English
singular (Ekavakana), dual (Dvivazana), and plural (Bahuvazana); so every noun has twenty-one forms altogether. Take the word ‘man,’ for instance. If one man is meant it is ‘ Puru- shad, two men, ‘Purushau,’ and three (or more) men, ‘Purushas.’ These forms of a noun are also distinguished as the heavy and light (probably ‘ accented and unaccented’), or as pronounced by the open and closed breathings® (perhaps ‘nouns with an open vowel or those with a closed vowel’). Besides the seven cases there is the eighth,—the * Wen-ch‘a perhaps represents Sanskrit Manda, Muzda, Manta, or such like; this is, of course, the Men-tse-kia of Hiuen Thsang, which Julien restores to Sanskrit Mandaka as ‘nom d’une classe de mots dans PAzini’ (Vie, liv. ili, p. 166). But it isnot used so in Pazini, and what is the Mandaka or Mundaka or Mantaka is not yet certain, In Hiuen Thsang it is said that this book treats of suffixes, though from Julien’s rendering this point is not so clear as the original Chinese. 3,000 slokas in Hiuen Thsang. See ‘India, what can it teach us?’ 1883, p. 344. Can it be Mand(ki siksha > ? The Unadi-stitra is said to be 2,500 slokas in Hiuen Thsang against I-tsing’s 1,000 slokas. U* * This refers to Pazini’s abbreviations La/ (=present), Lah (=imperfect), Lid (=perfect), Lia, Lué, Lua, Lrit, Lrah, Les, and Los (for the remaining tenses), * Kasyapa adds the names of the seven (or eight) cases as follows :— - 1. Nom. Nridesa for Nirdesa. 5: Abl. ApAdattiA (?). 2. Acc. Upadesaza. 6. Gen. Svamibhavadi (?). 3. Inst. Kartrzkarana. 7. Loc. Samnidhanadi (?). 4. Dat. Sampradadika for -dattika. 8. Voc. Amantraza. See additional note at the end. ° These sentences are translated literally, but it is not quite clear what sort of nouns he means. Anyhow the sentences refer to a noun, for I-tsing is writing these under the head of ‘the seven cases of a noun’ (a). The translation by Ce ek oe eo (ee ee = /~ 174 al RECORD OF BUDDHIST PRACTICES. XXXIV. vocative case (Amantrita), which makes up the eight cases. As the first case has three numbers, so have the remaining ones, the forms of which, being too numerous to be mentioned, are omitted here. A xoun is called Subanta !, having (3 x 8) twenty-four (inflected) forms. B. The ten Las(@)?. There are ten signs with L ( for the verbal tenses); in conjugating (lit. expressing) a verb, the distinctions of the three times, i.e. past, present, and future, are expressed. y. The eighteen finals (Tin). These are the forms of the first, second, and the third person® (of the three numbers of a verb), showing the differences of the worthy and unworthy, or this and that*. Thus every verb (in one tense) has eighteen different forms which are called Tifanta®, 2. Wen-ch‘a (Manda or Munda) treats of the formation of words by ‘means of combining (a root and a suffix or suffixes). For instance, one of many names for ‘tree’ in Sanskrit is Vrzksha®. Thus a name for a thing or a matter is formed by joining (the syllables) together, according to the rules of the Sftra, which consist of more than twenty verses”. 3. The Unadi’. This is nearly the same as the above (Mamda), with the exception that what is fully explained in the one ds only mentioned briefly in the other, and vice versa. Subanta, i.e. ‘that which has “sup” at the end,’ ‘ sup’ being the case-ending. See the beginning of this chapter, p. 167, note 1. ® See above, p. 173, note 3. 3 Lit. Uttama, Madhyama, and Prathama. 4 We should expect here ‘Atmanepada and Parasmaipada,’ ‘This and that’ may be a vague way of expressing the grammatical terms Atmane’ and ‘ Parasmai,’ for Chinese has no grammatical terms for these. Still, ‘ worthy and unworthy’ is very strange. ‘ 5 Tihanta, ‘that which has “ Tin” at the end;’ ‘Tin’ being the personal terminations of a verb. ® Vriksha is an Unddi word formed from Vrasé with affix sa and kit (Umddi, 3, 66). * M. Fujishima translates: ‘Le Manda (?) est un ensemble de mots. C’est ainsi que l’arbre est ’agglomération d'un nombre plus ou moins grand de fibre et de canaux (le nom de l’arbre en Skt. est Vrzksha)’ (Journal Asiatique, Nov. 1888, p. 429). I do not think that M. Fujishima understood I-tsing’s meaning ; he put in brackets that important instance ‘ Vr7ksha,’ which I-tsing gave in the THE METHOD OF LEARNING IN THE WEST. 175 Boys begin to learn the book on the three Khilas (or ‘three pieces of waste Iand’) when they are ten years old, and understand them thoroughly after three years’ diligent study. V. The Vritti-sdtra? (Kasikavretti). This is a commentary on the foregoing Sdtra (i.e. PAvini’s Sitra). There were many commentaries composed in former times, and this is the best of them. It cites the text of the Satra, and explains minutely its manifold meaning, consisting altogether of 18,000 slokas. It exposes the laws of the universe *, and the regulations of gods and men. Boys of fifteen begin to study this commentary, and understand it after five years. If men of China go to India for study, they have first of all to learn this (grammatical) work, then other subjects; if not, their labour will be thrown away. All these books should be learnt by heart. But this, as a rule, applies only to men of high talent, while for those of medium or little ability a different measure (method) must be taken according to their wishes. They should study hard day and night, without letting a moment pass for idle repose. They should be like the Father Kung (i.e. Confucius), by whose hard study the leather binding of his Yi-king? was three times worn away; or imitate Sui-shih*, who used to read ‘ For the Késika, see Max Miiller’s notices in the Academy, Sept. 25 and Oct. 2, 1880; the Indian Antiquary, Dec. 1880; ‘India, what can it teach us?’ 1883, p. 339. : . The * Laws of all that is within the universe’ seems curious as said of a com- mentary on grammar, and this is not the case with the Kasika. This sentence can be taken to mean ‘the rules of all that is in the Sfitra,’ as M. Fujishima does, but not very well. My rendering agrees with that of Kasyapa and of Kasawara. * According to the Chinese biographer, Ssii-ma Chien, while Confucius was reading the Yi-king, i.e. the Book of Divination, the leather binding of this book was worn away three times. See S. B. E., vol. xvi, Introd. i, pt. 4 J. has E i for jpé $=. This seems to refer to the story of Tung Ya of the Wei dynasty, who used to say to his pupils : ‘Read a book a hundred times, then you will understand it by yourself’ But I-tsing has Sui-shih instead Mf tine Wi | Ulad Oe-okOh deithn ae fo Ae 176 A RECORD OF BUDDHIST PRACTICES., XXXIv. a book a hundred times. The hairs of a bull are counted by thousands, but a unicorn has only one horn!, The labour or merit of learning the above works is equal to that of proceeding to (the grade of) the Master of Classics (‘ Ming-king ’)*. This Vritti-sdtra is a work of the learned Gaydditya*. He was a man of great ability; his literary power was very striking. He understood things which he had heard once, not requiring to be taught twice. He revered the Three Honourable Ones (i.e. Triratna), and constantly performed the meritorious actions. It is now nearly thirty years since his death* (a.D. 661-662). After having studied this commentary, students begin to learn composition in prose and verse, . and devote themselves to logic (Hetuvidya) and metaphysic (Abhi- } That is to say, ‘ Few are clever.’ 2 I follow J., which reads éE BA KK: 8 GayAditya, joint author with Vamana of the Kasikavrztti. The text of the Ka4sika was published by Pandit BAlasdstri, Professor of Hindu Law in the Benares Sanskrit College (1876, 1878). Bélasastri has assigned 1, 2, 5, and 6 to-Gaya- ditya, and the rest to Vamana. The MS. of the Kasika, discovered by Prof. Bihler in Kashmir (Report, p. 72), assigns the first four to GayAditya, and the last four to Vamana. For further discussions, see Max Miiller’s ‘India, what can it teach us?’ p. 3413; Kielhorn’s Katy4yana and Pataggali, p. 12, note. Cf. Peter- son’s Seéond Report, p. 28; Bhandarkar, Second Report, p. 58. ‘4 GayAditya’s death falls in a. p. 661-662, for the date of I-tsing’s composition must be between the rith month of a.p. 691 and the 5th month of a.p. 692. I-tsing sent this Record through the Venerable Ta-ts‘in on the 15th day of the sth month in the 3rd year of the T‘ien-shou period, i.e. a.p. 692. His composition must be earlier than this, but must be later than (the r1th month of) a.p. 691, for he says in chap. xxviii that he spent more than twenty years since his departure from home in (the 11th month of) a. p. 671. Moreover he says, towards the end of the present chapter (xxxiv), that he passed four years in Bhoga, after he came there from India; this statement perfectly agrees with the above datés, Four years before a.p. 691~692 would be a.p. 688-689, and we know that he was in Bhoga in the 6th month of a.p. 689. Further, see my preface. The time of GayAditya's death, A.D. 660, fixed by Prof. Max Miller (‘India, &c THE METHOD OF LEARNING IN THE WEST. 177 dharmakosha). In learning the Nydya-dvara-taraka~sAstra?, they rightly draw inferences (Anumdna); and by studying the GAtakamalA? their powers of comprehension increase. Thus instructed by their teachers and instructing others® they pass two or three years, generally in the Nalanda monastery in Central India, or in the country of Valabhi (Wala) in Western India. These two places are like Chin-ma, Shih-ch'ii, Lung- mén, and Ch‘ue-li* in China, and there eminent and accomplished men assemble in crowds, discuss possible and impossible doctrines, and after having been assured of the excellence of their opinions by wise men, become far famed for their wisdom. To try the sharpness of their wit (lit.