Hinduism and Buddhism, An Historical Sketch, Vol. 2. Charles Eliot

the Sarvâstivâdins, to which school he did not belong. I-Ching classes him with Aśvaghosha and Aryadeva as belonging to the early period.

211

Râjataranginî, i. 173, 177.

212

Edited in the Bibliotheca Buddhica by De la Vallée Poussin and (in part) in the Journal of the Buddhist Text Soc. See too Walleser, Die Mittlere Lehre des Nâgârjuna nach der Tibetischen Version übertragen, 1911: nach der Chinesischen Version übertragen, 1912.

213

The ascription of these works to Nâgârjuna is probably correct for they were translated by Kumârajîva who was sufficiently near him in date to be in touch with good tradition.

214

The name of this king, variously given as Udayana, Jetaka and Śâtavâhana, has not been identified with certainty from the various transcriptions and translations in the Chinese and Tibetan versions. See J. Pali Text Soc. for 1886 and I-Ching Records of the Buddhist Religion (trans. Takakusu), pp. 158 ff. The Andhra kings who reigned from about 240 B.C. to 225 A.D. all claimed to belong to the Śâtavâhana dynasty. The stupa of Amarâvati in the Andhra territory is surrounded by a stone railing ascribed to the period 160-200 A.D. and Nâgârjuna may have addressed a pious king living about that time.

215

For other works attributed to Nâgârjuna see Nanjio, Nos. 1169, 1179, 1180, 1186 and Walleser's introduction to Mittlere Lehre nach der Chinesischen Version The Dharmasangraha, a Sanskrit theological glossary, is also attributed to Nâgârjuna as well as the tantric work Pancakrama. But it is not likely that the latter dates from his epoch.

216

Nanjio, No. 1188.

217

The very confused legends about him suggest a comparison with the Dravidian legend of a devotee who tore out one of his eyes and offered it to Śiva. See Grünwedel, Mythologie, p. 34 and notes. Polemics against various Hinayanist sects are ascribed to him. See Nanjio, Nos. 1259, 1260.

218

Watters, Yüan Chwang, II. p. 286. Hsüan Chuang does not say that the four were contemporary but that in the time of Kumâralabdha they were called the four Suns.

219

For Asanga and Vasubandhu see Péri in B.E.F.E.O. 1911, pp. 339-390. Vincent Smith in Early History of India, third edition, pp. 328-334. Winternitz, Ges. Ind. Lit. II. i. p. 256. Watters, Yüan Chwang, I. pp. 210, 355-359. Taranâtha, chap. XXII. Grünwedel, Mythologie, p. 35.

220

Meghavarman. See V. Smith, l.c. 287.

221

Two have been preserved in Sanskrit: the Mahâyâna-sûtrâlankâra (Ed. V. Transl., S. Lévi, 1907-1911) and the Bodhisattva-bhûmi (English summary in Muséon, 1905-6). A brief analysis of the literature of the Yogâcâra school according to Tibetan authorities is given by Stcherbatskoi in Muséon, 1905, pp. 144-155.

222

Mahâyâna-sûtrâl. XVIII. 71-73. The ominous word maithuna also occurs in this work, XVIII. 46.

223

Vincent Smith, l.c. p. 275.

224

But there are of course abundant Indian precedents, Brahmanical as well as Buddhist, for describing various degrees of sanctity or knowledge.

225

The wooden statues of Asanga and Vasubandhu preserved in the Kōfukaji at Nara are masterpieces of art but can hardly claim to be other than works of imagination. They date from about 800 A.D. See for an excellent reproduction Tajima's Select Relics, II. x.

226

See Eitel and Grünwedel, but I do not know in what texts this tradition is found. It is remarkable that Paramârtha's life (T'oung Pao, 1904, pp. 269-296) does not say either that he was twentieth patriarch or that he worshipped Amida.

227

On receiving a large donation he built three monasteries, one for Hinayanists, one for Mahayanists and one for nuns.

228

The work consists of 600 verses (Kârikâ) with a lengthy prose commentary (Bhâshya) by the author. The Sanskrit original is lost but translations have been preserved in Chinese (Nanjio, Nos. 1267, 1269, 1270) and Tibetan (see Cordier, Cat. du Fonds tibétain de la Bib. Nat. 1914, pp. 394, 499). But the commentary on the Bhâshya called Abhidharma-kośa-vyâkhyâ, or Sphuṭârtha, by Yásomitra has been preserved in Sanskrit in Nepal and frequently cites the verses as well as the Bhâshya in the original Sanskrit. A number of European savants are at present occupied with this literature and Sir Denison Ross (to whom I am indebted for much information) contemplates the publication of an Uigur text of Book I found in Central Asia. At present (1920), so far as I know, the only portion of the Abhidharma-kośa in print is De la Vallée Poussin's edition and translation of Book III, containing the Tibetan and Sanskrit texts but not the Chinese (De la Vallée Poussin—Vasubandhu et Yaśomitra, London, 1914-18). This chapter deals with such topics as the structure of the universe, the manner and place of rebirth, the chain of causation, the geography of the world, the duration and characteristics of Kalpas, and the appearance of Buddhas and Cakravartins.

229

See Nanjio, pp. 371-2, for a list of his works translated into Chinese. Hsüan Chuang's account differs from the above (which is taken from Paramârtha) in details. He also tells a curious story that Vasubandhu promised to appear to his friends after death and ultimately did so, though he forgot his promise until people began to say he had gone to hell.

230

See Vasilief, Le Bouddhisme, Troisième supplément, pp. 262 ff. Köppen, Rel. des Buddha, I. 151. Takakusu in J. Pali Text Society, 1905, pp. 67-146.

231

Records, translated by Takakusu, p. 15.

232

They are mentioned in the Sarva-darśana-saṅgraha.

233

Kern (Indian Buddhism, p. 126) says they rejected the authority of the Sûtras altogether but gives no reference.

234

See Vasilief, pp. 301 ff. and various notices in Hsüan Chuang and Watters. Also de la Vallée Poussin's article in E.R.E.

235

Hsüan Chuang informs us that when he was in Śrughna he studied the Vibhâshâ of the Sautrântikas, but the precise significance of this term is not plain.

236

Fa-Hsien's Travels, chap. XVI.

237

This figure is probably deduced from some artificial calculation of possible heresies like the 62 wrong views enumerated in the Brahma-Jala sûtra.

238

He must have lived in the fourth century as one of his works (Nanjio, 1243) was translated between 397 and 439.

239

Watters, Yüan Chwang, II. 221-224. Nanjio, 1237. The works of Guṇamati also are said to show a deep knowledge of the Sânkhya philosophy.

240

For the history of logic in India, see Vidyâbhusana's interesting work Mediæval School of Indian Logic, 1909. But I cannot accept all his dates.

241

Diṅnâga's principal works are the Pramâṇa-samuccaya and the Nyâya-praveśa. Hsüan Chuang calls him Ch'en-na. See Watters, II. 209. See Stcherbatskoi in Muséon, 1904, pp. 129-171 for Diṅnâga's influence on the development of the Naiyâyika and Vaiśeshika schools.

242

His personal name is said to have been P'u-ti-to-lo and his surname Ch'a-ti-li. The latter is probably a corruption of Kshatriya. Hsiang-Chih possibly represents a name beginning with Gandha, but I can neither find nor suggest any identification.

243

See B.E.F