Professional Documents
Culture Documents
EdU ed b y
a j .e x w a y m a n
VOLUME 3
CHINESE MONKS
IN INDIA
Biography o f Eminent Monks who went
to the Western Wodd in Search o f the Law
daring the Great Tang Dynasty
BY
I-CHING
TRANSLATED BV
LATIKA LAHIRI
[SBN:8l-20aO02^1
AUqavaiiabit <U:
MOTILAL BAN^itSIDASS
41 UA. BungaJow Roadjawahar Nagar, Delhi 1LO 007
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PRINTED IN INDIA
ByjAINtNDRA PRAiCASHJAIN ATSHR) JAINENDRA PRF5S,
AAS NAIUIMA, PHA5E J, NEW DELHI H0 028
AND flJBllSHED BYNARNDRA FRAKASHJMN FOR
MOTIUL BA>JARS1IWSS p u b lish e rs PRIVATE UMITE1X
BU^M.OW ROAD. DLH) ])0(?0?
FATHER
FOREWORD
The Chinese are justifiably said to be food of, and adept at
historical records, such as the record h e translated by l^ h iri.
Ic is frequently claimed that the Indians were neither fond of
nor adept at such records. Even so, Chinese monks did not lose
si(h( of India as the spiritual fountain of Buddhism, Certain
native Chinese compositions by Buddhists were attributed to
Indian auehorship to lend the worlcs greater pm tigethus the
attributed authorship contradicts correct literary hutor/, despite
the fondness of the Chinese ibr historical records.
As long as the Buddhist institutions of India continued as
viable spiritual centres, they inspired visits by intrepid Chinese
monks, who braved all sorts of perils to reach ^non-historical"
India. And I-Ching wrote up the lives o f the eminent Chinese
monki who risked their lives to come to India to study, during
the Great T'ang Dynasty of China. He modelled his composi
tion called Kao seng-chuan after earlier and a large work of this
genre. Latika Lnhiri provides the first English translation of
J-Ching's treatise. Doubtlew, many a scholar will be interested
in this translation aad the notes thereto, as they previously used
the observations of India by the celebrated Hsuan-tiang. Indian
scholars alsodespite the ^on-historical* label, can be expected
to coniult and appreciate Lahiri^ translation.
P rologue ix
A b b re via tio n s xi
C h a rt o f C k iru s e D y n a s tU s x iii
I n tr o d iu tw n xv
B io g ra p h y o f E m i n e n t M o n k s W h o W M t to th e
W e s te r n R e g io n in S e a rc h o f th e L a w D u rin g
th e G re a t T a n g D y n a sty
E N G L IS H T R A N S L A T IO N
C h a p te r O n e ; P r e f a c e 1
C h a p te r T w o : F if te e n M o n k s 62
CHINESE TE X T 125
B ib lio g r a p h y 139
In d tx 147
PROLOGUE
PREFACE
B iographies O f E m in e n t M o n k s W h o W c a t to T h e W e ste rn
W o rld 3 I n S e a rc h O f T h e L a w D a rin g T h e G r e a t T 'a n g D y n asty .
I S ra ra a n a 2 I-c h in g r e tu rn e d to S hih-li-fo-shih, S rI-vijaya3
in th e S o u th S e a fro m th e W e ste rn C o u n try ( I n d ia ) , a n d fro m
attack nd turned them back to the Western frontier. Later oo, lie coounM-
desd itie army to Ghiwvehih, modem Toftlun. The people of CSuxxhilk
tried to overthrow th Chinese MipFcmacr over them. But Mz-Yata defeated
the rebctUo^s people he&de4 by 4 wowitn. T commemorate tbu victory be
erected copper pttlars oa the excencive southern border. These were used as
m trk of dtmarcatioa be(wea the two councrtcs.
4 Chinese Monks
l . f l 9^Fot'o-pa-mo-shih of Tu-huo-luo,
2 % ^ Tao-fai^ Fa-shih of Ping*chou.
3 % A Tao-sheng Fa*shih of Ping*chou.
4.^-^% Ch'ang-mifi CKan-shih of Ping-chou.
5. I* G f - A disciple of Ch*ang-min.
6 . {] Mo-1i-scng-hc-shih of Ching-shih.
7. M? " 4 H^Qan-hui of Ching-shih.
8. ^ $ Chih-tuo-pa-mo-shi}).
9-20.pi- % *<4 ^ Two men.
21.
i Lung Fa-shih.
22. 1 il ftp1 Miag-yuan Fa-shih of I cht>u.
23. . I-lang LQ-shfh of I-chou.
24.g^ i tf ^ - / < . A disciple of Lti-shih Lang.
25.jj . ^5 f ' i if Chih-an Fa-shih of I-chou.
26.^ ' ^ Hui-ning LQ-shih of I-chou.
27. 4 YQn-ch*i Fa-shih of Chiao-chou,
28.. _ M u < h a.ti-po>shLh of Chiao-chou.
29. 4 .4 K^ei-ch^ng Fa-shih of Chiao-chou.
30. 8>pHul*ycn Fashih of Chiao*chou.
31. f _ Hsin-chou Fa-shih.
32. ^ H -i ifo Chih-hsmg Fa-shih of Ai-chou.
h, ^ < 4 ^ * i f Ta-chang-teng ch*cn shih of
* Ai*chou.
34.^ S ^ f _ Scng-chia-pa-mo-shih of T ang-
kuo,
35-36. s| ) Pi-anand Chih-an of Kao-ch^ang.
3 7 . | T'an-jun Fa-shih Lo*yang.
38. I-hui Lun-shih o f Lo-yang.
39*40*41. Three more men from China.
42. Hui-lun Fa*shih of Hsm-)uo.
43. +*) A ^ Tao-Iin Fa-$hih of Ching-chou.
44 i4 T*an-kuang Fa-shih of Ching-chou.
45. - /C One mere from China.
46. ij 'Mj j | ^ ^ Hui*ming Ch'an^shih of Ching-chou.
47- i Hsuan'k'uci Lu-shih of Jun*chou.
48. -g ft) 4 : Shan-hsing Fa-shih of Chin*chou.
h t/a c t 5
had been carved ii> perfect likcue&s; tt exhibited the fiac and
delicate, absolute sincerity and carefulness (of chc artist), h
created more veneration. Deeply he studied ^ Cku^she,
Aoia,1 C huh^tui'Jit i.e . | j (4 Abhidlw ntc? and the Vlnayas9
i
See Latika Lahiri: *Lungmen Cave Imcriptiotu and bc Popularity M
Maitrcya Bodhiyauva\ Procetdings a f the Sem inar B a J A b m OKd
Jsinii , (CuttucV) |>p, 75-82.
1- Vaaubandhu, one of the three Asaiiga brothers who lived in the fotuill
ceatury A.D.was oac of the most prominent figures in the history of Buddhist
titeralurc. An erudite scholar, he was a SmdstioiMn bu< in late life ke was
g r tly influenced by his M e r brother Asanga and became a <tcvout Mah-
yasu$c. The chief and the mast celebrated work of Vasubandhu is th t AUis-
dharmakosa, a general cxpcdlioft of AkkMmrmm- T he prlgjaail Sanskrit it lost,
but extant la Chinese Cat. Ho. 1267 12 1270) and Tibetan,
Faramarcha, the biographer Vasubandhu transUted the
inco Chinese between A.D. 565^567. a the following century, (he renowad
Chinese pilgrtm scholar Hsfian-C3iu&ng also translated this K xi idlo Chiaae.
According to Param irtha this work consts of GOO verso (Xil/Mf). Ii deals
with the catire 6eM of Oatalogy, Psychology Ethics OaamcAogy And the
doctrine of Salvation.
See Enc^lopttidis qf JfUH^bn m i EtkUs Vol. I pp. 19,20; Wimrmu Vol. U,
pp. 35B*35d;
Sir Charles liot Vol. I I pp. 8Bt 89.
2. The third section of the Tripifeka, Abhidharma^it^* Buddhist Scholas
ticism. In the Affhasalini Buddhka;o defined Abhidhama ai higher religion or
exceUent religion. The prefix *Abhi' metni excellence and difference* and
Abhidiuirma according to him is Dharma which exceU and ii diffcrencLaccd fi om
other Ohftrma (Suitapiiaka). But ehe Buddhiie ichoUrft, at preientr do not find
much difference between the philosophy and Dharma u taught in thft Suita
pitaka. In the nineteenth century Europe there was an idea that the Adhu
dharma is the Buddhist metaphysics but the prcient scholars difTcr with the
i d d The only difference between the scriptures of the Abhi6harmapi\aka and
the SSttapifaka is that these works arc more scholastic, drier and mere circum-
tuntia) chan those of the Sucrapifoka.**
Abhidharmapifaka or Lunsanis like the SiUrapifaka, divided into Mahi*
ySnUt and Hinayanist texts. The books belonging to Abhidharmapitaka are
Dhammasaihg6fii MCompendium of Dhamma", the Vibkahga Classiftcation'
Dh&tnk^hd recourses on the Elemcats*', Pugguld PaHHatit "Dctcriptioa of
Human Individual** and Kathavatlhu Subject of Discourie5,r.
EncycUpoiSa o f Religion m d Etkies\ Winterait2 Vol.II pp. 165-173.
Prof. G. P. Maiaiasekcra. Ditcionary cf Pali Proptr Mantes. Vol. I. p. 138.
3. Discipline of the order, Vinaya is the name givca to etie *y*tcm ot
monastic Ufe or the disciplinary rule And precepts governing the Mon&chtsm.
The Vioaya i$ the fundameatal basis for the exiitencc of Bxtddhisc monasiic
10 C U m u Mmdcs
Efr. Vinay* I) (he rock bed of SahghA^ife* It contains tht following lex(
(I) Svita V ^ h ^ a comiiting of Mah4vibh^a and Bhikkunfpiiha ; (2) The
lCkafuiakas conjining of Mahdttaiga and Cullwgs^i (3) The Parin&ra. T h t most
encntial p v t of Vio*ya i) PifUnokkha tbc diKiplinry code of an Ordf
Piiimokkha fives a lilt of peoitl consequences of thete tran$freion together
with corre^cnding atonement.
Sec Wine^rAitz VoL flt pp. 21*24.
2)r. S. Duct. E&rfy Buddhitt
1. ^rdiitam^la or ^ri^amiiaMsirg CHtm^lun fiteralty means
diieourK on ^te Md^amika jinfrv. The great aponent of the M^Ayam^a
or the Middle School Bodhisattva Na^ijuna wrote this Saitra and NiUcal^us
0c was the compiler. Thk Work of wta tnnaUtcd by
Kmarajiva mi Cbinoe in A.D. 409. TH book of the Later Chin Oynastx
(A.D. 387*417 ) is n w available ooly in Chinese and Tibetan.
See MC. No. 1179.
2. Sa^to^aSM AmSitira- Yogit&fysbhSmi i$ one of tfac works of Asmigm
of the fourth century A.D. The kgnd $ay that 3T*jjntr_l was
<Cccatcd co him by M*(U^ya from Tufita heaotn.
TIm> Matkiyiitist woHc W both Chinese and Tibetan versions. Il was
iranslatcd by HsOan-Chuang in Chin^K (NC. No. 1170) In A.D. 646-47*
This ChiAeif version is ucril>d to Kiaiti<yaoieb and the Tibci^n vertion lo
Asahga. The Sanskrit (ext of tbe Saptadaiakhim consisu of 40000 iUkas.
It agrees with tb Tibetan (ext
The Doctrine of Yoga w*s firtt propounded by PfttftAjftli, the great gr^tn*
marian who nourished In the ttcond century B.C. Later on. Asahf& founded
a Y oga School in Buddhism kt the fourth c^tury A.D* Huan*Chung w tt
a great (Mtron of Yogicara system.
The original Sanskrit text of Tog^^raykSmiSistra hus been recovered from
Tibet by Kihul SAnkriiy*yan*.
9. Ia ihe Dictimvj t f dinese BtiMitt Terms iher it mention of Cb'vi-
mca and Ch'ftA*un( separately. Ch*4ii is a cramliscnotoa of Dhyinft in Sftns*
krii, jh&iu ia PUi and Zen in Jpne9e. The bfttic meaning of Chftn is
Pre/4C$ II
a greftC adherent of this school who convoked the fourth Buddhist Council.
For the Sandsiit*d4in doctrine ice E.J. Thomas: Th* Historyq/ B uddhist TTwugM
(Loadon 1933), pp- 164-174; A. G. Bann<rje: Tht Sarviitivdda Liter^tur..
Calcutta.
1. In the period of P*u-t,ung (A.D. 520-527), this temple was built by
(he Emperor Wu of the Liang Dynasty. Taking as a model of the great Indian
Emperor A^oka, this Buddhist monk-cnpcror of the Liang Dynasty ventured
upon the plan of constructing Buddhist temples and monaaterics. Ainon^ th
nucncrou9 temples he coostructcd, the most bmous was the T^utig-l^ai tcrap!.
See: C T T Ed. Vol 51p 1024.
2* Southern Gujarat. Inching here meaUons L i ui West Io<iia together
with SindKu. See J. Takakusu: p. 217. Additional Note.
5. According to Htuaa-chuans Nava Sang/tdrdma of Balhika was only
Buddhist estabtbhment to the north of Hindukush. It was a ^rat centre of
!4 Cfdnm Monks
w ai constructed in. A.D, 652 w hich was designed b y the venerable m onk
H&uan-Chuang him self to ito re up th e B uddhist scriptureain GK*ang-an. From*
the last part of the fourth century, th e In d ia n mc^ikt like SaitghabhQii, G au
tama S a/ightdeva, Kumftrt^jW*, V&^a atl liv ed a t Ch*ang-An nd co n trib u ted
a great deal for the p ro p ag atio n o f B u d d h a 's teachings. Ta the seventh century
there wcr< th ree In d U n astronom ical choob in th e c ap ital city,
1. K orea. Kao*mei w u th e a n cien t iu u n e o f Chi*kuei. C hi in C hinese
raeatu chicken o r fowl a n d *Kuei* h o n o u ra b le . C hicken i$ w orshipped in th a t
country a n d people used to p u t its feathers o n th eir h ats for decoration. In
Sanskrit it ift *Kulckuteivara. So th e n am e o f the c o unlry was given C hi-kuci.
2. D ragon spring, according to H su an -G h u aag , w as in the M ^ngo grove
to (1m touth of th e N a lan d a m unastcry.
3 Articles belonging to th e L ian g D y n asty (A .D . 502-557), ral d fifty*
five year* a t N an*chin^ (N anking) #
4. A ccording to H itjan-C huang,, th ere w as a m arvellous tree n ear Ch*io-ls
Tope near th e D ragon lake a t N a la n d i EstaWislimcrM. N iU nd& is associated
with the im all in cid m ts o f th e life o f iKe B uddha. X his maurvcllous ttc c which
has been referred to by th e C hinese p ilg rim m o n k , h a d grow n o u t o f th e tw \g
20 Chinise M$nks
( Nalanda) mofia^tcryy it was known that he died hcr^ at the age
of more than sixty. Whatever Sanskrit texts he copied> he left
behind in (bat monastery.
i < ri Hstoa-tai Fa-shih. H e was also a
native of Korea. His Sanskrit name w a s
Sa-p'o-shcn^jo-t'i-p'o, Sarvajfladeva. (He was known as
I*chich*chih.icn- in Chinese.) During the
Yui^-hui1 period, he reached Tibet and from there he came
to Mid-India via Nepal. Hr. made pilgrimage to the Bodhi-
Trce, (he Wisdom Tree* aiui studied the Buddhist SUiras and
^dsircs with great paias. >nsited many places in the eastern
rtgion. On his return journey, be reached T*ttu-
hurt,3 turfoid valley where he met the monk ^ Tao-hsi.
Both of them condnued their journey together. They proceeded
towards the monastery of Great Ealightenmeni and bom there
to China. Nobody knows where and how bis (HsQan-t'ai) life
ended.
r Hsdan-ko fz-sh ih , ParamapQjyd. The monk
HsQan-k^o belonged to Korea. In the Chen-kutn period,
thro%v&on the gromd by the Buddha afcer using it as brush to cle^m his tcetfa.
HfUn*Chuang ilI s o menUoAed a b o u t another Buddha* Toftthtick tree at
Pi*sho-ka or Viloka. He described th treehe saw at NTilandft ai Van|-
chlh or Wow branch1* The next pilgrim Inching found the tim e tree and
cwidcrcd it not to b e Willow.
I The third T fang Emperor Kao*Tung started thii tr% in A.D. 6.10.
2. The Pipal tree (aivatiha, Ficus rtUgtovx) under which Guitama ichie*
vtd altgh(nmeat or Bodhi. Aflcrwar<ls it came to be known M Bodhi tree.
The trea around the tree Inter oa became famous u Eodb-Giy& fmoiu
Buddhist place of pUgiimagc. A cutting of the Bodfai tree w u eveo carried to
and |4antcd in as &r as CeyloA*
The pre*et Bodht tree which we find now At the back of the Mah&bodlki
tcm{>te, has grows out of the root or seed of the original one. It tprm $ up in
A .D . 876.
Tiyyaraknci, the queen of Kiokz, it it said, attempted droy (he tree
out of jealousy of her husband being deeply associated with the U . In tbe
beginning of the $vcoth century $ai&nka, the King of Bengal And foUowcr
of m cult according to Hsfiftn*chuan ahnnfi destroyed the tree.
S. Lob Nor, Lap Nor or Lou-Un b one of the fertile oasis m. she SoaUicfQ
sUte oTTarim buifw Under the former lisas, tliis regioa was kn^wn 9S
In. Lob Nor wM situated on the oldest route liokin^ Ceatrft] Auk with
G hioa.
Pre/ac* 21
that the entire ecxc had been carved on a stone Iab by Sung Hsiao-crh during
the reign oi'Wuchow (A D. 684-705) in Fong-i!ian county. PrajftA uthc^xth
of the Six PiramiUs with the hdp of which one reaches the other short of ebe
5aips!ira.
N. C. PrajUdpdramitA Lit.1-22.
Die PrajlU^Afamtia LiUrature, J.R.A.S.
J . M atfum oto. IW 3 . p . 17$.
Ziirchcr The Buddhist Conquest C him (L eid en E. J Brill 1972.)
pp. 124*126.
CXT. Vok, 5, 6, 7>8.
1. It is one or the islands in the South sea mentioned by l*chin^. The
Indian name Holing is KaliAga, on the coon of Bay of Bengal. According to
the 7ht <YraAmoIs cf th$ T aug (A.D. *>t8*907), Book 222, Part tt| Ho-Ung it
another name for Java. In the Chinese Annals of the 2nd century A.D. it was
also mentioned as Ych-tiao.
While Fa-hsicn was returning to China after his pslgrimftge to India, he
pused iKtou^hJava which was a great centiv ofl-Tindu religion and culture in
the fir)C Kill)' of the Bfth eeniuxy A.O- la (he seventh rntury Buddbtsm tlso
flourished there.
According (o Chinese History, Ho4ing or a pail ofJava had trade relation
v^ih th< $4>u(hcm coast of India anH Ceylon.
Prof. Chavannea placed (Ho*Iing) on the Western Pari of Java &nd
according to R. C. Mtzumdar it is in Central Java. Sc< C. P. Filtgcrald, Tht
Suithern Bepmsian Chmu Ptoplr Second Map (at the back).
2. The Indian name of Malayu is Suvar^adva , Dr. R. C. Maziundar,
in bis work bearing (he tiile $uvar^advip, shows tibat it was the general term
for Sumatra, Java and other inlands of the Eastern Archipelago.
P re /M 25
royal guest. But after some time he was very much disappointed
and left for South.
In the monastery of Great Englightenment he worshipped the
Bodhi Tree and spent hours gazing at | ft Mu*chen*
ch*ihl, Mucha ioda lake. While he was residing there, he often
climbed the Grdhrakufa mountain, <ook stroll on the^ 1 *
T$un-tsu-shan Kukku(ap^dagiri% (Cock-Foat mountain or
Sage's Foot mountain) His knowle^c was very deep and pent*
tTating. He had diviae sagacity of a sage, and had skitl and drxtc-
rity- Despite the many drfBeuUics he had to encounter, he mas
tered Sanskrit pronunciation in a short time. He acquired very
little knowledge in Sanskrit Sutras and religious thoughts. So
he decided la go back to his own native country. On his way
back (o China, ^cached Nqpal where he unfortunately died at
chc age of thirty odd years. Nepal had some poisonous herbs.
Many people who arrived there died due (o those herbs.
There was a man who along with the Chinese envoy went to
% Fu-kVIuo, Bukhara8 by the northern route. In
Buddhtxm tlicre. He ha mentioned that there were about 100 Vih&ras with
more than 3000 monks. This city was knowit as Little Rajagrha. vrith tbe Kar*
gcst monastery Nava Sanshiriiixa. Duriqg Hsuan-Ghuang's travel, Balkh was
under Ttirk itile. The Tories vrevc Ac loUowcnc of Buddhism. They
bwiH a huge Vihira ckwe to the Sogdh rivr. In their language Vib&ra was
iutown Buihar. $o the name of the place was Bukhara.
See Sir Aurcl Stein, On Cenbal Atian Traeks, pp. 321-330; P. C. Bagchi,
Mtfia and Central Asia. pp. 34-35; Rahul Ssmkrityayana, fUsiary o f Central AsU,
p. 71.
1. PaAcabht^aaiyamthe five lunds of food considered proper for monks.
These are oTtn mentioned in ilw Vnya. or tlie Sikfdsamuctaya
dcab with the regulating eating and drinking of a monk. tL Wu*
Chan^ is an old translation. A <ompar(ive]y recent trandaitloa is j&. ^
Wu*tan-shihu T h t dup(er on Meudic&mcnts says, O Bhikkhns, do not
tngly cat meal of an ai.imal killed fof that piuposr. Wfaoscx^vcr does so, b
ftiiliy of a duklchaia S tc ^ P itim M k a , P ik 37,
See Sacfd Books of Ihe E ^t. Vol. xvii, p 81. ^ 0. 117; Vo), xiii p. 40.
PrtftUM 31
54 i l i ^ M in g -y a n Fa-shih. T h e m o n k b e lo n g
ed *0 ihe c i t y o f C h ing in I-c h o u .1 H is
Satiskru nam e was Cint&dcva, C han-to-ci-p o
H e was also known as S z u -lia n in C h in ese la n g u a g e .
From childhood h e received religious e d u c a tio n a n d as h e g rew
up he becam e very virtuous. H e w as handsom e^ rcsp e c ifu l,
dignified, covmcous a n d was fond o f cerem onies. H e w a s g re a tly
respected in C hina. H e w as co n v ersan t in ^ C h u n g * , P a i*
M d d h j w n i k a am i ^ a t a i d s t r a respectively. H e h a d th m a s te ry to
!. The demons with terrifying looks, with black bodies, red hair and green
eyes are supposed to be the original inhabitants of Sri Lanka.
2. The CApitftl of modem Sru-ch'uan province. (Lat. 20 34*N, Long.
103MPE).
3. The Vinaya Canon.
4. The principk of Yoga (ihe ccsutic union of individual soul with
Divine soul) was first propounded by PfcUfijali in the second century B.C.
Aiahf?a in the fourth century A.D. {bunded a almilar $choo! of Yoga in Bud
dhism. Hsuazt-Chuang was a foUower of this school.
Preface 35
ot Lord Tachagata. his work does not agree with the Nirvana
of the Mah&yana Sutra. But the venerable I-ching could find
the Ntrvdrta Sutra of the Mah&yana consisting oi about 25,000
iio k a s. There were more than iixty chdan (raiu)atcd into Chi
nese. He wanted to collect the entire Sutra but could not suc
ceed; he got a collection of the first 4,000 ilokas of the Mahd-
sHAghika Tibdamg-pu.1
Hui-ning translated the Agama SGtra oniy. He then ordered
his disciple monk Yun-ch*i to go immediatdy to
China and present the Sutra with respect and h<mour; be retur
ned Co Chiao-fu* from where it was taken by horses assigned by
the Government. Yun-ch*i then presented the book to the Em
peror in the royal palace and requested him to propagate this
book among the people of Tung-hsia* (China)* Yan-cVi left
the capital and reached Chia<M hih H t told (he
small and big iilandk by the name Sundar or Sondor and Marco Polo by
Sundur and Condur. H e has not sai<i much of them. Tbe people belonging
to the place were o f dark coiz^>texicm with wooly hair. I-chiiig has said thit
tiucountry with peculiar mhabitanu accepted Buddhism to ^orac extent an<l
be bas mentioned a monastery over there.
See J. Taknkusu*ARBRPIMA (Mtuwhi R a m Mam^iar LalDelhi) pp.
xUx*l. Tht TrauU of Afarej'Peh (Translated by Manuel Kamroff) p. 272.
1. In the te x t the character ii B ut 1 think IfS- is belter rcadiag.
40 Ckines$ Monks
Sraddhivamun. In Chinese
he was known as Hsin-chou, Sraddfaavarman.
Following the northern route, he reached the Western country.
lived in che Monastery of Faith and made offerings there.
On the top of che monastery he built a brick chamber and dona
ted it for (he use of all who retired from th e cares of public life.
After some time he fell sick and before his death, oac night he
suddenly shouted saying that Bodhisaltm with outstretched hands
was beaconmg him to his beautiful abode. lie received the offer,
standing with folded hands, breathed a deep sigh and passed
away at the age of thirty.ftvc.
' i _ Chih-hsing Fa-^hih. The Dharmic&rya
Chih-hslng was a native of "g ^ Ai-chou.1 His Sanskrit
name was Pan-jo~ti>po Fraji^adeva. In Chi
nese he was known by the name of Hui-t'ien which
means Prajfiadeva. Sailing from the South Sea,he reached West
Indiawhere he worshipped the sacred relics of the HonouraUc
One. He then proceeded to the north of the river 5^ ife
Ch*iang-chiaft thcGftAg^ (the Ganges)* He lived in the Monas*
tcry of Faith and died there at the e of iifty.
fe f , t f Ta-ch'eng-teng Ch'an-shih. Dhar*
mOcirya also came from Ai-chou. Hh Sanskrit name was
Mo>ho>yelMiapo>tK po, MahJkyazu-
pradipa. In Chinese he was Imown by the name of IV c h ang.
tcng which means Mahayanapradlpa. While still youngs he
sailed for Tu-ho-lo*po-tP with his parents.
Here he renounced the world and became a monk.
The Sogdians had clowr contact other p%rts of Central Asia and tndi*.
Buddbism spread there from Tokhre*tu. Sogdiaa monks played great part
in (he transmission of Buddhist culture in China. Ttic two important m onb
from Sogdiana tnuislaied the Buddhitt Sfltras into Chinese. Hiey known
by the names of SaAghavarmui tnd SaAgh^bhadra io the second and third*
ccatury A.D.
Scng-hui an tllusttioui monk from Sogdiana worked in South China in the
third century A.D. In ChiixM Sosdianm $ K'cng-chu. Their names we di$*
tio^uiahed in Chinese by adding prefuc K*ng. Sogdiana ha$ been identified
with Sakadvlpa b y S.C. Vidy&bhan. {J.R.A.B., Pa>t I 1902, p. 154).
See Rabul Sunkrity^yaAa Hiimjt r f Central Afict p. $57; Luce Bou)noi
(Tr. by Ocoois Chamberlun), Tht Silk Chap. on Sogdian p. 149;
P.C. BagchiIndia M i CtrOral A$iay pp. 36.40.
Inirodi^cd by ibe 5rd Emperor K&c-T$ung o f the T ang D y n a u y la
AS> 656, six yew s After hit accession lo the throne.
2. Jonesia Asoka Koxb Gauum Buddha was born under this tree at
Lumbiai. It is very much Associated with Samktit IUeratur of India
P u fm 45
back wall facing the cornice. The cells had a 6xcd, high stnglo-
leaf door without screens so that through one door all che cclh
could be seen. Going out of the room, one could dearly see ihe
four sides. The monks would rattier impact each other than to
a!!ow any privacy among them.
At tht end of the four comers, four big halls of brick-work
were buiit. It is said that tbe fihadanta Buddha Ta
te1 once lived here. The main entrance was on the wcit wail
through a large portico of whidi the roof rested on pilbtn* The
wall was skilfully and marvellously carved out with curious
figures and figurines. The entrance was connected w ith ail the
cells but originaUy there were separate gates. Going forward,
there stood four pillars erected at a regular distance of two steps.
Though the door was not very big, it was very strong. Evcrytimc
during meal hours, the doors were dosed In order to protect the
sacred place my irregular and unpleasant happening.
The inner ard of the establishment was more than
thirty PuJ paces in area. Thliwas laid with bricks; the smaller
one was either of seven or five paces in length. The floorback
and front wills ai well as the eaves were all mosaiCi nuule ofbricks
Urge and smallsome as small as dat^s and peaches. They were
plastered thickly with a paste which was a mixture o f finely
powdered lime, earth, jutc-fibrcs, oil aad jute-fluif.
This paste was kept for days together to soak and then it
was used for plastering the bricks. The gretn grasses were put
on the plastered bricks for three days. After the paste dried %xpf
the polishing was done with soap stone and coloured with vermiU
lion or red juice or s<nethii^ like toat. Finally, it was rubbed
and polished with oi!, which gave to th t brickwork the look of a
mirror* The flights of stairs o f the hall were also polished like
this. After completion, people would walk over themno crack
would appear even after ten to twenty years. The colour would
surely lade away if the Limcjuicc was not applied. There were
about eight such temples. The tops of the temples were evenly
connected and similar plan> uniform, designs were followed all-
through. T o the cast of the tcn^>lcr it had either one or three
rooms. Right in the foreground were the Buddha images; at
the back and front of this tcn^>le !arge and small images could
be seen.
A separate structure was erected for the image of the Buddha
at some distance outside th t tempi
The big courtyard outside the h-west of the monas
tery was surrounded by innumerable big and small
votive stupas % Su-tu-po1 and Caityas Chih-ti
which were known in olden days as ^ I f L ^ T*a-chC'
o-Iuch, Dagoba and Cbih-t*i-chc-o respec
tively- These were about hundred in number. It was
Samaih is one of the lour sacrd places for the Buddhists. T V Buddha prechi
hit iirtt Sermon or moved Che Wheel of JLsw at Sftmath. This event is lenown
Dharma^dtra-Pntmrtana.
For details see D r. D. Mitra Buddhist Mwumcmts, pp.
I T h e river !> dd lvcfed lo Yii the Great, Emperor o f the HU Oyrnuty
(2205 B.C.-1818 B .C .) a crtncendeat tortoise. This divine tortoiie had the
numbers from one to nine the badt.
See tbc chapter Ku-ming of the Awuls f and SHu^hini, 47.
CHAPTER II
15 M ONKS
Written bv the Tripi^aka Master I-ching
sky. No sooner did he recite the mantras and ask for food with
m&gic bowl than he obtained it from the sky. He could get all
the desired objects with this magic bowl in his hand. Supposing
the memtras were not chanted the bow! would vanish in no time.
Therefore, the great monk Nanda was afraid that his know
ledge of the VidyS would be of no use if it was not practised regu
larly. He collected 12,000 Hokas which later on were compiled
into a separate school of thought. Each and every word of the
printed text was carefully compared. Although the language
and the words of the book were samc> the meaning and appli
cations were completely different. Until it was expounded orally
no one could understand and realise the significance of the
mantras.
Later on> when the Sdstrdedrya ? fip Chen-na D in n ^ a 1
studied his works, he was astonished to find his lofty and nobte
ideas, profound kaowl^dge and his extreme attachment to the
subject.
I. J>innaga*s life has been recorded by T iran ith , the Tibetan hrstorian
Bu*s^on and others, Bu-ston^s history present* a whole series of life sketches,
(bough mostly lcget\dary> of Nagftrjuna, Vasubandhu, Dinniga and others.
Their accounu say that Du^naga was an illustrious pupil of Vasubandhu-
Diiinaga belonged Co ehe end o( <he ffiUi century A.D.
He was born in Kanchi (modern. Gonjevaram) in (he touth, in aBrihmin
family He came to the north and became a disciple of Vasubandhuthe most
brilliftat teacher of this time. About the celebrity of the teadier, F. Th. Stcher-
batsky reror<U* Among the grat names of later Buddhism, the name of Vasu*
bandhu occupies an exceptional position; he is tbe greatest among the great.
He U the only master who wgjvea the title of the second Buddha. Hi* teach
ing was encyclopaedic embracing all the sciences cultivated in India at hi)
dmc . {The Baddhiit Logic, Vol. I, p. 32.)
Oihn^ga's early works consisted of a summary of Abhidhama-Kofa^Marma-
Prcdfpa, and of Affa-Sdhasrikd-Pr^jfi/l Pdrdmitd*SHtra. But as a founder of Bud
dhist Logic {J'fy^ya) his name is remmbred throughout the ages. His main
work in Buddhist tcgu preserved in Tibetan, b Pramaffa-Samuccaya* Another
work JfyAyafnttkha is octant only irt Tibetan and Chinese, aad
FravtSa is extant only in original Sanskrit.
The work of Didn?iga wai translated into Cbineie by HsCtan-^Kuaitg arid
I-ching in A.D. S49 and A.D. 711 rctpectively.
See F. Th. Stcherbat$ky, TTu BuddhistLo^c\S.C. Vidyabhushan,
School of Indian Lcgic (Calcutta University, 1909).
68 Chineu Monks
Touching the Sutra aflfectionatcly, he said with a deep sigh
uI f he (Nanda) attains perfection in Heiu Vidy^ could I be
compared any longer with him in scholarship ? Not Ortly a wise
man could ocomprehetKl the range of his knowledge but al&o a
stupid one could understand his profound scholarship/* This
Dhdrat^i Pifaka was never very pc^>ular in China.
Consequently Tao-lia desired to protect his mysterious Sihra.
Because this DhSrani Pifaka says, one may ascend to heaven
sitting on the dragon-drawn vehicle, one may order hundreds
of gods as onft's slaves* Onc^ desired object may be achieved only
by reciting the mystic gestures and formulae**
While I-ching was at Nalandi, he regularly went to the alt&r
and wholeheartedly tried to study this Siktra; he worked quite
hard but could not attain fuil success. His primary aim was to
propagate this idea among a vast multitude of heterodox people.
So he wrote down only a general outline.
Tao-lin proceeded towards North India from Western border.
He visited and saw the (rarisforxning influence (of Doccrinc) in
K*c*hsi-mi-luo, Kashmir and then he arrived at Wu-ch^ang^na,
Udyana. There he searched for proper guidance for meditation
and collected Pan-Jo*^ PrajHS^SUira.
1. H$fu Fif or Lo^e, ont (he live n&fds (Wu-minf), was indodtd m
iKe syJUbrn for Indian childr Tbc other lour w f y is were Sa^da
mJfi (Grammar and Philology)* OkiUd tnd^ {Science a( Medicine), Si(p&^
sikina PufyA (ArU and Cra/b)f and AdkjOinm nifyd (MctBphyucs)* The know*
ledge of Logic Helped tbe students to sharpen ihcir mental thus enab
ling them to debate and deliberate ia accordance wilh logical rules.
l-<h iag s u tc s that fter acquiring p r o f i d e n q r ia oiifyd m ToonX scholar
covM devote him self to JL^ic aad AbhiAama-Kaia,
2 . PreglU SStra or Pn^jMd-Pirarmid S itr a constituccs an im portant and
vohunincwa section, o f tbe Mah&yizia literature. T h e growth and d e r d o p m m t
o f the M ahayina was very in the firs* nd second cenCury A .D du e to
tke loreign influence y Keith when foreign I>yzusty was ruHng in In<lia.
T he foundatioa o f i h t M a lu y iiu , in a sense, b yugHA-P^ramiSd or Perfection
Wwdom. Keith calls PrajtU the Mtwm-astcr o f Suphia or Gnoais of Asiatic
Greece {A-B. Keith: BuddkUt Pkilmphy, p. 216).
*Hi earliest group of Mahayina SOtras is known as PrqjM-Pdramitd SHtra
in Saurukrii. It enablea one to reach the other shore of the world. There are
fiv Uigc recemxms m Svukrit: Sela SskasrikA PrajM^Piramsii in Z00,000
vewcs, ?0co9t9iiolttd Sdhasrikd ia 25>000 vewcs, 18,000, 10,000 and 8^000
15 Monks 69
Nexthe set on his journey for Chia*pi-shih where he offered
great reverence to the sacred lotus skull1 ; Wu*shuo
nKsha> UsnUa of the Loni, (it was the cranium of the Buddha).
After the expiration ofT ao*Iiaand Inching who would be dcpu-
ted to carry on this m bsion ?
I-ching ncxi arrived a t Kedah C hieb^chV in che
South Sea. I t was n arrated later on, by some foreigners from
north, th a t he m et two monks in Hu* country (cither T a rta r
or Mcngcriia), agreeing iix description with some o f his friends,
one o f them was T ao-lin. H e (T ao-lin), with another monk
% ^ Chih-4iung, was returning to his own country. I t was
verses respectively. T he earliest o f these SQtras b A sia^hasriii Fdrmiid
S&ira.
A s e a rly a th e H sm D y n asty , Asfa SShasrikd PrttjMd-PAraimtd SStrt w as t r a n s
la te d in to C hinese b y O iih -c b 'a s i. T o w a rd s th e e n d o f th e th ird c e o tu ry , tw o
tran sla tio n s of25> 000 W isdom SO tras w ere co tn p lc te d b y Z ^ a n u a r a k ja in A .D .
286 a n d b y M o k ^ ata t a A .D . 291. T h e P r a jn s school wa d o m in a n t m C h in a
througK out th e fo u rth c a n tu ry w h en th e S u tra s w ere re a d , discussed a n d deba
ted b y t h e B u d d h ist rnooks liberal! of C h in a.
See Wintemitz^ of. II, pp. 313-317; N.C. X>utt, MakAyim
Buddhismpp. 43-44; . Z&rchcr9B.C.C p p - 100*10 124*126.
K In Sanskrit the meaning of Uf^tisa Ueither a turban or the hair doae in
knob oa the top of the head. But here it means differently. Xching*s monk
paid reverence to the Ting.ku or Cranium of tbe Buddha ht Kapiia. Wattcrm
considers that a &ew meaning has been given to the term. The term Ufrnid
here meani 'Cranial ProtuberanceKaroU which ione of the thirty-two signs
of Great man, Mahapuru^at Tat-ch*en*iU.
F*Hsien aha says that the d ty of Hil possessed the UUa of the Buddha.
HU during hb time, wa* a <t|>ndeny of Kapba.
Hsuaa-chuang xurratot that Uu$ relic was kept m a cukct in the tope at
Hilo. Hilo has been identified with Hklda. l-<hg's pfl^rim paid of&ring to
this >acrd rdtic of ihe Buddha in K^pUA that must be Hilo, Hadda or Hia.
2. The Ghola rulcn of South India Had dirtct rdation with East Asian
countries, specially wich the ailendra ruier of Sri-vQaya (Sumau*)* The
najncs of the countries conquered by Rijendra Chol (A.D. 1014-1044) arc
mentioned in the imcriptions of A..D. 1024 and 1030. The most prosperous
iiland that the CholaA conquered b $ri-vijaya and the last is Kadata, the
chief strong-hold of the S^lendra ruler* at th it time. Kadara or Kftt&ha U
identiiud with modem K^dah or Chieh>ch of the Chinese, in MaUya.
See RegmaUS ! Mayt Tht Buddhist A r t irt Siamp. 37; R. C. Maaumdar,
Hindu CotMiest . 37-40.
$ Zc is a general term applied to any fozdgntr by (he Chinese. Ori|inaUy
*Hu* Was & Ce&cral Asian nomadic tribe, either Mongols or Tarur*.
70 Chtmu Monks
1, See No. $.
2. In Chiftng (Kiang) *su provirce. Formerly il was an Imperial rsi.
dence aad was called Nan-ching.
$, One ha to recite or chunc (he name of Amitibba daily to be bora in
the Weitcm Paradise or the Sukh&v et
4, The province of Shaa-i. Il was a feudal state under tbe great Cfeou
Dynasty (B.C. 1122*256 B.C.)
5. I-ching composed the poem imitaUng the poem wnlten by Chan^-
heng (A.D. 78-139). During the rule of the Han Emperor Shunti (A.D.
126-145), ^ Chang*bengfs fame is a great hbtoriograplier spread
far and wide. He wa$ abo a cdebrated nutbtmAttcian and asuonomer. He
constructed an Uronosphcr^ whkh was comidcred as cdotia) globe. He
incurred di!easure of the Emperor who denounced him as a magician.
A pair of odes on (he eastern and western capital* (^aag^an, Lo*yang)
was written about A.D. 87 and the third ode foUowed in A.D. 110 during ibe
time of his temporary retirement.
See Nccdhanst Josqifa Vol. IV, 3, p. 86.
76 Chinese M^nks
prosperity of Chin* tmder the Tang rulers. During ihe hat part of the seventh
century I-ching mentioned the Pci fisui ships coming in and going out from the
port of Canton.
1. Kuang-chouCanton Kuat^.tung; comprised two Strict citiw
of Naiuhai and P*an-yd, the capital of ihe province; Lai. 23* 08 N.11J*17*
B. During the time of the Wu Kingdom it wa known as ^ 'Hj p'anchou
and at the time W ihe T*mng Ch*ing-hai.
2. South of Plume Range i.e. Kuang-tung and Kuang-ti.
3. One of the 28 Chinese Zodiacal conatelUtionft. Its corresponding tc-
mnt is firt and the animal U make. According to lodian astronomy there
are 27 ZfxHtxtA constellations.
4. Another of the 28 Chinese Zodiacal coratellations. Its corresponding
elet mal h carth*worm.
78 Chinese Monks
the Dcer Park and sometimes he was engrossed in thought of
paying a visit to the Cock-(oot m ountain (K ukkuiapadagiri).
That was the time when blowing o f the first monsoon jus<
began. The ship, with a pair o f ropes suipcndcd from a hund
red cubit long mast, proceeded towards the Shu-fajag, K e i
South1. Lcaviag behind (he constellation Qai* (as the ship
proceeded) her two sails, five lengtiB (canvas) each w ere blown
away. While they were p lo ^ h in g through the vast ocean,
breakers looked like hugfe m ounuim on tbe sea. J o in ii^ sideways
with a gulf of stream, the huge waves seemed to be da&hing against
tbe sky like clouds.
It was less than twenty days journey to reach Bhoga where he
disembarked and stayed for six nvrnths, gradually learning
Sabdavidya Sistra (Grammar). He received help from die
King who seat him to M alaya (which has now been corrected
as Sribhoga) where he spent two months a n d then he left for
Cbieh-ch'a, Kedah.
In the twelfth month, he embarked on a royal ship Gram there
and set sail for Eastern India. From K edah it was a little more
than ten days sail towards north to reach the land o f the Naked
People (Insulas Nudorum). Looking towards the cast, the shore
one or two U In extentcontained nothing b u t Ycb-
tzu (N arikelacocoa-nut) trees, dense f o r m o f betcl*nut^
and bctcl-patms. I t was pleasant to look at.
As soon as the ship advanced towards the shore, the natives,
seeing the vessel, came rushing in hundred small boats. They
reached the ship with cocoa-ntus bananas, areick s m ade
canes and bamboos and wanted to barter t h a r commodities.
The most i lortant thing they needed was iro n ; tn exchange
for five or ten cocoa-nuts they wished togct a picccof iron as large
as two fingers. T he men of that place were all naked, the women
covered their bodies with leaves. The merchants in joke offered
them clothes but they showed their unwillingness to wcai* any
cloches by waving ihcir hands.
I t was said that this counu*y was in (he direction of south-west
of Szc-chuan. This land never produced iron; gold and silver
were not commoa. But the m ain products were cocoa-nuU and
tubers, on which the natives lived. Paddy was rare. Therefore,
iron was regarded by them as most precious and valuable. Iron
was known as ^ Lu-ho,1 Loha in th at bland.
Ceneralty} the natives of this place were not dark. They were
of medium height. They were skilled in making canc-baskcts.
No other country could beat them in. this skill.
I f anyone refused to b a rter articles w ith them , they would
immediately attack him w ilh poisonous arrow s;cvcna single one
would prove fatal.
They sailed on for about h a lf a m onth in north-west direction
and then they reached Tam ralipti which was the southern limit
of Eastern India. I t was m ore chan sixty yojanas fi om the M ahi-
bodhi Sa^gharam a and N&landa. Here I-ching met for the first
time, the teacher T a-C h eng.tengM ahayana PradTpa and stayed
with him for one year, studied Sanskrit (the Iangtuge o f ihe
Brahma) and practised Vy&karao^ (Grammara treatise on
words and the structure Sanskrit).*
Next, I-ching with che teacher Tcng took the road straight to
the West, and hundred m erchants accompanied them to Mid-
India. From the M ahabodhi V ih ira a t a distance o f ten days
\. Lauhft in Suukrii. ^ %
2. TbcreadtaROf tbe text (Taisho E d .) is
H$0eh*fan-y&} bsi-sbecg-wcn-luu. But in the thfet editions of the
Sung, VOan artd Ming Dynutles, the syllable Wen k omitted. Accord-
ding to (he Taisho^s reading the translation wifl be* he Ml*nw Svukrit (The
!ngviage of the Brahm4) and practised tlie ^Satraa of<he 3riv&kais or (he
Hlaayinft. But 1 thiak the reading of ihe three editions better, T&kakusu
alia CfMMlaeed as *prsctised the science of words instead of Hiiu)dna
$itra8.* (Takakusu AHBHP/MA, p. xxxi).
90 Chifuji Mppks
journey, they cro%scd big mountain and bogs- This dangerous
and perilous road was difficult to cross. I t was better and safer
to travel in a company of men rather than alone.
All throughI-<bing was very weak and tired due to various
seasonal diseases. He wanted to avail the company o f the mer
chants but as he wa very much exhausted and tired he couk)
not go with them. He still continued Co move oa, after walking
for akout five ii, he found that he required long rest and liked to
stop for hundred times. There were more than twency fellow
priests of Naianda with them. In the company of those priest^
the veaefAble Mfth&ylina Pradlpa proceeded in advance. I-cbing
was left alone to walk in the dangerous pass. When ihe sun was
about to set in, inuncdiately bandies and robbers came down
from the mountain and surrounded him. Placix^ arrows on their
bows, they shouted loudly, and one by one they glared at him
and insulted him. They first sndtched away his upper garments.
Then they stripped him off his lower garments. Even the girdle
which was with him, was also taken away from his naked body.
At once he felt that he was on the point of death and he would
not see the world a^ain. If he was pierced by their arrows and
Uncsall bis hopes to visit and pay offerings to the sacred land
would be dashed to the ground. 4A man o f iair complexion*,
according to tbc sayings of the land, should never be spared and
he should be sacrificed before the altar. The story of this dreadful
custom ma<k him more terrified. Then he entered into a bog,
besmeared his body with mud and covered it with leaves. He
resumed his journey slowly with the support a stick.
The sim had already gone down. It was quite dark and the
inn was quite far off from this place. At tlie second watch o f the
night, he met the company of his felioMT travellers. He could hear
the venerable Tcng calling out for him r<Hn outside the village.
When they metTcng ofTcred him clothes to wear. First he took
him to a tank and then aflcr a wash they entered into a village.
From there they moved on towards north and after a couple of
days travel, they ^rst reached Naianda where they worshipped
the MulagandhakufI, the Root Temple.
15 M^nks 81
Next he w ent to the V u ltu m ' Peak mountain and vititrd the
place w here heaps o f clothes were kept foklcd. Uatrr mi, h r paid
a visit (o the monastery o f G reat Enlighi^nmcnt. M.^oabciHtii1,
where he w onhipped the real ima^e o f the Binldha.*
T h e priests 2 nd tbe laity o f f Slum-tung2 (at the- time
o f his d c p w ta rc from C hina) had prcsciHcd him piecrs o f Unr
and thick silk. H < O tia -slu , K ifay a4 using
those silk pieces of the of Tath&gata and ollered m with
great veneration to tbe image. The Vtnaya-nkastcr Hsuan of
Pa-<Ami^ had given him hundreds and itxnciands of
cand ies to be offered on His behalf, at the ahar of tbc Lord.
The Dhya*-natttcr An*uo of _ iyo-choa*
had requested him to wonhtp the image oT the Buddha
which he did. I-chuigwiih inmost rtvtrtnccand undivklcd mind
Samaufa of cbU passage has been identiBed with iKe site o f modem Jcnore
in Bftngladetb. (Cunningham AGi.t p . 501) j and Vi/Mttn identified il with the
modern, district of Farid^ur in BangUjdesh. According to Dr. N. R. Ray
modem Tippcra was a part of Samatata from Cbe sixth century to (he twelfth
century A.D. azui the entire land cxicndia^ from the bank of the
Qftnges and the Bhigirathi to Ihe mouth of tht rivr Meghaa was known as
S&matau.
Sec Dr. N.R. Ray, lU lngdlir hih&st pp. 141-142.
) . Chavamics has rendered the name of the Kiog Ho*Iuo^lie*j>At*o u
Hftrfabhata. But thu King has been identtHed by some <chdars with
r^jsbhata, the son of Devalcha<lga of the Buddhitt Ka^lga Dynasty who
extended his power over Samata(a.
Dr. N. R. Ray thinks that the lung mentioned by our author is dc&Utely
the same as king R&jaraja (bha(a) of th t two A^hr&fpur cper place inscn|>*
like the noise and hubbub of the woild. He liked the quiet and
peaceful life of the monks and sages.
He left t % Pa-sKoi1 for S&n-Wu where he
relinquished cvtrythingput on mcmk*s robe and became a
mendicant under the guidance of the preceptor
Ts0 "clian, DhyinarasmL He wanted to imbibe the wisdom
of his venerable ceacber, but could not succeed. After trying for
many years, he learned the Doctrine of the Lord. Hereafter,
lie went to ^ ^ Chl-chou5 where the Dhyinamaster
. Jen was living. Under his guidance, Dbyanara^mi
practised purifying his body and mind but could not awslcen
his soul.
Next, he crossed the ;|p Hsia4 river, passed over the
Hcng-ling4mountain, entered the Kuei-lin monastery
and hid himself in a solitary place for many years studying
the religion. There he became the disciple of the Dhyanamascer
Chi. He stayed there enjoying the beauty of the mountain and
river. The solitude and natural beauty of the vase forest enaiooii-
rcd him. So he wrote (directed his pen) poems describing his
inner feelings aroused by the surrounding gloomy fountains and
hills. These poems expressed, his extreme soft feelings for bu
for-ofF home.
Then he acquired excellent knowledge from the teacher of
San-wu and learned many things from the talented $cho]ars of
Chin<hiang. He was of very pleasant character and was never
affected by anyones flattery.
1. During tfac reign of ibe King Blmbbara, arious fdtiwah aad foin
were arranged ia tfac oapctaL Oae such type of waa known as
Sunajja. The vratd Giragsa means, as the co*mnc*tator says, the festival on
the top of mountain. It mbo means that wfaicli arc scan from ihe top of a
mountain. Even acmv, <mevery ftJI moon Say ia the month of Kirtfta Lc.
Oct^efNovember,fair b bddl at the vObgc Gtryak.
See Dr. Amulya CHumdnt Se# 0 MiUmH.
2. **Hving blossoms m Spring**: Gordi LttUbUa Monicr WUIIama,
Stnskrit English Dietmwy, p. 930.
98 Chmes* M ctih
had already passed but the water o f the lake remains pure and
d e a r as it was before, and the Bamboo ^rove remains evergreen.
The vague reminiscence of the past had thiown back its reflexion
on the hard roads (of the city), but everything is in ruiiu.
X 1 Gh^i-pao-shan-t'ti Saptaratna r?> sopana is
the dung of past now. Previously when the Lord preached the
the heavenly flowers o f variegated colours were scattered
bekw. Now there Is no dripping music o f the flowery rain.
These arc the past events now I W hat a pity I was not bom
then P W hat great pain I (eel (when I think) th at this world is
a burning house which deceives the w w ldly people. How sad
that the island o f pearls and gems is always obscure like the high
peak o f the mountain !*
I have travelled beyond the boundary and in imagination
I have crossed tbe Seven Sas and also the %^iolc universe.
The three disturbed realms arc sinking into heterodoxy and
falsity. Things are all in disorder and coniuaon. T here is no
real Truth. Its complete comprehension can only be achieved
by compassion and generosity. By removing the Ch'an*
{six gu^as) and calming down ones desireone can discover
the profound Doctrine. When one sacrifices ones own body
and seeks complete annihilation of onc*s own being to initiate
the mind,4 this param ita is known as Sbih Dana,
1. The same feelings overwhelmed the great poet Rabindra Nath Ttgore
when he visited the templr at Bodha*Gay&. 'Why was I not boin when he,
at the touch of whoc Rxi the whole universe was lanctifted, personally waUcd
through Gays; why did I not directly feel the ucred impact of his presence,
with my body and toul T
Rabindra Nath Tagore, BuM^Agva^ Rabinira Raehmdndi Vol. II, p. 469
(Centenary Edition, Govt. oT W t BengftI Publication, Calcutta, 138 fi.S.)
2. Accordinto Indian mythology, IndU it encircled by seven sea* vb.
LavAO&> Suri, Sarpi^, DxiUu, Pugdha, Paya^i. J ambuplak|&hvayau*
dvipau ^lmalilc&paro mah&n 1 Kuia^ Krauflca(atha 3aka(i Pu^c&raiouva
Saptamah // Ete dvipah Samudraistu Sapta Saptabhiravrt&l; Lava 9ek|i2
surisarpirdadhi dugdh^alaihsazaam f f Agrupurdna 1 0 S , -3.
3. In S&nikrit it means Secondary element an attribute of the "five
elrmenu>\ These ^unas arc thoic of tight"cak?u} sound karpa, nidi
n&sika, t&itejibv&f touchtvak thoughtmanas.
ThoughtManas* It is explained as matoria), worldly things.
15 Monks 99
He was not the only one who possessed merits but in his travel,
he was accompanied by friends with common ideas and objectives
and merits'like him. The monk therefore, left San-chiang with
two friends, embarked on a ship and arrived at Shengftching
and from there they rtmmed their wyagc to reach the north of
After travelltng over many places and crossing many
islands they reached Kedah.
After a short while, the monk Chen fell sick and pasted away
at the age of thirty-five or th;rty-$ix. Some days after, a man
met those two monks; they set sail together and returned to the
east. They hoped to go to Chiao-chih. They reached
Chan-po, Champa Thb country h known as Lin-p (Chinese
name of Champ4 w^icre the monk Ch'cn-wu ^ c d v
It was told by the people of Chaxapa then that the monk
Chen-ju alone went back (o his own country. He was greatly
esteemed and admhtd by everyone though he fiiiled to fulfil
his objectives.
These three monka went oat of their coantryf but vAy none of
them succeeded Hn reaching India) ?
_ # lThc Great Vinaya and Law master
belonged to Li*chou tn ttttd into an tcclesiastkai lift at ao
early age and grew simple, auMore> honest and frugal. He had
very few wants; iberefore he lived on begging alms and pcHbno-
mg the duties {of monk). H t hoped to pay offerings to the
sacred shrines of ihe Lord and a visit to (he sacred city of
RijagrhA.
Everytime he said in despair 4<l would not be able to see S&kya-
muni, the fkther of Mercy (Karui>imaya). The idea of Maitrcym,
of T*ien-kung, Devaloka (T u^u heaven)inspires my
heart. I could neither the Bodhi Tree nor could I watch the
glorious flow of the ^ Kskn.hc Lucky river. How
1. tn ehe Sung edltloo. nd in the Imperial It<cor<t, it is LQ r%A
not and in the Sunf, Ming and tlie Yftn Dynasties u if
Fa-shih mnd %ot sKsh only.
Pardte, the Iwrih Devaloka whre $U the Bodhiuuvas
wrc to be bora before ikey finally ppeard oa the
15 Monks 103
can I gather together all the emotioiw arising from the six organs
of senses and practise to attain (six p&ramitas) in three AsaA*
khycya,x San-chih f f without visiting those places .
Thereupon, in the second year of yjc |.Yung*shun (Ch'un)1
period, taking a monks staff, Ke voyaged in the South Sea with
many companions in the beginning, but later on, they decided
not to proceed further. He was, therefore, left alone. R t follo
wed the Chinese envoy with the Buddhist SQtras and images*
They embftrked on a ship and reached SrI-vijaya Island after
more than a months voyage, and remained there for a couple of
years. He could not understand the language spoken by the
of Kun-lun. He studied Sanskrit books thrc.
led a very pure and simple life and vnth one heart and
mind received the whole of the Commandments, Yuanchu.
I-ching met the monk here only. The monk wanted to return to
China vwth the hope of requesting the Emperor to build a monas
tery in the West that would serve the great purpose of human
welfare. So he uder(ook the perilous sca-voyage.
Thereupon, on the fifteenth day of the second month of the
third year of *Faen-5hou he set sail lor Ch*ang*an.
He took with h h n ten c h iia z K of misccllaneoas Buddhist Sfiuas
and Sastras newly translated, four chuan of M
i$ Nan4iai-<i-kuci-nei*i-chikan {Rieord of the inner
law m religion sentfrom the South Sea country though one who rttums)
and two chuan of Hsi~j^Mttifihkat^sheng^huan (Memoirs of
eminent monks wKo visited Western region or India and its
neighbouring countries in search of Law).
1 In every Maba Kalpa. there rc three Kalpas: ( I ) Period of desinictftou
(Prftbya). (2) Period of fonnatioa (Stliiti), (S) Friod of reproductwn
(Srvti)* In order to become Buddha, every BodhisaUv* attaint 9x PlramiUs
\sx three AsaAkhcya auod 100 Kalpas to attain 32 sigo^
This ora. wata started by Ihe chinl Emperor of T*ang Dy
nasty in A.D. 6fi2.
$ TJw I>owagcr Empress Wtt of the T*ang Dynasty usurped the ihrooc
for twenty y e m . Sbe ch d ^ ed tike Dynastic title and adopted the title Chou
ia A.D. 690. I a otfikr to commemorate th event, be begaa a new era m tbe
104 Chinese Monks
Eulogising, i( is said "since childhood you have insatiable long*
ing for Dharma and very firm determination. You had already
travelled all over China in search of the Truth and went to
Western Land (India) as well to collect more information (about
Buddhism}. Later on, you went back to the Divine Land to pro
pagate the vastness and extensiveness of Shih-ia1 Daia-
dhannft1 for the welfare cf the living souls. Th of
autumns had away but you have not grown
The four m nks qualified to be included in the Record
of the South Sea (Record of the Buddhist religion a$ practised
in that region)*
Pi-eh*u-chen-ku Lii-shih. The Vinaya-mastcr Bhiksu Qicn-ku
WM known as 4 Sa-luo-chi-tuo, Salacitta in
Sanskrit. Tbc translation of ic in Chinese is Ghcn-ku> firm and
erect. He belonged to t M l Jung-ch*van m Cheng.1 His
family name was Meng. From his childhood he grew kind
and compassionate and directed his attention towards Hui-
yuan.* At the age of fourteen he lost hii father.
He realised the unreality of life and that the Law of the Buddha
Alone is real.
Thereupon, self-possessed and mindful, he desired to pay a
visit to the sacred plaoes. With this aim ia view he went co the
monastery of , Teng-t'ze-Ssu*the monastery of
K The Upper reaches of the stream are known as Tai*f>ai rivr. The
river Hdanf<ihui li lo the south-east of Fao-chi in Sh^i-Si.
2. The monnt Lu it situated io the $outh*west of the district Hsing*tte
in Chiuxgoi (Kiang-) and to the south of Chiu-chiang, a port on (he Yang
tze* The mount Lu i famous for its natural beauty^ and it was very popular
centre for toe Buddhist teaming. A monastery wiu buili on the eastern slopes
ihe mountain called the Tui^-liii-Ssu (Monastery of Eastern grove). It
was finished in A J>. 386. Sanghadev^ a Kashmirian m otk who tr^nsUtd tbe
liUrciuri into Chtnese> lived m Lu*shan.
SdnAsiivddin liUraiurt
See 7C77. Ltt-shan~kt>Vol. 5tf p.
j 1024, No. 2095.
S. Thii era was started in AJL ,685 by the Empress Wu of tbe P a n g
X>ynuly.
4. These officers seem to be like the Dharmam&hinUtras, class of offt*
ctabf erected by die King Asofca. Tike mention of Dharmantah^matrsu is
found in the Rock Kdict V. The activities these ofQcials were manyfold.
TKe mftin idea of Asoka was to promote the moral w^fare o i hU subjects. So
h e appointed DhamiamaHamalias t o sprcsud Dharma, t o bestow grants, and t&
look ftftrr (he wel&rc of the dUTercnt c o a tcn ^ K m u y sects like Buddhists, Jaaxa9
X^vUuts and others. The activities of che Buddhist ofiflmls a^xnnted by the
T**ng ruler were mainly to promote Buddhosm, to propagate moial Uw ad
jutkc io the country.
112 Chinfse Monks
1. Suv^nudvipa.
m Chituse Motda
and affectionate, he was never overshadowed w ith horror of
death.1 H e was afraid th a t T oo m any cooks spoil the bro th n.
Moreover, a solitary cuui ta n tclicve the su rring a n d distrtis
peacefully. A flame o f fire in favourabk wind m ay cover thou
sands o f lamp) and put them in to obscurity !*
T he monk Chen-ku had one disciple whose family nam e was
jt M c i^ and fine aame1|jj[ H$ikan*ych, H e was known
as i Sengchia*t*i.po , Sanghadeva. T hough h b
grandfather originally belonged to the norths he h a d to live
in che south as an im perial officer; so h b fam ily a b o tempcNrarily
shifted to Kiungfu. As a great patron o f ihe F*ithbe received
religious instructkms from th t preceptor. T hough h t was tender
in age, his determ ination was very strong. T h e officer (Sa/i^ha-
dcva) m et the head preceptor w ith a n earnest desire o f acquiring
extensive knowledge. Hsftan-yeh wislted to ftccompany his
teacher. H e was predestined to study Buddhism leaving his
own home and family. H e sailed for Sri-vijaya. H e q uite under
stood the loca} language o f K^un-lun^studied thoroughly Sanskrit
books and chanted beautifully AkMdharmakofa vems an d other
Buddhist hymns. H e became a n attendant, and late r on he be
came a n in tc q m te r. H e was seventeen years old. (In three
editions it is 70 years old).
f Bhikfa To4iung. His S aaskrit name
was Buddhadeva. In Chinese it is '4 . ChUch-
ti*cn wiiich means divine wisdom. He belonged to
Yui^-ch*iu in : Picn-choo.4Hu fiuiutynamcvras
mon ideals. H e again and again felt very m uch tem pted (o meet
him. W hatever may be in fate, one must mdkc sacrifices (for
acquiring greater knowledge). H e heard th at acquiring know)*
edge is like crossing the cowering waves b u t to him it was nothing
but waves o f a smaU jxmd. Gazing a t a huge w hale a f limitless
sea, it appeared to him as if it was a small fish. Aftr some time,
he went to a far off place and bade &rewell to the m ountain-
abode. He went back to Kuang-fu w ith the m onk Chen-ku,
Thereupon, he took voyage to the South Sea and reached
SuvarnabhCrni where he determ ined to copy the T ripifaka so
th at he would be rem em bered for thousands o f years (thousand
autum ns)
He was intelligent) modestand gentle w ith profound know
ledge. He worked hard on different styles o f Chinese calligraphy,
studied again the philosophy o f Chuang-chou. T he C hapter
Ch'i-wu1 was vain and meaningless to him , equally
the teachings o f Chih-ma* appeared to be very far*
reaching. He crossed many rivers, trav d led on foot in the dtscrt.
Though the m erit he acquired would not illum ine b u t finally
he must be praised for his heroic plan. How to carry out this ?
In search o f Law, he eared very little for his own life; he never
eared for his own happiness but was very m uch eager to work
for others* happiness. H e did n o t care for his own relations b u t
the entire world became his own kith and kin. I t was a joy for
him to regard cvcry<mc as his own adf. How could ic be possible
for him not to treat a man as a m an but as a dog ? Tiiis vtras his
generosity and benevolence.
Arriving at Sr?-vijaya, he devotedly studied the V inaya Pitaka.
H e not only translated! the Buddhist texts but also took notes on
C H IN E S E TEXT
BIBLIOGRAPHY
CHINESE
AYu Wang-ching(Asoka ritja Sutra) Taishd 50 p. 9 9 No. 2042.
Chang Hsing-lang, CKung-hsi Chiao-t'ung SluMiao (His
torical materials of M utual Exchange berween China and
Western region, VoL 6.
ChNu-fa Kao-scng chuan Tai$N6 51Ia-12-b.
Fa*hsiea chuanTaisho 51, 857 C.
Hung-ming chiTaisho 52, No. 3002.
KSCTaisho 50, 357c361b (on HuUVuan)
KSCTaisho 50, 366b367a (On Tao sheng)
KSCTaishd 50, 425 (On Tao-Hsuang)
KSCTaishS 51, No.2089 (On Wu-K^ong).
Nan-hai Chi-kuci nci-fa chuan, T abhd 51, 204c234a.
SKSCTaisho 50, 710b711b (On I-Ching).
S c n ^ - Y u G h u-san tsang-chi-chi Chapter ] 3*1
T a-T ang Hsi-yu chi Taishfi51, 868~947c.
Tao-Hsuan, Kuang-hting-ming-chi, (Further collection of Cssays
on B u d d h ism )T a ish d 52, No. 3003.
146 Chinese Monks
Tiu-hai (Sabda Sagar) (Shanghai1932).
Yang HsOan-chih* Lo-yang Chla-lanchi (Record of the Monas
teries in Lo-yang)Taisho 51, No2092s p. 999.
PA L I AND S A N S K R IT
BhikXJMi Jagadbh K asyapa : Mahavagga edited. (Nava Na-
Iftnda Maliavihara, 1956), Cullavagge 12 ed- (Nava
Nalanda Mahavihira).
Konow, Sten : RHjatarangmi
Vaidya, P. L . : DafabkSmika Sutra edL (DaiWianga, 1967)*
INDEX
Abbidh^rma % 64, 6 7 n l. 68, 89, AsaAgkheya 7 6 , 103
9 6 n l# !07 110, U 8 , 121 Aioka lZn% !5nUl7nl, 43dl>
Abturacc ContemplatioKi 10 64n2t 86nl 11104,119111
Abstract m editatioo 99o5 Asoka tree 44
Acary T u 4i 112 Asnfpur copperplate inscription SOfi^
Acir&vti <RapU) 100n3 85n1
Adi Buddha 17nl Assam 30nl
Xdityasn4d A|^a S&hsfika Prajfti Firamit4 23a2,
AdhyiunAvidy& 6 8 n l 67dI, 6802, I06n2
^ a m a S a tr * 36 57 96 A-vimokfa 28nt 113
A ^ n iik sh 45n2 " 6Gnl
Acnipuri]>ft 9n2
44,85
Ai*diou 40
AUviksilln4 Ayudky 40o3
of Precept 5
A la r
A^l*yefa*oa<hia*bo4hu-aa 65 Badalohan 2n2 7n2
Asaar&vatl 37nl 48 o3
Amit&bba 17, 26 S3, 75n^ 106 Bagcfai, Dr. tS X ? $8q 4$fl1
AmiuyOs Sotra 26a1 446671ii2.U0iil
Amogbavajra 64nl Bakhargftnj 70nl
Amraka 17, 18 BilMitya
Amrapili 90n2 BalhiJu 13n3
Antrvana 90 Balkh 7n2,13n1,293
An (General) 27 Bamboo Grove 39 60, 97, 98
An-hui 32n4, 73n4 Bangladesh 70nl
An*mo-luo*p,o 16, 17, 18, 47 Banerjee. A.C. 13 86n4
An*nan 37n3 Bapat, Dr. P.V. 31
A^run-ych-po^mo. Anandavarman 18 Bartbar hllU 95n4
Anhih*kao 36nS Barui, Dr. Beni Madhava 81o!
An*(ao Basarh 42n2
Ananda I3n3, S3. 53nl, 26 Beal, S. 47n2, 48nl^8inlr 82n2
AnathapuKlik& 6n2 Being 42nl
Andaman 63n. 1 Betd-outs 78
AuguttaraNik&ya 36n3, 100n3 Betel palm 78
AnnaU of (he Han Dynasty 7n2 Bhadanta. 10, S2 75
Anruun 71n2. Bhadanta Buddha 52
Amarv&sa 72n2 athi 84n2
(Hioci 48a4
Aphsa^ ixncrlptit i movement 59nl
Aptt** Dictions
ivy 62 n2
Dictionary ipipta 53n2
Arabs 14, Bhattadbarya, Binoyatosh 64
Areca outs 76n3 Bhava 42n1
A rbat 82n3 Bhikkhu^I-Vibhaiiga 9n3
Atjuna, 87nl Bhikfu 31
Armour of Wisdom, 47 Bhiksu^i 108
Arthadipta34 B ho^ 24n2, 78. 114, 121
Arthara^mi $&stracarya 46 Bhutatatha^l 82
Aruo&iva^ Iln2 8 7 n i Bimbisara 15i^ 97nl
Ar&pa (n4 Bin-Thuan 71nx
Aryadcva, 32n2 Black robes 11%4
Arya N ^ r ju o a >65, 60 Board of Academicians 9)nl
Aa^ffa 9ol I0n2# i8n l, S1 46n2, Bodh-Gaya 8n l, 20fi2 29nl
I05n4 60o4
148 Chinese Monks
Hsi<hung74n4
HiUseng-wen-Iun. 79n2
H^i-yU, 1 -t
3
,
s
Hsi-yu-chi, t
Hsift Dynatty, 61nl
5
4v
Hftiacxh'en, 77
I
p
Hsiao-tan, 77 l
n
9
3;
1
0
ti
s
Haich-su-li, 42
3
,
6
HaioKbang, 6
i,
0
1
Hnca-ch*ii3^ Period. 44
Hstcn-he, 102
Hifci>-hcng Period, 74, 76
p
Hiin, 10B
Hsin-diou FftMihth, 39, 40
Hsin-luo, 18, 2147 S 3
2
Htin-Ssu, 30 0
5
Hain-tu, 14
Hsing, 42nl r2,n23, 24, 7ln2
Hingfu, 27 Indian settlcn, 35n2
Hsing-kung, 39 Indian UpSsai^, llOnl
HsiiAn-chang, 75, 8!n2 Ixido-China, 24n2
Hnian-chao, 5, 13, 21. S9 47 Tndra sala-guha, 65nl
Hsuan-chuang, 2, 6a2t 8n 1&2% Indra UnJ^ 29nl
9nl, 1303, 1802, !9n2, 2Qq29 23n2, Indus, 31n2
26nl 28o 1&3, 35n 2&S, 41, 47ni Imulas Nudorutn, 78
53al, 57nl, 58n2,59n2,60n3, S4n2, Intuitional School, 62
65n1, 67nl, 69nl 81nl&2, 84n2, Iron Gate, 2
9Unl, 94nl, 93n4,105n4 Iron Pass 7n2
HsOan-fauJ Fs-hih, 27, 28
HsUan-I, 72
Hittan-k^o, 20
HsOan-K^uei^S, 74, 75 Jains, 1ln4
Hsuan-K*ueS Lii-thih, 71, 72 Jalalabid, 31 n2
fiiUarwnu, 65 Jaluidhiura, 7, 8
Judex 153
E d ilc d b y A lex W ay m an
21 A n a g a t^ v a iw a D e r a il a T h e S e r m o n o f th e C h r o n ic le - T o B e L
Meddcgama, Tr. and John C. Moll, Ed.
2 2 C h in tu im a jita Tht* A w eh il B u d d h is t a n d H in d u T a n lr l c G o d -
dc5i Klisabeth Anne Bcnard
2 3 O n V o id n e s s f-e m a n d o T ola and Carm en Dragonetii
2 4 N a g a r ju n a 's R e h it^ H o n o f L o g ic C N yaya) V a Jd ^ ly a p r a k a r a n a
F'cmando Tola and C arm en DragoneUi
2 5 T h e B u d d h is t A rt o f N afiary iiiiakcind a E]izabeih Rosen Stone
2 6 D is c ip lin e T h e C a n o n ic a l B u d d h is m o f th e V in a y a p ita k a J.C ,