Hinduism and Buddhism, An Historical Sketch Volume III Part 36

Dhr?itaka; 6. Micchaka. Here the name of Vasumitra is inserted by some but omitted by others; 7. Buddhanandi; 8. Buddhamitra; 9. Prsva; 10.

Punyayasas; 11. Asvaghosha; 12. Kapimala; 13. Ngrjuna; 14. Deva (Kn?adeva); 15. Rhulata; 16. Sanghanandi; 17. Sanghayasas; 18. k.u.mrata; 19. Jayata; 20. Vasubandhu; 21. Manura; 22. Haklena or Padmaratna; 23.

Simha Bhikshu; 24. Basiasita; 25. Putn?omita or Punyamitra; 26. Prajntara; 27 (or 28, if Vasumitra is reckoned) Bodhidharma. Many of these names are odd and are only conjectural restorations made from the Chinese transcription, for which see Nanjio, 1340. Other lists of Patriarchs vary from that given above, partly because they represent the traditions of other schools. It is not strange, for instance, if the Sarvstivdins did not recognize Ngrjuna as a Patriarch. Two of their lists have been preserved by Sng-yu (Nanjio, 1476) who wrote about 520. Some notes on the Patriarchs and reproductions of Chinese pictures representing them will be found in Dor, pp. 244 ff. It is extremely curious that Asvaghosha is represented as a woman.]

[Footnote 803: It is found, for instance, in the lists of the Jain Tirthankaras and in some accounts of the Buddhas and of the Avatras of Vishnu.]

[Footnote 804: See Watters, _Yan Chw.a.n.g_, p. 290. But the dates offer some difficulty, for Mihirakula, the celebrated Hun chieftain, is usually supposed to have reigned about 510-540 A.D. Trantha (Schiefner, p. 95) speaks of a martyr called Mlikabuddhi. See, too, _ib._ p. 306.]

[Footnote 805: It is clear that the school of Valabhi was to some extent a rival of Nland.]

[Footnote 806: For a portrait of Hui-nng see Kokka, No. 297. The names of Bodhidharma's successors are in Chinese characters [Chinese: ]]

[Footnote 807: [Chinese: ]]

[Footnote 808: [Chinese: ] Much biographical information respecting this and other schools will be found in Dor, vols. VII and VIII. But there is little to record in the way of events or literary and doctrinal movements.]

[Footnote 809: [Chinese: ]]

[Footnote 810: [Chinese: ]]

[Footnote 811: Lin-Chi means coming to the ford. Is this an allusion to the Pali expression Sotpanno? The name appears in j.a.panese as Rinzai. Most educated Chinese monks when asked as to their doctrine say they belong to the Lin-Chi.]

[Footnote 812: They are generally called the three mysteries (Hsan) and the three important points (Yao), but I have not been able to obtain any clear explanation of what they mean. See Edkins, _Chinese Buddhism_, p. 164, and Hackmann, _l.c._ p. 250.]

[Footnote 813: Wieger, _Bouddhisme Chinois_, p. 108, states that 230 works belonging to this sect were published under the Manchu dynasty.]

[Footnote 814: See _e.g._ Nanjio, Cat. 1527, 1532.]

[Footnote 815: [Chinese: ]. Tendai in j.a.panese. It is also called in China [Chinese: ] Fa-hua.]

[Footnote 816: [Chinese: ]. Also often spoken of as Chih-ch-ta-shih [Chinese: ]. Officially he is often styled the fourth Patriarch of the school. See Dor, p. 449.]

[Footnote 817: [Chinese: ]. In Pali Buddhism also, especially in later works, Samatha and Vipa.s.san may be taken as a compendium of the higher life as they are respectively the results of the two sets of religious exercises called Adhicitta and Adhipa. (See Ang. Nik. III 88.)]

[Footnote 818: In Chinese [Chinese: ], [Chinese: ], [Chinese: ], [Chinese: ], [Chinese: ], [Chinese: ], [Chinese: ], [Chinese: ].

Tun, Chien, Pi-mi, Pu-ting, Tsang, T'ung, Pieh, Yan. See Nanjio, 1568, and for very different explanations of these obscure words.

Edkins, _Chinese Buddhism_, p. 182, and Richard's _New Testament of Higher Buddhism_, p. 41. Ma.s.son-Oursel in _J.A._ 1915, I. p. 305.]

[Footnote 819: [Chinese: ] and [Chinese: ]]

[Footnote 820: [Chinese: ] The books are Nanjio, Nos. 1534, 1536, 1538.]

[Footnote 821: Among them is the compendium for beginners called Hsiao-chih-kuan, (Nanjio, 1540), partly translated in Beal's _Catena_, pp. 251 ff.]

[Footnote 822: [Chinese: ]]

[Footnote 823: [Chinese: ]]

[Footnote 824: [Chinese: ]]

[Footnote 825: The list of Chinese authors in Nanjio's Catalogue, App.

III, describes many as belonging to the T'ien-t'ai, Avatamsaka or Dhyna schools, but none as belonging to the Ching-T'u.]

[Footnote 826: For the authorities, see Nanjio, p. 381.]

[Footnote 827: Nanjio, p. 10, note.]

[Footnote 828: They are all translated in _S.B.E._ XLIX. The two former exist in Sanskrit. The Amityurdhyna is known only in the Chinese translation. They are called in Chinese [Chinese: ], [Chinese: ] and [Chinese: ]]

[Footnote 829: [Chinese: ]]

[Footnote 830: [Chinese: ] The early history of the school is related in a work called Lien-sh-kao-hsien-ch'uan, said to date from the Tsin dynasty. See for some account of the early worthies, Dor, pp. 280 ff. and 457 ff. Their biographies contain many visions and miracles.]

[Footnote 831: Apparently at least until 1042. See De Groot, _Sectarianism_, p. 163. The dated inscriptions in the grottoes of Lung-mn indicate that the cult of Amitbha flourished especially from 647 to 715. See Chavannes, _Mission. Archol._ Tome I, deuxime partie, p. 545.]

[Footnote 832: [Chinese: ] and [Chinese: ]]

[Footnote 833: See for instance the tract called Hsan-Fo-P'u [Chinese: ] and translated by Richard under the t.i.tle of _A Guide to Buddhahood_, pp. 97 ff.]

[Footnote 834: [Chinese: ] and [Chinese: ]]

[Footnote 835: See Watters, _On Yan Chw.a.n.g_, I. 210, and also Takakusu, _Journal of the Pali Text Soc_. 1905, p. 132.]

[Footnote 836: [Chinese: ] The name refers not to the doctrines of the school, but to Tz'u-n-tai-shih, a t.i.tle given to Kuei-chi the disciple of Hsan Chuang who was one of its princ.i.p.al teachers and taught at a monastery called Tz'u-n.]

[Footnote 837: [Chinese: ] See Nanjio, Cat. Nos. 1197 and 1215.]

[Footnote 838: See Watters, _On Yan Chw.a.n.g_, I. pp. 355 ff.]

[Footnote 839: Ed. and transl. by Sylvain Lvi, 1911.]

[Footnote 840: [Chinese: ]]

[Footnote 841: His name when alive was Fa-tsang. See Nanjio, Cat. p.

462, and Dor, 450. The Empress Wu patronized him.]

[Footnote 842: [Chinese: ]. Also called Nan Shan or Southern mountain school from a locality in Shensi.]

[Footnote 843: [Chinese: ]. Nanjio, Cat. 1493, 1469, 1470, 1120, 1481, 1483, 1484, 1471.]

[Footnote 844: [Chinese: ] or [Chinese: ]]

[Footnote 845: From Mo-lai-y, which seems to mean the extreme south of India. Dor gives some Chinese legends about him, p. 299.]

[Footnote 846: For an appreciative criticism of the sect as known in j.a.pan, see Anesaki's _Buddhist Art_, chap. III.]

[Footnote 847: Nanjio, No. 530. Nos. 533, 534 and 1039 are also important texts of this sect.]

[Footnote 848: In the T'ien-t'ai and Chn-yen schools, and indeed in Chinese Buddhism generally, Dharma (_Fa_ in Chinese) is regarded as cosmic law. Buddhas are the visible expression of Dharma. Hence they are identified with it and the whole process of cosmic evolution is regarded as the manifestation of Buddhahood.]