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To show all creatures the sight of Tathagata-knowledge Saddharmapundartka-siitra, Part I, p. 40, 128 ORIGIN OF MAHAYANA BUDDHISM does the Buddha, the Tathagata, ete., appear in the world; to open the eyes of creatures forthe sight of Tathagata-knowledge does the Buddha, the Tathigata, ete., t appear in the world. This, Q Sariputra, is the sole object, the sole aim, the sole purpose of his appearance in the world. Such then, Sariputra, is the sole object,: the sole aim, the lofty object, the lofty aim of the Tathagata. And itis achieved by the Tathagata, For, Sariputra, I do show all creatures the sight of Tathigata- knowledge; J do open the eyes of creatures for the sight of Tathagata-knowledge, Sariputra; I do firmly establish the teaching of Tathagata-knowledge, Sariputra; I do lead the teaching of Tathagata-knowledge on the right path, Sariputra.”! The men of the Mahasanghika school having realized this profound Ontological perception of Buddha on ‘human life’ established at first the idea of ‘Vimala-citta’ which is one of the important features of their doctrine. Furthermore, through the idea of * Vimala-chitta ’ along with the primitive Bodhisattva conception they. established the idea of Buddhalogy which, afterwards became the Tri-kaya doctrine in the Mahayana Buddhism. And thereby they invented the terms ‘ Buddhayaéna’ and ‘ Bodhisttvayana’ which to - them, were quite suitable and independent ones. Here a historical ‘investigation as to the invention of the terms by the Mahiasanghika is necessary. A historical study of the terms Bud hayana and lodhisaltvayana. The idea of Bodhisattva was not entirely absent in the primitive Buddhism. But, in the primitive Buddhism, the Bodhisattva conception dealt mainly with 1 §. B, B., Vol, XXI, p. 40. HOW THE TERMS WERE COINED? 129 the former life of Sakyamuni Buddha and sometimes with that of a particular Buddha of the past or the future. The Cariya-pitaka' which is acknowledged as the fifteenth book of the Khuddhaka-nikaéya, contains thirty- four short Jataka stories in verse, in which a brief account of Buddha’s meritorious*® action during his Bodhisattva cariya has been given, while the Cano- nical books of the Jatakas consisting only of verses generally give an elaborate account of his meritorious deeds during his Bodhisattva cariya.® This much is certain that Cariya-pitaka is a simplified or reduced form of the canonical Jataka stories. Hence it can possibly be said that the idea of Bodhisattva in primitive sense must have existed at a time when those Jatakas came into being. Of course, the Cariya-pitaka might have existed at a comparatively later time as has already been pointed out by Dr. Rhys Davids. But in my opinion it must be a Post-Asokan” production. That the said canonical Jataka book in verses which according to Dr. Rhys Davids was at least older than the Council of Vaisalf, is admissible. From the discovery of Dr. Rhys Davids, we came to learn that Suttanta Jatakas* as he calls them, are ’ There is ono Siitra in the tranglation of the Chinese Tripitaka entitled Satpframité-sannipata-sitra translated by Khan-Saf-hwni of the Wao dynasty, 222 A.D, in 8 fasciculi (see Nanjio’s catalogue, p. 47, No. 143). This Sitra is exactly of the same type as the Cariya-pitaka. Prof. G. Ono, who possessed vagt knowledge of Buddhist arts, said in his ‘ Buddhist Art’ (in Japanese) that many of the Jataka stories illustrated by bas-reliefs on the Bhérhut Stipa are identical with the Jétaka stories atated in this Siitra, And he has already identified some of them. 2 Dr. Rhys Davids’s Buddhist India, p. 176, and Buddbist Birth Stories, p. Lisi. 2 The J&taka book containing 550 stories is a quite later production. And it has been said that it was written probably iu the fifth contury A.D. in Ceylon by an unknown author. And this is a commentary ou the said canonical Jitaka books. Therefore, its full title should be ‘the commentary on the Jatakas’ (see Buddhist India of Dr, Rhys Davids, p. 207). * Those Jétakas based on the Suttuta of Digha, Majjhima and Sarimyutta as well as Vinaya are called Suttanta Jataka (see Buddhist India, p, 195). 17 130 ORIGIN OF MAHAYANA BUDDHISM older specimens of the canonical Jatakas. He has also pointed out one of the most important matters as to the historical study of Jataka cult in his Buddhist India, Regarding this he has said that stories are told in the older documents, and the hero is expressly identified with the Buddha in a previous birth; for instance ; Ghatikara (M. 2.53); Maha-govinda (D. 2.220); Pacetana’s wheelwright (A I, III); and Mahia-vijaya’s (D.1. 14:3), were called Jatakas, even before the Jitaka books grew up, though they were not included in the Jiitaka collection.’ Again, “There is a very-ancient division found already in the Nikayas,’ of Buddhist literature into nine classes. One of these is ‘Jatakam’ that is to say, Jatakas. And this must refer to such episodes in previously existing books. It cannot refer to Jataka book now included i in the canon, for that was not yet in existence.” The two types of Jatakas panied out by Dr. Khys Davids which represent the earlier stages in the develop- ment of Jataka stories, do not contain the Bodhisattva idea embodied in the canonical Jataka books which are, therefore, of later growth. “Dipavaraéa,’ in connection with the separation of the Mahasanghikas from.the Sthaviras at Vaisali, incidentally refers to ‘Jataka’, as one of the existing Buddhist scriptures. The Jataka here, according to me, refers to nothing but the canonical Jataka coilection containing only the verses. Dipavarhsa which cannot be placed prior to the fourth century A.D., seems to bear but a poor evidence of the events of seven centuries before. 1 Buddhist India, p. 196. + Majjhima. 133; Anguttara. 2,7, 103. 108 pp. 43. 178: Vinava. 3.8 (see aleo Baddhiet Birth Stories, P. Ixii). * V. 35. HOW THE TERMS WERE COINED? 181 But, after all it is the best we have, as it is acknowledged to have been based on earlier sources; and according to Ceylonese tradition, it is at least a reliable evidence that x book called the Jataka existed at the time of Vaisali ‘Council, 886 B.C. There is yet further evidence confirming the Dipavamsa tradition; the Buddhist scriptures are sometimes spoken of as consisting of nine different divisions or sorts of texts (angani) of which the seventh is the Jataka (or the Jataka collection). This division of the sacred .book is mentioned not only in the Dipavatisa, but in Sumangala-vilisini and Anguttara- nikiya (one of the later work included in the Pali pitaka),’ as well as in the Saddharmapundartka-sitra.® Regarding this point, we haye the most important and highly interesting evidence in the Archeological researches. In the carvings on the railings round the relic shrine of Sinchi, Amarivati and particularly of Bhirhut, many of the Buddhist Jatakas have been illustrated. And almost all of the illustrated Jatakas are indicative of Bodhisattva cariya: Thus from the above statements, it becomes clear that the canonical Jataka stories, as we call them, existed already in the third century B.C. And the Jataka cult was prevalent among the common people at the time. Again, as these Jatakas represent the Bodhisattva idea of the former life of the Sakyamuni Buddha, the presumption, therefore, is that the primitive Bodhisattva idea already existed at the time of Vaisali Council, held one hundred years after Buddha’s Mahapariniryana. On this point, ie, the then existing Bodhisattva idea, T venture to go a little farther from internal point of view. Buddhist Birth Stories, p. lviii., 2 Buddhist Birth Stories, by Dr. Rhys Davids, yp. lxii. 4 Saddharmapundarika-siitra, Part I, p. 45 “ 182 ORIGIN OF MAHAYANA RU ODHISM As I have discussed many times in previous chapters, one’ of the most important causes of separation of the Mahasanghikas from the Sthaviras at the Council of VaiSili was the doctrinal differentiation and the conception regarding the Buddha’s great personality (or Buddhalogy) became one important aspect of their doctrines at that time. Such dottrines must, therefore, have come into being, after Buddha’s Parinirvina. The primitive Bodhisattva-idea was the starting point of their Buddhalogy. The said separation of the parties in the Vaisali Council was a real fact, As itis a fundamental truth that the cause must precede the fact, it must be admitted that their separation, was due to some causes which in one way or the other, point to difference of of opinions between the two parties regarding the Buddhalogy. And such conception of the Buddhalogy originated with the deep emotional feeling of the most faithful and devoted followers of Buddha, out of their reverence towards the personality of their great master after his Mahaparinirvina. The primitive idea of Bodhisattva is, as I have said, the first lead of their emotional feeling for the master. No.one doubts that almost all. of Buddha’s disciples and followers had | deep regard for or faith upon him. Therefore, the primitive Bodhisattva idea .was common. to all of them. But different opinions gradually g grew up among them to give rise to different Buddhalogies, i in consequence whereof they were ‘divided into different parties. Therefore, the primitive idea of Bodhisattva came into being long before the Vaisali Council, In my opinion, during the period covering the Second and the Third Council (i.c., 386-232 B.C.), the original Mahasanghika school, through’ the - primitive Bodhisativa idea, as well as their realisation of Buddha’s Introspectional perception. on human life, began to HOW THE TERMS WERE COINED? 138 hold such an advanced Buddhalogy as’ we get in the statement of Vasumitra’s treatise.