English
We find this argument in the Sutra, whose name stands at the head of the present section. The Surangama Sutra — so restored from the Chinese Shau- 1 i.e., Giita, gata, paragata, parasangata (Gone! gone! gone-across! (or burnt out) gone across for ever !) Bodhisatwa. * The derivation of Suraugaraa or Suraugan would appear to be from Sura, the Sun, denoting the " highest" form of Samadhi. It may bo l)ossibly tlie same as the Samadlii Rajah. SCEIPTCEES FROM THE CHINESE. 285 leng-yan-king by Julien (Methode, 1007)^ and by Wassillef (Buddhisme, 175) — 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.^ 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, Megasika, of the country of Udyana, in North-West India. The names of eighteen commentators are given, whose notes and explanations make this Sutra an excellent study for any one inclined to investigate the subject. As to its date, there is no positive information ; the pre- face in my copy was written by Fu-Shing, a priest of Lui- fung, in the Kea-yin year of Yungchiag, i. e. 1734 a.d. I find, however, the Sutra 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 Surangama Sutra 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 Chouraiigama Sutra {Collected Essays, p. 160), which is doubtless the same as our Surangama; 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 Sutra itself opens at Sravasti, and the discussion takes place in the Jetavana ; ^ Edkiris, Religious CondUion of the Chinese, p. 76. 2 Buddhist Pilgrims, cap. xxix, p. 116. 286 A CATENA OP BUDDHIST it is possible^ therefore, that Fa-hien alludes to a different work. From internal evidence we cannot doubt that the Sutra, as we have it at present, belongs to the same age as the Lankavatara and Saddharma Pundarika Sutras — 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 Sutra as it was first pro- mulgated, but, like others of the "expanded" class, has been fi-om time to time enlarged and developed into its present shape. The question, however, of date, i. 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 Meghasika, came to China. The object of our present inquiry will be gained by a partial translation of the first four books of the Sutra. 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. 1 now proceed to the translation : — " Thus have I heard ; once on a time Buddha was residing in the city of Sravasti, in the Jetavaua vihara, with the cougregation of Great disciples (Bikshus) 1250 men in all ; all of them perfect Rahats,! firmly established in the Divine Life,^ distinguished for > Wu-lau, anupadhisesha. 2 This passage is explained in the commentary " firmly fixed in the principles of the wisdom of the Bodhisatwas, and resolutely abiding by the exposition of the true Law of all the Buddhas." I have tliroughout this translation used expressions that convey the meaning of the original, as far as possible, without following the text literally. SCRirTURES FROM THE CHINESE. 287 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. Puma Maitrayaniputra, Subhuti, Upanishta — all of them leading men. Besides these there were countless Pratyeka 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 iu the midst of the Summer Retreat^ (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., voice of the Kalabiiigka bird) extended through the ten regions ; and innumerable^ Bodhisatwas came flocking to the sacred arena, of whom Manjusri was chief. At this time Prasen- 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 fom-th mouth 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." "^ Like the sands of the Gauges for number. 288 A CATENA OP BUDDHIST attend in the ranks of the priests ; and so it happened that there was neither Stavirah or Acharya in his company ;i 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, iu 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 Subhuti and the great Kasyapa, in consideration of the Arhats, for having an unequal purpose in seeking alms ;- 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.