English
494, last volume) ‘ Pi-yu,’ ‘les Avadana ;’ but one must never confound this Pi-yu with the Pi-yu of our text, for the former is a translation of Avadana, meaning ‘ example’ or parable,’ while, the latter is simply a trans- literation, which cannot mean anything unless restored to the Sanskrit original, Pi-yu-an-ta-ra_ can represent nothing but Visvantara, a prince who was also called Sudana, according to Chinese writers. See Képpen, Religion des Buddhas, i, 325, note. Sudana does not occur in the Sanskrit text of the Visvantara-gataka as an epithet of the king, Prof. Kern also wrote to me to the same effect, see the additional. mote at the end. For ‘ yu’ read ‘ shu’ (iy as J. has it). 2 The text has SE for aE J.; I follow the latter, * This work was translated into Chinese by Kuméragtva about a.p. 405 (see Nanjio’s Catal., No. 1182). M. Fujishima gives Alamkéralika-sdstra (Alam- kérariké 2), but perhaps he means ‘ Sétralank4ra-sdstra of Asvaghosha.”” Alankdra- #ka is Asangha’s work (Nanjio’s Catal., No. 1190). * This important work was published by Prof. Cowell in the Anecdota Oxoniensia, and translated by him in the S, B.E., vol. xlix. We have Tibetan and Chinese translations of this ‘Mahakavya,’ both in tweity-eight chapters. The Chinese version of Sanhghavarman, a. p. 414-421, has been translated by Beal in the S.B.E., vol. xix; the Chinese is in five volumes and about 2,310 verses, according to Beal’s division, while Prof. Cowell’s Sanskrit text has about 1,368 slokas (though the latter part is by a later hand). T-tsing says that it would amount to more than ten volumes, He generally means 300 slokas by one volume; if so in this case, the Buddhafaritakavya I-tsing mentions may have contained 300 x 10 >= 3,000 Slokas. I-tsing does not seem to have remembered the then existing translation of Rccasts A minute comparison of the Sanskrit with the Chinese original will throw light on several doubtful points in both texts, and at the same time we may see how far Beal’s translation is justifiable. His version has already served to verify’ numerous ingenious corrections proposed by some scholars; see especially Kielhorn’s ‘ Zur Asvaghosha’s Buddhaéarita’ (Aus den Nachrichten der K. Gesellschaft der Wissenschaften zu Gottingen, Philologisch- histor. Klasse, 1894, No. 3); the last part referring to Beal’s translation. 166 A RECORD OF BUDDHIST PRACTICES. XXXIill. his last hour under the avenue of SAla-trees :—thus all the events are told in a poem. It is widely read or sung throughout the five divisions of India, and the countries of the Southern Sea. He clothes manifold meanings and ideas in a few words, which rejoice the heart of the reader so that he never feels tired from reading the poem. Besides, it should be counted as meritorious for one to read this book, inasmuch as it contains the noble doctrines given in a concise form. I am sending to you the ‘Hymn in one * hundred and fifty slokas!’ and the ‘Epistle of Nagarguna’ (Suhvdllekha), both translated for special objects, trusting that those who like praise- songs will often practise and recite them. CHAPTER XXXIIL AN UNLAWFUL SALUTATION. THERE are distinct rules concerning salutation. It is right to perform the devotional exercise six times day and night, strenuously moving hands and feet, or to reside quietly in one room, only performing the duty of collecting alms, carrying out the Dhatangas *, and practising the principle of self-contentment. And it is proper to wear only three garments (Tri-Aivara), and not to possess any luxurious things; one should ever direct one’s thought to Final Liberation (lit. ‘non-birth’) by fleeing from the enticements of the world. It is not right to observe the same rules and ceremonies of the Order in various ways. Nor is it seemly for one wearing the mendicant robe to salute common laymen in such places as a market. Go and examine the Vinaya texts ; such obser- vances are forbidden in them. The Buddha said: ‘There are only two groups which you ought to salute. First, the Three Jewels; second, the Elder Bhikshus*.’ There are some who bring the image of the Buddha to the highway in order to get money from people, thus defiling the holy objects of worship by dust and dirt. There are others who bend their 1 The 150 verses of Matrzkefa ; see above, and Nanjio’s Catal., No. 1456. ? See Childers, s.v. The thirteen Dhfitangas are certain ascetic practices, the observance of which is meritorious in a Buddhist priest. See also above p. 56. 3 See above, p. 115, note 2. THE METHOD OF LEARNING IN THE WEST. 167 body, wound their face, cut their joints, or injure their skin, wishing to gain a livelihood by thus falsely displaying (signs of mortification) as if for a good purpose. Such customs do not exist in India. Do not let men be misled by such practices any more! CHAPTER XXXIV. THE METHOD OF LEARNING IN THE WEST. ONE single utterance of the Great Sage (the Buddha) comprises all (the languages throughout) the ‘three thousand’ worlds, This is taught in (the words ending with) the seven case- and nine personal-termina- tions’, according to the ability of those who tread the ‘ five paths *,’ and provides a means of salvation. There is a store of doctrine appealing to thought only, and the King of heaven (Devanam-indra) protects this scripture of inexpressible ideas. When, however, the doctrine is expressed in words, and interpreted (e.g, in Chinese), the people of China can - understand (the meanings contained in) the letters of the original sound 3, Expression in words causes a man to develop his intellect according to his various circumstances and mental faculties. It leads a man from perplexity into conformity with truth, and secures him perfect quietude (i.e. Nirvaza). . The highest truth (Paramartha-satya) is far beyond the reach of word or speech, but a concealed truth (Samvriti-satya) may be explained by words or phrases. * The seven cases are grammatically termed ‘ Sup’ (=case-ending). Native grammarians count only seven cases, and the vocative case is included in the nominative. The nine terminations are grammatically called ‘tin, which means all the personal terminations in the conjugation of a verb, M. Fujishima. translates it by ‘deciensions, which must be a mistake. ; * The five Gatis: gods, men, the brute creation, the departed spirits, and hells. * This passage is by no means easy. ‘Letters of the original sound’ is as much as to say ‘the Sanskrit language,’ Kasawara translated by ‘ the root-sound characters,’ but with a query; Fujishima by ‘les lettres qui produisent des sons, but he leaves out ‘China,’ which is in the text, My rendering follows the com- mentator K4syapa’s interpretation. i 168 ‘4 RECORD OF BUDDHIST PRACTICES. XXXIV. (Note by I-tsing+): Param4rtha-satya, the ‘highest truth, and Sam- vriti-satya, the ‘secondary or concealed truth.’ The latter is interpreted by the old translators as the ‘ worldly truth,’ but this does not fully express the meaning of the original. The meaning is that the ordinary matters conceal the real state, e.g. as to anything, suchas a pitcher, there is earth only in reality, but people think that it is a pitcher from erroneous predication. In case of sound, all musical notes are but sound, yet people wrongly attribute the idea of a song to it. The subjective intellect alone is at work, and there is no distinct object. But ignorance (Avidya) covers the intellect, and there follows illusory production of various forms of an object. Such being the case, one does not know what one’s own intellect ‘is, and thinks that an object exists outside the mind. For instance, one may think that there is a snake’, while there is only a rope before one. Thus the idea of snake being erroneously attributed to the rope, the true intellect ceases to shine. The reality or true state thus covered (by a mistaken attribution) is termed samvriti, ‘covering. The Chinese characters, Fuh-tsé%, a compound expressing the idea of the Sanskrit, Samvrzti, must be treated as a Karmadharaya (Descriptive) *. These two truths may be termed ‘ Chén-ti’ and ‘ Fuh-ti*’ But the old translators have seldom told us the rules of the Sanskrit language. Those who lately introduced the Sitras to ouf notice spoke only of the first seven cases. This is not because of ignorance (of grammar), but they have kept silence thinking it useless (40 teach the eighth), (i.e. the vocative)®. I trust that now a thorough study of Sanskrit grammar may clear up many difficulties we encounter whilst engaged in translation. _ In this hope, I shall, in the following paragraphs, briefly explain some points as an introduction to grammat. 1 This note is left out in M. Fujishima’s translation. As all the. notes are I-tsing’s own, I have paid equal attention to them and added them to the text throughout. 2 Snake and pitcher are very common examples in Indian philosophy. # 3 B, “covered’=common. 4 He is here applying Sanskrit grammar to the Chinese compounds. S fa Ri, %B oH. ‘Real truth’ and ‘ covered truth.’ ® Page 174 below. THE METHOD OF LEARNING IN THE WEST. 169 (Note by I-tsing) : Even in the island of Pulo Condore! (in the south) and in the country of Sali (in the north) *, people praise the Sanskrit Satras, how much more then should people of the Divine Land (China), as well as the Celestial Store House (India), teach the real rules of the language ! Thus the people of India said in praise (ef China): ‘ The wise Maagusrt is at present in Ping Chou 8, where the people are greatly blessed by his presence. We ought therefore to respect and admire that country, &c.’ The whole of their account * is too long to be produced.