Record of Buddhistic Kingdoms [59]
In consequence (of this success in his quest) Fa-hien stayed here for three years, learning Sanskrit books and the Sanskrit speech, and writing out the Vinaya rules. When Tao-ching arrived in the Central Kingdom, and saw the rules observed by the Sramanas, and the dignified demeanour in their societies which he remarked under all occurring circumstances, he sadly called to mind in what a mutilated and imperfect condition the rules were among the monkish communities in the land of Ts'in, and made the following aspiration:--"From this time forth till I come to the state of Buddha, let me not be born in a frontier land."[10] He remained accordingly (in India), and did not return (to the land of Han). Fa-hien, however, whose original purpose had been to secure the introduction of the complete Vinaya rules into the land of Han, returned there alone.
NOTES
[1] Mentioned before in chapter xxvii.
[2] Mahasanghikah simply means "the Great Assembly," that is, of monks. When was this first assembly in the time of Sakyamuni held? It does not appear that the rules observed at it were written down at the time. The document found by Fa-hien would be a record of those rules; or rather a copy of that record. We must suppose that the original record had disappeared from the Jetavana vihara, or Fa-hien would probably have spoken of it when he was there, and copied it, if he had been allowed to do so.
[3] The eighteen pu {.}. Four times in this chapter the character called pu occurs, and in the first and two last instances it can only have the meaning, often belonging to it, of "copy." The second instance, however, is different. How should there be eighteen copies, all different from the original, and from one another, in minor matters? We are compelled to translate--"the eighteen schools," an expression well known in all Buddhist writings. See Rhys Davids' Manual, p. 218, and the authorities there quoted.
[4] This is equivalent to the "binding" and "loosing," "opening" and "shutting," which found their way into the New Testament, and the Christian Church, from the schools of the Jewish Rabbins.
[5] It was afterwards translated by Fa-hien into Chinese. See Nanjio's Catalogue of the Chinese Tripitaka, columns 400 and 401, and Nos. 1119 and 1150, columns 247 and 253.
[6] A gatha is a stanza, generally consisting, it has seemed to me, of a few, commonly of two, lines somewhat metrically arranged; but I do not know that its length is strictly defined.
[7] "A branch," says Eitel, "of the great vaibhashika school, asserting the reality of all visible phenomena, and claiming the authority of Rahula."
[8] See Nanjio's Catalogue, No. 1287. He does not mention it in his account of Fa-hien, who, he says, translated the Samyukta-pitaka Sutra.
[9] Probably Nanjio's Catalogue, No. 120; at any rate, connected with it.
[10] This then would be the consummation of the Sramana's being,--to get to be Buddha, the Buddha of his time in his Kalpa; and Tao-ching thought that he could attain to this consummation by a succession of births; and was likely to attain to it sooner by living only in India. If all this was not in his mind, he yet felt that each of his successive lives would be happier, if lived in India.
CHAPTER XXXVII
TO CHAMPA AND TAMALIPTI. STAY AND LABOURS THERE FOR THREE YEARS. TAKES SHIP TO SINGHALA, OR CEYLON.
Following the course of the Ganges, and descending eastwards for eighteen yojanas, he found on the southern bank the great kingdom of Champa,[1] with topes reared at the places where Buddha walked in meditation by his vihara, and where he and the three Buddhas, his predecessors, sat. There were monks residing at them all. Continuing his journey east for nearly fifty yojanas, he came to the country of Tamalipti,[2] (the capital of which is) a seaport. In the country there are twenty-two monasteries, at all of which there are monks residing. The Law of Buddha is also flourishing in it. Here Fa-hien stayed two years, writing out his Sutras,[3] and drawing pictures of images.
After this he embarked