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the Yewuvana (^bamboo-grove').^- This is called the fourth period of Han-nya (Pra^/7a-paramita) by Ten-dai Dai-shi. During the last eipjht years from the age of seventy- ^'' No, 1, i. e. the Dai-han-nya-ha-ra-mi-ta-kyo. It is the largest of the Chinese translations of the Buddhist sutras,as it consists of 600 fasciculi or books. The following is a summary of the contents : — FASC. FASC. CHAPT. PLACE OF THE SCENE. (a) 400 (b) 78 (c) (d) (e) (f) (g) Q^) W (J) (k) (1) (m) (n) (o) (P) 59 18 10 8 2 1 1 1 5 5 1 1 2 8 1-400), 79, 401-478), 85, 479-537), 31, 538-555), 29, 556-565), 24, 566-573), 17, 574-575), 576), 577), 578), .579-583), 584-588), 589), 590), 591-592), 593-600), Gndhrakufa. /S'ravasti. Abode of the Paranir- m i ta -va.sa var ti n s . ;• /S'ravasti. G/'ulhraku/a. Ve?iuvana. XVIIT INTRODUCTION one to seventy-nine, Budclha preaclied for the most part the Saddharma-pw^(iarika-slltra (Ho-ke-k3^o).^' He also preached the Amilayiir-dhyana-siitra (Kwan- mu-ryo-ju-kyoy'* to Queen Vaidehi in the city of Ra- ^agWha. At the age of seventy-five, his fiither the king deid. At seventy-eight, he S|)oke the Saman- tabhadra-bodhisattva-A;arya-dharma-su{ra(Fu-gen- bo-satsu-gyo-ho-kyoy'' in the city of Vaisali. At the age of seventy-nine, that was the fifty-first or fifty- third 3^ear of King Boku of the Shu (Chow) dynasty in China, 949 B. 0., Buddha ascended to the Trayas- trimsa heaven (To-ri-ten) and preached to his mother Queen Maya.^*^' Coming down from it, he preached the NirvaTia-sntra (Ne-han-gyoy^ and the Sukhavat- ivyuha (A-mi-da-kyoy^ etc. At midnight on the fifte enth day of the second month, he entered Parinir- va?^a, lying down in an avenue of SslIu trees near the city of Kushi. All the Devas and all mankind mour- ned the dei)arture of their Great Teacher. This is called the fifth period of Hokke and Ne-han by Ten-pai Dai-shi. Thus we have arranged Buddha's preachings in a chronological order. But tiiis is not at all complete. For the true state of Buddha is not perfectly under- stood by the Bodhisattvas, Pratyekabuddhas, /S'rava- kas, Devas and men. The appearance of Buddha in ''Nos. 134. 138. 139. ''No. 198. '"No. 394. ^'' No. 153.^^ Nos, 113, 114. '' No. 200. INTKODUCTION. XIX the world is free from any ordinary form and speech. Tlierefore he can put countless Kal pas in one thought, and make his transformed body appear at several different places at the same time, just as the /unta- msini (Nyo-i-ho-shu) or fabulous gem yields its pos- sessor all desires, and the sun and moon are reflected in the water of rivers, lalxes and wells at one and the same time. In short, Buddha leads those who are not yet enlightened, teaching them the doctrine which he has perfectly understood. The dispositions of beings are various, so that the teachings for them are also divided into several manners. Accordingly there are different classes of doctrines, greater and lesser, ]>artia] and complete, temporary and true, a])parent and hidden. Though there are numerous doctrine, yet the object is only one, that i?, to per- ceive the truth. If they are confused, all beings on the three w^orlds are ignorant. If enlightened, the ten different worlds are full of nothing but Buddhas. BUDDHISM IN INDIA. There were two schools in India after Buddha's entry into Nirva?m, namely, 1. the Sthaviras (Jo-za- bu), and 2. the Mahasa7?2ghikas (Dai-shu-bu). In the former there were five succeeding teachers, whose names are Kasyapa, Ananda, Madyhantika, /SaJzava- sa and Upagupta. They are equally revered as l)atriarchs by the followers of the Hinayana and Mahay ana schools. In the Ten-daisect, twenty- XX INTKODUCTION. three patriarchs are ennmerated, with Kas- yapa as the first. Kasyapa is also the first of the twenty-eight patriarchs of the Zen sect. At the assembly in which Buddha preached the Nirvtma- sutra (Ne-lian-gyo), Kasyapa was intrusted with the transmission of the teaching of Buddha's whole life. When the Mahabrahma-ra^/a-paripri^Ha-sutra (Dai- bonno-mon-butsu-hetsu-gi-kyo) was spoken, the Secret of the eye of right Law (see chapter 10) was also intrusted to Kasyapa. For a hundred years after Buddha, while the five teachers succeed each other as patriarch?; the two schools were harmonious. After that, they began to quarrel. Two centuries after Buddha, the Mahasam- ghikas were divided into nine schools. A century later, the Sthaviras were also divided into eleven schools. These are called the twenty schools of the Hinayana. Of these, the Sarvastivada school was the most flourishing. It depended upon one cheif AS'astra and on its so-called ^six feet.' The latter are: 1. Sariputra's Samgiti-paryaya-pada(Shu-i- mon-soku-ron)/^ 2. Mahamaudgalyayana's Dharma- skandhapada (Ho-un-soku-ron),-" 3. Katyayana's (or Mahamaudgalyayana's) Pra^?lapti-pada (Shi-setsu- soku-ron),-^ 4. Devasarman's Vi^Hna-kaya-pada (Shiki-shin-soku ron)/- 5. Vasumitra's Prakara?m- "' No. 1276. - No~~1396. -^ No. 1317. " No. 1381. INTRODUCTION. XXl pack (Hon-rui-soku-ron),^ and 6. Dhatu-kaya- pada (Kai-shin-soku-ron).-'* These six S'astras are called the 'six feet,' of which the first three were composed during Buddha's life-time; the fourth was produced a century, and the last two, three centuries after Buddha. The chief /Sastra is Katya- yana's (777ana-prasthana-.sastra (Hot-chi-ron),-'^ whicli also dated from three centuries after Buddha. A century later, five hundred Arhats who were disci- ples of Katyayana, compiled the Malia-vihhasha- sastra (Dai-bi-ba-sha-ron).-'^ This is a commentary on the last yS'astra. Nine centuries after Buddha, Vasubandhu (Se-shin) composed the Abhidharma- kosa-sastra (Ku-sha-ron),-'' in which the author some- times adopts the principles of the Sautrantikas (Kyo-bu). Samghabhdra (Shu-gen) then composed the Nyayanusara-sastra (Jun-sho-ri-ron) -^ and refuted the last mentioned work. This may show that the flourishing state of the Sarvastivada school lasted for some time in India. Eight hundred and ninety years after Buddha, there was an Indian named Harivarman, who was a disciple of Kimiarila-bha^fa (?) of the Sarvastivada school, and composed theSatya-siddhi-5astra(Jo-jitsu- ron).-^ This book was much studied in India. The above is an outline of the history of the Tlina- -^ A^os. .1267,12(39. - No. 1265. -^ No. 1274. XXII INTKODUCTION. yana schools in India. Thongh the doctrine of the IMahayana was trans- mitted by Kasyapa and Ananda, it lost its power, when the doctrine of the Hinayana became flourishing. Six centuries after Buddha, Asvaghosha (Me-myo) composed the Mahayana-6raddhotpada-5astra(Dai-jo- ki-sljin-ron)"° and promulgated the Mahayana. A century later, Nagar(/una (Ryuja) composed the Ma- habliaya-sastra (Dai-mu-i-ron),^^ the Mahapra^/iia- paramita-sastra (Dai-chi-do-ron),^'" the Madhyamaka- fastra (Chu-ron)/^ and other works; with which he explained the apparent doctrine. Finding the iron tower in South India, he also expounded the hidden doctrine."'* At that time, the Mali-aya- na school was as bright as the rising sun. Nine cen- turies after Buddha, Asa??iga (Mu-jaku) asked the Bodhisattva Maitreya to discourse the YogaZi^arya- bhumi-sastra (Yu-ga-ron).^^ He himself composed the Mahayana-samparigraha-sastra (Sho-dai-jo-ron),^''' on which his younger brother Vasubandhu (Se-shin) compiled a commentary."''' The latter also composed the Amitayus-sutropadesa (Jo-do-rony''^ the Buddba- gotra-sastra (Bns-sho-ron),^^ the Saddharma-pn?icfari- ka-sutra-sastra (Hokke-ron),''° the Nirvaaa-sastra =^' Nos. 1249,1250. ^^ This has not yet been trans- lated into Chinese. ^' No. 1169. " No. 1179. '' See Chapter 8. •- No. 1170. s'' Nos. 1183,1184. ''No. 1171. =^ No. 1204. '' No. 1220. ''Nos. 1232,1233. introductiok XXIir (Ne-lian-ron)/' the Vagvuhkhadiksi sutra-sastra (Kon- go-han-nya-ron)/"- and the Dasabhiimika-sastra (JQ- ji-ron).^^ Hy also composed thirty verses of the Vidyamatra-siddhi-tri-da.§a-sastra(or-trImyaZjMastra) -karika (Yui-shiki-san-ju-juy^ on whicli ten /S'astra- teachers eacli compiled a commentary.^'' The works of Vanibandhu are said to number one thousand in all. The doctrine of the Mahayana lia^ bacome flourishing, owing to theinfluence of the two teachers Nagar^Lina and Vasabandhu. Therefore every Suc- ceeding generation has looked up to tliem with deep A^eneration. BUDDHISM IN CHINA. In the tenth year of the Eihei period, in the reign of the Emperor Mei (Ming) of the Latter Kan (Han) dynasty, 67 A. D., i. e. one thousand and sixteen years after Buddha, the two Indian priests Ka.?yapa MataAga (Ka-shoMa-to) and Chiku Ho-ran (Dhar- marakb'ha?