English
t It is supposed by Masson that the Saneala of Arrian was at Harapa, a Tillage of the Punjab, close to the left bank of the Bayi, and seated amid Tery extensiye ruins (Joum. Bengal As. Soc, Jan. 1837) ; but Professor Wilson obserres, " whether they (the Macedonians) followed the Irayati (BatI) to Harapa, may be reasonably doubted." By Isidorus, Sagal and Alexandria are mentioned in the same sentence, " et Sigal urm ; ubi regia Sacarum, propeque Alexandria urbs et non procul .^xandriopolis urbs." X It is perhaps worthy of inyestigation whether the Yons may not be the same as the Huns, Ovvvoi. By Moses of Choroene, in his Armenian Histoiy, they are called Hounk, which bears a considerable resemblance to Yonika^ APPENDIX. 537 is made appears to be of comparativelj modem origin it uiaj be incorrect. By the Tibetans N^as^na is regarded as the author of the Madhyimika school of Budhism. '^ In the Bstan-hgynr/' sajs Csoma Korosi,* ** the sixteen first volnmes of the Mdo class are all commentaries on the PrajnA Piramitd. Afterwards follow several volnmes explanatoir of the MadJ^dmika philosophy, which is founded on the PrajnA P^mit^. The Prajni Pdramita is said to have been taught by Shakya, and the Madhydmika system by Nagarjuna (Ndgas^na) who is said to have lived 400 years after the death of Shakya, who had foretold of him that he would be bom after so many years, to explain his higher principles laid down in the Prajnd Pdramitd. With Nagarjuna originated the Madhyinuka system in philosophy. The philoso- phers in India, before his time, were in two extremes, teaching either a perpetual duration, or a total annihilation, with respect to the soul. He chose a middle way; hence the name of this philosophical sect. There are in the Bstan-hgyur, several works of him, as also of his successors, explanatory of the Madhydmika school. Beside other matters of speculation, the following twenty- seven subjects are to be discussed and analyzed in the Madhy4- mika system : — 1. Efficient (accessory or secondary) cause. 2. The coming (into the world) and going away. 3. Organs (of sense). 4. Aggregate, or body. 5. Province, or region, (viz. of senses). 6. Passion and affection. 7. The state of coming forth, duration, and cessation. 8. The maker, or doer, and the work, or deed. 9. Former existence. 10. Eire, and the burning wood. 11. Anterior and posterior limits (or worldly existence). 12. Done by one's self, and done by another. 13. Composition, or the forming of notions. 14. The act of meeting. 15. Self- existence, or nature. 16. Tied aiid liberated. 17. Work and fruit. 18. I, or ego. 19. Time. 20. Union (or cause and efficient causes). 21. Origin, or beginning, and destruction. 22. Tath^gatha, or Buddha. 23. Wrong, error, or falsehood. 24. Excellent truth. 25. Deliverance, or delivered from pain. 26. Dependent connexion, or casual concatenation. 27. Critique of theories. These are the principal topics of the Madhydmika philosophy. I have thought proper to enumerate them here, because they are similar to the subjects of the Prajnd Pdramit&."t * Amatio Besearches, toI. xx. p. 400. t From the prominent place that NiigaB^na occupies in the histoiy of Budhism, and tne frequent reference made to his opinions in these Tolumes, it may be interesting to add another extract, from an Essay that recentlj came under my notice, in which some of the statements in the preceding para- ffraphs are confirmed. ** Nagarjuna, the same as Nag&sena of the FiUi work Mihndipanno, was, as would appear, a Bauddlia hierarch, who lived b.o. 43. He is celebrated for a controrersy on the subject of his religion, with Milinda, the rajah of Sagaia, a city well known to Greek history, and otherwise named Euthymedia, or Euthydemia, having been so called in honour of the Bactrian king Euthydemus ; who, after successfully directing an insurrection in Bac- 538 A MANUAL OF BUDHISM. In the Singhalese version of the Milinda-prasna there are 262 questions, but it is stated by the translator that in the original Pffi there are 42 more.* Why they were omitted, or upon what subjects they treat, I am unable to say. The translation was made at Kandy, a.d. 1777, in the reign of Eartisri B&- jasingha, by Himati Kumbur^ Sumangala, who is said to have been the disciple of Ah.aragama Trirdjaguru Bandara. He was at first a priest, but subsequently commenced a seminary in Kandy, in which he was patronised by the king ; and his name is still held in high honour, from the knowledge he possessed of Singhalese, Elu, and Pdli, and for his great attainments, not only in matters of religion, but also in the sciences, particularly astrology. The translation forms a work of about 720 pages. 4. Pujdwaliya, — This work was composed by Mayurapada, who flourished in the reign of Prakrama Bahu III. a.d. 1267 — 1301. It contains thirty-four sections, or chapters, nearly all of which refer to some incident in the life of Grdtama Budha. It has afforded me more ample materials for translation than any tria, against the Seleucidse, pushed his oonquests into India, and established this city under his own name. . . DiflPerence of opinion exists as to the site of this city, which, in the time of Alexander the Q-reat waa called Sangala, and is said in Arrian's History of India, to be situated between the two last rivers of the Punjab, the ancient Hjdrastee and Hyphasis, or the modem Kayi and Pipasa. The town of Hurrepah, south-west of Lahore, and distant from it somewhat more than 60 miles, has been, with apparent truth, identified by Mr. C. Masson, as the site of Sagala, which, in Alexander's time, was the capital of the Kathai (Eshatriyas) ; and is mentioned in the Eema Parra of the Mahabarat, under the name of Sakala. In the latter, it is called a city of the Bahikas, otherwise named Arattas j who are said to be without ritual or religious observances ; and who, as distinguished from the pure Hindus, or followers of the Yedas and orthodox system, must have been BahaUkas, Bactrians, or of Indo-Scythian extraction. The inference that the people of Sangala belonged to the li^tter, is rendered more certain by facts, that this city is mentioned by Isiodorus Characenus, as belonging to the SacsD or Scythians ; and by Ferishta's histoir and the Persian romances, again mentioning that one of its rajahs was assisted by Afrasiab,in a war against the celebrated Kaikhusrau, or Cyrus. A point of connection between the Greco Bactrian kingdom and one of the earliest schools of Bauddha philosophy seems thus established with tolerable certainty ; and the name of the city of Sagala, met with in the western cave inscriptions, must afford additional proof that the religious opinions and ritual of Budhism were not uninfluenced, in the north of India, by the mythology, if not the philosophy of the G-reeks. Nagarjuna's principal disciples, according to the Tibetan books, were Arya Deva and Budha Palita. — Bird on theBauddho and Jaina Religions ; Joum. Bombay Branch, Boyal As. Soc., Oct. 1844. * As it is said by Tumour, that " the Milinda-panno, extant in Ceylon^ contains 262 dissertations, as well as the designations of the dissertations that are missing, being for^-two," it would appear that the omission is not in the Singhalese translation alone, but also in the Pali version whence it is taken. It is probable that when this work was written, there was some extended life of Nigas^na extant. Beine incomplete, neither the date nor the author of the Milinda-panno can now be aAcertained. — Tumour, Joum. As. Soc., Sept. 1836. APPENDIX. 539 other work in all that relates to the personal acts of the sage. The original occupies 800 pages, of which I have translated the greater portion. 5. SadharrnmdlcmJcdre, — This work is a collection of legends and tales, many of which refer to times long subsequent to Bndha, and illustrate the history of Budhism during the periods of its ascendancy and decline on the continent of India. It contains 800 pages, and was written by Siddhartta, or Dhammaditta-charya-wimalakirtti, the disciple of the sanga raja, Dharmmakirtti, whilst residing at the Maha Wihdra of Anurdd- hapura, in the reign of Prakrama B^hu YI. a.d. 1410. 6. ScuiharmmaratnaJcdnre. — This work is of a similar descrip- tion to the one last mentioned, but contains a greater portion of matter relative to the rites of Budhism, and the meaning of Budhistical terms. Its style is very unequal. It has 360 pages ; but I do not know by whom it was written. 7. Amdwatura.