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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Varga 3. The conversion of K4syapa. Varga 4. Converts Bimbis4ra raga. Varga 5. Conversion of Sariputra and Maudgalydyana. Varga 6. Returns to his own country. Varga 7. The history of Su-ta (i.e. Sudatta or Anathapizdada). Varga 8. The history of the queen of Udy4na, king of Kausambi. She would not comply with the king’s wishes, because it was a fast day. Varga 9. Gautami becomes a Bhikshuvi. Varga 10. Inconstancy. Contains the history of Prasenagit’s interview with Buddha, and of the minister who had lost his child. Varga 11. Self-love. Contains the history of an interview with Prasenagit, and a sermon preached by Buddha on self-love. Varga 12. Conversion of Mahak4syapa (Agnidatta). Varga 13. Conversion of AmbapAli. INTRODUCTION. XXV Varga 14. Discussion with the Nirgranthas. Varga 15. Buddha eats the food fit for horses'. It will be seen from the above summary, that so early at least as the end of the second century A.D. a life of Buddha, with the details above named, was in circulation in Kapilavastu. The next life of Buddha, in point of date, is the second version of the Lalita Vistara, known in China as the (6) Phi-yau-king. He This was translated by the Indian priest Dharmaraksha, during the Western Tsin dynasty, about A.D. 300. It is in eight chapters, and belongs to the expanded class of Buddhist literature. The story of Buddha’s life is here told from his birth to his death, but in the exaggerated and wearisome form peculiar to the works of this (expanded) school. It would seem as if the idea of merit attaching to the reproduction of every word of the sacred books had led the later writers, not only to reproduce the original, but to introduce, by an easy but tiresome method, the repetition of a simple idea under a multitude of verbal forms, and so secure additional merit?. There is another life of Buddha named in the Chinese Catalogues, translated A. D. 420 by Buddhabhadra, who was a descendant of Amrztodana, the uncle of Buddha. This life is named (7) Kwo-hu-yin-ko-king. a AR OR It is in four kiouen. It has not come under my notice; but another translation of the same text, likewise in four kiouen, and made shortly after Buddhabhadra by a native of Mid-India called Guwabhadra (A.D. 436), is before me. This work is called » See Abstract of Four Lectures, p. 52. ? To show the character of this style of composition we give at the end (Note II) a section from this Stra relating to the birth of Bodhisattva. XXVi FO-SHO-HING-TSAN-KING. (8) | Kwo-hu-hien-tsai-yin-ko-king. mR EAR It is not divided into sections, but each kiouen embraces a distinct portion of the history. Kiouen I contains an accdunt of Sumedhas and his nomination by Dipankara Buddha. It then proceeds to narrate the events attending the conception, incarnation, and early years of the Bodhisattva until his tenth year, and his superiority at school (p. 26).
2Kiouen I contains an accdunt of Sumedhas and his nomination by Dipankara Buddha. It then proceeds to narrate the events attending the conception, incarnation, and early years of the Bodhisattva until his tenth year, and his superiority at school (p. 26). Kiouen II begins with the martial contest and victory of Bodhisattva over his compeers, and ends with the flight from his palace at nineteen years of age (p. 27). Kiouen III begins with Bodhisattva’s interview with the different Rishis, and concludes with the conversion of the five men after Buddha’s enlightenment (p. 34). Kiouen IV begins with the conversion of Yasa and his father, and afterwards his fifty friends. It then gives in great detail the history of the K4syapas, and ends with an account of the gift of the Getavana. This life of Buddha is of a circumstantial character, and is full of interesting episodes. The next memoir in point of time of translation is the history of Buddha as it occurs in the Vinaya Pifaka. I shall take as my example the Vinaya according to the Mahisasaka school. In the 15th and 16th chapters of this work is a brief life of Buddha. This copy of the Vinaya was brought from Ceylon by Fa-hien at the beginning of the fifth century (A.D. 414); it was not translated by him, but by Buddhagiva, a native of Cophene, A.D. 423 (see Abstract of Four Lectures, p. 21), with the assistance of Tao-sing (Ku-tao-sing), a Sramavza of Khoten. In this life the order of events (and the precise words occasionally) agree with the Pali of the Mahavagga, as published by Oldenberg. It begins, however, with the history of the origin of the Sakyas, and in this it resembles the account in the Manual of Buddhism, except that in the Chinese the 1 Spence Hardy, p. 130. INTRODUCTION. XXVil description of Ganta, the son of Amba, is that he was contemptible and ugly, whilst in the Singhalese account he is described as lovely and well-favoured. After the complete enlightenment, Buddha sits in contemplation at the foot of different trees. Here there occurs a divergence from the Pali, as it is in the interval of his remaining thus in contemplation that he visits the village of Senapati, and gives to his daughter Sugt4 the two refuges in Buddha and the law. This is a curious statement, as it seems to imply that at that time the triple refuge was not known; in other words, that there was no Sangha, or Church.
3This is a curious statement, as it seems to imply that at that time the triple refuge was not known; in other words, that there was no Sangha, or Church. The interview with Upaka is identical with the Pali. The sermon at Benares and the conversion of the five men, the visit to and conversion of Bimbis4ra, the conversion of Yasa and his friends, the visit to Uruvilva and the Kasyapas, the conversion of Upatishya and Kolita—all this is as in the Southern account. The narrative then breaks off suddenly, and the rules of the Vinaya with respect to teacher and pupil &c. are introduced. This notice of Buddha’s life, although not translated in China before the fifth century, must date back-from the time when the Southern copy of the Vinaya, which Fa-hien brought from China, was first put together. The Mahisdsika school was an offshoot from the Aryasthavira branch of the Buddhist church, and in all probability was regarded in Ceylon as orthodox, in opposition to the Mahdsanghikas. It is curious that in the Mahdsanghika copy of the Vinaya which Fa-hien brought from Patna, and which he himself translated into Chinese, there is no section corresponding to the one just adduced, that is, this copy of the Vinaya contains no record of Buddha’s life. This may be accounted for on the ground that the two redactions were made at different times and at places far apart. But yet it is curious that a copy of the Vinaya brought from Patna, and said to have been copied from an authentic original, should differ so widely from a copy found by the same person at the same time in Ceylon’. This circumstance at any rate will 1 Fa-hien, p. 144. XXVili FO-SHO-HING-TSAN-KING. show the mixed character of Buddhist books in China, and the difficulty of classifying them in any distinct order. We come now to notice a life of Buddha translated by a native Chinese priest. It is called the (9) Fo-pen-hing-king Oh AS 47 and was translated by Pao-yun, a companion of Fa-hien in his travels in India, about A.D. 420. It is in seven chapters, and composed in varying measures or verses of 4, 5 or 7 symbols to the line. We have no means of determining the name of the original work from which Pao-yun translated his book, but it evidently was not the Buddhafarita-kavya of Asvaghosha. It resembles it in no particular, except that it is in verse. The contents of this work I have already given elsewhere (Abstract of Four Lectures, Pp. 100); so that there is no need to allude to it here at any length. Nor need I refer, except to name it, to the Chinese version of the Lalita Vistara. This translation was made by the Sramaza Divakara during the Tang dynasty. He was a native of Mid-India, and flourished in China A.D. 676. It is in 12 chapters and 27 sections. The headings of these chapters have been given elsewhere (Catalogue, pp. 18, 19). The contents of the Chinese version agree in the main with the Tibetan. It is named (10) Fang-kwang-tai-Awang-yan-king. 7 Be A HE he
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Varga 3. The conversion of K4syapa. Varga 4. Converts Bimbis4ra raga. Varga 5. Conversion of Sariputra and Maudgalydyana. Varga 6. Returns to his own country. Varga 7. The history of Su-ta (i.e. Sudatta or Anathapizdada). Varga 8. The history of the queen of Udy4na, king of Kausambi. She would not comply with the king’s wishes, because it was a fast day. Varga 9. Gautami becomes a Bhikshuvi. Varga 10. Inconstancy. Contains the history of Prasenagit’s interview with Buddha, and of the minister who had lost his child. Varga 11. Self-love. Contains the history of an interview with Prasenagit, and a sermon preached by Buddha on self-love. Varga 12. Conversion of Mahak4syapa (Agnidatta). Varga 13. Conversion of AmbapAli. INTRODUCTION. XXV Varga 14. Discussion with the Nirgranthas. Varga 15. Buddha eats the food fit for horses'. It will be seen from the above summary, that so early at least as the end of the second century A.D. a life of Buddha, with the details above named, was in circulation in Kapilavastu. The next life of Buddha, in point of date, is the second version of the Lalita Vistara, known in China as the (6) Phi-yau-king. He This was translated by the Indian priest Dharmaraksha, during the Western Tsin dynasty, about A.D. 300. It is in eight chapters, and belongs to the expanded class of Buddhist literature. The story of Buddha’s life is here told from his birth to his death, but in the exaggerated and wearisome form peculiar to the works of this (expanded) school. It would seem as if the idea of merit attaching to the reproduction of every word of the sacred books had led the later writers, not only to reproduce the original, but to introduce, by an easy but tiresome method, the repetition of a simple idea under a multitude of verbal forms, and so secure additional merit?. There is another life of Buddha named in the Chinese Catalogues, translated A. D. 420 by Buddhabhadra, who was a descendant of Amrztodana, the uncle of Buddha. This life is named (7) Kwo-hu-yin-ko-king. a AR OR It is in four kiouen. It has not come under my notice; but another translation of the same text, likewise in four kiouen, and made shortly after Buddhabhadra by a native of Mid-India called Guwabhadra (A.D. 436), is before me. This work is called » See Abstract of Four Lectures, p. 52. ? To show the character of this style of composition we give at the end (Note II) a section from this Stra relating to the birth of Bodhisattva. XXVi FO-SHO-HING-TSAN-KING. (8) | Kwo-hu-hien-tsai-yin-ko-king. mR EAR It is not divided into sections, but each kiouen embraces a distinct portion of the history. Kiouen I contains an accdunt of Sumedhas and his nomination by Dipankara Buddha. It then proceeds to narrate the events attending the conception, incarnation, and early years of the Bodhisattva until his tenth year, and his superiority at school (p. 26).
2Kiouen I contains an accdunt of Sumedhas and his nomination by Dipankara Buddha. It then proceeds to narrate the events attending the conception, incarnation, and early years of the Bodhisattva until his tenth year, and his superiority at school (p. 26). Kiouen II begins with the martial contest and victory of Bodhisattva over his compeers, and ends with the flight from his palace at nineteen years of age (p. 27). Kiouen III begins with Bodhisattva’s interview with the different Rishis, and concludes with the conversion of the five men after Buddha’s enlightenment (p. 34). Kiouen IV begins with the conversion of Yasa and his father, and afterwards his fifty friends. It then gives in great detail the history of the K4syapas, and ends with an account of the gift of the Getavana. This life of Buddha is of a circumstantial character, and is full of interesting episodes. The next memoir in point of time of translation is the history of Buddha as it occurs in the Vinaya Pifaka. I shall take as my example the Vinaya according to the Mahisasaka school. In the 15th and 16th chapters of this work is a brief life of Buddha. This copy of the Vinaya was brought from Ceylon by Fa-hien at the beginning of the fifth century (A.D. 414); it was not translated by him, but by Buddhagiva, a native of Cophene, A.D. 423 (see Abstract of Four Lectures, p. 21), with the assistance of Tao-sing (Ku-tao-sing), a Sramavza of Khoten. In this life the order of events (and the precise words occasionally) agree with the Pali of the Mahavagga, as published by Oldenberg. It begins, however, with the history of the origin of the Sakyas, and in this it resembles the account in the Manual of Buddhism, except that in the Chinese the 1 Spence Hardy, p. 130. INTRODUCTION. XXVil description of Ganta, the son of Amba, is that he was contemptible and ugly, whilst in the Singhalese account he is described as lovely and well-favoured. After the complete enlightenment, Buddha sits in contemplation at the foot of different trees. Here there occurs a divergence from the Pali, as it is in the interval of his remaining thus in contemplation that he visits the village of Senapati, and gives to his daughter Sugt4 the two refuges in Buddha and the law. This is a curious statement, as it seems to imply that at that time the triple refuge was not known; in other words, that there was no Sangha, or Church.
3This is a curious statement, as it seems to imply that at that time the triple refuge was not known; in other words, that there was no Sangha, or Church. The interview with Upaka is identical with the Pali. The sermon at Benares and the conversion of the five men, the visit to and conversion of Bimbis4ra, the conversion of Yasa and his friends, the visit to Uruvilva and the Kasyapas, the conversion of Upatishya and Kolita—all this is as in the Southern account. The narrative then breaks off suddenly, and the rules of the Vinaya with respect to teacher and pupil &c. are introduced. This notice of Buddha’s life, although not translated in China before the fifth century, must date back-from the time when the Southern copy of the Vinaya, which Fa-hien brought from China, was first put together. The Mahisdsika school was an offshoot from the Aryasthavira branch of the Buddhist church, and in all probability was regarded in Ceylon as orthodox, in opposition to the Mahdsanghikas. It is curious that in the Mahdsanghika copy of the Vinaya which Fa-hien brought from Patna, and which he himself translated into Chinese, there is no section corresponding to the one just adduced, that is, this copy of the Vinaya contains no record of Buddha’s life. This may be accounted for on the ground that the two redactions were made at different times and at places far apart. But yet it is curious that a copy of the Vinaya brought from Patna, and said to have been copied from an authentic original, should differ so widely from a copy found by the same person at the same time in Ceylon’. This circumstance at any rate will 1 Fa-hien, p. 144. XXVili FO-SHO-HING-TSAN-KING. show the mixed character of Buddhist books in China, and the difficulty of classifying them in any distinct order. We come now to notice a life of Buddha translated by a native Chinese priest. It is called the (9) Fo-pen-hing-king Oh AS 47 and was translated by Pao-yun, a companion of Fa-hien in his travels in India, about A.D. 420. It is in seven chapters, and composed in varying measures or verses of 4, 5 or 7 symbols to the line. We have no means of determining the name of the original work from which Pao-yun translated his book, but it evidently was not the Buddhafarita-kavya of Asvaghosha. It resembles it in no particular, except that it is in verse. The contents of this work I have already given elsewhere (Abstract of Four Lectures, Pp. 100); so that there is no need to allude to it here at any length. Nor need I refer, except to name it, to the Chinese version of the Lalita Vistara. This translation was made by the Sramaza Divakara during the Tang dynasty. He was a native of Mid-India, and flourished in China A.D. 676. It is in 12 chapters and 27 sections. The headings of these chapters have been given elsewhere (Catalogue, pp. 18, 19). The contents of the Chinese version agree in the main with the Tibetan. It is named (10) Fang-kwang-tai-Awang-yan-king. 7 Be A HE he
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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