and her family, to which she replies that she
is a Goddess, and her name is Merit (Kung tih). The
Master again demands why she had come to his poor abode.
To which she replies, I have come that I may give you
every kind of precious treasure—gold and silver, gems and
pearls of every sort, elephants and horses, chariots and
Slaves. The Master having heard it, his heart is ﬁlled with
exultation, he dances for joy, and his happiness knows no
bounds. ‘What blessedness is mine,’ he says, ‘that you
should have come to me, and found out my poor abode.’
Then he honours her with incense and ﬂowers, and pays
her every kind of worship.

' “But, in themeantime,athis gate he beholds another woman,
her appearance revolting and hideous ; her garments worn and
bedaubed with ﬁlth ; her skin haggard and wrinkled, and of a
sickly white colour. On seeing her, he demands also her name
and family; to which she replies, ‘My name is “Blackness and
darkness.” ’1 Again he asks why she is called by such a
name; to which she answers, ‘ To whatever place I go, my
ofﬁce is to destroy and consume whatever wealth or costly
gems there are in the abode.’ On hearing this, the Master
forthwith draws his sword and speaks thus: ‘ Be off ! and
that at once! for if not, I will kill you.’ The woman, in
reply, says: ‘How very foolish and deluded you are! utterly

‘ The expression simply means “Dark,” and is probably a translation
of the Sanscrit Kala, which in one sense means “ Darkness” and in
another “ Time” or “ the God of Death.”

M 2

164 A CATENA or BUDDHIST

without wisdom !’ The Master replies, ‘What mean you by
these words “delusion” and “wisdom ?”’ The woman
answers: ‘She who is now in your house is my sister 3 I
ever accompany her wherever she goes, and we dwell
together. If you drive me from your door, you must expel
her also.’ The Master forthwith returns within his house,
and addresses the Goddess Merit thus: ‘Outside my door is
a woman, who says she is your sister 3 is it true or not?’
The Goddess Merit replies: ‘It is true, indeed 3 she is my
sister; we ever accompany one another, and dwell together;
never yet have we been parted; wherever we dwell, I ever
bring good, but she ever brings evil. I ever cause gain,
she ever contrives ruin 3 if you love me, you must also love
her 3 if you reverence and worship me, you must reverence
her also.’ The Master, on this, replies at once, ‘If the
case be even thus, I will have neither of you with me 3 you
may both of you depart as soon as you please.’ On this,
the two women, hand in hand, return from whence they
came 3 on which the Master of the House, beholding
their departure, is ﬁlled with joy, and exceedingly glad.
Then the two women, going side by side, come to a certain
poor man’s house, who, when he sees them, is glad, and
forthwith asks them, as a favour, from that moment to
take up their abode and ever dwell with him. Then the
Goddess Merit said, ‘ We have just been driven away from
yonder house. What, then, can induce you to invite us
within to dwell with you?’ To which the poor man replied,
‘ Because your presence, 0 Goddess, will ever remind me of
your sister, and, thinking of her, I shall pay her reverence 3
this is why I ask you to dwell with me.’

“Kasyapa! even so it is with the Bodhisatwa Mahasatwa:
he desires not birth even as a God, because birth ever
brings with it old age, disease, and death. Whereas fool-
ish men, not knowing the after-grief which comes from
these, are ever coveting life which must result in death.

“Again, Kasyapa, we may compare the case to the
young child of a Brahman, who, being pressed with hunger,

SCRIPTURES FROM THE CHINESE. 165

and seeing a man in the middle of some ﬁlth with a mango
(amra) in his hand, immediately goes and takes it. This
being witnessed by a person of prudence, he chides the boy
and says ‘You are a Brahman ! your caste requires of you
purity; how dare you, then, take that dirty fruit from the
middle of the ﬁlth?’ To which the boy replies, red with
shame and confusion, ‘ I indeed was not going to eat it, I
was going to wash it clean and put it back on the stalk
from which it was taken.’ The prudent man then speaks to
him thus: ‘Foolish boy! even if you were to take it back to
its stem, it would never grow.’

“Illustrious disciple ! the Bodhisatwa Mahasatwa is even
thus ! He deals thus with this matter of Birth, he neither
takes it nor lets it go; and so, like that prudent man who
chid the boy, he also chides those pretended philosophers
Who love life but hate death, and would try to join the fruit
once plucked to its parent stem again.

“Again, Kasyapa, the case may be compared to a man
seated at the head of four cross ways with a large vessel
full of food, of beautiful colour, odour, and taste, desirous
to sell it. 'At this time, a man coming from a distance,
being very hungry and famished, seeing this desirable food,
so beautiful in colour, and of exquisite odour and taste,
coming up to the man, inquires ‘ What is this ?’ The mer-
chant replies ‘This is very superior food, as you see from
its colour and ﬂavour and scent; by eating this you get
beauty and strength, you will never hunger or thirst any
more, you will be as one of the Gods. It only has one
drawback, which is called “ impermanency” (life-ending).’
The traveller, hearing this, begins to think, ‘if I do not
avail myself of this chance of getting beauty and strength,
and being like a God, at any rate I shall not be subject to
death’; and then he addresses the Merchant, ‘having eaten
this food, and so become subject to death, tell me, I pray
you, what real good I shall do myself by buying it '3’ To
whom the merchant replied, ‘ You are a wise man in declin-
ing the purchase. It is only foolish men, who don’t know
these things, that trade with me, and covet to cat.’

106 A CATENA or BUDDHIST

“ Illustrious disciple, the case is even so with the Bédhi-
satwa Mahasatwa; he neither desires to be born in Heaven,
nor to inherit beauty or strength, nor to be as one of the
Gods. And why? Because, with it all, he cannot escape
all the sorrows of bodily suffering and mental pain.1 Where-
as the pretended philosophers of the world, foolish and de-
luded men, follow after modes of life, deeply enamoured of
the idea, not remembering that the consequence of Birth
must be old age, disease, and death.

“ Again, illustrious disciple, we may compare the case to
a poisonous tree, the root and branches of which are deadly
throughout. Yea, the very ﬂowers and fruit! So, also, is
Birth in either of the twenty-ﬁve Bhuvanas, where life, de-
pendent on the ﬁve skandhas, is enjoyed; all such life is
poisonous and deadly as the Tree in question.

“Again, Kasyapa, the case is like a pile of ﬁlth, there
may be little or much, but the smell of it is equally disgust-
ing. So, illustrious disciple, is the question of Birth, be it
we live for 80,000 years, or only for the brief span of ten
years ; yet is our life nothing but sorrow.

“Again, Kasyapa, we may compare the case to the exist-
ence of a deep abyss, above which some foliage is spread;
along its side there is growing ambrosial fruit, by tasting
which our life may extend to a thousand years, free from all
disease, at rest and in the enjoyment of every happiness!
The foolish men and pretended philosophers desire, there-
fore, to taste this fruit, not knowing that beneath there lies
a fathomless abyss. They advance, therefore, to pluck it ;
in a moment their foothold is gone ! they are hurled down
the chasm and die. But the prudent man, having got
knowledge of the place, lets go all desire and hurries from
the spot. Illustrious disciple, the case is even thus with the
Bodhisatwa Mahasatwa ; he does not even desire to secure
birth in heaven, much less upon earth ! Whereas the pre-
tended philosophers risk even birth in Hell, for the hope
of birth in Heaven, which after all they may not attain to.

‘ Dukha and daurmanasya, Colebrooke, p. 255.

SCRIPTURES FROM THE CHINESE. 167

“ Kasyapa, by such comparisons (avidanas) as these, and
countless others, we may gather the truth that Birth is an
unmitigated sorrow. In this way, therefore, the Bodhisatwa
Mahasatwa regards the ﬁrst Sorrow of birth.

“Kasyapa, say then, how does he regard the Sorrow of
old age? Now, old age is just that power which suppresses
the vital Spirits, saps the strength, enfeebles the memory,
embitters our joys, and brings every sort of physical weak-
ness and defect with it. Kasyapa, the case may be compared
to that of a Lake or Tank of water, in which every kind of
beautiful lily grows, the opening petals of which cause the
sweetness of the ﬂowers to be diffused everywhere; very
desirable and much admired are they ! When suddenly the
heavens rain down hailstones in torrents and destroy them
all!

“ Such, illustrious disciple, is old age ! Again, Kasyapa,
the case may be compared to the King of a country, who
has one minister of extreme ability, thoroughly acquainted
with the rules of military operations. Against this King
one of the neighbouring monarchs rises in rebellion. He
will no longer obey, and desires to cast off the yoke. The
King forthwith dispatches this wise minister against him, to
subdue the rebellion. But, alas! before he reaches the
scene of operations, he is himself captured and brought
before the King, his Master’s enemy. Even so it is with
old age 3 like an enemy it takes captive our strength and
our beauty, and drags us into the presence of the Monarch
Death.

“Again, Kasyapa, the case may be compared to a chariot
whose axle has snapped in two ! What further use can such
a thing be? Even so with old age, it makes us as cumber
in the world.

“ Again, Kasyapa, the case may be compared to the
house of a rich man. It is ﬁlled with every kind of costly
ornament and treasure-gold, silver, gems of every kind.
But with all this there is a constant dread of thieves, who
may enter into the house, carry all off, and leave it empty.

168 A CATENA or BUDDHIST

Such is the case with the strength and beauty of man! The
thief, old age, is at the door; he will carry all away, and
leave us utterly reft of all !

“Again, Kasyapa, the case may be compared to that of a
poor man, who covets to possess some delicate food or soft
clothing. There it is, placed in his sight, but how to obtain
it he knows not. Even so, illustrious disciple, it is with old
age; although there be the covetous heart, and the strong
desire to participate in the joys of wealth, yet the very
desires rob us of the prey, and we cannot obtain it.

“Again, Kasyapa, the case may be compared to that of
the Land Tortoise, which in its heart is ever longing for the
water! So, illustrious disciple, when a man has been left
by old age withered and dry, he ever delights to think of
the delights he enjoyed in the days of his beauty and
strength.

“Again, Kasyapa, the case may be compared to the
Autumn Moon, at which time all the Lilies, and whatever
else that should delight the eye and the sense, lie dead
and seared. So it is old age sears and withers that in
which men delight, beauty and strength.

“Again, Kasyapa, the case may be compared to that of
the sweet melon, (‘3) the outside of which having been eaten,
the inside seeds have no ﬂavour or taste. So it is with old
age, the years of beauty and strength being passed, there
is no longer any pleasurable desire; neither a desire to
become a disciple, nor to read the Scriptures, nor to practise
meditation.

“ Again, Kasyapa, the case may be compared to the full
moon, which at night diffuses its splendour in every quarter;
but when the day comes, it dies out and is gone. Illustrious
disciple, such is the case of man. When young he is
graceful and elegant—his form and his face, joyous and
beautiful 3 but when old age comes on, his appearance and
his spirit, how withered and gone !

“Again, Kasyapa, the case may be compared to that of a
Kingdom, ruled by a Monarch according to the strictest

\

SCRIPTURES FROM THE CHINESE. 169

laws of integrity and justice; the people under reasonable
government; and the King given to tender and loving ways.
All at once an hostile kingdom invades and breaks up the
peaceful government of the ﬁrst, scatters and destroys all
veStiges of right rule. Then the people, seeing what has
happened, possessed of a broken heart, exclaim, ‘Great
King! our day is gone; right rule and government are at
an end; there is no help for the people; What a day may
produce ! that we should have come to this 1’ Such, illus-
trious disciple, is the power of old age !

“ Again, Kasyapa, the case may be compared to that of a
Lamp. So long as the oil lasts, there is light; but when
that is exhausted, there is no further power of illumination.
Such is the case of man, whilst the vigour of beauty and
youth last : then there is strength ; but when that is gone,
all falls to decay.

“Again, Kasyapa, the case may be compared to a dried-
up River, which can be no further proﬁt to man or beast,
Asura or winged bird; or to a tree on the steep side of a
river, which the ﬁrst violent wind uproots ; or to a broken
chariot; or to a new-born child, which disregards the con-
cerns of men. Thus, old age is utterly careless about the
matters of men’s anxiety. By these and a thousand other
comparisons, we may understand the great sorrow of old
age. Thus it is the Bodhisatwa Mahasatwa regards this
sorrow; but let me ask, Kasyapa, how does he regard the
sorrow of Disease?

“ First of all, it may be compared to the hail which pours
down and destroys the crops and the corn; so disease
destroys all the elements of comfort and Rest. Again,
Kasyapa, it may be compared to the case of a man whose
heart is possessed with a constant dread and anxiety about '-
coming evil; or to a man of graceful appearance, who,
being unfaithful to his King, in extorting for the gratiﬁca-
tion of the Queen the contributions of the people, is sud-
denly discovered, and is blinded in one eye, and one ear out
off, and one hand and foot: how different, then, his appear-

170 A CATENA or BUDDHIST

ance and how despised in the eyes of men! Or it may be
compared to those various trees which, having produced
their seed, perish and die ! Or it may be compared to the
Chakravarttin, who is ever attended by his great military
adviser; or like the ﬁsh king, or the ant king, or the snail (?)
king, or the ox king; or to the merchant man, who are per-
petually surrounded by their followers. So it is the mighty
monarch Death is always accompanied by his minister Dis-
ease, and they cannot be parted ..... .Thus, and in a thousand
other ways, may we illustrate the subject of disease, as it is
regarded by the Bodhisatwa Mahasatwa !

“But now, Kasyapa, with respect to Death. How is this
regarded by the Bodhisatwa, and to what may it be likened?
It is regarded as something which is able to burn up and
destroy all else. It is like the Fire at the end of the world,
which consumes the universe, leaving only two Dhyana
Heavens undestroyed. Such, illustrious disciple, is the
power of Death, able to destroy all things, save the Bodhi-
satwa, ﬁrmly established in the principles of the Great Pari
Nirvana of the Great Vehicle (Maha yana Mahaparinir-
vana). ‘

“Again, Kasyapa, it is like the ﬂood calamity that drowns
the universe, save only three Dhyana Heavens ; so, illustri-
ous disciple, Death destroys all, except, etc.

“Again, Kasyapa, it is like the wind calamity, which is
able to destroy and scatter all things, root and branch, save
the four Dhyana Heavens 3 so, etc.

“ Again, illustrious disciple, Death is like the golden-
winged bird (Garuda), which is able to carry off and feed
upon every kind of ﬁsh—dragon, and even gold and silver
and precious stone, except the diamond, which it cannot
‘ digest 5 such, illustrious one, is the power of Death, able to
devour every kind of living creature, except the Bodhisatwa,
ﬁrmly ﬁxed in the principles of the Mahayana mahaparinir-
vana. ’

“ Again, Kasyapa, the case may be compared to a river’s
bank, along which different trees and shrubs are growing;

SCRIPTURES FROM THE CHINESE. :171

suddenly, the river rises, and by its rapid flow carries every-
thing before it into the great Ocean—all except the supple
willow, which, by its yielding character, is saved. Illustri-
ous disciple, so all things are carried away into the great
sea of Death, except the Bodhisatwa, etc.

“Again, Kasyapa, the case may be compared to the
power of Narayana, able completely to subdue and destroy
the entire body of champions (Baladévas?), except the great
wind (Rama 1’), because there is no possibility of crushing
that. So, illustrious disciple, Death, the great Narayana,
is able to destroy and take captive every form of living
creature, except the Bodhisatwa, etc.

“Again, Kasyapa, the case is like that of a man who,
being in a deadly feud with another, assumes the guise of
friendship, yet ever follows and tracks the other, desiring to
kill him 3 he, however, by care and watchfulness, takes every
precaution against his foe, and so the wiles of his adversary
do not succeed. Illustrious disciple, the great enemy Death
thus plots against the life of men and all that breathes, but
he cannot effect his object against the Bodhisatwa, etc.

“Again, Kasyapa, the case may be compared to the
sudden fall of a tempestuous rain, which in a moment
destroys trees, shrubs, ﬂowers, yea, even gold, silver, and
every precious substance, except the true Diamond, etc.

“Again, it may be compared to the Garuda, which can
devour all the Nagas, except those who have taken their
refuge in Buddha, the Law, and the Church; so, etc.

“ Again, it may be compared to the poisonous serpent of
Mara (or, that poisonous serpent the Devil), against which
there is only one charm, viz. , the charm of the star A-kie-
to; so the poison of Death, which is like that of the scorpion,
can only be escaped by the Bodhisatwa, etc.

“Again, Kasyapa, the case is like that of a man who,
having enraged his prince, tries to assuage his anger by
smooth words and large presents, and thus escape the con-
sequences of the Prince’s wrath. But it is not so with
King Death: no words or gifts can conciliate him; no place

17:2 A cxrnxx or BUDDHIST

is secure from his approach; he walks about night and day;
his territory has no bounds; there is no need of light or
sun where he reigns; he enters the house without passing
through the door ; and where he comes there is no escape.

“Illustrious, by these, and a thousand other comparisons,
we may exhibit the sorrow called Death, as it- is understood
by the Bodhisatwa Mahasatwa.”

[And in a similar way the subject of the other sorrows is
exempliﬁed]

THE CHARACTER or xmvixa.

3. The question relating to the meaning of the Buddhist
Nirvana, has always been a vexed one. The learned Cole-
brooke explains it as indicating a profound calm (Essays,
25b}. This may be either the calm of unmixed happiness,
or the calm of perfect apathy. The latter idea, as Cole-
brooke remarks, can hardly differ from eternal sleep. The
former, as including the idea of happiness cannot be a state
of apathy. Burnouf, on the other hand, deﬁnes Xirvana, as
complete extinction, and illustrates the force of the word by
its ideal meaning, “of a ﬁre or lamp gone out” (Introd,
589). This ﬁgure of a lamp gone out seems, however, to
point more to the extiHCtion of personal or individual
Being, than to the extinction of all Being. Professor Max
Muller, in his various writings, until recently, has insisted
on the correctness of Burnouf’s deﬁnition,- and the opinion
of \Vassilief is to the same eﬁ‘ect.1 Chinese works generally
deﬁne Nirvana as the condition in which there is neither
“birth nor death” {wou sang sse). There is another
deﬁnition frequently met with, viz., silent-extinction (tsi .
miehl. But as I have stated already, these deﬁnitions (which
belong to the earliest schools) are neither exact nor compre-
hensive. It would be considered little to the purpose if we
argued from the ideal meaning of the word “ Heaven,” viz.,

‘ He deﬁnes Nirvana § 93) as complete annihilation (vollstéindigen
vernichtung). This deﬁnition. however. he conﬁnes to the earliest
period.

SCRIPTURES FROM THE CHINESE. 173

something lifted or heaved up, to its generally accepted mean-
ing; and yet, perhaps, we should ﬁnd it difﬁcult to deﬁne what
we really understand by the word. Its force must be gathered
from the general consent. And so we ﬁnd that thei e is a general
agreement respecting the Nirvana of the Buddhists, in their
own works, viz., that it signiﬁes a condition of Rest and of
.Beace, Professor M. Muller has lately’eXpressed a similar opi-
nion. “ The popular view of Nirvana—as representing the en-
trance of the soul into Rest ; a subduing of all wishes and de-
sires; indiﬁ'erence to joy and pain, to good and evil, etc—was,
in my opinion, the conception of Buddha and his disciples”
(Dhammapada, p. XIV). ‘With reference to this subject, I
proceed to quote from the work already named, and which
represents the question in its full bearing.1

“ Again, there was a Brahmatchari called Basita, who
resumed the conversation thus: ‘ Gotama! Is that which you
call Nirvana a permanent state ‘of Being or not? Yes,
Brahmatchari. Basita replied, Gotama, then we may not say
that N irvana consists in the absence of sorrow? Yes ,Brahma-
tchari, it may be so deﬁned. Basita said, Gotama, there
are four kinds of condition in the world which are spoken of as
non-existent: the ﬁrst, that which is not as yet in being,
like the pitcher to be made out of the clay ; secondly, that
Which, having existed, has been destroyed, as a broken
pitcher 3 third, that which consists in the absence of some-
thing diﬂ’erent from itself, as we say the OX is not a horse 3
and, lastly, that which is purely imaginary as the hair of
the tortoise, or the horn of the hare. If, then, by having
got rid of sorrow we have arrived at Nirvana, Nirvana is
the same as “nothingness,” and may be considered as non-
existent 3' but, if so, how can you deﬁne it as permanence,
joy, personality, and purity.

“ Buddha said, Illustrious disciple, Nirvana is of this
sort, it is not like the pitcher not yet made out of the clay,
nor is it like the nothingness of the pitcher which has been
. broken ; nor is it like the horn of the hare, nor the hair of
.1. Extract from the Parinirvana Sutra. Kiouen xxxix, p. 1.

"174 A CATENA or BtDDHlsr ,
the tortoise, something purely imaginary. But it may be
compared to the nothingness deﬁned as the absence of
something different from itself. Illustrious disciple, as you
say, although the ox has no quality of the horse in it, you
cannot say that the 0x does not exist; and though the
horse has no quality of the ox in it, you cannot say that the
horse does not exist. Nirvana is just so. In the midst of
sorrow there is no Nirvana, and in Nirvana there is no
sorrow. So we may justly deﬁne Nirvana as that sort of
non-existence which consists in the absence of something
essentially different from itself.

“ Basita replied: Gotama, ifthis is the character of Nirvana,
viz., that it consists in the absence of something different-
from itself, then (I will assume that it consists)—in the
absence of permanence, joy, personality, and purity—how
then, Gotama, can you say that it consists in the possession
of these very qualities?

“Buddha said, Illustrious disciple, what you say as to the
absence of something different ﬁom itself, as constituting
non-existence, must be limited by the consideration that
there may be a result following this absence of the one in
the other that may be just the opposite to non-existence;
for example, take the ailments to which men are subject—
fever, ﬂatulence, or cold: for the ﬁrst, ghee is given as a
remedy 5 for the second, oil ; for the third, honey. Let me
ask you, illustrious disciple, with respect to the ﬂatulence
and the oil : the one does not exist in the other, any more
than the horse exists in the ox ; this, then, is an instance of
the third kind of nothingness or non—existence to which you
referred. And so with reference to the other medicines;
the cold does not exist in the honey, nor the honey in the
cold. “'ell, in the same way, there are three moral dis-
eases—covetousness, aversion, delusion ; and for these there
are three medicines or cures—1. The perception of im-
purity; 2. A heart full of love ; 3. A knowledge of the
nexus of cause and effect. Illustrious disciple, by expelling
covetousness, there is produced a nou-covetous disposition;

SCRIPTURES FROM THE CHINESE. 175

by expelling aversion, there is produced a placable disposi-
tion 3 and by expelling delusion, there is produced an intel-
ligent state of mind. Yet the three diseases do not co-exist
in the three medicines, nor vice versd. Illustrious youth,
because of this non-existence of the one in the other, we
come to speak of permanence, joy, personality, and purity,
as the result of the eradication of the disease. Basita said,
Tathagata speaks of permanence and non-permanence ; but
what are these? Buddha replied, Illustrious disciple, matter
(Rupa)is impermanent 5 getting free from this there is perma-
nence; and so, with respect to all the skandhas down to
‘ manas,’ getting rid of these there is permanence. Illustrious
disciple, whatever male or female follower of mine is able to
realise the impermanence of the ﬁve skandhas, he or she has
arrived at the condition of permanence. [On which Basita
is convinced]

“Again, there was a Brahmatchari called Sena, who said:
Gotama, is there such a thing as ‘ I ’ ? Tathagata remained
silent. Again he said: Gotama, is there no such thing as ‘ I ’?
Tathagata remained silent. And so a second and a third
time. Sena then said: Gotama, If there is such a thing as
‘I,’ it is universally diffused, and is a deﬁnite unity.1 Gotama,
why are you silent and answer me not? Buddha said: .
. Séna, do .you say that this ‘I’ is universally diffused? Sena,
in reply, said: not only I say so, but all wise men are of
the same opinion. Buddha said: Illustrious youth, if this
be the case, then surely the whole body of sentient creatures
existing in the ﬁve conditions of life should at one and the
same time be receiving a common recompense ; and there-
fore you, a Brahmatchari, should at one time be suffering in
Hell and enjoying the delight of Heaven. Sena replied:
Gotama, according to our Law, there are two kinds of ‘ I’—
one a corporal, the other an unchangeable personality 5 it is
with reference only to the ﬁrst that we say by doing right

1 Or, it may be translated thus, “if all living creatures have a per-

sonal existence, every Where diffused, then this is what we may call a
deﬁnite unity.”

176 A CATENA or BUDDHIST

it goes to Heaven, and by doing wrong it goes to Hell.
Buddha replied: Illustrious youth, with respect to this uni-
versally diffused ‘ I’——what is it? if it is the corporal per-
sonality of which you speak, then it is changeable and imper-
manent? if it is a bodily nonentity, how can it be universally
diffused? Sena replied: Gotama, suppose a house were set on
ﬁre, and the master escaped, you couldn’t say that when the
house was burnt the master was burnt ,° so we say that
although this bodily ‘ I’ is not permanent, at the time of its
dissolution the true ‘ I’ goes out, and so our conception of
personality is both an universally diffused substance and
also a permanent one. Buddha said: According to your
explanation, this is not possible, for there would be two
sorts of universal existence: ﬁrst, that which never changes;
and secondly, that which is subject to change; and again, a .
material and an immaterial substance. But, in fact, in your
ﬁgure of the house and the master, there is no connection
between the two ideas 5 the house and master are quite
separate and distinct entities, and cannot possibly represent
two conditions of the same thing. In point of fact, if your
deﬁnition is a true one, and the ‘ I’ be a universally‘diﬁ'used
existence, then the distinction of father and son, mother and
daughter, enemy and friend, etc., all disappear; every sen-
tient existence is one and the same. Sena replied: I do
not say that all sentient creatures are the same as the ‘I,’
but what I say is all men have one individuality. Buddha re-
plied: If this be so, then there must be many individualities
(as there are many men), which is impossible, for, as you said
before, the ‘I ’ is universally diffused 5 and, if so, then all crea-
tures must have one common basis of life,- and so, whatever
experience one class of being has, the same another must
have; for, if not, I insist the individuality of which you
speak cannot be universal. Sena replied : Gotama, the two
things are unlike: you compare all creatures with the ‘ I’ of
which I predicated my thesis, but you cannot do so; and I
deny that all sentient creatures are thus universally diffused.
Buddha replied: But are not all things in common subject

SCRIPTURES FROM THE CHINESE. 177

to Karma? Sena replied, Yes. Then in this respect they
are all one. What then! the Karma which inﬂuences my
condition must, on your hypothesis, inﬂuence the condition
of all creatures, and all must obtain the same reward'and
return of their actions. Sena replied : There may be a
thousand lamps in a house, the wicks all different, but the
light they give one; so the ‘I’ of which we speak is one,
but the individuals different. Buddha replied : This will
not bear examination, for if these different lamps be placed
in different houses, then the illumination is conﬁned to their
several limits 3 but you say the ‘ I’ is a universally diffused
existence. And again, when the wick of the lamp has
burnt out, the light disappears ; but this will not hold good
with your comparison, for the ‘ I’ which you compare to the
light is permanent. Sena replied: Grotama, you are twist-
ing my comparison unfairly, for I did not say there would
be any light if the wick were used out, I only spoke of the
light given by the lamp while the wick lasted, and during
this time I said the light was like the ‘ I ’ of which we are
speaking ; so that, whether you limit the light to one place
or not, I: repeat my argument is a just one—Illustrious
youth, your position is altogether false; the comparison is
an inadequate one. You say I deal with it unfairly, but in
fact it is the result of your own ill-chosen ﬁgure, which will
not bear examination 3 you have brought the ruin of your
argument on yourself. [And much more to the same effect,
after which the argument is resumed] Séna rejoined :
Gotama, if, as you say, there is no such entity as ‘I,’ who is
it remembers and thinks? Buddha answered Sena : If
there is such an entity as ‘I,’ who is it that forgets? Illus-
trious youth, if it is the ‘ I’ that remembers, in what way do
unwelcome recollections and wicked ones occur to the mind,
and how is it the ‘I’ cannot remember what it wants. Sena
again said: Gotama, if there is no ‘I,’ who is it sees and
hears? Buddha said: Illustrious youth, there are six organs
of sense (indriyas) and six objects of sense (ayatanas) ; by
the harmonious union of each sense with its object is pro-
' N

| 178 A CATENA or BUDDHIST

duced the six species of knowledge. These various kinds
of knowledge owe their several names to a causal concatena-
tion ; just as, illustrious youth, we speak of Fire as a unity,
but in distinction we speak of a wood-ﬁre, or a grass-ﬁre, or
a dung-ﬁre : so, also, are the various sorts of knowledge in
the case of different creatures. For instance, because of the
eye, and external form (rupa), and light, and desire, we
have what we call eye-knowledge. Illustrious youth, this
eye—knowledge neither resides as an entity in the eye, nor
the form, nor the light, nor the desire, but in the harmoni-
ous union of the whole; and so throughout the different
categories of ear-knowledge, taste-knowledge, down to mind-
knowledge, the case is just the same ; every species of
knowledge results from the harmonious blending of the
different elements from which it results. If this is the case,
surely it is wrong to say that ‘ sight’ is the same as ‘I,’ or
that ‘touch’ is the same as ‘I.’ Therefore, illustrious youth,
my doctrine is this, that these various kinds of knowledge,
and all things that exist in the phaenomenal world (yé
damma) are as unreal as a phantom. And what do I mean
by a phantom? Simply that which in itself has no substan-
tial being, but only a present and momentary existence,
which, in its turn, will vanish and cease to be. Illustrious
youth, we may compare the case to that mixture of milk,
wheat, honey, ginger, pepper, legume, peach juice, etc.,
which, when thoroughly amalgamated, results in the com-
pound known as the agreeable or delightful food-pellet.
But remove the intimate union, and where is the agreeable
taste? So, remove the external and internal union, in the
formation of our several species of knowledge, and there
will no longer remain any such entities as ‘ I,’ or ‘ men,’ or
‘teachers,’ or ‘doctors.’ Sena rejoined: Gotama, if there is
no such thing as ‘ I,’ why do we use such expressions as ‘ I
see,’ ‘ I hear,’ ‘ I am sorry,’ ‘ I am glad,’ etc. Buddha re-
plied: Illustrious youth, when we say ‘I see,’ ‘I hear,’ etc.,
that which we call ‘ I’ is a mere name or word; and in this
way, just as men say ‘ I will not see or hear the wicked
thing you do or say’ where the ‘I ’ is plainly a mere word.

SCRIPTURES FROM THE CHINESE. . 179

We may compare the case, illustrious youth, to the four
Species of troops which compose what is called an army
(elephants, horses, chariots, infantry). These four species
of troops cannot be called ‘one,’ and yet they say ‘our army
is strong,’ ‘ our army is victorious’; so it is the union of the
external and internal produces that which is called the ‘ I’:
and so we say ‘I love,’ ‘I hate,’ ‘I see,’ ‘I hear,’ etc. Sena
rejoined: According to your assertion, Gotama, that know-
ledge results from the harmonious union of the external and
internal, how do you account for the expression, ‘ I produce
a sound by speaking,’ and ‘I apprehend the sound uttered’;
for here there is a separate predication of the ‘ I.’ Buddha
said: Sena, from attachment (trishna) and ignorance (avidya),
and from the several causes and effects (nidanas) is produced
Karma. From Karma results Bhava or separate existence,
and from this is produced every kind of mind (or dispo-
sition) ; the mind or disposition produces intellectual per-
ception 3 this excites the wind (spirit?) ; the wind, accord-
ing to the direction of the mind, moves the lips and teeth,
etc., and a sound is produced ; which all creatures thinking
on and misunderstanding, speak of as words, which one
says ‘ I produce,’ and another ‘ I hear.’ Illustrious youth,
like the bells on the top of a ﬂag send forth a sound as the
wind moves them, and this sound is loud or otherwise
accOrding as the wind is strong or gentle ; or as the water
in a pot, when heated by the ﬁre, produces various sounds,
so is the utterance of words ; but, because the various
teachers are not able to discriminate thus, they say there is
an ‘I ’ that speaks and an ‘I ’ that hears. Sena rejoined:
According to Gotama’s opinion, then, that there is no ‘I,’
let me ask what can be the meaning of that description he
gives of Nirvana, that it is permanent, full of joy, personal,
and pure. Buddha said: Illustrious youth, I do not say
that the six external and internal organs, or the various
species of knowledge, are permanent, etc. ; but what I say
is that that is permanent, full of joy, personal, and pure,
which is left after the six organs and the six objects of
' N 2

J

180 A CATENA or BUDDHIST

sense, and the various kinds of knowledge are all destroyed.
Illustrious youth, when the world, weary of sorrow, turns
away and separates itself from the cause of all this sorrow,
then, by this voluntary rejection of it, there remains that
which I call ‘the true self’; and it is of this I plainly
declare the formula, that it is permanent, full of joy, personal,
and pure. Séna replied: World-honour’d! would that, of
your inﬁnite love, you would declare to me how I may
arrive at this condition of permanence, etc. Then Buddha
replied: Illustrious youth, because from the beginning men
have indulged in proud and supercilious thoughts, this evil
root has grown and produced every kind of evil fruit; so
that men cannot put away from them the. succession of
sorrows, nor obtain the condition of permanence, etc. Let
them ﬁrst, then, overcome and destroy this root of pride.
Sena replied: True! true! world-honour’d one! your teach-
ing is holy: I have, up to this time, been proud and super-
cilious, and therefore have contemptuously called Tatha-
gata by his familiar name of Gotama ; but now I have re—
moved this pride, and desire earnestly to learn the way to
the condition of which you speak. Buddha said: Illustrious
youth, examine and listen ! examine and listen ! I will tell
you the way, illustrious youth, if you are able to remove the
ideas of self and not-self, and the idea of all sentient creatures,
by removing all ideas of this kind—Sena (interrupting) ex-
claimed: Already I have found deliverance and received
sight (the eyes of the True Law). Buddha said: Illustrious
youth, what is this you say, that you have already obtained
knowledge and deliverance, and received sight? World-
honour’d one, that which is called rupa (form) is neither
self, or not—self, nor all things ; that which we call sanjnya,
and vedana, and sanscara, and vijnyana—all these are neither
self or not self, or all things. So, I perceive that I have
received sight, world-honour’d one. Now, with the great- -
est joy I leave my house and family, and apply myself to
wisdom. Would that you would receive me as a disciple!
Buddha replied: Well come! 0 Bikshu! And so he ob-
tained the fruit (condition) of an Arhat. '

SCRIPTURES FROM THE CHINESE. 181

“Again, among the heretics, there was a Brahmatchari
whose family name was Kasyapa (belonging to Kasyapa),
who once more addressed Buddha thus: Gotama, is the
‘ body the same as the Life, or different? Tathagata re-
mained silent. And so a second and third time. The
Brahmatchari then continued: Gotama, if, in the interval
after giving up the body, and not assuming another, the
life be not extinct, then I contend the body and the life are
different things. Gotama, why are you silent ? why do you
not answer me? Illustrious youth, what I say is this : that
both body and life are the result of causal concatenation,
and I deny that any phwnomenal existence is independent
of the same connection. The Brahmatchari rejoined: Gotama,
I see in the world phaenomena (laws) not resulting from
cause. Buddha said: Brahmatchari, what are the phaeno-
mena you refer to? The Brahmatchari replied: I see a
great ﬁre, consisting of burning brushwood and logs 3 the
wind blows the ﬂame and extinguishes it, where the ﬂame
was before there is now nothing—why may not this be
spoken of as ‘without cause’? Buddha said: Illustrious
youth, I declare that this ﬁre is produced by cause, I deny
that it is uncaused. The Brahmatchari replied: Gotama,
when the bright shining light goes out and is extinguished,
it produces no effect, the wood is left uncharred 3 what,
then, mean you by saying that there was any cause here,
operating in the way of the concatenation you name?
Buddha said: Illustrious youth, although there may be no
charcoal produced, because the wood extinguished the ﬁre,
this does not destroy my argument that there is a connec—
tion of cause and result. Grotama, suppose a man cast off
his body, and has not yet resumed another, in the interven-
ing years of existence where is the connexion of cause and
effect? Brahmatchari, said Buddha, the cause and eﬁ’ect is
found in ignorance (avidya) and desire (trishna 2?). Because
of these two, life remains ﬁxed; illustrious youth, because
of this connexion of cause and effect, the body and the life
are one; and because of this same connexion, the body and

183 A CATENA or BUDDHIST

the life are different. The wise man ought not to conﬁne
himself to one view of a case, and to say that the body and
the life are always different. The Brahmatchari said: World-
honour’d one! Would that you would distinguish and ex-
plain this paradox, and cause me thoroughly to understand I
the character of this cause and effect. Buddha said : Brah- M
matchari, the cause (of phaenomenal existence) is to be
found in the ﬁve constituents of the body (panchaskandhas),
and the effect or result (fruit) is to be sought in the same
constituents. Illustrious youth! If, in the case of sentient
creatures, there were no kindling of the ﬁre, then, I say,
there would be no smoke. The Brahmatchari said: World-
honour’d one! I have acquired knowledge! I have gained
light! Buddha said: Illustrious youth! Say! what is it
you know? what is it you see? World-honour’d one ! the
ﬁre is the same as the existence of sorrow, which leads to
birth in the ﬁve ways: the smoke, also, is the consequence
of this sorrow—impermanence and impurity (anatman)——
oﬂ‘ensive to the sight and smell, mischievous and hurtful,
and therefore called ‘smoke.’ But cutting away the root
of sorrow, then all sentient creatures will escape the results
of which I speak; and this is just what Tathagata says:
‘ Kindle not the ﬁre, and there will be no offensive smoke.’
World—honour’d one! as I have thus obtained true sight,
would that your love would receive me as a disciple, etc.
“Again, among the heretics was a Brahmatchari called
Purna, who spoke thus: Gotama! according to your view,
is the world itself permanent, so that it can be spoken of
as such: is it true or empty; constant or mutable, or both,
or neither; boundless or terminable ; or not terminable and
yet not boundless; body and life; the same or different.
Tathagata, after his Nirvana, is he completely gone or not?
or both? or neither? Buddha replied: Pourna, I do not say
the world is constant, or empty, or true, or in any other
way you have indicated. Pourna replied: But on what
account do you refuse to adopt these expressions? Buddha
said: Pourna, if there is a man who says the world is con-
stant, who considers this to be the truth, and rejects the

/

SCRIPTURES FROM THE CHINESE. 183

assertions of others as false—all this is mere speculation,
which leads from one step to another, till the man utterly
forgets the one great task of getting rid of old age, and birth,
and disease, and death ; he remains involved. in the six con-
ditions of transmigration, participating in every kind of
sorrow; and just so with regard to the other questions you
have proposed, they are all speculative, and therefore un-
proﬁtable. This is the fault, Purna, I see in these queries,
and so I will have nothing to do with them. Grotama, if
you thus regard these questions, and refuse to consider
them, may I ask what it is that you declare to be worth
consideration? Pourna, What I consider worth considering
is the question of Life and Death. And it is because
Tathagata has put away and freed himself from Life and
Death, therefore he entangles himself with no such questions
as those you have proposed; but such things as Tathagata
deals with are not these mere entanglements. Gotama,
what then do you deal with and speak upon? Illustrious
youth! what I deal with are the questions of sorrow, accu-
mulation, extinction, the way (or the accumulation of sorrow
and the plan of extinction). I explain and analyse these
truths: here is my ﬁeld of speculation; therefore I exclude
and ignore all other questions, all preferences, or questions
about transmigration, or idle and vain questions. I devote
myself wholly to moral culture, so as to arrive at the highest
condition of Moral Rest (the highest Nirvana), aiming
solely to obtain the unchangeable body, which has no
bounds or limits (neither East, West, South, or North).
Pourna said : Grotama, by What series of cause and effect is
this constant and unchangeable body thus without limits
and’bounds produced? Buddha said: Illustrious youth!
I will ask you, and do you reply honestly, What is your
opinion, illustrious youth, when a great ﬁre is kindled in
your sight, at the time of its being thus kindled, do you
know of its being so or not? Certainly, Gotama, I do.
And at the time of the ﬁre going out, are you aware of it or
not? Certainly, Gotama, I am. Pourna, if a man were to

18L A CATENA or BUDDHIST

ask you where the ﬁre was brought from that burns before
you, and where it goes to when it is put out, what would
you answer? Gotama, in reply to such a question, I should
say, at the time when the ﬁre was ﬁrst produced, that it
depended on various concurrent circumstances, and that
when these circumstances were in abeyance and the fuel ex-
pended, that then the ﬁre went out. But if any one asked
you where the ﬁre went to when it died out, what would
you say ? Gotama, I should reply, that the circumstances
which led to its origin operating no longer, the ﬁre had
gone out, and had really gone nowhere.

“Illustrious youth! Tathagata speaks exactly so as to the
impermanence of the various constituents of body (viz., the
skandhas) : he says, the cause of all is attachment, this is
the occasion of the ﬁre; but when once the ﬁre has been
kindled, and the sensible world (the twenty-ﬁve bhuvanas) ‘
originated, it cannot be said that the origin is From the
North or South, or East or West; and just so with the
destruction and extinction of the ﬁre. Illustrious youth!
because Tathagata has entirely got rid of the subjects of
impermanence composing the body, therefore his body is
permanent, and therefore boundless. Pourna said: I have
a comparison to propose: may I state it? Buddha said:
Good! good! speak as you please. World-honour’d one!
as if outside a village there was a grove of Sala trees, in the
midst of which is one tree, older by a hundred years than
any in the grove, about which the owner of the property is
peculiarly anxious 3 he waters it and uses every timely pre-
caution to preserve it; so that, although the tree is out-
wardly rotten, its bark and branches and leaves all gone,
there is a strong principle of vitality in it yet. Thus, also,
I regard Tathagata ; all outward appearances gone, there is
left only that one true principle of life, which exists inde-
pendent] y of all external phaenomena. World-honour’d one!
I now rejoice to become thy disciple, etc.

“ Again, there was a Brahmatchari called 'I‘sing-tsing,1

' Vimala (‘2)

/

SCRIPTURES FROM THE CHINESE. 18-3

who said: Grotama, in ignorance of What Law is it that men
speculate concerning permanence and non-permanence, etc.?
Buddha replied: Illustrious youth! because men do not
understand the character of the ﬁve skandhas, they use
such speculations. The Brahmatchari replied: And the
knowledge of' what Law is it that puts an end to such ques-
tions? Buddha replied: The knowledge of the ﬁve skandhas.
The Brahmatchari replied: Would that the world-honour’d
one would explain and discriminate on my account this
question of permanence and non-permanence. Buddha said:
Illustrious youth ! if a man let go his hold on the world, so
as to store up no further works (karma), this man will
understand the character of permanence and non-perma-
nence. The Brahmatchari replied: World-honour’d one! I
have gained knowledge ! I have received sight! Buddha
replied: What is it you know and see? He rejoined: I see
that from what is called ignorance (avidya) and attachment
(trishna) are produced the results of effort (upadana) and
condition (bhava). If men would but reject and put away
the attachment and the ignorance, then there would be
neither effort nor condition of merit nor demerit, and then
men would know the true meaning of permanence and non-
permanence. Thus have I gained true knowledge and
light, and adore the three precious gems, etc.

“ Again, there was a Brahmatchari called Vatsa putra
(tuh tse), who spoke thus: Gotama, I desire to ask you
some questions: will you hear me? Tathagata remained
silent; and so a second and third time. Then Vatsa putra
continued: Gotama, .I have for a long time had “a close
friendship with you,1 and our opinions are in general alike.
Why, then, do you refuse to answer me, desiring to inter-
rogate you? Then the world-honour’d one reﬂected, and
at last replied :' Vatsa putra, it is well ! it is well ! ask me
what you please respecting your doubts, and I will freely

‘ If this Vatsa be the same as the one alluded to by \Vassilief, it would

appear that he had been a disciple, but was condemned for holding here-
tical views (Bowddisme, § 57.)

186 A CA'l‘ENA or BUDDHIST
!

answer you. Then Vatsa putra said: Gotama, is there a
good man (or virtue) in the world? Yes, Brahmatchari.
And is there that which is not good? Yes, Brahmatchari.
Gotama, I ask you to give me some rule to know the law of
virtue and the law of evil. Buddha said: Illustrious youth!
there is much to be said on this subject, but for your
sake I will brieﬂy expound it. Illustrious youth! desire
is the source of evil. Those who cast off desire, these
are called good. And so with reference to anger and
delusion. So, again, ‘murder’ is evil ; and he who kills not
is good. And so through all the list of sinful actions, down
to ‘heresy,’ all these are evil. Thus, illustrious youth, I
have declared for your sake the threefold character of virtue
and vice (i. 6., rejecting desire, anger, aversion), and the
tenfold character (i. 6., avoiding the ten crimes forbidden by
the commandments) 5 and I repeat, whoever is able to cast
away covetous desire, anger, delusion, and all other sources
of moral defect (leaks), and to separate himself from all
mundane inﬂuences—this man is virtuous. The Brahma-
tchari rejoined: And, Grotama, is there one Bikshu in all the
company of your followers who has arrived at this condition
of virtue? Buddha replied: Illustrious youth! not one only,
nor two nor three, but countless numbers of such proﬁcients.
[And so he asks if there is a Bikshuni, a Upasaka, or Upa-
sika who has arrived at this perfection, and receives similar
answers] Vatsa then replied: World-honour’d one! may
I use a comparison? Certainly, illustrious youth, as your
heart prompts you. World-honour’d one! just as the N aga
Rajah Nandaupananda sheds down the rain equally, so
Tathagata sheds down the rain of the Law, on all alike,
justly and without preference. World-honour’d one! sup-
pose the class of heretics desire to become converts, what
directions does Tathagata give as to the proper time for
such profession. Buddha said: Illustrious youth ! either of
the four mouths (of the Varsha or Wass season), without
any preference, is ﬁt for such profession. World-honour’d
one ! if so, oh ! would that I might now become a disciple

SCRIPTURES FROM THE CHINESE. 187

etc. At this time the world-honour’d one spoke thus to
Kaundinya: Receive this Vatsa putra as a disciple, and
deliver to him the ﬁve Rules of the lay-disciple. Then
Kaundinya, according to Buddha’s directions, gave direc-
tions, in the midst of the congregation, that there should
be a public assembly (sangha-kamma, vide Lotus, 437),
whilst Vatsa, ﬁfteen days after his profession of, faith,
arrived at the condition of a Srotapanna. After this, Vatsa
thought thus with himself: If I have indeed attained Su-
preme Wisdom, I have attained it from the instruction of
Buddha; it behoves me, therefore, to see him at once. Im-
mediately going into his presence, he worshipped him pros-
trate on the ground, and having completed his act of rever-
ence, he remained ﬁxed with unmoved countenance.1 Then
he asked Buddha, saying, World-honour’d one! having
attained to my present condition of enlightenment, I further
pray that Buddha would instruct me how to reach the
supreme condition of unsurpassed wisdom. Buddha said:
Illustrious youth! diligently and earnestly striving after the
condition of Samata (Repose) and that of Vipasina (clear
sight), then you may advance through every stage of mental
advancement, until you arrive at the condition of Buddha
himself. Vatsa having heard this, worshipped and de-
parted, and taking up his residence in the Sala grove,
practised these two rules of Samata and Vipasina, and thus
in a short time arrived at the condition of a Rahat. At
this time there were countless Bikshus desirous to go to the
place where Buddha was. Vatsa then asked them :2 Virtu-
ous ones, where go ye? To the place where Buddha is,
they replied. Vatsa continued: If, virtuous ones, ye arrive
there, let it be known that Vatsa, having perfected him-

1 This a very curious, though a very common phrase; the original is
“chu yih min.” It is translated from the Sanscrit byBurnouf, “he re-
mained in a place apart by himself.” (Lotus, p. 272, line 11.) This ren-
dering is conﬁrmed by Spiegel in the Kammavaloya (p. 1, Lat. vers.,
line 8).

2 Bali, Bhante.

188 ALCATENA or BUDDHIST

self in the two rules, has obtained supreme Wisdom, and
now, thanks to Buddha, is about to enter Bari-Nirvana.
Then all those Bikshus, coming into the presence of Buddha,
spoke thus: World-honour’d one ! Vatsa putra, the Brah-
matchari, by practising the two Laws, has obtained Supreme
Wisdom, desires to return his grateful thanks to Buddha,
ere he enters the ﬁnal Nirvana. Buddha replied: Illustrious
youths! Vatsa putra having obtained the condition of a
Rahat, ye ought all to go and pay worship to his body.
Then the Bikshus, thus commissioned, returned to the
place of his decease, and paid his body every reverence.”

THE SUTRA OF FORTY-TWO SECTIONS.

4. The numerous works which are preserved in the Bud-
dhist Canon are classed under three divisions or collections,
Viz.: Works ondiscipline(Vinaya) ; Dogmaticworks (Sutras) ;
Liturgical and philosoPhical works (abhidarma). or these,
the ﬁrst alone can have any claim to authenticity, as em-
bodying the teaching of Buddha. M. Wassilief has stated
broadly that Buddha himself left behind him no written
document, nor did he preach any other doctrine but the one
we have already named, 73. 8., the vanity of all that belongs
to the world.1 But, doubtless, he established certain rules
for the conduct of his followers, and enunciated certain
broad principles for their instruction and guidance. Some
of these are embodied in the Gathas already quoted, others
are found scattered throughout the immense literature which,
having been written at a date long posterior to the death of
the founder of the Religion, has been attributed to him, as
representing the principles and the discipline he recom-
mended in his lifetime. There is the Dhammapada, for
example, a work found in the Southern Canon, and belong-
ing to the Sﬁtra-pitaka, or collection of works on dogma,
which, without having any claim to a remote antiquity in

‘ Bzulcl/Lz'smc, p. 90.

SCRIPTURES FROM THE CHINESE. ’189

its present form,1 yet doubtless embodies the essence of
Buddha’s teaching. Its very title, Footsteps of the Law, or,
as we might say, Vesttges of Religious Doctrine, seems to
imply that its authority is merely that of a late compilation ;
and yet it is classed among the Sﬁtras, which, theoretically
at least, were delivered by Ananda immediately after Bud-
dha’s death. With respect to the age when this and similar
compilations were reduced to a written form, there is evi-
dence to be found in various quarters. With respect to the
Dhammapada, the question of age has been considered in an
exhaustive manner in the English edition of that work by
Prof. Max Muller (pp. xvi-xvii). But we have positive
proof in China that works of this character were found in a
written form as early, at least, as the beginning of our own
aera. The Sﬁtra named the “ Forty-two Sections,” which is
of a purely ethical character, was brought to China in its
present form about A.D. 70. This fact can admit of no dis-
pute, for it is recorded in the annals of the country, and a
temple was built in memory of it, an account of which is
given at large in a well known and authentic work, called
the History of the L0 Yang Temples. It is only reasonable,
then, to suppose, if this work were so well known in India
at the time of the ﬁrst Chinese embassy, viz., 64 A.D., as to
be thought the most proper for translation, in order to
exhibit the doctrines of the religion about to be introduced
into the country, that it was reduced to the written form in
India at an earlier period ; and therefore we cannot be far
wrong if we give it an age at least as great as the beginning
of the Christian aera. But, in the ﬁrst section of this work,
the existence of the 250 Rules of the Pratimoksha,2 or the
Rules of Conventual Discipline, is plainly referred to ; so
that we must assume that these Rules were well known and
generally accepted at the time of the composition of the

1 Spence Hardy speaks of its recent origin. Theories and Legends,
p. X1.
._ 2 Prof. Max. Muller has shown also that the Dhammapada speaks of
the Pratimoksha as an old established code. Dhammapada, § 185, n.

190 A CATENA or BUDDHIST

Sﬁtra ; and we are thus carried back to a still earlier date
for the reduction of these Rules to their present number
and form. Without, therefore, having positive evidence as
to the age of these works, we are not left without some
limits, later than which they 'cannot be placed. This is so
far satisfactory, that it settles the question as to an inter-
mixture of doctrine resulting from intercourse with Chris-
tian people. There can be little doubt that the morality
of Buddhism and its Monastic Rules are of independent
origin, and therefore offer a clear ﬁeld for the investigation
of the question as to how far the Human Mind is capable of
advancing in the search after Truth and practice of Virtue
by its own unaided power.

I shall proceed, in pursuance of my plan, to translate the
two works I have named, that is to say, the Sﬁtra of the
Forty-two Sections1 and the Pratimoksha, as bearing on the
question of Buddhism as a Religious Belief.

“ Now it came to pass, when the worshipful Buddha had
arrived at the condition of complete enlightenment, he
thought thus with himself: ‘ The perfect Rest, which results
from the extinction of Desire, this is the highest conquest
of self. To remain ﬁxed in Religious reverie, this is to
conquer the Devil.’ So at once he began to preach in the
Deer Park for the salvation of men (all living), and parti-
Cularly for the sake of Kaundinya and his companions, the
ﬁve men, he preached on the subject of the four great
Truths, and thus brought them deliverance. At this time,
moreover, there were certain Bikshus who conversed on
various subjects that caused them diﬂiculty (doubt), and
who requested Buddha to explain them with a view to their
being set at Rest, on which the Worshipful one began to

l For an account of the Dream of Ming~Ti, which led to the introduc-
tion of Buddhism into China, and the translation of the work named in
the text, vide Journal of the R.A.S., vol. xix, part 3. I may here add
that M. J ulien has expressed an opinion as to the origin of the title of
this Sﬁtra (Mémoires de Hiouen- Tlasang, III, 59, n).

SCRIPTURES FROM THE CHINESE. 191

teach them and explain their difﬁculties one by one, and to
open their understanding; whilst they, with closed hands,
reverently replied to his questions, and followed their Master’s '
directions. At this time it was that the Worshipful Buddha
himself delivered this exact Sﬁtra of forty-two divisions.

1. Buddha said: The man who leaves his parents and
quits his home for the sake of Religion; who understands
his own-heart,‘and penetrates to the hidden motive of his
life ; and is able to exhibit (in himself) the Law that admits
of no selﬁsh considerationl—this man is rightly called a
Shaman. °Such an one—continuing in the 250 Rules, and
persevering in the four straight paths, aspiring after a con-
dition of mental Rest and Purity—-he shall attain to the
state of a Rabat.

2. Buddha said: The Rahat is able to ﬂy through the
air,2 change his appearance, ﬁx the years of his life, shake
heaven and earth. The successive stages towards this con-
dition of Being are—The Anagamin, who, at the expiration
of his life (years), ascends in a spiritual form to the nineteen
heavens, and in one of those completes his destiny, by
becoming a Rahat. Next is the condition of a Sakradagamin,
in which, after one birth and death, a man becomes a Rahat.
Next, the condition of a Srotapanna, in which, after seven
births and deaths, a man becomes a Rahat. These are
they who, having entirely separated themselves from all

‘ The original phrase “ wou wei ” is of very frequent occurrence in
Chinese Buddhist books; it is translated by Mr. Edkins as “non-action”
(Phoenix, No.2, p. 13); and he conﬁrms his view by comparing the
expression with the Mongol and Manchu rendering of the passage; it
seems to me, however, that we must take “wei” as the substantive verb,
and regard it as equivalent to the Sanscrit “ asmita,” “ selﬁshness,” or
“ I-am-ness” (vide Vishnu Parana, p. 34, n). It also corresponds to
the expression anupadiyano of the Dhammapada, which Prof. Max
Muller construes “ caring for nothing in this world.” Dhammapada,
§ 20, n. _ '

2 Compare Cudworth’s account of the passage in the Gemara of the
Sanhedrim. Intellectual System, 11, 797 ; also F. Spiegel’s Kammavalcga,
p. 39, line 1.

192 A CATENA or BUDDHIST

Desire and Lust, are like branches of a tree cut off and
dead.

3. Buddha said: The Shaman who has left his home,
banished Desire, expelled Love, fathomed the bottom of
his own heart, penetrated the deep principle of Universal
Mind (Buddha), understood the principle that there is no
subjective personal existence, or objective aim in life, or
result to be obtained, whose heart is neither hampered by
the practice of Religion or fettered by the bonds of life,
without anxious thought, without active endeavour, without
careful preparation, without successful accomplishment, at-
taining the highest possible point of true Being, with-
out passing through any successive and distinct stages of
progress—this is, indeed, “to be Religious” (or to attain or
practise Bodhi, i. 8., Supreme Reason).

4. Buddha said: He who receives the Tonsure1 and be-
comes a Shaman (or in order to be a Shaman), and accepts
the Law of Buddha, must forego all worldly wealth, must
beg whatever he requires, take one meal in the middle of
the day, live under a tree, and be concerned for nothing
more. Lust and concupiscence are the sole causes of all the
folly and confusion in the world.

5. Buddha said: Living creatures become good by ten
things, and by ten things become evil. What are these
ten things? Three of them belong to the body; four to
the speech; three to the thoughts. Murder, theft, lust, are
the ﬁrst three. Equivocation, slandering, lying, and ﬂattery
are the four. Envy, anger, and delusion are the three.
Absence of belief in the three objects of worship is the
highroad to error. The Upasaka, practising the ﬁve Rules,2
and not drawing back in his aim to observe the ten Rules3
—-—this man will obtain Perfection (Bodhi).

1 It would seem from the Sanchi Sculptures (compare e. g. plate
xxxi. ﬁg. 2) that the tonsure was not a primitive institution of Buddhism.

2 Not to kill; not to steal; not to commit adultery; not to lie; not to
use intoxicating drink. .

3 In addition to the above, not to eat after mid-day; not to attend

SCRIPTURES FROM THE CHINESE. 193

6. Buddha said: A man guilty of every kind of dis-
obedience, and not purging himself by repentance, con-
ﬁrms himself in his wickedness, and must certainly return
to life in a bodily shape, even as the water returns to the
sea 3 but yet, by acting up to his duty, and getting rid of
his evil ways, understanding the character of sin, and
avoiding disobedience, and so attaining to virtue—this man,
when his day of punishment is over, may afterwards attain
to supreme Reason (perfection).

7. Buddha said : a man who foolishly does me wrong
(or, regards me as being, or doing, wrong), I will return to him
the protection of my ungrudging love ,1 the more evil comes
from him, the more good shall go from me ; the fragrance of
these good actions, always redounding to me, the harm of the
slanderer’s words returning to him. There was a foolish man
once heard Buddha, Whilst preaching, defend this great prin-
ciple of returning good for evil, and therefore he came and
abused Buddha. Buddha was silent, and would not answer
him, pitying his mad folly. The man having ﬁnished his
abuse, Buddha asked him, saying: “ Son, when a man for-
gets the rules of politeness in making a present to another,
the custom is to say: ‘ Keep your present’? Son ! you have
now railed at me! I decline to entertain your abuse! and
request you to keep it ; .a source of misery to yourself. For
as sound belongs to the drum, and shadow to the substance,
so in the end misery will certainly overtake the evil doer.”
, 8. Buddha said : A wicked man who reproaches a virtuous

one, is like one who looks up and spits at Heaven; the
Spittle soils not the Heaven, but comes back and deﬁles his
dancing parties or theatres; not to use perfumes or unguents; not to
seek high seats or couches when in company; not to covet or possess
gold or silver or jewels. Vide M. B., 24, and Buddhist Pilgrims, p.
59, n. '

1 The “ sse tang t’se” of the original are the “ four elements of bene-
volence,” and are explained by Burnouf, Lotus, 405. They are enu-
merated also in the Lalz'ta Vistam (Foucaux), p. 51.

2 For the use of “ Kwai” in this sense, vide Confucian Analects, xvii,
l. i, and xviii, 4.

0

19—1 .1 «11112311 or Li'ootixsr
own person So again, he is like one Who ﬂings dirt at
anoth ',When the Wind 1s contrary, the dirt does but return

on hiiii who threw it. The virtuous man cannot be hurt,
the misery that the other would inﬂict comes back on
himself.

9. Buddha said: A man, in the practice of Religion, who
exercises charity from a feeling of necessary obligation, or
from a feeling of palrtiality, does not obtain much merit.
But he Who is char 1‘01 e, and at the same time guards his
motive in respectful deterence to the principies of Religion,
this man’s merit Will be very great. And when one sees a
man giving anything in charity, and rejoices at it on the
ground that he is thus advancing the cause of Reiigion, he
also shall obtain merit. Not that the merit of the ﬁrst is
less, but on the principle of many men lighting their
ﬁres from one torch, they do nor diminish the light
f rom which they take their ﬁre, so is it with this question of
merit.

10. Buddha said: To feed crost by the hundred is not
to be compared to the act of feeding one really good man;
to feed good men by the thousand, is nto to be compared
to the act of feeding one lay-disciple,o or a Samanéra, Who
has taken a vow to observe the ﬁve Rules); to feed such
persons bv the myriad is not to be compared to the act of
feeding one Srotf1 panna ; to feed such persons by the million
is not like feeding one Sakradagamin, - to’ feed such by the
ten million 1s not like feeding one inagamin; to feed such
persons by the ten myriads‘ 1s not like feeding one Rahat;
to feed such by the hundred myriads is not like feeding one
Praty'éka Buddha : to feed such by the thousand myriad is
not like feeding one Buddha, and learning to pray to him
from a desire to save all living creatures. To feed one good
man however, is inﬁnitely greater in point of merit, than
attending to questions about Heaven and earth, spirits and

‘ This shows how loose the number known as one “Yih” is: it ought

to be -- by the hundred million.” according to the natural order of pro-
gression. Yide p. 104 of this work.

SCRIPTURES FROM THE CHINESE. 195

demons, such as occupy ordinary men. These matters are
not to be compared to the religious duty we owe b.0311}:
parents. .Qur-,p.arents areverywpiyine. .61 6.3.3,...934, ~_Z-‘.i"i;,,;.-J; .,.

11. Buddha said: There aretwenty difﬁcult things in the
world—being poor to be charitable ; being rich and great;
to be religious; to escape destiny1 ; to get sight of the
Scriptures ;2 to be born when a Buddha is in the world; to
repress lust and banish desire; to see an agreeable object
and not seek to obtain it ; to be strong without being rash f"
to bear insult without anger ; to move in the world (to touch
things) without setting the heart on it; to investigate a
matter to the very bottom; not to contemn the ignorant;
thoroughly to extirpate self-esteem ; to be good and at the
same time to be learned and clever; to see the hidden
principle in the profession of Religion; to attain one’s end
without exultation ; to exhibit in a right way the doctrine
of expediency ;4 to save men by converting them ; to be the
same in heart and life ; to avoid controversy.

12. There was a Shaman who asked Buddha, by what
inﬂuences does a man acquire reason, (or, become en-
lightened), and by doing what may a man know his pre-
vious modes of existence ?5 Buddha said: Reason has
no form or characteristics by which it may be known;
there is no proﬁt in such inquiries. The man who wishes
to acquire this knowledge should guard his powers of will,
and his conduct.—-—You may compare it to the act of rubbing
a mirror, and removing the dust; the lustre of the mirror
is thus preserved, and you See at once its self-included

l Literally, sentenced by destiny, not to die.

9 Sﬁtras of Buddha.

3 Or, it may be, “ having power, not to be proud.”

4 The expression “fang-pien” is explained by Julien (II, xvi, n.) as
equivalent to the “doctrine of Buddha,” in which sense the passage in
the text would signify “to exhibit by a virtuous life the doctrine of
Buddha.” But the phrase has a very wide meaning; it is translated
from the Sanscrit by Burnouf “ habilité dans l’emploi des moyens”
(Lotus, cap. ii).

5 Or, it may be, “know (how long) he shall sojourn in life.”

0 2

196 A CATENA or BUDDHIST

character.1 So if you banish lust and keep yourself free
(empty) (from pollution), you will at once obtain enlighten-
ment, and straightway know your ultimate (or previous)
destiny.

l3. Buddha said: Who is the good man? The religious
man. only is good. And what is goodness? First and
foremost it is the agreement of the will with the conscience
(Reason). Who is the great man? He who is strongest
in the exercise of patience. He who patiently endures
injury, and maintains a blameless life—he is a man indeed !
And who is a worshipful man (77. 8., a man deserving
reverence or worship (or, a Buddha)? A man whose heart has
arrived at the highest degree of enlightenment. All dust
removed, all wicked actions uprooted, all within calm and
pure, without any blemish, who is acquainted with all things
from ﬁrst to last—and even with those things that have
not yet transpired—who knows and sees and hears all
things—such universal wisdom is rightly called “illumina-
tion.”

14. Buddha said: A man who cherishes lust and desire,
and does not aim after (see) supreme knowledge, is like a
vase of dirty water, in which all sorts of beautiful objects
are placed—the water being shaken up men can see nothing
of the objects therein placed; so it is lust and desire,
causing confusion and disorder in the heart, are like the'
mud in the water; they prevent our seeing the beauty of
supreme reason (Religion). But if a man, by the gradual
process of confession and penance, comes near to the
acquirement of knowledge, then the mud in the water being
remOved, all is clear and pure—remove the pollution and
immediately of itself comes forth the substantial form. So
also when a ﬁre is placed under a pot, and the water within
it made to boil, then whoever looks down upon it will see
no shadow of himself. So the three poisons which rage
within the heartg, and the five obscurities3 which embrace it,

1 This is probably the meaning of the text.
2 The three poisons are covetousness, anger, delusion.
4* The ﬁve obscuritics are envy, passion, sloth, vacillation, unbelief.

SCRIPTURES FROM THE CHINESE. 197

effectually prevent one attaining (seeing) supreme reason.
But once get rid of the pollution of the wicked heart, and
then we perceive the spiritual portion of ourselves which we
have had from the ﬁrst, although involved in the net of life
and death—gladly then we mount to the Paradise (lands)
of all the Buddhas, where reason and virtue continually
abide.

15. Buddha said : A man who devotes himself to Religion
is like a man who takes a lighted torch into a dark house 3
the darkness is at once dissipated, and there is light ! Once
persevere in the search after wisdom, and obtain knowledge
of truth—error and delusion entirely rooted out—oh !
what perfect illumination will there be !

16. Buddha said: In reﬂection, in life, in conversation,
in study, I never for a moment forget the supreme end,
Religion (Reason).

17. Buddha said: Let one behold heaven and earth, and
think, “ these are impermanent”—and so the mountains and
rivers, all impermanent! the varied forms of life and the
productions of nature, all destined to terminate and perish !
Attaining to this condition of mind, in a moment there will
be illumination (Reason).

18. Buddha said: Throughout an entire day’s conduct to
keep the thoughts steadily on Religion (Reason), and from.
this religious conduct to realise a deep principle of Faith;
this indeed is blessedness without measure !

19. Buddha said: Never tire of self-reﬂection ; the four
constituents (elements) in your body are merely names, and
therefore without any personal reality. That which one
calls “ self” is but a passing guest, and its concerns all like
the mirage of the desert.

20. Buddha said : A man following the bent of his carnal
desires, does in fact search after so many painted names
(nicknames), and his case may be compared to the burning
incense, the fragrance of which all men perceive, but in its
burning it is self-consumed ; so the foolish man, coveting
the toys (names) of passing life, and not looking after his

lili'i A CA'l‘l‘JNA ()h‘ BUDDHIST

religious interests (reason), has to endure the misery of a
vain search, and the repentance which must come afterwards.

2].. Buddha said : A man who rudely grasps after wealth
or pleasure, is like a little child coveting honey cut with a
knife; scarcely has he had one taste of its sweetness, before
he perceives the pain of his wounded tongue.

‘22. Buddha said: A man bound by the silken cords of
Love (relating to women and children) endures misery
greater than that caused by the chains and bonds of the
infernal lictors ; for these have a cause and a termination ;
but the sensual passions, though entailing the misery of
the tiger’s month (i. (3. perdition) are yet so sweet that
the heart ever clings to the recollection of them. What
reprieve, then, can there be to the punishment which
ensues?

‘23. Buddha said: Of all the lusts and desires, there is
none so powerful as sexual inclination. This is so strong
that there is no other worth speaking of beyond it. Suppose
there were two of the same character, then under the whole
heaven no ﬂesh could be saved, (or, be in possession
of reason). '

241‘. Buddha said: Lust and desire, in respect of a man,
are like a person who takes a lighted torch and runs with it
against the wind. Foolish man! not letting go the torch
you must needs have the pain of a burnt hand—and so with
respect to the poison of covetousness, lust, anger, envy,
lolly, and unbelief, these dwelling in a man, and not soon
t radicatcd by the use of reason (Religion), the misery to the
person concerned will be just like the self-inflicted pain
on the hand of the foolish man bearing the torch.

25. A Deva once offered a woman of pleasure to Buddha,
desiring to try his inclination, and so have proof of his
religious principles (reason). Buddha said: “Every dung
-art (weed bag) carries its own ﬁlth, but how comes it that
you. occupy yourself with such lewd (common) devices as
these? It is dillienlt to excite one to the commission of
such deeds, whose very condition of entire disuse prevents

SCRIPTURES FROM THE CHINESE. 199

any such gratification.” The Déva overpowered with awe
on this asked Buddha to explain the principle of his Religion,
on which Buddha entered on an inquiry which led to the
conversion of the Deva and his arriving at the position of
a Srotapanna.

9,6. Buddha said’: Religious persons are like the wood
that ﬂoats down the running stream of water, touching
neither the left nor the right bank 3 not concerning them-
selves with worldly matters, nor yet with those hidden
things which relate to the worship of spirits ,- nor yet
standing still to rot in the middle of the revolving eddies,
such persons I undertake shall enter the ocean. Men,
engaged in religious exercises, not indulging the deceitful
pleasures of sense, nor engrossed by the vain speculations
of the different heretical schools ; earnestly progressing in
the practice of true religion, without any unbelief or doubt,
such men I declare shall be saved, (obtain reason).

27. Buddha addressed a Shaman thus: ‘ Watch against
unbelief ! You think and you keep thinking! and yet in
the end you cannot believe. Instead of this, however, be
anxiously careful to keep away from worldly associations,
which indeed are the true origin of misery, and occupy
yourself with the thought, ‘ when I am a Rahat then I shall
behevef’ .

28. Buddha. addressed all the Shamans—‘ Guard against
looking on a woman. If you see one let it be as though
you saw her not, and be sure to have .no conversation with
her. But if you must needs speak to her, let it be with
pure heart and upright conduct. Say to yourself—~‘I
am a Shaman, placed in this sinful world, let me be then as
the spotless lily, unsoiled by the mud in which it grows.’
Is she old? regard her as your mother. Is she honorable?
regard her as your sister. Is she of small account? regard
her as a younger sister. Is she a child ? treat her reverently
and with politeness. Above all consider well with yourself
this truth, that you only see the external person (from head
to foot), but if you could only see within that body what

200 A CATENA or BUDDHIST

vileness and impurity ! persevere in such reﬂections as
these, and your evil thoughts will disappear.”

29. Buddha said : A religious man, banishing sensual
desires, ought to regard them as stubble, ready to be burned.
when the great ﬁre comes at the end of the Kalpa. The
religious man regarding lust and desire in this light will,
perforce, put them away from him.1

30. Buddha said: A man (once) had grief because his
lusts could not be appeased, and so he seated himself on
some sharp knives, in order to free himself from the cause
of his sin. Buddha addressed him and said : ‘ If you succeed
in getting rid of the external cause, this is not to be com-
pared to getting rid of the lustful inclination. The heart is
the busy contriver of these lusts 3 compose the heart, and
these evil thoughts will all be still. But if the wicked heart
be not set at rest, what beneﬁt will self-mutilation bring?’
Presently, on his death, Buddha said: ‘ So it is men com—
monly think l even as this deluded man !’ ‘

31. A certain lewd maiden had made an engagement to
meet a man. At the appointed time she came not 5 on which
he repented of his sin, and said: ‘ Lust ! I know you ! You
are but the offspring of my own thoughts! Let me but stiﬂe
these thoughts, and at once I prevent you from being born!’
Buddha going along the road, and hearing him speak thus,
addressed the Shamans and said: ‘I remember this as one of
the verses of Kasyapa Tathagata, gone abroad into the world.’
Buddha said: ‘A man from lust and desire engenders sorrow,
and from sorrow comes a guilty fear. Banish lust and there
will be no sorrow, and if there is no sorrow (or, dejection),
there will be no guilty fear.’2

32. Buddha said: A man who is under the inﬂuence of
religious principle may be compared to a single warrior
opposed to ten thousand in the ﬁght. The well-armed and

‘ Compare with this the corresponding sentiment found in the fourth
chapter of Malachi and the ﬁrst verse.

'~’ This probably is the gatha alluded to as having been uttered by
Kasyapa Buddha.

SCRIPTURES FROM THE CHINESE. 201

disciplined soldier comes forth from the gate desiring to
engage. The thought possesses him that his strength may
fail, and he begins to withdraw; but when half-way in his
retreat he returns, and obstinately ﬁghts and falls in the
accomplishment of victory 3 (or it may be rendered, “resolves
to ﬁght even to death.”) Brought back to his country, how
highly honoured is such a man ! The man who is able to
govern his heart and keep it pure, and persevering against
all obstacles advances onward, not entrapped by any enticing
words of worldliness or folly; this man, lust banished, vice
destroyed, will obtain salvation (reason).

33. There was a Shaman who nightly recited the Scrip-
tures with plaintive and husky voice, desiring to do penance
for some thought of returning to sin. Buddha in a gentle
voice addressed him thus : ‘ Tell me, my son, when you
were living in the world, what did you practise yourself in
learning?’ He replied, ‘ I was always playing on my lute.’
Buddha said: ‘ And if the strings of your instrument were
lax, what then ?’ He replied, ‘ They would not sound.’
‘ And if they were too tight, what then ?’ He replied, ‘ The
sound would be too sharp.’ ‘ But if they were tuned to a
just medium, what then?’ He replied, ‘ All the sounds
would then be harmonious and agreeable.’ Buddha addressed
the Shaman—‘ The way of Religion (learning) is even so.
Keep the mind well adjusted, and you will be able to acquire
reason.’

84:. Buddha said; The practice of Religion is just like the
process followed in an iron foundry. The metal being melted,
is gradually separated from the dross and drops down ; so
that the vessel made from the metal must needs be good.
The way of wisdom is likewise a gradual process 3 consisting
in the separation of all heart pollution, and so by persever-
ance, reason is accomplished. Any other course is but
weariness of the ﬂesh, and this results in mental sorrow,
and this leads to apostasy, and this leads to hell (Asura).

35. Buddha said : A religious man has his griefs and
sorrows the same- as the irreligious man ; for from birth to

202 A CATENA or BUDDHIST

old age, and from this through disease to death, how endless
are the sorrows to be endured? But when all these sorrows
and accumulated guilt result in endless births and deaths 5
this grief is indeed past description.

36. Buddha said: It is difﬁcult for a man to avoid the
three evil ways of birth (viz., heart, demon, or in Hell), and
to be born as a human being. Having been born as a
human creature, it is difﬁcult to be born as a man instead
of a woman. This being so, to have every faculty of mind
and body complete is difﬁcult. This being so it is difﬁcult
to be born in the middle country (India). This being so, it
is difﬁcult to attain knowledge of Buddha’s doctrine. This
being so, it is difﬁcult to become eminent in the profession
of that doctrine. This being so, it is difﬁcult to be born in
the condition of a Bodhisatwa. This being so, it is difﬁcult
to be born when there is a living Buddha in the world, and
to take ﬁnal refuge in the three precious objects of worship.

37. Buddha asked the Shamans: ‘ In what does a man’s
life consist?’ One replied, ‘In length of days.’ Buddha
said: ‘ Son! you are not able to obtain supreme wisdom.’
Again he asked a Shaman the same question. He replied,
‘in eating and drinking.’ Buddha answered: ‘ Son, you
are not yet able to attain supreme wisdom.’ Again he
asked the same question of a Shaman, who replied, ‘ Man’s
life is but a breath, a sigh.’ Buddha answered : ‘ Well said !
Son, you are able to speak about the acquirement of supreme
reason.’ '

38. Buddha. said: A disciple removed from me by a
distance of several thousand 1i, yet thinking about me and
keeping my commandments, must in the end obtain per-
fection. Whilst another who dwells with me and yet allows
rebellious thoughts, and does wickedly, he shall not attain
perfection. Truth of profession results in correct conduct.
If a man consorting with me does not conform his life to my
commandments, what beneﬁt will ten thousand precepts be
to him ?

39. Buddha said : A man in the practice of his religious

scmr'fUREs FROM THE CHINESE. 203

duties, is like one eating honey, which is sweet throughout.
So my doctrines (Sﬁtras) are sweet throughout : the system
advocated in them is altogether a source of pleasure. Those
who practise them shall attain supreme knowledge.

40. Buddha said: A man in the practice of Religion who
is able to destroy the root of lust and desire in himself, may
be compared to a person who counts over his beads. One
by one he counts them, till the whole be ﬁnished. So when
there is an end of wickedness, reason is attained.

41. Buddha said: All you Shamans who are walking in
the paths, ought to consider yourselves as oxen carrying
loads and going through the deep. mud. Tired out with
their exertions they dare not go to the right or left out of
the way ; but they long to get out of the mud, so as to rest
themselves and have done with it. So the Shaman, regarding
his passions and desires as worse than that mud, bends his
whole soul to the pursuit of his path, that he may be able to
avoid all sorrow.

42. Buddha said: I regard the dignities of kings and
princes as the dust-motes in a sunbeam ; the value of gold
and jewels as that of a broken platter 3 dresses of the ﬁnest
silk I regard as the scraps of silk given as presents. I
regard the collective chiliocosm as the letter “A” (the symbol
of the earth). The four great rivers of the Anavatapta lake
I regard as the mire that soils one’s feet. The different
expedients in religious practice I regard as a mere raft to
carry over the treaSure. To wish for the way (or Religion)
of Buddha, as the sky-ﬂowers that dance in the sight 3 to
seek after an inferior kind of Samadhi, I regard as a prop
placed under Mount Sumeru. To wish for Nirvana as day
and night wakefulness. I regard the accomplishment of the
right way (drishti margga) as the dancing of the six dragons,
the state of perfect mental equilibrium as the true standing
ground, and all the various forms of apparitional existence
as the changes vof vegetation during the four seasons.

All the great Bikshus having heard the words of Buddha
were ﬁlled with joy, and respectfully departed.

204 A CATENA or BUDDHIST

THE PRATIMoKSHA.

In the previous sections we have observed that the teaching
of Buddha in the ﬁrst instance concerned itself principally
with questions relating to the evils of life, and the mode of
escape. His followers consisted of men, whether Brahmans,
or ﬁre worshipers, or hermits, who were convinced of the
truth of his teaching, and consented to certain simple rules
of personal discipline. The Brahmans, we are told, existed
at this time merely as a class of learned men, and not as
priests, enjoying the respect of the people in consequence
of their learning.1 They had perfect liberty to become parti-
zans of Buddha, or any other master, and hence in the
celebrated inscriptions of Asoka the Brahmans are associated
with the Sravakas, or auditors of Buddha’s teaching, and
placed in precedence, although the king was a convert to
Buddhism. The general agreement in reference to what
they should believe (beyond the great questions of Suffering
and Deliverance) was “That all which is in concord with
good sense, or generally speaking, with the particular
circumstances of the case, that that is also in accord with
truth, and ought to be taken as a guide, as being the rule
of Buddha’s teaching” (Wassilief, § 18). From this declara-
tion it is plain there was ample room for differences of
Opinion, and such differences occurred. These differences
led to the formation of schools, and to many controversies
which occupied the attention of the later converts. The
learned writer already quoted has given it as his opinion
that the discovery of writing took place in India, many ages
after Buddha had died. This fact would still further account
for many of the disagreements which actually occurred. But
there was no difference of opinion on one point, viz. , the neces-
sity of a code of discipline, when once the ascetics gave up
their solitary life, and began to assemble in ﬁxed localities.
Hitherto there had been a tacit agreement on certain great
principles, such as the following. 1. To reject all garments but

‘ Wassilicf, Budd/Liane, § 27.

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Wmmp~vw~ _‘ V$ZM_ ww-x-vtlwq.~.aw. . . A any? .i .—,
' ‘ . .___———— ——---A A A”

 

 

SCRIPTURES FROM THE CHINESE. "“205

those of the meanest description, and of these only to possess
three. 2. To beg the food necessary for life. 3. To remain
seated in one place whilst eating. 4. To reside either in
the forest, or at the foot of a tree, or at least in an open
space.1 But in the season of the heavy rains it is plain such
an ascetic mode of life would not be in keeping with good
sense, and therefore it became customary for the mendicants
at this time to retreat to the shelter of friendly houses, and
from this to assemble in ﬁxed localities, and ﬁnally to dwell
together in community. During this season there was
established, at a very early period, a form of discipline
approaching to our ideas of public confession and absolution.
The custom was for the Brethren (Bhanté, or in Chinese,
Tai-tih) to assemble twice during the month, viz., on the
ﬁrst and ﬁfteenth, and then to acquit themselves of certain
faults by public examination and formal denial. This rule
was such an early one, and the particulars with respect to it
so well deﬁned, that we ﬁnd a marked agreement in the
method of its discharge, both in the Northern and Southern
schools. The code containing the Rules is called, in Sanscrit,
the Pratimoksha. In Ceylon it is known as the Pattimokkhan
(translated “ supreme perfection” by Mr. Gogerly), and it
comes under the classiﬁcation of the Rules of the Four Divi-
sions in the Chinese.

These four divisions are probably the divisions (vastu) of
the Vinaya Pitaka, of which the Pratimoksha was the ﬁrst.

The number of the rules varies in different countries; in
Thibet, according to Csoma Corosi, they amount to 253 3 in
the Pali version they are 227 ; and in the Chinese 250. But
the division into sections or classes of faults requiring a
different degree of penance is the same throughout. These
sections are eight in number, and are thus described. 1.
Parajika (Ch. Po—lo-i), demanding entire excommunication.
This section consists (in the Chinese) of four rules. 2.

1 We shall have occasion to refer to these ordinances in another sec-

tion of the present work. They belong to the division called “Teles-
dhiitanga.” Vide Spence Hardy, Eastern Monachism, p. 9.

206 A CATENA or BUDDHIST

Saﬁighadisesa (Ch. Seng-kia-po-shi-sha), including thirteen
rules requiring a distinct confession before an assembly of
not less than ﬁve Brethren, and the inﬂiction of penance
according to their decision. The third section is called
Aniyata Damma or Anityaudhamma (Ch. wou-teng), consist-
ing of two rules, and requiring suspension or exclusion,
according to the degree of guilt. 4. Nissaggiya-pﬁchittiya
(Ch. Ni-sa-chi-po-yeh-to), requiring forfeiture of goods,
consisting of thirty rules. 5. Pachittiya, requiring confes-
sion and repentance, (Ch. Po-yeh—to), including 90 rules
(the I’ali list gives 92). 6. Phatidesani (Ch. Po-lo-ti-ti—
che-ni), requiring reprimand, consisting of four rules. 7.
Sekkhiya Damma (Ch. Chung-hioh, “ requiring study”), to
be studied, by way of personal discipline, consisting of 100
rules, (the Pali has only 75). 8. Adhikarana-samata (Ch.
Mih-tsang, destroying litigation), consisting of seven rules,
(and hence sometimes called Sattadhikarana-Samata).

INTRODUCTORY GATHAS.

[The Chinese version of the PratimOisha is taken from
the school known as that of the Dharmaguptasj
I bend my head in adoration, and worship all the Buddhas,
The Holy Law, and the Church.
Now I proclaim the Law of the Vinaya,
In order to establish for aye the True Law.
These Precepts are like the fathomless ocean.
Like gems are they, which one tires not in seeking.
Desiring to preserve the treasure of the Holy Law,
In the hearing of the assembly I repeat it.
Wishful to prevent the prevalence of false views,1
I now proclaim these Precepts before the Assembly,
Delivered to us from the earliest times.
Let the Priests then attend !
Just as if a man destroyed his feet,

1 I have here only given the substance of the original.

SCRIPTURES mega THE CHINESE. 207

So ‘that he could no longer walk,

So it is to destroy these Precepts,

Without which there can be no birth in Heaven.

Let all those who desire such birth,

Who now are living in the world,

Guard and preserve these Precepts, as feet,1

Beware of injuring or mutilating them,

For as a chariot which has entered on a narrow and
dangerous road, '

And suddenly breaks its axle, or loses a linch-pin,

So is the case of the man who breaks the Precepts.

At the time of death what forebodings !

For as a man looking in a mirror,

Sees himself graceful or deformed, and so has pleasure or
pain, .

Such is the effect of the Law being declared.

Has it been observed ? What joy ! Has it been neglected ?
What dismay !

So also as when two hostile armies contend,

The brave advance, the cowards retreat,

Thus is it with respect to this Law,

The pure advance boldly, the transgressors go back.

As a king is supreme amongst men,

As the ocean is chief of all ﬂowing waters,

As the moon is chief among the stars,

As Buddha is pre-eminent among Sages,

So among all the codes of Rules,

(This)'Book of Precepts is the best.

Tathagata has established that these Laws,

Should be declared publicly every half month.

Preparatory Questions.
Are the Priests assembled? (They are.) Are all things
arranged? (seats, water, sweeping, 850.) (They are.) Let
all depart who are not ordained. (If any, let them go 5 if

1 This comparison may perhaps throw some light on such compounds
‘ as “ Dhamma Pada,” etc.

208 A CATENA or BUDDHIST

none are present, let them say so.) Does any Bikshu here
present ask for absolution ? (Let them answer accordingly.)
Exhortation must be given to the priestesses, (but if there
are none present let them say so.) Are we agreed what our
present business is? It is to repeat the Precepts in this
lawful assembly.1

Venerable brethren (Bhanté) attend now! On this 15th
or Pith day of the white2 division of the month (or the dark
division, as the case may be), let the assembled priests listen
attentively and patiently, whilst the Precepts are distinctly
recited.

Commemmnent.

Brethren! I desire to go through the Pratiméksha.3
Bikshus! assembled thus, let all consider and devoutly
reﬂect on these Precepts. If any have transgressed let them
repent! If none have transgressed then stand, silent!
silent! Thus, brethren, it shall be known that ye are
guiltless.

Now if a stranger ask one of us a question, we are bound
to reply truthfully; so, also, Bikshus, we who reside in
community, if we know that we have done wrong and yet
decline to acknowledge it, we are guilty of prevarication.
But Buddha has declared that prevarication effectually
prevents our religious advancement. That brother, there-
fore, who is conscious of transgression, and desires absolu-
tion, ought at once to declare his fault, and after proper
penance he shall have rest and peace.

Brethren ! having repeated this preface, I demand of you
all—Is this assembly pure or not? (Repeat this three
times.) Brethren! this assembly is pure; silent! silent!
ye stand. So let it be ! Brethren, I now proceed to recite
the four parajika laws,.ordered to be recited twice every
month.

1 Sangha-kamma, vide Burnouf, Lotus, 437. )

2 The white and dark divisions of the month are the periods when the

moon is visible or invisible.

3 Pratimoksha; sc. prati, towards, and moksha, deliverance; wpés 75
aaOﬁvat.

SCRIPTURES FROM THE CHINESE. 209

THE FOUR PARAJIKA RULES. /
(Ewcommun'icat’ion) .

1. If a Bikshu1 holding ‘the precepts and agreeing there-
with, without leaving the community, act in opposition to
the precepts, and repent not, wickedly practising all sorts
of impure conduct, till he come to 1ive in common with the
brute beasts, this Bikshu shal" .Je excluded (Po-lo-i) and
cut off from the assembly.

2. If a Bikshu living in a village, or an uninhabited place
(quiet place), encouraging a thievish disposition, take goods
which are not given him, with a thievish intent; and if a
king or his minister take this man and imprison, banish, or
kill him (saying), “You are a thief, or you are a fool, or you
are besotted !” This Bikshu shall be excluded, and separated
from the community.

3. If a Bikshu cause a man’s death, or hold a weapon and
give it a man (for the purpose), or if he speak of the advan-
tages of death, or if he ceaselessly exhort one to meet death
(saying), “ Tush ! you are a brave man,” or use such wicked

speech as this, “ It is far better to die and not to live,” using
. such considerations as these, bringing every sort of expedient
into use, praising death, exhorting to death. This Bikshu
ought to be excluded and cut off.

4. If a Bikshu, having no true knowledge, speak of him-
self in these words, “ I have attained perfection (lit. the law
above men), I have entered on the most excellent law of
holy or sacred wisdom, I know Truth; I see Truth; and if
that man at another time, whether asked or unasked, desiring
absolution, shall speak thus: “Indeed I neither know nor
see, and when I' said I saw, and when I said I knew, it was
but vain, wild and false language, in order to exclude the
necessity of further advance, and to encourage my idle
disposition.” This Bikshu ought to be excluded and out off.

1 A Bikshu is a Buddhist mendicant. The term is applied to monks
living in community.

P

210 A CATENA or BUDDHIST /

Worthy Sirs ! I have thus delivered the 4 Parajika rules.
If there be any Bikshu who has transgressed either one or
other of them, it is impossible for such a man to live in the
community after his sin as he was before. That man has
acquired the guilt which demands exclusion, and ought not
to live as a member of the priesthood. I demand, therefore,
Brethren ! Are ye all in this assembly pure [3 times].
Brethren ! This assembly is pure ! Silently, therefore,
ye stand ! So let it be !

Brethren ! I now proceed to recite the 13 Sang-ka- _
hi-shi-sha Rules.

THE THIRTEEN SANGHADISESA RULES.
(Suspension and Penance).

1. If a Bikshu by pampering lustful thoughts be‘con-
quered by them, except in his dreams, let him be suspended
( San g—ka-hi-shi-sh a) .

2. If a Bikshu, encouraging lustful desires, bring his body
into contact with that of a woman, whatever part of her
body it be, let him be suspended (Sang-ka—hi-shi sha).

3. If a Bikshu, encouraging lustful thoughts, talk lewdly
with a woman, let him be suspended (Sang-ka-hi-shi-sha).

4. If a Bikshu, encouraging lustful thoughts, pampering
his body, say, in the presence of a woman, “Honourable
sister, I am preparing myself by the purest Rule, hold-
ing the precepts in their fullest perfection, preparing my-
self in the law of perfect virtue, which admits of holding
these laws of lustful desires, (come) minister to me!” and
being thus ministered to by the woman, let him be suspended
and undergo the highest penance.

5. If a Bikshu, in his journeyings, busy himself as a
matchmaker between this one and another, and being the
messenger of a man, talk with the woman on these points, or
being the messenger of a woman, talk with the man on this
subject 3 and if he thus complete arrangements so that there

x’
SCRIPTURES FROM THE CHINESE. 211

be intercourse between the two, whether for marriage or the
occasion only, let him be suspended.

6. If a Bikshu seek to get a house for himself, without
a householder, on his own account alone, he must take care
to observe the proper measurements ; the mean measure-
ments are these, 12 of Buddha’s spans in length, and within,
7 of these spans broad. He ought also to take the body of
the Bikshus, to mark out the position of the place given
(73. 8., to consecrate the site), in doing which they must
observe the character of the place, that it be not either
dangerous of approach or difﬁcult of access ; if the Bikshu,
notwithstanding the illegal position, still build his house, or
if he take not the Bikshus to inspect it, or if it exceed
the lawful measurement, let him be suspended.

7. If a Bikshu desire to construct a large house1 with a
proprietor, but for himself, he ought to take certain of
the Bikshus to inspect the character of the site, to see that it
is a place without any difﬁculty of approach, and not in
a dangerous neighbourhood 5 if he do not observe these
regulations, let him be suspended.

8. If a Bikshu, from the blind effects of angry resentment,
vilify a Bikshu (as worthy of being) Po-lo-i (73. 6., guilty of a
crime meriting expulsion), whereas his assertion is mere
slander, wishing to remove that man from his purity, and at
another time, solicited or not, he confess that his charge
resulted from anger, let him be suspended.

9. If a Bikshu, because he is angry, take an idea from a
different subject, and slander a Bikshu as ﬁt to be excom-
municated, without cause, and if at another time, solicited
or not, he confess that he did so through anger, let him
be suspended.2

ETA")

1 That is, a Vihara. The small house is for the residence of a single
priest, built partly by his own labour, and partly by subscription, and
not vested in any proprietor; it is therefore said to be “ without a house-
hold” (assamikan, in the Pali). The Vihara, or large house, is built by
proprietors, and is therefore called “ sassamikan” in the Pali.

2 The history of this enactment and the previous one is as follows :—

P 2

212 A CATENA or BUDDHIST

10. If a Bikshu, wishing to break the harmony among
the community, plot and consider how to accomplish this,
ﬁrmly holding to his intention and not relinquishing it,
another Bikshu (acquainted with his purpose), ought to
expostulate with him ”and say, “Brother! do not inter-
rupt the harmony of the assembly! do not devise ex—
pedients for this purpose! do not consider the best means
of doing this mischief ! holding to it and persevering in it.
Brother! There ought to be harmony in the community,
peace and not wrangling, as the learner of one' master;
agreeing, as milk combines with water 3 so combining in
the law of Buddha ! There is proﬁt and rest in so doing!”
If the (wicked) Bikshu, at the time of being thus exhorted,
still keep to his purpose, and relinquish it not, the other
must expostulate three times, in order to induce the ﬁrst to
lay aside his purpose; if, after the third warning, he give
up his intention, it is well ! but if not, let him be suspended.

11. If a Bikshu have formed a cabal, say of one, two, or
three, or more (brothers), and if he shall thus address the
other (who has been expostulating with some oﬁ'ender),
“ Brother, do not chide this Bikshu, he is a good man, and
speaks according to the law and precepts. What he says I
and others approve of and rejoice at.” Then the ﬁrst shall
reply, expostulating, thus, “ Brother! say not so! say not
that this Bikshu is in agreement with the law and precepts ;
say not you approve and rejoice at what he says, for in truth
this Bikshu is an opposer of the Law in saying what he does 5
he is a transgressor of the precepts! Brother! do not
desire thus to break the harmony of the community! you

A certain priest wishing to ruin the character of another, had brought a
charge of incontinence against him, but had failed to effect his object.
One day, as he was walking with some of his fellow priests, they passed
a ﬂock of goats, on which he said, “ “’6 will give to that he4goat the
name of the priest, and to that she-goat the name of the woman, and
then we can say that we really saw an act of sin taking place between
them.” He did so; but when the case was investigated the equivocation
was discovered, and the enactment made of which we are speaking.
(Gogerly.)

SCRIPTURES FROM THE CHINESE. 213
ought, indeed, to rejoice at, and desire to see harmony
amongst the brethren. Brother! amongst priests there
should be peace and not wrangling ! learners .of one master,
as milk mingles with water, so should it be in the law of
Buddha, having peace there is great prosperity!” If, at
the time of this warning, the other still hold his resolve, let
the expostulation be repeated three times, 850. ; if he hear,
well ! if not, let him be suspended !

12. If a Bikshu, depending on (or attached to) a certain
village (or, it may be, “ an assembly of priests”), live (in a
ﬁxed habitation) in a city or town, and pollute the house
in which he lives, walking disorderly, so that all. see it
and hear it, all the Bikshus ought to converse with. this
Bikshu, and say, “Brother! you have polluted the family
in which you reside; your conduct is disorderly; all men
see it, and talk of it. Now, you are able to leave this
monastery (assembly) and go elsewhere; you may not live
in this community.” These Bikshus so speaking, and that
one replying, “ Brothers ! this community is one-sided
(through love), is full of anger, wishes to terrify, is foolish;
there are other priests guilty of this same fault, some are ex-
pelled, and some not.” Then all. the Bikshus, chiding him,
shall say, “Brother! say not so, that in this community there
are priests of such character, whereas it is not the case.
Brother, it is your disorderly conduct which all men see and
talk about (that is the cause of our speaking as we do).”
Thus if he, at the time of this warning, still hold his Opinion,
let it be repeated three times; if he retract and repent,
well ! if not, let him be suspended.

13. If a Bikshu, of a bad disposition, will not bear being
spoken to, according to the direction of the law of precepts,
and if, when all the Bikshus have expostulated with him
on this account, he reply, “Brother, do not talk thus at
me ! whether I am right or wrong ! I also will say nothing
to you, whether right or wrong. Brother, be agreed (or
satisﬁed), do not ﬁnd fault!” Those Biskshus, addressing
him, shall say, “ Brother ! refuse not to receive our appeal !

21v! A CATENA or BUDDHIST

a brother ought to receive the word of (kind) expostulation.
Brother! as the law corrects all the Bikshus, so would all
the Bikshus, according to the law, expostulate with our
brother. So the disciples of Buddha shall all receive proﬁt,
correcting each other in turn for their faults, and mutually
inviting each other to further repentance.” These Bikshus
thus speaking to him, if he still hold by his opinion after
three warnings, let him be suspended.

Priests! thus have I repeated the thirteen Sang-ka-bi-
shi-sha ordinances: the ﬁrst nine (to be inflicted) for the
ﬁrst offence, the others after three warnings. If a Bikshu
have broken any one of the laws (above named), and wil-
fully concealed it, he ought to be placed under compulsory
solitary conﬁnement (pravasa), after which he should pass
six nights of manatta penance (a penance it would appear
consisting in “thoughtful consideration”). After this he
ought to be absolved. Twenty priests in conclave may ab-
solve him; if only one person short of twenty come together,
he shall not be absolved; and in this case all the Bikshus
shall be considered blameworthy. This is the law. I now
ask all the venerable ones in this assembly, are you pure or
not (three times)? Venerable ones! this assembly is pure—
Silently therefore ye stand! So let it be.

Venerable priests! the following rules relate to faults not
capable of exact deﬁnition (anitya dharma) 3 they are two
in number, and are found in the Vinaya, and are ordered to
be repeated bi-mouthly (requiring suspension or penance
according to the case).

THE TWO ANITYA RULES.

1. If a priest (Bikshu) occupy a screened and sheltered
place, in common with a woman, and sit in a spot ﬁt
for the commission. of sin, and at the same time indulge in
licentious (unlawful) conversation with her—if, for example,
she be a faithful laywoman (upasika)—and they converse
together on matters relating to the three laws, viz. , parajika,

SCRIPTURES FROM THE CHINESE. 215

saﬁghétdisesa, pachittiya (i. 6., laws relating to inconti-
nence, or personal contact without actual crime, or pri-
vate communication with a woman without contact) and
if this Bikshu, sitting in the manner mentioned, say of his
own accord: “I have broken these laws, and am therefore
liable to the several punishments attached to the transgres-
sion, whether entire exclusion, or suspension and penance,
or public confession,” then according to what this faithful
laywoman shall report, respecting the crimes which the
Bikshu has acknowledged, such shall be his punishment.

2. If a Bikshu consort with a woman in an open place,
unﬁt for the commission of crime, but talk loosely with her,
for example with a well-principled laywoman about the two
laws, sanghadisesa, and pachittiya, and say respecting each
of these of his own accord: “ I have broken these laws and
am liable to the punishment attached to such transgression”
—this Bikshu shall be punished according to what the faith-
ful laywoman reports. This also is a case in point.

Venerable priests! I have thus declared these two rules
called anitya (puh teng) (undetermined). I demand of you all,
is this assembly pure or not (three times). Venerable ones!
this assembly is pure, and therefore you are silent. So let
it be.

Venerable priests! I now proceed to declare the thirty
Nissaggiya-pachittiya dhamma, to be recited bi-monthly, as
contained in the midst of the Vinaya (or book of precepts).
[requiring forfeiture of such things as the priests are per-
mitted to possess].

1. If a Bikshu, having ﬁnished a set of robes for himself,1

‘ The robes or garments allowed to the Buddhist priest are three in
number. 1. The antaravasaka or under garment (a sort of kilt worn
round the waist, and concealing the body from the navel to the knee).
2. The uttarasanghati, i. e., the upper garment (worn usually over the
left shoulder across the breast to the waist [it would seem that on
ordinary occasions it was worn over both! shoulders, and only freed from
the right side when entering on any religious duty]. 3. The sanghati,
75. e., the great garment, worn as a cloak, when engaged in begging or in
a layman’s house reciting the Law.

216 A CATENA or BUDDHIST /

the Katina cloth1 having been distributed, be presented with
an additional garment, he may retain it ten days without
consecration, but if he keep it beyond that time, it is
nissaggiya pachittiya.

2. If a Bikshu, having ﬁnished a set of robes for himself,
the Katina cloth having been distributed, if he be short of
either of the three, leaving one here and another there,
except by permission of a Sangha-Kamma :2 this is nissaggiya
pachittiya.

3. If a Bikshu, after completing his robes, and the dis-
tribution of the Katina cloth, be offered a garment out of
the regular time, if he desire it he may take it; having
received it, let it be quickly made up. If it be enough to
make him a robe, well ! but if not, he may keep the piece
by him a whole month, in order to obtain a further piece to
make up the deﬁciency 3 but if he keep it longer than a
month, it is nissaggiya pachittiya. I

4. If a Bikshu receive a piece of cloth from a Bikshuni,
not related to him, except in the way of justiﬁable exchange,
it is nissaggiya pachittiya.

5. If a Bikshu send one of his robes to a Bikshuni, not a
relative, to be washed or smoothed after it has been dyed,
it is nissaggiya pachittiya.

6. If a Bikshu ask a robe from a householder (grihapati)
not a relative of his, or from the householder’s wife, except
on special occasions, it is nissaggiya pachjttiya. The special
occasions are when his robe has been stolen, or lost, or
burnt, or blown away.

7. If a Bikshu, under such circumstances, shall by any
unguarded expression intimate a wish that this householder

‘ With respect to the Katina cloth, consult Spence Hardy, Eastern
ﬂlonac/Lism, p. 121. The Chinese equivalent, ka-chi-na, is explained in
the glossary as “(robes or cloth entailing merit).”

2 There are two sorts of assembly of priests for judicial or other
purposes. 1. Sangha-kamma, an assembly of more than ﬁve priests.

2. Gana kamma, an assembly of less than ﬁve, vide Burnouf, Lotus, p.

437. The expression in the Chinese, kie-mo, probably refers to the
Sangha—kamma.

/
SCRIPTURES FROM THE CHINESE. 217

or his (wife, neither of them being related to him, should
give him a robe (or cloth for a robe), this Bikshu may
receive a just equivalent (for that which he has lost),- if he
takes more, it is nissaggiya pachittiya.

8. If a householder or his wife shall have collected money
in order to provide a robe for a particular priest, and if this
priest, before receiving it, and without any invitation, go to
the house of the master of the family, and speak thus to him,
“Excellent householder! purchase such and such a robe
and give it me, because it is good!” va-hem-‘obtainmhis
request, it is nissaggiya pachittiya.

9. If two householders or their wives shall have collected
money to buy a robe to give to a particular priest, and if
that priest before receiving it, and at his own invitation, go
to the residences of these householders, and speak thus:
“Excellent Sirs ! I pray you purchase such and such pieces
of cloth for me, because they will together make me one
beautiful robe l” “if“he-mebtai-n-his request, it is nissagiya
pachittiya.

10. If a king, or chief minister, or a Brahman (or) a
householder, or a householder’s wife, send to a particular
priest a messenger with a present of money for the pur-
chase of cloth, and if the messenger come to the priest and
say, “Venerable sir, will you receive from me at once the
purchase money for a robe, with which I am entrusted for
you?” and the priest reply, “It is allowable for me to pro-
cure for myself a robe, at the proper time, then we receive
consecrated (cloth),” to which the messenger rejoins :~
“Venerable Sir ! have you any man of business here?” and
the priest says: “yes,” whether it be somebody belonging
to the priest’s garden, or a upasaka (layman), who is accus-
tomed to look after the secular affairs of the priests ; and in
consequence the messenger go to the place where such a
person lives, and having entrusted the money to his care,
come back to the presence of the priest and say: “Venerable
Sir, I have given the money for purchasing a robe into the
hands of such and such a person Whom you named; Vene-

218 A CATENA or BUDDHIST

rable Sir! at the right time go to him, and you shall re-
ceive the robe you require.” That Bikshu needing a robe
may go two or three times to the place of his trustee to
remind him of his necessity, and if he procure the robe,
well and good! but if not, he may go a fourth, ﬁfth and
sixth time, and stand silently before him, and then go away.
If this causes the man to recollect his debt, well and good !
but if the priest does not even thus procure the robe, and go
back after this to the man to try to get it—this is nissaggiya
pachittiya. If he do not obtain the robe, he may either go
himself, or send a messenger to the place whence the gift
came and say: “The money which you sent some time ago
as a present for the purchase of a robe for a particular
priest, and which you entrusted to the care of such and
such a person, has not been used for the beneﬁt of the
priest in question, you should go back and take it therefore,
lest it be lost.” Such 1s the rule.

11. If a Bikshu make a new coverlet for himself out of
mixed silk, it is nissaggiya pachittiya.

12. If a Bikshu make a coverlet out of the fresh and un-
mixed wool of the black Tartar sheep, it is nissaggiya
pachittiya.

13. If a Bikshu make a new coverlet for himself he ought
to use two parts of pure black wool, three parts of white,
and four parts brown or tawny. If he do not observe this
proportion, it is nissaggiya pachittiya.

14. If a Bikshu make a new coverlet for himself, he
ought to keep it fully six years ; if because he has not got
rid of it within the .six years,'"he makes himself a new one,
except by permission of a Saﬁgha-kamma; this is nissaggiya
pachitiya.

15. If a Bikshu make a new seat-coVer, he ought to take
an old piece, one span in length and breadth, and patch it
over the new, in order to destroy its appearance; if in
making a new seat- cover he does not follow his rule it is
nissaghiya patchittiya.

16. If a Bikshu going along the road, obtain (whether by

SCRIPTURES FROM THE CHINESE. /' 219

gift or otherwise) a sheep ﬂeece, he may take as much of it
as he requires 3 and if there be no one to carry it, he may
carry it himself for a distance of three yojanas, but if he
exceeds this distance, it is nissaggiya pachittiya.

17. If a Bikshu send to a Bikshuni, not related to him, a
wool-fleece to be washed, dyed or carded, it is nissaggiya
pachittiya.

18. If a Bikshu take with his own hand either gold, silver,
or even (copper) coin, or if he instruct another person to
receive it for him, or if he keep on saying that there is ’
such an one who may receive it, this is nissaggiya pachittiya.

19. If a Bikshu engage in the purchase or sale of different
precious substances (jewels) it is nissaggiya pachittiya.

20. If a Bikshu engage in any commercial dealing it is, etc.

21. If a Bikshu store up an old rice bowl (or, it may be,
“an extra rice howl”), or if he obtain and preserve one‘ that
' has not been consecrated and given to him oﬂicially, he may
keep it for ten days, but if beyond that, it is, etc.

22. If a Bikshu having a rice bowl which does not leak,
and has fewer than ﬁve ligatures, in addition seeks to pro-
cure a new one, because of appearances, this is nissaggiya
pachittiya. The Bikshu in question ought to go and 'deliver
up this bowl in the midst of the congregation, and then the
priests going round from one brother to another, should
select the very worst rice bowl, and give the new one to the
possessor of it, and let him keep it till it breaks 5 this is the
rule.

23. If a Bikshu beg for himself cotton thread, and send it
to a weaver, who is no relative of his, to be woven into a
garment, this is, etc.

24. If a householder or his wife have sent to a weaver, to
have a garment woven for a particular priest, and if that
priest, before he receive it, go by self invitation to the abode
of the weaver, and speak thus: “You must weave this cloth
in a very superior-way, the garment is intended for me!
make it broad, and long, and stout, and woven of an even
texture throughout, and I will give you something for your

220 A CATENA OF BUDDHIST

extra trouble 3” and if this Bikshu give to the weaver any
price for the robe, even if it be only a mouthful of rice, and
so obtain it, this is, etc.

25. If a priest having ﬁrst of all given a garment to
another priest, afterwards, because he is angry with him,
go and take it away, or cause some‘one else to do so, this
is, etc.

26. If a Bikshu, being sick, store up cream, or ghee or
butter, or honey or sugar, he may keep it for seven days
to cure himself, but if he keep these things longer, then it
is, etc.’

27.{ If a Bikshu come to the last month of the spring
season\,\he should request a rain cloke against the wet, and
he may begin to wear it in the middle of the month; if he
request this garment before the last month, or begin .to
wear it before the middle of the month, it is, etc}

28. If a; Bikshu, during the last ten days of the three
months of summer, be unexpectedly presented with a robe,
he ought to receive it, and keep it in store till the time of
presenting the robes (at the end of the rainy season), but if
kept longer, it is, etc. ' _

29. If a Bikshu, at the end of the three months’ summer
retreat, after the ﬁfteenth day of the eighth month, think
proper to remove to a distant spot, and if there be some
danger or apprehension of danger in connection with the spot
he has chosen for a residence, the Bikshu thus circumstanced '
may leave either one of his three garments in a house of the
village in which he has been residing; and if occasion re-
quire, may go without it for six nights, but after that it is,
etc.

30. If a Bikshu, knowing that a certain party desires to
confer goods on the priests, contrives by personal inﬂuence
to appropriate the property to himself, it is, etc.

Venerable ones ! I have thus recited the thirty rules
called nassaggiya pachittiya. I now demand of you, vener-
able ones ! is this congregation pure or not (three times) ?
Venerable ones ! this congregation is pure 3 silently, there-
fore, ye stand : let it be so !

/.

SCRIPTURES FROM THE CHINESE. 221

Venerable priests! These following ninety rules, called

, pachittiya (requiring confession and absolution), taken

from the middle of the Book of Precepts, are to be repeated
bi-monthly.

THE NINETY PACHITTIYA RULES.

If a Bikshu tell a wilful lie, it is pachittiya.

If a Bikshu be guilty of slander, it is pachittiya.

If a Bikshu be guilty of hypocritical language, etc.

If a Bikshu occupy the same lodging as a woman, it is,

etc.

5. If a Bikshu occupy for more than two nights the same
lodging with a man not yet ordained, it is, etc.

6. If a Bikshu chant prayers with a man not yet ordained,
it is, etc. V’

7. If a Bikshu, knowing that another priest has been
guilty of various misdemeanours and sins, speak of them
with a man not yet ordaine , except by permission of
a Sangha-kamma, it is, etc.

8. If a Bikshu, speaking with a man not yet ordained,
respecting the laws which are beyond the reach of men
(6. 6., about Religion), shall say of himself, “I know the
Truth : I have grasped the Truth.” Even if it be true, he
is guilty of pachittiya.

. 9. If a Bikshu preach to a woman beyond ﬁve or six
sentences, except in the presence of a discreet person, it is,
etc.

10. If a Bikshu with his own hand dig the ground or
teach a man to do so, it is, etc.

11. If a Bikshu destroy the abodes of disembodied spirits,
it is, etc. [I am unable to explain this Rule, unless the
Pali throws any light on it, “the cutting of trees, grass,
etc. , is pachittiya.”]

12. If a Bikshu sow strife amongst the Brethren by Wil-
ful prevarication, it is, etc.

222 A CATENA or BUDDHIST

13. If a Bikshu rail at or abuse a priest, it is, etc.

14. If a Bikshu take a priest’s bed, stool, coverlet, or
cushion, and place it with his own hands on the ground
(for his own use), or request some one else to do so, and
then go away leaving the article where he put it, without
replacing it, it is, etc.

15. If a Bikshu do the same as the above within a resi-
dence of priests, it is, etc.

16. If a Bikshu, knowing that some particular place is
occupied generally by another priest, go and take it himself,
saying, “if he wants me to give it up to him, let him tell
me so.” If he act thus, when there is no justifying cause,
or want of propriety on the part of the other priest, it is,
etc.

17. If a Bikshu get angry with another, and dislike his
presence in the priests’ house, and so forcibly eject him, or
get some one to eject him, this is, etc.

18. If a Bikshu sit or sleep on a chair or bed with a
loose leg,1 or the top of a belfry or upper story belonging
to the priests’ residence, it is, etc.

19. If a Bikshu use water which he knows contains
insects in it, either for laying the dust or watering shrubs,
it is, etc. '

20. If a Bikshu is making (or causing to be made) a door
for a building attached to a great residence, or a window,
or the various ornamental belongings, he may direct as much
brushwood (or, wood from an unenclosed spot) to be used,
as is equivalent to two or three distinct loads ,if more,it is, etc.

21. If a Bihshu, with no commission from the priests,
shall impart instruction to the Bikshunis, it is, etc.

22. If a Bikshu, commissioned by the priests, impart in-
struction to the Bikshunis, and continue to do so when the
sun has gone down, it is, etc.

23. If a Bikshu, conversing with the other priests, should
speak thus: “the priests in general impart instruction to the
Bikshunis for the sake of eating and drinking,” it is, etc.

1 So as to endanger the life of any one below.

‘- u‘ .'
\‘3‘

SCRIPTURES FROM THE CHINESE.) 223

24. If a Bikshu give a garment to a Bikshuni, not related
to him, except in the way Of exchange (man’yih, trade or‘ir':i it:

barter), it is, etc.

25. If a Bikshu give to a Bikshuni, not related to him,
made up clothes, it is, etc.

26. If a Bikshu occupy a covered plaCe, in company with
a Bikshuni, it is, etc.

27. If a Bikshu travel on a road, or go to a village, with
a Bikshuni, except on allowed occasions, it is, etc. The
occasions are when there is an associated company (a caravan),
and when there is an apprehension of a dangerous locality.
This is the Rule. _

28. If a Bikshu agree to accompany a Bikshuni in a boat,
and proceed either up or down a river, except in a regular
ferry boat, which plies from one side to the other, it is, etc.

29. If a Bikshu partake of food which he knows has been
procured for him by means of the express interference (com-
mendation) of a Bikshuni, except where the provider (the
Danapati) had previously designed to give it, it is, etc.

30. If a Bikshu make an agreement with a woman to
accompany her on the road in going to a village (or, it may
be translated “ even as far as the village, or, place of
assembly”), it is, etc.

31. If a Bikshu has food given him at an eating-house,
not being sick, he may receive it (for one day), but if more
than once, it is, etc. ' i

32. If a Bikshu go to various places to dine (take a round
of eating, 73. 6., eat at different times or places), except on
special occasions, it is pachittiya—the occasions are in time
of sickness, at the time of giving the robes, and at the time
of making the robes. This is the Rule.

33. If a Bikshu absent himself from the common meal of
the priests, except on special occasions, it is pachittiya—
the special occasions are, in time of sickness, when the cloth
for robes is presented, and when the robes are being made ,-
also, when on a journey or voyage, at the time of a great
assembly (or, on a great occasion), or, ﬁnally, when a general
invitation is given to the Shamans. This is the Rule.

S

224 A CATENA or BUDDHIST

34. If a Bikshu go to the house of his patron (danapati),
and be urgently invited to take cakes (dumplings), cooked
rice, or ground corn (parched and then ground) the Bikshu
as he pleases (requires) may take two or three bowlfuls;
then he should take it within the monastery (temple), and
divide it with the other Bikshus ; if a Bikshu, except in case
of sickneSs, take more than two or three bowlfuls, it is
pachittiya.

35. If a Bikshu, after a sufﬁcient meal, at a time per-
chance when he has received an invitation to dine, do not
comply with the rules which refer to superﬂuous f'ood,1 but
take an additional meal elsewhere, it is pachittiya.

36. If a Bikshu, knowing that another priest has ﬁnished
his meal, earnestly press him to partake of food with him,
such food not consisting of remnants from a meal given by
invitation, and say: “ Brother (excellent sir!) take some of
this food, I pray you,” and by such expressions (or in-
ﬂuences) without any suﬁicient reason, he plots to make
that priest disobedient, it is (to the inviting priest) pa-
chittiya.

37. If a Bikshu eat at a forbidden hour, it is pachittiya.

38. If a Bikshu eat spoiled or sour food, it is pachittiyafz

39. If a Bikshu, not receiving food (in charity), take any
thing within his mouth of a medicinal character,3 except

water, and the stick used for teeth-cleaning (yang-chi) it is

pachittiya.

40. If a Bikshu obtain choice and tasty food, milk, cream,
ﬁsh, ﬂesh, or (not being sick) in his own person and for him-
self seek for such things, it is pachittiya. ‘

41. If a Bikshu with his own hand give food to a male or
female unbeliever, it is pachittiya.

42. If a Bikshu, having been previously invited (to dine),
go either before or after the meal to other houses (to beg),

1 That is, not to eat anything except that which is left from the meal
provided by his entertainer.

2 I take the word “ sub” to mean “ sour” or H musty.”

3 For the purpose of sustaining his strength, as e. gm, the areca nut.

/
SCRIPTURES FROM THE CHINESE. , 225

without any commission from the rest of the priests, this is
pachittiya, except on certain occasions, viz., at the time of
sickness, when making the clothes, when clothes are pre-
sented.

43. If a priest eating food in a house known to have
women in it, remain sitting there for an unnecessary length
of time, it is paohittiyé‘t.1

44. If a Bikshu eating in a house known to contain
women, shall sit apart in a private or concealed place, it is
pachittiya.

45. If a Bikshu sit alone with a woman on the open
ground, it is pachittiya.

46. If a Bikshu conversing with a priest,2 speak in this
way: “Friend! let us go together to such and such a vil- .
lage, and take our meal in company with one another,” and
then that Bikshu, without any warning, whilst eating with
the other, speak thus: “ N ow you may go ! it is not agree-
able to me to sit or eat with you; I prefer being alone ;” if
in this way, without any sufﬁcient reason, he send him away,
it is pachittiya.

47. If a Bikshu be asked to receive such things as are
allowed during time of sickness, extending over a period of
four months, he may accept the invitation for this period,
even though he be at the time in good health, but if he
exceeds such a term, except there be a perpetual invitation,
or a new invitation, or a partial invitation, or a general in-
vitation, it is pachittiya.

48. If a Bikshu go to a place to witness (the evolutions
of) an army, except for some lawful reasons, it is pachittiya.

50. If a Bikshu, residing in the place where an army is
assembled, for two or three nights, should go to witness an

1 It may also be rendered “ sit too long in any eating-house contain-
ing women,” but this is not so likely. I translate the word “ pan”
(literally, “treasure,” or anything “precious”) by “women,” i.e.,
“women of the harem,” because this sense of the expression is most
apposite, and is borne out by the 81st Law of this Section.

2 “ Tchou” is here the sign of the dativ'e

226 A CATENA or BUDDHIST

engagement, or see the army when exercising, or feats of
strength (personal prowess) of the elephants or cavalry, it is

pachittiya.

52. If a Bikshu gambol in the Water (73. 6., when bathing)

it is pachittiya.

51. If a Bikshu drink any distilled or fermented liquor

(tsin), it is pachittiya.
58. If a Bikshu strike another, it is pachittiya.
54. If a Bikshu will not receive reproof, it is, etc.
55. If a Bikshu terrify or threaten another, it is, etc. 6.3
56. A Bikshu 1n good health ought to bathe Wt»:

/ 1f he does so moxe frequently, except on allowed occasions,
it is pachittiyag} The occasions are, during the hot season,
during sickness, at the time of work, when there is much
wind (and therefore dust), and when there is much rain (and
therefore mud), and also after a long journey. This is the Rule.

57. If a Bikshu, in good health, make a ﬁre on the ground
to warm himself by, or cause such a ﬁre to be made, except
for some reasons connected with the time of year (or it may
be “the time or hour of the day,” as, for example, to give
light as a lamp, and the Pali agrees with this) it is pachittiya.

58. If a Bikshu hide away the robes, or the alms-bowl, or
the cushion or the needle-case of another Bikshu, so as to
make fun of him, or if he cause any one else to do so, it is, etc.

59. If a Bikshu consecrate the robes of any Bikshu, Bik-
shuni, Sikshamana, Samanera, or Shamini, without asking
the express permission of the superior, it pachittiya.

60. If a Bikshu obtain new robes he ought to use three

.4.

9*

kinds of dye (or pollution of any sort) so as to destroy its;
beauty (or colour), viz., either green, or black, or earth-.1]:

colour 31 if he fails to do this, it is pachittiya.

61. If a Bikshu purposely take away the life of any animal,
it is pachittiya.

62. If a Bikshu drink water which he knows has insects
in it, it is pachittiya.

1 I take the Chinese “ muh-lan” to be a form of the Sanscrit mﬁla,
and therefore equivalent to the colour of nature or earth.

' i
i.
4 ,
.' Li '

/

SCRIPTURES FROM THE CHINESE. 2‘27

63. If a Bikshu is wilfully angry with another Bikshu,
and after a short time does not put away his resentment, it
is pachittiya.

64. If a Bikshu knowing that another Bikshu has been
guilty of any disgraceful or criminal act, hush it up or con-
ceal it, it is, etc.

65. A man fully twenty years of age may be permitted to
undertake the great precepts. If a Bikshu not fully twenty \ i
years old, present himself for ordination, 2 this man cannot :3 '

be received into orders,3 the presiding priest4 is to be f)

blamed, on account of the foolish mistake, and (the whole
transaction) is pachittiya. .' i

66. If a Bikshu, knowing that either of the four questions
which cause difference has been settled according to law,5
shall afterwards stir up the matter for further discussion, it
is pachittiya.

67. If a Bikshu knowing there is a thievish company (a
body of banditti going on an expedition) request permission
to accompany it, even through the village, it is pachittiya.

68. If a Bikshu speak in this way: "I know with respect
to the laws which Buddha preached, that the indulgence of
lustful desires is no real impediment to their fulﬁlment,”
then another Bikshu shall chide him and say: “Excellent
sir! speak not so! you should not thus calumniate the world-
honoured one. It is not right to do so. The world-honoured
one has made no such assertion, but on the contrary, in
numberless ways (modes of salvation) he has said that the
indulgence of lust is an impediment in the way of religious
progress.” This protest should be repeated three times, in

.1,

U

l i. (3., may be ordained.

2 “ Yu” in the sense of submits himself.

3 Or the whole passage may be rendered, “if a Bikshu, not fully
twenty years of age, be permitted (‘ yu’ in the sense of ‘ permission’)
to take orders, his ordination is invalid.”

4 “Tchou” is sometimes capable of this sense. Vide J u1., Monograpkz‘es,
p. 146.

5 These four causes of difference may possibly refer to 10, 11, 12, 13,
of the Sanghadisesa rules ; this law is wanting in the Pali.

Q 2

228 A CATENA or BUDDHIST

case no impression is made; if, after that, the ﬁrst Bikshu
give up his false opinion, well; but if he does not, it is
pachittiya.

69. If a Bikshu knowing a man who talks in the way
described above, who does not keep the law,1 and who
holding such false views, refuses to forsake them, bestows
upon such an one any thing in charity, has any religious
communion with him,"2 or lodges and converses with him, it
is pachittiya.

70. If a Bikshu, knowing that a novice uses similar lan-
guage,3 he ought to speak to him and say: “You should not
use such language! You should not calumniate the world-
honoured one ! It is not right to do so; the world-honoured
one never used the words you say he did. Novice! the world-
honor’d one, in numberless modes of doctrine, always said
that lust is a great obstacle in the way of religion.” The
novice, thus corrected, refusing to amend, should be warned
three times, and if after this he repent, well; but if not, he
ought to be spoken to thus: “You are from this time forth
no disciple of Buddha! You may not join yourself with the
other Bikshus, as the other novices do; nor‘is it permitted
you to help the Great Bikshus during two or three nights;
you are now discharged from these duties; you are at liberty
to go; you may go for good; you cannot remain here.” If
any Bikshu, knowing that the novice has been thus rejected.
associate with him, or suffer him to dwell with him, it is
pachittiya. ,

71. If a Bikshu, at a time when the other Bikshus are
going through the form of religious expostulation, speak
thus: “Excellent sirs! I cannot now learn this law (or,
abide by this rule). I purpose going to some one of eminent
wisdom, who observes the precepts, to put some difﬁculties
to him by way of query.” This is pachittiya. If there are

any explanations necessary, they ought to be sought for at
once. '

‘ “Mi” in the sense of “ pou.”
‘-’ Sits with him in council (sangha-kamma). 3 As in 68.

SCRIPTURES FROM THE CHINESE. / 229

72. If a Bikshu, when the precepts are being recited,
speak in some such way as this: “Brethren! what use is
there in repeating these various and minute precepts ? each
time they are repeated they cause people to feel perplexed
and anxious, and engender doubts!” To triﬂe with and
speak contemptuously of the precepts in this way is
pachittiya.

73. If a Bikshu, at the time when the precepts are being
recited, speak in this manner: “ Brethren! I am now getting
perfect in these laws 3 this book of precepts ordered to be
recited bi-monthly, is taken from the midst of the Vinaya
(precept-sﬁtra);” and if the other Bikshus, knowing that
this priest has twice or thrice during the session when the
precepts have been recited (spoken thus): “How many more
times are those Bikshus without knowledge and with no
explanation (going to repeat these precepts)?” If such a
Bikshu has been guilty of any fault (although he refuses to
answer in the public confession) still he shall be dealt with
according to the law ; and in addition shall be convicted of
the fault of extreme ignorance (and be censured thus):
“Brother! this conduct is unproﬁtable, and you act im-
properly! You do not attend whilst the precepts are recited;
you shut your ears, and will not listen to the law.” This
crime of ignorance is pachittiya.1

74. If a Bikshu, after having attended a regularly con-
stituted assembly (Sangha kamma), converse in this way
with another Bikshu: “They attend to the priests’ matters
(or the goods of the priests) from interested motives,”2 it
is pachittiya.

75. If a Bikshu, because a matter has been decided by
the priests contrary to his wish, rise up and leave the
assembly, it is pachittiya.

76. If a Bikshu, having approved of a measure, afterwards
change his mind and abuse it, it is pachittiya.

77. If a Bikshu, knowing that a certain priest has had

1 This translation is hazardous, and open to correction.
2 2'. 6., they are partial in the distribution of goods.

230 A CATENA or BUDDHIST

a quarrel with another, having listened to what this one
says, goes and repeats it to the other, it is pachittiya.

78. If a Bikshu strike another in anger, it is, etc.

79. If a Bikshu push another Bikshu in anger, it is, etc.

80. If a Bikshu, because he is angry and out of temper
with another, charge him, without any foundation, of being
guilty of a crime involving suspension (sanghadisesa), it is
paohittiya.

81. If a Bikshu pass beyond the threshold of the royal
apartments1 of a royally anointed king, before the king him-
self come forth, and the women of the harem (pau) be shut up,
it is pachittiya.

82. If a Bikshu pick up with his own hand a jewel, or the

setting of a jewel, or if he cause some one to pick it up for ,
him, except within the precincts of the priests’ garden, or i“
in a place of entertainment (73. 6., a lodging-house), it is pachit»

tiya. He may only pick up such articles in the places named,
with a View to their restoration.

83. If a Bikshu, without the authority of the other priests,
enter a village at an unusual hour (prohibited hour), it is
pachittiya.

84. If a Bikshu make a couch or chair, the legs ought to
be eight of Buddha’s ﬁngers in height, exclusive of the
surplus allowed for the socket-piece.2 If they exceed this
length, it is pachittiya.

85. If a Bikshu take the soft cotton of the Tﬁla tree, and
store it up to make either a bed, or a chair, or a coverlet, or
a cushion, it is pachittiya.3

86. If a Bikshu use either bone, ivory, or horn, to make
a needle-case, and carve it and polish it for the purpose, it is
pachittiya.

(”87. If a Bikshu make himself a mat for sitting on (ni-sse-

I Kung mun generally signiﬁes a “government ofﬁce,” but Gogerly
translates the Pali “ sleeping apartments.”

2 2'. 6., the part ﬁtted into the holes of the chair or bed, to be cut oﬁ
smooth with the surface.

3 The Chinese teou-lo evidently corresponds to the Sanscrit Tﬁla
(moms indz'ca).

SCRIPTURES FROM THE CHINESE. 231

tan, 73. 6., N isadin) , it ought to be of the proper dimensions,
the following is the medium size: two of Buddha’s spans in
length, one and a half in breadth; it may be made half a
span longer and Wider, but not more 3 if it exceed this, it is
pachittiya. _

'88. If a Bikshu make a cloth for covering a wound, the
medium size is four spans long, and two Wide; if it be made
larger, it is pachittiya. . .

r849. If a Bikshu make a rain-washing cloth,1 its medium
length is six spans, and its breadth two and a half. If it
exceeds this, it is pachittiya.

. 90. If a Bikshu shall make (a robe) beyond the size of the
robes which Buddha used, it is pachittiya. This size is nine
spans long, and six in width.

Venerable sirs ! I have thus recited the ninety pachittiya
laws 3 I now ask the entire assembly of priests, are ye pure
from violation of these laws or not [three times]. Venerable
sirs! This assembly is pure, and therefore ye are silent. So
let it be.

Venerable sirs ! The following four rules known as Phati-
desani,2 are ordered to be recited bi-monthly, and are taken
from the Vinaya, or Book of Precept s.

THE FOUR PHATIDESANiYA RULES.

1. If a Bikshu, in good health, enter a village and receive
with his own hands food to eat from a Bikshuni, not related
to him, and eat it: this Bikshu ought to confess his fault3
in the presence of the other priests, and say: “Venerable
sirs! I have transgressed by bringing contempt on the
law; I ought not to have done so ; I now confess my
fault to the venerable priests. This is called phatidesaniya
damma.

1 A towel? Gogerly translates it “a garment to be used in the rainy
season.

2 Sansc. Pratidésaniya, i. (3., “sins to he confessed in the presence of
the priests,” so. prati, desayami.

3 Obs. the Chinese “hwui” corresponds to the Sansc. “desayami.”
Compare the Maha-Parinirvana Sﬁtra, Kioueu 7, p. 8.

232 A CATENA or BUDDHIST '/

2. If a Bikshu go to a layman’s house to eat, and a Bik-
shuni, present in the same house, point out with her ﬁnger,
and say: “ Give this gruel to such and such an one ;” or,
“ Give this rice to such and such an one,” the priests gene-
rally ought to speak to that Bikshuni, and say: “Worthy
sister! be still ; wait till the priests have done eating.” If
there be no priest (who has the courage) to speak thus to
that Bikshuni, then the one present (or the priests who are
present) ought to confess their fault before the other Bikshus,
and say: “Venerable sirs ! I have transgressed and brought
contempt on the law ; I ought not to have done so 3 I now
confess my fault before the venerable brethren.” This is
phatidesaniya damma.

3. If certain families have been appointed by the assembly
of priests (saﬁgha kamma) to the houses of resort (whether
for study or otherwise) for the priests, and if a Bikshu,
knowing such a family, go, whilst in good health, and with-
out any invitation, and receive in his hand food and eat it,
this Bikshu ought to confess his fault in the presence of the
others, and say: “Venerable sirs! I have broken the law,
and brought it into contempt, which I ought not to have
done. I now confess my fault to you, venerable sirs! This
is phatidesaniya damma.

4. If a Bikshu reside at a distance in a dangerous place,
as a solitary ascetic (aranyaka), and do not previously warn
his patrons (danapati), who reside beyond the precincts of
his garden (sangharama), that they must not bring him food,
and (in the face of the danger) reside within his precinct,
and receive food there and eat it, except he is sick, this
Bikshu shall confess his fault to the rest, and say: “Venerable
sirs! I have broken the law, and brought it into contempt.
I now confess to you my sin.” This is phatidesaniya damma.

Venerable sirs! I have now recited the four pratidesaniya
damma, and I ask this venerable assembly if it is free from
transgression, or not? [three times] Venerable sirs! this
assembly is pure; silently therefore you stand! Let it be so!

Venerable sirs! I now proceed to recite the Tchong-hioh

SCRIPTURES FROM THE CHINESE. / 233

laws,1 to be repeated bi-monthly, taken from the Book of
Preceptszp

THE ONE HUNDRED SEKKHIYA RULES.

1. To adjust his inner robes properly.2

2. To adjust properly the three outward robes.3

3. Not to enter a layman’s house, with the robes tucked
up (fan ch’aou).4

4. Not to sit down in a layman’s house with the robes
tucked up (or disarranged).

5. Not to enter a layman’s house with the robes gathered
round the neck.5

6. Not to sit down in a layman’s house in a similar pre-
dicament.
'7. Not to enter a layman’s house with the head covered.6

8. Not to sit down in a layman’s house under the same
circumstances.

9. Not to enter a layman’s house in a bouncing manner
(or with a bouncing gait).

10. Not to sit down in a layman’s house in the same
magger.

(l l. I will not sit upon my heels (t’sun) within a layman’s
house?)

‘ Saﬁgha-saikshya-dharma; or, as these Rules are called in the Pali,
“ Sekkhiya Damma.” That is, Rules which the Priests ought to learn.

2 So as to cover the body, from the navel to the knee—G.

3 That is, as I understand the passage, not the three robes, viz., the
antaravasika, the outtarasanghati, and the sanghati, of which the two
former were inner robes; but the three kinds of the sanghati, concerning
which the Breviary of the Shamans (Sha-mun-yih-yung) has the follow-
ing note. “ The Sanghati is of three sorts : the ﬁrst consists of 9 parts,
or of 11, or of 13; the second of 15, 17, or 19 parts; the superior of 21,
23, or 25 parts.” This cloak or Sanghati was to be worn so as to cover-
the whole body from the shoulders to the heels—G.

4 i. e., to be well covered—G. , p

5 This must refer to some custom in the country concerned of tucking
up the outer garment and letting it hang over the shoulders or round
the neck.

6 2'. e.,- with a cloth or other protection from the sun.

7 This is N 0. 25 in the Pali; but in what way was the priest required
to sit? Did he sit on a chair?

234 A CATENA OF BUDDHIST

12. I will not enter a layman’s house with a stooping gait.

13. Nor sit down under the same circumstances.

14. Not to enter a layman’s house with the body swaying
to and fro (yaou shin)1

15. Nor to sit down in the same way.

16. Not to enter a layman’s house swinging the arms about.

17. Nor to sit down similarly.

18. To have the body well covered on entering a layman’s
house. i

19. And to sit down similarly.

20. Not to move the head this way and that as I enter a
layman’s house.

21. Nor to sit down similarly.

22. To enter a layman’s house silently.

23. To sit down similarly.

24. Not to enter a layman’s house joking or laughing.

25. Nor to sit down similarly.

26. To receive food with a mind collected and staid.

27. To receive rice in an equally balanced bowl.2

28. To receive rice-gruel in a similar way.

29. To eat the rice and the gruel together.

30. To eat in a regular manner.3

31. Not to eat from the middle of his alms-bowl, the rice
being heaped up in the centre.

32. When in good health, not to seek for any particular
kind of rice or broth.

33. Not to look for more by covering the broth with the
rice}

34. Not to feel envy or anger because another priest has
more or better food.

35. To hold the bowl and eat thoughtfully (or carefully).

‘ Bodily contortions.—G.

'2 “Ping.” This precept was given in consequence of some priests
looking about them at the time of receiving alms, and spilling the rice
over the sides of the bowl.—G.

3 i. e., as the food comes, without picking dainty bits.

‘ So that the solid food may be eaten ﬁrst.

SCRIPTURES FROM THE CHINESE. 235

36. Not to eat greedily (lit. not taking great handfuls to
eat rice)1.

37. Not to open the mouth wide to take in the rice.

38. Not to speak with rice in the mouth.

39. Not to let the rice fall out of the mouth from over-
ﬁlling.

40. Not in eating rice to have a portion left behind.2

41. Not to crack the teeth together in eating rice.

42. Not to munch or make a munching noise in eating
rice.

48. Not to make a grunting noise in, etc.

44. Not to make a lapping noise with the tongue in eat-
ing rice.

45. Not to shake the hand when eating rice.3

46. Not to scatter the rice about with the hand.

47. Not with deﬁled hands to take hold of a drinking
vessel.

48. Not to ﬂing about the water with which the rice-
bowl has been rinsed.

49. Not to ease nature over any living herb; nor to cry
or spit over the same (except when ill).

50. Nor 1n the middle of clean water, ditto.

51. Not to stand upright in easing nature, except when ill..-;._. _ " : : ;;,.

52. Not to repeat the law (preach) on account of a man
whose garments are ill arranged, except when he is ill.
53. Not to preach to a man whose robes are negligently
heaped round his neck, except when ill.
54. Not to preach to a man whose head is covered,
except, etc.
55. Not to preach to a man whose head is wrapped up,
except he 1s ill.
56. Not to preach to a man with a crooked neck (holding
his head on one side), except, etc.
f5 7.‘ Not to preach to a man wearing his shoes, except, etc;

1 A large mouthful is deﬁned to be one of the size of a peacock’s egg.
2 7}. e., not to have too much for one mouthful.
3 z'. e., to disengage them from particles of food.

J
236 A CATENA or BUDDHIST

58. Not to preach to a man wearing wooden pattens,
except, etc.

59. Not to preach to a man on horseback (or in a palan-
quin)——except he be sick (and therefore unable to dismount ‘3).

60. Not to live within a pagoda (Fuh-Tah), except to
guard it.

61. Not to conceal precious articles or money within a
pagoda, except to protect them.

62. Not to enter a pagoda with leather shoes.

63. Nor to enter a pagoda carrying leather shoes.

64. Not to go round a pagoda with leather shoes on.

65. Not to enter within a pagoda wearing f'u-lo.1

66. Not to enter a pagoda carrying his fu-lo (boots).

67. Not to eat underneath a pagoda, spreading out on
the grass, or deﬁling the earth.

68. Not to pass under a pagoda in conveying the cofﬁn
or bier of a dead man.

69. Not to secrete a cofﬁn or bier under a pagoda.

70. Not to burn a corpse or cofﬁn under a pagoda.

71. Nor to burn one in front of a pagoda.

72. Not to carry a corpse round a pagoda, and burn it at
any of the four sides, so that the scent may enter the
building. 4

73. Not to take the clothes or bed of a dead man under
a pagoda, except they have been washed from all impurity
and properly perfumed.

74. Not to ease nature beneath a pagoda.

75. Nor to do so looking towards one.

76. Nor to do so at any of the four sides of a pagoda, so
that any bad scent may enter it.

77. Not to enter a place of convenience (cloaca) with a
ﬁgure of Buddha.

78. Not to clean the teeth under a pagoda.

79. Not to do so in going towards a pagoda.

l The Glossary explains fu-lo as short hunting boots, 2?. e., boots with
the tops turning over.

*.

SCRIPTURES FROM THE CHINESE. 237

80. Nor to do so in going round at any of the four sides
of a pagoda.

81. Not to spit or cry beneath a pagoda.

82. Nor in going toward a pagoda.

83. Nor at either of the four sides in going round a
pagoda.

84. Not to squat down on one’s heels in the direction of
a pagoda.

85. Not to place (a ﬁgure of) Buddha in a lower chamber,
myself residing in an upper one.

86. Not to preach on behalf of a man who is sitting
whilst I stand, unless sick.

87. Nor whilst he is lying and I sitting, except sick.

88. Nor to preach to anyone sitting on a chair whilst I
am not seated, except sick.

89. Nor will I preach to anyone sitting in a higher seat
than myself, unless sick.

90. Nor will I preach to anyone going before me, except
sick.

91. Nor will I preach to anyone going along a higher
path than the one I am in, except sick.

92. Nor will I preach to anyone who is going along a
good path whilst I am in a bad one.

93. Not to join hands when walking along the road.

94. Not to place or erect (boughs of) 'trees over men’s '
heads, except on occasion of (severe heat of) weather.

95. Not to wrap up the alms—bowl (patra) in a cotton
covering and tie it to the top of the staff, but to carry it
fastened over the shoulder in travelling.

96. A man holding a staff ought not to have the Law
explained on his account, except sick.

97. Nor when holding a sword.

98. Nor when holding a spear, except sick.

99. Nor When holding a knife, except sick.

100. Nor when holding a covering of any sort,I except
sick.

‘ ,1 e., an umbrella.

/

238 A CATENA or BUDDHIST

Excellent Sirs! I have thus recited the chung hioh laws
(Sekhiya damma); I now ask you all if this assembly is
pure [three times] Great Sirs! this assembly is pure!
silently, therefore ! so let it be.

Excellent Sirs! these seven “mieh tsang” laws (laws
Which destroy litigation. Adhikarana-samata-dhamma),
taken from the middle of the Book of Precepts, are to be
recited bi-monthly.

If a Bikshu be embroiled in a subject or business leading
to litigation, he ought to suppress and put an end to it.

THE SEVEN “MIEH TSANG” LAWS.

1. If it be a case that requires the presence of the parties,
let the parties be present.1

2. If the case requires thought and deliberation, let there
be deliberation.

3. If the case require plain and exact sentences, then let
there be precision.

4. If the case requires independent decision, then let
there be sentence given. '

5. If the case may be decided by precedent, then let it be
so decided.

6. If the case may be decided by a majority, then let it
be so.

7. And in all cases let it be decided ﬁnally.2

Excellent Sirs! I have thus repeated the seven Mieh—
Tsang laws (adhikarana-samata) 3 I now demand of' you all,
Is this assembly pure? [three times]. Brethren! this
assembly is pure 3 silently, therefore, ye stand. So let it be.

Worthy Sirs! I have thus recited the Preface to the
Sﬁtra of Precepts; I have repeated the four Po-lo-i rules
(Parajika), the thirteen Sang-ka-hi-shi-sha (Sanghadisesa)
laws, the two Puh-tenglaws (Aniyata dhamma) , the thirty Ni-
sah-che-po-yih-ti laws (nissagiya-pachittiya—dhamma), the

l The expression pi-ni, in the original, seems to be a derivative of

“ viniyunajmi,” to accuse any one.
2 This translation is very uncertain.

/

SCRIPTURES FROM THE CHINESE. 239

ninety Po-yi-to laws (Pachittiya dhamma) the four Po-lo-ti—
ti-shi- ni laws (Patidesani dhamma) , the one hundred Hioh laws
(sekhiya dhamma), the seven Mieh-tsang laws (adhikarana
samata dhamma). These, all taken from the Sﬁtra of Pre-
cepts, are those which Buddha has declared ought to be
repeated bi-monthly. ’

If there be any other laws of Buddha not herein contained,
—this assembly is well agreed,—they ought to be ob-
served.

7. THE DAILY MANUAL OF THE SEAMAN.

The Pratimoksha, as we have stated, embodies a system
of rules for the discipline of Buddhist priests living in com-
munity. The shaman, '5. e. the convert, is also provided
with rules for his private or personal life. There are given
in a work known as the Daily use of the Shaman, which
seems to correspond to the Dina Chariydwa of the Singa-
lese.1 The book is divided into ﬁve sections: the ﬁrst,
called “chi-sung,” contains a series of hymns or chants, to
be recited by the shaman in the course of the day, whilst
discharging his various duties. In the preface to the work .
it is stated that the hymns or gathas are taken from the
sections of the “ Tsing-hing,” 73. 6., the Brahmana sections,
which occur in many of the Sutras.2 The “ dharani,” or
“ secret words,” are taken from the “ Dharmagupta”3 school;
whilst the general instructions are strictly in unison with the
spirit of the Vinaya, or earliest code of doctrine and discipline
known to the Buddhists. The present section will contain
a pre’ct’s of this work: the section following it will be devoted
to a consideration of the actual system, as it is exempliﬁed
in one of the principal sects of Buddhism in China.

1. On awaking in the morning, let the Shaman sit up in

1. Vide Spence Hardy, Eastern Monaohism, p. 24.

2 For example, in the Dhammapada and the‘Maha-pari-Nirvana-
Sﬁtra (in the latter called Fan-hing).

3 Mi-pou. I take this to be for Fah-mi-pou.

J
240 A CATENA or BUDDHIST

a grave posture, and with a meditative heart, recite the
following G-atha:
“ On ﬁrst awaking from my sleep,
I ought to pray that every breathing thing
May wake to saving wisdom, vast
As the wide and boundless universe.”
Having ﬁnished this Gatha, recite the following secret
sentence :
Om! Ti-li-jih-liII Svah.
[To be repeated seven times]
2. On hearing the convent bell, or striking it oneself, let
all recite the following Gatha:

“ Oh ! may the music of this Bell extend throughout the mystic world,
And, heard beyond the iron walls and gloomy glens of earth,
l’roduce in all a perfect rest, and quiet every care,

And guide each living soul to lose itself in Mind Supreme.”

Om! ka—lo—ti-ye.2 Svah.

[To be repeated seven times: moreover, add this reﬂection
on hearing the sound of the convent bell, that sorrow is short,
but supreme wisdom enduring 3 when true knowledge (Bodhi)
springs into life, then we escape Hell, and come out of the
ﬁery lake; oh! that our perfect Buddha would rescue all
living creatures, and complete the end of his mission l”

Whoever hears the bell, should arise at once from his bed,
and sit up ; if he encourages a lazy inclination, and rises not,
he courts the attack of sin. An old priest says:

“ Whoever hears the Bell and rises not,
His guardian angel ﬂies away in wrath,
And leaves the wretched man to present misery,
And after death to writhe in serpent shape.”

But if a man is sick, and rises not, there is no sin.]
3. On getting out of bed recite the following Gatha:

“ On putting down my foot and standing up,
Oh ! let me pray that every living soul
May gain complete release of mind and self,
And sq, in perfect Rest, stand up unmoved!”

‘ Tara~jala?
‘-’ Gardye ‘? from “ gard,” to resound.

SCRIPTURES FROM THE CHINESE. 2M.

/
Then say:

“ From earliest dawn till setting sun,
Each living soul might tend to self-advance,
Reﬂecting thus: ‘ My foot ﬁrm planted on the earth,
Should make me think, am I
Advancing on my road to Heaven ‘3’”

Then repeat seven times :

“Om! Yih-ti-liu-ni.1 Svah.”

4. On putting on one’s clothes say this Gatha:

“Assuming this my upper robe,
I pray that every living soul,
Obtaining the most perfect principle,
May reach the other shore of Life.”‘-’

“ Assuming this my under robe,
I pray that every living soul,
Attaining every virtuous principle,
May perfect in himself true penitence.”

“ On binding on the sash, I pray
That every living soul may closely bind
Each virtuous principle around himself,
And never loosen it or let it go.” ‘

5. On walking, so as not to crush an insect, say:

“As thus I walk upon my feet,
I pray that every living soul,
Emerging from the sea of life and death,
May soon attain the fulness of the Law.”

Then say:
“ Om! ti—li-jih-li. Svah.”

[Seven times]

, 6. On washing one’s face, say:

“As thus I wash my face, I pray
That every living soul may gain
Religious knowledge, which admits
Of no deﬁlement, through eternity.”

‘ J itrouni (‘3)
2 “ Of the Law,” where “ Dharma” denotes a superior condition of
existence.

R

242 A CATENA 0F BUDDHIST

/

Then say:

“Om! lam! Svah!

‘

[To be repeated seven times.]

'7. On drinking water, say the following secret words:

“Om! fu-sih-po-lo-mo-ni. Svah.”1

[To be repeated seven times ; Buddha beheld in one
vessel of water 84,000 insects 5 if these secret words be not
repeated When drinking, the guilt Will be the same as if one
ate the ﬂesh of animals]

8. On putting on the ﬁve garments, say:

“ Hail! robes of ﬁnal and complete release,
Fit robes for those Whose happiness is unsurpassed:
I take these vestments to me reverently,
For ever and for ever, mine ;”3

[Similar verses are to be repeated on taking the other
garments]
9. On spreading out the mat, say:

“ This mat,3 designed for purposes of Rest,
And to promote the growth of holiest principles,
I spread upon the sacred Earth
In reverence to Tathagata’s command.”

Om! Tan—po-tan-po. Svah.

10. On entering Within the sacred precincts, say :4

“As I enter Within this sacred enclosure,
I pray that every living soul,
Aspiring to the Highest Court (for worship),
May ﬁnd complete repose, and rest unmoved and ﬁxed.”

‘ Vasibrahmani ?
2 The robes of a Buddhist priest can never be taken from him except
he is degraded from his ofﬁce by the superior priests. Eastern Mona-
_ c/zism, p. 127.
3 Ni-sse-tan is probably a form of the Sanscrit “ N isadin” or “ nisadya.”
4 Literally the “precincts of Reason,” 2'. e., the place of immediate
worship, or the neighbourhood of the altar.

SCRIPTURES FROM THE CHINESE. 243

“ Beholding the ﬁgure of Buddha,
I pray that every living thing,
Acquiring sight without defect,
May gaze upon the form of ‘ all the Buddhas.”’l

11. On bowing down before Buddha, say:

“ King of the Law, the most exalted Lord,
Unequalled through the threefold world,
Teacher and Guide of Men and Gods,
Our loving Father, and of all that breathes,
I bow myself in lowest reverence, and pray
That thou wouldest soon destroy the power of former works (73. 6.,
destiny).2
To set forth all thy praise
Unbounded Time would not sufﬁce.”

Om! fah-jih—lo—hoh.3 (Seven times.)

[Repeat also the Gathas of Manjusri Bodhisatwa: “ The
object worshiped and the worshipper are both as to their
nature Spiritual ,4 it is difﬁcult to investigate the relation
between subject and predicate; but now I look upon this
sacred precinct as a costly gem (mirror); within it I behold
the forms of all the Buddhas, and my body stands in the
presence of the Buddhas, and thus upon my face I worship
them” (and substitute the name of any other object of
worship, whether it be a Bodhisatwa, or the law itself.)]

12. On worshipping a Tope (pagoda) say:

“ Seeing a sacred Tope,5
I pray that every living thing
May, like this sacred building,
Honour’d be by Gods and men, and more.”

[Such verses as the above would be tedious to record at
any greater length; they are all of the same general cha—
racter, embodying a prayer or vow which breathes a spirit

1 That is, may enjoy “ beatiﬁc vision.” The phrase “ yih tsai Fuh,”
“ all the Buddhas,” is equivalent to our idea of the “ Supreme.”

2 This line presents several difﬁculties; it may be translated “quickly
thou destroyest the Karma of asankhéya of ages.”

3 Vfidjra (?) 4 Empty—silent.

5 A stﬁpa containing relics of Buddha.

R2

/

244 A CATENA or BUDDHIST

of goodwill to all. The other occasions given in the manual
are these: (13) On bowing towards a Tope. (14) On cir-
cumanibulating a Tope. (15)) On reading the Scriptures.
(16) On taking the religious staff. (17) On going to beg.
(18) On walking along the road. (19) On entering a village.
(20) On arriving at a door. (21) On being invited within
a house. (22) )Vhen no charity is given. (23) When charity
is given. (24) On seeing the alms-bowl still empty. (25)
On emptying an aims-bowl of the food in it. (26) On seeing
a full alms-bowl. (27) When delicious food has been col-
lected. (28) Or when objectionable food has been collected.
(29) On holding the bowl. (30) Or partaking of food.
(31) On concluding a meal. (32) On receiving any religious
contribution. (33) On cleaning the teeth. (34) On washing
the alms-bowl. (35) On shaving the head. (36) On attending
to the various calls of nature. (37) On washing the hands.
(38) On entering a bath. (39) On washing the feet. (40)
On arranging the sitting mat. (41) On sitting down to
meditate. (42) On leaving the state of meditation (samadhi).
(43) On going to rest.

8. THE TIAN—TA’I SCHOOL OF BUDDHISM.

To conclude the present section, in which we are con-
sidering the Religious character of the Buddhist system,
I purpose to give a brief outline of the teaching of a
school known as the “ Tian—Tai” sect, in China. “ There is
no Buddhist establishment better known in China than Tian-
Tzii. The place itself has much natural beauty; but its in-
terest, so far as it is historical, centres chieﬂy round the
ancient priest, called Chi-K’ai,1 who founded the system.

1 Otherwise called “ Chi-chay.” The following brief memoir of this
celebrated monk I take from another part of the Almanac.

“ Chin che-k’hae, otherwise called Che-chay (the Wise one), dwelt
. originally at Hwa-yung in Honan; his father was in the service of a.
royal personage. At ﬁfteen years of age he made a vow, in the presence
of an image at Chang-sha, that he would become a priest. About this
time he dreamt that he saw a high hill in the middle of the ocean, on

/

SCRIPTURES FROM THE CHINESE. 245

The cluster of hills that compose T’an-tai (in the province
of Cheh-kiang) terminate abruptly to the south-west. An
imposing hill, called Chih-cheng, crowned with a pagoda, is
conspicuous from the time-worn walls of Tian-Tai, 180 miles
S.W. of Hang-cheu. This is the southern extremity of the
hilly region known by the same name. From a valley on its
left ﬂows a mountain stream, which, after traversing the
plain, arrives at the city just named, and thence bending
to the S.E., arrives at Tai-cheu, and after a short course of
ten or ﬁfteen miles, pours its waters into the ocean.

It was up one of the feeders of this stream that Chi-k’ai,
near the end of the sixth century, wended his way in search
of a lonely mountain residence suited to his meditative cast
of mind. He was travelling in a region threaded by few
paths, and in a direction that seemed to lead nowhere, but
further away from the habitations of men. In this wilder-
ness of hills and valleys, occupying many square miles,
although unknown to the agriculturist, he yet found some
few residing whose views of human life were congenial to
his own. Local tradition points out the spot where he lived
and reﬂected. An antique mausoleum, with a long inscrip-
tion of the Sui dynasty, marks the place where his ashes
were deposited. At a little distance from it, the Kau-ming
monastery comes into View. It is in a deep valley, shut in

the summit of which was‘a priest beckoning to him with his hand, and
who received him into his arms on the top of the hill. At eighteen he
quitted all worldly connexions and entered a monastery. After some
years, having heard that T’heen—t’hae (Tian-tai) was a most romantic
spot, he wished to settle there in order to carry out his intention of
founding a system. The Emperor commanded him to remain in Nanking,
but he refused compliance. This occurred A.D. 575. When he arrived
at Theen-thae, .he settled near the Kwo-tsing monastery. The Emperor
thrice recalled him, but in vain. He ﬁnally settled in this region, and
published seventy-six distinct works, all of which, in the year 1024 A.D.,
were admitted into the Chinese Buddhist Canon. The Pagoda contain-
ing the remains of Che-k’hae (Chi-chay) is still standing on a part of
the Thecn-thae range, and many miracles are reported to have been
wrought at this shrine.”

/

246 A CATENA or BUDDHIST

all round by wooded heights. The visitor is shewn a large
square silk garment, the cloak worn by Chi-kai. A metal
bowl, worn by long use, is another curiosity. A Sanscrit
manuscript is another.1

Chi-kai continued his wanderings in this elevated region,
where the valleys do not sink further than 1500 feet above the
sea level, and which is, by its loneliness, well suited for the
ascetic. Solitude reigns here, for many miles round, in one
of the most densely populated provinces of China. N o fewer
than twelve monasteries mark the spots where he formed
a cottage of stone and straw, or caused a modest building to
be erected. It was, however, at a place called Si-tsoh,
not far from the present VVan-nian monastery, that he com-
posed the system of doctrine called “Chi-Kwan,” which has
ever since distinguished his school. He had in early life
followed the teaching of the contemplative school, which
had been established in China by Bodhidharma, the wall-
gazing Brahman 3 but afterwards, being dissatisﬁed with
this system, which discarded all book learning and rejected
everything external, he formed the outlines of another sys—
tem, which he taught to multitudes of admiring disciples.”2

The system of Chi-kai was founded on the principles
advocated in the Tchong-Lun (Pranyamﬁla Sastra Tika),
written by Nagardjuna, which rejects all antitheses, and
endeavours to ﬁnd the central truth or central method in the
conciliation of antinomies. The true method is found neither
in book learning, nor external practice, nor ecstatic Contem-
plation 3 neither in the exercise of Reason, nor the reveries
of fancy 3 but there is a middle condition, a system which
includes all and rejects none, to which all others gravitate, and

1 This MS. is said to be written on palm leaves, and was once read
and explained by Chi-kai. It is now unintelligible to the priests. The
leaves are written on both sides, and are carefully let into slips of wood,
which are ﬁtted on the same central pin, and the whole, amounting to
fifty leaves, are enclosed in a rosewood box. They are still in a state of
perfect preservation. (Shanghai Almanac.)

3 Shanghai Almanac, 1857.

SCRIPTURES FROM THE CHINESE. / 247

in which alone the soul can be satisﬁed. The term “ Chi-
kwan,” by which the Tian Tai system is generally known,
has been sometimes translated by the words “ﬁxed con-
templation”; but, as we shall ﬁnd from the work itself, the
true meaning of the phrase is “knowledge and meditation,”
implying that both the one and the other are necessary for
arriving at perfection. This idea is also plainly referred to
in the Dhammapada (372). -“ Without knowledge there is
no meditation, without meditation there is no knowledge;
he who has knowledge and meditation is near Nirvana.”1

A recent visitor to one of the monasteries of this district
makes the following remarks :—-—“ Having descended from
the Pagoda of Chi-chay, we passed along a most romantic
and wild pathway, which brought us to the monastery Kwo-
tsing-sze. We found this to be one of the largest about
these hills, and the priests both numerous and respectable.
The Superior was a middle-aged man of considerable energy,
and surrounded by a number of persons well acquainted
with the system of Buddha.

The argument maintained here was that all systems were
alike and all led to the same result.2 One of the priests,
in the evening, maintained a very lively and interest-
ing conversation regarding the peculiarities of Buddhism.
He spoke of attaining the state of Nirvana, in which a
man would have no more to do with the past or the
present, with happiness or misery, with production or
annihilation. He was asked if men had anything to do
now with production and annihilation? To which he re-
plied in the afﬁrmative, adding that at birth our lives are
produced, and at death annihilated; so with all the works
of art, when we make them they are produced ; when we
destroy them they are annihilated. We suggested to him
that in the production of things we do not create them out
of nothing, nor at their destruction can we reduce them

1 Max Muller’s version, .Buddlaaghos/za’s Parables, CLX.
2 This is the “middle method,” advocated in the Shaster alluded to
above.

248 A CATENA or BUDDHIST

to nothing. This was a new idea to him ; but he contended
that when a candle is burnt out it is annihilated, and
when any material substance is reduced to atoms it ceases
to be. As he still continued to maintain his position, he
was asked how many elements there are? to which he
answered four, viz., ﬁre, air, earth, and water. He was then
asked whether, if a portion of the earth were burnt, it must
necessarily be annihilated, and whether it might not still
exist in the form of' air, though invisible to us? He
acknowledged that it might be so. He was then told that
philosophers in the present day had proved that it was so,
and that nothing could be annihilated by the art of man.
So, also, nothing could be made by the art of man without
something previously existing out of which to make it. That,
in fact, there was only one who could create and destroy,
and that was God, from whom all things sprang, and to
whom all honour and obedience were due.” '

On the next day the discussion was renewed. “We told the
priests that it appeared to us, from their own classics, that they
knowledged no Creator or origin of things; that the uni-
verse with them soemed to be a succession of changes,
without beginning or end, without author or aim. Our
Buddhist friends did not like to acknowledge this, but they
were obliged to own that such was the fact. They were
then shewn the impropriety of such a Godless system, and
the necessity of worshipping and relying on one Supreme.
The Buddhist said that his heart was the Supreme. Your
heart, it was replied, is not the ruler of mine, nor of that
belonging to anyone else. There is One, however, who rules
over your heart and mine, as well as over all the world,
even the Lord of lords ......... How, then, can you say that
your heart and the Supreme are the same?

He then said that Buddha was Supreme. He was asked
what Buddha? Amida Buddha? That was a fabulous being.
Shakyamuni Buddha? That was a mere mortal, who was
born and died like other men, and who never displayed
anything of a Divine power.”

SCRIPTURES FROM THE CHINESE. 249

The conversation then turned upon the real object of
worship among the Buddhists, whether it was Buddha
himself, or the image which represented him. They asserted
that Buddhists were divided into three classes : the superior
class wors ipped Buddha without the intervention of any
image; the middle class worshipped him through the medium
of images; the inferior class never worshipped at all. For
themselves, they said they could worship without any image,
and they thought it best to do so. We asked them what
was the need of images? They said they were necessary
for the vulgar, who could not be induced to attend to
Religion without such aids ...... and that such persons would
never rise, and must therefore be left as they were.”1

From this quotation we gain some insight into the belief
of these Tian—tai priests. We also see the defects of our
own method of argument with them. The priest who spoke
of “ production” and “ annihilation,” and that Nirvana con—
sists in the absence of these, did, in fact, only repeat the
well known argument found in the Maha-pari-nirvana Sﬁtraf”
A work of art—a vase, for example—is certainly produced,
and may be certainly annihilated, by the will of man. The
clay is not the vase, but the vase is produced from the clay,
The fragments of the shattered pitcher are not a pitcher,
but they were so once. The pitcher, gud pitcher, is annihi-
lated. The vase, quc‘t vase, is produced. And it is precisely
this kind of production and of annihilation that the Buddhists
regard as constituting a condition of constant change, and
therefore of Sorrow. The Tian-tai priest spoke of Nirvana
as consisting in the absence of such conditions, but he did
not say that it consisted in the absence of all existence.
And, in fact, from his remark made afterwards that his own
Heart (atman) was supreme, and the same as the Supreme
Heart (paramatman), it is plain that he did not believe that
the annihilation of which he spoke was the destruction of
ewistence, but merely the destruction “of that which is chang-

1 “Trip to Ning-po and T’heen-t’hae.” (Shanghai Almanac, 1857.)
2 Vide p. 173 of the present work.

we

.41. w

250 A CATENA or BUDDHIST

ing and perishable. There are constant allusions to this
subject in the Sﬁtra alluded to above,1 and it seems plain
that this is the true belief of the best informed Buddhists.
The work of which I proceed to give a brief extract, viz.,
the “Siau-chi-kwan,” was written by Chi-kai in the Siu-
shan Temple in the Tian-tai hills, and was reprinted from
the Canon in the second year of Keaking (A.D. 1798). The
preface states that there were originally four works written
by Chi-kai on the subject of “Chi-kwan” (knowledge and
meditation), of which the present work was the last, and
therefore was the completion of his labours. With reference
to the phrase Chi-kwan, the preface adds that it means pre-
cisely the same as ten-hwui (absolute wisdom), or as tsih-chau
(passive-splendour, a common phrase for'the supreme con-
dition of Nirvana, a condition, viz., which admits of eﬂ’ul-
gency united with passivity), or as ming-tsing (brightness
and rest).2 [From which we gather that “ Chi-kwan”

1 Compare, e.,g., the assertion in the fourth Kiouen and eighth page.
“Destroy the sources of sorrow, and this is Nirvana; as ﬁre is destroyed
and has no further being, so destroy sorrow, and there will be rest.”
Compare, also, with this the words of Prof. Max Muller (Dhammapada,
XLI). “Nirvana may mean the extinction of many things—of selﬁsh-
ness, desire, and sin, without going so far as the extinction of subjec-
tive consciousness.” There are some gathas on the subject on the neXt
page of the Maha~pari-Nirvana Sﬁtra.

" Just as the heated bar of iron,
Hammer’d, emits the star-like sparks
Which, scattered everywhere, are lost,
And have no further place of being,
But are got rid of and destroyed for aye:
So also is Nirvana.
Having destroyed all lustful desire,
And all unholy attachments,
We reach a condition of Rest,
Beyond the limit of any human knowledge.”

2 These various phrases occur constantly in the later scholastic works
on Buddhism. The aim of all is to denote the union, in one substance
or Being, of the two conditions of active exertion and of imperturbable
Rest; as the Moon, which constantly emits rays or reﬂect-s light, and
yet is ever substantially at Best. The Syrian Christians, who esta-

/
SCRIPTURES FROM THE CHINESE. 251

denotes that condition of being, which admits of a union of
knowledge and meditative repose]

Chi-kai begins his work. with the following well known
Gatha—

“ Scrupulously avoiding all wicked actions,
Reverently performing all virtuous ones,
Purifying this intention from all selﬁsh desire,
Is the doctrine of all the Buddhas.”

(He then proceeds)—“Although a man may earnestly desire
to enter the path to Nirvana and studiously pursue the
directions of the various discourses (Shasters) on the sub-
ject, he may nevertheless miss altogether attaining his
desired aim. Now the two laws contained in the idea of
chi-kwan are simply these: that which is spoken of as chi
(ﬁxity) is the ﬁrst mode (or, gate to Nirvana), and consists
in overcoming all the entanglements of mind; that which is
called kwan (meditation) is the Rest which follows or ac—
companies the separation of mind from all external inﬂuences.
Once “ﬁxed,” a man will tenderly foster the good principles
of knowledge (heart-knowledge). Possessed of true medi-
tation, a'man has gained the mysterious art of liberating his
spiritual nature (his soul). The ﬁrst is the excellent cause.
of absolute mental-repose,1 whilst the second is the fruitful
result of Supreme Wisdom. A man perfect in wisdom and
in meditation, he is thoroughly provided by his own advan—
tage to advantage the world. Hence, the Lotus 0f the Law
says: “ Buddha, self-established as the great vehicle, was

blished themselves in China, and erected a monument commemorating
the progress of Christianity in that country (A.D. 718), use similar
phrases in their attempt to deﬁne the Nature of God, e. 9., in the ﬁrst
words of the monument “the Everlasting and yet the truly passive”
(shang jen chan tsih), where “ chan tsih” is a purely Buddhist phrase
denoting Nirvana.

1 It is impossible to translate literally Buddhist phrases which relate
to the various conditions of mental being ; the words translated “ abso-
lute mental repose” refer Ito the condition of Samadhi (teng), resulting
from “meditation” (dhyﬁna; Ch. shan.)

2-52. A CATENA or BUDDHIST

thus himself an attainable Law (for others), himself adorned
with the might of meditation and wisdom, by these was en-
abled to save mankind.”

So these two powers are like the two wheels of a chariot,
or the two wings of a bird ; a man who practises himself in
both, forthwith destroys the power of error ; hence the
Sﬁtra says: “if a man with a one-sided aim acquire merit
by meditation, and do not learn wisdom, he is called ‘foolish’;
and if he learn wisdom without practising meditation, he is
called ‘ deluded.”’ And another Sﬁtra‘says: “ A Sravaka,
because he has great power of self-composure, does not
necessarily arrive at (see) the Nature of Buddha ,1 nor does
Shi-chu Bodhisatwa, although by the power of Wisdom he
may arrive at (or see) the Nature of Buddha, necessarily
understand the Nature of all the Buddha Tathagatas.” But
whoever has completely mastered both the practice of medi—
tation and the acquirement of wisdom, that man has accom-
plished his great aim, and shall certainly arrive at Nirvana.
[And much more to the same effect]

Now, for the purpose of assisting those who wish to prac-
tise these two principles (chi kwan), we have put together
the following brief sections :— h

I. Accomplishment of external means. These are ﬁve.
(1) Observing the Precepts2 purely and perfectly : there

1 To see the Nature of Buddha is a phrase indicating a knowledge of
the principles of the “Great Vehicle” (maliayana), which was an advance
on the old scheme known as the “incomplete vehicle” (hinayana). The
latter spoke only of the “qualities” (siang) of things, and therefore
taught that when the distinctive qualities of a thing were destroyed or
dissolved, that the thing perished; the former taught that there was
something underlying the qualities ; that something was at ﬁrst spoken
of as “the Law of its existence” (fall; dharma; that which makes a
thing what it is); afterwards it was called its “Nature” (sing). Finally,
it was declared that each thing has not a distinct Nature, but that the
Nature of all things is the same as the Nature of Buddha; and, by a
further step, the last stage of Buddhist speculation was reached, which
was, that the Nature of Buddha is the same as the Nature of “ all the
Buddhas,” i. e., of the Universe.

3 That is, the. ten commandments.

SCRIPTURES FROM THE CHINESE. 253

are three classes of persons who keep the Precepts, who are
not the same. .

(a) If a man, before becoming a disciple of Buddha, has
not been guilty of the ﬁve sins (murder, adultery, theft,
slander (falsehood of any sort), drunkenness), and, after
meeting with a Teacher, has adopted the ﬁve additional
Rules and taken refuge in Buddha, the Law, and the
Church 3 if such a man, having left his house and received
ordination, persuade others to follow his example, and him-
self live blamelessly in his profession, this man belongs to
the superior class of those who observe the Precepts. Such
a man, engaging in the practice of chi-kwan, will arrive at
the condition (fah, dharma) of Buddha as easily as a pure
garment is dyed by the dyer.

(b) The second class of persons are those who, having
received ordination,1 continue in their duty as to chief
matters, but yet offend in some minor points, and so have
occasion constantly to practise the rules of penance 3 these
are like cloth covered with deﬁlement, which must be
washed before it is dyed.

(c) The third class of persons are those who, after ordi-
nation, have transgressed wilfully.2 Under the Little Vehicle
there was no room for such persons to repent ; but under
the system of the Great Vehicle,3 he may recover himself.

Those who, having sinned thus, and who seek for Recovery
by Repentance, must observe the following rules :—

(a) They‘must revive their faith in rewards and punish-
ments.

1 Undertaken the ten precepts. The character of Buddhist ordination
is fully explained by Bish0p Bigandet (Legend of the Burmese Gaudama,
503); also by F. Spiegel in his Latin translation of the Kamavakya
from the Pali. .

2 I am compressing the full. translation of this work, which lies before
me, into a short compass. To trangress wilfully alludes to the parajika
sins of the Pratimoksha.

3 The distinction of this development was that all men, possessing
the Nature of Buddha, should eventually be saved; and therefore it
excludes no one from repentance.

254 A CATENA or BUDDHIST /

(,8) They must encourage in themselves a feeling of deep
shame for their sin.

(y) They must be ﬁlled with a sense of reverence and
fear.

(5) They must desire to destroy occasions of sin 3 or, as
the Law says, “shape their conduct according to Religion.”

(6) They must confess their sins Without reserve.

(é’) They must cut off all sinful inclinations (or heart-
leanings to sin).

(77) They must excite in themselves a jealousy for Religion
(the Law, or a desire to protect the Law).

(6) They must promote in themselves a desire to see all
men arrive at salvation.

(/c) They must constantly invoke “ all the Buddhas.”

(7t) They must consider the “ deadness” (unproductive-
ness) of the nature of sin. _

If a man is able to observe these ten Rules, and at the
same time attend scrupulously to the external duties of
Religion—such as adorning the altar, cleansing his person,
and clothed in pure garments, scattering ﬂowers and burn-
ing incense in honour of the three gems, as the Law directs
—-—thus doing, for a week, for three weeks, for a month,
three months, till a whole year be past—ﬁnding then that
he has thoroughly repented of his crime, and that the hold
of evil is utterly destroyed in him, then he is Fixed (73. 6.,
restored to purity). But by what marks may he know that
the power of evil is destroyed? If the disciple, at the time
when he has thus repented with all his heart, realise the
vanity (light proﬁt) of earthly engagements (lit. of body and
heart), obtain propitious dreams, and moreover experience
(observe) the various indications of inward spiritual tokens,
and awake to a sense of the development of virtuous prin-
ciples (“virtuous heart,” in opposition to “body-heart”),
and, as he sits in contemplation, perceives his body to be as
a cloud or a shadow, and thus gradually attain to the limits
of the different dhyanas, and if again he thoroughly under-
stand the character of the enlightened condition of mind

SCRIPTURES FROM THE CHINESE. 25-5

which exhibits itself by immediate recognition of sacred
truth, so that on opening the Scriptures their true meaning
at once ﬂashes into the heart, and in consequence of this
condition he enjoy true Peace, by such proofs as these he
may assuredly know that the root of his sin which led to
transgression and spiritual deadness is utterly destroyed.
From this time forth, resolutely holding to the Laws of
purity called Sila (perfect compliance with all the rules of
the Vinaya), he may then practise the way of Samadhi (i. 6.,
prepare himself for arriving at spiritual perfection), as the
torn and dirty robe, when mended and washed, is again ﬁt
for use.

But if a man have broken the great commandments,
and so fear prevent him from arriving at “ ﬁxed contempla-
tion” (73. 8., complete abstraction of mind), and he does not
follow the directions of the Sacred Books in framing his
religious life; yet if he be only sensible of a profound rever-
ence in the presence of the three Gems (the Triratnar-
Buddha, the Law, the Church), search out and bring to
light his former sins, cut off the secret springs of it that
entwine his heart, and, as he sits in reﬂection continually,
realise the nature of sin as being empty (vain or dead), and
so concentrate'his‘ thoughts on the Buddhas of the ten
regions (75. 6., “ all the Buddhas,” or the “ Supreme”), and
when he breaks off from his meditation, immediately resorts
with perfect intention to the burning of incense, and bodily
worship, and with contrite heart recite the precepts and in-
tone the sacred Books of the Great conveyance, and so the
obstacles that prevented his religious advancement, and the
causes of his grievous sin, be gradually overcome and
destroyed, because of this, arriving at purity, the power of
contemplation will expand and increase. Hence the Sﬁtra
called the Miau-shing-teng (Suraﬁgama Samadhi ?) says:
“ If a man, because he has transgressed the greater com-
mandments, be ﬁlled with fear, and desiring to destroy the
power of sin, seek to do so by the practice of intense
‘ thought, which, after all, being imperfect, is ineffectual to

{\-

256 A CATENA or BUDDHIST

the desired end, such a man ought to take up his abode in
a desert spot (live in a pansal), and, holding his mind in
check, continue to sit and recite the Scriptures of the Great
Vehicle, till he ﬁnd the entire weight of sin removed and
destroyed, and the various powers of abstract contempla-
tion, self-originated, come into his possession.” ‘

II. The second external means relates to clothing and
food. Now, with respect to the ﬁrst, there are three rules.
(1.) That which relates to the one garment worn by the
great teachers of the Snowy Mountains (the school of the
Haimavatas ?), barely sufﬁcient to cover the body, (who) by
excluding themselves from the society of men, aimed to
perfect themselves in the virtue of endurance (patience,
kshanti). (2.) That which relates to Kasyapa (or, the school
of the Kasyapiyas, which is the same as that of the Aryastha
viras, from whom the Haimavatas proceeded), who always
observed the Dhﬁta Rules1 about dress, which require that
only such garments shall be used as are made from cloth
deﬁled in various ways} and of these only three of a pre-
scribed length. (3.) That which relates to those who live
in very cold countries and who are of imperfect powers of
endurance—to these Tathﬁgata allowed other garments be-
sides the three, and other things in strict moderation.

With respect to food there are four Rules. (1.) That
which relates to the great professors of the higher order,
who live in mountain depths remote from men, and feed on
vegetables and fruits according to their season. (2.) That

1 The Dhﬁta rules, known as the “ teles-dhiitanga” in the South
(from teles, thirteen; dhﬁta, destroyed ; and anga, ordinance; meaning
the thirteen ordinances by which the cleaving to existence is destroyed),
and in China as the “ chi eul theou tho,” are given by Spence Hardy,
Eastern Monaclzz’s-m, p. 9; and by Rémusat, Fo-L‘oue-ici, p. 60; vide
also Burnouf, Introd., p. 304.

'-’ This is the ﬁrst of the thirteen Dhﬁta Rules, and is called “ pansu-
kulikanga”: this precept orders that all cloth for garments for priests
should be either picked up in a cemetery, or polluted in some way, or
thrown away and discarded on account of its worthlessness. Vide
Eastern Monac/zz'sm, p. 118.

SCRIPTURES FROM THE CHINESE. 257

which relates to those who continually observe the Dhﬁta
rules in reference to the food they have begged} (3.) The
food allowed to an Aranyaka (hermit) to be received from
his Danapati (patron). (4.) The pure food allowed to the
priesthood when living in community.

III. The third external means relates to the possession of a
pure place of abode. With reference to the word “ hien” as
signifying a place of abode (pansala ‘3), it is a place where no
business is transacted, and where there are no contentions
or disputes ; so it is called a peaceable place ; there are three
descriptions of such places, (1) in some deep mountain ravine,
remote from human intercourse; (2), in some forest resort
(Aranya)2 where the “ dhﬁta” rules may be followed; this
place must be at least three or four li (half a mile or more)
from a village,3 so as to be removed from any sound of worldly
business or contention 3 (3), in a spot at a distance from a
place where laymen live, in the midst of a quiet Sangha—
rama; all these places are called peaceable and calm abodes.

IV. The fourth external means relates to freedom from all
worldly concerns and inﬂuences. There are four things to
be avoided under this head. (1.) To desist from all share
in ruling or governing a people, so as not to incur any
responsibility connected with the mode of discharging the
trust. (2.) To desist from all worldly friendships, and all
social or family connexions. (3.) Not to follow any trade or
art, 'whether of medicine, sorcery, or other persuasion. (4.)

1 For these rules, vide Eastern Monachz'sm, § ix, passim.

2 The eighth of the thirteen ordinances (teles dhﬁtanga) is called
“Aranyakanga.” The word “ aranya” means a forest. The priest who
keeps this ordinance cannot reside near a village, but must remain in
the forest. (Vide for other particulars, Eastern Monac/n'sm, p. 133.)

3 The constant use of the word “village,” both in the Chinese and
Pali canonical books, as denoting “a place of assembly” or “an in-
habited place,” seems to show that the establishment of Buddhist
religious fraternities in India was followed by the formation of a secular
society in the same neighbourhood; just as the “church” or “ Llan”
amongst ourselves drew to its vicinity the town or village that took its
name from the religious foundation.

258 A CATENA or BUDDHIST

To desist from all professional engagements connected with
worldly learning, discussion, instruction, and so on.

V. The ﬁfth external means relates to the promotion of all
virtuous knowledge, of which there are three divisions. (1.)
Taking care of all religious books. (2.) Endeavouring to
promote agreement amongst religious persons, so that there
shall be no division or confusion. (3 ) Endeavouring to
transmit and inculcate, by every expedient of mind and
action, the true principles of virtuous knowledge.

We have thus brieﬂy glanced at the ﬁve sorts of prepara-
tory Observances requisite for the ﬁnal acquisition of “ Chi-
Kwan.”

2. ON CHIDING THE EVIL DESIRES.

These evil desires are ﬁve: every one who enters on the
practice of meditation with a view to perfect himself in the
system called chi-kwan, must overcome these desires. They
are commonly known in the world as the lust after beauty,
sound, smell, taste, touch ; by the delusive inﬂuences of these
passions men (the different worldly teachers) foster in
themselves the growth of concupiscence (trishna), but if they
are able to understand thoroughly the folly (sin) of such in-
dulgences, so as not to permit their existence 'in their own
case, this is called “ chiding the evil desires.”

The ﬁrst effort is to be made against the lust after beauty ;
that is to say, the beautiful form of man or woman: the painted
eyes, the graceful neck, the bright-red lips, the pearl-white
teeth ; and also the various attractive colours of worldly trea-
sures,such as blue and yellow, red and white, etc. ,all which are
the causes of besotment, and by producing a phrenzy of
love result in every kind of evil karma. So it was Bimbasara
Rajah was born in his enemy’s country as a mistress in the
harem of Avambra (ho-fan-po-lo) on account of his lustful
propensities 5 so also Udayana Rajah, besotted by lust, cut
off the hands and feet of the ﬁve hundred Rishis, and thus
incurred every kind of retributive punishment.

SCRIPTURES FROM THE CHINESE. 259

The second effort is to be made against the lust of sound, in
which is included the love of music, whether of the lute
(k’hung how), or guitar, or the musical bamboo pipes, or of
golden instruments (gongs or cymbals), or of the musical
stone, and of the voice of singing men or singing women 3 all
these are calculated to produce a clouded and besotted mind in
the case of those who hear them, and so result in an evil karma.
Thus it was the ﬁve hundred Rishis who dwelt in the Snowy
mountains, by listening to the singing of the Gandharva
nymphs, lost their power of mental abstraction, and their
hearts became beclouded and confused. Thus, and in other
ways, we may know the evil consequences of fondness for
“ sound.”

The third effort is to be made against fondness for
perfumes, such as the perfumed persons of men or women,
or the smell of food, or the seasonings of food 3 in short, every
kind of pleasant aroma which foolish men delighting in, forth-
with are entangled in the trammels of lust. Thus it was

‘that Bikshu, dwelling beside the Lotus-tank, perceiving the
delicious scent of the ﬂowers, his heart was ﬁlled with lust,
and so he fell in love with the Spirit of the Tank (the Naiad),
and incurred the gravest guilt (caused a great scandal). Is
it right, then, to be careless about this matter,'when by it
such consequences may ensue? Surely this consideration
should cause those who are indifferent (asleep) to rouse them-
selves. By these and other considerations we may learn the
evil consequences of fondness for perfumes.

The fourth effort is to be made against the lust of taste ; that
is to say, the taste of bitter, sour, sweet, salt, fresh, and so on 3
all species of highly ﬂavoured and tasty meats and drinks;
fondness for such things will cause the mind to become cloudy
and impure, and so create every kind of evil karma, like the
Sramanéra (novice), who was so infatuated with the love of
cream, that at the end of his life he was born again as one
of the small insects that live in cream. By these and other
considerations we may learn the evil consequences of fond-
ness for delicate or tasty food.

s 2

260 A CATENA or BUDDHIST

The ﬁfth effort is to be made against the love of touch ;
that is to say, the soft or silky feel of a person’s body;
or the love of anything. warm in cold weather, or any-
thing cold in warm weather; in short, all those pleasant
sensations arising from contact which overcome the judg-
ment of foolish and ignorant men, and raise up within
them, as a result, a karma opposed to religion, as in the case
of the Rishi Yih-Koh (Ekasriﬁga), who, by the power of this
lust, lost his spiritual capabilities, and became the courtezan
Ganika (Ki-king). By this and other considerations we
may learn the evil consequences resulting from this love of
touch. ’

These considerations respecting the forbidden desires
are taken from the discourses of the Great-conveyance
(Maha yana) School; and in these also we ﬁnd the follow-
ingz—Alas! for the miseries which all creatures endure
constantly from these ﬁve desires ! And still they seek after
their indulgence, and are never satisﬁed ! These ﬁve desires
conduce to our continuance in misery, as fuel which revives'
and supports a ﬁre. These ﬁve desires can bring no satis-
faction, as a dog gnawing a rotten bone; they produce
quarrels and ﬁghts, as birds contending for a bit of ﬂesh;
they burn, as the ﬂame of a torch, when the wind is contrary,
burns the hand 5 they are poisonous, as the poison of snakes ;
their beneﬁt is no more than that of a dream 3 they last but
for a moment, as the spark from the ﬂint, and are utterly
vain !——The wise man, again, considers them as hateful
robbers, which hold in their bonds the foolish men of the
world till they die, and after death entail on them endless
miseries ; these lusts are shared in common with the beasts 3
by their indulgence we are brought into the condition of
abject slavery; these miserable lusts immerse us in the
ﬁlth of the three worlds. I, then, preparing the exercise
of dhyana (religious abstraction), should drive away these
hindrances, as robbers are driven away and expelled, accord-—
ing to the Gathas in the Dhyana Sﬁtra,

SCRIPTURES FROM THE CHINESE. 261

“ We are still tangled in the coil of Life and Death,
Because we still indulge our taste for sinful pleasures;
We treasure up for ourselves vengeance when we die ;
Vain as these pleasures are, they entail nothing but sorrow,” etc.

3. CASTING AWAY HINDRANCES.

The hindrances here spoken of are ﬁve: viz., covetous-
ness, anger, sloth, restlessness, unbelief. In the previous
section we spoke of desire for external gratiﬁcation, the
object being in one of the ﬁve categories of sense. But
now we are speaking, in brief, of the desires which are
originated in the mind itself, viz. , when engaged in the prac-
tice of religious duties 3 (1) a covetous desire ; for instance,
after complete wisdom; the thoughts about this will so inter-
twine as to becloud and impede the virtuous intentions (heart),
and result in the production of an imperfect wisdom. For con-
sider ! if the animal desires, strengthening in the heart, are
able (as it were) to consume the body, how much more will
not the ﬁre, which the heart itself produces by its desires,
burn up every virtuous principle ? The man who encourages
this covetous disposition banishes reason, and drives it
away 3 he makes the foundation of misery ever broader
and broader 5 the heart that entertains it can never approach
the border of wisdom, as it is said in the following Gathas
which relate to the subject,

“ The man who has entered on the path of Reason, ashamed and

wearied (of sin),

Who has taken the alms-bowl, able to confer happiness on all crea-
tures,

How can such an one again become subject to covetous desires,

Or be soiled and besotted by the ﬁve passions ?

Having once let go the indulgence of such things,

He discards them, nor ever looks back.

The man who returns to the gratiﬁcation of these desires,

Is like a fool returning to his vomit ;

For these desires, whilst the search lasts, are bitter,

And when gratiﬁed bring distraction and fear,

262 A CATENA or BUDDHIST

And when not obtained result in disappointment and chagrin.
There is no foundation for any happiness in them.

Such is the misery of these Desires !

But when a man has been able to give them all up,

Having gained the joys of deep mental abstraction,

There is no room left for any further delusion.

The second hindrance to be cast away is “ anger :” this is
indeed the origin of all religious failure; the cause of a
man’s falling into every evil way of existence; it is the
enemy of all peace, and the great robber of the virtuous
heart; the fruitful source of the gravest sins of the mouth.
For thus it is the disciple, when sitting in the very act of
religious contemplation, thinking on such and such a man,
considers thus in his mind: “ that man is a continual nui-
sance to me and to my friends; he seems to court my enmity ;”
and then he considers about past circumstances and future
ones, and so he is ﬁlled with vexation, and this generates
anger, and this produces hatred, and this results in a deter-
mination to retaliate; thus it is anger beclouds the heart,
and so it is called a “ hindrance,” and should be cast away

at once ; and so Sakra Devana in a verse puts this question
to Buddha:

“What is it destroys tranquillity and joy ?
What is it destroys all contentment ?
What is the root of bitterness (poison),
Which destroys every virtuous principle ?”

To which Buddha replied in the following verse :—

“ Destroy anger, there will be Rest and joy;
Destroy anger, there will be contentment :
Anger is the root of bitterness (poison) ;
Anger destroys every virtuous principle.”

Thus we may gather just this, that we ought to cultivate
a loving and patient disposition, and by destroying and for-
saking every remnant (of anger), induce a perfect tranquillity
of mind. .

The third hindrance is slothful indolence. The darkness
that dwells within the heart is called sloth, and the heaviness

SCRIPTURES FROM THE CHINESE. 263

which pervades every part of' the'corporeal system, inviting
to sleep and laziness, this is called indolence ; and hence the
name slothful indolence. It is this disposition that prevents
all present or future attainment- of solid happiness, and stands
opposed both to the happiness of heaven and the attainment
of Nirvana, so great is the destructive power of this wicked
principle. So that whilst the other hindrances cause one to
lose ground, this indolence makes one like a dead person, un-
able to hold any ground, and for this reason it is difﬁcult to ex-
tirpate and destroy. As Buddha, when enlarging on this very
subject in the presence of the Bodhisatwas, says in verse :

“Rise from thy bed I embrace not the stinking corpse of sleep!
Suppose the arrows of grievous disease penetrated thy body,
And the whole collection of miseries consequent thereon, could there
then be peaceful Rest ?” eth

Thus, by various arguments, he chides the hindrance of
slothfulness, and warns us, by shortening our hours of rest,
to get rid of the cloudy inﬂuences that darken the mind,
and, if necessary, to devote ourselves more and more to the
practice of ﬁxed contemplation, in order to curb and destroy
the inclination to indolence.

The fourth hindrance to be cast away is restlessness and
vexation. This restlessness is threefold: (1.) Restlessness
of body 5 when one cannot be still in any position, but there
is a constant inclination to get about something else, either
to walk about, or to sit or. to change position. (2.) Restless-
ness of the vocal organs, as when one is always humming or
singing, or chattering or arguing. (3.) Restlessness of mind,
as when one is always thinking how to excel in w0rld1y
knowledge. This is the “love of change” of which we speak,
destructive of all true religion; for if the mind of the re-
ligious person cannot be ﬁrmly ﬁxed in contemplation, when
governed by the ordinary rules used by men for this purpose,
how much less when this restlessness is allowed to dissipate

1 I have not thought it necessary to translate the whole of these
verses. They are mere repetitions of the previous argument.

264 A CA'l‘ENA or BUDDHIST

its strength ? it is like tryingto hook a mad elephant, or to
restrain a camel without catching him by the nose, as the
Gatha says :
“You have shaved your head and assumed the soiled garments (of a
priest); -
You have taken the earthen alms-dish, and gone begging your daily
food.
\Vhat pleasure, then, can there be now in indulging yourself in rest‘
lessness?
For if you let loose and indulge such feelings as these, you lose all
proﬁt in Religion.”
Surely, then, to lose all proﬁt in religion, and at the same
time all Worldly pleasures, such a condition is a sad one!
and that which causes it should be, once for all, cast away.
But what is the vexation of which we spoke? This vexation
ﬁlls up the measure of the “hindrance” of Restlessness. How
is it, then? At the time when this restlessness is indulged, the
inﬂuences of religion are no longer felt, and therefore when
the man afterwards desires to practise ﬁxed contemplation,
he ﬁnds himself overpowered by vexation on account of his
former conduct, and so sorrow obscures the mind 3 hence
this name of “obscuration” or “hindrance.” N OW this vexa-
tion or sorrow, caused by transgression, is of two kinds: (1.)
The sorrow which we have just mentioned. (2.) Sorrow
for some grievous sin, the recollection of which causes con-
tinual remorse, the arrows of which stick fast in the soul, and
cannot be removed. As the Gatha says:

“Doing what we ought not to do,
Not doing what we ought to do,
The ﬁre of regretful sorrow which (now) burns,
In after ages (leads to) ruin and misery.
But if a man is able to repent of his sin,
And to complete his repentance, there is no more grief.
In this way the heart is restored to Peace ;
But repentance not fulﬁlled, there is the constant recollection of sin,
\Vhether of omission or commission.
And this is just the condition of the Fool,
Not repenting with all his Heart,
Not doing what he is able to do,
He completes the sum of his evil deeds,
And he cannot but do that Which he ought not.”

SCRIPTURES FROM THE CHINESE. / 265

The ﬁfth hindrance to be rejected is the cloud of unbelief.
This unbelief obscuring the mind, there can be no hearty
faith in any religious duty, and there being no Faith, then
there is no advantage to be got by any religious profession
(Law of Buddha). We may compare the case of such a man
to that of a person without hands in the middle of a Treasure
Mountain 3—having no hands, what use to him are the
Treasures? Such is the character of this unbelief. There
are three kinds of unbelief. (1.) That sort of doubt about
oneself which leads a man to think thus : “ All my faculties
are dark and dull; the pollution of sin in my case is very

great ; I am unlike any one else.” Thinking thus about
‘ himself, a man in the end will be unable to attain perfec-
tion. If he desire to prepare himself for this perfection,
he must not undervalue his 'own condition; for whilst
sojourning in the present world, it is difﬁcult to ascertain
what principles of virtue there may be within the heart. (2.)
There is a second kind of unbelief, viz., that which relates to
one’s Religious Teacher, as if a man were to say: “My
teacher has no digniﬁed ways with him, or peculiar marks of
excellency; he cannot, then, possess any great religious en-
dowments; how then can he instruct me ?” Such doubts
as these will effectually prevent any advance in the way of
Samadhi; we should desire, therefore, to exclude the idea,
for as it is said in the Mahayana Shaster, “A stinking leather
purse may contain much gold ; if, therefore, we would have
the gold we must not ﬂing away the purse.” The disciple
should argue even thus: “My master, although he is not
perfectly pure, is yet able to promote in my mind the love
of religion (Buddha) .” (3.) There is a third kind of unbe-
lief relates to the Law : for this is the argument, “ that the
mind of man, which is naturally so taken up with worldly
concerns, can never with faith and reverence undertake re-
ligious duties; and that there can be no sincerity in such
profession.” But what then? (Such a) doubt is the very
principle of failure, as is said in the Gatha :

266 A CATENA or BUDDHIST

‘_‘ The man who, travelling along a precipitous road,
Doubts whether he can proceed or not,
Is like the man who, living in the midst of the realities of life
(religious virtues),

Doubts of their truth.

Because he doubts, he cannot diligently inquire

After the true marks of that which is;

This unbelief, born from folly,

Is the evil product of an evil heart,

For virtue and vice are true;

And so Life and death and Nirvana are true.

There can be no doubt about these.

Cherishing the principles of unbelief,

The King of Death and the infernal lictors will bind you,

As a Lion seizes the deer, _‘

So that there can be no rescue.

There will be doubts as long as we reside in the world;

Yet, pursuing with joy the road of virtue,

We ought, like the man who observes the rugged path along the

precipice,

Gladly and proﬁtably to follow it.

Thus those who have faith will enter into all the proﬁt of
a religious life 3 whilst those who have no faith, even when
living in the profession of religion, will proﬁt nothing. By
all these considerations, therefore, we should learn at once to
cast away the hindrance of unbelief.

But why should we reject only these, it may be asked,
out of so many hindrances which exist? Because, we
reply, in these ﬁve all others are included.1 The disciple,
therefore, who gets rid of these ﬁve is like the man who
is suddenly freed from a burthen' on his back, or a dis-
eased man restored to health, or a starving man brought
to a place of abundant food, or a man who escapes un-
hurt from a band of robbers ; so the man freed from
these hindrances ﬁnds his heart restored to rest, ﬁlled with
calm and peace. Whereas the heart, enthralled by these
faults, is like the sun or the moon obscured by clouds, or
when covered by the hand of the Asura, unable to shed
forth any light, or shine with any degree of brightness.

‘ The passions, “ trishna, ragas, moha,” etc.

SCRIPTURES FROM THE CHINESE. 267'

/
4. HARMONISING (THE FACULTIES).

The disciple, when he ﬁrst engages in the practice of
“ religious1 contemplation,” desiring to prepare his life in
agreement with the Laws of all the Buddhas,2 must ﬁrst
arm himself with a ﬁrm resolve to save all creatures, vowing
that he will (himself) seek to obtain the wisdom of the
Supreme Buddha. Firm as adamant in this resolve, press-
ing forward with all courage and determination, regardless
of his own individual life, if he thus goes on perfecting
himself in Religion,3 and in the end not turning back,
then, afterwards, when sitting in devout meditation, keep-
ing before his mind none but right reﬂections, he will
clearly apprehend the true condition of all phaenomenal
existence ; without any distinct recognition of that which is
called excellent (virtue) or the contrary ; disregarding the
knowledge of all that which depends on the exercise of the
‘ senses; perceiving that all things, in their nature imperfect,
are mixed up with grief and vexation; that the three worlds
are the result of birth and death 3 and that all things in the
three worlds do but result from the Heart—his experience
will be that which is stated in the Dasabhﬁmi Sﬁtra. “The
three worlds have no other originator but the ‘one self’
(heart)—if a man knows that this ‘self’ has no individual
Nature, then all phmnomena (conditions) will appear to
him unreal; and thus, his heart being without any polluting

1 Dhyana. Chi-kai is now about to explain the character of the pre-
paration necessary for entering on the practice of “ meditation,” and
for securing the abstraction called “ Samadhi.” The distinction between
Dhyana and Samadhi is best given in the words of Patanj ali. “Restraint
of the body, retention of the mind and meditation, which thence is
exclusively conﬁned to one subject, is Dhyana; the idea of identiﬁca-
tion with the object of such meditation, so as if devoid of individual
Nature, is Samadhi.” Vishnu Pumpa, 658 n. .

2 The Buddhas of the ten regions of space, of the three ages (past,
present, and future). This expression is but a developed form of the
early formula “ to perfect wisdom.”

‘ 3 “The Laws of all the Buddhas.”

r

/

268 A CATENA or BUDDHIST

inﬂuence (envelope), there will be a clear end of all power
possessed by Karma to reproduce in his case ‘life or death.’”

Having" arrived at this point, the disciple ought to ad-
vance to the further practice of right preparation.

Now what do we mean by “ harmonising the faculties ?”
We mean just what the potter does to the clay before he
places it on his wheel 3 he cleanses it from all impurities, and
brings it to a proper consistency 5 or as the musician, who
tunes the strings of his lute to a proper concord 3—so the
disciple prepares his heart. Now, for the purpose of thus
harmonising his faculties, there are ﬁve duties requiring
attention, which, properly performed, will make the attain-
ment of Samadhi easy; but not observed, will cause many
difﬁculties in the way of attaining virtuous principles.

(1) The ﬁrst duty regards “food”; and with respect to
this the rule is that one’s individual desires should be
regulated according to Reason: if a man overﬁll himself, .
then the vapours quickly rise and the body swells, and the
various pulsations, not proceeding regularly, the mind be-
comes darkened and burthened, and there is no rest whilst
sitting in reﬂection. If a man eats too little, then the body
becomes emaciated, the heart is in suspense, and the thoughts
become feeble and disconnected. So that in either case
there is no way for the accomplishment of Samadhi. [The
section then proceeds to speak of the evil consequences of
indulging in impure or forbidden food.]

Thus, for those who enter on the practice of Samadhi,
attention to food is the ﬁrst and most important requisite,
as the Sﬁtra says :

“The bodily functions in healthy exercise, then Reason
(religious knowledge) advances, knowing how to practise
moderation in food and drink.

“Occupying his solitary Pansal, in uninterrupted con- ,
tentment,

“His heart at rest and joyously persevering in the
Religious life,

“Such is the teaching of all the Buddhas (with respect to
their followers) .”

/

SCRIPTURES FROM THE CHINESE. 269

('2) The 'second thing to be adjusted is “ sleep”,- for
sleep is the delusive covering of ignorance, and cannot be
tolerated. Too much sleep prevents all right apprehension
of the Holy Law 3 and, moreover, destroys all religious
merit. It causes the heart to become dark, and uproots
every virtuous principle. But by regulating the hours of
sleep, both the mind and the animal nature are puriﬁed and
cleansed 5 the memory becomes distinct, and so it is possible
to compose the heart within the sacred limits which make
it possible to experience the enjoyment of Samadhi. And
so the Sﬁtra says: “By not yielding to the inﬂuences of
sloth, either one night or two (73. 6., at the present or some
future time), rejecting and not listening to its bewitchments,
the life is cleansed and there is nothing further to attain.”
Think, then, of the ﬁre of destruction (death) which will
burn up the world and all in it, and so early every morning
seek to deliver yourself, and yield not to sloth !

The third, fourth, and ﬁfth adjustments relate severally
to the body, the breath, and thejmind.

With respect to the body: care must be taken that no
violent exertion be used previous to entering on the exercise
of “meditation,” lest the breath should be agitated, and the
mind in consequence be unsettled; composing the body to a
state of perfect quiet, ﬁrst of all the mat must be placed in
a properly retired spot, where the disciple may remain
quiet and free from interruption for a considerable time.
After this the legs must be properly arranged, if the mode
called “pwan-kea” be adopted, then the left leg is placed
above the right and drawn close into the body, so that the
toes of the left foot be placed evenly on the right thigh, and
those of the right foot on the left thigh. But if the “ts’iuen-
kea” mode of sitting be preferred, then the right leg is
uppermost.

Next, the clothes must be properly arranged and spread
out, so that during the period of “meditation” they shall
not fall off. Then the hands ought to be composed, 2'. 0.,
the palm of the left hand placed in the hollow of the right,

270 A CATENA or BUDDHIST

corresponding to the position of the legs 3 then placing
them, thus arranged, in close contact with the body, let the
heart be at rest! .

The next requirement is to straighten the body. Having
ﬁrst of all stretched the joints seven or eight times, so that, as
the An-mo1 law directs, the hands and feet may not become
dead, let the spine be perfectly straight, neither curved nor
humped, the head and neck upright, the nose exactly plumb
with the navel, neither awry nor slanting, nor up nor down,
but the whole face straight and perfectly ﬁxed.

Next, with regard to cleansing the mouth, the rules about
coarse and impure breathing are these: on opening the mouth
to disperse the breath there should be no rough or sudden ex-
halation, but gently and smoothly, and whilst the breath is
passing out consider that in different parts of the body
there are pulsations that admit of no exit (I?) 3 after dispers-
ing the breath shut the mouth, then breathe gently in
through the nose until three inspirations have been made,
or if the breath be well adjusted then one inspiration is
sufﬁcient. Afterwards, the mouth being closed, the teeth
and lips scarcely separated, let the tongue remain pressing
on the upper ledge of the teeth, then open the eyes just
enough to perceive the exterior light. Thus, retaining the
body in an upright sitting posture, the head and the four
limbs immovable and perfectly ﬁxed—such are the rules
respecting the body on entering on “ﬁxed contemplation.”2

Next with respect to “breathing.” There are four kinds
of respiration: 1. Windy respiration; 2. A gasping respira-
tion 3 8. Emotional breathing 3 4. Pure respiration. The
ﬁrst three modes are unharmonised conditions 3 the last is
harmonised. What, then, is the condition denoted by
“windy respiration?” It is when, at the time of sitting
down to engage in meditation, the breath passing in and

1 Alma?

2 The various rules respecting the postures of the Yogi may be con-

sulted Vish. Purana, 653, etc. And also Mrs. Spier’s Ancient India,
pp. 430, 431.

SCRIPTURES FROM THE CHINESE. / 271

out of the nostrils may be perceived by the noise it makes :
this is wind. Then what is gasping? It is when, sitting
down to engage in “ meditation,” although there be no
noise in breathing, yet the respiration is broken and un-
even, as though it came not through a clear passage: this is
gasping. What, then, is emotional breathing? This is
when, sitting down to meditate, although there be no noise
or gasping, still the respiration is not equable or smooth:
this is emotional breathing. And, lastly, what is proper
respiration? This is when there is neither noise nor gasp-
ing nor uneven breathing, but the respiration is calm and
regular, the sign of an equable and well balanced mind:
this is proper respiration. The ﬁrst kind of respiration
produces confusion of mind ; the second produces an inter?
rupted condition of thought ; the third tends to distress the
mind ; the last alone leads to “ﬁxity.” So that when
sitting in meditation, if either of the three former methods of
breathing be detected, they are signs of what is named
“want of harmony” in the exercise (use) of religious duties.
Moreover, with respect to the “heart,” we observe that if
there be any anxiety or distress of mind, this is an impedi-
ment in the way of Samadhi. If, then, we desire to
“harmonise” the heart, we must observe three things. 1.
To put down and destroy all that distresses our peace of
mind. 2. To have the substance of the body (limbs) freely
and easily arranged. 3. To take care that the breathing is
gentle and smooth as through a hair-tube. Breathing in
this way, all distress of mind must be overcome, and there-
fore the heart may be easily composed to “ﬁxed contempla-
tion.”

Lastly, with respect to “ harmonising” the mental faculties,
there are several schemes for doing this: on entering, being
ﬁxed, and leaving the condition of absolute rest. On enter-
ing Samadhi, all confused thoughts must be suppressed and
harmonised so that they cannot get the upper hand. And,
next, there must be some ﬁxed object for the eye to gaze
on when the mind is dead or ﬁckle. Now, this deadness of

272 A CATENA or BUDDHIST

mind consists in a want of recollection and a general indis-
position to exertion, in which case the disciple1 must compel
his attention to a particular point, as at the end of the nose,2
forcing his mind to engage with determination on the inﬂu-
ences which occupy it (or should direct it), and not wander
away from them for a moment. This is the way to over-
come “ deadness.” ‘
And, now, what is ﬁckleness or ﬂightiness of mind? It
is when, at the time of sitting down to “meditate,” the
mind is swayed to and fro, and the body ill at ease, inﬂu-
enced by exterior circumstances of various descriptions :
this is ﬂightiness. In such a case, the mind ought to be
bound down to repose in the middle of the body, as it were
in the navel, and all the wandering thoughts be centred in
one point; the mind will then be easily composed and ﬁxed.
But beyond this, though there be no “ deadness” or
“ levity” of heart, there may be a “ momentary excitement,”
or a “ careless” condition. The ﬁrst arises from some such
cause as this. Whilst engaged in contemplation, the mind
suddenly ﬁxes on the idea, that now because of such or such
an effort “ Samadhi” is coming on, and so there be a feeling
of excitement or hysteria. Such a state of mind should be
suppressed and overcome by reﬂecting that the inﬂuences of
the animal spirits (or passion nature (hi)) all ﬂow from the
differences which exist in the inferior parts of our constitu-
tion (‘3) If the heart is affected with carelessness, resulting
from an inward satisfaction on account of progress, then the
body will be ill-adjusted, the mouth full of spittle, and, in con-
sequence, a general bewilderment will ensue—to remedy this
the body must be gathered up, and, by a sudden effort, the
mind centered in the subject that engages its attention.
With regard to the Rules which relate to the government

‘ ‘Vilson translates the corresponding Sanscrit term by “practitioner”
(yoga yuj), V ﬁsh. Pun, 652; and this corresponds exactly with the
Chinese “ hing ché.”

2 So also says Krishna in his sixth Lecture to Arjuna, wide Spier, ut
supra.

SCRIPTURES FROM THE CHINESE. 273

of the mind when engaged in the actual enjoyment of
Samadhi, the only observation necessary is, to take care
that neither body, breath, nor mind be allowed to relax from
their state of discipline, so as to risk the interruption of the
tranquillity enjoyed.

On emerging from Samadhi, a man ought ﬁrst to scatter
or dissipate the inﬂuences which bind his heart, by opening
his mouth and letting go his breath, and then loosen the
hundred secret springs (pulses or feelings) within him.
After this, let him gently move his brow and pass his hand
over his head 5 then separating his feet, he may stretch
them in any direction, and afterwards rub the whole of
his body with his hand. Then he may open his eyes and
go free.

Thus one should proceed on breaking the spell of “ medi-
tation”—-by attending to triﬂes all deviation from the right
standard is avoided. And so the Gatha says:

“There are steps and grades in advancing towards a condition of rest,
Not disregarding slight indiscretions, but by exact attention,
Like a horse well broken in and trained,
We stand still or we go on, as desired.”

The Lotus of the Good Law also says : “ All the Bodhi-
satwas of this great congregation have equally attained
their present condition by diligent conduct, earnest persever-
ance, rightly entering on, engaging in and quitting count-
less myriads conditions of Samadhi, etc.

[We have so far translated the work of Chi-Kai. It
consists altogether of ten sections, but the four given above
contain the method of his system.]

5-3

274 A CATENA or BUDDHIST

PART III. 1
SCHOLASTIC PERIOD.

IN order to exhibit within moderate limits the principles of the
doctrines taught during this period, it will be as well to.
state once more the comprehensive classiﬁcation of the
whole Buddhist system, which is frequently insisted on in
the Canon, and which, without embracing the dogmas of
distinct schools, will supply a sufﬁciently clear division for
our present purposes. In the ﬁfth chapter of the Sandinir-
motchana Sﬁtra, for example, we ﬁnd this statement : “ At
the time when Buddha turned the wheel of the Law 'in the
Deer—garden, his doctrine of the four truths, astonishing as
it was, yet was false (insufﬁcient). A second time, when he
turned the wheel and preached respecting the secret and
mysterious signs (of true Being), founding his argument
on the assertion that all things (subjects) ”are Without any
inherent properties of existence (i. c. that all things are
“ empty”), this doctrine also, which is that of the Prajﬁa-
paramita, was false and incomprehensible. But now for the
third time, turning the wheel of the true Law, and explain-
ing the doctrine respecting the clear and comprehensible
marks (of Nirvana)1—this is a true and intelligible system
of instruction.2 .

We have in the previous sections considered the ﬁrst
division of this threefold development, viz., the period of
the “four truths,” or the system known as that of the
Hinayana, in which the aim was by moral discipline to
attain a condition of Best 3 we shall in this chapter give
some translations taken from works included in the second
and third periods, during which the doctrines of an universal

‘ That is, the four marks explained in the Mahﬁ-pari-Nirvana Sﬁtra

—permanency, individuality, purity, joy; m'de supra, p. 137, n. 4.
2 \Vassilief, ). 152, § 153.

SCRIPTURES FROM THE CHINESE. 275

void and of an universally existing essence (Alaya or Atman)
were successively taught.

2. PRAJNA PARAMITA sﬁTRAs.

When the theory of an universal void became the leading
feature of the Buddhist scholastic development, the question
pressed upon the mind was this : If all things around us are
unreal and unsubstantial, is there any thing in the universe
real, or any true existence? The answer to this question
was, that “on the other shore,” that is, in that condition
which admits of no birth or death, no change or suffering,
free from all mundane inﬂuences or affections, there is an
absolute and imperishable existence. There are several
ways in which this state or condition is formulated. It
is described as a state of the highest and most perfect
enlightenment (anuttara samyak saﬁ1b6dhi)—as, for in-
stance, in the second chapter of the Vajra-chhédika Sﬁtra
(a work of the Paramita class), it is asked, “how ought a
disciple, who desires to attain to the condition of “the
highest and most perfect enlightenment,” to repress his
sinful “heart 5” and on what ought he to ﬁx his reliance?”
The answer, given in the next chapter, is this : “ Subhﬁti !
whatever species of creatures there be, whether viviparous,
oviparous, born from spawn, or by transformation, &c., all
these I exhort to seek after the state of Pari-nirvana, and
for ever to free themselves from the several conditions of
being to which they belong.” So that we conclude this
condition of Pari-nirvana, and that known as “ anuttara
samyak sambodhi,” both refer to the same ineffable state of
existence, described generally as that enjoyed on “the other
shore,” in other words the condition of the “Absolute.”
This condition admits of no verbal deﬁnition 3 it may be
partially exhibited, however, by a course of negations.
Consequently, in the Paramita works of the Buddhist Canon,
the argument is a purely negative one.

The difﬁculty of deﬁning “ the absolute” has always been

T 2

./

276 A CATENA or BUDDHIST

acknowledged. “Divina substantia in sua immensitate, non
est cognoscibilis ab anima rationali cognitione positiva, sed
est cognoscibilis cognitione privitiva.”1 Again, dxove (1")
dvdpwwe, n3 ,uév 62809 702') @6013 c’iﬁﬁn‘rov Kai civé/cctpaa'rov”
(Theoph. ad Autcl., i, 3).2 Again, “Imo vero me nihil aliud
quam dicere voluisse sentio. Si autem dixi, non est quod
dicere volui. Hoc unde scio, nisi quia Deus ineﬂ'abilis est.”3
The same diﬁiculty presented itself to the Buddhist writers
of the period we are describing. The twenty-ﬁrst chapter of
the Vadjra chhedika is headed thus: “On the impossibility of
expressing this system of philosophy by any words; that
which can be so expressed is not agreeable to this body of doc-
trine”; and in the chapter this remark occurs: “if a man
say that Tathagata has a deﬁnitely-spoken system of doc-
trine, that man does but malign Buddha, for the Law which
I declare cannot be explained in words. Subhﬁti ! that
Law which can be explained in words is no Law, it is but
an empty name.” If we remember that the word “ Law’.’
(dharma) means a condition of being or existence, we here'
have the secret of the whole system stated in plain words,

1 Hagenbach, vol. i, 480. (The words are those of Alexander Hales.)

2 Hagenbach, vol. i, 101.

3 Augustine, De Doct. Clwist., i, c. 6. So, also, Justin Martyr
declares that God is not only above all names, but above all existence
(31réKewa 777$ oimias) ; and yet he elsewhere Speaks of the or’mia of God, but
as entirely distinct from mundane existence. Clement of Alexandria
shews very plainly (Strom., vii, p. 689) that we can attain to a clear
idea of God only by laying aside (81’ avaAuaéws) all ﬁnite ideas of the
Divine Nature, till at last nothing but the abstract idea of unity
remains. Again, John of Damascus (De Fide 0rt/zod., i, 4) says
distinctly that God does not come under the category of things
(obﬁév yap 161! 61/70»! e’o'rtu); and again, He is z‘nrép 'yvc'éaw arciwrws Kai z‘nrép
abalaV; and it is only by way of negation, 51’ Eupatpeae'ws, that we can
acquire any knowledge of His attributes. Scotus Erigena declares
‘ Deus itaque nescit se quid est quia non est quid’ (De Div. Nat., ii, 28).
Anselm conﬁnes himself to the statement ‘si quid de summa natura
dicitur relative, non est ejus signiﬁcativum substantiae.’ Aquinas proved
that there can be no ‘ cognitio quidditativa’ of God. [For further re-
marks on this subject, wide Hagenbach, History of Doctrines, passim.]

SCRIPTURES FROM THE CHINESE. 277

/

viz., that the condition of Being which admits of verbal
deﬁnition is not a real condition, it is but an empty ex-
pression. From this it follows that there is an ineffable
condition, which, although not to be described, neverthe-
less exists.

Again, in the twenty—sixth cap. of the Vajra chhedika Sﬁtra,
entitled “The mystical body of Tathagata, without any
distinct characteristic,” there is this statement :——“ He
who looks for me, 13. 3., for the true Tathagata, through any
material form, or seeks me through any audible sound, that
man has entered on an erroneous course, and shall never
behold Tathagata.”

Again, in the twenty-ninth chapter of the same work, it
is said, “if there be a man who speaks of Tathagata as
coming or going, sitting or sleeping, that man is ignorant
of the secret of the system which I declare. And why?
Because Tathagata has nowhere whence to come, and no-
where whither to go 3 and therefore he is named Tathagata.”

The concluding words of the same work are to like pur-
port: “Wherefore the conclusion is this—that all things
having any personal or individual characteristics (yih tsai
yeou wei fah) are as a dream, a phantom, a bubble, as the
dew or lightning ﬂash—and they should be regarded as
such.” Which seems to imply that the aim of all the dis-
course had been to direct the mind to the existence of that
which is not characterised by any such limitations.

The" word paramita, however, has been differently deﬁned.
Mr. Spence Hardy speaks of the paramitas as “virtues.”
Wassilief translates the word by “perfection.” Burnouf
understands it as a feminine participle in agreement with
some such word as “Buddhi” (intelligence) understood,
and so translates the phrase, “Prajﬁa paramita”, by the
words, “intelligence arrived at the other shore of wisdom.”
The Chinese explanation of the phrase is simply “ wisdom
gone across,” and (although Chinese criticisms on such
questions are not always to be trusted) this exposition
favours the idea that the intention of this-and all phrases

278 A CATENA or BUDDHIST /

of a similar connection, relating to charity, patience, etc.,
was simply to denote the character of that wisdom, charity,
patience, etc., which comports with the perfection of these
several conditions, as existing in the Supreme condition of
Being “on the other shore”; in other words, that the
attempt is to describe “Absolute wisdom,” etc.

There are two versions of the Pradjﬁa Paramita works
commonly met with in China. The ﬁrst, by Kumarajiva, a
native of Takshasila (Taxila), who laboured in China as a
most active and judicious translator (A.D. 397-415) [Eitel].
This translation is an abbreviated one. It consists of thirty
' kiouen and ninety sections, comprising 1468 pages of ten
columns each, each column of twenty words, so that the-
whole work consists of 293,600 words. It is calculated that
there are 181,253 words in the New Testament. The trans-
lation, therefore, of Kumarajiva is about half as long again
as the latter, and about one—fourth the size of the whole
Bible. But this represents only a very small portion of the
original. The Buddhists say that “the copy of the Prajﬁa
paramita Sﬁtra, consisting of 100,000 slokas, is the
shortest of the three.” A sloka is a couplet of two lines,
of sixteen syllables each. These lines are commonly
converted into Chinese pentameters, and sometimes hep-
tameters. Taking the pentameter, however, as the pre-
vailing model, the translation of the copy of 100,000 slokas
would represent about 1,000,000 words, or a volume
about six times the size of the New Testament. But
Hiouen Thsang included in his translation of the Prajﬁa
Paramita works, not only the copy of 100,000 slokas, but
those of 25,000 slokas, 18,000 slokas, 10,000 slokas, 8,000
slokas, and other paramitas, so that we are prepared for the
statement,1 that the whole of Hiouen Thsang’s translations
of the Prajﬁa Paramita works consists of 120 volumes
(Wassilief says 600 kiouen), being about eighty times the
size of the New Testament, that is, about twenty-ﬁve times

‘ Edkins, Shanghae Almanac, 1857.

SCRIPTURES FROM THE CHINESE. /' 279

the size of the whole Bible.1 The translation of this im-
mense literature occupied Hiouen Thsang four entire years,
and was the crowning labour of his life.

It would be clearly impossible to give even a summary of
this literature in a work like the present, and, in fact, to
attempt to do so would be labour lost; the entire trans-
lation is a succession of repetitions so frequent, “that it
would be easy for any one acquainted with Buddhist termi-
nology to repeat a whole volume of the Prajﬁa paramita,
without having even read it.”2 There is, however, a con-
venient abstract of this laborious compilation, used by
Hiouen Thsang as an Introduction to his work. It is found
immediately following the Imperial Preface by T’ae Tsung.
The common name for it in China is the “Sin King,” or the
“ Heart Sﬁtra.” It is found in every temple, and very fre-
quently in the interior of the small “idols” (J osses) that
garnish the domestic altars. The full title of the work is
Maha-prajﬁa-paramita hridaya-Sﬁtra.3 Whether this brief
summary was the germ from which the later tedious Sﬁtras
were expanded, or whether it is merely a sort of tabular
statement of the contents of the larger works, I am unable
to determine, but I incline to the former opinion, for it is
improbable that Hiouen Thsang would commence his great
undertaking by any unauthentic production 3 and the sum-
mary, as it stands at the beginning of his translation, is
not arranged in any way corresponding to an index or
“table of contents,” for this reason, therefore, it would
seem to be an original though brief pre’cis on the whole pro-
duction. _ .

There are numerous editions of this little tract in China.
The one most frequently met with (in the south at least) is
that written by Wu-tsing-tsze, being a republication of Tai-
Theen’s edition of the same work, written about 820 A.D. Tai-
theen selects every phrase or word of the original, and

l The Buddhist Canon, in China, is seven hundred times larger than

the Bible. [Edkins]
2 Wassilief, p. 146, § 146. 3 Wassilief, p. 145, § 145.

280 A CATENA or BUDDHIST

writes a couplet of verses upon it by way of comment.
These verses are sometimes entirely in deﬁance of the sense
of the original. For instance, the ﬁnal syllables of the word
“ paramita,” 17.6., “ mi” and “ta,” are expressed by two
Chinese words of the same phonetic value, “mih” and “to.”
Now in Chinese “ mih” is the equivalent for “ honey,” and
“to” for “ many,” or “a number.” Tai-theen, therefore, takes
occasion to illustrate the sense of the ﬁnal portion of the word
“paramita” by several verses on the subject of “many bees
gathering honey from various ﬂowers—the ﬂowers indeed
are different, but the honey is the same.” This mode of
illustration is evidently the result of an entire ignorance of
the original, and is therefore worthless for any critical pur—
poses.

Wu-tsing-tsze, in the preface to his work, calls attention
to the opinions of various writers on the subject of the com-
mon agreement of the three religious sects in China.1
“ Liu—tseu-hau,” he says, “long ago remarked that the words
of Buddha (Feou—tho) are in strict agreement with the
Yih-King, and the Lun-yu.” Again he remarks, “Lu-shun-
yang declares that the teaching of the three sects is not differ-
ent ; the catholic-minded? man regards them as embodying
the same truths. The narrow-minded man observes only their
differences.” So, again, he remarks, Lu-shuh-kien said, “ The
common stand-point of the three sects is simply this: that
they all insist upon the banishment of selﬁsh-desire, and that
is all.” And, in conﬁrmation of this, he adds, “ There-
fore, the Master’s (Confucius) discourses about man’s Nature
and the way of Heaven could not be heard.”3

Let us now pass on to the Text of the Sﬁtra; the ﬁrst word

1 Viz., of Confucius, Buddha, and Laou-tsen.

'-’ The large-hearted man. But “ catholic” is a better word, and Mr.
Chalmers has already adopted this word in the Tau-telz-lcing, xvi.

3 Confucian Analecls, v, 12. The meaning of Tsze-Kung, in this
section of the Avnalects, appears to be this. “What Confucius taught
as a literature could be understood, but the secret of his teaching as it

related to man’s nature and heavenly wisdom could not be gathered
from any mere words—could not be heard under the form of words.”

SCRIPTURES FROM THE CHINESE. 281

is Maha (prajﬁa paramita), or, as it is written in Chinese, Mo
Ho. The entire comment on this word (and one such extract
will explain the whole method) is this: ﬁrst of all the
couplet of Theen Tai. .

“The spiritual body (dharmakaya), as to its substance
(hypostasis), is like the vast expanse of Space. The Nature
of Man and his Reason were originally one and undivided 3
simply by reason of covetous desire his True Nature was
perverted, and the six modes of migrational existence and
the four kinds of birth were introduced into the world.”

The comment then proceeds: “This word (i. e., Maha)
is SansCrit (Fan). It signiﬁes ‘vast’ and ‘unbounded.’
The particular reference is to the boundless and inﬁnite
void1 known as ‘ Great Reason.’

Confucius says, ‘Look up at it, it is higher than you can see!
Bore into it, it is deeper than you can penetrate! Look at it as
it stands before you, suddenly it is behind you (i. 6., it
cannot be grasped). ’2

Buddha says, ‘As the great Universe has no boundary,
and the eight quarters of Heaven no gateway, so Supreme
Reason has no limits ; to measure boundless Space would be
difﬁcult indeed.’

Lau-tsze says, ‘Looking up you cannot see the summit
of its head; go behind it you cannot see its back.”’3

‘ On the “void of Reason,” refer to the Tau-te/t-leing (Chalmers’
Translation), passim [particularly cap. xxi. I think the “emptiness”
explained by Lau-tsze would go far to exhibit the Nature of the
Absolute as asserted by the Buddhists].

2 Analects, ix, 10, 1. Dr. Legge thus translates the whole passage.
“Yen yuen, in admiration of t/ze master’s doctrines, sighed and said,
‘ I looked up to them and they seemed to become more high, I tried to
penetrate them and they seemed to become more ﬁrm, I looked at them
before me and suddenly they seemed to be behind.”’

3 Quoted from the Tau—teIL-lcing, cap. xiv, “ On the praise of the
Abyss.” I have called attention, in a previous note, to the negations
found in the works of Christian writers when speaking of the existence
of. God. There is a passage in Minucius Felix, c. 18, that is very
apposite to our present purpose. “ Hic Deus nec videri potest, visu
clarior est; nec comprehendi, tactu purior est; nec aestimari, sensibus

282 A CATENA OF BUDDHIST

Such, in brief, is the method observed in Wu-Tsing
Tsze’s commentary. The object of the Sﬁtra, as I apprehend
it,is to shew the character of the“ wisdom” possessed by those
who have “ gone across” to the other shore. The character
of this wisdom consists in the absence of all “ conditions.”
The ﬁve “ skandhal” are regarded as empty and meaning-
less. The identity of differences is assumed (matter and
space, 850.). There being no reality in distinctions, then
life, death, disease, old age are also meaningless terms. And
by similar reasoning there is nothing to be attained, and
therefore nothing to affect the eternal quiet of absolute Being.

3. THE MAHA-PRAJﬁA-PARAMITA-HRIDAYA-stTRA.
Ava,Zohz'tc‘shwam,2 (the Derelict of the Szirtra.)

When the Prajna Paramita has "been fully practised, then
we clearly behold that the ﬁve skandha are all empty, vain,
and unreal. So it is we escape the possibility of sorrow or
obstruction.

Scir'iputrco (the Right of the Shim.)

That which we call form (rﬁpa) is not different from that
which we call space (sﬁnyata). Space is not different from

major est, inﬁnitus, immensus et soli sibi tantus quantus est notus;
nobis vero ad intellectum pectus augustum est et ideo sic eum digne
aestimamus, dum inaestimabilem dicimus. Eloquar, quemadmodum sentio;
magnitudinem Dei, qui se putat nosse, minuit, qui non vult minuere,
non novit. Nec nomen Deo queeras ; Deus nomen est.” This last con-
fession is precisely that to which the Buddhists were driven.

1 The ﬁve skandha or elements of (limited) existence are these. (1)
Rupa-skandha, comprehending organs of sense and objects of sense.
(2) Vijnyana-skandha consists in intelligence or consciousness of sensa-
tion. (3) Vedana-skandha comprises pleasure, pain, or the absence of
either. (4) Sanjuya-skandha, the knowledge or belief arising from
names and words, as ox, horse, etc. (5) Sanskara-skandha includes
passions, as hatred, fear, etc.

2 Avalokitéshwara, 73. e., the manifested Divinity. In such works as
the present, this refers to the inward manifestation of the Divinity
which takes place in the enlightened Heart. “Vith regard to the general
meaning of the term, there will be occasion to speak hereafter.

SCRIPTURES FROM THE CHINESE. 283

form. Form is the same as space. Space is the same as
form.

And so with the other skandhas, whether vedana, or
sanjna, or sanskara, or -vijnz’1na, (they are each the same as
their opposite).

Sciriputra.

All these things around us (ye dhamma) being thus stript
or devoid of qualities (lakshana), there can be no longer
birth or death, deﬁlement or purity, addition or destruction.
In the midst then of this void (sﬁnyata), there can be neither
rupa, vedana, sanjna, sanskara, or vijnana (73. 6., neither of
the ﬁve skandha) ; nor yet organs of sense, whether the eye,
or nose, ear, or tongue, body, or mind (manas); nor yet
objects of sense, 73. e. matter (rupa), or sound, odour, or
taste, touch, or ideas (dharma) 3 nor yet categories of sense
(dhatu), such as the union of the object and subject in sight,
in smell, in touch, in taste, in apprehension.

So there will be no such thing as ignorance (avidya), nor
yet freedom from ignorance, and therefore there can be
none of its consequences 31 and therefore no such thing as
decay or death (jara or marana), nor yet freedom from decay
and death. So neither can there be a method (or way) for
' destroying the concourse of sorrows. No such thing as
wisdom, and no such thing as attaining (happiness or rest),
as there will not be aught that can be attained.

The Bodhisatwa resting on this Prajna Paramita, no sor-
row or obstruction can then affect his heart, for there will
be no such thing as sorrow or obstruction. Therefore,
having no fear or apprehension of evil, removing far from
him all the distorting inﬂuences of illusive thought, he
arrives at the goal of N irvana;

The Buddhas of the three ages, relying on this Prajna’.
Paramita, haye arrived at the “unsurpassed and enlight-
ened ” condif ion (samyak-sambodhi) .

'2

1. Colebrooke, p. 255.

I

284 A CATENA or BUDDHIST

Therefore we know that this Prajna Paramita is the Great
Spiritual Dharani,——it is the Great Light—giving Dharani.
This is the unsurpassed Dharani. This is the unequalled
Dharani, able to destroy all sorrows. True and real (i 6.,
full of meaning), not vain (73. 6., unmeaning). Therefore we
repeat (or let us repeat) the Prajna Paramita Dharani.

Then also say— .

Ki-tai, Ki-tai,
Po-lo, Ki-tai,
Po-lo-seng-Kitai,
Bo-tai-sah-po-ho.1

8. THE sURAfiGAMA2 sﬁTRA.

We have shewn in the previous section how the meaning
of the word “ vanity” or f‘ emptiness,” as it was used in the
early period of Buddhist history—that is, to signify the
vanity of all earthly sources of happiness,—became changed
or transferred, at a later period, to the question of the
reality or non-reality of all sensible phaenomena (or sensory
perceptions). In the same way, the question about per-
manency or impermanency—that is, the permanency of
earthly happiness or the happiness of Heaven (as it was
generally known) ,——which occupied so conspicuous a place in
the early Sﬁtras, became afterwards the subject of discus-'
sion in a sense entirely different from its ﬁrst use. It be-
came the groundwork of an important argument, the object
being to prove that there is something which is not suscep-
tible of change, and that “That” is the universal self (tsong ;
Alaya).

We ﬁnd this argument in the Sutra, whose name stands
at the head of the present section. '

The Suraﬁgama Sutra—so restored from the Chinese Shau-

‘ i. 6., Gata, gata, paragata, parasangata (Gone! gone! gone-across!
(or burnt out) gone across for ever !) Bodhisatwa.

2 The derivation of Suraﬁgama or Suraﬁgan would appear to be from
Sﬁra, the Sun, denoting the “highest” form of Samadbi. It may be
possibly the same as the Samadhi Rajah.

SCRIPTURES FROM THE CHINESE. 285

leng-yan-king by J ulien (Méthode, 1007), and by Wassilief
(Buddhisme, 1 75)—is a work very highly esteemed in China.
It is said that the philosopher Choo-foo-tsze, a man “who
was considered to be second to Confucius, and amongst the
most prominent of the authors of the middle age period of
the country,” was impressed in favour of it.1 The Literati
in China are generally extremely opposed to Buddhist com-
positions. They speak of them with contempt, or affect to
ignore him. The admiration, therefore, of Choo—foo-tsze
recommends the work in question to our notice.

It was translated from the Sanscrit by a priest called
Paramiti, of Middle India, and the sounds of the Sanscrit
words precisely rendered by another priest, Mégasika, of the
country of Udyana, in North-West India.

The names of eighteen commentators are given, whose
notes and explanations make this Sﬁtra an excellent study
for any one inclined to investigate the subject.

As to its date, there is no positive information 3 the pre-
face in my copy was written by Fu- Shing, a priest of Lui-
fung, in the Kea-yin year of Yungching, i. e. 1784 A.D.

I ﬁnd, however, the Sﬁtra we are speaking about several
times named in the Maha-parinirvana Sutra (Kiouen iv.
pp. 12, 17, &c.) If this be the same as the Maha-parinib-
bana Sutta of the Southern Schools, then we may suppose
that the Suraﬁgama Sﬁtra is not, or was not, unknown (pro-
bably under a different name) in Ceylon, at an early period.

Mr. Brian Hodgson also refers once to the Chouraﬁgama
Sﬁtra (Collected Essays, p. 160), which is doubtless the
same as our Suraﬁgama 5 but he adds, “ that he does _
not at once recognise the name as that of a distinct Buddhist
work.”

Fa-hien, the Buddhist pilgrim, alludes to a work bearing
the same title (Shau—ling—King), and declares that it was
delivered by Buddha at Rajagriha. The‘ Sﬁtra itself opens
at Sravasti, and the discussion takes place in the J étavana 3

‘ Edkins, Religious Condition of the Chinese, p. 76.
2 Buddhist Pilgrims, cap. xxix, p. 116.

286 A CATENA or BUDDHIST

it is possible, therefore, that Fa-hien alludes to a different
work.

From internal evidence we cannot doubt that the Sﬁtra,
as We have it at present, belongs to the same age as the
Lankavatara and Saddharma Pundarika Sﬁtras—viz., the
beginning of the Tantra period, perhaps so late as the
fourth century A.D. ; but there is also evidence to shew that
what we now possess is not the Sﬁtra as it was ﬁrst pro-
mulgated, but, like others of the “expanded” class, has
been from time to time enlarged and developed into its
present shape.

The question, however, of date, ’5. e. of the Chinese trans-
lation, may be satisfactorily settled by those, who, having
access to Chinese works not within my reach, discover the
time when the priests, Paramiti and Méghasika, came to
China. -
The object of our present inquiry will be gained by a
partial translation of the ﬁrst four books! of the Sﬁtra.
The whole work consists of ten books (Kiouen), and, with
the commentary, comprises 502 double pages, of nine
columns each—that is, 9036 columns, and as each column
consists of twenty words, there are 180,720 words in the
entire work. So that it represents a book as large at least as
the New Testament. The entire translation of such a book,
however desirable on other grounds, cannot be comprised
within the limits of the space allowed for the present under-
taking.

I now proceed to the translation :—

“ Thus have I heard; once on a time Buddha was residing in
the city of Sravasti, in the J étavana vihara, with the congregation
of Great disciples (Bikshus) 1250 men in all; all of them perfect
Rahats,1 ﬁrmly established in the Divine Life,2 distinguished for

1 VVu-lau, anupadhiSesha.

2 This passage is explained in the commentary “ﬁrmly ﬁxed in the
principles of the wisdom of the Bedhisatwas, and resolutely abiding by
the exposition of the true Law of all the Buddhas.” I have throughout
this translation used expressions that convey the meaning of the
original, as far as possible, without following the text literally.

SCRIPTURES FROM THE CHINESE. 487

their superiority to all worldly inﬂuences, having perfectly mas-
tered all human knowledge, and, enabled by the reception of
Divine Truth, embodied in the doctrine of Buddha, to assume
countless forms for the salvation of all sentient creatures, and for
the beneﬁt of ages yet to come, some of whose names were these:
the deeply-wise Sariputra, the Great Maudgalyayana, Maha- ,
kauchtila, Pﬁrna Maitrayaniputra, Subhﬁti, Upanishta—all of
them leading men. Besides these there were countless Pratyéka
Buddhas, all of them Arhats; and Sravakas, who had come to-
gether to the place where Buddha was, and joined themselves with
the disciples; it was now just the time of the free discussion held in
the midst of the Summer Retreat1 (season of Rain), all the Bodhi-
satwas therefore had arranged in order the several doubtful ques-
tions they were about respectfully to propose for explanation. At
this time Tathagata, having arranged his seat (lit. seat for rest),
on account of the members of the Great assembly about to ex-
plain deep mysteries, invited all to come to the Feast of the Law,
to obtain (wisdom) not admitting of increase. His mellow voice
(lit., voicme Kalabiﬁgka bird) extended through the ten
regions; and innumerableg Bodhisatwas came ﬂocking to the
sacred arena, of whom Manjusri was chief. At this time Prasén-
adjit Rajah, because it was the anniversary day of his father’s
death, had asked Buddha to the inner rooms of his palace ; and
there, himself in attendance to meet Tathagata, he had made ex-
tensive preparations in the way of savoury viands of most exqui-
site odour, whilst his royal relatives entertained the great Bodhi-
satwas ; and in the city all the noble men and householders
simultaneously feasted the priests.

During his own absence, Buddha had commissioned Manjusri
to take charge of the Bodhisatwas and Arhats in the character
of master of the festival. But it happened that Ananda had
previously received a distinct invitation, and having gone to a
distance had not yet returned, and therefore was unable to

 

 

‘ The commentary explains this passage thus: “From the sixteenth
day of the fourth month till the ﬁfteenth day of the seventh month is
the season of the summer retreat ; during the middle decade of the
ninety days composing this period, it was customary for some one emi-
nent priest to enter by invitation into discussion (with Buddha) respect-
ing doubtful questions.”

2 Like the sands of the Ganges for number.

288 A CATENA or BUDDHIST

attend in the ranks of the priests; and so it happened that
there was neither Stavirah or Acharya in his company ;1 but
he was quite alone as he returned along the middle of the
road. Now on this day he had received no religious offerings;
so whilst he returned, Ananda arranged in proper order his
begging dish, and as he went through the city stopped in
regular order to solicit alms. But in his heart he had re-
solved to seek ﬁrst the contributions of the least worthy, in
consideration of the festival occasion, without asking any ques-
tions as to pure or impure, Kshatriyas or Chandalas, but equally
affected to all, without distinction of rich or poor, desirous to
obtain for all alike endless merit. For Ananda bore in mind
how Tathagata, the world honoured one, had found fault with
Subhﬁti and the great Kasyapa, in consideration of the Arhats,
for having an unequal purpose in seeking alms ;2 he therefore,
with a sincere desire to respect his directions, and by acting in
an open manner to avoid all suspicions and doubts, passed across
the moat of the city, and, with digniﬁed steps, entered the gates,
severely digniﬁed in his conduct, desirous fully to fulﬁl the rules
which relate to the method of soliciting alms. 'At this time,
whilst Ananda was thus proceeding in order collecting charity,
he passed by the houses of ill-fame which extended through a
certain part of the city, and was thus subjected to the fatal inﬂu-
ences of their sorceries. So it was the Mataﬁga women3 using the
magical words of Savakaraﬁ a former Brahma Deva, plotted to in-
veigle him by their lascivious wiles, to lie down on their mats,
where, by amorous personal caressing, they might excite feelings
leading to ultimate transgression of the rules of religion. Tatha-
gata, aware of the power of these lascivious sorceries, the religious
ceremonies being concluded, was now returning homewards ; the
King and chief ministers, with the nobles and householders, all in

1 It was an ordinance of. Buddha that whenever a priest went to a
distance, he should be accompanied by the president (Stavirah) and his
Teacher (Acharya), so as to avoid any possible scandal.

2 Compare with this the anecdote related by Mr. Gogerly, note 23,
Translation of the Pratimoleskafrom Pali.

3 Pariahs, L. v, 24. i

4 Savakara, so. sava; yellow. Vide Fo-koue-ki, p. 136. For an
account of the Mantaﬁga women, vide Burn., Introd., p. 205. Savakara
is explained in the commentary as “ yellow-haired.”

SCRIPTURES FROM THE CHINESE. 289

companywith him, desirous to hear the exposition of the law. Then
Tathagata caused to issue from the summit of his head1 a ﬂood of
glory composed of a hundred precious rays; from the middle of
each ray was produced a thousand-leaved precious lotus-ﬂower, on
which was seated the apparitional form of a Buddha, with his legs
arranged in the orthodox way; these Buddhas, uttering some
divine formulae, commissioned Manjusri, using the sentences as
his protection, for the purpose of destroying the effect of the evil
charms (of the Mataﬁgas), and of strengthening and encouraging
Ananda, to go to the place where these women lived, and return
to the presence of Buddha (with Ananda).

Ananda, on his return, beholding Buddha, bent himself to the
ground in adoration, and shed a ﬂood of (grateful) tears; at
the same time, he was ﬁlled with regrets which had afﬂicted
him from the ﬁrst, that he yet remained among the number
of the inferior disciples of his Master,2 not having arrived
at any advanced possession of sacred wisdom, although he had
ever been most diligent (in his efforts) and in his earnest
inquiries of the several Tathagatas, as to the means of perfecting
himself in wistm—that is to say, the perfect attainment of
Samadhi, of complete efﬁcacy (Samajﬁa), the most excellent
means of deliverance. And now again on this occasion there
were before him countless Bodhisatwas, and the great Rahats of
the ten regions, and Pratyéka Buddhas, all anxiously expecting
to hear the joyful tidings, awaiting silently the enunciation of
the sacred intentions of the mode of instruction about to be
adOpted. ‘

Then Buddha addressed Ananda: .You and I, Ananda, are
of one blood, related by the consanguinity of our parents; tell
me, then, what it was ﬁrst stirred your heart in my religious
system—what excellences did you see of such persuasive cha-
racter as to induce you to forsake and quit the fascinations of
the world ? '

l “The summit of his head.” This allusion may be connected with
the Sﬁra or sun-emblem (Sﬁra-mani) so frequently seen surmounting
the head of images of Buddha in the South.

2 Ananda is generally spoken of as the ﬁrst of the “ To-wan,” 2'. 6.,
inferior disciples (Sékha). The Chinese expression is doubtless identical
with that found in the Sanscrit and'Pali, concerning which there is an
instructive note. Lotus, p. 295.

U

290 A CATENA or BUDDHIST

Ananda replied thus to Buddha : Seeing in Tathagata the
thirty-two superior marks,1 of such superlative beauty, your
person bright and ruddy as crystal, and ever reﬂecting in
myself that these marks were not those which the lusts of the
ﬂesh produce—for it is plain that the nature of the passions
being turbulent and polluting, the humours of the body would in
consequence be rank, and the pus secreted by the blood also
turgid and irregular, preventing anything like the production of
such excellences as mark the person of Tathagata, shining like
gold in their collected splendour—beholding these signs in your
person, therefore I followed Buddha with shaven crown.

Buddha replied: Well said, Amanda! but now (let me tell you
something more), which you should be equally assured of, viz., that
the whole world of sentient creatures, from the ﬁrst till now, have
been involved in the nexus of (endless) births and deaths, from
the fact of their ignorance of the ‘ever ﬁxed and true state of
Being (heart), essentially pure, and substantially glorious’ ; and
so, by adopting every kind of idle speculation without any
truth, men have been involved in the net of incessant renewals
of existence. As you therefore now desire to investigate (the
character of) that wisdom which admits of no further advance,
with a view to eliminate (in yourself) the glorious powers of your
original nature, you must ﬁrst of all consent with a true heart to
reply to my questions. The Tathagatas of the ten regions agree-
ing in observing this one method, have thus escaped from the
maze of life and death, all of them possessing an upright heart ;
the words which they employed were therefore true. Thus, from
ﬁrst to last founding their conduct on this principle, throughout
the whole of their previous career they ever avoided the danger
of grievous error. Ananda, I now interrogate you l—when ﬁrst
you were conscious of a feeling of preference for the thirty-two
superior marks of Tathagata, using what means of sight (did you
arrive at this state?) andwho was it that felt the pleasure of prefer-
ence for me ?

Ananda replied : World honoured one ! In this way I arrived
at this pleasurable preference, by using my mind and my sight.
My eyes gazing on you beheld the superlative excellences of

1 That is, the thirty-two maha-purusha-lakshana, the thirty-two
marks of a great man.

SCRIPTURES FROM THE CHINESE. 291

Tathagata, and my mind was sensible of the birth of the delight
of love ; it was thus this condition was produced that made me
desire to come out of the tangled inﬂuences that bound me to
life and death.

Buddha replied to Ananda : According to your words just
uttered, the true ground of your pleasurable affection is to be
sought in the mind and the eye. But if you know not the
precise location of these powers, then you can never get rid
of the dust-troubles that affect your conduct-—just as though a
king of a district, on account of the ravages of a band of robbers,
were to equip a military force to expel them, the ﬁrst requisite
would be that the soldiers should know where about the robbers
were secreted. So as it is on account of the false judgments of
your mind and sight that you are detained in the stream of
perpetual transmigrations, I demand of you—say! where is the
local habitat of this mind and of this sight of' which you
speak ?

“ Ananda, replying to Buddha, said: World honoured onel all
the ten different kinds of being which exist in the world agree in
considering that the intelligent mind resides within the body;
whilst it is evident to every one beholding the blue lotusgl‘shaped
eyes of Tathagata, that they are in the face of Buddha; from
which I conclude on this occasion that the four organs of sense1
and the four objects of sense, combining their several ofﬁces
here in my face—that the seeing eye is without me in my head,
and the understanding heart Within me in my body.

Buddha replied to Ananda thus: Amanda, at this moment you are
seated in the preaching-hall of Tathagata, look out now and see the
trees of the J étavana, and tell me where are they situated?

“ Worl‘d honoured one! this great storied religious preaching-
hall is situated in the garden of Anathapindada (the friend of the
orphans); and so the trees of the Jetavana must be of' neces-
sity outside the hall.

“Ananda, as you sit here in the hall, what is it (your eyes) ﬁrst
behold ?

“World honoured one, as I sit in the hall I ﬁrst of all see

1 That is, sight, hearing, smelling, tasting. It means, of course, that
these senses or organs of sense reside in the face ; the other two senses,
viz., touch and operation of mind, reside elsewhere. '

U2

292 A CATENA or BUDDHIST

Tathagata. Next I behold the great Assembly. Then looking
‘ outside, I see the varied trees of the garden.

“ Ananda, as you behold the trees outside the hall, what is the
medium through which you gaze on them ?

“ VVorld-honoured one I the Windows of this great preaching-
hall being opened—therefore, as I sit here, I am able to obtain
the extensive view which meets my eye beyond the hall!

“At this time the world-honoured one, located in the midst of
- the great congregation, slowly unbaring his golden-coloured arm,
placed his hand on the head of Ananda, and explained to him
and the rest of the great assembly that there was a Samadhi
called Ta-f'uh-teng-shau-leng-yan-wang,1 which admits of the
exercise of countless active virtues, by means of which the Tatha-
gatas of the ten regions as it were through this as a sole means ,
of salvation having emerged, have quickly arrived at the state of
inﬁnite perfection, Do'you therefore attentively listen whilst I
explain the character of this condition. Ananda, bowing down
to the ground, humbly accepted the merciful intimation.

“Buddha then addressed Ananda: According to your state-
ment, whilst your body is located in the Preaching Hall, the
windoWs being open, you are enabled to gaze at the garden trees;
tell me, then, if it is likewise possible for any person within this
Hall not to be able to see Tathagata and yet to behold the
objects without the precincts ?

“Ananda replied, saying: World-honoured one, it is clearly im-
possible to suppose that any one within the Hall, not being able to
see Tathagata, could yet behold the trees and the rivulets without
the place.

“Ananda! apply the same reasoning to your assertion with re-
spect to the mind. The spiritual character of your mind, bring-
ing all things under its perception ; if, according to your former
statement, the groundwork of this perceptive faculty is within
your body, then its ﬁrst exercise would be to make itself ac-
quainted with the inner parts of the'body itself; so that all men
should ﬁrstibe sensible of this priority of perception, embracing
all that is within them, and afterwards extending to those things
which are without. But how is it, then, in fact that we never
meet with a man who is really able to see his own internal organs,

‘ Malia Buddha suraﬁgama Rajah, or, perhaps, the Samﬁdhi Rajah.

SCRIPTURES FROM THE CHINESE. 293

e. 972, the heart, or liver, or kidneys, or stomach—or who can see
the root-growth of his nails or hair—or who can trace the course
of his nerves or the windings of his veins. I say, how is it at
the time of the exercise of this power of perception (which you
say resides within) a man cannot thus perceive what is within
himself? or will it not follow on your own admission, that not be-
ing able to see that which is within, he cannot know what is
without? You must admit, therefore, that this hypothesis re-
garding the seat of the knowing faculty, viz., that it is within
the body, cannot be maintained.

“Ananda, bowing his head to the ground, again addressed
Buddha: From what I gather, as I listen to the words of Tatha-
- gata, it is plain that I must understand the truth to be that my
understanding faculty (heart) is really located without the
body; For, to use a comparison, as the light of a lamp,
when lit within a house, must necessarily, ﬁrst of all, illu-
minate the space within, and then afterwards extending to
the doors, and the portions of the vestibule and neighbouring
parts, illuminate them also (so should it be with the mind);

but now, as men are unable to see that which is within .

themselves, but can only take knowledge of what is wit-bout,
it seems to follow that the intelligent mind (or perceptive
faculty) must be like a lamp placed outside a house, which
cannot illuminate that which is within; this I take to be
the true solution, agreeable to the system of Buddha and in«
capable of being refuted.

“ Buddha addressed Ananda, and said: All these Bikshus who
surround me, have just come with me from the city of Sravasti;
each one having collected food by begging, sufﬁcient for his
need, has come back to this Jétavana—now, tell. me! if you
. watch one of these disciples as he eats, do you or all the
rest derive nourishment and appease your appetites thereby ?

“Ananda answered: Certainly not! world-honoured one; for,
although these Bikshus may have arrived at the condition of
Rahats, yet their bodily life is not the same,—how, then, can the
fact of one of them eating his meal, satisfy the appetite of all the
rest?

“ Buddha replied: Well, then ! take your assertion about the
intelligent mind dwelling without the body; there must, there-
fore, be an external connection between your body and this mind,

294 A CATENA or BUDDHIST

and when this personal connection is not in action, then what the
external mind perceives you yourself cannot know, and since (as
far as you are concerned) the knowledge of a thing is the per-
sonal knowledge you possess of it, the heart or intelligent mind
(apart from this) knows nothing. For instance, I now shew you
my hand, soft as the material of the Talas tree ; at the moment
when your eyes perceive it, does not the intelligent mind also;
discriminate as to the properties of the hand ?

“ Ananda replied: Yes, certainly, world-honoured one.

“- Buddha continued: If, then, your heart or intelligent faculty
immediately discriminates as to the character of that which is
presented to your eyes, how can you say that this faculty resides
without the body (and is so disconnected from it) ? You may
be satisﬁed, therefore, that this hypothesis is also untenable.

“Ananda again replied: World-honoured one, according to
what you say—viz., that because the intelligent mind does not
apprehend inner truths, therefore it does not reside within; and,
because of the necessary connection of mind and body, the former
cannot be located without the body (and, therefore, independent
of it), I now consider further, and conclude that the power of
(of seeing and) knowing is ﬁxed in one place.

“ But what is that place ‘E’ asked Buddha.

“Ananda said: It appears to me that this intelligent faculty,
which has been proved to be incapable of knowing that which is
within, and yet sees that which is without, lies hid as it were
within the sense itself. Just as if there was a man who took
a glass dish (lens), and held it up before both his eyes; this,
although exterior to the eye, yet being joined to it, prevents
not the eye from exercising its faculty of sight, and of distin-
guishing one object from another. So my intelligent faculty, not
seeing that which is within, because it dwells in (or is joined
with) the organ of sense, is yet no impediment in the clear per-
ception of that which is without, because, as I suppose, it is
secreted in the organ itself.

“ Buddha replied: That which you now say is, that the intelli-
gent faculty is secreted within an organ; as, for instance, the
faculty of sight may be said to lie secreted in (or, united with)
the glass (which is held before the eyes), so that (for convenience
sake) the glass dish (or lens), through which a man looks, may
be regarded as the prison of the eye; but in this case tell me, when

SCRIPTURES FROM THE CHINESE. 295

a man looks through the glass and beholds the distant mountains
and rivers, does he not at the same time see the glass through
which he looks ?

“ Yes, certainly, world-honoured one, he does.

“ Then, Buddha continued, if your intelligent faculty corre-
sponds to (a power hid within, or behind) this glass lens of which
you speak, how is it, when you behold the distant hills and rivers,
that you do not perceive the eye itself; and if you could see
the eye, then the organ of sight and the object of sight would
be the same thing, and there would be no completion of the
relationship between object and subject; but if you do not see
the eye, then how can you say that the intelligent faculty lies
secreted within the organ, as glass united to the eye. You must
be content, therefore, to give up this hypothesis also.

“ Ananda resumed : World-honoured one, I venture to prOpose
another theory. Within the bodies of all creatures there are the
six viscera1 and the ﬁve organs, whilst without there are the
seven passages and the nine cavities. Now with regard to the
vessels of the body, all is dark; whereas regarding the cavities,
. all is light. I propose, therefore, to Buddha this idea. When
the eyes are open, then (the intelligent faculty) perceives the
light; when the eyes are shut, then the intelligent faculty per-
ceives the darkness (within). And this constitutes the difference
between what is called seeing external objects and internal ones.
What about this supposition ‘3

“Buddha replied to Ananda: You say that when you close
your eyes you see darkness. Let me ask with respect to the
properties of this darkness—is it something adapted for the
eye, or is it independent of it? If it is something adapted for
the eye, then it must be placed before the eye (when it is per-
ceived.) How, then, do you say that the process is an inward
one ? ‘Or if it be an inward process, then it is just as if you con-
sidered yourself dwelling in a dark chamber without sun, or
moon, or lamp. But let me ask in this case, would the darkness
which is within the chamber in which you dwell be identical with
your inward organs, which you say are naturally dark? But if you
take the other alternative, and say that the nature of the percep-

‘ The stomach, gall, bladder, larger and smaller intestines and secreting
passages.

296 A CATENA or BUDDHIST '

tion of which we are now speaking is not adapted for the eye,
then how can we speak of ‘ seeing’ at all?

“ But, putting on one side the question. of external perception,
let us suppose that, by turning the sight inwards when the eye is
shut, there is what you call a process of perceiving the darkness
within the body—let me ask, when you open your eyes, ought
there not to exist the same power of turning the sight back so
that you should perceive your own face ? If not, then I do not
see how you can speak of turning the sight inward, when the eyes
are shut.

81.1 “But if, for the sake of argument, you suppose that the
eye is able to perceive the face, then it must follow again that
both the intelligent mind and the eye itself exist externally to
the body, 73. e. in space. Let us suppose you consent to this, then
it results that the eye, thus existing in space, is not a part of your
own body. So that it is just as though you were to say that
when Tathflgata now beholds your face, it is you who behold it ;
or if you still say that your eye, thus existing in space, has the
power of individual perception, you must allow that your real
eye has no power of perception at all, or else you would have
two distinct organs of sight, and therefore you ought to see two
Tathagatas now before you instead of one. Altogether, there-
fore, we may conclude that your present theory is incapable of
proof.

32. “Ananda resumed: I have repeatedly heard Buddha in his
instructions to the four classes of his hearers‘2 say ‘that from
the conceptions of the mind are produced every kind of sensible
phenomenon, and from the inﬂuence of these phenomena again
the various types of mind are produced.’ I now surmise that
the groundwork of this power of thought is the essence of my
intelligent mind, and according to whatever subject of consider-
ation is brought before it, that in the union of this essence with
the external phenomenon,3 the active intellectual mind resides, so
that we cannot speak of it either as within or without or between.

‘ I have here commenced to number the clauses, in order to enable
the student to refer to the original. By numbering each section in the
original, the translation may be at once veriﬁed.

2 Fah Hian, p. 155.

3 This theory approaches very nearly to that of Aristotle respecting
5M and uimta, or the “ conceptualist” argument.

SCRIPTURES FROM THE CHINESE. 297

33. “Buddha addressed Ananda: You say now, that by the
generative power of the external phenomenon is produced every
sort of individual mind, and that in the act of combination con-
sists the active intelligent faculty ; but the very fact of the mind
not existing previous to this combination, proves that what we
generally call ‘ mind’ is but an empty word,1 and therefore what
combination can there be? But if it is possible for that which
is so unreal, to form by combination a reality, yet in this case we .
should have to suppose that there are nineteen categories of
sense (instead of eighteen), because there would be seven dusts
or objects of sense instead of six,2 which is contrary to all truth.
But if you say that this mind has a real and substantial existence
(73.6., externally), then you can touch it with your hand—and
moreover, the mind or essence which combines with the pheno-
menon must either come from within you or enter from without
you; if the ﬁrst, then we return to the theory already discussed
and disproved, viz., of being able to see within the body; if the
latter, then, before joining with the phenomenon, it should be
able to distinguish the face of the possessor of it (which it clearly .
cannot do). '

34:. “Ananda objected. True! but yet it seems to me that
the distinct duty of the eye is to see, and of the intelligent mind
to recognise and discriminate, and therefore it is not right to
speak of the mind as seeing. Buddha said: If the eyes are able

. 1 The argument here, and also in the Paramita works, to the effect
that “individual mind” is unreal and a mere “word,” coincides with
Home Tooke’s theory, so ably followed up by his disciple, Edward
Johnson (Nuces P/Lilosop/m'ece, 1841). But the Buddhist goes beyond
the sensational theory of these philosophers. Mr. Johnson says, “The
fact is, every word has two meanings—a verbal meaning and a meaning
in Nature: the meaning in nature is some thing or things capable of
aﬁecting us through the senses; if the verbal meaning does not direct us
to the meaning in Nature, then it is nothing more than “vox et praeterea
nihil” (Nuces Philosophical), 270). So said the Buddhist; but he did not,
therefore,‘deny the existence of that which neither the senses can appre-
hend nor words express.

2 Vide Daily Use of Shamans, p. 32. The six dusts are the six
objects of sense; the eighteen categories (dhatu) are the six senses, the
six objects of sense and the six species of knowledge resulting. The
aim“: or essence would be a seventh object of sense, alluded to in the
text.

298 A CATENA or BUDDHIST

to see independently of the mind, then, as you sit here within
this Hall, may you not say that the doors see ? Then, again, if
your hypothesis is correct, a dead man ought to be able to see,
because the physical structure of the eye remains unaltered ; but
if he can see, how do you say he is dead ?

35. “ Ananda, consider again with respect to your intelligent
mind——if it is a real substantial entity—then it is either one, 13.6.,
a simple substance, or compound; and, then again, as it is located
in your body, it is either everywhere present within its limits,
or conﬁned to certain points. Regard the mind as a simple and
uniform substance, it would follow that, if you touch anything
with one ﬁnger, then all the ﬁngers ought to feel the contact, and
if this is so, then the object touched can have no ﬁxed locality,
or if it has a distinct whereabouts, then the theory of the mind
being one in its matter, cannot be maintained. But if the mind
be complex, then when it takes cognizance . of many men,
which of the observing minds is yours? Again, if the intelli-
gent mind be diﬁ’used in its substance, then the same diﬁiculty
about one ﬁnger touching a thing, and the rest not perceiving it,
is to be answered. But if the mind be not diffused, but conﬁned
to one place, then if you touch your head and foot at the same
time, if the head feels, the foot ought not to feel ; but this is not
the case; and therefore your supposition about the intelligent mind
being identical with the result of combination between a phaeno-
menon and a hidden perceptive essence, is not tenable.

36. “Ananda, replying to Buddha, said: World-honoured one!
I have also heard you discoursing with Manjusri and other emi-
nent disciples, when you were engaged in the discussion of the
question of the true (or sole) condition (of Being), say, that the
intelligent mind was located neither within nor without.

37. “As far as I can understand the question, it seems that we
cannot say that the mind is placed within us, or else there is the
difficulty of not seeing that which is within ; and we cannot say
that it is situated without us, or else there is the difﬁculty about _
the relationship of mind and body, so that we are driven to the con-
clusion that there is a medium somewhere, so that the mind is
neither within the body nor beyond it,1 but between the two.

38. “You speak of between the two, said Buddha; take care
that this phrase does not deceive you, so that your ‘ between the

' Vidc Cudworth, Intellect. System, vol. i, p. 10.

SCRIPTURES FROM THE CHINESE. 299

two’ means ‘ nowhere’. Let us investigate it. Where is the
place of this middle point? Does it reside in the sense which
perceives or in the thing perceived? if in the sense, then it re-
sides necessarily in the body, and therefore it cannot be spoken
of as a ‘ middle point’. But if this point be placed in the object
perceived, then, as every such object is different, there must
either be an index by which its presence can be determined or
not; if not, then to all intents and purposes the place of its ex-
istence is as if' it were no place; if there be an index to its exist-
ence, then this shews the changing character of this point, just
as a man ﬁxing a gnomon of a dial, having ascertained the exact
middle point (or mid-day point), then looking due east, he ﬁxes
the west point, and looking due south he ﬁxes the north point;
thus the gnomon is no index to one ﬁxed hearing, but to any
bearing that is desired. So, then, if the intelligent mind be con-
sidered as residing in the middle of the object perceived, there
can be no certain guide for ascertaining its particular position,
but we may arrive at any conclusion, according to the caprice of
each individual.1

40. “ Ananda said: When I spoke of the middle point, I did
not allude to these two kinds of explanation ; but to this, that as
Tathagata says that when the eye-sense unites with the object of
sense, then eye-knowledge results ; but as no knowledge can
reside in the mere object—but the eye has the power of distin-
guishing one object from another—so I say that the intelligent
mind resides in the midst of that eye-knowledge which results
from the exercise of this function of sight (or other sense).

41. “Buddha said: If your intelligent mind resides in the
middle of the sense and the object of sense, then the substance of
this mind is either united with the two, or separated and distinct
from the two.

~12. “ If united with the two, then there is a confusion of sub-
stance, so that the mind can no longer be regarded as a substan-
tial unit; but there will be a mutual opposition betwixt the two
hypostases, preventing the possibility of the middle entity of
. Which you Speak.

43. “ But if there be no such union, then this intelligent mind

‘ The argument .appears to be this ; that the mind may reside in the
midst of any object perceived, and that therefore it is impossible to ﬁx
its locality.

300 A CATENA or BUDDHIST

must partly partake of the character of the sense which you say
has the power of knowing, and partly of the object of sense which
you say has no such power. The mind, therefore, has no distinct
character (nature) ; and if so, by what mark may you recognise it
as it exists in the middle of these two opposing powers? You
may conclude, therefore, that this hypothesis is not capable of
proof.

44. “Ananda addressed Buddha, saying: World honoured!
formerly I saw Buddha in the society of Maudgalyayana, Sub-
hﬁti, Pourna, Sariputra, four great disciples, discoursing on the
law; on this occasion I heard the following assertion, frequently
repeated, that the nature of the intelligent and discriminating
mind was such, that it could not be said to be within the body,
nor without it, nor in the middle-point, but that that was rightly
named the mind which in its very nature was without a local
habitation, and without preference or active purpose. I should
be glad to know, therefore, whether I may not deﬁne the intelli—
gent mind as that which is ‘ indeﬁnite,’ and ‘ without partiality.’

45. “Buddha replied to Ananda: You now say that the nature
of this intelligent and discriminating mind is altogether intan-
gible and indeﬁnite ; .now let me ask, when you speak of space,
of water, of land, of flying, of walking, and all the different
conditions of existence, which are generally classiﬁed under the
phrase, ‘ all forms of being,’ you perhaps regard all these things
with indifference and your mind is unattached 'to them—but do
they exist or not ?

46. “If they have no deﬁnite existence, then they are like the
hair of the tortoise or the horn of the hare (mere phantasies) ;
how then can you speak of being indifferent to that which does
not exist; for if there is such a thing as indifference, or such a
state of being ‘unattached,’ then there must exist a real object
from which you detach yourself, and therefore it cannot be
spoken of as a ‘nothing.’ For that is ‘nothing’ which has no
‘conditions’ or ‘qualities’; and where this absence of conditions
does not exist, there cannot be an absence of that which is thus
‘conditioned.’ So long, then, as you speak of the mind being
‘unattached,’ so long you pre-suppose the true existence of
something which is unattached, where then, I again ask, is this
something ? Your theory, therefore, will not bear examination.

47. “ At this time Ananda, as he remained in the midst of the
great congregation, rose from his seat, bared his right shoulder,

' nun-Mn“

SCRIPTURES FROM THE CHINESE. 301

bent down upon his right knee, and with closed palms, address-
ing Buddha, said: I am indeed the very least of all Buddha’s
followers, ever grateful for the compassionate love which has
brought me into this condition, and although I have left my
home, am yet as a child dependent on a nurse, only a bearer and
not arrived at any degree of perfection, unable even to destroy
the evil inﬂuences of the sorceries of the Savara (Savakara,
women), and therefore subjected by their enchantments to be
led into the abodes of infamy; and all this from not knowing the
precise limits of the Truth which Buddha declares. Oh! would
that the world-honoured one, of his great compassion, would
open out to me the way of Samadhi, so as to enable me, when
engaged in contemplation, to destroy all blinding influences.
Having spoken thus, Ananda prostrated himself on the earth,
and all the congregation falling down, remained bent to the
earth, anxiously awaiting the signal to arise and stand, as it
would indicate the august purpose of Buddha to enter on the
desired course of instruction.

4.8. “At this time the world-honoured one, from between his
eyes (gates of the face), dispersed a succession of rays of light,
brilliant and glorious as a hundred thousand suns. All the
various worlds of Buddhas shook six times as with an earth-
quake, whilst the inﬁnite lands of the ten regions of space in a
moment appeared, whilst the mysterious spiritual power of Buddha
caused all these worlds to unite as it were in one, and in the
midst of this one world the entire body of Bodhisatwas, all
coming to this common centre, with closed hands, attentively
listened. .

4:9. “ Buddha then spake to Ananda: The whole body of sen-
tient creatures, from the ﬁrst till now, has been (subject to) every
kind of false impressions (inverted opinions); the consequence has
been a spontaneous propagation of error, like the branches of the
Gatcha tree ;1 so that men who have entered on the religious life
have failed to attain to Supreme Wisdom, and have only arrived
at the vain distinctions of Sravakas and Pratyeka Buddhas, or
to the more imperfect forms of heretical'belief. So it is that all
the Devas Mara and their followers have come to this state from
simple ignorance of the two original root-seeds of error, pursu-
ing a conqued. form of religious discipline, attempting, as it

7 n,

1 In Chinese “ngo-ch a , probably the banian tree (ganjasana).

302 ‘ . A CATENA or BUDDHXS'I‘

were, to make serviceable bread out of hot sand, and from the
false Opinion that it was possible to do so, remaining for ever
without food.

50. “ Say, then, what are these two seeds of error ? Ananda,
the ﬁrst is that which results from (ignorance about) the ever
present root of life and death, which causes you and all beings
to look on your conditioned mind as your true Nature (or as
possessing an independent Nature). The second is (ignorance
about) the true basis of the pure form of Nirvana, which
generates in you that subtle form of inward knowledge1 which
gives you the power of originating the inﬂuences that, in the
end, lead you away from a sense of this subtle essence, so that
though to your last day you live and act by it, yet you know
it not, and pass away into the different forms of perishable Being
to which the power of error subjects you.

51. “Ananda, you now desire to know the way of Samadhi,
with a view to emerge from the sea of life and death. I ask you,
therefore—meantime, Tathagata, stretching out his golden-
coloured arm, bent together his ﬁve ﬁngers, and said: Do you
see me doing this, Ananda? Yes, indeed, Ananda replied; I
see you. What do you see, said Buddha? I see, Ananda
replied, Tathagata raising his arm, bending his ﬁngers into the
form of a shining ﬁst, dazzling alike my mind and eye. Buddha
said: Now, what is the instrument by which you see all this ?
Ananda said: I and all here present see this by the use of our
eyes. '

52. “Buddha addressed Ananda: Answer me truthfully! You
say that as Tathagata thus doubles his ﬁngers together and
makes a shining ﬁst of them, that your mind and eyes are
dazzled by the brilliancy of the same; but if it is your eyes
which see the ﬁst, of what good (or account) is the mind (heart)
which you say my ﬁst dazzles? Ananda replied: Tathagata seems
now to inquire as to the particular locality in which this mind of
which I speak resides; and yet it is by means of this mind that
I, of whom you inquire, am able to investigate the question on
which we are speaking. I take it, therefore, that this mind is
the power by which I investigate.

1 This knowledge (Slllll tsing) is explained in the commentary by
to-na. This may probably be the Sanserit “ ’danya,” denoting the
subtle character of the knowledge in question (’danya, a coriander seed).

SCRIPTURES FROM THE CHINESE. 303

53. “ Buddha replied: No, no, Ananda, this is not your mind.
Ananda, in an agitated manner, quickly leaving his seat, with
raised hands stood upright before Buddha and said: If this is not
my mind,1 tell me what is its name? Buddha answered: This is
but the perception of vain and false qualities, which, under the
guise of your true nature, has from the ﬁrst deceived you, and
caused you to lose your original permanent (soul), and involved
you in the nexus of the metempsychosis.

54. “ Ananda addressed Buddha again and said : World-
honoured one 3 I am the favourite cousin of Buddha, and because
my heart was moved with affection to your person, I left my
home and became a disciple. My sole desire was to minister to
Tathagata, and to the utmost bounds of the innumerable earths,
to render service to all the Buddhas; my further hope was to
arrive at supreme knowledge, making every effort to practise
- without exception the most arduous duties of my religious pro-
fession. All this Was the inward purpose of my heart; and to
this same source also I trace every disobedient act, and every evil
thought against religion ; but if these efforts and intentions do
not result from the heart, then I take it I have no heart at all,
and-am just the same as the different kinds of inanimate earths
and trees—for by removing this capability of knowledge, you do
in fact make its existence impossible. Explain, then, I pray, this
paradox of ‘this not being my heart.’ I deeply reverence and
venerate your presence ; and with all this great congregation am
heartily desirous to have my doubts removed, by hearing that
. which we do not understand explained.

55. “ At this time the world-honoured one began his explana-
tion to Ananda and the rest of the congregation, desiring to
excite in them a consciousness of that mind which springs not
from any earthly source. Sitting on his lion throne, therefore,
he touched the top of Ananda’s head and spoke thus (Tathagata
ever says, every phaenomenon that presents itself to our know-
ledge is but the manifestation of Mind. The entire theory of
the causes of production throughout the inﬁnite worlds is simply
the result of mind, which is the true substratum of all. Ananda,
if all the varieties of ‘ being’ in the collection of worlds, down to

‘ The original word throughout this section might be translated
“ heart”; but this word is so ambiguous, I take it that the word corre-
sponds to the Sanscrit “ atman” (self).

l/

304 A CATENA or BUDDHIST

the single shrub, and the leaf, or the ﬁbre of the plant, tracing
all these to their ultimate elements—ifall th ese have a distinct
and substantial nature of their own (as you say)—how much
more ought the pure, excellent, and cﬂ’ulgent mind, which is
the basis of all knowledge, to have attributed to it its own
essential and substantial existence. /

56. “If, then, you examine this question, and still prefei to

call the dismiminating and inquiring mind by the name of
Heart, you must at any rate distinguish it from the power that
apprehends the various pheenomena connected with the mere
senses, and allow this a distinct nature. Thus, whilst you now
hear me declaring the law, it is because of the sounds you hear there
is a discriminating process within you; yet, after all sounds have
disappeared, there still continues a process of thought within, in
which the memory acts as a principal element, so that there is a
mind acting as it were on the mere shadows of things.

57. “I do not forbid you to hold your oWn opinion on the
question of this discriminative faculty, but I only ask you to
search out the minutest elements of the question itself. If, after
you have lemoved the immediate cause of sensation, there 18 still
a disc1iminative power in the faculty of which we speak, then
that is the true mind which you justly designate as yours ; but if
the discriminative power ceases to existafter the immediate
cause which called it into exercise is removed, then this power
is only a shadowy idea, dependent entirely on the presence of
external phwnomena; and therefore, when these are removed,
the mind (as you regard it) becomes, as it were, a hair of the
tortoise or the horn of the hare. So, then, the ‘body of the
law,’1 as it is called, would be the same as something which
does not exist ; and who then would strive after emancipation?

58. “ At this Ananda and all the congregation sat silently lost
in thought. Buddha then addressed Ananda thus: Searchers
after truth generally, although they may attain to the nine pre-
vious steps, seldom attain to the last deliverance found in the con-
dition of a Rabat, and all this because they do not shake off the
mistaken notion that this perishable and uncertain process of
thought (which depends entirely on accidents) is true and real.
And so it is that you, thoughyou are one of the foremost of the

l Dharmakaya. The remark in the text proves that the “ dharma-
kaya” was considered as a substantial existence.

SCRIPTURES FROM THE CHINESE. 305

Sravakas, have yet failed to attain to any degree of superior
excellence.

59. “ Ananda, having heard this, again melted to tears, pros-
trated himself on the ground, and, with his hands joined whilst
thus extended on the earth, addressed Buddha: From the time
when my heart ﬁrst yearned after Buddha, to become his dis-
ciple, relying on his spiritual power, never did it suggest itself
to me that there was any obstacle in the way of my becoming
like Buddha himself, or arriving at Samadhi, little did I then
know of the disagreement between ‘body and mind’; so that,
although I had externally become a disciple, yet my heart had
by no means entered on the limits of true wisdom—just like a
child, helplessly taken from its father. Now, then, I also know '
that although I am accounted as one of the Sravakas, yet if I
have made no due preparation, I am just as one who has never
heard the law—just as a man who says he has eaten, but is
never able to satisfy himself. World honoured one! I and the
others, in consideration of the difﬁculties which beset us, humbly
request Tathagata to explain and simplify the question of the
true heart, and exhibit to us the eye of Reason. I

60. “At this time, Tathagata, from the (Svasti) character which
was on his breast, caused to pour forth a precious ﬂood of light,
its eﬁ’ulgence like that of the sun, its rays composed by a thou-
sand colours, penetrating at once through the inﬁnite worlds of
Buddha, and concentrating throughout the inﬁnite worlds on the
heads of the various Buddhas; and then returning to Ananda and
the rest of the Great Congregation. After which he addressed
Ananda, and said : For your sake I sound the gong (ghanta) of
the Great Law, in order to enable the whole body of sentient
creatures to obtain knowledge of the mysterious and ever effulgent
mind, through the knowledge of which they may arrive at perfect
perception of the truth. '

61. “Ananda, you said just now that you saw my shining
ﬁst. Now, what is it constitutes the brightness of which you
speak ? What is it causes the idea you have formed of the ﬁst ?
and who is the person that sees all this ? Ananda replied: The
brightness of which I spoke results from the beauty of Buddha’s
body; it is my eyes that behold this beauty, and it is your own
ﬁngers held up and closed before us, that make the ﬁst.

62. “ Buddha replied: Tathagata this day declares to you and

, . . x

306 A CATENA or BUDDHIST

all those who have understanding, true wisdom, using the way of
parable or comparison to convey to your minds his meaning.
Ananda, taking the instance of my closed hand, I suppose if I
had no hand there could be no closing it ; and if you had no eyes
there could be no seeing it; so that by means of your sense of
sight, and my right manipulation of my ﬁngers, the whole idea is
completed of ‘your seeing my ﬁst’. Is this right or wrong?
Ananda replied: It is right; oh, world—honoured one! for if I
had no sight I could not see; whereas, by means of this sense, and
your right manipulation, the idea is formed in my mind of your
ﬁst, resulting from the agreement of conditions, in each case.

63. “Buddha replied: This agreement of conditions, as you
term it, is not a correct explanation of the case. For, con-
sider, if a man has no hand, there is clearly an end of ‘ making \
a ﬁst’; but if a man has no eye, there is not the same com-
plete end of ‘seeing’; for, just think a moment. Suppose you
were going along a road, and you were to meet a blind man,
and ask him, Do you see anything? That blind man would
reply to you: I see only darkness before my eyes. Now,
although there is no such thing as, in his case, seeing a variety
of objects, yet still there is a distinct observation on his part, and
the object before his eyes is ‘ darkness’. What, then, is wanting
why this observation should not be called ‘ seeing’.

64:. “ Ananda said: How can you speak of an ‘ act of seeing’,
when the same darkness is always before the eyes of all blind
peOple ?

65. “ Buddha replied: All blind peOple without eyes can only
observe darkness ; but now take a man who has eyes, and place
him in a dark room. Is there any difference between the dark-
ness which the blind man observes, and the darkness which the
man sees who has eyes? No! replied Ananda; they are the
same. Then, Ananda! suppose the blind man who observes only
darkness were suddenly to receive his sight—so that he could
perfectly see the various objects ‘before his eyes—this you would
call ‘eye-seeing’; and now, suppose that other man who is in a
dark room, and who sees nothing before him but darkness, were
suddenly to have a lighted lamp brought into the room—so that
he also got perfect knowledge of surrounding objects, would you
call this ‘ lamp-seeing’?

66. “If so, then the lamp is able to see; but, if the lamp is

SCRIPTURES FROM THE CHINESE. f 807

the same as the eye, why do you call it a lamp? And again,
since the lamp would then have the power of observation, what
concern would your eye have in the matter ? You know, how-
ever, that the lamp is only able to make things visible, so that,
as far as seeing is concerned, the eyes have a distinct function,
opposed to the ofﬁce which the lamp discharges, but nevertheless,
when we speak of the ‘ power of sight’, this no more resides in
the eye than in the lamp.

“Ananda, although he continued to hear these words until
their close, yet remained silent in the midst of the great congre-
gation ; for his mind was as yet unable to receive their meaning,
only he waited in expectation of hearing the compassionate words
of Tathagata in further explanation—with closed hands and
reverent feelings.

67. “At this time, Tathagata, unfolding his beautifully soft
and silken hand, displayed his ﬁve circle-marked ﬁngers, and
thus continued his discourse for the instruction of Ananda and all
the great assembly.

“When I ﬁrst arrived at complete inspiration (on the occasion
of my preaching), in the Deer Park, for the sake of Adjﬁata
and the ﬁve mendicants, and all of you belonging to the four
classes, my words were these: All creatures fail to attain supreme
wisdom, and the condition of a Rahat, from the guest and
dust1 troubles of life which deceive them. Which of you, at
that time, in consequence of my instruction, arrived at the
condition of sanctity, which you now enjoy?

68. “ Then Ké‘iundinya,2 rising fromhis seat, addressed Bud-
dha, and said: I who am now so old, of all in the great congre-
gation alone obtained the name of ‘ saved’; and it was because
I understood the comparisons of the ‘ guest’ and ‘ dust’, that I ob-
tained the fruit of salvation. World-honoured one, your com-
parison was this, that like as a traveller takes up his quarters at
an inn, and having rested and drank sets out again on his weary

1 Compare the comparison of the Egyptians mentioned by Diodorus
Siculus. “The Egyptians called the dwellings of the living ‘lodging
houses’; the tombs, on the contrary, they called ‘ eternal homes’.”
Vide Manual of Eastern History, by Lenormant, p. 333; and Cud—
Worth, i, p. 9.

2 Adjnata Kaundinya (Kaundinya probably from “kund,” to pre-
serve) ; but vide Lotus, p. 489, and compare the Chinese gloss.

X2

308 A CATENA or BUDDHIST

road, and has no leisure to rest or remain ﬁxed (so is the unen-
lightened heart) ; whereas, the true master of the house, moves
not from the place of his abode. Thus, also, we regard all that
which is unﬁxed and uncertain as the travelling guest; but that
which is ﬁxed, we call the Master of the house ; and, as we con-
sider the condition of unrest, it is called the investigation of the
‘ Guest (comparison)’. 1

69. “And, again, as in the case of a clear sky, when the bright
sun rises up into the heavens, a ray of light perchance enteis
through a crack in a door, and Spreading its brightness on the
space through which it passes, exhibits all the particles of dust
in commotion, as in the case of the dust, its nature is motion; but
in the case of the space, its nature is rest: thus also, we may
compare all that is calm and at rest to space; whilst all that is
unsettled and unﬁxed we may call ‘dust’. This also was the
comparison. Buddha said: True! 0, Kaundinya.

70. “ At this time, Tathagata, in the midst of the great assem-
bly, doubled together his ﬁve-circled ﬁngers, and having doubled
them together he Opened them out, and so again having
opened them he shut them up, and then addressed Ananda, say-
ing: What is it you have seen me do ? Ananda replied : I saw
Tathagata’s hundred-precious-circle palm in the midst of the as-
sembly opened and closed. Buddha replied: When you saw this,
was it my hand you saw open and shut, or was it your sight that
opened and closed itself. Ananda replied: It was the hand of
the world-honoured one that was open and closed in the midst
of the great assembly; for the nature of my seeing faculty ad-
mits not of opening or closing. Buddha said : What, then, is it
that moves and what is it which rests in this case? Ananda
said : The hand of Buddha is that which is unﬁxed, and my see-
ing faculty is eminently a ﬁxed one. What is, there that can un-
settle it? Buddha said : Just so. ‘

71. “On this, Tathagata, from the midst of his circled hand,
let ﬂy a glorious ray of light which located itself on the right of
Ananda, and at the same time Ananda turned his head, and
looked over his right shoulder. Again, Buddha let ﬂy another
ray, which ﬁxed itself to the left of Ananda, on which he turned

‘ This is probably the same discourse as is given in M. 3., p. 180.
'1 Cudworth, vol, i, 9.

SCRIPTURES FROM THE CHINESE. 809

his head and looked to the left. Buddha then addressed Ananda,
and said: Why did you just now turn your head? Ananda said:
Because I saw light issuing from the precious hand of Buddha,
and ﬁx itself to the right and left of me, therefore I turned my
head in those directions to see the light. Buddha said: Was it
your head which moved, or your sight which moved? Ananda
replied: It was my head which turned; my power of sight is
ﬁxed. 'What, then, can move it? Buddha replied: Just so.1

72. “Then Buddha continued: In this way men should regard
all that is changeable as dust; and all that is unsettled as a travel-
ling passenger.

“ (KIOUEN II.)

1. “At this time Ananda and all the great congregation, listen-
ing to the explanations of Buddha, with rapt attention, began to
recognise the fact that from the earliest moment till now, they
had utterly overlooked'and lost the true Heart, and mistaken for
it the false connections of external things, and the distinctions
of mere shadowy appearances. But now they began to under-
stand, just as a lost child who suddenly meets with its tender
mother; and so with closed hands they adored Buddha, desiring
above all things to hear Tathagata open out and explain the dif-
ferences between that which is body and that which is mind, the
true and false, the empty and the real, and contrasting that
which is visible and perishing with that which is invisible and
eternal, to cause them to attain to a clear comprehension of the
true nature (which is the basis of all which is called Mind).

2. “At this time Prasénadjit Rajah, rising from his seat, ad-
dressed Buddha: In former days, before I was brought to listen
to the doctrinal teaching of all the Buddhas, I saw Katyayana2
Véirattiputra, who always said that this body of ours after death,
was completely destroyed, and this he called N irvana. And now,
although I have met with Buddha, yet am not I altogether free
from mistrusting doubts. Tell me, then, how I may obtain de-
liverance (from these doubts) and attain to the knowledge of this

1 How came: 61/ TOWQJ, ov'dev 36 now KaO’ eav‘rov aaw/Aa'rov ev romp. Cud. ii,
775, and the whole context.
2 Vide J ulien, xllét/aode, 1813 and 1870; but compare also Fo-L'oue-A'i,

310 A CATENA or BUDDHIST

imperishable principle which you call the Mind. We pray you
in the name of this great assembly, many of whom are ignorant
of this great truth, to enter on some further explanation of it.

3. “Buddha said: Maliarajah! with respect to your present
body, I would ask you, Is this body of yours like the diamond,
unchangeablc in its appearance, and ever ﬁxed, and imperishable ;
or is it, on the other hand, changeable and perishable? The
Rajah replied: World-honoured one 1 this body of mine, without
doubt, in the end, after various changes, will perish.

“Buddha said: “Maharajah! you have not yet experienced this
destruction of the body; how, then, do you know anything about it?

“ World-honoured one! replied the King, with respect to this
transient, changeable, and perishable body; although I have not
yet experienced the destruction of which I speak, yet I observe the
case of things around me and ever reﬂect that all these things
are changing—old things die, and new things succeed; there is
nothing that changes not! thus the wood that now burns, will be
soon converted into ashes; all things gradually exhaust them-
selves and die away; there is no cessation of this dying out and
perishing. I may certainly know, then, that this body of mine
will ﬁnally perish. Buddha replied: Just so 11

4. “Maharajah : Regarding yourself at your present age—now
that you have begun to grow old—is your appearance the same
as it was when you were a young child?

“ World-honoured one I when in former years I was a young
child—my skin was soft and delicate—gradually, as my years
advanced, my pulses became stronger, and fuller, and now
I am become an old man of sixty, my appearance has become
withered and dried; my animal spirits low and sluggish; my
hair white; my skin wrinkled—indicating that my future life
will not be long. What, then, can be the comparison of my
present appearance with that which I had when a child?

5. “Buddha said : Maharajah I with respect to your appearance,
was there ever a period when this change was not going on?

p. 149 (3), and Manual of Buddhism, 292 (5). \Ve see from these
accounts that this heretic was probably the same as Sanjayabellanti.
Notice also that Rémusat restores pi-lo-tchi by Vﬁiraji instead of
vairatti.

1 Tathastu. Banerjea, 218. On the Hindu PlaiZosop/zy.

i,‘
/,
SCRIPTURES FROM THE CHINESE. 311

The Rajah answered : World-honoured one ! this change is secret
and mysterious, which I can never hope to explain. Just as winter
gave way to summer, and we gradually have come to the present
time, so is it with me. For the case is just this—When I was
twenty years old, although I was still called by my juvenile ap-
pellative, yet my appearance had already become old compared
with my ﬁrst ten years ; when I was thirty, I was still changed
from what I, had been at twenty years; and now, when I am
sixty years and two, looking back at the time when I was ﬁfty,
I was then, compared with my present state, hale and strong.
World-honoured one! I ﬁnd myself unconsciously changing;
and, although I have instanced this gradual approach to death,
by the changes I have experienced each decade of my life, yet if
you will have me use more minute divisions, this change has been
a yearly one; nay, each month and each day, the same decay
has been going on ; and, if I consider the case still more closely,
every minute, every second (jana) there has been no ﬁxity or
continuance in one stay: I fully recognise the truth, therefore,
that in the end my body must perish !

6. “ Buddha said : Maharajah I you confess that from witness-
ing these ceaseless changes, you arrive at the conviction that
your body must perish ! Let me ask—When this time for your
body to perish arrives, are you cognisant of anything connected
with yourself that will not perish? Prasénadjit Rajah, with his
hands clasped before Buddha, replied: Indeed, I am cognisant of
no such (imperishable thing).

7. “ Buddha said :. I will now explain to you the character of
that ‘ Nature’ which admits of neither birth nor death. Mahara-.
jah: When you were a little child, how old were you when you
ﬁrst saw ’the River Ganges? The Rajah replied: When I was
three years old, my tender mother led me by the hand to pay my
devotions to Jiva Deva,1 by this stream (ﬂowing here in our
sight), then, it was I 'knew that this was (an afﬂuent of) the
Ganges. -

8. “ Buddha said : Maharajah, taking up your own illustration
respecting your gradual alteration of appearance, through every
decade of years, etc., of your life. You say that at three years
of age you saw this river ; tell me then, when you were thirteen

‘ Julien, illét/wde, 541.

812 A CATENA or BUDDHIST

years old, what sort of appearance had this river then? The
Rajah replied: Just the same as it had when I was three years
old; and now I am sixty-two there is no alteration in its ap-
pearance.

9. “Buddha said: You now are become decrepit, white-haired,
and wrinkled in face, and so your face has grown during succes-
sive years. Tell me, then, has the sight which enabled you to
see the Ganges in former years become also wrinkled and in-
creasingly so with your years. The King answered: No! World-
honoured one.

10. “ Buddha said: Maharajah! although, then, your face has
become wrinkled, yet your power of sight has in its nature al-
tered not. But that which becomes old and decrepit is in its
nature changeable, and that which does not become so is un-
changeable. That which changes again is capable of destruc-
tion, but that which changes not1 must be from its origin inca-
pable of birth or death. How is it, then, that together with this
imperishable power of sight you possess, there has crept in that
which is of its nature perishable and changing? and how is it
still more that those heretics, Makhali and others, say that after
the death of the body there shall be a clean end of all life.

The King hearing this, began to believe that after death there
might perhaps be further life; and, therefore, with all the as-
sembly accepted joyfully such a doctrine, and looked for further
instruction.

1]. “Then Ananda, rising from his seat, with clasped hands
and prostrate form, addressed Buddha thus: World-honoured
one 1 if this faculty of sight and hearing is of itself imperishable
and incapable of birth or death, what then does your doctrine
mean that I and others have lost our true nature, and all our
actions are, as it were, inverted from their right purpose? Would
that with your great compassion you would free me from the
pollution of these doubts.

12. “ Immediately, Tathz’igata stretching- forth his golden-
coloured arm, pointed down his beautiful ﬁngers to the ground,
and spoke thus: Ananda, as you behold my Mudra hand, let me
ask you, is it pointing up or down.

“ Ananda replied : World-honoured, men generally regard the

‘ Vide the extract from the Bhagavad-gita. Banerjea, 210.

SCRIPTURES FROM THE CHINESE. 813

position which your hand now assumes, as downward; but, as
for me, I know not what to call it—whether up or down.
Buddha addressed Ananda: if, then, men generally call this
position downward, what would they call ‘upward’? Ananda re-
plied: Tathagata has but to raise his arm, and let his soft and silken
hand point above into space, and that will be what men call
‘upwards.’

13. “Buddha immediately lifted up his arm, and addressed
Ananda, saying, If this is what men call turning upside down—
or head to tail—then understand this, that your body, compared
with the mysterious body of Buddha, may be likewise illustrated
by this similitude—for the body of Tathagata may be spoken of
as- upright in respect of its Nature—but yours as of an in-
verted or misdirected nature.1

14:. “ Now, then, consider, I pray you, your body and Buddha’s
bodyj—which you speak of as so related. These names sig-
nify something, but where is the location of these two things
thus related to one another? At this time Ananda, with all the
great congregation, looked at Buddha in blank perplexity——-not
knowing where these two bodies locally resided.

15. “ Buddha then, exercising his compassionate love—for the
purpose of instructing Ananda and the great assembly—raised
his voice, and thus addressed the whole assembly: Illustrious
disciples, my constant words are these—all the thousand con-
nections of mind and body (matter), and the offspring of mind,
to wit, the various modiﬁcations of ideas, all these are but what
the heart originates ; your mind and your body themselves are
but things made manifest in the midst of this mysteriously glori-
ous and true essence called the perfect heart. What, then,
can be the meaning of losing this perfect heart, and this
mysterious nature—is there not some deception in these words ?
(or, are they not owing to the deceptive inﬂuences which exist
in the midst of the heart?)

16. “ Dark and obscure is the space around us ! In the midst
of this sombre, gloomy space, by the capricious intertwinings of

l The aim of this argument seems to be to prove that the diﬂerence
between the pure Nature of Buddha and the Nature of Man is one of
relation only, as “ upright” and “ perverted” are different relations of
the same thing.

314 A CATENA or BUDDHIST

the darkness, forms are evoked. These capricious forms generate
false reﬂections (in the Heart), and from these spring the ideas
of Body. So the thousand connections which are aroused within
the mind, pursuing still further the vanishing and capricious
forms without, there arises an endless confusion——and so those
ideas about the nature of the mind are caused, which is the ﬁrst
great deception; it is concluded as a certainty that all these
thoughts are ﬁxed within the material body, in ignorance that
this body, and all external phaenomena, rivers, mountains, space
itself, and earth, are but things which exist in the midst of this
ever true and mysterious Heart—just as if one should overlook the
existence of the vast and innumerable oceans which are scattered
through the universe, and centre one’s thoughts and investiga-
tions on a single bubble (or drop), regarding it as the true sea,
and overlooking the countless real oceans. So is it when a man
centres his thoughts on this deceitful idea, that his individual
mind is the true basis of all which exists, and so is led to multi-
ply such existences indeﬁnitely. This is the inversion which I
wished to explain by raising my arm after holding it down-
wards.

17. “Ananda, following the deep and loving words of Bud-
dha’s argument, with tears coursing down his face, and his
ﬁngers clasped in anxious expression, spoke thus to Buddha:
Although I have followed thus far the excellent sound of Bud-
dha’s voice, grasping the idea of the basis afforded by the per-
fectly enlightened and ever ﬁxed and unchangeable Heart ; and
although I understand what Buddha says that this individual
mind is but the result of connections with external phantasma—
goria, yet I do not thoroughly understand what is the real sub-
stantive basis of this true heart—would that Buddha, with his
pitiful sympathy with my doubts, would enter on and explain
this subject more thoroughly.

18. “Buddha replied: “ Ananda, if you and the others still
listen to my words with your mind bent on capricious distinctions,
the arguments which I propound being thus regarded through
the medium of a false atmosphere, will no longer have for you the
nature of a true law.

19. “Just as if one man pointed with his ﬁnger to the moon
to shew it to another, and that other man thought that the ﬁnger
was necessary in order to see the moon; or, if again looking at

SCRIPTURES FROM THE CHINESE. 3 5

the ﬁnger he were to regard it as a part of the moon, how 'could
this man help thinking that when the crescent of the moon dis-
appeared, then the ﬁnger of the man who pointed at it would
also disappear. What then I because he considered the ﬁnger to
be the same as the bright moon, supposing he lost sight of the
ﬁnger, how could he help confounding the nature of darkness
and light; and from this what could prevent him from afﬁrming
that the two distinct natures of darkness and light were not
realities, but inventions ?

20. “ And so it is in your case—if you regard your discriminat-
ing mind as depending on the distinctive utterances of my
law, then this discriminating mind of yours, in the absence
of my distinctive utterances, should have no distinctive nature.
Just as, by way of comparison, a traveller who comes to an inn
lodges there for a time and rests, after which he departs,
proving that he is not the owner and pr0prietor of the place—for
this name is applied to him who resides and rests for ever in the
house———so it is in the matter under consideration ; if the discri- '
minative faculty which comprehends my distinctive utterances be
your own true heart, then it ought never to depart from its place,
in what way, then, I should wish to know, does it retain its nature
in the absence of the sounds of my voice? Well, then, if it does
not do so, how is it that your discriminating faculty, even in the
absence of my voice, is able to distinguish the beauties of my
face ?—or, at any rate, what is to prevent this conclusion that in
the absence of all distinguishing qualities, then the distinguish-
ing nature must cease to exist ; and therefore there can in such
a case be no distinctions between opposites—neither matter nor
space—which is just the foolish argument of Gosala, and the
others. But if there be really no such distinguishing power in
the absence of material association, then your mind and your
nature (Spirit) is of this character, that they both depend on ex-u
ternal accidents for their very existence 5—where, then, in this
case, is the “ Master of the House”?

21. “ Ananda replied : If my heart and nature are thus liable
to intermittent action, then it seems to me that the mysterious
and effulgent heart of which Tathagata just now spoke, is liable
to the same—or at any rate explain to me, I humbly pray, in
what manner we may avoid this conclusion.

22. “ Buddha addressed Amanda: As to the inward faculty,

816 A CATENA or BUDDHIST

which both you and I possess, of seeing external phaenomena,
which power is constant and unchangeable, although this power
is not the same as the perfectly constituted heart, of which you
last spoke, yet it is as the shadow of the moon in the water,
easily mistaken for the reality. You ought, therefore, to listen
attentively whilst I endeavour to show you how the perfectly en-
riched heart is incapable of any cessation in the exercise of its
nature.

23. “Ananda, this great preaching hall,'opening out to the
full East, when the sun rises and ascends the heavens, is fully en-
lightened by his rays ; but in the midnight of the moonless por-
tion of the month, when the dark mists envelope the ground,
then again all is dark within this chamber. Again, when the
windows are ajar you can then look out and behold the space in-
cluded within the surrounding walls which bound your view;
and if you proceed to distinguish objects, then there are the
various associations of sight—in the empty void there is the
nature of space—the appearance of the dusty bushes reminds you
of the dirty dust; and then again, when the mists clear away,
and the pure sky shews out its depth, you are reminded of that
which is pure and calm.

24:. “ Ananda, when you behold these various changeable
phaanomena, let me ask you to what source or original cause may
you refer them all—tell me what is the particular ground on
which each of these pheenomena rests? Ananda said: All the
phaenomena which relate to the presence of light may be referred
to the sun’s disc. If there were no sun, there would be no
light. Light is but the effulgence of the sun. I refer this
therefore to the sun. Darkness, on the other hand, I refer to
the moonless night. Looking through, I refer to the windows;
the impediment in the way of my view, I refer to the stone wall
which surrounds the garden ; the various impressions (un) I re-
ceive I refer to my power of distinguishing objects—the emptiness
I refer to space—the dusty bushes, to dust; and the bright pure
sky I refer to the rain stopping. So it is all the phaenomena in
the world may be referred to their various connections.

25. “ Buddha replied : Now, then, you regard the observation
of these eight distinct phaenomena as the result of the exercise of
the active power of the faculty of sight; you should ask yourself
717/10 is it refers them to their several limits. What is it then ?

SCRIPTURES FROM THE CHINESE. 317

If the several references depend on the light around you;
then when there is no light, you ought not to be able to see
darkness. But now consider that, although light and darkness
differ, your power of sight differs not—what then can be the
meaning of distinct references of sight? But do you say
that these individual references are self-generated, and do not
depend on you ? Then how can you speak of your distinguish-
ing this from that—if you are not concerned—and if not you,
then who is it ? Know, then, that your own original and essen- _
tially bright mind, has become deceived and entangled so that
you have lost your original ﬁxity, and become involved in the
circle of births and deaths, and thus ever immersed in conse-
quent misery ; it is for this reason Tathagata speaks of commi-—
serating and pitying you.

26. “Ananda said: Although I understand that this original
sight-Nature cannot be intermittent in its action, tell me how
I am to know that this is my true Nature?

27. “ Buddha addressed Ananda as follows: I ask you, now,
at the present moment, although you have not attained complete
ema¥cipation (or complete spiritual power), yet exercising the
spiritual power you possess, you are able to obtain a sight of ,‘the
ﬁrst Dhyani Heavens, without hindrance. Aniruddha, on the
other hand, is able to see the whole of J ambudwipa as an Amra
fruit (mango) in his hand; whilst the various Bodhisatwas are
able to see the Great Chiliocosm; and the Tathagatas of the ten
regions are able to see the inﬁnite dust-like worlds (pure lands,
Kshetras) scattered through space, compared with whose power
of vision men can but see an inch before them.

28. “ Ananda, supposing you and I are looking at the palaces
occupied by the four kings ;—on every side we see the sea and
land, as we pass through space ;—although we but dimly re-
cognise, in the distant gloom, the various appearances of objects,
yet there is nothing indistinguishable, so that you can clearly
separate this from that. Now, I select a particular object for
you to look at, and I ask you, What is this power of sight
(personal substance),1 and what- is it makes these ﬁgures of
objects which you see? Ananda, exert your utmost power of

1 Or, What is the (or, who is the) real person that sees, and what is

the character of the thing seen. [The whole of this translation is un-
satisfactory.]

818 A CATENA or BUDDHIST

sight, let your observation reach to the palaces of the Sun and
Moon, these external objects are not your personal substance;
look at the seven golden mounts (that encircle the earth),
observe well their whole circuit, although here you see every-
thing clearly, still these external objects are not your personal
substance; and now gradually behold the clouds, the birds, the
moving winds and the clouds of dust, the trees and mounts and
valleys, the herbs and shrubs, men and beasts, all these are not
your personal substance.

29. “Amanda! the nature of all these things which are scattered
far and near around you is different, yet the power of sight
which you possess, and by which you distinguish these several
differences, remains the same. This power, excellent and bright,
is clearly then your sight-nature.

30. “ But if the seeing resides in the things, then you by your
sight can see my sight; but if you say that we both see, or that
our sight is the same, then, when the things which I see are re-
moved from my sight, you ought to see the place of my not-
seeing; but if you can really see the place of my not-seeing,
this is but a contradiction of terms, for then the phraseknot-
seeing is applied unjustly to a place that can be seen; but if you
cannot see the place where my not-seeing is, then there is a
spontaneous annihilation of that which did exist, and why not
an annihilation of you yourself.

31. “Once more, if you still suppose that your sight, when
you have once beheld an object, is identiﬁed with that object,
then that object ought to be able to see you, and thus matter
and spirit (Nature) are blended ; and so both you and I, and all
material substances are one and- the same; but this makes all
argument impossible.

32. “Amanda! if, when you see me, this power of sight which
you have is your own and not mine [and if, when I see you, my
power of sight is mine and not yours], and yet this sight-nature
is everywhere diffused, let me ask what is that which you speak
of as “not yours.”

34. “Ananda addressed Buddha and said: World-honoured
one ! if my sight be the same as the sight-nature of Tathagata,
everywhere diffused, how is it that now, as I sit in this hall,
I see but this alone ? Is it possible that this power can be
changeable, sometimes great and sometimes small? or can

SCRIPTURES FROM THE CHINESE. 319

the impediment of a wall conﬁne that which is so vast in its
nature? I am unable to explain in what‘the just solution of this
difﬁculty is found. Would that your compassionate love would
exercise itself 1n explaining this matter on my account.

35. “Buddha replied: The mode of expression which refers
all worldly things to some one of the descriptions, of great,
small, within, without (square, round), and other modiﬁcations,
results from the shifting nature of the phaenomenal world, and
in no way can it justly be attributed to the contraction or expan-
sion of the seeing power.

36. “Just as though you had a square vessel—in this vessel
you see' a square hollow space—and I were to ask you, ‘the
square space that you see in this vessel, is it a permanent divi-
sion of space or not?’ if it is a ﬁxed and distinct allotment, then
substitute a round vessel for the square one, and the Space ought
I not to be round; but if it is not a ﬁxed shape, then, when you
speak of the square space in a square vessel, there is a con-
fusion of terms, for there is no such ﬁxed thing as a square
space. You say that you know not in what place to ﬁnd the
just solution of the question under consideration—the nature of
all solutions like these is the same as the use of the conventional
word ‘space’ of which I have been speaking—how, then, can you
speak of seeking it in a particular place ?

37. “Ananda, if you wish to arrive at a just apprehension
of that which admits of no such limitation as round or square,
then all you have to do is to dismiss the contraction of your
idea to a square vessel, then the substantial character of space
will be understood as that which admits of no such quality as
round or square. How much rather, then, ought you to dismiss
the idea of ﬁnding out the place where this quality of round
space or square space dwells?

38. “ So it is when you ask how it is that on entering this
Hall your sight becomes contracted, and on looking up to the
Sun it becomes extended, so that you can see the vast vault of
heaven; and how, again, it is that the wall limits your view, but
if a hole be made in it then your view is enlarged. I say so it
is that this reasoning has no force.

39. “But all sentient creatures, from the very ﬁrst, having
been deceived by external objects, have lost their true Nature,
and have been carried by things here and there, and therefore
have got hold of this idea of seeing much and seeing little. .

820 A CATENA or BUDDHIST

40. “If, then, you are able to understand the real character of
\ these external objects, then you become the same as Tathagata,
your mind and body perfect, immoveably ﬁxed, enabled to embrace
i in your grasp of mind the inﬁnite worlds.

4:1. “Ananda addressed Buddha, saying: World-honoured!
if this sight-power is the same as my mysterious Nature, then
this Nature of mine ought to be before me; and if this-sight-
power is the same as my true Nature, then what is my mind,
so-called, and what my body? For my present body and
mind have evidently a true distinction, but that true Nature
admits of no distinction or separation from my body. If, then,
this true Nature is the same as my mind, I should certainly be
able to see it; but if I could see or recognise this Nature as my
true self, then my body, on the other hand, would not be my
true self. And what would prevent the ﬁrst difﬁculty which
Tathagata named, that is, that external things ought to see me,
as well as I see external things. Would that, of your great
compassion, you would explain these difﬁculties.

42. “ Buddha replied: Now what you say about the power of
sight being before you, this theory is out of the question; for if
your true power of sight is before you, then, as the subtle essence
occupies a particular space, there can be no difﬁculty at once in
pointing to it. Suppose, then, as we now sit in the Jetavana,
we see around us the groves of trees and the tanks, and the
beautiful Hall in the midst, above us the Sun and Moon, before
us the River Ganges, and you in front of my Lion throne; with
my ﬁnger I point out the natures of these various objects : that
which affords the shade is the grove; that which causes the
brightness is the sun; that which breaks the view is the wall;
that which permits you to extend your view is the empty space,
and so on down to the single shrub and tree ;—for all of these
objects, Whether great or small, might all be thus indicated. If
then this sight-power dwells before you, you ought to be able
with your hand, without any uncertainty (k’heo), to point out its
true limits. What, then, is this sight-power? Ananda! if space
is it, when you have completed an act of vision, then what is
space ? If the objects around us be it, then, having completed
an act of vision, what becomes of these objects? and so on with
the inﬁnite varieties of objects around you, the same disproof
holds good ; for, if any of these be your original and subtle sight-

/

SCRIPTURES FROM THE CHINESE. 321

power, then when that power is used, they must each of them
disappear, whichever it be.

43. “ Ananda said: I am now sitting in this storied-preaching
hall, at a distance (my eyes) reach to the River Ganges ; above
me are the sun and moon; if I raise my hand, it is that which
points; directing my eyes, it is thus I behold; pointing out
all these things, it certainly is not these which see. World-
honoured one! It is according to what Buddha says—for if
neither I, who have only arrived at imperfect knowledge, nor the
Bodhisatwas, can discover in the various objects before us any
sight-power, then, if all those things were removed, I conclude
the sight-nature would remain the same. Buddha replied, True 3
True !

4:41. “Buddha again addressed Ananda and said: According to
what you say, that, in the absence of any seeing-power, when all
things are taken away, yet the seeing~nature remains, and that,
therefore, the things which you now point at are not themselves
possessed of any seeing-nature, I now again ask you, as you
here sit with me in the Jétavana and behold the trees of the
garden and the sun and moon, etc., it is plain that as these ob-
jects do not possess any sight-power, there can be no sight~power
given to you by the things which you point at. You must tell
me, then, which it is amongst all these external objects which
possesses the opposite power, viz., of resisting-sight (non-sight
[ﬁ kin]).

4:5. “ Ananda replied: Indeed, as I look round on this garden
of J eta, I cannot understand what to say about this opposition to
sight, of which you speak ;—for what is it ; if the trees possess this
attribute, how is it we see the trees? but if, on the other hand,
the trees are the means of seeing, then how are they called trees;
and so we might go on with every object, as, for instance, space;
if space is possessed of this non-sight attribute, what is the
meaning of the expression ‘ seeing space.’ I conclude, there-
fore, that amongst the inﬁnite varieties of objects, there is not
one that can be spoken of as ‘ opposed to sight.’ Buddha said,
Just so !

46. “At this time the great congregation, exclusive of the
Rahats, hearing Buddha’s words became confused, being unable

to follow out the mode of Buddha’s argument from beginning to
Y

'i

322 A CATENA or BUDDHIST /

end; and so were ﬁlled with anxiety because they had lost the
clue.

47. “Tathagata, knowing the distracted condition in which
their minds were thus placed, his heart moved with compassion,
he desired to give rest and comfort to Ananda and the others,
and to inspire them with the assurance that the Supreme Law-
giver would not mislead his disciples, and that all he spoke
must be True, not like the four kinds of confused exposition
about ‘not dying,’ uttered by Makhali, but plain and compre-
hensible, if only carefully considered.

48. “At this time Manjusri, Dharma-rajah-putra, ﬁlled with
compassion for the four classes of disciples, in the midst of the
congregation arose, and, bowing his head down to Buddha’s foot
with closed hands and reverential mien, addressed Buddha thus :
World-honoured one,—The members of this great congregation
do not comprehend the illustrations of Tathagata, touching the
two subjects of sight-power and immaterial existence, the argu-
ment appears contradictory.

49. “ World-honoured ! if these appearances which lie before us
connected with matter and space are really visible, then there is
something we may rightly indicate as being distinguishable, or
possessing the attribute of ‘being visible ;’ but if they do not
possess this quality, then we ought to say that these things are
not visible by their absence from our sight. We, therefore, are
uncertain where these theories may lead; the congregation,
therefore, has anxiety; these contradictions may, perhaps, loosen
the former hold of faith ;—would, then, that Tathagata, out of
his great compassion, would reconcile for us these apparent dis-
crepancies, viz., how these appearances, and this sight-power,
existing in the original state of things, could do so without
clashing or opposition.

50. “Buddha addressed Manjusri and all the congregation:
The Tathagatas of the ten regions, and all the great Bodhisatwas,
dwelling in their own self-contained state of Samadhi, to them
sight and the associations of sight and all the attributes of
thought are but as an empty ﬂower of space (aurora), in their
real character being unsubstantial; so then, sight and its associa-
tions being thus unreal when considered in connection with the
excellent and glorious and pure state of True Knowledge (Bodhi),
how can you refer to that condition the question of there being

SCRIPTURES FROM THE CHINESE. 323

such things as seeing and not-seeing, or there not being such
things.

51. “ Manjusri ! I now ask you, are you really Manjusri, or is
there, in addition to this one, another Manjusri, or is this
Manjusri whom I see before me the only Manjusri ?

“Just so I world-honoured one! I am the true Masjusri, there
is no other but me ! for why? if there was another, then, as I am
certain that I am myself, there cannot be room in the conscious-
ness of this truth for any question of ‘is there,’ or ‘is there not,’
another.

52. “ Buddha said : So do all the false appearances of the
world (space), and this very excellent power of sight itself appear
in the mind of the excellently bright and insurpassable glorious
Bodhi ; ‘ seeing’ and ‘not seeing’ are confused terms (6.6., terms
of no meaning in the supreme consciousness), and all the asso-
ciations of seeing and hearing, just as the second moon which
appears in the water; what is the moon? and again, what is the
absence of this moon ? Manjusri I there is but one moon, and (in
its supposed consciousness) there can be no question of whether
this one is itself, or whether there be another self.

53. “ Wherefore, when you consider these various phaenomenal
appearances and the sight itself, you should consider them only
as names which give rise to empty speculations; and from such
elements you can never arrive at any ﬁrm conclusion of
‘ being’ or ‘not being.’ It is only from this true essence, which
I call the ‘ glorious nature of mysterious wisdom,’ that we can
ever safely conclude as to any explanations of truth or falsehood.

54:. “ Ananda addressed Buddha saying : World-honoured one I
as I consider what you, our Supreme Lawgiver, say, that the
associations (operations) of supreme wisdom are not conﬁned to
any spot ; but that they are deep and ever ﬁxed and self-contained,
that the true nature is incapable of birth or death, it appears to
me that this agrees generally with the discursive and incon-
clusive speculations of the old Brahmachari Savakara, and also
inclines to the opinions of the Nirgranthas and other heretics,
who say ‘ that there is a true personal I diffused throughout the
whole universe.’1 I pray you how does your opinion differ from
theirs ?

‘ Vide supra, 13, 17 5.

324 A CATENA or BUDDHIST

55. “ World-honoured one! Moreover, in the assembly at
Laﬁkagiri, where, on the ground of your great compassion, you
also exhibited your doctrine ,1 those heretics there always repeated
their opinion about spontaneous phaenomena, in contradistinction
to your theory of connected causes ; but now it seems to me that
this nature of which you speak, universally diffused, must exist
spontaneously,as it neither suffers life nor death ; for the removal
of all the unreal and deceptive associations of sense, neces-
sitates a contradiction to the theory of connected causes, and
makes us revert to the ‘spontaneous’ theory of these heretics,“
pray explain this to me, lest I should fall into a false way of
thinking, and so that I may hold intact the truth of a real and
essential mind, and an excellent and ever-glorious nature.

56. “Buddha said: Ananda' . notwithstanding the clear manner
in which I have exhibited my doctrine, asking you plainly and
clearly for your Opinions, I yet perceive that you understand
nothing, and so you are misled about this question of spon-
taneous existence. Anandal if you must needs lay hold of this
opinion about self-caused or spontaneous existence, then the
‘ self’ ought to be clearly discerned, the substance and basis of
this self-caused and self— supporting existence.

57. “ Suppose, then, in the exercise of this mysterious and ex-
cellently glorious vision, you are observing things around you,
tell me in what does the ‘self’ of this power consist—is it due to
the bright light of the sun ? or is it attributable to the presence of
darkness? is it the existence of space which constitutes the
ground-work of this ‘self’? or is it the presence of obstacles that
constitutes this self? Ananda! if the bright presence of light is
the groundwork, then, as this presence is the substantial basis of
vision, what can be the meaning of seeing ‘darkness.’ If space
is the basis of this ‘ self-caused’ power, then, how can there be
such a thing as an interruption of sight by any obstacle; or, if
any of the various accidents of darkness be considered 'as the
substantial basis of the ‘ self,’ then, in the daylight the power of
is the meaning of

                                             

the expression ‘seeing light
58.“ Ananda said: Of necessity I allow that this mysterious

‘ This seems to refer to the subjects of discussion found in the
Laﬁkavatara Sﬁtra.

SCRIPTURES FROM THE CHINESE. 825

(bright) power of sight, its nature being Opposed to that which
is ‘self-acting’ or ‘ self-caused,’ must depend on connected causes
for its origin, but I would further inquire of Tathagata how the
doctrine which he has enunciated to-day, can agree with this
theory of connection of cause and effect.

59. “Buddha said: You now Speak of ‘ cause and effect,’ let
me ask you—Is the cause of your seeing (of which sight is the
cﬁ'ect) in the light or darkness, or is it because of space, or of
obstacles in space? Ananda! if this seeing nature depend for
its existence (as an effect) on the light (as a cause), then, when
it thus exists, it cannot be able to appreciate darkness (for then
it would cease to be), and so on for the rest.

60. “ You should be satisﬁed, therefore, that this subtle power
of sight, essentially glorious, depends not for its existence, either
on cause or connection, it is not what is termed self-caused, nor
yet the opposite of this. In its origin it admits not of negation
or the absence of negation ; it agrees not with positive assertion
or the absence of it ; it is independent of all conditions and also
of all pheenomena (laws).

61. “Now then, perhaps, you will say how can we apprehend
or lay hold of this heart (self) which exists in the midst of all these
pheenomena, especially in consideration of the inﬁnite number of
foolish theories which men have started about conditions of being
and divisions of terms ; you might as well, with the palm of the
hand moving through space in a thousand fantastic ways, expect
the space to lay hold of your hand (or to lay hold of space).

62. “ Ananda addressed Buddha, saying: World-honoured
one! if it is necessary to disconnect this sight-nature from all
causes or concatenations, tell me what it is you mean by saying
that the sight-nature is inﬂuenced by or dependent on four
associations, viz., by space, light, mind, and the eye.1 What is
this theory? Buddha said: Ananda! this doctrine of mine con-
cerning the conditional connections of things is not my highest
ﬂight of doctrine.

63. “Amanda! I again ask you—Men say ‘ I am able to see.’
What is this thing they call seeing? and what is ‘ not see-
ing’? Ananda said: Men, by means of sun or moon or lamp-
light, behold every kind of phaenomenon ; they say then ‘ I see ;’
in the absence of these they say ‘ I see not.’

l Vide supra, p. 178.

326 A CATENA OF BUDDHIST /

64. “ Ananda ! if, in the absence of these three kinds of light,
there is no ‘ seeing,’ then a man certainly ought not to see the
dark; if he is obliged to see the darkness, this darkness being
only the absence of light, how can you say he does not see in the
dark 1’ Ananda! if when a man cannot see the light you say he
cannot see at all ; and when he is in the light you say he cannot
see the (what is called) darkness, then this term of ‘not seeing’ is
unﬁxed, it has two marks by which it may be known; if, then,
these two conditions of ‘ not seeing’ should become mutually
intermixed, then your sight-nature must disappear and become
suddenly a nonentity. Know, therefore, that the word ‘seeing’
is rightly applied, whether it be dark or light. What, then, is
the meaning of the expression ‘ not seeing’ ?

65. “ Therefore, Ananda! you ought to know that when you
see the light, the seeing does not depend on the light; when
you see the darkness, the seeing does not depend on the dark-
ness; when you see space, the seeing is not concerned with the
idea of space ; and so also with the limitations of space.

66. “ These four deductions being settled, then we proceed to
say that when we exercise the power of sight through the medium
of this very sight power, that, even then, seeing does not depend
on this sight-power ; nay, whilst ‘ seeing,’ we may be still at a
distance from ‘true sight,’——-nor by the exercise of sight do we
necessarily exercise the power of ‘ true sight,’—how much less,
then, can we speak of connected causes, or self-causation, or
agreement of the object and subject, as constituting true sight.1

67. “You Sravakas, having only a limited perception, cannot
attain to (through the false mediums around you) the idea
of a true and perfectly tranquil condition of being. I, therefore,
now lead you, and on your part there should be a virtuous
resolution to reﬂect narrowly on what I say, lest you should mis-
take the true way to Supreme Knowledge.

68. “ Ananda addressed Buddha, saying: World-honoured one !

‘ This argument is worded epigrammatically, and is therefore difﬁ-
cult to translate. It seems to imply that “sensuous vision” and the
true power of sight, or the exercise of the true “sight-power” or “sight-
nature,” are distinct questions. We must observe that the three theories
which this part of the book is designed to overthrow are these, that the
exercise of sight depends—(1) on connection of cause and eﬁ'ect; (2) it
is self-caused ; (3) it is the result of harmonious combination.

SCRIPTURES FROM THE CHINESE. 327

when Buddha for our sakes, who were but half-enlightened, exhi-
bited the system of ‘ connected causes,’ and the principle of ‘self—
causation,’ and the conditions of ‘agreement and non-agreement
(of relations),’ our minds could only partially receive the truth ;
and now, in addition to all this, we hear the doctrine ‘ that seeing
is independent of sight.’ Oh ! would that your peculiar compas-
sion for the ignorant would move you to bestow on us the eye of
wisdom, and open out for us these difﬁculties, so that we might
all obtain perfect understanding ! Having thus spoken, his tears
falling in great abundance, he prostrated himself before Buddha
awaiting the Sacred will.

68. “At this time the world-honoured one, compassionating
the case of Ananda and the great congregation, conceived the
desire to exhibit for their beneﬁt the great Dharani, the all-
important mode of preparing the way to all the Samadhis; he,
therefore, spoke to Ananda, and said : Although of such vigorous
mind, you are as yet only a hearer,1 and your heart but little
versed in the exceedingly mysterious. and minute exercises of
Samadhi—you should, therefore, attentively listen whilst I open
out and distinguish for your sake the true road to this, and en-
able you and other imperfectly instructed disciples to obtain the
fruit of Bodhi. ,

69. “ Ananda I all sentient creatures are involved in the net of
transmigration from two principal errors (inversions) ; these
,errors lead to false distinctions of sight, which give rise to birth,
and generate the causes of the circle of repeated existencies. Say,
then, what are the two views—ﬁrst, all creatures having become
entangled in different destinies, look at things through a mistaken
medium; second, all creatures using the distinctions of sight,
already adopted, are equally involved in these false apprehensions
of things.

70. “ Say, then, what description is this, ‘ of being entangled
in different destinies,’ and thus taking wrong views of things?
Ananda! it is like a man whose eye is afﬂicted with a cataract :
at night, when the light of the lamp shines before him, he thinks
he sees a round shadow encircling the ﬂame, composed of the
ﬁve colours interlacing one another.

71. “What think you with regard to the perception of this
round effulgence encircling the ﬂame of the night lamp—is the

l “ Parceque tu es encore Sékha.” Lotus, 296.

328 A CATENA or BUDDHIST

beautiful colour in the lamp, or is it in the eye ? Ananda ! if it
is in the lamp, then why does not a man whose sight is healthy
see it? if it is in the sight of the person, then, as it is the result
of an act of vision, what name shall we give to the power that
produces these colours?

72. “Again, in continuation, Ananda! if this circular halo has
a distinct existence independent of the lamp, then, if it should
happen that the person so described should approach the hang-
ing screen and look at it, there ought to be the same circular
halo on that also ; but if this appearance has a distinct existence
independent of sight, then it ought to appear without using the
eyes, but then how can we say that it is a person with cataract
who sees the halo ?

73. “ We conclude, therefore, that the object1 looked at, 75. 6.,
the ﬂame, is dependent on the lamp, that the circle is the result
of imperfect vision, that all such vision is connected with dis-
ease, but that to see the cause of disease (the cataract) is cura-
tive of the disease itself.2 So that, when the disease is once
known, we cannot say justly that this lamp (circle) is (a disease
of ) sight; still less can we say that in the midst of all this there
is neither lamp nor sight.

74. “ So in the case of seeing a second moon in the water, we
know that this partakes neither of the substance of the true
moon, nor is there any circle of water. What then? the effort
which completes the full apprehension of this second moon, in
the case of those who have supreme wisdom, cannot be called an
effort of their essential knowledge, which involves the question,
‘ Is this the true moon or not ?’ or, ‘ If I put my power of sight
on one side, is there no such thing as seeing ?’——so also, in the
previous question about the cataract on the eye—causing the
appearance of a halo round the lamp—it is no part of the wise
man to inquire, ‘Is this the lamp’s fault, or the sight’s fault?’
Much less is it right to divide the question further into, ‘ What

1 The symbol “ sih” has two meanings, either “colour” or “matter.”

9 That is, when once the disease is known as a disease, then no ill
effect can follow; as, for instance, if a person with diseased sight knows
that the fanciful colours, 'etc., which he sees are merely the result of his
imperfect organs of vision, then he is, so far, restored to perfect vision,
or at any rate he is freed from self-delusion.

L

SCRIPTURES FROM THE CHINESE. i '29

VJ

would be the consequence of the lamp being taken away, or the '
sight being taken away ?’

[I omit, from this point, sections that appear redundant]

77. “So, then, just what you and other creatures see now, viz.,
mountains, rivers, countries, and lands; all this, I say, is the
result of an original fault of sight—~mistaking sight for the asso-
ciation of sight—the cataract, as it were, on the true and ever-
glorious power of sight which I possess.

78. “ If, then, this imaginary power of sight be, as it were, a
cataract on the eye of my true sight, then it follows, as a matter
of course, that the pure and bright mind of my True science in
seeing all these unreal associations is not afflicted with this im-
perfection: that which understands error is not itself in error;
so that, having laid hold of this true idea of sight, there will be
no further meaning in such expressions as hearing by the ears,
or knowing by the sight.

79. “ This faculty, then, which we, and all the twelve Species
of creatures possess, and which we call sight—this is the same
as the cataract on the eye—it is the imperfection of true sight;
but that true and original power of vision which has become
thus perverted, and is in its nature without imperfection—that
cannot properly be called, what we mean when we say, sight.

81. “ If, then, we are only able to banish and destroy all these
inﬂuences which have blended and intermixed with the True, so
that they shall no longer so intermingle, then once more we
may put an end to the causes of life and death, and arrive at the
perfection of Bodhi—obtain the deathless Nature, the Ever
Pure and composed heart, the true and unchangeable condition
of accomplished Wisdom.

82. “ Ananda! although you have previously allowed and
understood that the pure and ever-glorious state of Buddha’s
original Being is in its nature totally disconnected from any
causal concatenation, and also from any self-caused inﬂuences,
yet your thoughts on the subject are still not entirely clear; you
must, therefore, understand further that this Nature is not
dependent on harmony or union (with other things), and is not
the result of any such supposed harmony or union.

83. “Ananda! I now again refer to the objects of sense which

830 A CATENA or BUDDHIST

like dust surround us, and ask you, You still regard all these
different illusory theories which exist in the world, touching
harmony and union, causal concatenation, and so on, as having
a real Nature, and so you create doubts in yourself about the
character of the State of Perfect Knowledge, as if this also were
the result of harmony and union? I ask you, therefore, if it is
so, with respect to the True and essential power of sight you
possess, does this power depend on its harmony with the light,
or its harmony with the darkness, or its harmony with that
which is penetrable, or its harmony with that which is impene-
trable ?

85. “If you say that this excellent gift of sight is the result
of a union either with light or darkness or space or matter—-
if with light, then in darkness how can there be such a thing as
seeing the darkness ; and so on for the rest.

86. “Ananda addressed Buddha and said: World-honoured
one! as I grasp the subject, I conceive that this excellent and
original state of wisdom has no harmony with, or union with, the
associations of sense or the confused thoughts of the mind.

87. “Buddha said: You say now again that this state of
wisdom is not the result of harmony or union (with external
-. associations). I ask you, therefore, with respect to this excel-
lent power of sight which is not the result of such harmony or
union, is the negation of which you speak attributable to the
light, or the darkness, etc. ;———if this negation is owing to an
absence of harmony existing in the light, then there must be a
distinct line of division between this light and the power of
sight. Consider, then, where is the local habitation of the light,
and where the habitation of your sight; if they both occupy one
place, how can there be opposition betwixt them. Ananda! if
the light occupies an independent space, then in that space
there can be no seeing; for there can be no connection there
between the sight and light, and therefore there can be no
knowledge of the place where this light dwells; how, then, can
there be any settled division between the two ?

88. “Again, this excellent power of sight depending on no
harmony or union, is it the negation of light-union, or darkness-
union, etc.; if it is the negation of light-union, then light and
sight, regarded as distinct natures, are at cross purposes and un-
ﬁt for one another, like the ear and light, there can be no mutual

SCRIPTURES FROM THE CHINESE. 381

ﬁtness for connection; but if the sight cannot apprehend the
distinct place of the light, then how can there be any distinct
arrangement for the admission of light, say, on the part of the
potter (who makes his vessels semi-lucid) ; and so on for the
rest.

89. “ Ananda! You still, perhaps, misunderstand the truth
that all the vanishing appearances around us, and all the ﬂitting,
unreal conditions of being, of which we speak, have, nevertheless,
a distinct place of origin, and also disappear according to a ﬁxed
order; for those so-called vanishing qualities are really part and
parcel of the substance of the excellent Body of Wisdom—even
down to the ﬁve skandhas, and the six ayatanas, and the twelve
upasthanas, and the eighteen dhatus—all these, and the ideas of
causal concatenation, etc.-——all have a distinct origin, and because
of the cessation of these causal inﬂuences they are said to dis—
appear; but to ascertain the precise point when they come and
when they go is not possible: we must look for that in the
Supreme Nature of the First Cause, and beyond that we can
ascertain nothing.

90. “Ananda said: How can these ﬁve skandhas be ever part
of the excellent Nature of Tathagata.

9]. “Ananda! it is just as if there were a man who, with
perfect sight, beheld the pure void of space, but ﬁxed his eyes on
one particular spot, beyond which he did not look or move his
eyes, staring until his sight was fatigued—the consequence of
which would be that he would soon behold in the sky a fanciful
ﬂower-shaped apparition, which would give‘rise to every confused
sort of false appearance. So it is also in the question before us
about the fanciful terms of skandha, etc.

92. “ Ananda! These ﬂower-shaped fancies do not come from
the space, nor‘are they born from the eye; for if they come from
space, then having come from space, they should return to it and
enter it again; and if there be such a thing as coming from and
re-entering that which we call space, it is plain it is not space;
and if space be not space, then how can we ﬁnd a place for the
origin and disappearance of these ﬂower fancies? for this would
be just as though the substance of Ananda, could not tolerate
or ﬁnd room for Ananda himself.

93. “ If these appearances proceed from the eye, then, having
gone forth from the eye, they should also be able to enter the eye

332 A CATENA OF BUDDHIST

as their place of origin ; and then, as these fanciful appearances
take their origin from the eye, they ought to be one with the power
of sight if they have this character, then on returning they should
see the eye ; but if these fanciful appearances partake not of the
power of sight, having gone out of the eye, they must be of the
nature of obstacles or screens in space ; and then, on returning,
they ought to screen or cover the eye; but there ought to be no
screen before the eye when these things are seen, because the
hypothesis demands that the unclouded eye is looking into unde-
ﬁled space.

94. “Know, therefore, that these empty qualities of matter,
which we call Skandhas, are neither owing to casual concatena-
tion or of Spontaneous origin.

95. “ Ananda ! to use a comparison, it is as if there were a man
whose hand or foot, by excessive rest, had become so numbed
that suddenly he has the sensation of a new feeling which renders
the limb of dubious character, neither obedient to the will nor
yet disobedient, this man would not on that account suppose that
he had two hands. Just so with the subject we are considering.

97. “ Ananda I it is just as if a man were to be talking or dis-
cussing about sour fruit (plum), his mouth would begin to water;
or if a man were to think about going down some dreadfully pre-
cipitous and dangerous mountain pass, his heart and feet would
give way and shew their sympathy with his thoughts— so is it in
the case before us. .

98. “ In the case of the sour fruit, the origin of the mouth-
watering is not to be found in the fruit; for, if it proceeded from
the fruit, why does the effect follow only on the talking and not
before; or, if it proceeds from something entering the month,
then, as the union taking place depends on the hearing the
mention of sour fruit, why does not the watering take place in
the ear instead of the month; we gather then that all such
phaanomena as these depend on no casual concatenation, nor are
they of a self-caused nature.

104:. “ Ananda! it is just as if you took a (Kala)bingka jar [a
jar in the shape of this bird] and, stopping up both its oriﬁces,
carried it full of emptiness to a place one thousand 1i off, and
then opened the jar for the beneﬁt of affording its contents for
the use of the resident inhabitants of that country. So also are
the unreal and shadowy fancies that arise in the mind about ex-

ternal things.

SCRIPTURES FROM THE CHINESE. ,833

105. “ Ananda! As the space in the jar could not be said to
come from that country, nor to enter into this country;
for, if it came from that, then there ought to be as much
less space in that country as the jar has carried out of it ; or, if
it enters into this, then, on opening the jar and turning it upside
down, one ought to see the space come out, so we ought also to
regard the false and shadowy appearances around us; they are
neither dependent on causal concatenation or self-caused.

The argument then proceeds to shew that the fancied
power of sight is not the only hallucination existing in the
supreme state of Bodhi, but that the faculty of hearing,
smelling, tasting, touching, apprehending [for manas (mind)
is considered one of the senses, in exact agreement with the
‘sensationist’ school of Hobbes] are all hallucinations exist-
ing in the true condition, yet existing as a disease; and so
also the twelve upasthas or places (chu) [6.6., the point
or place of union between the perceiving sense and the ob-
ject perceived]; and so also the eighteen dhatus (kai) or
seats of knowledge [as, for example, from the sense of sight
ﬁxing on an object of vision, there is a place of union (upas-
tha) and a seat or point (dhatu) of knowledge, in this case
called eye-knowledge] . After all this tedious investigation
is over, Ananda starts a new objection, viz., that the sense

of things around us results from a union of the four elements
[Kiouen iii, § 87].

87. “Ananda addressed Buddha and said: World-honoured
one! Tathagata ever says (or speaks of) the associations result-
ing from the union and agreemeut of the four elements, explain-
ing that all things in their changes and various appearances
depend on this union or agreement—how, then, is this theory
compatible with the disproof of what you term causal connection
or spontaneous production ?

88. “ At this time the world-honoured one, addressing Ananda,
spoke thus: As you professed to have rejected the theories of
the Little Vehicle, concerning Sravakas and Pratyéka Buddhas,
and to have set your mind on the diligent search after the insur-
passable wisdom (anoutara Bodhi), on this account I have

334 A CATENA or BUDDHIST

undertaken on the present occasion for your sake to exhibit the
nature of the highest speculation. How is it, then, that you, re-
turning to the fallacious theories of worldly wisdom, entertain
false opinions about cause and effect, binding and hampering
yourself in the meshes of such speculations, so that, although you
have been a constant bearer of my doctrine, yet you are like
what they say about the medicine vendor, who, though he has
the most useful drugs ever before him, is yet unable to distinguish
their qualities. But now, Tathagata, out of his pure compassion,
if you will but carefully discriminate, will for your sake open out
and distinguish the true doctrine, and enable you for the future
to enter on the practice of the Great Vehicle, and to penetrate,
and understand the marks of, precious truth. Ananda silently
awaited the declaration of the Divine will.

89. “ Ananda! you say that the harmonious union of the four
elements may account for the various changes of nature.
Ananda 11 if the nature of these elements be radically opposed,
then they cannot agree when in union with miscellaneous objects
any more than space can agree with matter.

90. If it is maintained that space and matter are capable of
harmonious union, then space becomes an attribute of matter.
So there arises a necessary connection between opposites,
such as life and death—the one produces the other—life and
death are, as it were, but connections one with the other, just like
a fanciful ﬁre wheel in the air, endlessly formed, or just as water
produces ice and ice water.

91. “ Observe now the nature of the element ‘ earth,’——coarse
is the element itself, but ﬁne is the minute dust—let this ﬁne
dust be triturated again and again, till its nature be apparently
destroyed and it becomes impalpable and immaterial.

92. Can this impalpable dust be really compared to space? if
so, then you must allow that space can produce matter.

93. “Now, as you ask me whether the various phaenomenal
changes of nature may not result from the harmonious union of

‘ Or, Ananda! if the Nature of these four elements be in discord
with that which is called “ Matter”—for you say that it is the concord
of the four elements with matter that produces external phaenomena—
then in this condition the elements and the basis of matter are to one
another as space and form, 75. e., opposed.

SCRIPTURES FROM THE CHINESE. 335

the elements, observe I pray you this ﬁne triturated dust, and
let me ask you if by any mechanism or by a union with space, it
can result in the production of a material object.1

95. “If, at the moment when matter unites with'space, then
space ceases to exist; and when space unites with matter, then
matter ceases to exist; and yet the matter, by reduction and
trituration, is (according to- the hypothesis) of the very nature of
space, how can there be such a thing as union, or how can it be
said that space unites with space?

96. “ You from the ﬁrst have not known that in the mysterious
nature of Tathagata, what is called matter and what is called
space are so intimately blended that the one partakes of the
nature of the other, and cannot be separated, and result in one
perfectly pure and unconditioned and homogeneous substance,
everywhere diffused throughout the phaenomenal universe; and
that, according to the individual intelligence of each creature,
resulting from former works, this mystery is perceived. But
where there is no knowledge these men have invented the theories
of causal connection and spontaneous production, these are all
the distinctions of a merely curious mind without any real
foundation in science. ‘

97. “Ananda! Take again the case of the element ‘Fire,’
there is no such thing as an ‘individual nature’ in this element
as you may see from observing in all the cities where you go, the
families where there has been no food eaten yet, at the time
when they Wish to light a ﬁre to cook their food they take a
burning glass (or mirror) and holding it opposite the sun with
a little dry moxa in the rays, they elicit ﬁre.

98. “Ananda! if you desire to call this ‘ harmonious union,’ it
is only just as I and the twelve hundred and ﬁfty Bikshus here
present compose one assembly, and yet each one of us has a.
separate body, and each a name and pedigree, as 6. gr., Sariputra
of the Brahman caste, Uravilva of the tribe of the Kasyapas,
and Ananda of the tribe of the Gautamas; now all these, though
different in name and family, yet in mind and heart are one; and

1 The comment explains this as follows :—-“ Is it possible that this
triturated dust (assumed to be like space) by union with space can pro-
duce that (viz., matter) which may be reduced again to similar dust,
z'. e., produce itself?”

336 A CATENA OF BUDDHIST

so in the world you may Speak of harmonious union of different
things.

99. “Anandal if this ﬁre Nature must yet derive its origin
from harmonious union, then, when you hold the ﬁre glass in
your hand to seek ﬁre from the Sun, does this ﬁre come from
something in the glass (mirror), or does it result from some-
thing in the moxa, or does it come from the Sun? Ananda! if
it comes from the Sun, and thus coming ignites the moxa, then
how is it the same ﬁre does not ignite bushes and trees through
which it passes ? If it comes from the mirror, how is it the ﬁre
residing in the mirror does not fuse and melt the metal of it?
If it comes from the moxa, then why depend on the Mirror and
the Sun for eliciting the Fire?

100. “Consider, yet! The mirror is made to be held in the
hand; the sun is for illuminating the Heavens; the moxa is pro-
duced in the earth. From what region, then, does Fire come?
and through how many ages has it come? When as yet there
was no Sun, and mirror for the hand, there could then have
certainly been no agreement or harmonious union; and yet you
cannot say that ﬁre is of no origin and is self-caused. ‘

101. “ It is simply because you do not yet understand that, in
the midst of Tathagata’s mysterious Being, the Nature of Fire
is the same as the true basis of that which is called space, and
the Nature of Space is the same as the true basis of Fire—un-
moved and unconditioned—everywhere diffused; according to
the measure of each one’s intelligence, so” is this truth compre-
hended. Anandal you ought to know (or, it is plain, that), as
in the single instance of a man taking a mirror, and using it, in
that particular case ﬁre is produced, so, if throughout the uni-
verse the same thing were done, the same result would follow
throughout the universe ; but it is only because of particular in-
dividual Karma (works) that at present this effect is conﬁned to
particular bounds.1

102. “ It is the ignorance of the world, which Speaks both of
causal connection and a self-producing nature, etc.

103. “ Ananda! the nature of water is inconstant; it ﬂows
into rivers, or it rests in lakes. Now, in the city of Sra(1§.e.,

‘ This means that the essence or recondite nature of ﬁre is every-
where dii'fused, but it is only called forth by particular agencies.

SCRJPTURES FROM THE CHINESE. 337

Sravasti), the Rishi Kapila, and the Rishi Chakra, and Padma
and Asita also, all of them great sorcerers, when they seek the
essence of the Yin principle (7:.6. water) to use with their mys-
terious and magical potions—all these great teachers, I say, on
the night of the full moon, taking a moon-speculum (fang-
chii)1 in their hands, draw down water from the midst of the
moon,’how then, considering this fact, do you say that the water
is engendered in the speculum, or that it exists of itself in
space, or that it comes from the moon? Ananda! if you say it
comes from the moon, then surely all the trees and shrubs past
which this water comes should be dripping and wet, and if this
is the case, then why use the magic speculum; if not, it is plain,
at least, that the water comes not from the moon.

104. “ If the water comes from the midst of the speculum, then
there should ever be ﬂowing water in its substance—-why, then,
wait till the full moon to draw the water out ? But, if you say this
water comes from space, then it should have no limits, even as
space has none, so that from man’s abode, even up to Heaven, there
should be moisture and wet ; and if so, pray what is the meaning of
the expression—‘ the products of water, dry land, and space.’
You should consider, therefore, and conclude the rather, that the
moon’s brightness irradiates Heaven, the substance of the specu-
lum, is in the hand, and the connection between the speculum
and the water is an idea of man’s own invention ; whence, then,
comes the water? It is plain that the speculum and the moon,
separated as they are by such a distance, can have no harmonious
union; and at the same time we cannot say that this ‘water
essence’ comes from nowhere, or is self-created; what, then,
shall we say ? Simply this, that you still are ignorant of the mys—
terious Being of Tathagata, that in Him the Nature of the element
water is the same as the true void of his substantial existence, and
the Nature of this void is the same as the true substance of water.
He has ever remained pure and unconditioned, free from change,
everywhere diffused, made plain to man according to circum-

‘ Chandrakanta (Eitel). I observe that this writer restricts the sense
of the Chinese “ chu” to a “pearl,” but“ chu” is constantly used for a mirror.
Nor does it appear to be “ a pearl from which moonbeams draw forth
ﬂoods of water” (Handbook, p. 143), but “a mirror or pearl which draws

forth water from the Moon.”
Z

/
338 A CATENA or BUDDHIST
stances, for if in one place by holding a speculum, in that one
place water is seen, so in every place through the universe the
same result would follow. Only it is conﬁned now to one spot,
because of the Karma of men.

105.“ All these ideas then arise, etc.

106. “Ananda! the Nature of wind is that it has no material basis,
sometimes at rest, sometimes in motion, without stedfastness ;
for instance, you always arrange your dress on entering the great
assembly ; suppose, then, the corner of your Sanghati waves past
a person as you walk, that person feels in his face a waft of air;
now tell me, whence comes this sense of wind, does it proceed
from the corner of the Sanghati, or is'it excited in space, or is it
produced by that man’s face ? Ananda ! if it is produced by the
Sanghati, then (the substance of the one being the same as that
of the other) you put on and take off the wind, and when the
wind ﬂies out into another’s face, then your Sanghati ought to
ﬂy with it, and so to be separated from your person. Again, I
am now delivering the law, and in the midst of the congregation
arranging my dress I have seated myself; you see my dress,
where does the wind reside in it? You cannot say that there is
a secret receptacle for it in the midst of the robe.

“ But if you say the wind comes from space, then how is it that
it is not excited except your dress moves? The nature of space
is constant and ﬁxed, surely then the wind ought ever to be pro-
duced; at the time when there is no wind there should be an
end of space, but what proof or assurance is there of this ? for if
space be capable of birth and revival, then the thing is a mere
name, and how then can the wind come from it? But if you say
that the wind originates itself as it blows on the face of the
man, or that it comes from the face itself, then you ought to feel
it blowing on your face, and your dress has clearly nothing to do
with it. On the whole, you should consider and conclude that
the arranging of the dress is your act, the face and so on is
another man’s, space is quiet and still, not liable to change or
motion. From what quarter, then, comes the motion of the
wind ? In their nature wind and space are incapable of harmony
and agreement. Nor can you say that the nature of wind is de-
rived from itself, for this is but an excuse for your ignorance of
the mysterious Nature of Tathagata, in which both Wind and
space are substantially one, etc.

SCRIPTURES FROM THE CHINESE. 339

107. [As before]

108. “ Ananda ! The nature of space1 is that it is without form.
It is (the absence of) matter which makes it visible. For ex-
ample, in this city of Sravasti, in some place far from the river,
all the Tchatriyas and the Brahmans, and the Vaisyas, and the
Sudras, the Po-lo-sui (? Parswakas), the Chandalas, founding new
residencies immediately set about digging out the earth to make
wells; having dug out a foot of earth, there is then a foot of
emptiness; having dug out a fathom of earth, there is a fathom of
emptiness,'and so on, according to the quantity of earth taken
out. This emptiness then, does it come from the earth taken
out, or from the act of excavation, or is it self-originated? Ananda,
if you say on the one hand that this emptiness has no cause, but
is self-born, then, previous to the act of excavation, what is there
to prevent this self forming energy exercising itself ? How is it
when you look down and consider you only see the great earth,
but you cannot penetrate into the nature of this void? But if
you say it is because of the mould or earth coming out that this
emptiness is seen, then, seeing the earth coming out of the hole,
you ought to see the emptiness going in—what is true of the ﬁrst
must be true of the last ; if, then, you really see the earth come out,
and you say that this earth causes the emptiness, then surely you
ought to see the emptiness enter into the place of the earth! or
if you cannot see this, at least you cannot attribute to the earth a
causative power. But if you still say so, only qualifying your
assertion by excluding the ideas of ‘coming out’ and ‘ entering,’
then you 'must suppose that the earth and the emptiness are in
some way mixed and confused, so as to be ‘ one,’ so that in their
essence and origin they do not differ, and, therefore, are the same ;
but if so, then, When you see the earth dug out of the hole, why
does not the emptiness come out also ?

“ But if you say that the emptiness results from the act of ex-
cavation, it must proceed from the instrument used; and if so,
why has not the instrument the power'of producing a hole with-
out taking the earth out. But if you say it is not from the instru-
ment, then certainly, as the instrument is the cause of the exca-
vation, tell me why, when the earth is removed by it, you see
emptiness in the place of the earth removed by the instrument?

1 That is, Akasa, the fourth element.

22

3710 A CATENA or BUDDHIST

You must confess then, on further examination, that these
several factors, viz., your hand, the instrument, the earth, and
the empty hole, are each independent and disconnected, and
therefore there is no ‘ harmonious union’ of which you Spoke.

109. “But if you say that this ‘ emptiness’ is of its nature
complete and everywhere diﬂ'used in its essence, incapable of
motion or agitation, you should know that this, equally with the
former four, viz., water, ﬁre, wind, and earth, is one of the ele-
ments: they are all equally diffused in Nature, and all, as in the
mysterious Being of Tathagata, incapable of Birth or Death.

110. “Ananda! if your heart is so heavy and dull that you
cannot understand the original condition of these four elements
as being part of the mysterious Being of Tathagata, then you
should censider space in the cases we have just considered as en-
tering in and going out, and not entering in and going out.

111. “ But it is because you do not perfectly understand that
in this mysterious Being of Tathagata the state of wisdom
(Bodhi) is the same as his substantial void, and the state of
emptiness the same as his substantial wisdom, ever pure and un-
conditioned, universally diﬂ‘used, but manifested in one place by
the power of Karma, as one well is manifested in one place, but
might be under equal circumstances manifested everywhere, it 18
because of this 1gn01ance that you mistake.

112. [As before]

113. “Ananda! As by recognising the fact of Supreme wisdom,
ignorance becomes known; so, by the presence of matter, we be-
come acquainted with space.

114. “ Take again your own case, as you are at present: sup-
pose yourself dwelling in the Jétavana; in the morning light
there is brightness ; in the evening there is darkness ; and if you
continue to occupy the dwelling through the night, then on the
nights of the bright moon it is light, and on the nights of the
dark moon it is dark 3 but this idea of light and dark is only the
result of your eye-sight ; let me ask, then, whether your power
of sight, when considered in connection with the phenomena of
lightness and darkness, and the existence of the great aery vault
of space, is one substantial existence or not one, whether it is
different or not different?

115. “ Ananda! if this power of sight, considered in connec-
tion with the light and gloom and the vault of space, is originally

SCRIPTURES FROM THE CHINESE. 311

one substance, then the qualities by which light and gloom are
distinguished are false, viz., the absence of light in the darkness,
and the absence of darkness in the light. If the power of sight
and the darkness be one substance, then at the time when the
eye perceives the light, and so the darkness disappears, then the
sight Ought to disappear; and so also if we suppose it to be one
with light, then in perceiving the dark as the light disappears, so
the sight should disappear. But if you say that, although light
and darkness be essentially different, yet the nature of sight re-
mains unaffected by birth or death ; at any rate, according to this
theory, there can be no reality in the theory of union or unity of
the three.

116. “ But if darkness, light, and sight be separate andvinde-
pendent one of the other, then surely if you remove light and
darkness and have nothing left but void space, there can be no
reality in the common idea of sight; for there can be no charac-
teristics by which it can be known; and if again you remove the
ideas both of light, darkness, and space, then sight is only as the
hair of the tortoise or the horn of the hare; if, then, these three
things be all diﬁ'erent in their substance, on what can you build
your idea of sight?

107. “The nature of light and darkness being opposite, why
attempt to assimilate them? but if they differ essentially, then,
as sight is impossible, why attempt to separate them? If sight
and space be separated, then there is no distinct ofﬁce for sight,
why, then, are they not considered as one ? If seeing the dark-
ness and seeing the light be not a separate power of sight, what,
then, is the meaning of the phrase ‘ not unlike’?

108. “ You should, therefore, still consider and carefully
weigh that each of these’ several powers and media have their
distinct provinces, and that there can be no such thing as the
‘ harmonious union’ of which you speak.

109. “ This knowledge, derived from perception, is also a part
of the universally diffused and mysterious Being of Tathagata.

- 110. “You should understand, therefore, that in this mysterious
Being of Tathagata the power of sight is the same as the bright-
ness, and the brightness as the power of sight, etc.

112. “ So also, Ananda, your discriminating faculty is of its
nature unoriginated; but is called forth by the six kinds of
external objects that occupy the attention of the six subjective

POWGI‘S OI‘ SOHSBS.

342 A CATENA OF BUDDHIST

113. “ Thus, for example, looking round on the eminent per-,
sonages composing this august assembly, exerting your power of
promiscuous sight, you see all these persons as it were in a mirror,
but when you begin to exercise discrimination, then you point to
each one and observe—this is Manjusri, this Pourna, this Mogalan,
this Subhﬁti, this Sariputra; now this power of discrimination, is
it produced by the power of sight or by the external characteris-
tics of the person observed, or is it produced in space, or is it in-
dependent of all causes, and produced from the depths of your
own consciousness ?

1145. “ Ananda ! if you say that this discriminating Nature
which you possess is produced by the power of sight, then, in
case there is neither light or darkness, matter or Space, as it must
have been originally, then in such a case knowledge of this. kind,
by which you would know that there are no such things, would
be impossible.

115. “And so also, if you say that this discriminating power
is produced by the qualities or attributes of things, then, in the
absence of these attributes, the powers must cease to exist.

116. “If the power is born in space, then also it must be in-
dependent of the existence of external phaenomena, or of sight
itself, and here there is no basis left for argument.

117. “And if the external phaenomena and sight be extinct,
space also is nothing, for space, we say, is the opposite of matter,
but if there is no matter how can there be space ?

118. “If this knowledge springs from the depths of conscious-
ness, and is without cause, how is it'that in the sunshine we can-
not distinguish the moonlight?

119. “ Consider, therefore, that as it is impossible for you to
perfect an act of vision without external phaenomena, what is it
that enables you to perfect an act of discrimination?

120. “ Discriminating knowledge, then, depends on change
and variety, but sight (as a power) is quiet and unmoved: there
can be no harmonious,union, then, in these particulars either.
And so also with respect to hearing and listening, intellect and
knowledge—it cannot be said that the discriminating knowledge
resulting from these'powers is self-generated or evolved from
one’s own consciousness.

121. “This knowledge, then, like the other six powers, is a
part of the mysterious Being of Tathaga-ta.

SCRIPTURES FROM THE CHINESE. 348

122. “Amanda! because you have not understood this, the
question about one and different, alike or dissimilar has arisen.

123. “For you have not understood that in the mysterious
Being of Tathagata, the nature of this discriminating power is
the same as the substantial faculty of knowing, and the faculty
of knowing the same as the power of discriminating, but accord-
ing to circumstances these several powers are exercised, etc.

125. “At this time, Ananda and all the great congregation,
gratefully attentive to the words of Buddha Tathagata, as he
opened out these abstruse points of his argument, their bodies
and minds both worn out with their exertion, obtained illumina-
tion; this great assembly perceived that each one’s Heart was
coextensive with the universe, seeing clearly the empty character
of the universe as plainly as a leaf or triﬂing thing in the hand,
and that all things in the universe are all alike merely the ex-
cellently bright and primeval Heart of Bodhi, and that this
heart is universally diffused, and comprehends all things Within
itself.

126. “ And still reﬂecting, they beheld their generated bodies,
as so many grains of dust in the wide expanse of the universal
void, now safe, now lost; or as a bubble of the sea, sprung from
nothing and born to be destroyed. But their perfect and inde-
pendent soul, not to be destroyed, but ever the same; identical
with the substance of Buddha; incapable of increase or diminu-
tion: and thus, standing before Tathagata, they uttered these
verses of commendation in praise of his august presence.

127. “ O ! the mysterious depth, the all-embracing extent, the
undisturbed and unmoved Majesty! Oh! the rarely seen and
inestimable Suraﬁgama Rajah!

128. “Oh! would that, arriving at an end of the ignorance
and perverse thoughtsh which have kept us bound through end-
less Kalpas, striving through successive asankhéya Kalpas after
the Eternal Body (body of the Law).

129. “Oh ! would that now we might obtain the fruit and per-
fect the Royal Treasure. (of Nirvana), and yet be the means
of converting endless worlds of Beings, and causing them
to experience this same deep heart of gratitude through endless
worlds! Thus would we return the boundless love of Buddha,
and so humbly seek the illuminating energy of the VVorld-
honoured; passing through the various worlds, we would rescue

3-H A CATENA or BUDDHIST

the countless beings yet immersed in sin, and in the end with
them ﬁnd Rest.

130. “ Oh, mighty power! oh, mighty force of (Buddha’s) in-
ﬁnite compassion ! may its secret and mysterious inﬂuences
cause us soon to arrive at Supreme Wisdom! and seated on the
sacred throne of the universe, possessed of the Sunyata nature,
to overcome all that is false, and possessed of the Sukara heart,
never to be moved.

“ KIOUEN IV.

1. “ At this time Purua Maitrayani Poutra, having his place
in the great congregation, rose forthwith from his seat, and
baring his right shoulder and bending his right knee to the
earth, closing his hands in reverence, he addressed Buddha, say-
ing: ‘Eminently virtuous! World-honoured! who illustriously
declarest the mysterious and supreme Law of Tathagata for the
sake of all sentient creatures !’

2. “World-honoured one! I, who have ever been preoeminent
in the promotion of the declaration of the Law among men,
now as I hear the sounds of this superlatively excellent Law of
Tathagata, Iam as a deaf man, who, whenahundredpaces off, listens
to hear the musquitoes humming; he cannot even see them, much
less can he hear them; and so, although Buddha plainly declares
his Law, for the purpose of enabling me to cast away error; yet I
still cannot grasp the limits of this science, so as to free myself
from all doubt or suspicion.

3. “VVorld-honoured! I, like Ananda and his classhalthough
possessed of some degree of enlightenment from your former in-
structions, but not entirely freed from minor deﬁciencies, am
now, equally with others in this congregation, desirous to arrive
at perfect wisdom ; but although this is so, and I have attained
somewhat my purpose, yet, hearing this Law of Tathagata, I am
ﬁlled with doubts and self-accusations.

4. “ World-honoured ! If it be true that in the world the
senses1 and the objects of sense, the ﬁve skandhas, the seats of

‘ The senses (kun) are the six ayatanas (chadayatanani), according to
Burnouf. Int, 635. But a careful comparison of Hardy and Burnouf
is desirable. Vide on the above the Essaz' of Burnouf and Lassen on
Pali, in which it is clearly shown that the indriyani are the senses (kun).
and ayatanas the " chu.”

SCRIPTURES FROM THE CHINESE. 845

apprehension and the provinces of knowledge be all one with the
mysterious Being of Tathagata, pure and calm, unchanged and
unchangeable, then tell me how it is that all at once were pro-
duced the mountains, rivers, great earth, and all phaenomenal
existence; and how arose this'succession of changes and revivals
in nature, this dying and ever beginning again?

5. “ And, again, I would inquire of Tathagata with respect to
what he says about the earth, water, ﬁre, and wind being in
their original condition (Nature) all blended together, and every-
where diﬁ‘used throughout the great universe—what, then, was
the form which water possessed when its nature was so uni-
versally diffused; and how could water and ﬁre, which are
mutually opposed in their natures, coexist in this universally
diffused condition; and so also matter and space, opposite as
they are in their characteristics and natures, how could they be
joined in one homogeneous substance ? There are difﬁculties I
cannot understand in the Doctrine which Buddha now enun-
ciates. Would that Tathagata, out of. his great compassion,
would explain and simplify them, both on my account and for
the sake of all the great congregation! Having said these words,
he prostrated himself on the earth, and respectfully waited for
the supreme enunciation of the compassionate mind of Tathagata.

6. “At this time Tathagata addressed Puma and all the
Rahats, free from defects, exempt from study,1 in these words:
‘ To-day Tathagata, for the general advantage of this whole con-
gregation, declares the true and most excellent Nature of the
Doctrine,_which resides in the body of his most excellent Teach-
73mg,2 in order that you who have arrived at the condition of
Sravakas possessed of a ﬁxed nature (Samvritisatyas I”), and all
others who have not as yet attained to the conviction of the supe-
rior grade of Rahats, by arriving at the conviction that all things
around them (men and things) are unreal and empty—that all
of you may obtain a fundamental knowledge of the one unmoved
and unchanged condition—the condition of the true Araﬁyaka
(hermit)—the only ground of a right preparation of life. N ow,
therefore, listen and consider; for your sakes I speak, Puma and
the rest. Then they all composed themselves to a silent and
meditative frame of mind, awaiting the Divine Revelation.’

7. “Buddha said: Purna, according to what you now say,

‘ Jul. ii, 415, n. '-’ Paramartha. Vidc Jul. iii, 485.

346 A CATENA or BUDDHIST

asking how the pure and original state of existence could admit
of the sudden appearance of mountains and rivers and the great
earth, have you not continually heard Tathagata enunciate this
doctrine—‘As to its Nature, the Divine Intelligence (Buddha) is
mysteriously effulgent; as to its essence, the Divine Intelligence
is efi'ulgently mysterious?’1 Pourna replied: Yes, verily, World-
honoured one! I have continually heard Buddha declare this
Doctrine.

8. “Buddha said: With respect to that which you call the
brightness or eii‘ulgence of the Divine Intelligence, is it an
eﬂ‘ulgence depending on the very Nature (of the Divinity), and
so the name Divine Intelligence is given to it? or is this Divine
Intelligence not in its essence eﬁ‘ulgent, but by acquiring this
quality, does it come afterwards to be called an enlightened or
eﬂ‘ulgent Divinity ?

9. Purna replied: If this which we call the Divine Intelli-
gence is not (naturally) eﬁ‘ulgent, then what room is there for
its ever becoming so ?

10. “Buddha said: If there is no room for the acquirement of
this eﬁ‘ulgence, then (in the disunion of these two conditions)
the Divine Intelligence is essentially unenlightened. If there is
a ground for acquiring this enlightenment, then it is something
different from Intelligence; if there is no ground, then there is
no enlightenment; but then again this absence of enlightenment
is essentially opposed to the true Nature of what we term the
Divine Intelligence.B

11. “As to its Nature, then, the Divine Intelligence must be
efi‘ulgent, and it is folly and contradiction to speak of an en-
lightened Divine Intelligence.

1:2. “ The substantial character of the Divine Intelligence ad-
mits not of any ground for enlightenment; but because of this
property of enlightenment we do assign to it a ground for the
acquirement of it ; and this ground being assigned, we fall into a
false apprehension of the Divinity, and there is produced in us a
ﬁctitious poetical power (a power to make, i. 8., invent).

' The meaning of this verse seems to be that the Divine Intelligence,
1'. 6., the Supreme state of Being, unites in itself eﬁulgency [activity
(pmvritti)] and mysterious non-action (nirvritti). In other words. like
the sun or moon, there is effulgence (activity) and a substantial unity
(passive Being).

‘-‘ All this simply means that if the Divine Intelligence is not originally

/

SCRIPTURES FROM THE CHINESE. 347

13. “In the absence of any such ideas as being “ alike” or
“ diff'erent”—the idea of a ﬂame as distinct from its splendour
suddenly caused the origination of the idea of distinction ,1 and
then, by distinguishing these various grounds of difference (the
idea still further prevailed), whilst the opposite idea of identity
naturally arose from the supposition of difference, and identity
and difference having been conceived, then the absence of identity
and of difference also followed, and thus arose the endless classi-
- ﬁcations and confusions which language has conveyed to us, with
all the laboured theories and expositions which have resulted in
the present accounts we have of the order of the world, and the
Character of space, this last representing the idea of identity, and
the former that of diﬁ‘erence ; and the further idea of absence of
identity and absence of difference supplying the origin of all the
phaenomenal forms that exist around us.

14. “The idea of effulgence which we thus have attached to
the Divine Intelligence naturally originated the idea of darkness
as belonging to the void ; and these, mutually related in thought,
originated the idea of motion, and thence came the ﬁction of the
circle of wind which envelopes and holds the world we live in.

15. “ As from the idea of the void sprang the idea of motion,
so from the power of light or eﬂ‘ulgence sprang the idea of ex-
clusion of darkness or the void; and. this being compared to
gold, the brightness of the Divine Intelligence in its manifesta-
tions was the origin of the ﬁction of the golden hills that em-
brace and surround our world.

16. “ From these two ideas of wind and the golden circle
sprang the idea of attrition, and from this the scintillations of
ﬁre, whence also came the idea of apparitional births (Natures).

17. “ From (the comparison of the Divine Intelligence to) the-
brightness of a precious jewel arose the idea of moisture (the
water of the precious stone), and this associated with the ascend-

and necessarily eﬁulgent (enlightened), then what is there external to it
to enlighten it? In other words, if God did not create from the
' beginning (7}. 6., from eternity), what was the moving cause (in time)
to lead Him to create ? [This is a question also that occurs in the
“ Golden Legend” (Longfellow).]

‘ Or the idea of a “ﬁre” or “lighting a ﬁre” gave origin to the
ground of the idea of subject and object.

348 A CA'I‘ENA or BUDDHIST I

ing vapour of flame engendered the further association of a
circle of water embracing the ten regions of the world.

18. “ From the ideas of the Natures of ﬁre and moisture arose
the further distinction of the seas and the continents with their
rivers and lakes.

18. “From the power of water over ﬁre came the idea of the
high mountains of the earth; for the rocks of these mountains
when struck produce ﬁre, and when melted liquify like water.

19. “ From the idea of the strength of earth over water
sprang the thought of' the trees and woods that cover the earth.

20. “ And so, from accepting the false ideas we have named,
sprang continual inventions of others—transmitting from one
generation to another the ideas of these numberless varieties of,
phaenomena—and from these the ideas of causal connection and
the theories of' the causes of' existence of the world.

21. “In continuation, Purna ! the mistaken idea of eﬂ'ulgence
or action, to which we have alluded, is really fatal to those very
external phenomena of which it is the origin: and a correct
idea on the same subject overthrows the foundation on which
these false suppositions rest; for, by not exceeding the just
limits of this correct and rational theory respecting the essential
eﬂ'ulgence of the Divine Intelligence, we arrive at this opinion
respecting the so-called causes and effects; that hearing pro- "
eeeds not from sound ; nor seeing from matter, and so on for the
other senses ; and then, advancing further still, we say that
these several effects are but the result of individual Karma, the
variety of which in different individuals produces the various
results we observe in the apparitional world.

22. “ From a consideration of" these results, the combined effect
of sight and object of sight1 arose ‘thought’ (longing thought).
From a difference in sight (or in opinion respecting the thing
observed, or the object of sight) arose dislike, whilst from agree-
ment arose love. From the outgoings of love proceeds genera-
tion (or generative power) ; the reception (nah) of sympathetic
thought constitutes the basis of conception (the womb); union
produces birth; common intention produces the same karma;
and so in regular succession is produced the Kalala (embryo), the
Arbuda, and so 011. Thus came viviparous, oviparous genera‘
tion, and also generation from moisture and by transformation;

' was and voﬁyeuou, or “sight” and “brightness” in the original.

/

SCRIPTURES FROM THE CHINESE. 349

‘ according to their several adaptations (ying), ovipara from
thought or longing alone; vivipara from passion; birth from
moisture, by touch; transformational birth, by distance ; by one of
these methods whatever is is produced according to Karma, and
hence all the connections and complications of life.

23. “ Purna! thought and love being connected thus! and as
it were the same, love cannot be separated (from its object);
thence are the several worldly relationships—father, mother, son,
grandson—born together, and thus bound together generation
after generation, and from this arose the origin of selﬁsh desire
and covetousness.

24:. “ Selﬁsh desire still producing love, the one and the other
increasing together from the body receiving nourishment, selﬁsh
desire not being able to check itself, the various forms of being,
according to their strength or weakness, turning against one
another, were bent on devouring and feeding one on the other—
hence arose murder and bloodshed, men feeding on sheep, the
sheep when dead becoming men, and the men when dead be-
coming sheep, and so throughout the ten kinds of birth, per-
petually dying and being born again. And thus perpetually
oscillating, every wicked Karma being formed and perfected,
they were brought to the utmost verge of wretchedness and
poverty throughout endless ages, and thus robbery and violence
arose!

25. “ And thus arose the endless intricacies of retributive
transmigrations and the association of the three fatal evils—
murder, robbery, and lust.

26. “ Purna! thus it is these three kinds of moral perversion
have become intermingled and confused, and all from this opinion
of the (intermittent eﬁ‘ulgence or action, of the) Divine Intel'-
ligence. This ground having been supplied, there arose from it
the idea that there was a distinct nature or essence of knowledge,
from which sprang the various classiﬁcations of qualities belong-
ing to phaanomena. And' thus arose the idea of the successive
generation of heaven and earth, and all mundane existences.

27. “ Purna said: If this mysterious Divine Intelligence,
which in its essence is the same as the effulgence which ever
emanates from it, be one‘with the, Heart of Tathagata, that ad-
mits neither of increase or diminution, so that there is no origin-
ating cause of creation, with its varieties of product; how is it

350 A CATENA or BUDDHIST /

that Tathagata, having now arrived at the mysterious void of the ‘
eﬂulgent Divinity, the mountains and rivers and great~ earth,
with all creatures who have not yet accomplished their Karma,
are appointed yet to be born again and again ?

28. “Buddha said: Purna! let us take the comparison of a
man living in a village, and resting in a mistaken idea that the
North is South and the South North; with respect to the deﬁnite
limits of this error, does it arise from some absolute quality of
error, or is it a product of the understanding? Purna replied :
Certainly the error of this man cannot proceed from any absolute
quality of error, nor is it the product of the understanding?
What, then? This error having no basis, say, how is it pro-
duced? and if the understanding cannot produce error, what is
it causes the understanding or right apprehension of things ?

“ Buddha said : And now, suppose that deceived man, in the
'midst of his error, were to meet with an enlightened person who,
by proper instruction, were to set him right, now say what you
think—this man, delivered thus from his error, on returning to
his abode, would he again fall into the same error or not?

“ Certainly not, World-honoured one !

“Purna! Such is the case with the Tathagatas of the uni-
verse (ten quarters). This condition of error has no ground-
work or essence; it is in its nature altogether unreal and
empty; there was no such thing originally; but, just as in the
case above supposed, the fact of error gave room for correc-
tion of the error, so from the perversion of original knowledge
came the possibility of ignorance, but, the cause of this ignorance
being removed for ever, no such ignorance can again arise.

29. “ Or, again, just as if a man with a cataract on his eye
were to see a ﬂower in space, the cataract having been removed,
the ﬂower would also be destroyed; now suppose there were
suddenly a foolish man to come along, and, hearing the case,
were to ﬁx his eyes on that quarter of space where the ﬂower had
last appeared, and wait anxiously for its reappearance, and you
were to see this man, should you say he was wise or stupid?
Purna said: Space in its right condition could have no such
a’c'ry ﬂower in it; it was the disease of the eye that caused it to
appear and also to disappear; the seeing the ﬂower destroyed
the very nature of space ;1 and thus caused an inversion of ideas ;

1 Because Space is that which is devoid of all forms.

SCRIPTURES FROM THE CHINESE. 351

to wait then and expect the reappearance of such a ﬂower argues
the mind of a madman; you can hardly ask me then whether
I consider such a man wise or stupid.

“ Buddha said: According to your own explanation, I answer
you ; how can you ask such a question as whether there can be
any further generation of earth and heaven and all mundane
existences after the attainment of the eﬁ’ulgent void of the mys-
terious Divine Intelligence possessed by all the Buddha Tatha-
gatas ?

30. “Again, as gold, when separated from all impurities and
dross, becomes pure, and cannOt again be separated so as to be-
come more pure, or as wood when burnt and reduced to ashes
cannot again be restored to its former condition, so is the Nirvana1
of the knowledge of all the Buddhas Tathagata.

31. “ Purna! you ask again, saying, the earth, water, ﬁre, air,
as to their original nature are blended and intermingled, equally ‘
pervading all space (the universe) ; but now water and ﬁre are in
their natures distinct and mutually destructive; and so again
space and matter are severally Opposed, and yet, as you say, they
pervade the universe in harmonious connection. Pourna! it is
just as if we compare with this the character of space, which in
its nature (substance) is opposed to all characteristic qualities, but
yet does not oppose their manifestation.

32. “ For consider, Purna, that great vault of space, the sun
shines and forthwith there is light, the clouds gather and imme-
diately there is darkness, the‘winds rise and there is commotion,
the placid sky appears and there is quiet, the exhalations gather
and there is moisture, the earth is triturated and there are clouds
of dust, the water descends and there are reﬂections of things
around!

33. “What think you, then P seeing all these phaenomena, do
they come from the various supposed causes of them, or do they
proceed from space ? If the former, Purna! then surely at the
time when we observe the shining rays of the Sun, since this
eﬂ‘ulgence is born from the Sun, the whole region of space in
which this brightness is visible, is the same as the substance
of the Sun itself, how then can we speak of seeing the Sun in
distinction from its brightness in the ae'ry vault?

1 Or, the extinction of the knowledge, etc.

3-52 A CATENA or BUDDHIST J

“ But if it is produced from space, then why do we not behold
the bright rays of the Sun when the clouds collect and darkness
reigns? We must conclude, therefore, that this eﬂulgence is
neither born from the Sun nor of space, nor yet is it Opposed to
either, recognising all these phaenomena as originally false, with-
out description or deﬁnition, but simply as sky-ﬂowers ; how can
we speak of them as mutually Opposed or destructive, regarding
the one pure Nature as the only original substance and the
eﬂulgence of this nature, as the brightness of the essence (heart)
of the mysterious Divine Intelligence, altogether alien from the
qualities of ﬁre, water, etc., how can we speak of these qualities
being opposed or mutually destructive ?

34:. “The effulgence of the true mysterious Divine Intelligence
is also thus explained; for if you once regard the empty void as
conditioned by action (eﬂulgence), then the phaenomena which
result according to circumstances manifest themselves—earth,
ﬁre, water, air—each projects itself on the mind, and from the
ﬁrst idea of action everything is produced.

35. “But to explain further how this general manifestation
takes place. Purna! it is like the sun shining on one piece of
water: two men at the same time behold the sun reﬂected on the
surface; then one goes east, the other west; but the one sun
supplies each with a different reﬂection as they separate—the
one going east, the other west; it is no use saying that the sun
itself is but one. Explain hovsr there are two distinct reﬂections
to two distinct persons, except on the ground of the possibility
of such opposite phaenomena coexisting whilst they are in
themselves unreal.

36. “ Purna! as space is tolerant of these phaenomenal ap-
pearances, so also is the mysterious being of Tathagata,‘which
pervades all the universe, of the several qualities which you
have named 1; but men, adhering to the false and rejecting the _
true, have invented the theory that the phaenomena are realities
and the Being of Tathagata phaenomenal also.

37. “Regarding, therefore, this mysterious eﬂ'ulgence, Without
birth or death, as one with the secret essence of Tathagata, and
this secret essence as only the universally diffused eﬂulgence of
the Divine Intelligence, I conclude that this unity alone in the
world is boundless in its reality, and being boundless is yet one.
Though in small things, yet it is great; though in great things,

SCRIPTURES FROM THE CHINESE. 353

yet it is small. Pervading all things, present in every minutest
hair, and yet including the inﬁnite worlds in its embrace; en-
throned in the minutest particle of dust, and yet turning the
great wheel of the Law; opposed to all sensible phaenomena;
one with Divine Knowledge ; manifested as the eﬁ'ulgent Nature
of the Divine Intelligence of Tathagata.

38. “And thus (we say) the original, perfect, and all-pervading
heart of Tathagata is something different from the heart itself;
and something different from space, and, from earth, and from
water, and from air, and from ﬁre,1 and from the eye, and from
the ear, the nose, the tongue, the body, the thought (manas) ;
and something different from form, and sound, and odour, and taste,
and touch, and idea (dharma); and something different from sigh t-
knowledge-province, and so on down to thought-knowledge—
province (dhatu) ,2 and something different from eﬁ'ulgence and
ignorance (avidya) and its opposites, and so on down to a differ-
ence from old age and death, and the absence of these ;3 and
something different from sorrow and accumulation and destruction
and the way,4 and different from wisdom and acquisition, and
different from Dana, and Sila, and Virya, and Kchanti, and
Dhyana, and Prajna, and different from “ having crossed over”
(Paramita), and so down to different from Tathagata; and
something different from Arya-Samyak-Sambédhi, something
different from the Great Nirvana, something different from reality,
and joy, and personality, and purity (the four characteristics of
Nirvana).

39. “. It is different, therefore, from all that worldly men teach
(the six schools, sadarsana), and all that the followers of Buddha
teach.

4:0. “-But the mysterious manifestation of the secret Nature of
Tathagata is the same as the heart and the same as the void,
etc. [as in the previous section]. ‘

4:1. “ It is the same,'therefore, as that which worldly men and
the followers of Buddha teach.

“In the same way the original mysterious eﬁ'ulgent heart of

1 That is, the ﬁve elements.

2 That is, the eighteen “dhatus.” V ide supra, 344, n.
3 That is, the twelve “ nidanas.”

4 That is, the four truths.

354 A CATENA or BUDDHIST

the secret Nature of Tathagata admits neither of identity nor
opposition, nor does it exclude identity nor yet opposition.

42. “How then can men, or the followers of Buddha, ever
hope by mere language, fathoming as it were the Inﬁnite wisdom
of Tathagata, to enter on the possession of that knowledge of
him which I have described.

43. “ Just as if you had a lute (ki’n), or a psaltery (shih), or
a Vina (hong hau, vide Jul. ii, 158, n.), or a viol (pi-pa)—
although these instruments are capable of rendering exquisite
harmonies, yet, if they be not skilfully touched, they will not
after all produce any good music; so it is with you and all men:
you all possess this inestimable and perfect Heart of Divine
Wisdom; it dwells in you fully, but it is Tathagata alone, by
right handling and wise manipulation, who can bring forth the
brightness of the sea-shadows,1 whilst you, by your futile efforts
in search after your Heart, do but excite the dust and obscure
the object of your search, because you do not earnestly seek
after the way of insurpassable Wisdom. Being infatuated with
your thoughts about the inferior modes of Salvation, you rest
content and obtain but inferior wisdom.

4:4. “Purna said: If it be true that I possess the same per-
fect, mysteriously elfulgent, and pure heart of Tathagata—neither
distinct nor separate, but complete in its fulness—and yet that,
by reason of some fatality from the earliest period, I have
become overwhelmed in foolish and futile thoughts, and so
detained in the wheel of transmigration and now, although
I hear the Holy Doctrine of Tathagata, do not see my way clearly
to the end of it—World-honoured! as you have undertaken
to destroy in me all these foolish thoughts, and to lead me to the
true and unchangeable condition of soul of which you speak,
I dare now to ask you—What was the original cause of the
obscuration of the true effulgence of Tathagata in the case of all
creatures, so that they are thus immersed in the depths of
ignorance ?

45. “Buddha addressed Ananda: Although you have got rid
of your ﬁrst doubts, yet you are not free from the inﬂuences

 

1 The commentary explains this, quoting from the Mahabhasya,
*‘ Whatever material ﬁgure there is in Jambudwipa, the Great Ocean
conceals a shadowy type of it."

SCRIPTURES FROM THE CHINESE. ' 355

they have produced. I will therefore still use arguments de-
rived from what we see around us in the world, and again ask
you: You cannot but have heard of the case of that madman
Yadjﬁadatta, in Sravasti, who suddenly one morning, in the
shining round of a (Temple) mirror, which was on a level with
' the middle of his face, saw just his eyes and eyebrows reflected
in it; horriﬁed at what he saw of his own head, because he
could not see all his face, thinking that there was a demon or
some evil spirit at work in the matter, he ﬂed away in aﬁ'right.
What think you? had this fellow any reason for running away
so? Purna said: He was mad; his mind was deranged; there
was no other cause.

46. “Buddha said: This effulgent fulness of the mysterious
Divinity, being the same as your own originally perfect and
intelligent Nature, (how can it be affected with anything like folly
or ignorance?) But having framed the word and spoken of ignor-
ance1 as something, let me ask‘, what cause can you assign it; it
there is any ground for a cause to it, then it is no longer
“ignorance” (for ignorance is that which has no ground or
basis) ; it is an idea that has sprung up entirely from incoherent
thought, these thoughts intertwined and intermingled, increasing
deception from age to age have resulted in these successive
aeras of false speculation.

47. “'And so, although the brightness of the Divine Wisdom
remains the same, still it is impossible as it were to ﬁnd one’s
way back to it; and so, because of the ﬁrst deception, follows
a certain self-constitution of the quality of error. As soon, how-
ever, as one ﬁnds out that this error has really no cause, then
the false state of mind can have no foundation and is no longer
produced, and therefore the wish to destroy it is also got rid of.
So the man who has obtained Bodhi is like one awakening
from a dream, who, when he tells what he saw in his dream,
would never think of trying to trace a connection or ground of
being for the things he saw; for if a dream is nothing, much less
can its parts be real.

48. “Just so with that Yadjﬁadatta of Sravasti. How is it
possible there can be any originating cause for his fear that he had

1 The word “ignorance” here used is equivalent to “perversion” of
“ mental delusion.”
A A 2

/

356 - A CATENA OF BUDDHIST

lost his head and his running away? For suppose him suddenly
restored to his right mind; certainly he does not get his head
from without him, even supposing he had lost it when he was
mad. Purna! even so with the perverted Nature of man; it
has no cause.

49. “ So if you only avoid the practice of distinctions, such
as “subject,” “ object,” “ignorance,” then, there being no exciting
cause, the three so-called causes will disappear, and you will be
brought to the condition of Yadjﬁadatta, when restored to his
senses; and this is the condition of wisdom, the excellently
pure and enlightened heart, the universally diffused nature, not
born of men, and not to be attained by any laborious exertion
or painful preparation.

50. “And so it is just as if there was a man who had, tied up
in his robe, a magic gem (ju-i, a gem that procures all that is
desired) without understanding its use (or without knowing it
himself), and who wandered in the" greatest want through strange
lands, begging afoot something to eat, although reduced to the
greatest distress, yet he had not yet lost the gem. Suddenly
some one who has the knowledge of its use explains it to him,
that this jewel has the power of obtaining for him whatever he
desires, even to the greatest wealth. Then he understands that
this Divine Jewel is different from anything he can obtain from
without (or is not to be obtained from anything without).

51. “ At this time Ananda, sitting in the great assembly,
rose and prostrated himself at the feet of Buddha, then rose up,
and standing before him addressed him thus : The world-honoured
one just now said with respect to the three evil works of murder,
theft, adultery, that by separating or getting rid of the three in-
ﬂuences (iin) that predispose to these evils, then there could be
no cause of their birth; and that by destroying the vagaries of
thought, that true Bodhi would be acquired, and that this state
of Bodhi or Wisdom was not acquired in the way men acquire
learning or other possessions, but that it was an illumination of the
mind consequent on the removal of evil; but how then, if this be so,
howcan Tathagata argue against the principle of ‘connected causa-
tion,’ as he did just now when I suggested that my mind obtained
instruction and light from stage to stage? How is it that this
theory should not hold good alone in our cases who are young
and as yet imperfectly instruct ed, when there can be no doubt that

Mb

SCRIPTURES FROM THE CHINESE. 357

in the case of the great Mogalan, Sariputra, Subhﬁti, and others,
who were all old Brahmans, that these, by hearing Buddha
discourse on the subject of cause and effect, obtained enlighten-
ment and perfection. But now Buddha says that this state of
enlightenment does not result by way of cause and effect. It
seems to me that the only alternative is to agree with Gosala and
the other heretics of Radjagriha, who teach that the true ex-
planation of all things is to be found in self-causation.

“ Oh! would that in your great pity to me you would Open out
and explain this difﬁculty.

52. “Buddha addressed Ananda: Your difﬁculty is just the
same as that concerning Yadjﬁadatta of Sravasti, does his mad
nature or illusion come. from any connection of causes, and when '
he gets rid of it and becomes sensible, is this caused by itself ?' '
Your questions about causal connection and self-causation just
resolve themselves into this.

53. “Ananda! With regard to Yadﬁadatta; his head, which
he thought he had lost, was, as being his own (pen), dependent
only on himself [or self-existing or self-resulting (tsz’-in)] ; but
that which is himself must be the cause of his own thoughts
about himself. If you remove this cause, there is no self; how,
then, can you supply a sound base of argument in the way of
cause and effect to account for this sudden fear of his that he
had lost his head, and so running away ?

545. “If you say that the head, which was his own and self-
caused, on account of some sequence of causes became deranged,
you might as well say that the head, which was his own and self-
caused, owing to some sequence of causes became lost (as he
supposed it to be). But really there was no 'loss, and his mad
idea was groundless, as there was then no change in his condi-
tion, how can you trace any connecting idea of cause and effect
for that which had no reality ‘5’ V

55. “ But if you say that the madness of Yadjﬁadatta was his
own and self-caused, then the fear which resulted from his mad-
ness with respect to the loss of his head, must have been co-termin-
ous with his madness; if so, what proof or tentative example can
you give of his madness? But if you say that the natural mad-
ness was not accompanied by fear, why, then, did he run away?

56. “If he understood that he had a head on his shoulders,
and yet ran away like a madman, all the time knowing better,

i

358 A CATENA or BUDDHIST

then the argument about cause and effect and self-causation be-
comes futile and vain. What I say, then, is this: remove the
three inﬂuences and the heart is enlightened; but to say that
this heart of enlightenment is born or produced, is to say that
when there is no production then the heart perishes (or is not
existent), and this is only to insist that birth and death are
the only realities; but by removing altogether these ideas
of death and production we arrive at a passionless exercise
of reason. But if the idea of self-causation be accepted, then
there is the necessity of supposing accession of enlightenment
consequent on some power of self to cause itself, and this requires
the idea of the production of a self-causing mind ; and, therefore,
again, when this production ceases, the mind ceases to be, and so
there is no reality again but birth and death. Altogether we con-
clude that this term self-produced is a mere empty word. Just so in
the world, when the various confused phaenomena are in harmony,
we say that there is a substance or substantial unit produced,
and we call this an ‘harmonious Nature’; but, in the absence of
this harmony, we speak of primeval chaos and its Nature. Re-
move, however, both these ideas, of harmony and confusion, and
we arrive at the true and unconfused sense of Real Existence.

57. “I further anticipate your question with respect to Nir-
vana following on the acquisition of Bodhi, the opinion that it is
yet something far removed and distant I hold to be a confused
and contradictory opinion.

58. “And so you, although you talk so much about causal
connection and self-causation, do in reality by so doing deprive
yourself of ﬁnal rest, and hence you are spoken of as the chief of
the Sravakas ; and so, notwithstanding your merit acquired
through many Kalpas, as a Srfivaka, you were just now unable to
overcome the wiles of the Mataﬁga women, and required the power
of the charms which came from the head of the Buddhas to give
you deliverance from their power.

59. “And so Ananda, although you have through countless
ages heard the precious discourses of Buddha, yet this is not equal
to one day’s preparation of the perfect way, arrived at by remov-
ing to a distance all preferences and hates common in the world,
thus Mat-aﬁgi,1 though at one time engaged in the basest occupa-

‘ Or the Matangi woman, wide Bum, Int-rod, 206. The history of

SCRIPTURES FROM THE CHINESE. 359

tions of lust, by the power of the Divine charms which I used,
came out of all those evil ways and became my disciple, and
is now called the Bikshuni Sing ;1 and so Yasodara, the mother
of Rahula (or Rahula and his mother Yasodara), understanding
the sorrows of worldly affections (love and covetous desires),
setting themselves to arrive at a complete state of virtue,
obtained deliverance; and, according to my express prediction,
shall arrive at perfection. How is it, then, that you are content
to remain as you are a ‘listener’ (sekha) still?

60. “ Ananda and all the great congregation, hearing this ex-
hortation of Buddha, gradually losing their doubts and under-
standing the Nature of the true mark (of Being), their mind and
body fast gaining rest, arriving at the condition of perfect ac-
quaintance with truth, the tears still coursing down their cheeks,
performed several complete prostrations at the feet of Buddha.
Ananda then addressed Buddha and said: Inﬁnite is your com-
passion; pure and Holy, glorious King! illustriously do you
instruct my heart! powerful by such inﬂuences as those you have
used now, to give deliverance, to draw men out of the depths of
sin and rescue them from the sea of Pain.

61. “World-honoured! although I now hear and accept the
sounds of the Law thus explained to me, and acknowledge (or
recognise) the universal diffusion and all-embracing existence of
the mysterious enlightened heart of the secret Being of Tatha-
gata, the mysterious Intelligence that rules over the countless
worlds; yet, whilst Tathagata upbraids me as being in such a
meritless (or unworthy) condition of a mere Sravaka (Sekha, 75.6.
Srotapanna), without any prospect of complete emancipation, I,
on my part, feel like some poor wandering traveller, to whom
suddenly the Heavenly King presents a gorgeous ﬂowery abode,
although he gratefully receives the spacious mansion, yet he
waits anxiously till he causes the door to open, so I now long that
Tathagata, still extending his pity on me, would show me and
the other poor disciples in this assembly, how, by giving up the
methods of Salvation adopted by the Little Vehicle, we may ﬁnd

this Matangi woman has been quoted by different authors as bearing
some resemblance to that of the Samaritan woman in the Gospel of St.
John.

1 Prakriti, wide Burn., I-ntrod., 205.

360 A CATENA or BUDDHIST

the way to the perfect and complete Nirvana of Tathagata him-
self, causing us, who are as yet but partially advanced, to know
how to overcome the former errors of our unenlightened heart,
and by obtaining the Dharani which Budha possesses to enter on
the condition of the boundless wisdom of Tathagata.

“Having said this, he again humbly prostrated himself, and,
standing with ﬁxed heart in the assembly, awaited the Divine
Revelation.

62. “At this time the world-honoured one, in compassion to
the Pratyéka Buddhas and the Sravakas, who had not yet com-
pleted the self-reliant heart of Bodhi, and for the sake of those
who should live hereafter posterior to the death of Buddha, in the
time of the cessation of the Law,1 exciting his Heart to open out
the Law of the Highest Vehicle and the excellent road of prepara-
tion, thus addressed Ananda and the great congregation: Ye
who are ﬁrmly ﬁxed, to promote in yourselves the Heart of
Bodhi, by means of the excellent Samadhi of Buddha Tathagata,
which admits of no change or diminution, must ﬁrst of all set
your minds to understand two previous investigations with
reSpect to the unenlightened heart (cho sin).

63. “ Say, then, what are these investigations or principles?
Ananda! the ﬁrst is this, if you desire to leave the imperfect
condition of a Sravaka, and prepare yourself for the condition
(vehicle) of Bodhisativa, and enter on the position of Buddha’s
wisdom, you must investigate this question—is that which is
called the cause of this acquisition different from the acquisition
itself?

64:. “Ananda! it cannot be allowed that the ground cause
through which we seek the imperishable and unconditioned state
of Buddha, can be the perishable and conditioned heart which we
call ours.

65. “ In this investigation, therefore, you must clearly under-
stand that all mundane forms (fah; dharma) which enter into
the composition of the phaenomenal world are transitory and
perishable. Ananda! of all these forms which you see, of the
ﬁctile nature alluded to, what one is there not destructible?
They are all destined to be burned up; but after their destruc-
tion there is one thing that can never perish, and that is the

1 The period when there would be no Law, ride Lotus, 365.

SCRIPTURES FROM THE CHINESE. 361

void of space. What is it, then P This void is opposed to all
ﬁctile forms ; and from everlasting has been unchanged and
is imperishable.

66. “All, therefore, belonging to yourself connected with these
elemental forms—such as your bones and ﬂesh, which have the
nature of earth, and your moistures, which partake of the nature
of water, and your passions, and your breath——must carefully be
divided and distinguished from the pure unchangeable Heart,
which, as we have before proved, is universally diffused. Also,
from the power that the eye possesses, 6.6., the seeing-power,
and the power of the ear, 73. 6., the hearing-power, and so on ; all
which mixed with the ﬁve skhanda (yin) have resulted in the ﬁve
intermixed confusions. Now what are these ﬁve confusions? To
use a comparison, they are the same as pure water in which earth or
mud has been placed; that which was clear and pure, by the admix-
ture of earth, becomes muddy and confused: so it is also in your
case. ,

67. “ For example, Ananda I You look into space—your sight
and space are intermixed; space, although it is visible, has no
substantial existence ; your sight, although it is an active power,
yet has no real intelligence of space: there is thus a confusion, and
a false result is the consequence. This is the ﬁrst confusion.1

68. “ So, again, your body coming in contact with any sub-
stance, there results an act of sensation (vedana); the object
being removed, the sensation is checked; this mutual action and
reaction causes the second confusion.

69. “Again, in the mind there is recollection of a past cir-
cumstance, acquaintance with a present one, anticipation of a
future one ; these several relationships excite the knowledge
known as “ sanjnya” [2.e., knowledge arising from indications
or signs (siang)]; the objects being removed, there is nothing
left to perceive; the mind or intelligence being removed, there
is no power of perception : here, again, is a confusion.

70. “ Again, as morning and evening continually succeed and
reproduce one another, so you obtain the idea of desires bound
up in the present world, but in their consequences ever changing
through countless worlds: the knowledge thus produced is another
confusion.

I Called in the text the Kih (robber) confusion.

J

362 A CATENA or BUDDHIST

71. “Again, your original power of seeing, hearing, etc., being
one, but the countless descriptions of knowledge different, from
this intermixture arises the confusion called Life confusion.

7'2. “ Ananda! if you desire to arrive at the condition of
Buddha, these confusions and impurities must ﬁrst be removed.1

73. “By thus removing the imperfections, and returning to
original purity, we lay a right foundation for arriving at N irvana.

74. “Just as the impurities of water will subside when the
vessel in which it'is contained is kept in perfect rest ; so, in the
case of the human agent, by rest we arrive at this ﬁrst condition
of escape from the discomposing inﬂuences of the mind, and by
further removing all self-complacency at arriving at this condi-
tion, we effect the the enjoyment of Nirvana.

75. “The second investigation is this—to examine into the
cause of these discomposing inﬂuences, to which we trace the.
proliﬁc source of continual production. If the place or site of
the inversion of right reason, by the inﬂuence of the false
objects of sense and organs of sense, be not known, how can we
speak of overcoming their inﬂuences and laying a foundation for
arriving at the condition of Supreme Wisdom?

7G. “ If a man does not know what it is binds him, how can
he loose himself? You never heard of such a thing as binding
space and letting it go. What then? it is the so-called senses
and objects of sense, that, like robbers, have come and stolen the
precious possessions of your house and have forged the chains
by which you are bound.

84. “ Ananda! if you wish to swim back against the stream
of successive life and death, and to arrive at the very head of it,
when there was neither life nor death, you should thoroughly in-
vestigate these six capacities of sense—what is it that is per-
ceived by contact? and what is it that is meant by disconnection?
what is it we speak of as depth, and what as shallow? what is
it that is perfect and full, and what that is not so ? If you can
only go back to the very ﬁrst and arrive at a conviction that ,
there was a period when there were no such false conditions of
knowledge as these terms imply, then you will recognise the
cause of the confusions of which I spoke, and the consequent
errors that have arisen.

‘ These sections are not very intelligible.

/

SCRIPTURES FROM THE CHINESE. 363

85. “I now exhort you to enter in by this one way, to the
thorough knowledge of Perfect Wisdom, and the perfect com-
posure of the six senses.

86. “Ananda said: What does the World-honoured one mean
by stemming the tide of life and death, and so entering in by
the one door to the deep knowledge and the composure of the
six senses? Buddha replied: What, Anandal have you arrived
at the condition of Srotz’ipanna, and do you not yet know that
the origin of error was in the wish to divide that which is of it-
self perfect and indivisible, by admitting a ground of acquiring
something not possessed? How much more, now that this error
has developed into various parts, may we not, by getting rid of
the parts, go back to the original source of N umber.1

- 87. “Now, Ananda! regarding these six senses of yours—Are
they a unity, or are they distinctly six? If a unity, then your
ear ought to see and your eye to hear, etc. But if you are
certain that they are six, then let me ask which of them it is
receives the words of the Excellent Law which I now deliver?
Ananda said: By using my ears I hear. Buddha replied: If
your ears have a separate and distinct power of hearing, what
need interpose the media of my mouth or your body; for example,
why is your hearing dependent on the circumstance of your
mouth asking for explanations, and my mouth answering your
questions, and the general willingness of your body to allow
your hearing to receive my words? This dependence shows that
there is no unity in the hearing itself, nor yet is there unity in
the combination of the six senses. This belief is in direct con-
tradiction of the usual and prevalent error.

88. “Just as you speak of space, when it is embraced by
various vessels, as different and multiform; but when the vessels
are removed, you say it is single and uniform ;—but then, what
is this uniformity, in respect of you who speak of it as a unity—-
it is not the same as you who speak of it as a unity; it is not the
same as you who speak of it as one or many: so also with
respect to the six senses; they are opposed to any so-called unity
of existence, equally with any supposed distinction of existence

‘ The Commentary explains this as referring to the forty-two con-
ditions (p’hin) of Bodhi. These conditions are generally spoken of as
thirty-seven. Vide Lotus, 13. 430.

864 A CATENA or BUDDHIST

(i. 6., there is a unity beyond them, either considered separately
or in combination).

89. “And so, from the two conditions -of light and darkness
existing in the midst of the ever-excellent Perfection of the
Divine Intelligence, proceeded the invention and formation of all
visual phaenomena.

90. “From motion and stillness, the invention of all audible
phaenomena.

91. “From freedom of entrance and obstacles in the way of
entrance, all the phaenomena of smell.

92. “And from the uniformity or difference of ﬂavour, all
phaenomena of taste.

93. “And from the ideas of union and separation, all phaenomena
of touch.

94. “ And from birth and death, all phaenomena of cognition.

9'5. “Ananda! thus, from the idea of the eﬁ’ulgence of the
Divine Intelligence, comes the loss of the primitive and essential
power and a false elucidation of the subject is adopted; but now,
get rid of all these false conditions, and you obtain a true basis
of thought and rest.

98 and 99. “Ananda said: How, then, if there is no such
thing as this heart, can I use it to get rid of these false conditions?

100. “Buddha replied : I will tell you.

101. “Then Buddha struck the Rahula gong (or the Rahu
gong), and asked Ananda, Do you hear anything? Ananda
said, Yes. When the gong had stopped sounding, Buddha
said again, And now do you hear anything? Ananda said, No!
and then Buddha struck the gong again, and asked the same
question, to which Ananda replied as before. Then Buddha
said, What is the meaning of this expression, ‘hearing’ and
‘ not hearing’; to which Ananda replied, When there is a sound
we hear it, and when no sound we do not hear it.

102. “Then again Buddha struck the gong and said, Is there
a sound? Yes, said Ananda. As it grew less and died away,
Buddha said, And now is there a sound? Ananda said, N o (and
so again). And then Buddha said, What is this expression
‘sound’ and ‘ no sound?’ To which Ananda replied as before.
To which Buddha said, What confusion and deception! You
say you hear not; if so, then hearing is destroyed, just as de-
cayed wood is destroyed. Then, when the gong is hit again,

SCRIPTURES FROM THE CHINESE. 365

How can you hear it? for your hearing is destroyed! Who is it,
I ask, that hears ? No, Ananda, it is no power resident in the
hearing or in yourself that hears ; it is to be sought elsewhere.

1041. “And you add still further to the confusion by saying
that when there is a sound you hear, and when there is no
sound you do not hear; but this dying and reviving of the
sense—how strange is the deception !——for how is it possible to
detach the idea of continuance from a faculty of this sort. Even
a man asleep—who confuses the sound of pounding rice with the
beat of a drum, and who, on waking, tells his guest of it—even
he, by thus recollecting the circumstance of his mistake, proves
that the sense of hearing is not liable to such intermittent
action.

105. “But so it is, from the beginning men have not distin-
guished between that which is constant and abiding and that
which is perishable and transient; and so the confusion has
arisen and continued.

106. “But if you will but dismiss all idea of production and
destruction, and keep carefully to the true and permanent reality
of Being—the permanent existing in every place, but the ideas
of sense depending on knowledge—then you will understand
that all results of intellectual discrimination are vain ; the only
reality is that which the eyes of Religion (dharma) perceive: this
is the true and unsurpassable Divine Intelligence.

KIOUEN V, § 1.

“ Ananda said: Notwithstanding all the World-honoured one
has said, I am still at a loss to know what is the bondage under
which you say we all live, and what is the deliverance of which
you speak.

2. “Then Buddha, touching the head of Ananda, forthwith
the ten earths shook six times, and from each Buddha through-
out the countless universe proceedecl bright celestial rays, which
all came and alighted on the head of Buddha in the garden of
Jéta; and at the same time Ananda and all the congregation
heard these words proceeding from the different mouths of all
the Buddhas :

j

“ Well spoken, Ananda! you are now desirous to know the
character of that ignorance which is the origin of the per-
petual succession of birth and death; and, satisﬁed that your
six senses have no power to free you from the bondage, you
desire to ﬁnd out the nature of the unsurpassable knowledge
which alone can give you the freedom and rest which these six
senses never can.

3. “ Still Ananda was unsatisﬁed, and asked for explanation.

4. “Buddha said: Ananda! the sense and the objects of sense
are one at root—bondage and freedom’fare not two. The nature
of knowledge (or knowledge and nature) is empty and vain,
just as a sky—ﬂower.

5. “Ananda! from the objects of sense arises knowledge (of
the possession of sense); from the senses themselves come
qualities of objects: both qualities and sight (knowledge) are
as the empty bubble.

6. “ Wherefore we conclude that your method of establishing
your knowledge by the exercise of the cognitions of sense, is
false, and the same as the original ignorance; whereas the con-
viction that these cognitions bring you no real knowledge—this
is Nirvana—pure truth without alloy. .

7. “At this time the World-honoured one, wishing to give
weight to the delivery of this system of truth, spoke the follow-
ing gathas:—

8. “ The Pure Nature, as to its substantial Being, is empty;
the inﬂuences, therefore, that produce birth are as a magical
delusion. The absence of action, and the absence of beginning
and end—these also are false ideas, like a sky-ﬂower. The
word ‘false’ does but originate (manifest) that which is true
—-—false and true are together equally false; and yet, again,
the assertion that this or that is opposed to truth is itself
opposed to truth. What, then, means this phrase of seeing
and that which is seen; for in the so-ealled world what true
nature or power is there? Are not all things around us but
as a bubble 3" i

9. “The ground-cause of bondage and deliverance is the same;
sages and philosophers walk not on different paths. Consider,
then, and embrace the nature of this middle method: emptiness
and reality are both alike false; deception and enlightenment
are both alike founded on ignorance. Once dream of enlighten-

366 A CATENA or BUDDHIST

SCRIPTURES FROM THE CHINESE. 367

ment (7. 6., of making that which was ignorant wise), and you
may forthwith bid adieu to all idea of release.1

10. “Get rid of the idea of successive causes of thraldom ;
forget also the idea of unity found by extirpating the six senses;
select only as a basis of all the perfect and'all-pervading essence,
and then, entering the stream, you shall perfect in yourself the
Divine Intelligence.

11. “But concerning the knowledge of remote causes, or
the knowledge of past conditions of birth,‘~’ whether true or
whether not true, for fear of deception, of these things I never
speak.

12. “ The self-existing mind taking hold of (or ‘ cleaving to,’
upadana)3 its own mind, then that which is itself contrary to
delusion, of itself creates illusive phaenomena; but not taking
hold of (it), there is an absence of (the idea of) that which is
contrary to illusion; and if this idea be never produced, then
what foundation can there be for illusive phaenomena?

13. “This is, indeed, the ‘mysterious Lotus,’ the precious
wisdom of Vajra Raja, the magic Samadhi, leaping over all
ignorance in the snapping of a ﬁnger. This is the true
Abidharma—the Bhagavan of the ten worlds—the one gate of
Nirvana.”

14. “ On this, Ananda and all the great congregation, hearing
the profoundly merciful exposition of Buddha Tathagata con-
tained in the lines of these gathas, so clear in their meaning, so
lucid in their Words, receiving enlightenment from their delivery,
rejoiced with great joy.

15. “Then Ananda, with closed hands, etc., addressed Buddha
thus: Although I have heard this profoundly merciful exposition
of Truth, yet is my heart not altogether able to reach the mean-
ing of the doctrine of the six loosenings, excluding the idea of
one reality. Would that the World-honoured one would, for our
sake, explain the meaning of this Doctrine I

16. “At this time, Tathagata, sitting on his Lion throne,
arranged his Nivasana Robe, and gathered up his Saﬁghati, and

l I take'kai’ to signify “to exclude”; if it were in the ﬁrst tone, then
the sense would be directly opposite, thus :—“ get enlightenment, and
forthwith you get deliverance.”

2 Is this the J atisara knowledge? Buddkagos/za’s Parables, p. 106.

3 Vide Colebrooke, p. 255.

368 A CATENA or BUDDHIST

taking hold of the Table near him, made of seven precious sub-
stances, stretching forth his hand upon it, he took hold of the em-
broidered silken handkerchief which the Deva Ki-pi-lo (Kapila?)
had given him. I

17. “ And then, in the sight of the great congregation, he
tied in it a knot, and, showing it to Ananda, said, What call you
this? Ananda and all replied, This is called a knot. On this
Buddha repeated the act, and tied a second knot above the ﬁrst,
and said, What call you this ? They replied again, This also is
a knot; and on this he repeated the act, and, one after another,
tied six knots, showing each to the assembly and asking the
same question, receiving in each case a similar reply.

] 8. “Buddha addressed Ananda: When I ﬁrst tied the handker-
chief, you said it was made into a knot; yet the handkerchief it-
self is one piece of silk. How, then, can you speak of a second
and a third knot? _

“Ananda replied: World-honoured! this precious embroidered
handkerchief, originally woven from silken threads into its
present form, although in itself essentially one substance, yet,
as I imagine, when tied up into a knot, may be spoken of
as knotted, even if there were a hundred; how much more in the
present case, when there are but six. On what ground, then,
does Buddha demur to the name given to each successive act on
his part ? _

“Buddha addressed Ananda: You know, with respect to
this valuable silk, that in its original character it is one; but
when I tied the six successive knots, you replied on each case
that the silk was knotted. You should clearly understand the
limits of this inquiry then, that substantially this silk is one, but
circumstantially, on account of the knots, it is different. Now
tell me what you think ; each knot I tied, down to the sixth, you
replied was a different knot. I now prOpose to take this sixth
knot, as you call it, and now, completing it, I ask do I affect the
ﬁrst knot? Ananda replied: No, VVorld-honoured one I as long
as you preserve the six knots you have tied, this last cannot in
any way be called the ﬁrst, or affect it in its form. Buddha said:
Thus, then, the six knots are not the same; and searching out the
cause of their difference, it results from the one article called
a handkerchief, of which they are made ; and if you confuse the
order or the reality of each of the six, you can obtain-no exact
idea of the whole : so it is with your six organs of sense.

‘

i 4

/

s/

SCRIPTURES FROM THE CHINESE. 369

19. “Buddha addressed Ananda: You must still bear with the
illustration derived from this subject of the knots; suppose now,
for instance, you did not wish to have any knots at all, but
delighted in the idea of unity, how would you proceed? Ananda
said: If you keep these knots tied, then there must of necessity
arise the point, this knot is this, and not that; so that the ques-
tion of this and that is produced. If, then, you want to get rid
of this question, all you have to do is to tie no knots, and then,
indeed, you will not even have to consider the question of unity,
for if there is no succession of knots, there can be no ﬁrst knot.
Buddha said, So it is, I say, the doctrine of the six loosenings
excludes the idea of unity.

20. “ From the first, your mind and your nature, being in dis-
order and confusion, there has existed a false excitement of
a knowledge derived 6. gr, from sight, and this knowledge,
wildly excited, has produced endless deceptions; at last, worn out
and fatigued with excessive action, the sight has caused the
origination of objects of sense, as the eye fatigued sees in space
fanciful ﬁgures and sky-ﬂowers. But really, in the depth of the
true power of sight, there lies no ground or cause for this con-
fusion; and so from this excess of action have sprung up, as
qualities and characteristics of this false appearance, the ideas
of worldly phaenomena—mountains and rivers and the great
earth, life and death and Nirvana—all are alike but perishing
qualities of a conditioned existence.

21. “Ananda said: This excessive action I take to correspond
to these knots: tell me, then, how to get rid of it. Then
Tathagata, with his hand, taking the knotted handkerchief,
smoothed out the left part of it, and said, Is it now untied,
Ananda? To which he replied, No. Then the World-honoured
one, shaking out the other part, with his hand smoothed it to
the right, and said, Is it now untied, Ananda? To which he
replied, No. The World-honoured one then added, I have
smoothed the silken napkin out, on the right and left, and yet
you'say it is not untied: tell me, then, how is it to be unloosed?
To which Ananda said, World-honoured! you must take the
knot at the heart of it, and then separate the parts, and you will
untie it. Buddha replied: Good, good, Ananda! if you wish to
untie the knots, you must begin at the Heart.”

BB

370 A CATENA or BUDDHIST

PART IV. ' /
MYSTIC PERIOD.

REGARDING mysticism as the natural counterbalance of scho-
lastic reﬁnements, we should expect to ﬁnd a Mystical
Period in the history of Buddhism. And we ﬁnd it so.
But as in the history of Christian dogma there is no
distinct line of demarcation between the Scholastic age and
its co-ordinate Mysticism, neither is there any such line to
be drawn in the history of Buddhism. There is absolutely
no record respecting the development of the Mahayana sys-
tem (which may generally be considered as belonging to the
dialectical or Scholastic period) from the time of Nagard-
juna to that of Asaﬁgha, that is, during a period of ten suc-
cessions of Patriarchs, or perhaps about two hundred years.
Nearly all the works published during this period are attri-
buted to N agardjuna as the actual author of them. In fact,
his name was used to give to the several works the celebrity
which that name imported.

But during this period, and side by side with it, a move-
ment was taking place in the direction of Mysticism. The
mind, weary of scholastic subtleties, returned with increased
desire to meditate upon itself, to unriddle the secrets of the
inner life, and to lose itself in the consciousness of its own
existence. So it is, mysticism is “founded on subjective
experience, and resorts to the depths of religious contem-
plation for its nourishment.”1

One of the principal seats of Buddhist learning in India

1 ﬂag, ii, 2. \Vassilicf deﬁnes Buddhist Mysticism thus: “Sous
le nom de mysticisme nous comprenons dans le Bouddisme ce qui n’est
pas autre chose qu’une physique spirituelle ou religieuse. C’est l’instruc-
tion du procés dans lcquel se personniﬁent les intuitions théoriques,
l’application pratique ct l’observance des principes qui sont posés dans la.
resolution philosophique des problémes donnés.” P. 136.

SCRIPTURES FROM THE CHINESE. 371

was at Nalanda, the modern Baragaon, in Magadha, near
Graya. Between the time of Nagardjuna and Asaﬁgha this
monastery had been destroyed by the opponents of Bud-
dhism on three different occasions. Yet the establishment
had revived after each overthrow, and again established it-
self as a great centre of learning.

It was here that Aryadeva, a native of Ceylon, attached
himself to the person of Nagardjuna, and adopted his form
of Doctrine. We know something about Aryadeva from the
anecdote recorded of him, and related in a former part of
this work.1 It would appear from this, that he had a great
contempt for external forms of worship. “A spirit,” he
said, “is spiritual.” We are not surprised to ﬁnd, there-
fore, that his teaching was of a mystical character. But it was
his successor, Rahulabhadra, who ﬁrst began systematically to
unite mysticism with scholasticism.2 “It is said of him that
the Buddha called Amitabha appeared to him when on his '
death-bed, and on this, turning his face towards the happy
land of Sukhavati, he died.”3 If this record may be relied
on, we have here one of the earliest notices of this peculiar
doctrine, generally known as that of the “Western Para-
dise,” to be found in Buddhist history.

It is from this cultus we intend to illustrate the period
under consideration.

It would be perhaps impossible from any existing work to
ascertain accurately the origin of the name and attributes of
the Buddha called Amitabha. His name signiﬁes “ bound-
less light,” and his attributes are inﬁnite love and compas-
sion for men.

It would seem, however, that the idea of such a Being

‘ Supra, p. 140, n. 2.

3 “Mysticism can enter into union with scholasticism by creating a
desire for preserving the Spring of Religion in the depth and ardour of
the human heart, as the true seat of Religion, in order to supply that
which could not be furnished by purely dialectical thinking.” Baur,
quoted by Hagenbach, Hist. of Doct., i, 438 (1).

3 VVassilief, § 203.

B B 2

372 A CATENA OF BUDDHIST

was suggested during the process of the development of the
Buddhist Universe, which was taking place about the time
of N agardjuna.

At any rate, the Buddhavatafnsaka Sﬁtra, which is gener-
ally attributed to him, contains an account of this expanded
universe, and is appealed to as the most trustworthy author-
ity on the subject.1 It will be remembered that the earliest
idea of the Universe, which seems to have prevailed (if we
may judge from the architecture of the Stﬁpas), down to.
about the period of Kanishka, was, that it consisted of a
central mountain, Meru, around which were the seas and
continents and girdles of rocks, and above, the abode of
Indra and the thirty-three gods (symbolising, as it seems,
the year, the four quarters, and the twenty-eight days of the
month).

But just at this time a remarkable expansion occurred;
‘ and the names of worlds and systems of worlds were quickly
invented, and these supposed localities placed above the
abode of Indra, to ﬁgure out the superior excellence of ab-
stract Mind over the anthropomorphic system then in
vogue. In the second heaven of the second Dhyana. of this
system occurs a heaven called Apramanabha, that is the
heaven of “ boundless light”, or “light without measure”
(pramana).

It would appear, therefore, that when this Heaven occu-
pied the highest place in the process of expansion, that the
theory respecting the existence of a Dhyana Buddha corre-
sponding to Sakya, came into general acceptance, and the
name which was already attached to the Dhyana heaven was
referred to him as the ruler of it.2

This theory is borne out by the position which the
“ western paradise”, the Sukhavati or happy land of this Bud-
dha, actually holds in the mystic expansion of the universe,
which occurred at a still later period. In this expansion,

‘ Vide supra, p. 84, n.

2 The next heaven is called Abhﬁsvara, which the Ch. Ed. of the
Fa-kai-on-lih-to renders “luminous voice,” as stated in the note on
p. 84 supra. Compare with this the fable of Kwan-yin.

‘ SCRIPTURES FROM THE CHINESE. 873

instead of a super-position of heavens, there is a succession of
chiliocosms, or rather of systems of chiliocosms placed one
over the other; there are twenty tiers of such systems
springing from the particular Lotus with which we are con-
.cerned, but the position of Amitabh'a’s Paradise retains
precisely the same relative position as the Apramanabha
heaven in the original plan of the universe 3 it is found in
the thirteenth tier, the one in which our own universe is
placed, only at an inﬁnite distance to the west.

So. again, when the idea of a universally diffused essence
(dharmakaya) was accepted as a dogmatic necessity, a further
question arose as to the relation which this “supreme ex-
istence” bore to time, space, and number. And from this
consideration appears to have proceeded the further inven-
tion of the several names Vairochana (the Omnipresent),
'Amitabha (for Amirta) the Eternal, and Adi-Buddha (yih-
sin) the “ one form of existence.”

The connection between the Supreme, under the forms of
“boundless light”, and the “Eternal” is not a difﬁcult one
to conceive.1 These two attributes therefore become ﬁnally
united, and the Dhyana Buddha, known as Amitabha, be-
came also the emblem of Eternity.

Hence the confusion in the real meaning of this title
—in the ﬁrst instance it denoted the analogue of Sakya,
as he was supposed to exist in the heavens of bound-
less light; ﬁnally it became the expression of his eternal
existence.

It is under these two aspects he is reverenced in China,
but principally as the emblem of Eternity. In this charac-
ter his title is “ Wu—liang-sheu”, and a Sutra bearing this
title was one of the earliest translated into Chinese.

Numerous passages, however, might be cited to show
that the true idea of Amitabha is to be looked for in the
“inner self”-—this is the mystic form of the Belief. The
“Heart” (oneself) is said to be the same as Buddha. And
from this belief, connected with the previous ideas of the

1 The Sun, the source of light, had long been regarded as the type
of “ eternity.”

374 A CATENA or BUDDHIST

glory and eternity of the Supreme, sprang the intense ado-
ration paid by the Chinese to the idea of Amitabha under
the title of the “ compassionate and loving Father of men.”
For if the “heart”, the inner self, be the same as the
“universal self," then such a close connection, or rather
such an “identity”, necessitates the idea of most intimate
communion of interests; “the Great self” cannot be forgetful
of all that which is but itself—though under the delusion of
separation from its source—and must ﬁnally bring it back
to the condition itself enjoys.

This mystical development led to one further form of be-
lief. How is the “Self” manifested ?—how is the inner
mind of a man made known? By speech ! Speech there-
fore became the manifested form of Amitabha. And hence
another popular phase of this mystical worship. Speech or
Vach was regarded as the Son or the manifestation of the
Eternal Self, and was adored under the name of Avalokit-
éshwara, the manifested God. This name in Chinese took
the form of Kwan-shai—yin, and the Divinity worshipped
under that name (generally regarded as a female), has be-
come the object of almost universal reverence both in China
and Japan. We shall have occasion to speak on this part of
our subject hereafter.

I intend to illustrate the worship paid to Amitabha by
two extracts, the ﬁrst taken from a popular work known as
the Tsing—tu-wan, and the second from the Sﬁtra known as
the Wu-liang-sheu-king, in which we have a full account of
the Sukhavati, or Paradise in the West, over which Ami-
tabha is supposed to preside.

1. THE INVOCATION1 OF BUDDHA AS A MEANS OF DELIVERANCE.

What is this Buddha?
The great master of the three worlds. The loving father
of all that lives (the four forms of life).

‘ Nim. This word corresponds to Smriti, and means generally the
power of memory ; but in the connection of the text it refers to the in-
tense application of mind to a consideration of the subject mentioned.

a"
.

SCRIPTURES FROM THE CHINESE. 375

And what is it to take refuge in him and to believe in him?

Nothing less than to secure the destruction of sins as
innumerable as the sands of the Ganges. Now as to the
term invocation (nim), this is the means by which we attain
endless bliss. Every person, therefore, desirous of thus in-
voking Buddha, should be anxious ﬁrst of all to excite in him-
self a believing heart. If a man has no faith, he is utterly
without protection. Therefore the words of the Sﬁtra, in
speaking of the marks of Faith are these, “ Faith is the ﬁrst
necessity for the man who enters on the practice of Religion.
Wisdom is the mysterious result of such practice.” The ﬁrst
requisite here spoken of is Faith. The result of such practice
is Wisdom. And therefore the Amitabha Sﬁtra says: “Every
faithful person ought naturally to pray for birth in that
happy country (Paradise).” This is an illustration of the
way in which our own Master Sakya Muni exhorts us to Faith.

Again, that same Sﬁtra says, “You, then, who believe
these words of praise and commendation, shall obtain
unbounded merit.” In this place we have an example of
the way in which all the Buddhas belonging to the six
quarters exhort to Faith. Again there is this passage,
“Whoever would obey the words of this Scripture must
adopt Faith as his guide.” This is what the Avataﬁ'isaka
Sﬁtra says, exhorting to Faith.

Again there is a passage which says, “ If a man is well-
rooted, yet if he doubts, the ﬂower will not open; but
if he believes, then his heart (inner self) pure and calm,
opening out like the ﬂower opens from the bud, he forth—
with beholds Buddha, and comprehends (hears) the law.”
This extract is one which exhorts us to faith, as a means
to birth in that land. Again, it is said, “A man with-
out faith cannot stand, any more than a chariot without
a cross-bar can travel.” This is an extract from a secular
work1 exhorting to faith. There is another place which

‘ Viz., from the twenty-second cap. of the second book of the “ Ana-
lects.” Dr. Legge translates the word “sin” by “truthfulness,” but our
author is evidently discoursing on “ Faith.”

376 A CATENA or BUDDHIST

says: “If a man have faith, then all his words are agree-
able with right reason, and when this is the case he will
gradually advance to perfection.” Thisis what the Priest
Chau says in exhorting to faith.

Again the Hoshang Tai-hing, when speaking about in-
voking Buddha, says : “ This mode of salvation concerns it-
self neither about conformity nor non-conformity (with any
particular system) 3 it considers not male or female, rich or
poor, mean or honOurable—all it requires is Faith.”

But a man may reply : “ What you have said about Faith
may be true enough, but you have not yet declared what
form of doctrine it is we ought to believe.” To this we
say : “ Believe What is said in the Scriptures—believe that
if you ﬁx your mind upon Buddha, you shall certainly be
born in Paradise (pure-land) 3 believe that if you ﬁx your
mind upon Buddha, you shall certainly destroy the effects of
sin 3 believe that if you ﬁx your mind on Buddha, you shall
certainly secure his protection 3 believe if you thus ﬁx
your mind on Buddha that at the moment of your death he
will himself come and lead you (to heaven) 3 believe that if
you thus ﬁx your mind on Buddha, without any questions
asked—you shall be born in the pure abode, and certainly
possess the thirty-three distinctive signs of eminence, never
more to be subject to change, but to enjoy the most
perfect bliss, beyond the reach of birth or death, an associate
of the Bodhisatwas, never more to depart from the presence
of Buddha, born by a transforming power on the ﬂower-cup
of the Lotus. Believe in Amitabha, and during the present
time repeat the Law 3 believe that you may be born in
Paradise, for ever free from the three evil modes of birth in
Hell.

“ Thus it is with one voice we are exhorted to ﬁx the mind
upon Buddha.”

The treatise continues in this strain to exhort its readers
to faith in the efﬁcacy of this particular form of religious
life. It points out by quotations from the Sﬁtras, and by
very striking comparisons that no religious exercise-can be
of use except it be accompanied by a ﬁrm faith in its efﬁ-

SCRIPTURES FROM THE CHINESE. 377

cacy; “like a tree whose root is deeply bedded in the
earth, the winds and storms vainly rage against it”, so is
the man whose faith is deeply rooted in the heart ; so again
it says, quoting from the Vimalakirrti Sutra, “ the man in
whose heart this faith is deeply implanted is like the dia-
mond, incapable of destruction”, &c. It then shows that
there are ﬁve ways in which this worship may be practised.
1, Bodily reverence in the presence of Amitabha; 2, by
chanting his praises, 73. 6., by ever repeating the name of
this Buddha; 3, by intense aspiration, 73. e. by ever praying
when in the act of worship to be born in the Paradise of Suk—
‘havati ; 4, by constant meditation, as when walking, or
standing, or sitting, or lying down to sleep, ever to be
thinking and pondering on the perfections of Amitabha,
and longing to be born in his Paradise 3 5, by the method
known as “hwui-hiang,” which is explained as consisting
in a “Constant recollection of the ceremonies of worship,
and the vast merit of Buddha, with a view to cultivate the
aspiration after birth in Paradise and the accomplishment
of supreme wisdom.”

The treatise then proceeds to shew that there are four
modes of preparation or discipline necessary for entering
on this religious service: “ 1. To bind oneself down for
a long time to this single consideration, viz., the way to
obtain birth in that Paradise. 2. By reverencing the
particular locality, 13. 6., by standing upright and facing
the west, and with ﬁxed mind to consider the subject of that
Paradise. 3. By uninterrupted application, allowing no
thought either good or bad to intrude into the mind for a
moment. 4. By incessant invocation through a ﬁxed period,
whether it be for one. whole day, or for seven days continu-
ously, of this name of Amitabha Buddha.” There is also
a quotation from the Amitabha Sﬁtra introduced, to this
effect : “ Sariputra! if there be a virtuous man or a virtu-
ous woman, who has heard the name of Amitabha men-
tioned, and who with ﬁrm purpose retains the name, and
recites it for one day or two days, or for seven days with

378 A CATENA or BUDDHIST

undivided heart, and without any confused thoughts, this
man when about to die shall behold Amitabha with all his
holy attendants (saints) appearing before him, and if at his
last moments his heart be not turned aside from its sted-
fastness, he shall pass away to be born in that most blissful
Paradise of Sukhavati.”

But then comes the question, “if the invocation of the
name of this Buddha for one entire day be sufﬁcient, why
extend the period to two days or seven?” to which the
answer is given: “ This question of one day or seven con-
cerns the period of time just before death ; if the sickness
be a sudden and fatal one, then the recitation of the name
for one entire day will secure a birth in Heaven (Paradise);
if the illness be a lingering one, then the name recited for
seven days shall produce the same result.”

From the whole subject, it seems that this mystical form
of faith, was developed from the idea of the possibility of
an entirely subjective mode of salvation—in other words,
that salvation was purely the result of a particular condition
of thought, rather than the consequence of a conﬁrmed
alteration of life.

2. THE WESTERN PARADISE.

[Translated from the Chinese version of Kamarry'iva, as it is
found in the Shan-mun-yih-tnng.]

“ Thus have I heard. On a certain occasion Buddha was
residing at Sravasti, in the garden of J eta, with the great
Bhikshus, 1,250 in all, being great Rahats, posster-
fechge, to wit, the venerable Sﬁriputra, the great
Maudgalyﬁyana, the great Kasyapa, the great Katyayana,
the great Gochira,Revata, Srutavimsatikoti, N anda, Ananda,
Rahula, Gavampati, Pindola, Bharadvaja, Kaladitya, the
great Kapphina, Vakula, Aniruddha, and so forth, all great
disciples. And in addition to these were all the great Bod-
hisatwas: to wit, Manjusri, (in of the law, Ajita, Maitreya,

mitt

SCRIPTURES FROM THE CHINESE. ~ 379

and so forth, all great Bodhisatwas ; and, moreover, there
were present Sakra raja and others, with innumerable Devas.
At this time Buddha addressed the venerable Sariputra as
follows :—-—“ In the western regions more than one hundred
thousand myriads of systems of worlds beyond this, there
is a Sakwala named Sukhavati. Why is this region so
named? Because all those born in it have no griefs or
sorrows : they experience only unmixed joys ; therefore it is
named the inﬁnitely happy land. Again, Sariputra, this
happy region is surrounded by seven rows of ornamental
railings, seven rows of exquisite curtains, seven rows of
waving trees—hence, again, it is called the inﬁnitely happy
region. Again, Sariputra, this happy land possesses seven
gemmous lakes, in the midst of which ﬂow waters possessed
of the eight distinctive qualities (viz., limpidity and purity,
refreshing coolness, sweetness, softness, fertilising qualities,
calmness, power of preventing famine, productiveness).
Spreading over the bottom of these lakes are golden
sands, whilst the four sides have pleasant walks enriched
with gold, silver, crystal, lapis-lazuli, beryl, ruby, V and
cornelian. In the middle of the lakes are lotus ﬂowers,
large as a chariot Wheel, blue, yellow, red, and white, each
reﬂecting brilliant hues of its own colour, and possessed of
the most perfect and delightful fragrance. Thus, 0 Sari-
putra, this blessed region is perfected and thoroughly
adorned.

“Again, Sariputra, the land of that Buddha ever shares 1n
heavenly delights (or music), the ground is resplendent gold,
at morning and evening showers of the Divine Udambara
ﬂower descend upon all those born there, at early dawn the
most exquisite blossoms burst out at their side: thousand
myr iads of Buddhas instantly resort here for refreshment, and
then return to their own regions, and for this reason, Sari-
putra, that land is called most happy.

“ Again, Sariputra, that region 1s possessed of every species
of pleasure delightful to the senses, birds of every hue, the
white stork, the peacock, the macaw, garudas, birds of every

380 A CATENA or BUDDHIST ./

kind, all these, at morning and evening, unite to sing the
praises of the law, so that all born in that land, hearing these
notes, are led to invoke Buddha, the Law and the Assembly.
But, Sariputra, you must not suppose that these birds are born
in this state in the way of retribution for sins in a superior
condition, and why not? Because, in that region there
exists not either of the three evil ways of birth, (73.6., as a
beast, demon, or asura). Sariputra! that land being em-
phatically free from these evil ways of birth, is thereby
more fully possessed of the superior ways of birth, and these
different kinds of birds are all of them the different appari-
tional forms of superior beings, whom Amitabha Buddha
causes thus to chaunt the various sounds of the Law. sari-
putra, in that land of Buddha, whenever a gentle breeze
moves softly, then the various precious waving trees, and
the gemmous curtain that surrounds the land, emit a gentle
and mysterious sound, like a thousand different kinds of
music, all at the same time ; on hearing which, the dwellers
in that land conceive, spontaneously, a heart full of adoration
for Buddha, the Law, and the Assembly.

“ sariputra, this land is thus perfectly adorned, and com-
plete in pleasure.

“ But now, Sériputra, you would perhaps inquire why the
Buddha of that region is called Amitabha. Sariputra ! it is
because he is immeasurably bright and glorious, so that his
splendour ﬁlls the land of the ten regions, and no obstacle
can oppose the diffusion of the rays of his glory,1 for this
reason he is called Amitabha. Again, sariputra, the years
of the life of that Buddha, as men compute them, are end-
less, and without bound, in asankheyas of years—for this
reason, also, he is called Amitabha. For ten kalpas of
years, that Buddha has enjoyed his present condition, and
has for his disciples an endless and incalculable number of
Sravakas, all of them Rahats, innumerable, and not to be
expressed for multitude, and Bodhisatwas equally vast in
number. So it is, Sﬁriputra, that land of Buddha is per-

‘ Burn., Int7'od., p. 100.

SCRIPTURES FROM THE CHINESE. 381

fected. Again, Sariputra, in that land of perfect joy all
who are born, are born as Avaivartyas (never to return),1
whilst among these there are numbers who make this their
resting-place, before that one birth more (which shall end
in their arriving at Buddhaship) 3 inﬁnite are those in num-
ber, not to be expressed for multitude, simply innumerable.

“ sariputra! all mortals who hear this account, ought to
offer up this one vow—that they may be born in that coun-
try—and Why ? because, if once born there, they obtain the
felicity of only one more appearance as superior sages (and
then obtain the condition of Buddha.) Sariputra, it is not
possible to be born in that country possessing an inferior .
Karma; Sariputral if there be a virtuous man or woman
who hears this account of Amitabha Buddha, and who
assiduously invokes his name for one day or two, up to
seven, and during this time maintains a heart unaffected by
worldly thoughts, or confused ideas—that man or woman,
when about to die, shall be blessed with a clear vision of
Amitabha and all his saints, and at the last moment, if his
heart be not turned back, he shall depart, and forthwith be
born in that most blessed land of Amitabha Buddha. Sﬁri—
putra! I perceive that such will be the happy consequence
(of so doing) and therefore I repeat these words 3 Whatever
men they be who hear them, they ought at once to utter
this vow, that they may be born in that land.

“ Sariputra! thus it is I would recite in stanzas of com-
mendation, the excellence of that inﬁnitely glorious land of
Amitabha Buddha. .

[The Sﬂtra then proceeds to speak of the various Bud-
dhas towards each of the four points, and also in the zenith
and nadir. This being a mere recital of names, is omitted
here.]

“ Sariputra ! what say you as to the meaning of this ex-
pression, the saving power which resides in the repetition
of the names of all the Buddhas ? Sariputra ! if there be a
virtuous man or woman who hears and receives this Sfitra,

1 Lalz’ta Vistam, 267.

382 A CATENA OF BUDDHIST

and who hears the names of all the Buddhas, these virtuous
men or women, in consequence of the saving power which
resides in the repetition of these names, shall all obtain the
privilege of not passing through and revolving in the con-
dition of Anuttara Samyak Sambodhi,1§.e., the unsurpass-
ably just and enlightened heart. (This is the condition
usually assigned to the Bodhisatwa, before arriving at the
state of Buddha.) Wherefore, Sariputra, ye all ought to
receive and believe these my words, and the words of all
the Buddhas.

“ sariputra! if there be a man who has vowed, or now
vows, or shall vow and desire, to be born in that region, all
these men shall be privileged not to remain or revolve in the
condition of Anuttara Samyak Sambodhi, but to be born at
once in their various conditions in the land of that Buddha,
whether in time past, now, or henceforth. Wherefore,
sariputra, whatever faithful man or woman there be, they
ought all to put up this prayer, that they may be born in
that land. Sariputra, as I have now thus recounted the
praises of all these Buddhas, their indescribable excellences,
so those Buddhas likewise recount my praises and inﬁnite
excellences, and speak thus :—‘ Sﬁkya Muni Buddha is he
that is able' to accomplish most difﬁcult results (prompted
by) his exceeding love—he it is who is ‘ able’ in the So-ho
world (Sahalokadhatu), the evil world of ﬁve impurities
(viz., violence, perception, calamities, birth, death)—he it
is who is ‘ able,’ in the midst of these, to arrive at the con-
dition of Anuttara Samyak Sambodhi, and on account of
all sentient creatures to repeat his Law, difﬁcult to be em-
braced by those for whom it is said.’

“ sariputra ! know, then, that I, in the midst of this evil
and calamitous world, preaching these difﬁcult doctrines,
have arrived at the condition of Anuttara Samyak Sambodhi,
and now, on account of all creatures, have declared this
Law difﬁcult to be believed, and this is that which is most
difﬁcult.”

I Alluding to the word “ Silk” (able), from which Sﬁkya’s name is
derived.

I

SCRIPTURES FROM THE CHINESE. 383

Buddha having repeated this Sﬁtra, Sﬁriputra and all the
Bikshus, and all the assembly, the Devas, Asuras, and so
on, having heard what Buddha said, joyfully received and
believed it, and having prostrated themselves in adoration,
departed.

3. THE WORSHIP or KWAN-YIN.

As the Paradise of Amitabha is the desire of the great
body of Buddhists in China and Japan, so Kwan Yin is
worshipped as the “ Saviour of men,” able to remove the
obstacles which prevent them from attaining that happy
condition. This cultus is a very singular one. We naturally
inquire whence they derived their ideal of such a Being as
Kwan-yin—a Being who has declared his purpose, under the
most solemn oath, to manifest himself to every creature in
the universe, in order to deliver all men from the conse-
quences of sin.

If written in full, the Chinese title of this Bodhisatwa
would be “Kwan-shai-yin,” a title translated by Sir J.
Davis “ she who hears the cries of men”; whilst MM. Klap-
roth and J ulien consider it as a mistaken version of the
Sanscrit original “Avalokitéshwara.” Without doubt the
original appellation of the Bodhisatwa was Avalokitéshwara;
but the theory that “ iswara” was confounded with “ svara”
by the pandits who translated the Sanscrit into Chinese is,
I think, an improbable one.

In the ﬁrst place, it is very unlikely that the priests em-
ployed to translate the original texts into Chinese could
have committed so grave an error as to confound these two
dissimilar words.

In the second place, as evidence that they did not, we
have a correct translation of the expression “isvara” in
the same sentence ,1 in the ﬁrst instance it is rendered
“Kwan-yin,” in the second “tseu-tsai,” i. 8., the “self-
existent” (isvara).

But thirdly, in the “Kwan-yin” section of the Saddharma
Pundarika we ﬁnd a correct version of Mahéswara, from the

‘ Introduction to the Liturgy of Kwan-yin.

884 A CATENA or BUDDHIST

Sanscrit Maha iswara ; it is very unlikely, therefore, that
the translators should have in one case faithfully rendered
the original into its Chinese equivalent, and in the other
case have mistaken a similarly compounded word for
a totally different expression.

But we obtain further evidence on the question by turn-
ing to the heading of the twenty-fourth chapter of the
Lotus 0f the Good Law. This heading, in the version of
Burnouf, is “ 1e récit parfaitement heureux.” In the Chinese
version it is simply “The recital of Kwan-shai-yin Bodhi-
satwa.” The two phrases are sufﬁciently unlike. But Bur-
nouf, in a note on this chapter (p. 428), informs us that he
had confused “ sarmantamukha” in his Sanscrit text with
“sarmantasukha.” The latter expression would signify
just as much-as “parf'aitement heureux,” whilst the former
is simply a counterpart of the Chinese “ Kwan-shai-yin,”
2T. 8., “ the universally manifested voice.”1 It seems evident
from this that the expression “Kwan-shai-yin” is but a ver-
sion of the Sanscrit “ Sarmantamukha.”

Similar evidence may be gathered from the following

‘ Burnouf, it is true, renders “ sarmantamukha” by “ he whose face
looks every way”; but it would seem that the translators of the phrase
into Chinese preferred to render “ mukha” by “voice,” i. e., “ that which
proceeds from the mouth,” having perhaps in their mind the arguments
of the Mimansa respecting the eternal manifestation of “sound” or “the
word” (sabda). Vide Muir’s Sans. Texts, iii, 52 ss. The use of “mukha”
for “ voice” is borne out by such passages as the following :—“ Tripada
chaiva gayatri vijﬁeyam brahmano mukham.” “The gayatri of three
lines is to be regarded as the mouth of Brahma.” Again, “from his
ﬁrst mouth (prathamad mukhat) Brahma formed the gaydtm.” “ Once
the Vedas sprang from the four-faced (chaturmukhat) Creator; from
his eastern and other mouths (purvadibhir mukaih) the Vedas called
Rik, Yajush, etc.” (Vide Muir’s Sansc. Texts, iii, p. 6 ss.) From
these quotations we may gather that “mukha,” the mouth, may be
fairly translated by “ that which proceeds from .the mouth,” or “the mani-
fested voice.” [Viz., of Scripture. The Whole question of the eternity
of this “ voice” or “ word” is discussed in the work above quoted. Con-
sult also the seventh and eighth caps. of Book VII, De civitate Dez', for
a singular agreement of the “Janus quadrifrons” (as denoting “the
world”) with “ sarmantamukha.”]

SCRIPTURES FROM THE CHINESE. 885

considerations. (1.) The term “Vach” (voice) is sometimes
used as an equivalent of Kwan-yin, as e. 972, in the Liturgy
of Kwan-yin with the thousand hands and eyes, ﬁg. 18.
(2.) The Archaeological Surveyor of India, in his account
of “Buddha Gaya,” states that “ there are two ruined
temples to the east of the Great Temple, one called Tara-
Deva, the other Vé‘tgi‘swari-Devi. The latter contains a seated
male ﬁgure (although thetitle Devi is applied to it; but
this agrees with the confused account as to the sex of
Kwan-yin in China), holding'a Lotus in his left hand and
a sword uplifted in his right, with a Buddhist Tope or solid
tower on each side of him.” But Tara-Deva and Kwan—yin
are to this day conjoined in the Chinese Pantheon—the one,
in fact, denoting the Divinity of Speech, the other (as it
would seem) the material on which speech was written,
Tala or Talavriksha, the leaf of the Palmyra palm (the “ ola
leaf” of Ceylon); and Kwan-yin (Padmapani) is still ﬁgured
as hearing a Lotus in one hand (to signify his self-existence)
and a sword in the other (to signify his vow to save the
world) in the Chinese liturgical works. But (3.) if any
further proof were necessary, we might refer to the state-
ment of Hodgson (Collected Essays, p. 68), “that one of
the intercommunicable titles of Padmapani (73. e. , the Lotus-
bearer or Kwan-yin) is Vachishwara, t. e., the Voice-Deity.”

On the whole, it would seem that the worship of Kwan—
yin was ﬁrst introduced into the Buddhist devotion under
the form of “Avalokitéshwara,” or the “manifested Divinity,”
at the time when the traditional Scriptures were reduced to
writing. The discovery and ﬁrst use of written language
was an event, however insigniﬁcant it may seem to us, of
I the greatest importance to those concerned, and an occasion
for the utmost reverence in the eyes of the peOple. And it
was consecrated in Buddhist history by the introduction of
a Divinity into the Canon, whose title was signiﬁcant of the
discovery. We are told that the traditional Scriptures were
ﬁrst reduced to. writing in Ceylon about 450 years after the

Nirvana of Buddha; the account runs thus :—“ After the
C C

386 A CATENA or BUDDHIST

Nirvana of Buddha, for the space of 450 years, the text and
commentaries and all the works of the Tathagata were pre-
served and transmitted by wise priests, orally (mukha-
pathena). But having seen the evils attendant upon this
mode of transmission, 550 Rahats, of great authority, in
the cave called Aloka, in the province of Malaya, in Lanka,
under the guardianship of the chief of that province, caused
the (sacred) books to be written.”1 It was in consequence
of this circumstance that Kwan-yin (samanta-mukha) was
canonised as a Bodhisatwa, having supplanted the mukha-
pathena (spoken-words).

If we might conjecture further, it would seem as if the
Potalokag of the Malayagiri range (the Maleae montes of
Pliny and Ptolemy), which is constantly represented as the
favourite resort of Avalokitéshwara, were but a compound
of BGdhi and Aloka, denoting the fact that it was in this
cave of Aloka that the great translation of the books was
accomplished. At least there are corroborative circum-
stances to render it probable. (1.) There was a chapel
called “ Bodhi” erected close to the Saﬁgharama called
“ Abhayagiri,” on the mount called Mahintala, near Anura-
dhapura.3 Now the Saﬁgharama “Abhayagiri” was built
by the monarch Welagambahu, Who brought together the
ﬁve hundred priests who reduced the tenets of Buddhism to
writing on this very spot; and forty 1i (7). 8., about eight miles)
to the east of this Abhaya Villara is the chapel called Bodhi :
the two names, therefore, seem to be connected in the account,
and the compound “Potaloka” is probably the result of the
connection. But (2.) one of the most frequent epithets of
Kwan-yin or Avalokitéshwara is “Abhayaﬁldada,” “ he who
removes fear”; the relation of this epithet with the Abhaya
Mountain, where all further altercation as to the letter of

‘ Spence Hardy, Legends, etc., p. 192.

2 This word is rendered “ Potaraka” by Burnouf, and “ Potalaka” by
J ulien ; but it may be equally well restored from the Chinese as I have
done in the text. Vide J ulien, Mét/zode, 1051.

3 Vide Budd/List Pilgrims, pp. 151, 158.

SCRIPTURES FROM THE CHINESE. 887

Scripture was removed by its reduction to a written form
(and therefore all occasion for fear removed), is certainly not
improbable. And (3.) we may add that the island of P00—
to in China, which term is but another form of Potaloka, is
inhabited by priests devoted to the worship of Kwan-yin,
and one principal mode of denoting their devotion to this
Bodhisatwa is by collecting from every quarter written or
printed characters of whatever description they may be, and
reverently preserving them from destruction.

We only add that in Nipal the Scriptures are frequently
' called “Buddha vachana”; whilst “ the poorest individual
who visits the valley from the north is seldom without his
Pothi (book), and from every part of his dress dangle
“charms,” made up in slightcases, the interior of which
exhibits the neatest workmanship in print?”

We may gather, then, with some degree of probability,
that up to the time of the translation of the “ Saddharma
pundarika” .into Chinese (about A.D. 800), the name of
Kwan-yin, as eXplanatory of the peculiar character of Ava-
lokitéshwara, was unknown, and that it was then introduced
as a translation of the Sanscrit “ samantamukha.” But we
know, from the brief Sﬁtra which stands at the beginning of
Hiouen Thsang’s version of the “Prajﬁa paramita,” that
Avalokitéshwara was regarded with much reverence at
the time when that work was composed, and we cannot
place that date later than Nagardjuna, or about the time of
Kanishka (4O A.D.) ,- so that we may reasonably suppose that
the Chinese were not unacquainted with the name “ Avalo-
kitéshwara” even before the translation of the Lotus of the
Good Law into their language.

Kwan-yin is regarded as the “ son of Amitabha,” which
appears to mean that “sound” or “ the word” is eternal.
It is impossible to separate the conﬂicting theories of the
Buddhists and the Brahmans, which, during the period we
are now considering, appear to have become hopelessly

' Hodgson, Collected Essays, pp. 15, 17.
c c 2

388 A CATENA or BUDDHIST

intermingled. The Brahmans doggedly maintained the eter-
nity of the Vedas, and to prove that eternity they insisted
on the eternity of sound; the Buddhists, denying the
authority of the Vedas, nevertheless equally insisted on the
eternity of their “Amitabha,” from whom proceeded, or by
whom was generated, the merciful Bodhisatwa Kwan-yin,
the “ Voice” or the “ Word,” that is everywhere diffused.1
There are a vast number of books or small tracts printed
in China relating to Kwan-yin. It is beyond the limits of
the present work to allude to these. The most complete
exposition of the worship of this divinity is found in the
sixth book of the Suraﬁgama Sﬁtra. From that account it
would seem that the Bodhisatwa Kwan-yin received his in-
spiration from a former Buddha of the same name, and that
the title he bears is significant of his “ perfect intelligence”
and “ perfect manifestation”; in other words, of the “ mani-
festation of perfect intelligence.” The Sﬁtra then proceeds
to shew how this manifestation is effected, viz., by a
mystical in-turning of the soul upon itself. All external
influences being destroyed, so that there is no longer
beginning or end, birth or death, then the joy-thought is
produced, and the “ self” manifested. “In a moment the
truth is arrived at, and the two excellences of all Being
realised, viz., the inﬁnite power (lih) and the inﬁnite love of
the Supreme.” The book then proceeds to shew under what
forms Kwan-yin, by the power he possesses, manifests himself
objectively to those who invoke him. There are thirty-two
distinct modes of manifestation named, in each of which his
purpose is to bring deliverance to different classes of crea-
tures, from the highest to the lowest. Hence he is called the
“Deliverer” or the “Rescuer”; and he is said to have
vowed with an oath to save completely (kih pa) all that
breathes. The exposition then proceeds to shew how he
“gives deliverance from fear” (abhayaﬁidada) in fourteen
cases, which are successively mentioned; and lastly, it ex-

‘ It seems, to me at least, evident that there was an infusion of Neo-
Platouism into Southern Buddhism at an early period.

SCRIPTURES FROM THE CHINESE. 389

plains the character of four superior excellences (endow-
ments) possessed by Kwan-yin, by virtue of which he is
able to carry out his great object of saving the whole uni-
verse. Afterwards the Dharani are recited by which these
wonderful results are attained.

From this account it appears that in a mystical sense
Kwan-yin is the ideal of an in-dwelling Divine conscious-
ness, which maybe evoked by processes of a purely mechanical
nature. .

There is, however, another exposition of this cultus less
mystical, and therefore more intelligible, commonly met
with in China and Japan. This is an extract from the
Lotus “0f the Good Law (miau-fah-lien-hwa), being, in fact,
the twenty-fourth chapter of Burnouf’s translation, relating
to “samantamukha.” In the Chinese it is generally known
as the “ Pho-miin” or the “ Manifestation Section,” and is
very generally read by the masses of the people. I have
before me two copies, printed in Yedo, of this section of
the complete work,- and as a translation of it will throw
light on the whole subject, and at the same time illustrate
in some degree the version of Burnouf from the Sanscrit, I
shall proceed to render it into English.

4. KWAN-SHAI-YIN-PUH-SAH-rHo-MﬁN.

“ At this time the Bodhisatwa Akchayamati immediately
rose from his seat, and having bared his shoulder, and bent
his‘rightpknee, with closed hands he stood before Buddha,
and spoke as follows : “ World-honoured one !] Whence and
for what reasons is the name of Kwan-shai-yin derived?”
Budda replied to Akchayamati Bodhisatwa thus: “Illus-
trious youth ! though there were untold millions of creatures
in the universe all suffering from miseries incident to their
several conditions, they need only hear this name of Kwan-
shai-yin Bodhisatwa, and with ‘one heart’ invoke it, and
Kwan-shai-yin immediately perceiving the sounds' of the

‘ Rendered by Burnouf ‘l Bhagavat.”

390 A CATENA 0F BUDDHIST

voice so pronounced,1 shall deliver them all. If those who
thus hold to the repetition of this name of Kwan-shai-yin,
should happen to fall into a great ﬁre, the ﬁre should have
no power to burn them; because of the eminent spiritual
power of this Bodhisatwa. If again they should be washed
away by a wild river torrent ; invoking this name, they shall
at once be landed on a shallow spot. If again, an incalcul-
ably large body of people were to embark on the wide ocean
with the intention of seeking for gold or silver, or crystal
(lew-le, glass), or opal (c’hay k’hen), or cornelian (ma-lo),
or coral (san-hoo), or amber (hompih), or the true pearl and
similar gems 3 and if, perchance, there were to rise a black
wind, which should drive their ship towards a country in-
habited by Rakshasis 3 if, amidst all this number of persons
there were only one to invoke the name of Kwan-shai-yin
Bodhisatwa, all these persons should obtain deliverance from
this misery of the Rakshasis. For these reasons, therefore,
is the name Kwan-shai-yin given.

“ If, again, there were a man just on the point of being
murdered, and if he were to invoke the name of Kwan-shai-
yin, the weapon held by the person about to attack him,
should suddenly break in two, and he should be delivered.
And if, again, the entire chiliocosm were crowded full of
Yakshas and Rakshasas desirous to come and vex man-
kind, on hearing this name of Kwan-shai-yin invoked,
all these wicked spirits should be unable even with their
evil eyes to see the forms of men, much less to hurt
them. '

“ If, again, for example, there were a man who was fast
bound with fetters, or manacles of iron or wood, whether he
were really guilty of crime or not, let him only invoke the
name of Kwan-shai-yin Bodhisatwa, and at once his fetters
shall fall off, and he forthwith be set free.

“ If again, the whole chiliocosm were full of robbers much
to be feared, and if there were a merchant prince in com-
pany with a body of other merchants who carried very pre-

' This explanation is wanting in the French version.

SCRIPTURES FROM THE CHINESE. 391

cious jewels, and if whilst going along a narrow deﬁle, there
were to be only one man amongst them, who should recite
these following words: “Illustrious companions! fear not,
nor be afraid. You need only with ‘ one heart’ invoke the
name of Kwan-shai-yin Bodhisatwa, who is able to give all
creatures ‘ freedom from fear,’ invoke but his name and you
shall not be hurt by these dreadful robbers, but escape them
all.” The merchant men hearing these words forthwith rais—
ing their voices, and saying: “ Glory to Kwan-shai-yin Bodhi-
satwa,” because they invoke that name shall ﬁnd immediate
deliverance. So great, Akchayamati, is the august spiritual
power of Kwan-shai-yin Bodhisatwa, Mahasatwa.

“If there be any creature under the inﬂuence of lustful
passion, by constant reverence and invocation (of Kwan—yin)
Kwan-shai-yin Bodhisatwa will send and procure deliver-
ance for such a being, and banish his lust; and so if any
one be subject to the dominion of anger, Kwan—shai-yin in
answer to such an one’s invocation and reverence will cause
the dominion of this passion to be destroyed, and so also
in the case of those under the inﬂuence of delusion (or un-
belief), Kwan—shai-yin will in answer to the same religious
exercises, cause all such delusion to disappear. Thus, Ak-
chayamati, Kwan-shai-yin Bodhisatwa is able to exercise his
eminent spiritual power for the advantage of all creatures.
They, therefore, ought to invoke his name with their whole
heart, and constantly.

“ If, again, there be a woman, who has set herself to desire
a man-child, and in furtherance of her desire resorts to wor-
ship and sacriﬁce, Kwan-shai-yin Bodhisatwa will cause her
to become the mother of a well-endowed and highly-gifted
child. Or if she desires a female child, she shall become
the mother of one extremely beautiful, possessed of every
grace (sign), endowed with every gift, and beloved by all.
So it is, Akchayamati, Kwan-shai-yin is possessed of every
Spiritual power. .

“And so, if there were a man who retained in his memory,
the names of Bodhisatwas equal in number to sixty-two lakhs

392 A CATENA or BUDDHIST

of sands of the Ganges, and rendered to them every outward
worship, and presented to them food, drink and clothes,
sleeping materials and medicaments, the merits of such a
man, would, doubtless, be very great.

Extremely great ! replied Akchaymati.

Buddha answered, if, on the other hand, there should be a
man Who retains in his memory, the name of Kwan-shai-yin
Bodhisatwa, and if only for one hour (or, for once) render wor-
ship to him and sacriﬁce, the merit of the two classes or per-
sons above named, shall not be different ; so great,” etc.

Akchayamati addressing Buddha, spoke thus: “World
honoured one! Why is it Kwan-shai-yin continues to fre-
quent this Sahalokadhatu, using every expedient to bring
men (all flesh) to the due repetition of the law ? ”

Buddha replied: Illustrous youth! .If there be a land
( <shetra), whose inhabitants may be saved by the appearance
of one in the form of Buddha, then Kwan-shai-yin forthwith
assuming the outward appearance of a Buddha, goes to that
land, and declares the law. If again there be a land where
Salvation may be secured by the appearance of a Pratyéka-
Buddha, Kwan-shai—yin assuming the body of a Pratyéka—
Buddha, goes to that land and delivers the law, [and so on,
in the case of a similar possibility, as a Srawaka, a Brahma-
rajah, Sakra-rﬁjah, Ishwara-Deva, Mahéshwara-deva, Maha-
séna,1 Vaisramana, a 'Rajah-desya, a nobleman (Aryag), a
householder (Grihapati), a Minister, a Brahman, a Bhiskshu,
or Bhikshuni, a Upasaka, or Upasika. The wife of a
nobleman, or a householder, or a minister, or a Brahman,
as a young child, male or female, as a Deva, a Naga, a Yak-
sha, a Gandharva, an Asura, a Kinnara, a Garuda, a Maho-
raga, a man or that which is not a man (fei-yin is generally
rendered a Kinnaraﬂ, in all these cases appearing in these
several shapes, and declaring the law for the sake of the
different classes of creatures named, not omitting the case

1 The French gives “ Séna-pati.”

2 Chang-chc. J ulien renders “ Chang-Che” by “ Grihapati” (III, p.
455).

SCRIPTURES FROM THE CHINESE. 393

of those who may be saved by the appearance of Vajrapani,
in all these instances, Akchayamati, Kwan-shai-yin Bodhi-
satwa, perfected with every merit, by assuming throughout
every land these various forms, brings deliverance to crea-
tures of every form. You ought, therefore, with undivided
heart (yih-sin), to adore and worship this Kwan-shai-yin
Bodhisatwa, Mahasatwa, for it is he who in the midst of
every fear-causing calamity is able to give security (fearless-
ness), and therefore he is called throughout this Saha-
lokadhatu, (the god) who gives perfect fearlessness (Abha-
ryaﬁdada).

Then Akchayamati Bodhisatwa addressing Buddha said :
World honoured one, let me now present an offering to this
Bodhisatwa Kwan-shai-yin; then loosening from his neck
an entire pearl necklace, of the value of a hundred thousand
golden pieces, he presented it to the Bodhisatwa, and said :
“Virtuous one ! receive from me this precious necklace as a
religious offering.”1 Kwan-shai-yin Bodhisatwa, declined to
receive it. Akcayamati, addressing Kwan-shai-yin Bodhis-
atwa, said: Virtuous one! deign to receive this precious
necklace, froma motive of pity to me, and to all! Then
‘ Buddha, addressing Kwan-shai-yin Bodhisatwa, said: In pity
to this Akchayamati Bodhisatwa, and the four classes of
hearers, (Bhikshus, Bhikshunis, Upasakas, Upasikas), as
well as to Devas, Nagas, Yakshas, Gan dharvas, Asuras,
Garudas, Kinnaras, Mahoragas, and Pretas ( jin-fei-jin),
accept this necklace! (ying-loﬂz Forthwith Kwan-shai-yin
Bodhisatwa, in pity to the four classes, and the nine species
of supernatural beings, accepted the necklace, and dividing
it3 into two parts, presented one part to Sakya-muni,'and
the other part to the" Stﬁpa of the Buddha Prabhﬁtaratna.

Thus it is, oh ! Akchayamati, the Bodhisatwa Kwan—shai-

l Fah-shi. The meaning of this phrase is explained, Maha-pari-
N irvana-Sutra, Kiouen XXXV, p. 17. Vide also supra, p. 3, n.

2 Ratnavali.

3 This differs from' the version of Burnouf, as indeed many of the
Gathas following do.

394 A CATENA or BUDDHIST

yin, possessing this supernatural power of Iswara, makes
his appearance in the Sahalokadhatu.

Then Akchayamati Bodhisatwa commenced the following
gathas, by way of query (or for the purpose of question) :—

1. World honoured one! endowed with most excellent
marks. I now again demand why that son of Buddha,
and through what means, has received the name of Kwan-
shai-yin.

2. The excellently endowed Bhagavat, in gathas replied
to Akchayamati. Listen then to the conduct of Kwan-yin,
as he illustriously manifests himself in every region of space.

3. That mighty oath of his, deep as the sea 3 the endless
Kalpas, inconceivable in number, through which he has
followed as many thousand myriads of Buddhas, aspiring to
the accomplishment of his pure and holy resolution.

4. All this I now for your sake will brieﬂy narrate:
Hearing the name leading to the revelation of (his) body,
the heart dwelling on the thought, not empty or vain, (but)
able to destroy all the sorrows of existence.

5. Suppose one were sent with evil purpose to cast
another intO'the great ﬁery lake, the power of invoking the
name of that Kwan-yin would be sufﬁcient to change com-
pletely that lake of ﬁre into a lake of water.

6. (Suppose), again, a man were driven away into that
forbidden sea, where Nagas dwell, and demons and every
danger [i.c., the dangers arising from N agas and demons].
The force of the invocation of that Kwan-yin would be
sufﬁcient to prevent those seething ﬂoods from doing harm.

7. (Suppose), again, a man were placed upon a towering
crag high as Sumeru, from which he were about to be hurled
down by another, the force of invoking the name of that
Kwan-yin, should arrest his fall, and make him stand in
space, ﬁxed as the sun.1 '

8. If, again, a man were cast by some evil power, (or for
his evil deeds), down upon the (knives of the) Diamond

1 So the Chinese renders it. The version of Burnouf is different.

SCRIPTURES FROM THE CHINESE. I 395

mountain, by the power of the invocation of that Kwan-yin,
they should not hurt one hair (of his head).

9. If, again, a man should chance to be surrounded by
robbers much to be‘ feared, each holding his knife ready to
murder him ; the force of the invocation of that Kwan-yin,
would be sufﬁcient to produce in these murderers a loving
heart.

10. If, again, a man suffering under the displeasure of
his king at the execution ground were just about to be des-
patched, the force of the invocation of that Kwan-yin would
be sufﬁcient to snap in two, at once, the sword of the exe-
cutioner. ' .

. 11. If, again, a man were imprisoned, fettered hand and

foot with iron greaves, and in the stocks, the force of the in-
vocation of' that Kwan-yin would be enough to break his
fetters at once, and to give him release.

12. Those who by means of sorceries (words of sorcery),
and poisonous herbs would destroy the person (of their
enemy), shall themselves receive the curse and harm of their
magical rites, if he against whom they laid their plot invoke
the power of that Kwan-yin.

13. Again, were a man to encounter a wicked Raksha, or
a poisonous dragon, or any other kind of evil demon, the
force of the invocation of that Kwan-yin, should avail to
take from it any power (courage) to destroy.

14. If a man were surrounded by evil beasts, possessed
of teeth and claws much to be feared, by the force of the invo-
cation of that Kwan-yin, impetuously would they run away
towards every quarter.

15. (Were a man surrounded by) venomous snakes, (or
lizards and snakes), and cobras and scorpions, breathing out
their poisonous smoke and ﬁery ﬂames, by the force of the
invocation of that Kwan-yin, with sudden shrieks, they
would themselves turn round and go.

16. If, in the midst of the thunder crash and lightning
gleam, there should come ﬂoods of tempestudus rain, the man
who has. recourse to the power of the invocation of that

396 A CATENA OF BUDDHIST

Kwan-yin, shall at the corresponding moment secure a
cessation of the storm.

17. Though all creatures were afﬂicted and straitened by
endless sorrows of bodily disease, the force of the excellent
wisdom of Kwan-yin, would be sufﬁcient to deliver them
from all human afﬂictions.

18. Thoroughly practised in the use of spiritual power
(irrdhi), extensively versed in the use of the expedients of
perfect Wisdom, the regions of space throughout the ten
quarters, without any exception, behold the appearance of
the body (of Kwan-yin.)

19. So that all the evil modes of existence in hell, as a
demon or a beast 3 the sorrows of birth, old age, and dis- .
ease, little by little, in those regions, he makes to depart.

20. True manifestation ! Pure manifestation ! The widely
spread manifestation of true wisdom! Compassionate and
loving manifestation ! Ever will I pray to thee ! Ever look
up to thee ! '-

21. Without spot ! Pure and glorious ! Sun of wisdom
dispersing all darkness ! Able to destroy the power of wind
and ﬁre in the overthrow of the world. Illustrious Revelation!
brightly shining in all the world. [And so on for ﬁve more
slékasj

At this time Daraniﬁidhara Bodhisatwa rising from his
seat, standing before Buddha, said: World honoured one !
Whatever persons throughout the entire world listen to this
Kwan-shai-yin B6dhisatwa Section, (containing an account
of) the deeds of Ishwara, the manifestation section ! making
evident the power of his spiritual endowments, be assured
the merit of such persons shall not be small !

Buddha having delivered this “universal manifestation
section,” 84,000 beings belonging to the congregation
attained to the condition “ Asamasana Anuttara Samyak

Sambhodi.”

5. THE LITURGY or KWAN-YIN.

There is no Liturgical service, so far as is generally

SCRIPTURES FROM THE CHINESE. 397

known, contained in the Buddhist Tripitaka. The Prati-
moksha relates simply to a convocation of priests (Bhiskus),
for the purpose of mutual confession and absolution. In fact,
the absence of any proper object of Worship, beyond the en-
shrined relics of Buddha, or the places consecrated by his pre-
sence would prevent any early arrangement of a Liturgy
properly so-called. The elaborate ceremonial of the Brahman
Ritual, appears to have been rejected by the Buddhists, with
the rejection of their creed. So that the only form of worship
of which we know anything in the early days of Buddhism,
is the three-fold ascription of reverence, accompanied by
an offering of ﬂowers, and (perhaps), incense, with profound
prostration of body.

But when the existence of such a saviour as Kwan-shai-
yin was accepted 5 then, it appears, the Buddhists began to
arrange an ofﬁce for his express worship. It is impossible
to say when this ofﬁce or liturgy was compiled; as it is
preserved in the Chinese canon it goes back only to the
date of Yung-loh of the Ming dynasty, 73.6., 1412 A.D.

But it might have been known in China for centuries,
before it was thus incorporated in the Canon.

The form of this ofﬁce is a very curious one. It bears
a singular likeness in its outline to the common type of the
Eastern Christian Liturgies. That is to say, there is a “ Pro-
anaphora ,” and an “Anaphoral” portion. There is a prayer
of entrance (7739 660-6802;). A prayer of incense (702") duped-
;La'roq). An ascription of praise to the three-fold object
of worship (rpwwyzfov). A prayer of oblation (7-739 7rp00'-
9éo-ew9). The Lections. The Recitation of the Dharani
(pvarﬁpwv) . The “Embolismus,” or prayer against tempta-
tion, followed by a “ Confession ” and “ Dismissal.”

The early arrival of the Nestorian Christians in China
would be quite sufﬁcient to account for this general resem-
blance, and particularly if we recollect that the same Empe-
ror Tae-Tsung, who was the great patron of Buddhism,
was also the protector of the new missionaries; who, in
consequence, were able to build churches, and establish

398 A CATENA or BUDDHIST

themselves as a recognised body of religious worshippers in
several parts of the empire.

But whencesoever derived, this liturgy of Kwan-yin is a
singular phase of Buddhist worship. It is still used in the
monasteries of the South of China, and I have myself on _
more than one occasion been present at the function. Nor V
can I omit to add that, in point of ritual, the Service has
left a very lasting impression on my mind, and not an
unfavourable one in respect to its devotional character.

The following translation is only an abstract :—

Imperial Preface to the Liturgical Services of the Great 00m—
passionate Ewan-yin. [written by Yang Loh, of the
ﬁling Dynasty, 14:12 A.D.] '

It is reported that Kwan-Tseu-Tsai-Bodhisatwa, prompted
by his great compassionate heart, has engaged himself by a
great oath to enter into every one of the innumerable
worlds, and bring deliverance to all creatures who inhabit
them.

For this purpose he has enunciated the Divine sentences
which follow, which, if properly recited, will render all crea-
tures exempt from the causes of sorrow, and so render
them capable of attaining Supreme Reason.

So we, the Ruler of the Empire, because of our pity for
those who ignorantly immerse themselves wholly in the
affairs of the world, and are not acquainted with the Virtue
of these sentences to obtain for them deliverance, do hereby
bring before them a mode for attaining to the condition of
Supreme Wisdom.

We therefore earnestly exhort all men, whichever course
they are pursuing, carefully to study the directions of this
work, and faithfully to follow them.

YUNG LOH, 9th Year, 6th Month.

SCRIPTURES FROM THE CHINESE. 399

PREFACE .

In preparing the altar of the great Merciful One, the
rules are these :—

The image of Sakya Tathagata Buddha must be reverently
placed on an altar facing the south.

The image of the Omnipotent and Omniscient Kwan-yin‘
Bodhisatwa should be reverently placed in the western
quarter of the temple, facing east.

At the dawn of day, before any act of worship be per-
formed, the limits of the sanctuary (mandala) must be well
deﬁned. The following is the mode—

First, take a knife, and mark out on the ground the pre-
scribed limits of the sacred place, at the same time repeat—
ing the words.

Then take pure water, and sprinkle it towards the four
quarters, repeating the words.

Then take clean ashes, and scatter them on the ground,
repeating the words.

Then take a silken cord, consisting of threads of ﬁve
colours, and bind it round the four sides of the sanctuary,
repeating the words.

The sacred limits having been thus determined, the next
care must be to provide all necessary adjuncts of worship
for the sanctuary, viz., ﬂowing streamers, burning lamps,
incense, ﬂowers, offerings of food; all these must be care-
fully provided.

The incense, especially, must be prepared from sandal
wood, not such as is commonly used, which may not be
genuine, or, at least, not free from adulteration, but of the
purest kind.

The westeri‘i portion of the building should be covered
with mats, or, if the ground be damp, kneeling stools may
be provided. ,

The days appointed for worship and for reciting the
sentences are the three seventh days of the month; the

‘ Kwan-yin with the thousand hands and thousand eyes.

400 A CATENA or BUDDHIST

“hours” are six, viz., thrice in the morning and thrice in
the evening. There must on no account be any abatement
of the prescribed hours.

Before entering the sacred precincts, due attention must
be given to personal cleanliness ; the garments worn must
be new ones and clean, or, if not new, at any rate the best
in the possession of the worshippers.

One hour before and after service there should be no
mixed conversation. On meeting one another there should
be merely the customary mode of respectful salutation.’

After the ﬁrst service (,5. 8., the service of the ﬁrst
canonical hour) the mind should be chiefly occupied in con-
sidering and weighing the nature of the ten vows of obliga-
tion entered on. The thoughts should be so occupied with-
out intermission. Even whilst eating and drinking such
thoughts should be persevered in, nor should the impressions
received be allowed to be lost.

But if at time of prayer there be no devotional thoughts,
but only a confused way of going through external duties,
and if after worship there be indifferent conversation, gossip-
ing and babbling, hurrying to and fro, lounging about or
sleeping, just as on ordinary days; if there be such criminal
acts of careless self-indulgence, What beneﬁt or assistance
can we look for from our religious exercises?

The rules and directions for the service must also be
properly studied and prepared ; so that in going through it
there may be outward decorum observed as well as inward
devotion, whilst each portion of it is properly rendered.

Without such preparation, at the time of beginning the
service, the mind and thoughts will be confused and hurried,
and so the whole course of it will be unproﬁtable and nuga-
tory. ,

Finally, let all worshippers strive, after a ﬁrm faith, and
excite in themselves an earnest intention,- and so having
puriﬁed the three faculties of thought, speech, and action,
and engaging in this worship in a spirit of entire devotion,
they shall obtain their prayers.

End of Preface.

SCRIPTURES FROM THE CHINESE. 401

THE ENTRANCE.

[Directz'on.]-—The worshippers, on entering the main court of the
Temple, shall reverently bow the head. On leaving it let them say—

[Invoca.t'ion.]—-Hail! Great Compassionate Kwan-yin Bod-
hisatwa !

[Divectz'om ]——-Slowly and reverently reciting this invocation, let them
enter the sanctuary, and having invested the altar three times, and
arranged themselves in an upright position, let them, after reﬂection,
begin the following Hymn of Praise. ——

[Hymn]—

Hail diffusive Incense—Cloud !1

Bright mirror of the Divine excellences !

Far- spreading, boundless is the Heart of Wisdom
(Divine essence).

Wherever lights one single ray (of that wisdom)

There is worship—there 1s praise—-

To honour him who reigns as King in the midst of all.

[Invocation] — All hail, Incense-cloud-canopy, Bodhi-
satwa! Mahasatwa. (To be repeated three times.)

[Direction.]—The Hymn of Praise being ﬁnished, then chant the fol-
lowing :—-—'

[Chant] —Profoundly Reverent,

In close communion2 we adore the Everlasting Buddha,
and the Everlasting Law, and the Everlasting Assembly
(Church). (One bow after each ascription. ) [Then continue],
“This whole assembly, prostrate 1n adoration, holding ﬂowers
and incense, presents this bounden sacriﬁce.

[Direction.]—Here the worshippers, holding ﬂowers and incense in
their hands, shall prostrate themselves and chant—

[0hcmt.]—Oh! may this incense-cloud and the perfume

.1 In all Buddhist temples incense is continually burning before the
various objects of worship.

1 The phrase “in close communion’ ’is an adaptation from the original,
which is “one heart. ” This phrase “one heart” is explained in an
appendix of the present work to signify that worshippers and the object
of worship are both “ one” (spiritually).

D D

402 A CATENA or BUDDHIST

of these ﬂowers spread through the worlds of space (lit. of
the ten regions), and reach to every land of all the Buddhas.

[Direction.]—Then let the worshippers light the incense and scatter
the ﬂowers, and with profound reﬂection, say—

I scatter these ﬂowers and this incense

In token of the mysterious character and the excellence
of the Doctrine we (profess),

(Symbols of) the harmony of Heaven and its holy joys (lit.
precious perfume),

Angels’ food and their sacred vestments.

How impossible is it to exhibit in words the inﬁnite por-
tions of the mysterious1 universe !

Each single atom evolved from all the atoms,

Each single atom evolved from the aggregate of all,

Revolving thus unhindered they unite in one harmonious
whole. ,

And thus diffused through space they appear before the
three precious objects of worship,

And before the three precious objects of worship through-
out the vast collective universe.

Thus as I with my body offer this sacriﬁce,

It is presented throughout each region of the universe,

Unhindered, unopposed by any external object;

And so through endless ages yet to come, discharging
these sacred duties,

All sentient creatures united at length with the Divine
essence,

(Thus united) shall attain the Heart of Wisdom,2 the
State that admits of no Birth, the Wisdom of Buddha him-
self. [Having concluded these offerings, let all remain
solemnly reverent]

[Direction.]—-Having ﬁnished this chant, bow once. Let the wor-
shippers now repeat the following invocations.

‘ Miau fah, 2'. 6., saddharma.
2 I need not say that in the translation of such passages as the above,
I can only hope to attain to some obscure idea of the meaning of the

original. The Heart of Wisdom evidently implies Supreme Wisdom, or
the Divine essence.

SCRIPTURES FROM THE CHINESE. 403

'[O’hant.]—-One in Spirit, respectfully we invoke thee.
Hail ! our own Teacher Sakya Muni Lokajit.

[Secret.]—My nature being one with that of Tathagata, if only the
obstacles be removed, he will come and receive our offerings.

[The following invocations are similar to the above, following in
order] ; viz., to—

2. Amitabha Lokajit of the world Sukhavati.

3. Silaprabha Raga Lokajit, of endless Kalpas past.

4. All the past Buddhas numerous as the sands of count-
less rivers Ganges. '

[And so on down to Devas, N agas, and Spirits]

[Prayer] —Oh! would that our own Teacher, Sﬁkya Muni,
and our merciful Father Amitabha (and the rest), would
descend to this sacred precinct and be present with us who
now discharge these religious duties. Would that the great,
perfect, illimitable compassionate Heart, inﬂuenced by these
invocations, would now attend and receive our offerings.
May the Omnipotent and Omniscient Kwan-yin, bearing the
sword of her own strong vow, now come amongst us recit-
ing these Divine sentences, and remove from us the three
obstacles (viz., of impure thought, speech, and action). .

[And so on for other invocations]

[Direction.]—[All the above part of the Service, from the ﬁrst invoca-
tion to Sﬁkya Muni down to the last words in the Text, must be repeated
only on the ﬁrst day; on other days, after the oblation of incense and
ﬂowers, proceed as follows]— _‘

[Chant] —Hail ! Saddharma Prabha Tathagata of by- .
gone ages (9.1 And thou ! our ever-present Kwan—shi-yin—
Bodhisatwa, who hast perfected wondrous merit, and art
possessed of great mercy, who, in virtue of thine inﬁnite
power and Wisdom, art manifested throughout the universe
for the defence and protection of all creatures, and who
leadest all to the attainment of boundless wisdom, and
teachest them the connection of Divine SentencesG).1 Thou

‘ The mark (9 in the original probably denotes a change of tone in
the recitation of the chant. The celebrant priest always holds a small

bell in his hand with which he denotes a change of tone, etc.
D D 2

404 A CATENA 0F BUDDHIST

who protectest us ever from the evil ways of birth, who
grantest us to be born in the presence of Buddha, who dis-
pellest all troubles, evil diseases and ignorance, who, by thy
power of spiritual perception, art able to appear always to
answer prayer, causing that which is desired to-be brought
about, who removest all doubts, who art able to cause
speedy acquirement of the three degrees1 of merit, and a
rapid birth in the land of Buddha (or in the position of
Buddha); possessed of inﬁnite spiritual power, beyond the
capability of language to express, we therefore adore Thee
and worship, with one heart and mind !

[Direction.]—The worshippers should be ﬁlled with holy joy and
pious reverence, their hearts without confusion ; they should render due

homage; bowing three times at the mention of Sékya Buddha, etc.
Then proceed :—

[InvocationJ—One in heart and mind, .we worship Thee
our own Teacher sakya Muni Lokajit !

[Direction.]—Repeat three times; bow three times; and with deep
reﬂection say secretly, “The nature both of the object and subject in
worship is empty (spiritual). Difﬁcult is it to explain the blending of
the one with the other. I regard this sacred altar as a Royal gem (a
mirror ?)—in the midst of it appears the shadow of sakya Tathagata;
my body also appears in the presence of Sﬁkya ; prostrate thus upon my
face and hands I worship him, that hereafter all the Buddhas and
Bodhisatwas when invoked may duly appear.”

[Chant.]—One in heart and mind we worship thee Amit-
abha of the Western world Sukhavati, Lokajit.

[Here follow ascriptions of worship to all the Buddhas and Bodhisatwas
named in the former part of this service]

[Direction.]—After these acts of worship, all the worshippers should
bow once, then let the ofﬁciating priest proceed.

LESSON.

The Scripture saith: Whatever Bikshu or Bikshuni, Upz'i-
saka or Upasaki, layman or laywoman, desires to recite the
sentences of this service, in order to excite in the midst of
all sentient creatures the operation of the Compassionate

‘ Lit. “the three vehicles."

SCRIPTURES FROM THE CHINESE. 405

Merciful Heart, ought ﬁrst to go through the following
vows '—

[Directiom ]—Then all prostrate themselves and say,— A.

,a-.
a

All hail! Great Oompass1onate Kwan-shai-yin,
Oh! may I soon acquire perfect knowledge.

All hail! Great Compassionate Kwan-shai-yin,

Oh! may I soon attain the eyes of Divine Wisdom !

All hail! etc.,

Oh! may I quickly deliver all sentient creatures !

All hail! etc.,

Oh ! may I soon acquire a glorious emancipation !

All hail! etc.,

Oh ! may I soon cross over to the other side, in the boat
Prajna !

All hail ! etc.,

Oh ! may I soon pass over the sea of sorrow !

All hail! etc.,
Oh! may I quickly obtain holiness (lit. the ﬁxed way of
the moral precepts).

All hail! etc.,
Oh! may I soon attain to Nirvana (the hill of N irvana).

All hail! etc.,
Oh! may I quickly return to unconditioned Being (wou
wei).
Though I were cast upon the mountain of knives,
They should not hurt me !
Though thrown into the midst of the lake of ﬁre,
It should not burn me !
Though hurled down to the lowest hell,
It should not hold me !
Though hungry ghosts surrounded me,
They should not touch me!
Though exposed to the power of Asuras, '
Their malice should not reach me !
Though transformed amongst the lowest forms of life,
I should attain to heavenly wisdom !

406 A CATENA or BUDDHIST

[Invocation] —Hail ! Kwan-yin Bodhisatwa.

[Direction.]—To be repeated ten times, quickly. Let the wOrshippers
here pray for deliverance from any particular calamity, such as ﬁre,
drowning, etc.

[In/vocation] —Hail ! Amitabha Buddha.

[Direction.]—Ten times quickly repeated. Then let the ofﬁciating
priest continue thus—

[Lessom] —Kwan-yin, addressing Buddha, said: World
honoured one! Whilst the recitation of these divine sen-
tences is ineffectual to deliver creatures from the three evil
ways of birth, I vow never to arrive at the condition of
Buddha ! So long as those who recite these divine sentences
are not born in the various lands of all the Buddhas, I vow
never to arrive at that condition myself ! So long as those
who recite these divine sentences are unable to attain every
degree of spiritual perception, 1 vow never to arrive at the
condition of Buddha! So long as those who recite these
divine sentences do not receive full answer to their prayers,
I vow to remain as I am ! .

Then, in the midst of all the congregation—with closed
palms, standing perfectly upright, exciting in all creatures
the great compassionate heart, his eyebrows raised, a smile
on his lips—Kwan-yin forthwith began to deliver these
comprehensive, effectual, complete, great compassionate heart
Dharani, mysterious and divine sentences.

[Direction.]—Then let all the priests recite together—

Namo ho lo tan na to lo ye ye,

Namo ho 1i ye, Po lou ki ti lo che lo yo,
Bo ti sah to po ye, Mo ho ka lou ni ka ye,
Om !

Sah pa lah fab ye, etc.

[These Dharanis being corrupt forms of Sanskrit [or Pali
words—chieﬂy names of popular objects of worship, inter-
spersed with interjectional phrases, such as Om, svah, etc.,
——I do not transcribe them further. The Sanskrit forms of
the few written above appear to be Namo Ratnatrayéya,

SCRIPTURES FROM THE CHINESE. 4-07

Namo Aryavalokitesvaraya, Bodhisatvaya, Mahasattvaya, Ma-
hakarunikaya, Om, etc., etc.]

[Direction.]——The worshippers having recited the Dharani, must pros-
trate themselves on their faces and hands three times; then stand up
four times in succession; then walk round the altar in procession
eleven times; then stand up again three times in succession. This being
ﬁnished, all standing upright, let the ofﬁciating priest continue thus-—

Kwan-yin Bodhisatwa having delivered these sentences,
the great earth trembled six times. The heavens rained
precious ﬂowers, which fell down in commingled profusion.
All the Buddhas of the ten quarters rejoiced. The powerful
demons and the heretics shook with fear, and their hair stood
on end. The members of the congregation immediately --
entered upon the paths, some on the path Srotapanna, some
on the path Sakradagami, some on the path Anagami, some
on the path of a Rahat ; others again obtained that condition
which is known as the ﬁrst platform (one earth), others the
second, others the third, and so on, up to the tenth (Dasab—
hﬁmi) , and numberless others attained to the heart of Wisdom
('i. 6., complete knowledge or Bodhi.)

[Direction.]—Bowin_g low, say thus—-

We, and all men from the very ﬁrst, by reason of the
grievous sins we have committed in thought, word, and deed,
have lived in ignorance of all the Buddhas, and of any way
of escape from the consequences of our conduct. We have
followed only the course of this evil world, nor have we
known aught of supreme wisdom; and even now, though
enlightened as to our duty, yet, with others, we still commit
heavy sins, which prevent us advancing in true know-
ledge. Therefore, in the presence of Kwan-yin, and the
Buddhas of the ten regions, we would humble ourselves and
repent us of our sins. Oh! that we may have strength to
do so aright, and that they may cause all obstacles to be
removed. [Here with a loud voice add]—

For the sake of all sentient creatures, in whatever capacity
they be, would that all obstacles may be removed, we confess

our sins and repent !

408 A CATENA OF BUDDHIST

[Direction.]—A complete prostration. Then continue thus—

We, and all men from the ﬁrst, from too great love of
outward things, and from inward affection to men, leading
to sinful friendships, having no wish to beneﬁt others, or to
do good in the least degree, have only strengthened the
power of the three sources of sin, and added sin to sin 3 and
even though our actual crimes have not been so great, yet a
wicked heart has ruled us within 3 day and night, without
interval or hesitation, have we continually contrived how to do
wrong. There has been no desire after knowledge, no fear
of misery, no alarm, no heart-chiding, we have gone on
heedless of all consequences. Now, therefore, believing
from the bottom of the heart in the certain results of 'sin,
ﬁlled with fear and shame, and great heart-chiding, we
would thus publicly repent us of our sins 5 we would cut off
our connection with worldly objects, and aspire to the heart
of knowledge; we would separate ourselves from evil and
pursue good ; we would diligently recount all our past offences
and earnestly pursue the path of virtue, ever remembering
the blessedness of heaven, and the power of all the Buddhas
to deliver and rescue us and all men from evil. Hitherto
we have only gone astray, but now we return. Oh ! would
that the merciful Kwan-yin would receive our vows of
amendment.

[Direction] —An entire prostration. Then add—

With all our heart do we (mentioning each one his name)
repent of our sins. We all here prostrate ourselves before the
sacred presence with all the countless beings of the inﬁnite
universe. [Here follow particular confessions of sin.], . . . .
So were we helpless and lost till we found out Kwan-shai-yin,
the great teacher of the ten regions, who has manifested to
all the source of true wisdom, . . . . . so have we repented
and returned. Would that the great compassionate Kwan-
yin Bédhisatwa . Mahasatwa, possessing 1000 hands and
1000 eyes, would overcome and destroy all obstacles in our
way 3 ...... would that our original power of acquiring

SCRIPTURES FROM THE CHINESE. 409

knowledge might develope itself ..... so that quitting
this body we might obtain perfect rest and repose ......
Amitabha Buddha! of the world Sukhavati, receive our
offerings!

Great compassionate Kwan-yin, who art acquainted with
all the sentences, ﬁt to deliver every sort of creature, may
all emerge from the wheel of transmigration and be saved.

[Direction.]-—Having ﬁnished these vows connected with the con-

fession and repentance of the worshippers, let adoration be once more
paid to the three precious objects of worship.

All hail ! Buddhas of the ten quarters !
All hail ! Law of the ten quarters !
All hail ! Assembly of the ten quarters !
Hail ! Sﬁkya Muni Buddha !
Hail! Amitabha Buddha!
[And so on as before]

[Direction.]—Having walked round the altar in procession three
times, once more returning before the image of Kwan-Yin, proceed
with these three forms of devout worship. (Kwai- -.z' )

I pray for all men, that they may attain perfection of
wisdom.

_I pray that all men-may be deeply versed in the Wisdom
of the Sacred books, and acquire perfect knowledge.

I pray that all men may agree in the great principles
of truth, and maintain peace, and reverence the Church
7(Saﬁgha.)

[Direction.]— —(One bow.)

[Invocatiom ]—Namo. ! Kwan— shai-yin Bodhisatwa.

[Direction.]—(Three times invest the altar, and then leave the sanc-
tuary.)

Kia King, 6th year, 7th month, 8th day.

May the merit of this book redound to the beneﬁt of all
men, so that I and all mankind may soon arrive at the con-

dition of Buddha.

410 A CATENA or BUDDHIST

PART V.
DECLINE AND FALL.

(MYSTICAL PANTHEISM.)

THE chief characteristic of this period is the adoption of
Tantra worship—that is, the use of magic formulae (dharani)
accompanied by certain manipulation of the ﬁngers (mudra),
as if to supplement the power of the words.1

Another distinguishing feature of the period in question
is the general adoption of (1) practices and (2) theories be-
longing to the Sects. The former is exempliﬁed in the use
of Yoga (abstraction), and generally, in the adoption of
superstitious rites in the worship of the Sakti or female
form of the Supreme object of worship. The second is
shewn in the belief in an universal principle (Hari), that is
unaffected by any circumstance of time or place.2

The presence of Sivite objects of worship in the Buddhist
temple-caves in India has long ago attracted the notice of
learned men and led to much controversy.3 With respect
to the prevalence of Vishnaivaitheories in later Buddhism,
it is almost the fact that the Vishnu Purana, and the Bhaga—
vad-gita, are the best commentaries we have on the subject
of the Buddhist speculations of this period. The general
adoption of the word “Bhagavat” as the title of Buddha,
is further evidence of this agreement.4

1 We may conveniently conﬁne the period to the interval between
Asaﬁgha and Kumarila Bhatta, the predecessor of Sankaracharya (400-
800 A.D. Vide Colebrooke, ’ssag/s, pp. 190-213.

2 So far does this confusion extend, that the Vedanta philosophy, the
Nyaya of Gotama, and the Yoga of Patanjala, have all been traced to
a Buddhist origin (Banerjea, Hindu Philosophy, pp. 313-191).

3 Burnouf, Introd, 548, 549, ss. ’

4 Compare particularly the account given of Sri-Bhagavati, “ the
Voice of Vishnu,” with Kwan-yin (Visit. Pun, 73, 74). Burnouf has
detected the word “ Bhagavat” in the rock inscription of Bhabra; but
my argument will be equally well served if the Vishnaivas borrowed the
term from the Buddhists.

SCRIPTURES FROM THE CHINESE. 411

The Chinese deﬁnition of the development we are con-
sidering is this: “The ﬁfth (form of development) of the
Great vehicle (Mahayana), is called the perfectly-complete
(iin). This development teaches that external relations or
marks (siang) are identical with Nature (sing, Prakriti or
pradhana, 73.8., the ‘origin of all’).1 That the immaterial
principle (li) and the ‘World’ (sse, ‘ things’) are perfectly
intermingled (5.6., ‘one harmonious whole’).2 Cause and
effect are not different. The ‘universal’ (yih-tsai) is the
same as the ‘one’. The ‘one’ is the same as the ‘uni-
versal”. In the ‘little’ is found the ‘great’. In the ‘great’
is found the ‘little’. ‘ Changes’ are the result of cause and
not. The forms of existence are inﬁnite. ”3

F1 om this it appears we may justly regard the period as
one of “ Mystical Pantheism”.

Apart f1om its metaphysical speculations (which are so
fully considered in Wassilief’s Ewposition of Taranatha),
there are two Sutras commonly known in China, which may
illustrate the period we are considering.

1. THE DHARANi OF TCHUNDI.4

The fabulous Being invoked by the Chinese as Chun-ti,

1 This theory seems to be, that the relative and absolute are “one.”

2 Compare the saying of the Vedanta, “ All this is God.”

3 Catechism of the Shamans, Glossary, p. 31.

4 Often spoken of as “ Our Lady” (neang-neang) or the Holy-Mother
(shing-moo), or “the Mother of Buddha,” or “ the Holy Mother of all
the Buddas.” To illustrate the intermixture of Buddhist and Hindu
superstitions, I quote some lines found in the house of Rajah Shunker
at Jubbulpoor at the time of the great mutiny (Chambers, Revolt in
India, p. 346) :—

“ Shut the mouth of slanderers bite and
Eat up backbiters, trample down the sinners
You Sutrsingarka!
Kill the British, exterminate them,
Mat-Chundee! etc.”
Where Mat-Chundee is another name for Devi or Durga, and doubtless
the same as Mother-Tchundi (’l‘chundi matrika). [I have also 110w

412 A CATENA or BUDDHIST

has been identiﬁed with Maritchi Deva (Eitel sub 2200.) Ma-
ritchi Deva was one of the Manasa putras, or sons of Brah-
ma’s mind.1 It is possible that the “ sse-tien” or Thought-
deva (Tchinta-deva)2 of the Chinese is but another form of
this Being. According to some authorities, Tchundi is only
another form of Durga3 or Parvati.4 He is generally wor-
shipped in China as a form of Kwan-Yin.5 In this relation
he is represented as a female “ clothed in white” (pih-i),
with a'child in her lap. The Buddhists speak of the Sec-
taries generally as “ clothed in white”, in opposition to them-
selves “ clothed in yellow” (Kasaya). We may suppose,
therefore, that this ﬁgure of Tchundi was borrowed from a
foreign source. This, and other circumstances, have led to
the opinion that there is a “ Christian” element in this wor-
ship. Georgi, in fact, states roundly that Maritchi is a cor-
ruption of the name of the “Blessed Virgin Mary” (Eitel,
ut supra)“ There will be evidence enough of similarity in
other particulars, which tend rather to give colouring to
Georgi’s opinion. But the entire question of the intermix-
ture of Buddhism with early Christian Teaching requires
investigation.

2. RECITATION OF THE DHARANI or TCHUNDI.7
First of all (when seated), the right foot should be placed

before me a small brass ﬁgure of Durga, with her necklace of skulls,
etc., which was taken from a Buddhist temple near Pekin.]

1 Visk. Pun, 49, 55.

2 Vide Julien, Méthode, p. 66. The Abidharma is also called Bha-
gavat matrika. Vide Burnouf, Introd, 317, n. 2.

3 The epithet “ Sasti,” or it may be “ Sati,” given below to Tchundi,
shews that she is a form of Devi or Durga.

‘ Vish. Pun, p. 51, n. 4.

5 I take it that, in general, during this last period, Kwan-yin repre-
sents the “ Female” principle in Nature.

6 ()n reviewing the whole subject, it would appear deserving of
thought how far the two tendencies in East and West to the same mode
of worship (considered in the abstract) were independent of one another.

7 The word “recitation” (nim) in this period is equivalent to the
Sanscrit “ Sansmarana” as explained in the Vishnu Parana, 210, n. 13.

SCRIPTURES FROM THE CHINESE. 413

evenly On the thigh of the left legé—this is called the Vajra
(diamond) mode of session. The hands placed openly one
above the other, with the right hand uppermost, the two
thumbs in contact—this is called the “Seal of Samadhi. ”

Here follow the Gathas of Nagardjuna Bodhisatwa (to
be repeated once).

“Ever reciting the accumulated merits of ‘ Tchundi; the
heart at peace 3 no disasters shall ever befall such a man ; in
heaven and earth, enjoying happiness like that of Buddha ;
ﬁnding this magic pearl; there is a certainty of salvation.

Namo ! Sakti - Buddha - Matrika - Malia - Tchundi - Bodhi-
satwa-Mahasatwa (or it may be “Hail! Mother of seven K6tis
of Buddhas! Maha Tchundi,” etc.)1 \

. Then, the heart and the body being perfectly composed,
conceive the idea that there proceeds from the body and
rests above the top of the head, a lambent ﬂame of ﬁre like
a bright gem or as the full moon?’

The Dharani of the Pure-World (twenty-one repetitions.)
Cm.! Lam !2 '

Next let the thumb of the left hand press upon the ﬁrst
joint of the ring ﬁnger of the same hand, Whilst the other

1 I take the expression tsi-kiu-ti to be equal to “ Sakti.” It might
be also rendered “ seven kotis.” '

2 For an account of this “lambent ﬂame of sanctity” consult Bur-
nouf, Introduction, pp. 559, 609. We cannot Omit to draw attention
to this subject, as it shews that there was a certain development in the
Southern schools similar to that Weare now considering. (For further
explanation of this symbol of the Sula-mani, above the head of Buddha,
consult Burnouf, Essai sm' le Pali, p. 88; E. Burnouf, Sansc. Dict,
sub voc. cﬁda; Clough’s Pali Vocab, p. 116-19, etc. I wish also to add,
in reference to the origin of the word “ Suraﬁgama,” that it is plain,
from the Chinese gloss upon it, that the expression is equivalent to the
Swar-loka, or region from the Sun to Dhruva, where Dhruva, in the
sense of “ﬁrm,” “ solid,” answers precisely to the Chinese phrase Kin-ku,
explanatory of “ Sura.” Compare the Chinese tika on the ﬁrst section
of the Sutra with W's/mu Parana, p. 212, n. 1).

I 3 Ram, or perhaps, Hrom. vid. Dabozs, p. 346. Also, South Indza
Sketches, ii, 48.

4.14 A CATENA OF BUDDHIST

ﬁngers overlap them in the shape of a ﬁst. This 'is called -
the Diamond-ﬁst-seal; with the right hand, meanwhile,
count the beads (73. 6., whilst reciting the above words).

The Dharani of Manjusri Bodhisatwa for protecting
the body.

Om ! Svar (tsai-ling). (To be repeated twenty-one times).

The great enlightened Dharani of Kwan-Yin consisting of
' six words.

Om ! mani padme, houm.

The name of Buddha (to be repeated 108 times.)
Namo ! Amitabha Buddha !

Next, with the ring-ﬁngers of both hands, intertwined with "T
the little ﬁngers, and the two middle ﬁngers of both hands '
placed together, top to top, above the others, whilst the
thumbs of both hands press against the middle joint of the
ring-ﬁngers ; this, which is called the hand-seal of Tchundi,
ought to be placed close on to the region of the heart.

In this posture repeat the Gatha following.

In humble prostration I adore thee, O Sasti (Durga) !
On my face I worship thee, Oh Sakti ! I invoke thee and
recite thy praises, Oh Tchundi ! Oh I that thou wouldest,
in thy great Love, come to my help ! ,

The Dharani of Tchundi (to be repeated 108 times).

Namo ! satanam, samyak sambodhi kot’inam Djeta! Om !

Djala! Djila! Tchundi! Svah!
The circle-dharani of one word.
(To be repeated every time the Tchundi Dharani is recited.)
Om ! Bhur (pou-lin).

The recitation of the Dharani being ﬁnished, thee place

the open hand as a seal on the top of the head, and with the

right hand behind the back make the diamond-seal, and re- '
peat the word “ houm” (Amen) 3 then perform ﬁve distinct

SCRIPTURES FROM THE CHINESE. 415

acts of .sealing oneself, viz., on the forehead, on the left
shoulder, the right shoulder, the breast, the throat. This
done, remove the hand from off the head.

Gathas of personal consecration (hwui-hiang.)

I, now reciting the praises of ’I‘chundi, will make a great
and earnest vow for ﬁnal enlightenment. Oh, may I attain
to complete and certain wisdom! Oh, may I, through the
accomplishment of every merit, attain to the perfection of
Bliss, and so conduce to the ﬁnal salvation of all men!
All the wicked deeds which formerly were done by me,
proceeded from the original sins of covetousness, anger, de-
lusion (tamas, rajas, moha) ; from the evils of body, thought
and speech. I now repent of them all ! Oh, would that at
the end of life, every obstacle removed, I may plainly see
face to face that Buddha Amitabha, and so at once be taken
to the land of endless joys.

[Persons much occupied in household matters, or a man
steering a ship, or riding, etc., not being able to use both
hands to make the Tchundi mudra, may with his left hand
make the Vﬁjra mudra, and Count his beads with the right

hand.]

3. NAM-WORSHIP.

Another characteristic of this period is the adoption of
popular myths, as a means, probably, for enlisting popular
sympathy. The principle of the development being that all
systems were equally true, or that truth was to be found in
all systems, there was no difﬁculty felt in adOpting any
form of superstitiOus worship that would tend to enlist
popular feeling on the side of the persecuted sect.1

1 It would seem as though this principle were carried out’in every
case save in adopting the left-handed worship of the Saktis. At any
rate, General Cunningham has observed that over the ruins of many
Viharas, Lingams are erected, as if in token of the triumph of this cor-
rupt worship, over the more scrupulous faith of the Buddhists (Arc/2,.
Survey, passim).

416 A CATENA or BUDDHIST

N o superstition was more deeply bedded in the Hindu
mind than reverence for Nagas or Dragons. It would be
out of place to enter on any investigation of this subject.
It has already been exhaustively handled. But whencesoever
derived the fact remains the same—that this reverence was
very generally prevalent among Buddhists. The ﬂourishing
convent of N alanda owed its foundation to the supposed inﬂu-
ence of a Dragon in the neighbouring tank. And from every
quarter evidence is provided to shew that Buddhism from
the ﬁrst had to contend as much against the under current
of N aga reverence in the popular mind, as against the
supercilious opposition of the philosophic Brahman in the
upper current. At last, as it would seem, driven to an ex-
tremity by the gathering cloud of persecution, the Budd-
hists sought escape by closing with the popular creed, and
endeavouring to enlist the “ people” against the “ priests,”
but with no further success than such a respite as might be
included-within some one hundred years.

There is a Sﬁtra well known in China, relating to this
phase of Buddhist history. It has been referred to by Dr.
Fergussonfand is supposed by him to date from the twelfth or
thirteenth century. But I doubt not, the Sﬁtra itself belongs
to an earlier period, although the curious ﬁgures of Nagas, and '
the plans given of the Naga-mandala, or sacred precinct, with
its various adjuncts, probably belong to the period mentioned.

With some allusion to this work I design to close the sub-
ject of the present investigation.

4. Abstract of a Chinese S'L’ltra, called The Great cloud-wheel
Rain-asking, Sutra ; or by the Chinese “ Tai—Yun-lun-
t.sing-u_—King.”

This Sutra is said to be the translation of a Sanscrit work
called “ Arya-mahﬁ-mégha-mandala-varsha-vardhana nama
Sﬁtraf”2

1 Pp. 52, 53, Tree and Serpent ll’orshz'p.
2 Or, Vardha-varsha.

SCRIPTURES FROM THE CHINESE. 417

It was rendered into Chinese by Nalanda Yasa, a Doctor
of the three Pitakas (san-tsang fah-sse). It has an Imperial
preface written by Kien-Lung (1780 A.D.)

From internal evidence I should be inclined to think the
original work to have been one of the latest of the Maha-
yana schOol.1 It is alluded to by Wong-Puh, A.D. 684 (supra,
p. 135) ; it must, therefore, have been known in China be-
fore that date. Perhaps those who have access to Chinese
Buddhist works will ﬁnd this Sﬁtra in the list of those
brought from India by Hionen Thsang.

’ The Imperial preface is to the following effect :—

“ Formerly, when Sﬁkya delivered the Law, the eight
classes of Heavenly Dragons ﬂocked as a cloud to hear him
preach. The spiritual power of these Dragons is very great 3
their merit is boundless 5 their inﬂuence extends upwards to
the heaven of Brahma, and downwards it encircles and pro-
tects the world. Their power of doing good to men is also
immense.

“Now, on the delivery of this Great cloud-wheel rain-
asking Sﬁtra, composed of two parts, it is traditionally stated
that Buddha was residing within the Dragon Palace of Nan-
dépananda, where he occupied the incalculably beautiful
Mani chamber, in the middle of the Great cloud-wheel
palace, standing in the centre of the precious tower (sur-
mounting the Palace), where all the Dragons were assem-
bled. Then arose a Naga Rajah called ‘ Wou-hien-chwong-

1‘ The study of this Sﬁtra would, I think, reward any one curious in
the matter of “Serpent-worship”. The statement that the Naga-rajahs
were Supreme Rulers of the “ chiliocosm” and the “inﬁnite chiliocosms”
—but that they were nevertheless subservient to Buddha—is evidence
that there had been a struggle between the serpent—worshipping races
and the Buddhists; the ﬁnal accommodation of which was the compro-
mise' named above. The various sculptured scenes of the Amravati Tope,
appear to me to refer to incidents which occurred during the struggle of
Buddhism with N aga-worship in the South of India. Vide, as an ex-
ample, the Legend of Samgha-rakchita. Burnouf, Introd., 313, ss. It
would seem, too, as if the worship of Ganesa was but a form of Naga

worship.
E E

418 A CATENA or BUDDHIST

yan-hai-yun-wai-tai-lun-koi,’ 73.6., The Dragon King glori-
ously encircled with clouds (vast in extent as) the boundless
chwang-yan ocean. This King arose, I say, to inquire of
Buddha respecting some religious matters. Now, the Dragon
Nanda (? Nandopananda)1 is the most powerful of all the
Dragons who occupy this So-ho world [73. 6., the Great
Chiliocosm or Sahalokadhatu] ; but the glorious circle-
crested Dragon King, of whom we are now speaking, is the
most worshipful of all the Dragons who dwell in the vast
chiliocosm of systems of which the universe is composed;
his spiritual power can never be measured . . . . So it was
he arose and questioned Buddha ﬁrst of all how to destroy
the calamities to which the Dragons are themselves subject.
And then how to excite a loving and grateful disposition
in the hearts of living creatures, by affording them rain
when it was required to ripen the ﬁve sorts of grain.

“Illustrious question indeed! for it is thus (by inquiry)
men attain the condition of Buddha himself!

“ To these questions the world-honoured one answered
with his customary skill ‘ Exercising the quality of “ Great
Love” is the only method ! For the quality of such love is
this, that it admits of no time or place where it may not be
exercised. It is the possession of this quality which con-
strains the Dragons‘2 to collect the clouds and disperse the
rain, and it is this which removes all opposing inﬂuences
from amongst men ! . . . and besides this, by the repetition
of sacred words (dharani) perfectly uttered, with the most
exact precision, it is by these means that august spiritual
inﬂuences are exercised, for the right government of the
universe and the good of all creatures . . . . Thus the power
of Love on the part of the Dragons, causes the exercise of

the same quality on the part of Buddha both towards
Dragons and men.’

1 The original is N an-to yau-pa; Spence Hardy (M. 13., 302) relates
to us' the story of Nandopananda and Mugalan.

2 It appears from this that the function of the Dragon Rajah corres-
ponded in this respect to that of the ue¢eAn7epéms Zeﬁs, just as the Scan-
dinavian Thor or Donarwas the vepwtKe'pauz/os Zeﬁs.

/

SCRIPTURES FROM THE CHINESE. 419

“ Now I, the Emperor, had from the ﬁrst, with the greatest
exactness both morning and evening performed my religious
duties with a view to propitiate the Heavenly powers to
grant rain for my people during the dry weather. It hap—
pened that during several spring seasons there had been an
interruption (fault) in the midst of the falling rain. Where-
upon, all my subjects had recourse to the usual sacriﬁces for
the purpose of securing a greater rain-fall, but alas ! with-
out effect. '

“ Then, after deliberation in the ‘Mow-seuh’ year of my
reign (1778 A.D.), the President, Kin-Kan, respectfully in-
formed me that the priests of the Nim-fa Temple had made
a reasonable communication to him to the effect that they
possessed a volume of the Pitakas called the ‘ Great Cloud-
wheel rain-asking Sﬁtra’, translated by a Doctor of the
three Pitakas called Nalanda Yasa, and that if this Sutra
were recited and prayer made for rain, doubtless its virtue
would be made apparent.

“ On this, I ordered the Secretary of the Sﬁtra Library
to get this volume carved and printed in the square charac-
ter, like the Vadjrachhedika Sﬁtra. In the preparation of it
all the faults of the old Sﬁtra were carefully corrected by an
accurate comparison with the ‘ right use’ (original?) ; and,
moreover, prayer and worship were ordered to be made, with
a view that the old forms which had been so beneﬁcial during
former ages, might still be blessed for the desired end.

“47th year of Kien Lung, 4th month, 1783 A.D.”

Abstract of the Siltrw.

“ Thus have I heard : once on a time Buddha was dwell-
ing in the Palace of Nandopananda, the Naga Rajah ; he
was located in the chamber of the beautiful Mani Gem (or,
in the Mahatejas Mani Hall), in the'midst of the precious
Tower that surmounted the Great Cloud circle pavilion, with
the Great Bikshus and all the Bodhisatwas gathered round

him in a circle. And there were also present an endless
EEZ

420 A CATENA OF BUDDHIST

number of the great Naga Rajahs, to wit—Nanda Naga
Rajah, Upananda N aga Rajah, Sagara Naga Rajah, Anava-
tapta Naga Rajah, Manasvin Nﬁga Rajah, Varouna Naga
Rajah, Takchaka Naga Rajah, Ditarakcha Naga Rajah,
vasuki N aga Rajah, Moutchilinda Naga Rajah, Elapatra
(Elapana) Naga Rajah, Pindara Naga Rajah, Tejasvin Naga
Rajah, and 171 others.

“ Such were the chief N agas assembled on this occasion.
But there were also an inﬁnite number1 of Lesser Naga
Rajahs, who came together and joined that assembly. Then
the whole of these Dragon Kings rising from their seats,
each one arranged his dress in the orthodox way, and then
with the right knee bent to the ground and their hands
clasped in supplication, with their faces towards Bud-
dha,2 they offered to him every kind of Flower and in-
cense, innumerable as to quantity, most excellent as to
quality: this done, they presented also every kind of
precious vestment, banners and canopies, with every de-
scription of jewelled diadem, and pearl necklace, gem-
embroidered silk and jewelled net-like waistband, and
scattering above him jets of delicious perfumes, they per-
formed every kind of joyous dance, and with their hands
beating in unison they3 sang his praises—till, possessed of
one invincible purpose to honour him in the highest degree,

1 Eighty-four ninnahutas; 1 ninnahuta = 100000 nahut-as. The ex-
pression in the text is literally 84 lacs of nahutas, and a nahuta is

10,000,000,000,000,000,000,000 ; therefore the number represented would
be 84 x 100,000 x 10,000,000,000,000,000,000,000. Vide Burnouf, [n-

trod., p. 854.
2 The phrase “yih-min” literally means “one face,” but it also
signiﬁes “one while,” “one time”; but the meaning of this phrase

(which is of very frequent occurrence) is best illustrated by the practice
alluded to by Prof. Banerjea, Hindu Philosophy, p. 427. “ The prince
entered the room, prostrated himself before his father, and then remained
standing for several minutes.”

' 3 Observe that the word here used for “singing praises” corresponds
to the Sanscrit “ark,” from which the Rig or Rich Veda takes its name.
\Vith regard to the expression “beating their hands in unison,” com-
pare ﬁg. 1, plate lxxiii, Tree and Serpent Worship.

SCRIPTURES FROM THE CHINESE. 421

they whirled round him in. a circle1 a hundred thousand
times, and then suddenly halting they stood perfectly still,
ﬁxed in their attitude, with their faces bent in one direction.
At this time, all the Dragons standing thus, prayed a com-
mon prayer, and said: ‘ Oh, would that all the countless,
boundless, inconceivably vast and various forms of sea-
clouds (Dragons ?), passing from the innumerable worlds and
ﬁlling space, would assemble here and bring their gifts and
offerings thus to the countless Buddhas belonging to these
various systems of worlds.

“ Then came the d1ffe1ent2 sea-cloud forms, bringing with
them their offerings wherewith to honourall the Buddhas,
to wit, countless gems (mani), precious lion-thrones, jewelled
trees, standards, canopies, net-work coverings, precious
wheels, etc.

“At this time, the eighty-four ninnahutas of Dragon Kings
having completed their prayer, they encompassed Buddha
three times, and having performed an act of worship, they
again stood erect.

“ Then Buddha addressed all the Dragon Kings, and said:
‘ Each one of you resume his seat.’3

“ Then each one of the Dragon-Kings, having heard the
words which Buddha spoke, returned, and in exact order
sat down.

“ Then 1n the midst of the assembly there was one Dragon
King whose name was ‘Wou- hien- chwong-yan- hai- wan- w—ai-
tih-lun-koi’, the most mighty of all the Dragons in the vast
chiliocosm of universes, who, by his mighty power of prayer

1 Compare plate lxxiii, ﬁg. 2, Tree and Serpent Worship.

' 2 I am quite unable to translate literally the exaggerated numeration
employed 1n this passage. I am also 1n doubt as to the expression “ sea-
clouds.” Sagara, which means “the sea” 1n Sanscrit, also is the name
of the Great Dragon of the Sea; whether “ sea— clouds” may mean the
attendants of Sagara or not I cannot tell. We may recollect, however,
that the expression “ Dalai,” e. 972, Dalai Lama, is also equivalent to
“sea” or “ocean”; possibly the expression may mean “inﬁnite,” both
as to number and peifection.

3 “0n the Rajah giving the 09616) he tooh a seat.” Banerjca, ut supra.

«1.222 A CATENA or BUDDHIST

(or by the strength of his vow), had obtained the privilege
of avoiding the evil of different births, and had received his
present Dragon Form. Desiring to pay his worship to Tat-
hﬁgata, and to hear the true law, he had come to J ambudwipa
and assumed his present shape.

“ Then, rising from his seat, he arranged his garments in
the orthodox way, and bending on his knee with. closed
palms, he looked towards Buddha, and said: ‘ World-honoured
one! I have a doubt, and I would be satisﬁed by the wisdom
of the all-wise Tathagata, if I might presume to state my
difﬁculty.’ '

“ Having said this, silently he kept his position.

“ Then the world-honoured one addressed this mighty
Dragon-King, and said: ‘ Great Dragon-King, whatever
doubts you have, state them freely and interrogate me on
the subject ; and I for your sake will distinguish and divide -
my speech, that you may have satisfaction and peace.’

“ Having thus spoken, then the mighty Dragon-King
above named, immediately asked Buddha as follows : ‘ If it
be so, world-honoured one (Bhagavat), then tell me how it
is possible for all the Dragon-Kings to escape the calamities1
that oppress them, and obtaining rest and release to expe-
rience a sense of joy such as may issue in their giving to
J ambudwipa such gentle rainfalls, as will nourish trees and
herbs and grain, to the inﬁnite delight and advantage of
all men dwelling therein?’

“ At this time, the world-honoured one having heard this
query, addressed the Dragon—King, named above, and said:
‘Well said! well said! it is with a View to the beneﬁt of those
sentient creatures that inhabit J ambudwipa, that your ques-
tion is framed. Listen, then, and discriminate rightly what I
now reply. I possess a law, which, if you are able perfectly
to accomplish, then all your sorrows must terminate, and
you possess unalloyed happiness. And what is this law? it
is called ‘the practice of great Love’. If all you Dragon-

! For these calamities, vide Fo-koue-lci, p. 163.

D

‘SCRIPTURES FROM THE CHINESE. 423

Kings perform this law perfectly, then ﬁre shall not burn
you, nor water drown you, nor poison hurt you, nor knives
cut you, etc. ; but you shall possess perfect peace.’

“ Again, there are certain Dharani which are called ‘ be-
stowing rest and joy to all creatures’, by means of which
you yourselves may ﬁnd rest, and by the repetition of which
fertile-giving showers may be made to fall for the growth
and nourishment of trees, herbs, and grain.

“ Then the Great Dragon-King above named, respectfully
requested Buddha to repeat these joy-giving dharani.

“On this Buddha immediately complied, and recited them
as follows :

“ ‘ Tan-tchi-ta (Djeta ?).
To-lo-ni (Dharani).
To-lo-ni (Dharani).
Yeou-to-lo-ni (Udharani).
San—po-lo-ti-sse-che (Sampratishta).
Pi-che-yé (Véchya)? ”

[And so on; these Dharani are transliterations from
Sanscrit.]

[Next follows a long recitation of the names of all the
Tathagatas. Then a description of the Dragon Temple, the
pictures of the four sorts of Dragons (i.e., with three, ﬁve,
seven, and nine heads, respectively), and the arrangement
of the “ﬂowers, fruits, lamps, and cakes.1 Finally, the
Dragons perform another ovation to Buddha, and depart]

[Amongst the names of the Naga Rajahs given in this
Sﬁtra is that of Kumbira (alligator or crocodile). This
Naga is extensively worshipped in Japan at the present
time as “ Compirah,” a Sea-God. It seems also to be re-
presented in plate 1, Tree and Serpent Worship]

1 Closely resembling the arrangement of the Jewish Tabernacle.
Tree and Serpent Wars/zip, p. 55.

FINIS.

ADDITIONAL NOTES.

P. 5. In reference to the name of the Topes at Varousha, it
seems probable that Sang-teh represents the Sa’nscrit Santa,
which is the equivalent of the Chinese “ tsie-mie,” the common
term for Nirvana (Jul., Méthode, p. 20.) General Cunningham
has suggested the same word for the origin of Sénchi (Bhilsa,
Tapes, 182). So that we may suppose these “Topes” to be
monumental records of the Nirvana of certain eminent saints,
whose relics they contain.

P. 11. The Sﬁra mani or Sun-gem is evidently the same as
the Tchoula-mani of the Singhalese (wide Burnouf, Essai sur le
Pali, p. 88). Clough (Pali Vocabulary, p. 116, 19) gives
“ Sulam” as equal to a “trident.” The origin of this ornament
was probably from a “ three-forked” ﬂame, denoting the region
of the “Sun” or the “empyreean” above the Sun. For a curious
illustration of its use, aide the Pali inscription given by Burnouf,
Lotus, p. 438, where the initial ornament is plainly the Sun with a
trisul or three-forked ﬂame above it, and the object of its use
would seem to be as an invocation of the “ highest.” Hence it
crowns the gates at Sanchi, and is always used as a sacred
symbol. For other references to its use, vide Lotus, 559, 609, 634.

P. 12. For the interchange of “Dharma” and “Prakriti,” aide
Hodgson’s Essays (Collected), p. 58.

P. 16. For the use of the word “Patience” in a Buddhist
sense, as applied to the “world of men,” aide, Wassilief, Boud-
dhisme, § 140.

P. 16. With reference to the energy that holds the world so
that it cannot be moved, compare Vishnu Pura-ua (Wilson), pp.
215 and 650.

P. 23. With reference to the use of the word “ Hri,” compare
Lalita Vistara, p. 40, and Vishnu Puraua, 210, n.

P. 26. With reference to the healing words “ The identity of
things is the identity of differences,” etc., compare the singular

-.

ADDITIONAL NOTES. 425

agreement found in the deﬁnition of the “Absolute” by a modern
writer. “The absolute is the non-difference of diﬁ‘erends, the
identity of being and the not—being.” (Origin and Develop.
of Christian Belief, vol. i, 289.)

P. 41. The subtle principle spoken of as the “ ashta-vijnyana”
is the “moi-spirituel” spoken of by Rémusat (Fo-houe-hi, p. 155)
as residing in the eighth viscera; and hence called “ the know-
ledge of the eighth viscera.” This belief, however, is described
as that of the heretic Kapila. We have here another instance of
the way in which later Buddhism became commingled with the
teaching of the Sects.

'P. 66. Jemmara should doubtless be rendered Yama Rajah ;
but the Chinese repeats the word for “King” (wang), which
makes it necessary to form a compound of the symbols.

P. 66. For Pi-sha, Mr. Eitel (Handbook) gives vaisali.

P. 154:. For the idea of “ one Nature,” consult Vish. Para, 651.

P. 181. Kasyapa, in his argument respecting the interval
between giving up the body and assuming another, refers per-
haps to the “period of dissolution.” Banerjea, Hindu Philos.,
210.

P. 187. For an explanation of Samata and Vipasana, vicle
Wassilief’, pp. 141 and 320, n.

P. 291. “Blue-lotus-shaped eyes of Tathagata.” Compare the
epithet of Vishnu, “Pundarikaksha.” Vishnu Parana, p. 2, n. 2.

P. 384. In what I have stated respecting the meaning of
“ Sarmanta mukha,” I do not doubt that this, in the ﬁrst in-
stance, was the original of the Chinese “ pou-men”; but what
I suggest is, that this title was otherwise translated the “universal
voice,” and so rendered by the Chinese “ Kwanzshai-yin.”

 

GENERAL INDEX.

Abhasvara Heaven, 82,
Abhayagiri, 386, 387
Abhayamdada, a name of Kwan-yin,
386
Abhidharma, 35, 36, 105
—-Abhidharma-prakarana-sﬁsana Sha-
ster, 113
Absolute Being, 276
“’Agama Sﬁtra, 104
Airavana, the elephant of Sﬁkra, 54
Alaya vijnyana, hidden knowledge,
125

109,112

Akanishta Heaven, 47, 82
Akchayamati, an interlocutor with
Buddha, 389
Ambala, a tree king, 37
Ananda, ﬁrst of the Srota- -pannas,
289, n.
‘Amitabha Sﬁtra, 117, 371, 387
Anagamin, a condition of sanctity,
191.
Anavatapta-Naga-rajah, 48
Anger, a hindrance, 260
“Anitya Rules, 214
Aparﬁvitchi, 59
Apsarasas, heavenly nymphs, 79
Arupa-loka, 104
Arya deva, 140, 371
Asvakarna, a circular range of rocks,
45
Asamkheya, a vast number, 122
Asaﬁgha, brother of Vasubandu,
and founder of the later mystical
school, 140
Asoka, 139
Asita, a Rishi, 131, 337
Asvajit, 135
Asuras, country of, 50, 266
Asuras, kings of, 50, 51
Asuras, war with Devas, 52
Atapa, name of a Heaven, 82
Atman (the universal essence), 124
wAvatamsaka Sutra (Buddhavatam-
saka- nama maha- vaipulya maha-
yana Sut1a), 4, 30, 46, 109, 116
Avata (A1buda),n name of a Hell, 63

1

Avadanas, allegories or parables,
165, 166, etc.

Avalokitéshwara, 282, 385

Avitchi, the lowest Hell, 44, 57, 59

Bala Deva, 51

Barlaam and J oasaph, allusion to, 5

Basita, a Brahmachari disputant
with Gotama, 173

Beauty of Buddha’s person, 290

Bhadra Kalpa, character of, 16

Bhavagra, the summit of the uni-
verse, 16

Bhikshu, a mendicant priest, 208,
209

Bhavaviveka and the Asura cave1 n,
140

Bimbasara Rajah, 258

Black-pebble Hell, 60

Bodhi mandala, 133, n.

Bédhisatwas, names of, 287, 378

vBodhisatvapitakam, name of a Sﬁtra,
101

Brahma-kayika Heaven, 82

Brahma purohita Heaven, 94

Buddhism, in what sense an athe-
istic system, 152

.Buddha-vachana, name for Scrip-
tures in Nipal, 387

Bubbling-ﬁlth hell, 60

Ch akravarti Rajah, 22, n., 128

Chakra Mountains, the external
girdle of rocks enclosing the
world, 45

Chatur-maha-1ajahs, 53

Chiliocosm, the Great, 101

Chi- kai, name of a Chinese priest,
151

Chi- kai’ s school, 245

*Chi-kwan, name of a treatise by
Chi-kai, 250

Chakra, a Rishi, 337

 

Chandalas, Pariahs, 339

428

Chunda, gift of, 137
Comparative lustre of Devas, 87

Dante, allusions to, 6, 60, n.
Dharma, used for Prakriti, 12 (Hodg-
son’s Essays, 58), 130
*’ Djﬁana Prasthana Shaster, 16, 79, 83
*Dharma rajah, 18
«Dirghz‘tgama Sﬁtra, 36, 37, 80
Death, signs at the time of, 41
Dhyana Heavens, 91, 105
Deer Park at Sarnath, 134
Different works traditionally re-
ferred to Buddha, 136
’Dhammapada, a celebrated Sﬁtra,
188
-Dh1‘1ta Rules, 256, n.
Dhyana, condition, 267, n.
Dharmakaya, spiritual body, said
to be the same as Adi Buddha
(Csoma Kbr'osi), 281 .
”Dharani, magic formula—3, 389
Dritarashtra-Deva-rajah, 72

Earthquakes, causes of, 47
Ekasriﬁga, name of a Rishi, 260
“Ekobtarikzigama Sﬁtra, 110 _

Facing the east, 6
Fa-kai, force of this expression
(darmadhatu), 12, 13
Faith, 32, 375
Fo-in-kwong (name of a jewel), 46
Frontier Hells, 65
Food of the Devas, 88
" Forty-two sections, Sutra of, 188
Fragrant Ocean, 121

Gandharvas, 72, 259
Garudas or goldenwinged birds, 50
Gathas, 156, 158, 241, 243, 262, 263

‘E

Hell, names of, 56, 63
Himavat, 21

”Hi-shai Siltra, 35
Hu speech (Ouigour), 18

Jambudwipa, 17, 21, 35

Issadura range of mountains, 45 -
J emmarajah (Yama), 63, 65

J ambuka, name of a Wind circle, 101
J otavana, the Academus of the

V

GENERAL INDEX.

J in-ch’au, name of Chinese author,
10, 13

Kalpa, a period of time, 105

Kalpas, various sorts, 105

Kalabingka, name of a bird, and a
sort of jar, 332

Kala-Sﬁtra, the name of 3. Hell,
58, 61

Kamavakya, a Pali work, 253, n.

Kama léka, 88

Kanishka, a patron of Buddhism,
387

Kaou-tsung, third emperor of the
Tang dynasty, 2

Kapila, a Rishi, 337

Kapila, name of a place, 127

Karavika, a circular range of rock s, 45

Kaundinya, name of a disciple, 157

'Kosha Shaster, 22

Kurudwipa, the northern continent,
23

Kumarajiva, a celebrated translator,
278

Kumbhandas, a sort of ogre, 72

Kusika, a name of Sakra, 79

Kwan-yin, same as Avalokitéshwara,
121, 383, 391

Kwanvyin, the Rescuer or Saviour,
388

Kwan-Lun Mountains, 20, 21

"Lalita Vistara, 13

Lau-tan Sﬁtra.(pindadhana ?), 47,
110

Legend of Szikya, 130

Li-jun, name of a jewel, 46

Litchavis, 137

Liturgy of Kwan-yin, 396; simi-
larity to Eastern Liturgies, 397,
401-409

“Lotus of the Good Law, 3, 12, 99,

273

Mahz‘r-prajﬁa-paramita, size of, 2
Makara, a great ﬁsh, 56
Maharaurz‘wa Hell, 61
Moon, palace of, 68

Mahz‘t Brahma rajah, 93
Mara Rﬁjah, 93
Mahéshwara, 94

Marks of decadence, 97
"Madyamagama Sﬁtra, 111
Maha Kalpa, 114, 115
Maya, mother of Sékya, 131

 

Buddhists, 291

Meditation, a religious exercise, 150

GENERAL INDEX.

" Maha-pari-nirvana Sﬁtra, allusions
to, 160-180
Mieh-tsang Rules, 238
Manual of Shamans, 240
‘Maha-prajﬁa-paramita - hridaya - Su-
tra (otherwise called Bhagavati
prajﬁa paramita hridaya), 279
Megasika, a writer, 285
.Manjusri, a Bodhisatwa, 287, 323
Matangi, women of bad fame, 289

429

Pisatchas, 72

Paradise of the four Kings, 74

Paramitas, six, 119, n., 353

Places where Buddha taught, 135

Palasa ﬂower, 137

Pari-nirvana, 138

Primitive Buddhism, a system of
morals, 145

Purna, a Brahmachari, 182

Parajika Laws, 209

Maha-purusha lakshana, marks of"Pachittiya Rules, 221

a great man, 290

“Master of the House,” allegory of,
308, 315

Mysticism, 3'70

Mudra, a manual act in the recita-
tion of secret words, 410

~Phatidesaniya Rules, 231
‘Prajﬁa-paramita Sﬁtras, 275, 278
Paramiti, a writer, 285
Purnamaitrayani Putra, 344
Potaloka (Potaraka), a possible cor-
ruption of Bodhi and Aloka, 386

Mystical Pantheism, ﬁnal accom-‘hPho-mﬁn (pou-men), a section of

modation of the Buddhist system,
410, ss.

Nan-ts’ang, southern collection of
Sacred Books, 2

the Lotus of the Good Law, called
Sarmantamukha, 389

Reasonable medium, 24
Rishis or Genii, 29, 30, 31

‘Nyaya-Anusara Shaster, 35, 36, l lO‘alEtain-asking Sﬁtra (maha mégha, n.

Nemindhara, range of mountains, 45

Naga-rajahs, land of, 48; names of,
417, ss

Nagas, different sorts of, 48, 49 ;
worship of, 415

Narakas, 57

Niravata (Nivarbuda), name of a
Hell, 63

N arakas, emerging from, 65

Nirmanarati Heaven, 82

Names of Heavens, 95

Nirvana Sutra, 99

Nanda, gift of, 133

Nirvana, idea of, 154, 172

Nissagiya-pachittiya rules, 215

Nirgranthas, heretics Who covered
themselves with ashes, 323

Nalanda, convent of, 371

Nagardjuna, a scholastic writer,
371

Peh-ts’ang, northern collection of
Sacred Books, 2

Pratiméksha, 7,189, 204

Prajﬁa, used for Prakriti or Matter,
15

Prabhapala Bodhisatwa, 18, 19

Pou-yao-king (Lalita Vistara), 19, n.

Pabbata-rajahs, 20, n., 107, n.

Prasénajit Rajah, 40, 309

Passion-nature, 43

Pratapana Hell, 62

Pretas, 66, 67

’4

m. y. Sﬁtra), 49, 416
Raurava Hell, 59, 61
Rahat, supernatural power of, 191
Return of good for evil, 193
Religion, practice of, 201, 203
Restlessness, a hindrance, 264
Rahulabhadra, 371
Rupa-Léka, name of a series of
Heavens, 84, 85

Sravaka, a heaven, 252
Sekkhiya Rules, 233

"Saﬁghadisesa Rules, 210

Sanchi or Santi Tope, 5

Swabhavika school of Buddhism, 11

Suddhavasa Devas, 16, 107

Sahalékadhatu, the great chilio-
cosm, 16, 121

'Saddharma-prakasa-sasana Sﬁtra
(mistake for Saddharma smiriti-
upasthana Sﬁtra ; J ulien, Con-
cordance Sinico-Samskrite, 694),
21

Sanscrit letters, 22, 23

Sugata, 29 .

~Suraﬁgama Sﬁtra, deﬁned in Chi-
nese as the ﬁxed (kin-ku) point
of all things (Sansc. Dhruva) ; a
Sutra of the Great Vehicle, 39, 284

Sume or Sumeru, 44

Sudarsana range of mountains, 45

sagara rajah, a N alga-King, 46, 49

Sun-treasure-great-jewel, 46

 

430

Sura-skandha, 51
Sakra-rajah, 52

Size of different beings, 55
Sarvastavadahs, 57, 60
Sanjiva Hell, 57
Sanghata Hell, 61

Sun, palace of, 68

Stars, palace of, 71

Stars, size of, 71
Sudarsana, 76
Subhakritsa Heaven, 82
Size and longevity of Devas, 83
Skandhas, names of, 97, n.

"' Samyuktagama Sutra, 102

"Suvarna - prabhasa (Kin - kwong -
ming). name of a Sﬁtra, 102, 104
Samvartta Kalpa, 113

“Sukhavati, Paradise of, 118, 121,

377, 378

sakyas, race of, 126, 127

Santi, gift of, 133

Sariputra, 135, 283, 380

Sena, a Brahmachari, 175

Sakradagamin, a condition of sanc-
tity, 191, 194

Sila, 255 ’

Szimadhi, a state of Spiritual ecstasy,
255

Sloth, a hindrance, 262

Scholasticism, system of the Abid-
harma, 274

Sunyata, a state of void, used by
scholastics to symbolise “ uncon-
ditioned existence,” 283

Stavirah, duty of, 288

Seat of the eye and the mind, argu-
ment respecting, 294-309

Savakara, 323 '

Sravasti, a. city, 337. ‘1

Speech (Vach), manifestation of the‘
Supreme, 374

‘Sarmanta mukha, translation of by
Chinese, 1st Pou-men; 2nd Kwan-
shai-yin, 384

~Sﬁgara, a Dragon King, 417

‘

Tae Tsung, second emperor of the
Tang Dynasty—627 650 A.D., 2
Trisul ornament; called in Pali
“ tchoulamani,” copied originally
from the shape of a three-forked
ﬂame (Lotus, 559), 11

Tsung-ling mountains, 20

Tusita Heaven, 47, 83, 89

Tapana Hell, 58, 62

Thirty-three Heavens, description
of, 75

GENERAL INDEX.

The three worlds, consecutive ac-
count of, 81

Topes, mode of constructing, 129

Tree and serpent worship, name of a
work, 131, n. 132

Trapusha and Bhallika, gift of, 133

The four Truths, 155-160

Ten evils and ten virtues, 192

Tian-ta’i, a district in China, cele-
brated as the residence of Chi-Kai,
245

Tai-theen, a Chinese writer, 279 ;
his method, 280

Tsing-tu-wan, a work relating to
Amitabha, 374

Tchundi, same as Maritchi Deva, 412.
The Dharani of Tchundi, 412

Vessantara J ataka, 5

~Vibasha-Shasta, 39 (composed by
Manorhita)

Vinayaka, range of mountains, 45

Upananda Naga Rajah, 49

Virudhaka Devaraiah, 72, 77

Virupaksha Devarajah, 72

Vaisravana Devarajah, 72, 77

Vasavartin Devas, 82

Vrihatphala Heaven, 82

Urupaka, name of a. wind circle. 101

Vairojana, name of a Buddha, 122,
124, 373

Universe, inﬁnite expanse of, 123

Vasubandhu, 140

Vatsa-putra, a Brahmachari, 185

Vipasana and Samata, conditions of
mind, 187

Vehicles, little and great, 253

Unbelief, a hindrance, 265

'Vzijra-chhedika Sﬁtra, 275, 277

~Vimalakirti Sﬁtra, 377

Vagishwara Deva, 385

VVang-Puh, 10, 13

Wan-leih, 10

Worship, objects of, 147, 148

Wu-ts'mg-tsze, a Chinese writer, 27 9

World-honoured, a title of Buddha,
sometimes rendered from the
Sansc. Bhagavat, “ Lord of the
world ” (Spence Hardy, M.B., 343)
298, &c.

Yung-loh; third Emperor of the
Ming dynasty, 1410 A.D., 2, 398

Yajﬁadatta, 27, 355

Yugandara mountains, 45

Yakshas, 52

Yama, Heaven, 82, 89

 

Yanas, the three, 100 n.

INDEX OF PROPER NAMES.

 

Chang-ngai-shan, Vinayaka Moun-
tains, 45

Chen-lo-wang, Yama rajah, 63

Che-po-lo, Sﬁvara, an Asura king, 51

Che -1eou - to - pin - chi - tai - keou -chi,
Srutavimsatikoti, 378

Che-pia-ta, Samata, a Rule of Life,

- 18

Chen-na Dhyana, 353

Che-po-tien, Jiva Deva, 311

Che-hwa, Palﬁsa ﬂower, 137

Cheou-lo, Tchi‘ida (P), name of a
celestial residence, 72

Che-lun, Saddharma samparigraha
Shaster (P), 117

Che-kwoh-tien-wang, Dritarz‘ishtra
Rajah, a celestial King, 72

Ch’en fau, J ambudwipa, 19

Che-mo-lo, Chamra (P), 35

Chi to-lin, J etavana, a garden near
Sravasti, 135

Chi-shau-lin, Seshavana, a grove
near the Ganges, 135

Chi-kiu, Chega (P), an island, 37

Chi-chuh-shan, Isadara Mountains,
45

Chi-ti-shan,
tains, 45

Chi-ka-lo-shan, Chakra Mountains
(Sakwala), 45

Chi-fau-chwong,
Naga-Rz‘tjah, 48

Chi-to-lo-lin, Chitravana,
moury, 53

Ching-shih-lun, Satyasiddha vya-
karana Shaster, 59

Chi-ch’a-ma-na, Sikshamana, 226

Chong-song, Géyas, a species of
composition, 136

Chun-to, Chunda, name of a man,
137

Chung-hob, Saﬁghata, a Hell, 59

Chun-tai, Tchundi (Dﬁrga), 411

Chung-hioh-fah, Sekkhiya-dharma,
206

Nemindhara Moun-

J ambuketu, a

an ar-

 

Fa-loh-tien, Nimala Heaven, 81

Fah-lo-che-lo, Varshra (P), 35

Fan-chong-tien, Brahma parishadya
Heaven, 84

Fan-kang-king, Bramajala Sﬁtra, 21

Fan-tien, Brahma, 22

Fan-fu-tien, Brahma purohita Hea-
_ven, 84

Fan-pih-kung-tih-lun, 4O

Fan-sun-lung-wang, Vésuki-naga-
rajah, 48

Fa-yan-king, Avatamsaka Si‘itra, the
same as the Buddhavatamsaka
Sﬁtra, a work of N agaijuna, 30

Fei-siang-tien, Asangisattva Hea-
ven, 98

Fong-song, Gathas, a species of
composition, 136

Fu-yu-tai, Vidé, the Eastern con-
tinent, 36

Fu-tan-na, Pﬁtanas, stinking ogres,
72

Fu-lo-na-mi-to-lo-ni-tsze, Pﬁrna
Maitrayaniputra, 287

Fuh-t’sa, Buddha kshetra, 116

Fuh-ts’ang, Buddha pitakanigraha
Sﬁtra, 136

Hai-Theen, the Palace of Ségara, 135

Han-li-na, Krina (P), an island, 37

Han-pi-lo, Kavéra, an Asura city,
51

Heh-shing, Kalasﬁtra, a Hell, 58

Hieh-li, Hri, a magic sound, 23

Hien-tsong-lun, Abidharma praka-
rana sasana, 113

Hi-shai-king, Shrishti Khanda (P),
35

Hing, Sanskara, 283

Ho‘niu-liu-to, Aniruddha, name of
a Rahat, 39

Hou-ming-p’ou-sah, Prabhapala B6-
dhisatwa, 18 ‘

Houo-kwoh, Ghoﬁr or Ghur, name
of a country, 20

432

Hung, Sﬁnyata, 282
Hwa-man, Suraskandha (?),
Asura king, 51 .

an

I-lo-siang-wang, Airavana hasti
rajah, 54

I-lo-poh-na, Elapana, a Naga Rajah,
420

In-pen-king, Maha-nidana Sﬁtra (?),
3 58

In-k,wo-king, 97
In-tai-li, Indra, 78

J ih-tien-tsze, Sﬁrya Deva putra, 53

Ka-chi-na, Katina cloth, 2l6

Ka-lan-to-chou-lin, Karanda venu
vana, 135

Ka-pi-lo (the city of), Kapila, for
Ka-pi-lo-su-to (Shing-tau-ki, sic),
“ the city of very excellent merit,”
19

Ka-lam-fau, Kadamba, a great Tree,
36

Ka-lau-lo, Garuda, golden-winged
bird, 5O

Ka-lau-to-i, Kaladitya, 378

Kan-ta-p’o, Gandharvas,
nymphs, 72

Keou-mo-lo-chi, Kumarajiva, 378

K’i-fung, Kukkutapadagiri, 138

Kia-to-yen-na, Katyayana, 378

Kia-ye, Kasyapa, 80

Kiau-liang-sheou-ming-klng, 58

Kiau-hwan, Rau’rava, a Hell, 59

Kiao-tchin-ju, Ajﬁata Kaundinya,
135

Kie-mo, Sangha-kamma 216

Kih-Wou-kan, Aparavitchi, a Hell,
59

Kih-jeh, Pratapana, name of a Hell,
57

celestial

Ki-king, Ganika, 260

Kin-shen-shan, Sudarsana Moun-
tains, 45

Kin-10h, Stavara, the Earth God, 133

Kin-kwong-ming-king, Suvarna pra-
bhasa Sutra, 73

Kin-ku lin, Sélavana, a grove, 135

Kin-ho, Hiranyavati, a river, 137

Kin-po-lo, Kumbira, a Naga Rajah,
423

Kin-kong-king,
Sﬁtra, 277

Kin-kang-shau, vajra pani, a Yak-
sha, 75

Kin-tai, Ghanta, a great Tree, 36

Kin-lun-wang, Suvarna -Chakra-
vartti-Rajah, 22

Vajra chhedika

INDEX OF PROPER

 

NAMES.

Kin-ka-shin-nin, the Dévi Ganga, 39
Kio-to, Upagupta, a Patriarch, 139
Kiu-she, Kusinagara, a city, 138
Kiu-t’an, Gotama, a name of Bud-
dha, 173
Kiu-shi-lo, Gochira, 378
Kiu fan-po-ti, Gavampati, 378
Kiu-chi, Koti, a number, 58
Kiu-mau-to-hwa, Kumuda ﬂower,
45
Kiu-lou, Kuru(dwi‘pa), 23
Kiu-she-lun, the Kosha Shaster
(Abhidharma Kosha Shaster, 20
vols., work of Vasubhandu (Jul.),
22
Kiu-li-po, Kaurava (?), 38
Kiu-ye-ni, Godhanya, the Western
Continent, 36
Kiu-she-ka, Kusika,
Sﬁkra, 78
Kiu-fan-po-ti, Gavampati, 39
Kiu-pan-cha, Kumbhandas, lurking
ogres, 72
Kiuen-soh-king, ?
Sutra, 71
Kiu-lu-she, Krosa (Kos), a distance,
71
Kiu-pi-lung-wang,
raja. 135
Ku-cha-che-ma-li, the Kﬁtasalmali
tree, 50
Kwan-fo-san-mui-king, Buddhanu-
smritti Sémadhi Sﬁtra, 62
Kwan-tseu-tsai, Avalokitéshwara,
282
Kwan-ting-king, Murddhabhishikta
Sﬁtra, or Sapta Tathagata pﬁrva
pranidhana visesha vistara Sﬁtra
(vide J ul., Jou'r. Asiat, Nov. 1849,
sub. 308), 94
Kwang-kwo-tien, Vhrihatphala
Heaven, 82
Kwong-ming, Dyutimana, an Asura
city, 51
Kwong-yin-tien, Abhﬁsvara Heaven,
82

a name of

Brahmajala,

Gopala naga

Lau-tan-king, Pindadhana Sutra (P),
47

Leng-ka-ting, Laﬁkagiri, 135

Li-ti, the land of the Litchhavis
(Véisali), 137

Lih-shai, 36

Lih-shai-king,

Li-pa-to, Revata, 378

Lo-ch’a, Rakshasa, 35

Lo-leou, Rahu, an Asura king, 51

Lou-ye-yuen, Mrigadﬁva (Deer-
park), 134

INDEX OF PROPER NAMES.

Loung-pi-ni-youen, Lumbini gar-
den, 131 .

Lu-ch’i, Kalandahrada, 135

Lu-she-na, Rosiana or Rojana, 124

Ma-shing, Asvajita, a Rishi, 135

Ma-na-sze, Manasvin, a N aga Raj ah,
420

Mabkieh, Makara, a marine monster,
5 .

Ma-ye, Maya, the wife of Suddho-
dana and mother of Buddha, l9
Ma-si-shan, Asvakarna Mountains,

4
Mai-ming, Asvagosha, a Patriarch,
4O
Ma-ta-ka-niu,
women, 288
Mi-kia-sih-ka, Meghasika, name of
a man, 285
Mih—tsang, Adhikarana-samata, 206
Mi-yen, Ganha vyi‘iha, a work so
called, 136
Mi-heou-kong,
tank, 135
Mi-lai-fuh, Maitreya Buddha, 115
Mo-ho-kiu-chi-lo, Mahakauchtila,
287
Mo-na-to, Manatta, a penance, 214
Mo-kie-tai, Magadha, 135
Mo-lo-po-sicun, Mai-avasanam, 84
Mo-hi-shau-lo, Mahésvara, 94
Mo-wang, Mara rajah, the Devil, 73
Mo-ho-ka-ye, Mahz‘i Kasyapa, 39
Mo-jo-mo-tien, Mara or his Devas
(this may be the right transla-
tion, or as it is in the text), 47
Mo-ha-kie-piu-na, Mahakapphina,
378
Muh-kien-lin-tsun, Arya Maudga-
lyayana, 7 6
Muh-chin-lin-to,
Naga Rajah, 420

Matangi, Pariah

Markatahrada, a

Muchilinda, a

N ai-lo-ka, Naraka (Hell), 57

Nan-to, Nanda, a nagarajah, 50

Nan ., to - yeou - po - nan, Nandopa-
nanda, 418

Nieh, Karma, i. e., works, the arbi-
ter of our future condition, 34

Nie - po - cha - pih - king, Karma-vi-
bhéga-Sﬁtra, 4'), 86

Ngan, Om, a sound to be pronounced
from the bottom of the chest
(stomach) without opening the
lips (in the ﬁrst place, as it would
seem, “ a groan not to be uttered,”

 

433

in contemplation of the Majesty
of the Unseen), 23

Ngo-kwei, a Préta, 66

Ni-lai-ye, Niraya (Hell), 56

Ni-lien-chen-na-ho, the Nairaﬁjana
River, 22

Ni-li-fau-to, Nirarbuda, a Hell, 63

Ni-sa-chi-po-yeh-to, Nissaggiya-
pachittiya, 206

Ni-sse-tan, Nisadin (?), 231

O-ch’a-ch’a,
Hell, 63
O-fan-po-lo, Avambra (P), 258
O-fau-to, Arbuta, a Hell, 63
O-han-han, H’ahaha, a Hell, 63
O-hom-king, Agama Sﬁtra, 39
O-ka-ni-cha-tien, Akanishta Hea-
ven, 47, 82 '
O-lam ka Ian,
Rishi, 134
0111 yuen, Amravana, 135
Om-po-lo, Ambala, a great tree, 37
O-mi-to-king, Amitabha Sﬁtra, 117
O-na—p’o-ta-to, Anavatapta, a Naga-
rajah, 50
O-na-p’o-ta-to-lung wang,
tapta-Naga-Rajah, 48
O pi-tan-lun, Abhidharma Shaster,
35

the teeth-chattering

Arada Kalama, a

Anz‘wa-

O-pi, Avitchi, a Hell, 44

O po-po, Havava, a Hell, 63
O-sou-lo, Asura, a Demon, 5O
O-sse-to-sien, the Rishi Asita, 131

Pan-jo-po-lo-mi-to-sin-king, Bhaga-
vati prajﬁparamita hridaya Sutra,
279

Pan-to-li-to-yuh,thePundara Hell,46

Pen-hing-king, for Fo-pen-hing-
king, the ﬁrst version of the La-
lita Vistara, or History of Buddha,
between the years 70 and 76 11.1).
(wide Lal. Vis t. (F orcaux) xvii,n.),18

Pen-seng, J atakas, 136

Pen-sse, Itivrittakas, 136

Pho-men, Samanta mukha (rendered
into Chinese by Kwan-shai-yin),
384

Pi-ni, Vinaya, 205

Pi-li-ye, Virya, 353

Pi-po-shie-na, Vipasana, a Rule of
ascetic life), 187

Pi-ye, Papiyan (the Wicked one),
137

Pi-lu-che-11a~ju-lai,
th agata, 124

Vairoj ana Ta-

F l“

434

Pi-she-che, Pisatchas, aetherial spi-
rits, 72

Pi-lai-to. Prétas, famishing ghosts,
72

Pi-lo-nai, Benares, a city ( Vairanasi),
135

Pi-ye-sien, Vyasa Rishi, 78

Pi-she, Vaisya, a caste, 4O

Pi-mo-chi-to-lo, Vemachitra,
Asura Rajah, 50

Pi-sha, Vaisali ( Eitel), 66

an

Pin-po-sha-lo-wang, Bimbasara Ra-
jah, 258

Pin-lo-tsing-tien, Subhakritsna,
Heaven, 82

Pin-teo - u, Pindola, a Bodhisatwa,
378 %9?’

Po-chu-pou-sa , the discriminative
title of a Bodisatwa about to be
born into the world, and to be-
come a Buddha, 18

Po-li-miatai, Papamiti, a Transla-
tor, 285

Po-lo-mi-to, Paramita, 353

Po-li-po-sha, Pravasa, a penance,
214

Po-sze-ch’a-fan-chi, Basita Brahma-
chari, 173

Po-lo-i. Parajika, 205

Po-lo-ti-ti-che-ni, Phatidesani, 206

Po-tan-lo-ka, Potaraka, or Potaloka,
135

Po-li, Bhallika, a merchant, 133

Po-nan-to, Upananda, a Naga, 39

Po-sha-lun, Vibasha Shaster, 39

Po-sih-nie-wang, Prasenajit Rajah,
40

Po-shan-yen, Vaijayanta, a celestial
palace, 75

Po-lo-men, Brahman, a caste, 4O

Po-kiu-lo, Vakula, 378

Po-lau-na, Varuna, a Naga Rajah,
420

Po-seou-kih, Vasuki, a Nﬁga Rajah,
420

Po-to-ma-ti-yuh, the Padma Hell,
63

Po-sse-ni-wang,
135

,P’o-ka-p’o-sien, (?) Bhagava Rishi,
71

Prasénaj it Raj ah,

Pou-sah-chu-t’ai-king, 55

Pou-sa-tsang-king, Bodhisatvapit-
akam, 101

Pu-t’au, Baddalaté, name of a plant,
110

Puh-tso-tien, Avriha, Heaven, 82

Puh-liu-i-kiau, Hinayana, the in-
complete mode of Salvation, 92

 

INDEX OF PROPER NAMES.

Puh-to-ma-hwa, Padma, ﬂower, 45

Puh-kwo-kin-chi, Maharddhiprapta
Garuda, 55. [I think this, more
probable than the rendering “ Ma-
hakaya,” as “puh kwo” corre-
sponds to “ Aprapta.”]

Sa-po-to-lun, Sarvastivada Shaster,
57

San-fah-to-king,Tridharmaka Sﬁtra,
64

San-ma-to, Sammata, ﬁrst
monarch, 112

Sang kia-po-shi-sha, Samghadisesa,
206

the

Shah-ka-lo-lung-wang,sagara-naga-
rajah, 46

Sha-pi-ka-lo, Savakara, 288

Sha-men, Shaman (a general title
for all ascetics. not conﬁned to
Buddhists), 47

Shang-hien, Uttarabhadra, name of
a celestial residence, 72

Shau, Vedana, one of the Skandhas,
or elements of limited existence,
283 ‘

Shau-hou-kwoh-kai-king, Maha-sa-
hasra-mandala-sﬁtra, (P) 42

She-yeh, Sikin, a Bramarajah, 94

She-chi, Sachi, the wife of Sakra,

78

She-li-fuh, Sﬁriputra, a disciple of
Buddha, 56

She-lo, Sila, a paramita, 353

Shei-wei, Sravasti, a city, 135

Shen-kin, Sudarsana, a celestial re-
sidence, 72

Shen-ming, Sabdavidya, 131

Sheng-wang, Sravaka, a bearer, 39

Shen-kiai-king, Vibasha vinaya (P)
80 ' ‘ .

Sheoiﬁgglz Sﬁdra, a caste, 4O

Sheou-ling-yen-king, Surangama. Su-
tra. [A Sﬁtra treating upon the
Highest Doctrine, and therefore
compared to the region called
Svar-loka,between the sun (Surya)
and the ﬁxed point Dhruva (the
Pole-star); this region was sym-
bolised by a circle with a three
pointed ﬂame (sulam) above it,
hence the name.] 27.

Shih, Vijnana, a skandha, 283

Shun-ching-li-lun, Nyaya anusara.
Shaster, a work by Saﬁghabhadra,
35

Shun-joh-to-shin, Sﬁnyata Deva, 39

Shw an g-chi-shan, Yugaiidara Moun-
tains, 45

INDEX OF PROPER

Siau-tsai-king, 71

Siang, Sanjmi, 283

Siang-lung, Elephant-Dragon, Air-
avanahasti-rajah, the steed of
Sz‘ikra, 53»

Sieg-ni-fan-chi, Sena .Bramachari,
1 5

Sih, Rupa, 282

Sing-man, Djyotiskandha (P), an
Asura city, 51

Sing-pi-kiu-ni, the Bhikshuni Prak-
riti, 359

Sioue-shan, Snowy Mountains, Him-
avat, 21 .

Siu-po-to-lo, Subhz‘tdra, 137

.Kse—fen-liu, Dharmaguptavinaya, 56

Sse-wang, Chaturmaharﬁjahs. The
four kings who keep watch over
the world [12. e., the four seasons],
53

Sse~yih, Tchintavardana (P), 136

Su-po-tai, Subhi‘iti, 287

Su-ta-na-che-sui-ying. The miracu-
lous history of Sudana (vessantara
jataka), 136 .

Su—to~han, Srotz’iipanna, the ﬁrst
degree in Buddhist sainthood, 79

Su-to, Suda, heavenly nectar, 74

Su-mi, Sumeru, a. fabulous moun-
tain, 35

Ta-tsi-king, ( P )
pitaka Sﬁtra, 71
Ta-O-pi, Mahavitchi, a Hell, 59
Ta-kiau-hwan, Maharaurava, a Hell,
59
Ta-fa-tien,

Mahasamyukta

Nirm anarati,

Ta-yun-tsing-yu-king, Mahamégha-
nama-mahayana Sﬁtra, 49

Ta-lun, Mahavibasha Shaster, 93

Ta - tchong - pou, Mahasaﬁghika,
school, 92

Ta-pi-fan-to-li, Mahakaruna punda-
rika, 13G

Tai—tih, Bhadanta, a term of respect
to a priest, 205

Tai-wei, 'l‘rapusha, a merchant, 133

Tai-shuh, Mahamz’tya, 131

Tai-teou-lai-ch’a, Ditarasa, a Naga
rﬁjah, 5O

Tai-teou-lai-ch’a Ditarakcha, a. Naga
rajah, 420

Ta’n-pou, Dharma gupta, school,
206 -

Tan-na, Dana, 353

r[‘an-hwa, Udumbara, ﬂower, 131

Tang-hwoh, Samdjiva, name of a
Hell, 57

Heaven, ,

 

NAMES. 435

Tchang-o-hom, Dirghagama,
digha nikayo of the South, 35

Tchen-to-lo, Chandala, 288

Tchen-tai-tai-po, Kshanti
Sﬁkya’s teacher, 131

Tchi-to-lun, 86

Tching-fa-nin-chﬁ-king, Saddharma
smrityupasthana Sﬁtra [quoted
frequently in this work as the
Saddharma prakasa sasana Siitra,
as though the same as the Sadd-
harma ppakasini of the southern
school, but incorrectly], 21

Tchong-in-king, Antarabhava Sil-
tra (P), 92

Teou-lo, Tﬁla, tree, 230

Theou-to, Dhﬁta, certain Rules, 256

Tien-king, Devavrata, name of a
celestial residence, 72

Tien-tsin, Vasubandu, 140

Tien-jin-kin-twan, the Deva Kin-
twan, but more probably “ the
assembly of Devas.” For the force
of Tien-jin, consult Jul. II. 200, n.
For the assembly of Devas referred
to, consult Lalita-I’istara, p. 13,
18

Ti-shi, Szikra rajah, 52

Ti-po-pou-sah, Arya Deva, 140

Ti-tsang-king, Kchitigarbha Sﬁtra,

the

Deva,

59

Tih-ch’a-ka, Takchaka, a Naga Ra-
jah,420

To-wan, Véisravana, a Devarajah,
72

To-li, Trayastrinshas, the Heaven

of sakra, 52

Toui-fa-lun, Abidharma Shaster, ] l7

Tou-chi-tien, Tusita, Heaven. 47

Tsan-ti, Kshanti, 353

Tsang-chang, Virﬁdhaka, a Deva-
rﬁjah, 72

Tsang - yih - king,
Si‘itra, 1l0

Ts’a-li-tsun, Arya Kshatriyas, 288

Tsa - sin - king, Samyuktabidharma
hridaya Sﬁtra, 113

Tsah-u, Virﬁpaska, a Devarajah, 72

Ts’a-li, Tshatriya, a caste, 40

Tsieou-ling, Gridhrakﬁta, 135

Tsin - fan - wang, Suddhodanaraj ah,
the Father of sakya Buddha, 19

Tsing-ku-tien, Suddhavasa devas, 107

Tsung - chi - king, Dharani Sﬁtra,
perhaps the same as the Dharani-
pitaka, 23

Tuh-tsze-fan-chi, Vatsaputra Bra-
machari, 185

Tu-shi-tien, Tusita, Heaven, 81

Ekottarikagama

436

Un-hioh, Pratyéka (Buddha), 93

Wai-kwong, Tejasvin, a Naga Ra-
jah, 420

Wang-she, Rajagriha, 138

Wei-to-chi-wang, Vidasi rajah, 66

Wei-seng-yuen, Ajatasatru, a king,
138

Wei-tseung-kwan, Veda senapati,
the ﬁrst of the generals acting
under the Four Kings, 73

Wen - chi - king, ‘Lokanouvaritana
Sﬁtra, 80

Wou-yun,the ﬁve Skandha (elements
of limited existence), 282

Wou-ming, Avidya, 283

Wou-teng, Anitya, 206

Wou-chu, Asaﬁgha, 140 '

Wou - hou - tching - che - shwoh-king,
Vimalakirtti Sﬁtra, 136

Wou-yeou-shu, Asoka, tree, 131

Wog-kan, Avitchi (the lowest Hell),
5

Wou-tsun-i-puh-sah, Akchayamati
Bodhisatwa, 392

Yau-tien-wang, Udayana Rajah, 258

Yau-pu-lo-hwa, Utpala, ﬂower, 45

Yau-po-lo-ti-yuh, the Utpala Hell,
63 ‘

Yeou-pi-ni-sha-to, Upanishta, 287

 

INDEX OF PROPER NAMES.

Ye-cheou-to-lo, Yasodara, 359

Ye-ma, Yama, Heaven, 81

Yen-jo, Yajﬁadatta, a madman of
Sravasti, 27

Yen-muh- shan, Karavika Mountains
(J ambu wood mountains (Eitel) ),
4:5

Yen-jeh, Tapana, name of a Hell,
58

Yih-fuht’sa, Buddha Kshetra, 102

Yih long ka~shan king, Laﬁkavatara
Sﬁtra, 136

Yih-koh sien, Ekasriﬁga Rishi, 260

*Ying-lin, the Parrot grove, 135

Yo-ch’a, a yaksha, a swiftly moving
demon, 52 ‘ '

Yu-po i, Upasika, a female disciple,
186 .

Yu po-sah, Upasaka, a lay disciple,
217

Yu-ka lun, Yoga Shaster, 71

Yu-teon-lam fuh, Udalhambha, 98

Yu-tan-yu, Uttara, name of a conti-
nent, 37

Yue tien, Chandradeva, 68

Yuh-kai, Kamaloka, a systems of
worlds, 51

Yuh-teou-lam-fuh, Udaka Rama pu-
tra, a Rishi, 134

Yung yo-wang, Bala rajah,an Asura,
51

1‘1 1 m,

 

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