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Biographies Of Avagosha, Ngarjua, Ryadeva, And Vasubandhu
By Vasilief, Translated By E. Lyall
Avagosha Ngarjua ryadeva Vasubandhu
The
Indian Antiquary,
A Journal Of Oriental Research
In
Archology, History, Literature, Languages, Philosophy, Religion, Folklore, &c., &c., &c.
Edited By
Jas. Burgess, M.r.a.s., F.r.g.s.
Vol. Iv.--1875
[Bombay, Education Society's Press]
{Reduced To HTML By Christopher M. Weimer, November 2002}
p. 141
Biographies Of Avagosha Ngarjua, Ryadeva, And Vasubandhu.
\"Translated from Vassilief's work on Buddhism, by Miss E. Lyall."
1. Avagosha* (in Chinese "Ma-mine", 'voice of the horse') was a disciple of the venerable Prva. Prva, on arriving in Central India from the North, learned that the clergy of that district dared not strike the "Ga", a privilege, as we know, which had been granted to the religions which prevailed or which had obtained preponderance. The cause of this humiliation was Avagosha, who, belonging to the most learned Trthikas, had demanded that the Buddhists should not be permitted to strike the "Ga" so long as they had not refuted him. Prva ordered it to be struck; he entered into discussion with Avagosha, and first asked him this simple question:--'What is to be desired in order that the universe may enjoy peace, the sovereign long life, the countries abundance, and that people may no longer have to submit to miseries?' A turn so unexpected, to which it was necessary to reply, according to the laws of discussion, confounded Avagosha, and after the meeting he became a disciple of Prva, who counselled him to teach Buddhism, and then returned to his native town. Avagosha remained in Central India, and made himself celebrated by his superior talents.
It happened that the king of Little "Yu-chyi", in Northern India, invaded Magadha, and demanded the cups of Buddha and Avagosha to be given up to him. The nobles grumbled against the king because he had set much too high a value on the latter; in order to convince them of their merit, the king took seven horses, and after having starved them for six days, he led them to the place in which Avagosha was teaching, and ordered fodder to be given to them, but when the horses heard the preacher they shed tears, and would not eat. Avagosha became celebrated because the horses had understood his voice, and because of this he received the name of Avagosha (voice of a horse).
2. Ngrjua was born in Southern India. He was descended from a Brahmanical family; he was naturally endowed with eminent qualities; and whilst yet a child he taught the four Vedas, each of which contained 40,000 "gthas" (each of which is composed of 42 letters or syllables). He travelled into various kingdoms, and learned all the secular sciences, such as astronomy, geography, secret and magical powers; then he entered into friendship with three very distinguished men, and, having obtained power to render himself invisible, he glided with them into royal palaces, where he began to disgrace the women. Their presence was discovered by the print of their feet; the three companions of Ngrjua were hewn to pieces, and he himself was saved only by first making a vow to adopt the spiritual state (Buddhist). Accordingly, having arrived on the monntains, at the "stpa" of Buddha, he uttered his vows, and in ninety days he learned the three "Piakas", the deepest meaning of which he penetrated. Then he began to search for the other "Stras", but he found them nowhere; it was only on the summit of the Snowy Mountains that a very old Bhikshu gave him The "Stra of Mahyna", the depth of the meaning of which he comprehended, without being able to discover the detailed explanations of it. All the opinions of the Tirthikas and ramaas seemed to him worthless; in his pride he supposed himself a founder of a new religion, and invented new vows and a new costume for his disciples. Then Ngarja (King of the Dragons) concentrated himself in him, took him with him to his palace at the bottom of the sea, and showed him there seven deposits of precious objects, with the Vaipulya books and other Stras of a deep and mystical meaning; Ngrjua read them for ninety consecutive days, and then returned to the earth with a casket. There was at this time in Southern India a king who knew very little of the true doctrine; Ngrjua, wishing to attract all his attention, appeared before him for seven years with a red flag, and when the king, in course of a prolonged conversation with him, asked him, as a proof of his universal knowledge, to tell him what was going on in heaven, Ngrjua declared that there was war between the Asuras and the Devas, and to confirm his words there fell from heaven an arm and some mutilated limbs of the Asuras.
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Then the king was convinced, and ten thousand Brhmas gave up wearing their hair in knots (that is to say, they were shaved), and made the vows of perfection (that is, of the spiritual calling). Then Ngrjua spread Buddhism widely in Southern India: he humbled the Trthikas, and to explain the doctrines of the Mahyna he composed the "Upadea", of 100,000 "gthas"; besides that, he composed "Chyuane iane fo lao lune", 'The Sublime Path of Buddha,' consisting of 5,000 "gthas"; "Da tzzi fane biane lune", 'The Art of Pity,' consisting of 50 "gthas" (5,000 ?). It was by means of these that the doctrine of the Mahyna spread on all sides in Southem India. Besides these he composed "U ve lune", 'Meditations on Intrepidity,' in 100,000 "gthas".* A Brhma who had entered into discussion with him produced a magic pond in the middle of which was a water-lily with a thousand leaves, but Ngrjua produced a magic elephant which overturned the pond. At length, upon a chief of the Hinayna showing a desire that Ngrjua should die, he shut himself up in his solitary chamber and disappeared. For a hundred years temples were raised in his honour in all the kingdoms of India, and people began to worship him as they did Buddha. As his mother had borne him under an "Arjua" tree, he received the name of Arjua, and as after that a Nga (dragon) had taken part in his conversion, the name Nga was added, whence has resulted the name Ngrjua (in Chinese "Lune-chu", dragon-tree; the Thibetans translate it 'converted by a dragon'). He was the thirteenth patriarch, and administered religion more than three hundred years.
3. Deva (ryadeva) was descended from a Brahmanical family of Southern India. He rendered himself celebrated by his general knowledge. There was in his kingdom a golden image of Mahevara two "sagenes" high; whoever, in asking a favour, turned himself towards it, had his prayer granted in the present life. All who presented themselves were not admitted to the image, but Deva insisted that he should be allowed to enter, and when the angry spirit began to roll his eyes, he pulled one of them out. Another day Mahevara appeared to him in a festival and promised him that the people should believe his words. Deva came to the pagoda of Ngrjua, advanced into the spiritual state, and then began to enlighten the people. But that did not satisfy him, he was possessed with the desire to convert the king himself. For that purpose he went to the bodyguards, and after having gained their attention he asked permission to enter into discussion with some heretics, every one of whom he overcame. Deva composed "Bo-lune erl-chi ping", 'The Hundredfold Meditation,' and "Ci bo lune" (400 "gthas") for the overthrow of error; but a Trthika laid open his stomach and he died. As he had before this given one of his eyes to Mahevara when he met him at the festival, he remained blind of an eye, and was surnamed Knadeva.
4. Vasubandhu was born in the kingdom of Purushapura, in Northern India. In the history of the god Vishu the following is related:--Vishu was the younger brother of Indra, who had sent him into Jambudvpa to conquer the Asura: he was born as son to the king Vsudeva. At this time the Asura existed under the name of Indradamana (conqueror of Indra), a name which he had received because of his war against Indra. In the "Vykaraa"** it is said that the Asura asserts that it is not a good thing for people to amuse themselves by giving opposition to the gods who find enjoyment in well doing. This Asura had a sister named Prabhvat (sovereign of light), who was very beautiful. The Asura, wishing to injure Vishu, placed his sister in a prominent position, and himself told her that if any one wished to marry her she was to propose that he should seek a quarrel with her brother. Vishu came to this place; he fell in love with Prabhvat, and, as all the gods had married daughters of the Asuras, he proposed marriage to her: he was in consequence forced to fight a duel with the Asura. Vishu, as the body of Nryaa, was invulnerable; the Asura also continued to live though Vishu had cut off his head, hands, and other limbs, which returned anew to their places. The fight continued till night, and the strength of Vishu was beginning to fail, when his wife, fearing lest he should be beaten, took
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an "Utpala" leaf, and tearing it in two pieces, threw them on different sides, and began to walk in the middle. Vishu, understanding the meaning of this action, tore the body of the Asura into two pieces and passed between them; then the Asura died. He had formerly obtained from a ishi the privilege that if any of his limbs should be cut off they should reunite, but the ishi had not promised that his body would be joined together again if it should be torn asunder. As Vishu had shown here the courage of a man, the kingdom was thus named Purusha. There was in this kingdom a royal chief who was a Brhma of the Kauika* family. He had three sons who bore the single name Vasubandhu, which was common to them, and which signifies 'celestial parent' ("Tiane-tzine"). It is the custom in India to give all children only one name, which is common to them, and besides that, in order to distinguish them, another one is added as a special distinction. The third son Vasubandhu had advanced into the spiritual calling at the Sarvstivda school. He became an Arhana and was named Bi-lin-chi Vatsya ("ba-po"); Bilinchi was his mother's name, and Vatsya signifies 'son;' but it is thus that the children of servants, cattle, and specially calves are called. The eldest son Vasubandhu advanced equally in the spiritual calling at the Sarvstivda school, and although he might have escaped suffering he could not understand the idea, and wished to put himself to death; but the Arhana Pindola, who dwelt in the eastern Videhadvpa, having seen him, came to him and instructed him in the contemplation of the void of the Hnayna; but Vasubandhu, not being satisfied with that, sent a messenger into the heaven named Tushita to make special inquiries of Maitreya, and after having received from him an explanation of the void of the Mahyna, he returned to Jambudvpa, where, having given himself up to study, he received the gift of foresight, and because of that he was surnamed Asaga ("U-thyo", 'unimpeded'). He still went sometimes into Tushita to Maitreya to make particular inquiries about the meaning of the "Stras" of the Mahyna; but when he explained to others what he had learned they did not believe him, and he was obliged to ask Maitreya to return to the earth, to which he consented. For four months Maitreya was found in the temple of preaching, addressing the people upon the "Stra of Seventeen Worlds", and explaining the meaning of it clearly; nobody but Asaga could see him,--the others could only hear the preaching,--and every one believed in the Mahyna. Maitreya taught Asaga the Samdhi of the solar ray; then everything became intelligible to him, and he composed in Jambudvpa the "Upadea" upon the "Stras" of the Mahyna.
The second son Vasubandhu advanced also in the spiritual calling at the Sarvstivda school: in the extent of his learning, the number of the subjects which he understood, and his knowledge of books, he was unequalled. As his brothers had received other names, the name of Vasubandhu remained to him alone.
Towards the five-hundredth year after the "nirva" of Buddha, the Arhana Katyyaaputra, who had advanced in the spiritual calling at the Sarvstivda school, lived. He was purely Indian, but in course of time he came into the kingdom of Kipine (Kofene, Cabul), which is on the north-west of India, where at the same time there were 500 Arhanas and 500 Bodhisatvas (?). He began to compose the "Abhidharma" of the Sarvstivda school, which consists of 8 "grantas". A declaration was published everywhere that those who knew anything of the "Abhidharma" of Buddha should tell what they knew of it. Then men, gods, dragons, Yakshas, and even the inhabitants of the heaven Akanisha communicated everything that they knew, were it only a phrase of a verse. Katyyaaputra, with the Arhanas and the Bodhisatvas, chose out of all what was not contradictory to the "Stras" and to the "Vinaya"; they formed of it a composition which they divided into eight parts, in which there were 50,000 lokas. Then they wished to compose the "Vaibhshya" to explain the "Abhidharma". At this time Avagosha was living in India, a native of the "Po-dyi-do" country in the kingdom of ravasti; he understood eight parts of the "Vykaraa", the four "Vedas", the six sciences, and the three "Piakas" of eighteen schools: so Katyyaaputra sent an ambassador to ravasti to invite Avagosha to correct the writing of the proposed "Vaibhshya". For twelve consecutive years after his arrival in Kipine Avagosha was occupied with the work of which Katyyaaputra
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and the other Arhanas and Bodhisatvas had given him charge; the whole "Vaibhshya" contained a million of "gthas". After their composition, Katyyaaputra engraved a command on stone that no person, knowing this doctrine, should cause it to spread out of Kipine, and also that the composition itself should not pass beyond the frontier. He also took care that the other schools and the Mahyna should not profane or change this pure doctrine. This command was also confirmed by the king. The kingdom of Kipine was surrounded on all sides by mountains, and there were gates only on one side; all the prelates had set their guard of Yakshas as sentinels to allow all those who wished to be instructed to pass in, but not to allow them to go out again. In the kingdom of Ayodhya lived the master Vasasubhadra,* who was gifted with intelligence and a good memory; as he wished to learn the "Vaibhshya", he feigned madness and repaired to Kipine, where he listened for twelve consecutive years. Sometimes while they were explaining to him he began to inquire about the "Rmyaa"; and on that account he was disdained by all, and was allowed to go out of Kipine, although the Yakshas had prevented the priests. After his return to his birthplace he declared that every one should hasten to learn of him the "Vaibhshya" of Kipine, and, as he was old, his disciples wrote as quickly as he spoke, and in short everything was conducted towards a good end.
About the ninth century after the death of Buddha the Trthika Vindhykavasa lived; he demanded the work "Sene-ge-lune" from the dragon who dwelt near the lake at the foot of the Vindhya mountains, and after having adapted it to his point of view, he came to Ayodhya and asked king Vikramditya to allow him to enter into discussion with the Buddhist priests. At this time the great masters, such as Mairaa, Vasubandhu, and others, were away in other kingdoms. The only one remaining was Buddhamitra, the master of Vasubandhu, a very old and feeble man, but one who had deep knowledge; he was called to argue, but he could only repeat what the Trthika had said, and he was vanquished. The king recompensed the Trthika, who, upon returning to the Vindhya mountain, was changed into a pillar of stone, but his work "Sene-ge-lune" has been preserved till the present day. When, upon his return, Vasubandhu learned this circumstance, he caused a search to be made for the Trthika; but as he had been changed into stone, Vasubandhu composed the "Tzi-shi-chyane-shi-lune", in which he refuted all the propositions of the "Sene-ge-lune", and for that he received from the king a gift of three "lakshas" of gold, with which he set up three idols,--one for the Bhikshuns, another for the Sarvstivda school, and the third for the school of the Mahyna; after that the true doctrine (that is to say Buddhism) was established anew. Vasubandhu first studied the meaning of the "Vaibhshya"; then, having adopted this teaching, he composed every day a "gtha" in which was contained the meaning of all he had been teaching during that day; after having written this "gtha" on a leaf of copper, he caused it to be carried about on the head of an intoxicated elephant, and called by the beating of a drum those who wished to dispute the meaning of the "gtha"; but no one was found able to refute it. In this way more than 600 "gthas" were composed, which contain all the meaning of the "Vaibhshya"; it is the "Koakarina", or the "Koa" in verse. When Vasubandhu had added to it fifty pounds in gold, he sent it to Kipine to all those who were masters of the "Abhidharma", who were greatly rejoiced that their true doctrine was spread abroad; but as they found in the verses some incomprehensible passages, they themselves added other fifty pounds in gold, and desired Vasubandhu to write an explanation in prose; he then composed the "Abhidarmakoa" {"sic"}, in which he has introduced the Sarvstivdine ideas, and refuted whatever deviated from the principles of the "Stras". When this composition arrived at Kipine, the masters in these districts were irritated at seeing their opinions overturned.
The son of king Vikramditya, who bore the name of Prditya ('new sun') made his vows to Vasubandhu; and his mother, who entered the religious calling, became his pupil. When Prditya mounted the throne, the mother and son besought Vasubandhu to stay at yodhya and enjoy their fortune, which he consented to do; but the brother-in-law of Prditya, the Brhma Vasurato, who had
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married his sister, was a master of the Trthikas and was versed in "Vykaraa", according to the principles of which he composed a refutation of the "Koa", a work of Vasubandhu, who for his defence wrote "Sane-shi-erle-ping" (32 Articles), in which he refuted all the objections. The "Vykaraa" was lost, and there remained only the other composition. The king gave him as a reward a "laksha" of gold, and his mother gave him two; with this Vasubandhu erected an idol in each of the three kingdoms of Kipine, Purushapura, and Ayodhya. The Trthika, red with shame, wishing to humble Vasubandhu, brought from India to Ayodhya the master Sihabhadra, who composed two works to refute the "Koa": in the one ("Guane-sane-ma-i"), in 10,000 "gthas", he explained the meaning of the "Vaibhshya"; and in the other ("Sui-shi-lune"), in 12,000 "gthas", he defended himself and overturned the opinions of the "Koa". After having finished these works, Sihabhadra provoked Vasubandhu to discussions, but the latter removed himself under pretext of his old age, referring them to wise people to judge them. At first this master, who had plunged into the study of the ideas of eighteen schools, had devoted himself to the Hnayna, and did not believe in the Mahyna,--he said that the doctrine of Buddha was not in it. Asaga, apprehending that his brother would write a refutation of the Mahyna, called Vasubandhu to Purushapura, where he himself dwelt, and converted him to the Mahyna. Vasubandhu repented of his former criticisms of the Mahyna and wished to cut out his tongue, but his brother sought to persuade him that it would be better to write an explanation of the Mahyna, which he indeed composed after the death of Asaga. It is to him that the commentaries on the "Avantansaka", the "Nirva", the "Saddharmapundarika", the "Prajnpramit", the "Vimalakirti", and other "Stras" belong; besides these he composed "Ve-shi-lune", in which is contained the whole conception of the whole Mahyna, and also "Gane-lu-mine" and the other "stras" of the Mahyna. All that was composed by this master is distinguished for excellence of style and ideas: it is for that reason that, not only in India, but also in other countries, beyond the frontiers, the partizans both of the Hnayna and the Mahyna have adopted his works as authoritative. Heretics grow pale with fear when they hear his name. He died at Ayodhya, at the age of 80 years.
Journals Buddhist Articles
Footnotes
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* The biographies of the first three were translated into Chinese under the dynasty of Yao-tzine, A.d. 384-417, by Kumraya (Kumraila ?); and the last, that of Vasubandhu, appeared under the Chene dynasty (a.d. 557-588), by the celebrated Chene-ti. From theee M. Vassilief derives the following abridged lives (pp. 210-222 of the Russian ed.).
A sort of bell for calling to religious exercises.
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* We do not now find all these works of Ngrjua either in Chinese or Thibetan, though there are others that go under his name.
This note is found in the Chinese biography.
The 'sagene' is a Russian measure of 6 ft. 9.2 in.
Yet we do not know that Ngrjua was still alive, though the usual legends make ryadeva the personal disciple of Ngrjua.
"Fu-lou-cha-fu-lo".
"Ine-to-lo-to-ma-na"; "to-ma-na" signifying vanquisher.
** "Bi-kia-lo".
"Po-lo-po-no-di".
p. 143
* \"Kiao-chi-kia", one of the names of Indra himself.
p. 144
* \"Po-soso-siui-ba-to-lo".
Biographies Of Avagosha, Ngarjua, Ryadeva, And Vasubandhu
By Vasilief, Translated By E. Lyall
Avagosha Ngarjua ryadeva Vasubandhu
The
Indian Antiquary,
A Journal Of Oriental Research
In
Archology, History, Literature, Languages, Philosophy, Religion, Folklore, &c., &c., &c.
Edited By
Jas. Burgess, M.r.a.s., F.r.g.s.
Vol. Iv.--1875
[Bombay, Education Society's Press]
{Reduced To HTML By Christopher M. Weimer, November 2002}
p. 141
Biographies Of Avagosha Ngarjua, Ryadeva, And Vasubandhu.
\"Translated from Vassilief's work on Buddhism, by Miss E. Lyall."
1. Avagosha* (in Chinese "Ma-mine", 'voice of the horse') was a disciple of the venerable Prva. Prva, on arriving in Central India from the North, learned that the clergy of that district dared not strike the "Ga", a privilege, as we know, which had been granted to the religions which prevailed or which had obtained preponderance. The cause of this humiliation was Avagosha, who, belonging to the most learned Trthikas, had demanded that the Buddhists should not be permitted to strike the "Ga" so long as they had not refuted him. Prva ordered it to be struck; he entered into discussion with Avagosha, and first asked him this simple question:--'What is to be desired in order that the universe may enjoy peace, the sovereign long life, the countries abundance, and that people may no longer have to submit to miseries?' A turn so unexpected, to which it was necessary to reply, according to the laws of discussion, confounded Avagosha, and after the meeting he became a disciple of Prva, who counselled him to teach Buddhism, and then returned to his native town. Avagosha remained in Central India, and made himself celebrated by his superior talents.
It happened that the king of Little "Yu-chyi", in Northern India, invaded Magadha, and demanded the cups of Buddha and Avagosha to be given up to him. The nobles grumbled against the king because he had set much too high a value on the latter; in order to convince them of their merit, the king took seven horses, and after having starved them for six days, he led them to the place in which Avagosha was teaching, and ordered fodder to be given to them, but when the horses heard the preacher they shed tears, and would not eat. Avagosha became celebrated because the horses had understood his voice, and because of this he received the name of Avagosha (voice of a horse).
2. Ngrjua was born in Southern India. He was descended from a Brahmanical family; he was naturally endowed with eminent qualities; and whilst yet a child he taught the four Vedas, each of which contained 40,000 "gthas" (each of which is composed of 42 letters or syllables). He travelled into various kingdoms, and learned all the secular sciences, such as astronomy, geography, secret and magical powers; then he entered into friendship with three very distinguished men, and, having obtained power to render himself invisible, he glided with them into royal palaces, where he began to disgrace the women. Their presence was discovered by the print of their feet; the three companions of Ngrjua were hewn to pieces, and he himself was saved only by first making a vow to adopt the spiritual state (Buddhist). Accordingly, having arrived on the monntains, at the "stpa" of Buddha, he uttered his vows, and in ninety days he learned the three "Piakas", the deepest meaning of which he penetrated. Then he began to search for the other "Stras", but he found them nowhere; it was only on the summit of the Snowy Mountains that a very old Bhikshu gave him The "Stra of Mahyna", the depth of the meaning of which he comprehended, without being able to discover the detailed explanations of it. All the opinions of the Tirthikas and ramaas seemed to him worthless; in his pride he supposed himself a founder of a new religion, and invented new vows and a new costume for his disciples. Then Ngarja (King of the Dragons) concentrated himself in him, took him with him to his palace at the bottom of the sea, and showed him there seven deposits of precious objects, with the Vaipulya books and other Stras of a deep and mystical meaning; Ngrjua read them for ninety consecutive days, and then returned to the earth with a casket. There was at this time in Southern India a king who knew very little of the true doctrine; Ngrjua, wishing to attract all his attention, appeared before him for seven years with a red flag, and when the king, in course of a prolonged conversation with him, asked him, as a proof of his universal knowledge, to tell him what was going on in heaven, Ngrjua declared that there was war between the Asuras and the Devas, and to confirm his words there fell from heaven an arm and some mutilated limbs of the Asuras.
p. 142
Then the king was convinced, and ten thousand Brhmas gave up wearing their hair in knots (that is to say, they were shaved), and made the vows of perfection (that is, of the spiritual calling). Then Ngrjua spread Buddhism widely in Southern India: he humbled the Trthikas, and to explain the doctrines of the Mahyna he composed the "Upadea", of 100,000 "gthas"; besides that, he composed "Chyuane iane fo lao lune", 'The Sublime Path of Buddha,' consisting of 5,000 "gthas"; "Da tzzi fane biane lune", 'The Art of Pity,' consisting of 50 "gthas" (5,000 ?). It was by means of these that the doctrine of the Mahyna spread on all sides in Southem India. Besides these he composed "U ve lune", 'Meditations on Intrepidity,' in 100,000 "gthas".* A Brhma who had entered into discussion with him produced a magic pond in the middle of which was a water-lily with a thousand leaves, but Ngrjua produced a magic elephant which overturned the pond. At length, upon a chief of the Hinayna showing a desire that Ngrjua should die, he shut himself up in his solitary chamber and disappeared. For a hundred years temples were raised in his honour in all the kingdoms of India, and people began to worship him as they did Buddha. As his mother had borne him under an "Arjua" tree, he received the name of Arjua, and as after that a Nga (dragon) had taken part in his conversion, the name Nga was added, whence has resulted the name Ngrjua (in Chinese "Lune-chu", dragon-tree; the Thibetans translate it 'converted by a dragon'). He was the thirteenth patriarch, and administered religion more than three hundred years.
3. Deva (ryadeva) was descended from a Brahmanical family of Southern India. He rendered himself celebrated by his general knowledge. There was in his kingdom a golden image of Mahevara two "sagenes" high; whoever, in asking a favour, turned himself towards it, had his prayer granted in the present life. All who presented themselves were not admitted to the image, but Deva insisted that he should be allowed to enter, and when the angry spirit began to roll his eyes, he pulled one of them out. Another day Mahevara appeared to him in a festival and promised him that the people should believe his words. Deva came to the pagoda of Ngrjua, advanced into the spiritual state, and then began to enlighten the people. But that did not satisfy him, he was possessed with the desire to convert the king himself. For that purpose he went to the bodyguards, and after having gained their attention he asked permission to enter into discussion with some heretics, every one of whom he overcame. Deva composed "Bo-lune erl-chi ping", 'The Hundredfold Meditation,' and "Ci bo lune" (400 "gthas") for the overthrow of error; but a Trthika laid open his stomach and he died. As he had before this given one of his eyes to Mahevara when he met him at the festival, he remained blind of an eye, and was surnamed Knadeva.
4. Vasubandhu was born in the kingdom of Purushapura, in Northern India. In the history of the god Vishu the following is related:--Vishu was the younger brother of Indra, who had sent him into Jambudvpa to conquer the Asura: he was born as son to the king Vsudeva. At this time the Asura existed under the name of Indradamana (conqueror of Indra), a name which he had received because of his war against Indra. In the "Vykaraa"** it is said that the Asura asserts that it is not a good thing for people to amuse themselves by giving opposition to the gods who find enjoyment in well doing. This Asura had a sister named Prabhvat (sovereign of light), who was very beautiful. The Asura, wishing to injure Vishu, placed his sister in a prominent position, and himself told her that if any one wished to marry her she was to propose that he should seek a quarrel with her brother. Vishu came to this place; he fell in love with Prabhvat, and, as all the gods had married daughters of the Asuras, he proposed marriage to her: he was in consequence forced to fight a duel with the Asura. Vishu, as the body of Nryaa, was invulnerable; the Asura also continued to live though Vishu had cut off his head, hands, and other limbs, which returned anew to their places. The fight continued till night, and the strength of Vishu was beginning to fail, when his wife, fearing lest he should be beaten, took
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an "Utpala" leaf, and tearing it in two pieces, threw them on different sides, and began to walk in the middle. Vishu, understanding the meaning of this action, tore the body of the Asura into two pieces and passed between them; then the Asura died. He had formerly obtained from a ishi the privilege that if any of his limbs should be cut off they should reunite, but the ishi had not promised that his body would be joined together again if it should be torn asunder. As Vishu had shown here the courage of a man, the kingdom was thus named Purusha. There was in this kingdom a royal chief who was a Brhma of the Kauika* family. He had three sons who bore the single name Vasubandhu, which was common to them, and which signifies 'celestial parent' ("Tiane-tzine"). It is the custom in India to give all children only one name, which is common to them, and besides that, in order to distinguish them, another one is added as a special distinction. The third son Vasubandhu had advanced into the spiritual calling at the Sarvstivda school. He became an Arhana and was named Bi-lin-chi Vatsya ("ba-po"); Bilinchi was his mother's name, and Vatsya signifies 'son;' but it is thus that the children of servants, cattle, and specially calves are called. The eldest son Vasubandhu advanced equally in the spiritual calling at the Sarvstivda school, and although he might have escaped suffering he could not understand the idea, and wished to put himself to death; but the Arhana Pindola, who dwelt in the eastern Videhadvpa, having seen him, came to him and instructed him in the contemplation of the void of the Hnayna; but Vasubandhu, not being satisfied with that, sent a messenger into the heaven named Tushita to make special inquiries of Maitreya, and after having received from him an explanation of the void of the Mahyna, he returned to Jambudvpa, where, having given himself up to study, he received the gift of foresight, and because of that he was surnamed Asaga ("U-thyo", 'unimpeded'). He still went sometimes into Tushita to Maitreya to make particular inquiries about the meaning of the "Stras" of the Mahyna; but when he explained to others what he had learned they did not believe him, and he was obliged to ask Maitreya to return to the earth, to which he consented. For four months Maitreya was found in the temple of preaching, addressing the people upon the "Stra of Seventeen Worlds", and explaining the meaning of it clearly; nobody but Asaga could see him,--the others could only hear the preaching,--and every one believed in the Mahyna. Maitreya taught Asaga the Samdhi of the solar ray; then everything became intelligible to him, and he composed in Jambudvpa the "Upadea" upon the "Stras" of the Mahyna.
The second son Vasubandhu advanced also in the spiritual calling at the Sarvstivda school: in the extent of his learning, the number of the subjects which he understood, and his knowledge of books, he was unequalled. As his brothers had received other names, the name of Vasubandhu remained to him alone.
Towards the five-hundredth year after the "nirva" of Buddha, the Arhana Katyyaaputra, who had advanced in the spiritual calling at the Sarvstivda school, lived. He was purely Indian, but in course of time he came into the kingdom of Kipine (Kofene, Cabul), which is on the north-west of India, where at the same time there were 500 Arhanas and 500 Bodhisatvas (?). He began to compose the "Abhidharma" of the Sarvstivda school, which consists of 8 "grantas". A declaration was published everywhere that those who knew anything of the "Abhidharma" of Buddha should tell what they knew of it. Then men, gods, dragons, Yakshas, and even the inhabitants of the heaven Akanisha communicated everything that they knew, were it only a phrase of a verse. Katyyaaputra, with the Arhanas and the Bodhisatvas, chose out of all what was not contradictory to the "Stras" and to the "Vinaya"; they formed of it a composition which they divided into eight parts, in which there were 50,000 lokas. Then they wished to compose the "Vaibhshya" to explain the "Abhidharma". At this time Avagosha was living in India, a native of the "Po-dyi-do" country in the kingdom of ravasti; he understood eight parts of the "Vykaraa", the four "Vedas", the six sciences, and the three "Piakas" of eighteen schools: so Katyyaaputra sent an ambassador to ravasti to invite Avagosha to correct the writing of the proposed "Vaibhshya". For twelve consecutive years after his arrival in Kipine Avagosha was occupied with the work of which Katyyaaputra
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and the other Arhanas and Bodhisatvas had given him charge; the whole "Vaibhshya" contained a million of "gthas". After their composition, Katyyaaputra engraved a command on stone that no person, knowing this doctrine, should cause it to spread out of Kipine, and also that the composition itself should not pass beyond the frontier. He also took care that the other schools and the Mahyna should not profane or change this pure doctrine. This command was also confirmed by the king. The kingdom of Kipine was surrounded on all sides by mountains, and there were gates only on one side; all the prelates had set their guard of Yakshas as sentinels to allow all those who wished to be instructed to pass in, but not to allow them to go out again. In the kingdom of Ayodhya lived the master Vasasubhadra,* who was gifted with intelligence and a good memory; as he wished to learn the "Vaibhshya", he feigned madness and repaired to Kipine, where he listened for twelve consecutive years. Sometimes while they were explaining to him he began to inquire about the "Rmyaa"; and on that account he was disdained by all, and was allowed to go out of Kipine, although the Yakshas had prevented the priests. After his return to his birthplace he declared that every one should hasten to learn of him the "Vaibhshya" of Kipine, and, as he was old, his disciples wrote as quickly as he spoke, and in short everything was conducted towards a good end.
About the ninth century after the death of Buddha the Trthika Vindhykavasa lived; he demanded the work "Sene-ge-lune" from the dragon who dwelt near the lake at the foot of the Vindhya mountains, and after having adapted it to his point of view, he came to Ayodhya and asked king Vikramditya to allow him to enter into discussion with the Buddhist priests. At this time the great masters, such as Mairaa, Vasubandhu, and others, were away in other kingdoms. The only one remaining was Buddhamitra, the master of Vasubandhu, a very old and feeble man, but one who had deep knowledge; he was called to argue, but he could only repeat what the Trthika had said, and he was vanquished. The king recompensed the Trthika, who, upon returning to the Vindhya mountain, was changed into a pillar of stone, but his work "Sene-ge-lune" has been preserved till the present day. When, upon his return, Vasubandhu learned this circumstance, he caused a search to be made for the Trthika; but as he had been changed into stone, Vasubandhu composed the "Tzi-shi-chyane-shi-lune", in which he refuted all the propositions of the "Sene-ge-lune", and for that he received from the king a gift of three "lakshas" of gold, with which he set up three idols,--one for the Bhikshuns, another for the Sarvstivda school, and the third for the school of the Mahyna; after that the true doctrine (that is to say Buddhism) was established anew. Vasubandhu first studied the meaning of the "Vaibhshya"; then, having adopted this teaching, he composed every day a "gtha" in which was contained the meaning of all he had been teaching during that day; after having written this "gtha" on a leaf of copper, he caused it to be carried about on the head of an intoxicated elephant, and called by the beating of a drum those who wished to dispute the meaning of the "gtha"; but no one was found able to refute it. In this way more than 600 "gthas" were composed, which contain all the meaning of the "Vaibhshya"; it is the "Koakarina", or the "Koa" in verse. When Vasubandhu had added to it fifty pounds in gold, he sent it to Kipine to all those who were masters of the "Abhidharma", who were greatly rejoiced that their true doctrine was spread abroad; but as they found in the verses some incomprehensible passages, they themselves added other fifty pounds in gold, and desired Vasubandhu to write an explanation in prose; he then composed the "Abhidarmakoa" {"sic"}, in which he has introduced the Sarvstivdine ideas, and refuted whatever deviated from the principles of the "Stras". When this composition arrived at Kipine, the masters in these districts were irritated at seeing their opinions overturned.
The son of king Vikramditya, who bore the name of Prditya ('new sun') made his vows to Vasubandhu; and his mother, who entered the religious calling, became his pupil. When Prditya mounted the throne, the mother and son besought Vasubandhu to stay at yodhya and enjoy their fortune, which he consented to do; but the brother-in-law of Prditya, the Brhma Vasurato, who had
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married his sister, was a master of the Trthikas and was versed in "Vykaraa", according to the principles of which he composed a refutation of the "Koa", a work of Vasubandhu, who for his defence wrote "Sane-shi-erle-ping" (32 Articles), in which he refuted all the objections. The "Vykaraa" was lost, and there remained only the other composition. The king gave him as a reward a "laksha" of gold, and his mother gave him two; with this Vasubandhu erected an idol in each of the three kingdoms of Kipine, Purushapura, and Ayodhya. The Trthika, red with shame, wishing to humble Vasubandhu, brought from India to Ayodhya the master Sihabhadra, who composed two works to refute the "Koa": in the one ("Guane-sane-ma-i"), in 10,000 "gthas", he explained the meaning of the "Vaibhshya"; and in the other ("Sui-shi-lune"), in 12,000 "gthas", he defended himself and overturned the opinions of the "Koa". After having finished these works, Sihabhadra provoked Vasubandhu to discussions, but the latter removed himself under pretext of his old age, referring them to wise people to judge them. At first this master, who had plunged into the study of the ideas of eighteen schools, had devoted himself to the Hnayna, and did not believe in the Mahyna,--he said that the doctrine of Buddha was not in it. Asaga, apprehending that his brother would write a refutation of the Mahyna, called Vasubandhu to Purushapura, where he himself dwelt, and converted him to the Mahyna. Vasubandhu repented of his former criticisms of the Mahyna and wished to cut out his tongue, but his brother sought to persuade him that it would be better to write an explanation of the Mahyna, which he indeed composed after the death of Asaga. It is to him that the commentaries on the "Avantansaka", the "Nirva", the "Saddharmapundarika", the "Prajnpramit", the "Vimalakirti", and other "Stras" belong; besides these he composed "Ve-shi-lune", in which is contained the whole conception of the whole Mahyna, and also "Gane-lu-mine" and the other "stras" of the Mahyna. All that was composed by this master is distinguished for excellence of style and ideas: it is for that reason that, not only in India, but also in other countries, beyond the frontiers, the partizans both of the Hnayna and the Mahyna have adopted his works as authoritative. Heretics grow pale with fear when they hear his name. He died at Ayodhya, at the age of 80 years.
Journals Buddhist Articles
Footnotes
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* The biographies of the first three were translated into Chinese under the dynasty of Yao-tzine, A.d. 384-417, by Kumraya (Kumraila ?); and the last, that of Vasubandhu, appeared under the Chene dynasty (a.d. 557-588), by the celebrated Chene-ti. From theee M. Vassilief derives the following abridged lives (pp. 210-222 of the Russian ed.).
A sort of bell for calling to religious exercises.
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* We do not now find all these works of Ngrjua either in Chinese or Thibetan, though there are others that go under his name.
This note is found in the Chinese biography.
The 'sagene' is a Russian measure of 6 ft. 9.2 in.
Yet we do not know that Ngrjua was still alive, though the usual legends make ryadeva the personal disciple of Ngrjua.
"Fu-lou-cha-fu-lo".
"Ine-to-lo-to-ma-na"; "to-ma-na" signifying vanquisher.
** "Bi-kia-lo".
"Po-lo-po-no-di".
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* \"Kiao-chi-kia", one of the names of Indra himself.
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* \"Po-soso-siui-ba-to-lo".
