Hinduism and Buddhism, An Historical Sketch Volume III Part 29

FOOTNOTES:

[Footnote 591: See _B.E.F.E.O._ 1910, Le Songe et l'Amba.s.sade de l'Empereur Ming Ti, par M. H. Maspro, where the original texts are translated and criticized. It is a curious coincidence that Ptolemy Soter is said to have introduced the wors.h.i.+p of Serapis to Egypt from Sinope in consequence of a dream.]

[Footnote 592: [Chinese: ] No doubt then p.r.o.nounced something like Vut-tha.]

[Footnote 593: [Chinese: ] or [Chinese: ]]

[Footnote 594: [Chinese: ]]

[Footnote 595: [Chinese: ]]

[Footnote 596: [Chinese: ]]

[Footnote 597: [Chinese: ]]

[Footnote 598: [Chinese: ]]

[Footnote 599: See Chavannes, _Les doc.u.ments Chinois dcouverts par Aurel Stein_, 1913, Introduction. The earliest doc.u.ments are of 98 B.C.]

[Footnote 600: The Wei-leh or Wei-lio [Chinese: ], composed between 239 and 265 A.D., no longer exists as a complete work, but a considerable extract from it dealing with the countries of the West is incorporated in the San Kuo Chih [Chinese: ] of P'ei-Sung-Chih [Chinese: ] (429 A.D.). See Chavannes, translation and notes in _T'oung Pao_, 1905, pp. 519-571.]

[Footnote 601: [Chinese: ]. See Chavannes, _l.c._ p. 550.]

[Footnote 602: See Francke, _Zur Frage der Einfhrung des Buddhismus in China_, 1910, and Maspro's review in _B.E.F.E.O._ 1910, p. 629.

Another Taoist legend is that Dipankara Buddha or Jan Tng, described as the teacher of Skyamuni was a Taoist and that Skyamuni visited him in China. Giles quotes extracts from a writer of the eleventh century called Shn Kua to the effect that Buddhism had been flouris.h.i.+ng before the Ch'in dynasty but disappeared with its advent and also that eighteen priests were imprisoned in 216 B.C. But the story adds that they recited the Prajnpramit which is hardly possible at that epoch.]

[Footnote 603: Sam. Nik. v. 10. 6. Cf. for a similar ill.u.s.tration in Chuang-tzu, _S.B.E._ XL. p. 126.]

[Footnote 604: I may say, however, that I think it is a compilation containing very ancient sayings amplified by later material which shows Buddhist influence. This may be true to some extent of the Essays of Chuang-tzu as well.]

[Footnote 605: See Legge's translation in _S.B.E._ Part I. pp. 176, 257, II. 46, 62; _ib._ I. pp. 171, 192, II. 13; _ib._ II. p. 13; _ib._ II. p. 9, I. p. 249; _ib._ pp. 45, 95, 100, 364, II. p. 139; _ib._ II.

p. 139; _ib._ II. p. 129.]

[Footnote 606: _Ib._ I. p. 202; cf. the Buddha's conversation with Vaccha in Maj. Nik. 72.]

[Footnote 607: k.u.mrajva and other Buddhists actually wrote commentaries on the Tao-T-Ching.]

[Footnote 608: [Chinese: ] It speaks, however, in section 36 of being born in the condition or family of a Bodhisattva (P'u-sa-chia), where the word seems to be used in the late sense of a devout member of the Buddhist Church.]

[Footnote 609: But the Emperor Huan is said to have sacrificed to Buddha and Lao-tzu. See Hou Han Shu in _T'oung Pao_, 1907, p. 194.

For early Buddhism see "Communauts et Moines Bouddhistes Chinois au II et au III sicles," by Maspro in _B.E.F.E.O._ 1910, p. 222. In the second century lived Mou-tzu [Chinese: ] a Buddhist author with a strong spice of Taoism. His work is a collection of questions and answers, somewhat resembling the Questions of Milinda. See translation by Pelliot (in _T'oung Pao_, vol. XIX. 1920) who gives the date provisionally as 195 A.D.]

[Footnote 610: Accounts of these and the later translators are found in the thirteen catalogues of the Chinese Tripitaka (see Nanjio, p.

xxvii) and other works such as the Kao Sang-Chuan (Nanjio, No. 1490).]

[Footnote 611: [Chinese: ]. He worked at translations in Loyang 148-170.]

[Footnote 612: Dharmakla, see Nanjio, p. 386. The Vinaya used in these early days of Chinese Buddhism was apparently that of the Dharmagupta school. See _J.A._ 1916, II. p. 40. An s.h.i.+h-kao (_c_. A.D.

150) translated a work called The 3000 Rules for Monks (Nanjio, 1126), but it is not clear what was the Sanskrit original.]

[Footnote 613: [Chinese: ]]

[Footnote 614: [Chinese: ]]

[Footnote 615: [Chinese: ]]

[Footnote 616: [Chinese: ]. He was a remarkable man and famous in his time, for he was credited not only with clairvoyance and producing rain, but with raising the dead. Rmusat's account of him, based on the Tsin annals, may still be read with interest. See _Nouv. Mlanges Asiatiques_, II. 1829, pp. 179 ff. His biography is contained in chap.

95 of the Tsin [Chinese: ] annals.]

[Footnote 617: [Chinese: ]. Died 363 A.D.]

[Footnote 618: Ts'in [Chinese: ] must be distinguished from Tsin [Chinese: ], the name of three short but legitimate dynasties.]

[Footnote 619: [Chinese: ]]

[Footnote 620: [Chinese: ]]

[Footnote 621: See Nanjio, Catalogue, p. 406.]

[Footnote 622: [Chinese: ]. For this t.i.tle see Pelliot in _T'oung Pao_, 1911, p. 671.]

[Footnote 623: [Chinese: ]]

[Footnote 624: [Chinese: ]. He was canonized under the name of Wu [Chinese: ], and the three great persecutions of Buddhism are sometimes described as the disasters of the three Wu, the others being Wu of the North Chou dynasty (574) and Wu of the T'ang (845).]

[Footnote 625: [Chinese: ]. For the 25 pilgrims see Nanjio, p. 417.]

[Footnote 626: [Chinese: ]]

[Footnote 627: [Chinese: ]]

[Footnote 628: [Chinese: ]]

[Footnote 629: [Chinese: ], [Chinese: ]. See Chavannes, "Voyage de Song Yun dans l'Udyna et le Gandhra, 518-522," p. E in _B.E.F.E.O._ 1903, pp. 379-441. For an interesting account of the Dowager Empress see pp.

384-5.]

[Footnote 630: [Chinese: ]]

[Footnote 631: [Chinese: ]]

[Footnote 632: [Chinese: ] and [Chinese: ]]

[Footnote 633: See chap. XXIII. p. 95, and chap. XLV below (on schools of Chinese Buddhism), for more about Bodhidharma. The earliest Chinese accounts of him seem to be those contained in the Liang and Wei annals. But one of the most popular and fullest accounts is to be found in the Wu Tng Hui Yan (first volume) printed at Kushan near Fuchow.]

[Footnote 634: His portraits are also frequent both in China and j.a.pan (see _Ostasiat. Ztsft_ 1912, p. 226) and the strongly marked features attributed to him may perhaps represent a tradition of his personal appearance, which is entirely un-Chinese. An elaborate study of Bodhidharma written in j.a.panese is noticed in _B.E.F.E.O._ 1911, p.

457.]

[Footnote 635: [Chinese: ]]