^' Ji.^J.X^ LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, N. J. PRESENTED BY Mc\/. ZD-TB. rVluimmeT — l- Scction..\.r\L^..f\ ' O 21^3. SL V^^.VV^^vX ORIENTAL WORKS History of the Devil. By Dr. Paul Cams, Large 8vo, 500 pages, 311 illustrations. Cloth, $6.00. A^vaghosha's Discourse on the Awakening of Faith in the Mahayana. Translated by Teitaro Suzuki. 176 pages. Cloth, $1.25 net. The Gospel of Buddha. By Dr. Paul Carus. Sixth edition. Pages, xiv, 275. Cloth, gilt top, $r.oo (5s.). German edition, $1.25. Buddhism, and its Christian Critics. By Dr. Paul Carus. 311 pages. Cloth, $1.25 (6s. 6d.). Karma: A Story of Early Buddhism. By Dr. Paul Carus. Third Japanese art edition. Crepe paper, tied in silk. Quaintly illustrated. 75 cents. Nirvana: A companion story to Karma. By Dr. Paul Carus. Illustrated by Japanese artists and printed in Japan. Crepe paper. $1.00. Lao-Tze'sTao-Teh-King: Chinese-English. "Ry Dr. Paul Carus. With Introduction, Transliteration, and Notes. 360 pages. Cloth, $3.00 (15s.). Solomon, and Solomonic Literature. By Dr. Moncure Daniel Conway. Pages, viii, 243, Cloth, $1.50 net (6s.). History of the People of Israel. By Prof. Carl Heinrich Cor- nill. Second edition. Pages, vi, 325. Cloth, $1,50 (7s. 6d.). The same in German, 8 marks ($2.00). The Redemption OF the Brahman. A Novel. By Prof. Richard Garbe. 96 pages. Laid paper, veg. parchment binding, gilt top. Price, 75 cents (3s. 6d.). The Philosophy of Ancient India. By Prof. Richard Garbe. Second edition. 90 Pages. Cloth, 50 cents (2s. 6d.). Travels in Tartary, Thibet, and China of the Christian Missionaries M.M. Hue and G abet. (1844-1846). By M. Hue. Translated from the French by W. Hazlitt. roc Illustrations. New reprint edition. Two vols. Pages28,66o. $2.00 (los.). 1 vol., cloth, net, $1.25. Ancient India: Its Language and Religions. By Prof. H. Olden- berg. Second edition. Pages, ix, 110. Cloth, 50 cents (2s. 6d.). Chinese Philosophy. By Dr. Paul Carus. Paper, 25c. (is. 6d.). Chinese Fiction. By Dr. George T. Candlin. With illustrations from original Chinese works. 51 pages, paper, 15c. (9d.). THE OPEN COURT PUBLISHING CO. 324 Dearborn Street CHICAGO, ILL. London: Paternoster House, Charing Cross Road. l^inldli.i. Hodliisattvii Sainanta Hliadr.i, Hodliisattva Manjii^ri, Kiinesfiitinn the iJiiiicipli Kcpiesentinn tlie i>riiiciple <)t pai tiriilai ity or ot universality or love. wisdom. .\ninda. MaliakA^yapa. A r\I'!f.\i. Kl I'KKSKN r \1 ION OV I H K M.ahAnaNA FA III I . / ^ ACVAGHOSHA'S DISCOURSR ^ F£B C? 1929 '4^ ON THE AWAKENING OF FAITH IN THE >^ >v MAHAYANA :^ TRANSLATED FOR THE FIRST TIME FROM THE CHINESE VERSION BY TEITARO SUZUKI CHICAGO THE OPEN COURT PUBLISHING COMPANY LONDON AGENTS Kegan Paul, Trench, Trubner & Co., Ltd. 1900 o ti ^ 2 PUBLISHER'S PREFACE. ACVAGHOSH A is the pliilosopher of Bud- dhism. His treatise on The Awaken- ing of Faith is recognised by all Northern schools and sects as orthodox and used even to-day in Chinese translations as a text-book for the instruction of Buddhist priests. The original Sanskrit text has not been found as yet, and if it should not be discovered somewhere in India or in one of the numerous libraries of the Buddhist viharas, it would be a great loss ; for then our knowledge of A^va- ghosha's philosophy would remain limited to its Chinese translation. A9vaghosha's treatise on The Awakening of Faith is a small booklet, a monograph of the usual size of Chinese fascicles, comprising in its Chinese dress no more than about 10,800 characters, and may be read through in a few hours. But the importance of this monograph stands in no relation to its brev- iv publisher's preface. ity, and it is very strange that no translation of it has appeared as yet in any European lan- guage. I was therefore exceedingly glad that Mr. Teitaro Suzuki, a Japanese Buddhist and a disciple of the Rev. Shaku Soyen, the dis- tinguished Abbot of Kamakura, who was one of the delegates of the Parliament of Reli- gions at Chicago in 1893, undertook the work of rendering A9vaghosha's monograph into English form. I watched the progress of his translation and m3^ interest in the work in- creased the more I became familiar with the thoughts of the great philosopher of Bud- dhism. Not only is my own interpretation of Buddhism, as stated in the Gospel of Bud- dha and elsewhere, here fully justified, but there are striking similarities between the very terms of A9vaghosha's system and ex- pressions which I have used in my own phil- osophical writings. The main coincidence is the idea of Suchness, which is pure form, or the purely formal aspect of things, deter- mining their nature according to mathemat- ical and mechanical laws.' ' This coincidence of some salient points need of course not exclude disagreements in other important matters. publisher's preface. V Suchness, according to A9vaglioslia, is the cosmic order or Gesetzmdssigkeit of the world ; it is the sum total of all those factors which shape the universe and determine the desti- nies of its creatures. It is the norm of exist- ence and is compared to a womb in which all things take shape and from which they are born. It is Plato's realm of ideas and Goethe's ^^ Mothers" of the second part of Faust, Suchness which in its absolute sense means the total system of the abstractly formal laws, including the moral order of the universe, is contrasted with the realm of Birth and Death. This realm of Birth and Death, is the material world of concrete objects. While Suchness is the domain of the universal, the realm of Birth and Death is the domain of the particular; and it is characteristic of the Mahayana school that the bodily, the particular, the concrete is not rejected as a state of sin, but only char- acterised as impure or defiled, imperfect, and implicated with sorrow and pain, on account of its limitedness and the illusions which na- turally attach to it. Suchness and the realm of Birth and Death vi publisher's preface. are not two Hostile empires but two names of the same thing. There is but one world with two aspects describing two opposed phases of one and the same existence. These two as- pects form a contrast, not a contradiction. Suchness (or the good law, the normative fac- tor) dominates the realm of Birth and Death, which latter therefore, in a certain sense, be- longs to Suchness throughout in its entirety as well as in its details. But sentient beings are apt to overlook the significance of the universal, for the senses depict only the particular. Thus to a superfi- cial consideration of sensual beings, the world presents itself as a conglomeration of isolated objects and beings, and the unity that consists in the oneness of law which dominates all, is lost sight of. It is the mind (or spiritual in- sight into the nature of things) which traces the unity of being and learns to appreciate the significance of the universal. Universals, i. e., those factors which con- stitute the suchness of things are not sub- stances, not entities, but relations, pure forms, or determinants, i. e., general laws. Thus publisher's preface. vii they are not things, but ideas; and the most important one among them, the suchness of man or his soul, is not a concrete self, an at- man, but '^name and form." It is well known what an important role the denial of the existence of the atman plays in the Abhidharma, and we need not repeat here that it is the least understood and most misrepresented doctrine of Buddhism. Thus the essential feature of existence, of that which presents itself to the senses, is not the material, but the formal ; not that which makes it concrete and particular, but that which constitutes its nature and applies gen- erally ; not that which happens to be here, so that it is this, but that which makes it to be thus; not its Thisness, but its Suchness. Particularity is not denounced as evil, but it is set forth as limited ; and we might add (an idea which is not expressed in the Maha- yana, but implied) that the universal would be unmeaning if it were not realised in the particular. Absolute Suchness] without ref- erence to the world of concrete Particularity is like a Pratyekabuddha, and the Pratyeka- viii publisher's preface. buddha, a sage whose wisdom does not go out into the world to seek and to save, is regarded as inferior to the Bodhisattvas, who with in- ferior knowledge combine a greater love and do practical work that is of help to their fellow beings. How highly Particularity is considered ap- pears from the Mahayana picture in which it stands contrasted to Universality on perfectly equal terms.' The world-process starts in ignorance, perhaps through ignorance or at least through some commotion void of enlightenment, but from the start it is enveloped by the good law of cosmic order. Suchness, the norm of being, guides its steps. It is shaped in the womb of the Tathagata and is in the progress of evolu- tion more and more tinged, or, as Agvaghosha says, perfumed, with the cognition of Such- ness. Thus life will necessarily march onward to Buddhahood, actualising in the course of its development the eternal in the transient, the omnipresent in the special, the universal in the concrete and particular, and unchange- ^ See the frontispiece. publisher's preface. ix able perfection in the imperfect haphazards of the kaleidoscopic world of changes, in which things originate by being compounded, and perish according to the law that all compounds are doomed to dissolution. Hence it becomes apparent that the realm of Birth and Death is the realisation only of that which in itself is immortal ; it is the appearance in time and space, the actualisation, the materialisation, the incarnation, of that which is everlasting and permanent in the absolute sense. Says Goethe : " Alles Vergangliche 1st nur ein Gleichniss, Das Unzulangliche Hier wird's Ereigniss." The reading of Agvaghosha's treatise may in some of its parts present difficulties, and Western thinkers would undoubtedly express themselves in other terms than this thinker of India who lived almost two thousand years ago ; but the underlying ideas of his philos- ophy will be found simple enough, if the reader will take the trouble patiently to con- sider the significance of every sentence in its relation to the whole system. Paul Carus. TRANSLATOR'S PREFACE. THE study of Buddhism has recently made gigantic strides, on this side of the At- lantic as well as on the other. Not only is the importance of the science of comparative re- ligion making itself felt, but the advance of our Pali and Sanskrit knowledge has greatly contributed to a better understanding of things Oriental. Even Christians who were without sympathy for "heathen'' religions have now taken up the study of Buddhism in earnest. Nevertheless, it appears to me that the teach- ings of Sakyamuni are not yet known in their full significance and that they do not yet com- mand just appreciation. Though intolerant critics lose no chance of vigorously and often wrongly attacking the weak points of Bud- dhism, which are naturally seen at the sur- face, clear-sighted people have been very slow to perceive its innermost truth. This is espe- cially the case with the Mahayana school. translator's preface. xi The main reasons for tHis are, in my opin- ion, evident. While the canonical books of the Hinayana Buddhism have been systemat- ically preserved in the Pali language, those of the Mahayana Buddhism are scattered pro- miscuously all over the fields and valleys of Asia and in half a dozen different languages. Further, while most of the Sanskrit originals have been destroyed, their translations in Tib- etan, Mongolian, and Chinese have never been thoroughly studied. And, lastly, the Maha- yana system is so intricate, so perplexingly abstruse, that scholars not accustomed to this form of thought and expression are entirely at a loss to find their way through it. Among the false charges which have been constantly poured upon the Mahayana Bud- dhism, we find the following: Some say, ^'It is a nihilism, denying God, the soul, the world and all"; some say, ^'It is a polytheism: Avalokitegvara, Tara, Vajrapani, Manjugri, Amitabha, and what not, are all worshipped by its followers" ; still others declare, ''It is nothing but sophistry, quibbling, hair-split- ting subtlety, and a mocking of the innermost xii translator's preface. yearnings of humanity ' ' ; while those who at- tack it from the historical side proclaim, "It is not the genuine teaching of Buddha ; it is on the contrary the pure invention of Nagar- juna, who devised the system b3^ ingeniously mixing up his negative philosophy with the non-atman theory of his predecessor"; or, ' ' The ]\Iahayana is a queer mixture of the Indian mythology that grew most freely in the Tantric period, with a degenerated form of the noble ethical teachings of primitive Bud- dhism." Though no one who is familiar with Mahayanistic ideas will admit these one-sided and superficial judgments, the majority of people are so credulous as to lend their ear to these falsified reports and to believe them. The present English translation of A9va- ghosha's principal work is therefore dedicated to the Western public by a Buddhist from Japan, with a view to dispelling the denuncia- tions so ungraciously heaped upon the Maha- yana Buddhism. The name of A9vaghosha is not very well known to the readers of this countr}^, but there is no doubt that he was the first champion, promulgator, and expounder translator's preface. xiii of tliis doctrine, so far as we can judge from all our available historical records. Besides, in this book almost all the Mahayanistic thoughts, as distinguished from the other re- ligious systems in India, are traceable, so that we can take it as the representative text of this school. If the reader will carefully and patiently go through the entire book, unmind- ful of its peculiar terminology and occasional obscureness, I believe he will be amply and satisfactorily repaid for his labor, and will find that the underlying ideas are quite simple, showing occasionally a strong resemblance to the Upanishad philosophy as well as to the Samkhya system, though of course retaining its own independent thought throughout. In conclusion let me say a word about the difiiculty of translating such an abstruse re- ligio-philosophic discourse as the present text. It is comparatively easy to translate works of travels or of historical events or to make abstracts from philosophical works. But a translator of the Mahayanistic writings, which are full of specific phraseology and highly ab- struse speculations, will find himself like a xiv translator's preface. wanderer in some unknown region, not know- ing how to obtain any communicable means to express what he perceives and feels. To reproduce the original as faithfully as possible and at the same time to make it intelligible enough to the outside reader, who has perhaps never come in contact with this form of thought, the translator must be perfectly ac- quainted with the Mahayanistic doctrine as it is understood in the East, while he must not be lacking in adequate knowledge of Western philosophy and mode of thinking. The pres- ent translator has done his best to make the Mahayanistic thoughts of A9vaghosha as clear and intelligible as his limited knowledge and lack of philosophic training allow him. He is confident, however, that he has interpreted the Chinese text correctly. In spite of this, some errors may have crept into the present trans- lation, and the translator will gladly avail himself of the criticisms of the Mahayana scholars to make corrections in case a second edition of the work is needed. Teitaro Suzuki. La Sallk, III., May, 1900. TABLE OF CONTENTS: PAGE Introduction i Date, 2; Nativity and Peregrination, 17; Appellations, 20; Conver- sion, 24; Lists of Patriarchs, 32; As an Artist, 34; Works in Chi- nese Translations, 36; Chinese Translations of the " Discourse on the Awakening of Faith," 38; Outlines of the "Discourse on the Awakening of Faith," 41. Adoration . . 46 Discourse 48 L Introductory, 49 ; IL General Statement, 52; IIL The Explana- tion, 55; IV. Practice of Faith, 127; V. Benefits, 146. Glossary 151 Index 155 NOTE. The method of transliteration for Sanskrit words adopted in the present book is one used in Whitney's Sanskrit Grammar , but from lack of type sh has been substituted for s, r for the vowel r, n for all the different kinds of nasal w's, and m, for rn. Further, no distinction has been made in the footnotes between the dentals and the cerebrals ; c and ( are also often used indis- criminately there. As to the method of transliteration for Chinese words, almost every Sinologue has his own ; but the one used in this book is that of Sir T. Wade, which I think has been adopted more generally than others. INTRODUCTION. AgVAGHOSHA, the first expounder of the Maha- yanistic doctrine and one of the deepest think- ers among the Buddhist patriarchs, is known to most Western Buddhist scholars simply as the author of the Buddha- caritakdiiya,^ the famous poem on the life of Buddha. The accounts of his life and of the sig- nificance of his philosophy are so few that the impor- tant influence exercised by him upon the development of the Mahayana Buddhism has been left almost en- tirely unnoticed. That he was one of the most emi- nent leaders among earlier Buddhists ; that he was in some way or other connected with the third convoca- tion in Kashmir, probably presided over by the Bhik- shu Parcva; that he had a wonderful poetical genius which rendered great service in the propagation of Buddhism, — these facts sum up almost all the knowl- edge possessed by scholars about A^vaghosha. The reason why he is not known as he ought to be, is prin- cipally that the Sanskrit sources are extremely mica- 1 The Sacred Books of the East, Vol. XLIX. Deal's English translation of the Chinese translation The Fo sho hing tsan ki7ig, S. B. E., Vol. XIX. 2 AgVAGHOSHA's gre, while the accounts obtainable from Chinese and Tibetan traditions are confusing and full of legends. This fact has led Professor Kern to say that Acva- ghosha was not an historical man, but a personifica- tion of Kala, a form of (^iva.^ But the sources from which the Professor draws his conclusion are rather too meagre and I fear are not worth serious consider- ation. In the following pages we shall see by what traditions Acvaghosha's life is known to the Bud- dhists of the East. DATE. Let us first decide the date, which varies accord- ing to different authorities from three hundred to six hundred years after the Parinirvana of Buddha. I. The Li tai san pao chi {fas., i),^ quoting the Record of the Sarvastivadin school, says: ''Acvagho- sha Bodhisattva was born a Brahman in Eastern In- dia some three hundred years after the Nirvana. After he abandoned his worldly life, he refuted all the doc- trines held by the tirthakas (heathen),^ and writing "^ Der Ruddhistmis und seine GeschicJtte in Indien, author- ised German translation, Leipsic, 1884, Vol. II., p. 464. ^Kf^^j^fi Records of the Triral}ia Under Successii'c Dynasties, compiled by JPc K: ^- Fe Chang-fang, A. D. 597; 15 fascictdi. ^Tirthaka, which literally means "ascetics," was first ap- plied to a definite sect, viz., the naked ascetics of the Jains, but was later on extended to all dissenters and has therefore been translated "heretics or heathen." The Chinese translation of the term literally means "[followers of J a doctrine other th.in Bud' dhism." THE AWAKENING OF FAITH. 3 the Mahd-alainkdra-cdstra^ in several hundred verses {ghdtds) greatly propagated the teachings of Bud- dha." 2. Hui-yuen^ states in his commentary {fas. i) on the Mahd-prajnd-pdramitd-gdstra,^ on the authority of Kumarajiva %%^^{\ (A. D. 339-413), that Acvagho- sha flourished about three hundred and seventy 3^ears after the Nirvana. 3. In the Life of Vasnband/m,^ Acvaghosha is men- tioned as a contemporary of Katyayana who is said in the same book to have been living in the fifth century after the Nirvana. 4. The writer-^ of the preface to the second Chi- nese translation of the Mahdydna-<^raddhotpdda-^dstra^ says that this ^astra ''is the deepest of the Mahayana texts. Five hundred years after the Nirvana, Acva- ghosha appeared in the world. He was numbered. ^ Translated into Chinese by Kumarajiva, circa A. D. 405. 15 fas. 2 S 5S A. D. 333-416. The leader of the Pai lien she (White Lotus Society), first Sukhavati sect movement in China. ^Treatise on the Great Wisdom- Perfection , by Nagarjuna. A Chinese translation by Kumarajiva, A. D. 402-405. xoo fas. * The original Sanskrit author is unknown. The present Chi- nese translation is by Paramartha who came to China from Wes- tern India A. D. 546. ^ The writer's name is not mentioned there, nor the date ; but judging from the knowledge he shows in treating the subject, as we shall see later, he must have been living either at the time of this second translation or immediately after it. ^Discourse on the Azuakening of Faith in the Mahdydna, the principal work of Acvaghosha. 4 AgVAGHOSHA^S among the four suns [of Buddhists], and his teach- ings stood most prominently [among the doctrines prevailing] in the five countries of India." 5. Sang-yingi states in his preface to the Chinese translation of the Mahd-prajfid-pdra7?iiid'^dstra that A9vaghosha appeared towards the end of the period of Orthodoxy, i. e., five hundred years after the Nir- vana. 6. The Fu tsou t'ung chi'^ (Vol. V.) says that it was the fulfilment of the Tathagata's prophecy that six hundred years after the Nirvana the Dharma was transmitted to AQvaghosha. 7. This six hundred year prophecy is adopted as if it were an unquestionable fact, by Fa-tsang,^ a learned commentator of the ^raddhotpdda(;dsira (^Dis- course on the Awakening of Faith'). 8. Chih-k'ai ^ff. , who was the copyist for Para- martha when he translated the ^raddhotpadacdstra^ also adheres to the six hundred year tradition in his preface to the book just mentioned, saying that some six hundred years after the Nirvana of the Tathagata, many devilish heretical leaders clamorously protested their false doctrines against the good law of Buddha, 'f^@t A. D. 362 439. One of the four famous disciples of Kumarajiva. -'f^ln3.^§E A history of Buddhism, compiled by Chih-p'an 7§^, a Chinese priest, during the latter half of the thirteenth century. <=j\fas. '* 643-712. A most prominent leader of the Avatamsaka sect in China. THE AWAKENING OF FAITH. 5 when a ^ramana of very high virtue, called A9vagho- sha, thoroughly versed in the philosophy of the Maha- yana Buddhism and highl}^ compassionate for those ignorant people, wrote this Discourse (the ^raddhot- pdda(;dstrd), in order that he might increase the bril- liancy of the Triratna, etc., etc. 9. The six hundred year tradition is very popular among Chinese and Japanese Buddhists. The Fa tsu It tai tung tsai^ (^fus. 5) also follows it. 10. The prophecy above referred to (see No. 8), which is doubtless a later invention, appears in the Mahdmdyd sutra^ i^f^s. 2) as follows: ''After the death of Buddha, Mahamaya asked Ananda if Buddha had ever told him in his life any- thing concerning the future of Buddhism. Respond- ing to this, Ananda said: 'I heard one time Buddha say this with regard to the future decline of Bud- dhism : "After the Nirvana Mahaka9yapa with Ananda will compile the Dharma-pitaka, and when it is settled Mahakacyapa will enter into a Nirodha-samapatti in the Lang chi shan [i. e., Mount of Wolf's Track, Kuk- kurapadagiri], and Ananda too obtaining the fruit i^ ^ f^ ji^^ A History of Buddha and the Patriar-chs Through Successive Dynasties, by Nien chang ^ ft , A. D. 1333. 36/^5. 2 The Sutra is also called the SUtra on Buddha's Ascent to the Trayastrimsa Heaveyi, to Teach the Dharma to His Mother 2 fas. A second Chinese translation by Shih T'an-ching -S- ■m: .^ of the Ch'i dynasty ^ (A. D. 479-502). His nationality and life both are unknown. 6 AgVAGHOSHA S of enlightenment will in turn enter into Parinirvana, when the right doctrine will be transmitted to Upa- gupta who will in an excellent manner teach the es- sence of the Dharma. . . . When five hundred years are passed [after Buddha's death] a Bhikshu named Pao-tien [Ratnadeva?] will in an excellent manner teach the essence of the Dharma, converting twenty thousand people and causing all sentient beings in the eight creations to awaken the Anuttarasamyak- sambodhicitta [most-perfect-knowledge-mind]. The right doctrine will then go to decline. When six hun- dred years [after Buddha's death] are expired, ninety different schools of the tirthakas will arise and pro- claiming false doctrines, each will struggle against the other to destro}^ the law of Buddha. Then a Bhikshu, Acvaghosha by name, will in an excellent manner teach the essence of the Dharma and defeat all the followers of the tirthakas. When seven hun- dred years [after Buddha's death] are expired, a Bhikshu, Nagarjuna by name, will in an excellent manner teach the essence of the Dharma, destroying the banner of false philosophy and lighting the torch of the right doctrine." ' " II. Referring to the statement of the above men- tioned Sutra, Nagarjuna, a famous Buddhist philoso- pher who wrote a commentary on A^vaghosha's work, called Q-addJiotpddacdstra, claims that there were six A9vaghoshas at different times, to fulfil the prophecy of Buddha and that the author of the book on which THE AWAKENING OF FAITH. 7 he writes a commentary^ was one who appeared on earth according to the prophecy in the MaJidvidyd stitra. Nagarjuna even states that he was a disciple of Acvaghosha, but the work itself is regarded as spu- ^ The Sanskritised title is the M ahaycina-gdstra-vycikhy(i , trans, into Chinese by Pa-ti-mo-to ^%^^^, an Indian priest, A. D. 401-402. 10 /os. The statements in full run as follows: "In all there were six A9vaghoshas, owing to different pre- dictions in the sCitras ; each of them appeared to fulfil his mission according to the necessity of the time, and there is no contradic- tion in them." The author then proceeds to make particular references to those sutras : "When we examine all different predictions in the sfltras taught by Buddha through his whole life, we find six different [personages all called A§vaghosha] . What are those six ? (i) Ac- cording to the ik ^ ^ a ^ ^ Tai cKhig fien fa ch'i chitig {Mahdyd7iap{t7'vadhar7nasMra?) ^Q have the following: When the peerless, great, enlightened, honored one was speaking about his intention of entering into Nirvana, Acvaghosha rising from the seat knelt down, saluted Buddha's feet, and respectively joining his hands together turned towards Buddha, the world-honored one, and said this in verse: ' The peerless one whose heart is filled with great love and whose immeasurable virtues have been accu- mulated through aeons which are like a boundless ocean, the Bud- dha, only on account of love and compassion for all sentient be- ings, now speaks about his entering into Nirvana, and I and all the other members of the Sarngha feel an unspeakable despair, utterly confused in mind and spirit. If even the world-honored one, full of great love, is going to another world, leaving his own children behind him, why then could not I who am not yet full of love and compassion go to another world following Buddha's steps? Who can blame me ?' When finished uttering these words, A9va- ghosha gazed at the pupil of Buddha's eye and gradually passed out of life. (2) The %^'$] % % M, Pien 'hiia kung te ch'i chtng {Vikriydpii}iyasiit7-a?) says: Then the Bhagavat said to A9vaghosha : ' Three hundred years after my Nirvana thou shalt obtain an inspiration from me and with various methods {updya) 8 AgVAGHOSHA'S rious, on account of some obvious contradictions, though the followers of the Mantra sect {Shingonshyu) insist on its genuineness, because they are anxious to have an ancient authority for their own mystic doc- trines, which are here supported. benefit and make happy all beings in coming generations. When thou dost not have any inspiration from me, thou canst not do this by thyself.' (3) The ^ M ^ H^ ^ $S MaMmciydsMra says as follows: 'When six hundred years are passed after the dis- appearance of the Tathagata, ninety-six different schools of the tirthakas will arise, and professing false doctrines, each will strug- gle against the other to destroy the law of Buddha. A Bhik- shu called A9vaghosha, however, will in an excellent manner pro- claim the essence of the Dharma and defeat all followers of the tirthakas. (4) In the ^^:=^B^^^S Ch'a^ig te safi mei ch'i chitig {S{ltra ofi the SamUdlii of Eternal Merit) we read : In the eight hundredth year after the Nirvana there will be a wise man, Ayvaghosha by name. Among the followers of the tirthakas as well as those of Buddhism, he will refute all those who cherish heretical views and will establish the Dharma taught by Buddha. (5) In the :^ >^ yW ^ ^ M Mo ni ch'ing ching ch'i ching {Mani- vimdlasiltra?) is said thus: About one hundred years after the Nirvana of Buddha, A9vaghosha Mahasattva will appear on earth protect the right doctrine and safely hoist the banner of Buddhism. (6) In the ^IH i*^^S Sheng tuig zua}tg ch'i ching {Crimilr- dharAjasMra?) is said thus: On the seventeenth day after the enlightenment of Buddha there was a tirthaka called i!!!) M If t% P ^ Chia-lo-no-chiu-shih-to (Kalanakshita ?), who transform- ing himself into the figure of a great nagaraja (i. e., snake-king) with 86,000 heads and 86,000 tongues, simultaneously proposed 86,000 contradicting questions and asked the Tathagata [for the solution] . He then gave him a triple answer explaining all those paradoxes. The n^gar^ja then proposed tenfold questions, again asking the Tathagata [for their solution] , to which he gave a hun- dredfold answers and explained their paradoxes. When this dia- logue came to an end, Buddha said to the nagaraja : 'Very good, very good, O Ajvaghosha (^ramana ! in order to guard the castle of the Dharma, thou hast assumed this form of destruction, estab- THE AWAKENING OF FAITH. 9 Deeply absorbed in metaphysical speculation, the inhabitants of India paid very little attention to his- tory, and whenever we endeavor to ascertain the date of important historical figures we are sure to find our way to certainty barred. So we cannot decide which of the conflicting traditions above enumerated is to be considered as authentic. When taken indepen- dently of other historical events which are connected with them and whose dates have been already fixed, they have no value whatever. Besides it should be observed, the chronology of Buddha, to which every one of the traditions makes reference, is as yet un- settled and must have been still more so at the time when those traditions were current in India as well as in China. If they differed as to the date of Buddha, they might have maintained the same date for Acva- ghosha ; no one can tell. We have to seek a light from another source. Another group of traditions centering around A9- vaghosha is his connexion with a most powerful king of Yiieh chih ^ RPl, who established his extensive kingdom in Northwestern India. Who was this king? In the ItKlim Tsa pao tsang ching (^Samyuktaratiia- lishing the doctrine of Buddha. Be patient, be patient, always discipline thyself in this way, always behave thyself in this way, do not go round in a small circle, but make a universal tour.' The nagaraja then abandoning his assumed beast-form revealed his own real character and approaching the peerless, honored one and saluting him said rejoicingly in verse, etc., etc. This is the sixth A9vaghosha." lO a^vaghosha's pitaka-szl/ra})'^, fas. 7, we read: *'A king of Tukhara, Candana Kanishtha'-^ (or Kanita? Chinese fjff,^^ ioHJtirE chan-tan-chi-ni ch^a) had a close friendship with three wise men : the first one was a Bodhisattva, called Acvaghosha; the second, a minister of state called Mo-cha-lo (Mathara or Madara?); the third, an expe- rienced physician called Che-lo-chia (Caraka). With these three the king was on most intimate terms and treated them with the utmost cordiality, permitting them to approach his person. Acvaghosha said [one day] to him that if he [the king] would follow his ad- vice, he would obtain in his coming life everything that was good, eternally put an end to all his misfor- tunes and forever be free from evil." . . .^ ^ Sutra on the Casket of Miscellaneous Jezvels. The original Sanskrit author is unknown. Translated into Chinese by Chi- chia-yeh ("o jifiS ^ Kimkara ?) of the Western country and T'an- yao S^^ , A. D. 472. 8 fas. The original text is said to have existed at the time when the Cheng-yuati Catalogue .^ 7C ^v was compiled (A. D. 785-804) by Yuan-chao Hi I^, , a Buddhist priest of the Tang ^ dynasty (A. D. 618-907). ^ Does Kanishtha, which literally means "youngest," refer to the youngest of the three brothers who successively governed the Tukhara district of India ? If so, there is no question about the identity of him and King Kanishka. ^The Fu fa tsang ch'uan {Transvtissioyi of the Dharma- fitaka), fas. 5, also seems to refer to the same tradition, for it is stated that when a king of Tukhara (probably Kanishka) was very much afflicted on account of his having committed many atrocious deeds in the war with Parthia (Eastern Persia), A§vaghosha told him that if he would follow the Dharma with a sincere heart, his sin would gradually be attenuated ; and also that the same king had a physician called Caraka " who thoroughly understood phar- THE AWAKENING OF FAITH. I I A9vaghosha's relation with King Candana Kanish- tha (or Kanita? Chinese Chi-ni-ch*a) is told also in the Fu fa tsang yin yiian ch^uan,^ fas. 5 : ''[At that time] the king of Tukhara was very powerful. He w^as called Candana Kanishtha [or Kanita? Chinese Chi-ni-ch'a]. Being very ambitious and bold, and far superior in courage to all his con- temporaries, every country he invaded was sure to be trampled down under his feet. So when he advanced his four armies towards Pataliputra [Hua shih ch'eng in Chinese], the latter was doomed to defeat in spite of some desperate engagements. The king demanded an indemnity of 900,000,000 gold pieces, for which the defeated king offered Acvaghosha, the Buddha- bowl and a compassionate fowl, each being consid- ered worth 300,000,000 gold pieces. The Bodhisattva Acvaghosha had intellectual powers inferior to none ; the Buddha-bowl having been carried by the Tatha- gata himself is full of merits ; the fowl being of com- passionate nature, would not drink any water with worms in it, — thus all these having merits enough to keep off all enemies, they are on that account worth macy, and who was clever, learned, intelligent, elegant, meek, and compassionate," etc. ^ a ^iiW.^Wi%- Accozints Relating to the Trayismissioii of the Dharmafitaka . 6 fas. The original Sanskrit author is un- known. The third Chinese translation now existent is by Chi- chia-yeh (Kimkara ?) of the Western country, A. D. 472. The original text is said to have been existing when the Cheng yi'uni Catalogue (A. D. 785-804) was compiled. 12 a^vaghosha's 900,000,000 gold pieces.^ The king [of Tukhara] was greatly pleased at receiving them, and immediately withdrawing his army from the land went back to his own kingdom." We have the same legend stated in a brief biogra- phy ^ of Acvaghosha as follows : "After that a king of the smaller Yiieh chih coun- try [i. e., Tukhara] in North India invaded the Mid- dle country [i. e., Magadha]. When the besieging had continued for some time, the king of Central In- dia sent a message [to the invader] saying : "If there be anything you want, I will supp)}' it ; do not disturb the piece of my people by thus long sta3'ing here,' to which this reply was given : 'If you really ask a sur- render, send me 300,000,000 gold pieces; I will re- lease you.' The [besieged] king said: 'Even this entire kingdom cannot produce 100,000,000 gold pieces, how can I supply you with 300,000,000?' The answer was: 'There are in your countr}^ two great treasures: (1) the Buddha-bowl, ^ (2) a Bhikshu of ' This is a comical feature of the legend, for if these treasures could ward off all enemies why did they not protect the unfortu- nate king of Pataliputra against Kanishtha ? '^Life of Acvaghosha %'^%^'^,\^, translated into Chinese by Kumarajiva. Very short. The author is unknown. The origi- nal Sanskrit text is stated in the Chaig yiian Catalogue to have been existing at that time Cf. Wassijew's BuddJiisimis, German edition, p. 231 et seq. ^ Fa-hien \^ %\ states that Kanishka (which is transliterated by him into Chinese Chi-ni-chia jfij ^ i© , corresponding to San- skrit Kanika) as if a different person from the king of Yiieh chih THE AWAKENING OF FAITH. 13 wonderful talent (i. e., A9vaghosha). Give them to me, they are worth 300,000,000 gold pieces.' The [besieged] king said : 'Those two treasures are what I most revere, I cannot give them up.' Thereupon the Bhikshu said to the king in explanation of the Dharma : " 'AH sentient beings are everywhere the same, while Buddhism, deep and comprehensive, aims at universal salvation, and the highest virtue of a great man consists in delivering [all] beings. As our tem- poral administration is very liable to meet obstruc- tions, even your rule does not extend itself outside of this one kingdom. If you, on the other hand, propose a wide propagation of Buddhism, you would naturally be a Dharmaraja over the four oceans. The duty of a Bhikshu is to save [all] the people and not to give preference to one or the other. Merits lie in our heart ; truth makes no distinction. Pray, be far- sighted, and do not think only of the present.' "The king who was from the first a great admirer of him, respectfully followed his advice and delivered him to the king of Yiieh chih who returned with him to his own kingdom." Comparing all these traditions, we are naturally led to the conclusion that A9vaghosha, who was num- bered as one of the four suns^ of Buddhism, must have who invaded Gandhara to get the Buddha-bowl. Vide Legge's translation of Fa-hien, pp. 33 and 34. ^ Hsiien-tsang's ^ ^ , Records of Western Cou?itries, Beal's English translation, Vol. II., p. 302. 14 a^vaghosha's had a very powerful influence over the spiritual India of the time, that the king who wished to have him as a spiritual adviser must have been a very devoted Bud- dhist so as to accept a Bhikshu instead of an enor- mous sum of money, and that such a devoted Buddhist king, ruling over the vast domain which extended from the bank of the Indus towards the lower Ganges, must have been living sometime between the third and sixth century after the Nirvana, whatever the authentic date of Buddha might be. The next con- clusion we can advance therefore will be the identifi- cation of this king who is called Candana Kanishtha or Kanita in the above stories, with Kanishka,^ the originator of the third Buddhist convocation in Kash- mir. As to the difference of the name, we have to sa}^ this. While Hsiien-tsang's transliteration for Kanishka is Chia-ni-she-chia iisM^i^Ji which is quite an approx- imate reproduction of the original sounds, the Chinese method of transliteration before his time by the so- called ''old translators" was rather irregular, loose and therefore often misleading. Add to this the liabil- ity to error on the part of local dialects, and we do not improperly identify Chi-ni-ch'a, with Kanishka, while the former may be Sanskritised Kanishta or Kanita.- ' A. D. 85-106, according to M. Muller. '-^ One objection to identifying Chi-ni-ch'a ^ Pit f'T. (Kanishtha or Kanita) with Kanishka >^^ ^il'^ i40 is a single Chinese character appearing in the MahiUarnkiiraicislra {Book of Great Glory), the work ascribed to A^vaghosha. In fas. 3 as well us /as. 6 of the THE AWAKENING OF FAITH. 15 In further support of this view, we quote from the Journal of the Buddhist Text Society, Vol. I., Part 3, an article on King Kanishka, taken from a Tibetan source, which bears a more historical appearance than the legends above referred to. The abstract is : ** Kanishka, king of Palhava and Delhi, ^ was born four hundred years after the Nirvana. When he learned that Simha, king of Kashmir, abandoned the worldly life to become a Buddhist priest under the name of Sudarcana and obtained Arhatship, he went to Kash- mir and heard a sermon delivered by Sudarcana.^ At that time a Mahayana priest who held a most prom- same book referring to Candana Kanishtha or Kanita, the writer says : " #: ^ # PD iS^ M rl Bit If£ Wo hsi cJvaiig zve?i, chaji-fan chi-7ii-chd zvang,'' i. e., "I heard of old that King Candana Ka- nishtha," etc. (in fas. 6., chia-ni-ch'a), etc., etc. The Chinese character hsi usually means "of yore " or " in olden times," but it also signifies the past indefinitely, near as well as distant. If we thus understand the term in the sense of ' ' some time ago, " or simply "once," there will be no difficulty in demonstrating that A^vagho- sha was an elder contemporary of Kanishka, though we cannot ap- parently accept the Chinese tradition which says they were inti- mately known to each other. Because in that case Afvaghosha would not refer to the king in such a hearsay manner as stated in the book above mentioned. Taking all in all, this does not prevent us asserting that they were contemporaneous. ^ Cf. A. Schiefner's German translation of Taranatha's His tory of Buddhism, p. 89: " Nachdem Konig (^ritschandra die Herrschaft ausgeiibt hatte, waren viele Jahre vergangen, als im Westen im Lande Tili und Malava ein an Jahren junger Konig Kanika in die Herrschaft gewahlt wurde." 2 Taranatha's statement differs from this. According to him Kanika and Kanishka are not the same king, the former being that of Tili and Malava, while the latter that of Jalamdhara. Vide pp. 58 and go. Taran^tha might have confused them. i6 a^vaghosha's inent position in northern countries was called A9va- ghosha. His influence in the spiritual world was as incomparable as the temporal power of Kanishka who conquered Kashmir and Jalamdhara. The king sent a message to A9vaghosha to come to his kingdom, who, however, owing to his old age, could not accept the invitation, but sent him a leading disciple of his called Jnanaya9a, accompanied with a letter treating the essential points of Buddhism."^ Though the Tibetan tradition considerabl}' differs in many respects from the Chinese accounts above mentioned, they both agree in this point that A9va- ghosha and Kanishka had some intercourse, or that at least they were contemporaneous and known to each other. So we may take it as an established fact that A9vaghosha, the author of the iifc ^ ^ It Im Mahdydna- ^raddhotpdda-^dstra {^Discourse on the Awakening of Faith in the Mahdydna) , was living at the time of Ka- nishka. ^ I do not think there is any need here to enumerate all different opinions about the time of Kanishka, which has been already approximately fixed by the untiring investigation of European scholars, such as Princep, Lassen, Cunningham, Wilson, Fergusson, ^ Taranatha also states this event [GeschicJitc des Budd/ns- tnus, p. 92). But the king is not Kanishka, but Kanika ; and the name of the disciple is not Jfianaya9a, but Dschnanakriya. ^ A further corroboration of this view will be met with when we treat later on of the conversion of A9vnghosha by Paryva or his disciple Punyayajas. • THE AWAKENING OF FAITH. 1 7 Max Miiller, and others. ^ So long as our present aim is to assign the time of A9vaghosha more def- initely than stating vaguely some three or five hundred years after the Nirvana of Buddha, suffice it to say that he lived at the time extending from the latter half of the first century before Christ to about 50 or 80 A. D. If we fix the date of Buddha's death in the fifth century before Christ, A9vaghosha must be said to have lived during the six hundredth year after the Nir- vana. At the very most his time cannot be placed later than the first century of the Christian era, I have spared no pains, even at the risk of tedious- ness, in gathering all the information obtainable from Chinese sources relative to the date of A9vaghosha, because this date is of paramount importance when we enter into the discussion of the development of the Mahayana Buddhism, which is commonly and erro- neously considered to be the sole work of Nagarjuna. NATIVITY AND PEREGRINATIONS. There is not so much discordance in the traditions about the wanderings of A9vaghosha as about his date, though indeed we do not have as yet any means of ascertaining his birth-place, other than the statements 1 Max Miiller's opinion, as stated before, is that Kanishka lived A. D. 85-106 ; Lassen thinks the Gondopharean dynasty was suc- ceeded by Kanishka, king of the Yiieh chih, about one hundred years before Christ ; Princep places his reign during the first cen- tury A. D. ; Cunningham thinks his consecration was 58 A. D. ; Fergusson, 79 A. D.; Rhys Davids, about 10 A. D., etc. l8 AgVAGHOSHA S of discordant authorities. According to Taranatha,^ he was a son of a rich Brahman called Samghaguhya who married the tenth and youngest daughter of a merchant in Khorta. As a youth, when thoroughly familiar with every department of knowledge, he went to Odivi9a, Gaura, Tirahuti, Kamarupa, and some other places, defeating everywhere his Buddhist oppo- nents by his ingenious logic. All these places are situated in Eastern India, and among the Chinese traditions the Recoj'd of the Tri- ratfia {Li tat san pao chi) as well as the Accounts of Buddha and the Patriarchs {Fo tsu tung chi') agree with Taranatha in placing Acvaghosha's native land in the East ; but the Life of Vasubandhu makes A9vaghosha a native of Bhashita in Qravasti, while in Nagarjuna's ^ox]i, the MahdydnaQdstravydkhyd Ml^M\tiW^ {Shih ?no ho yen lun), he is mentioned as having been born in Western India, Loka being the father and Ghona the mother. The J^ecord of Buddha and the Patriarchs Un- der Successive Dy?iasties {^Fo tsu li tai t^ufig tsai) agrees with neither of the above statements, for it says {fas- ciculi c^~): ''The twelfth patriarch, A9vaghosha Maha- sattva was a native of Varanasi." A further contra- dicting tradition is pointed out by Prof. S. Murakami in one of his articles on the history of Buddhism,'-' quoting the Shittanzo ^^|Jt {f<^s. i), which makes A9vaghosha a man of South India. ^ Geschichte des Buddhismus, p. 90. '^The Bukkyd Shirin, Vol. I., No. 6. 1894. Tokyo, Japan. THE AWAKENING OF FAITH. 1 9 A majority of the traditions place his native coun- try in East India ; but there is no means of confirm- ing these. One thing, however, seems to be certain, namely, that Acvaghosha was not born in the northern part of India, which place is supposed by most West- ern Buddhist scholars to be the cradle of the Maha- yana school. Wherever the native country of Acvaghosha may have been, both the Chinese and Tibetan records agree that he made a journey to Central India, or Magadha. It seems that every intellectual man in India, the peo- ple of which, living in affluence, were not occupied with the cares of making a living, sought to gain renown by dialectics and subtle reasonings, and Afva- ghosha, as a Brahman whose ''intellectual acquire- ments were wonderfully deep," and whose "penetrat- ing insight was matchless,"^ could not resist the temptation. Not satisfied with his intellectual cam- paign against commonplace Buddhists in his neighbor- hood, who were crushed down as ''rotten wood before a raging hurricane, "^ he went, according to a Chinese tradition, to Pataliputra, and according to the Tibetan, to Nalanda. The Life of Acvaghosha evidentl}^ refers to this fact w^hen it states that Parcva, the eleventh patriarch and eventual teacher of Acvaghosha, on be- ing informed of the paramount influence of the Brah- ^ The Transmissioyi of the Dharmafiitaka {Fu fa tsang ch'uan,fas. 5). ^ The same as above, 20 AgVAGHOSHA S man tirthaka (i. e., A9vaghosha) in Central India and of the fact that his conquest over Buddhists had si- lenced the bell (^ghanta) in some monaster}^ (vthdra), journeyed from Northern India to convert the bitterest opponent into a faithful follower of Buddha. He adds that Acvaghosha left his home and lived henceforth in Central India. But according to the Tra7ismission of the Dhari7iapitaka {^Fu fa tsang ch^uan, fas. 5) we find A9vaghosha even after his conversion still in Patali- putra, from which he was taken by King Kanishka to the latter's own capital, Gandhara, in the Northwest of India. Thus all that we can sa}^ about the birth-place and wanderings of Agvaghosha is: (i) he was a Brahman by birth either of South, or of West, or of East, but not of North India ; (2) he acquired in Central India his highest reputation as a Brahman disputant, and, after his conversion, as the greatest Buddha follower of the time, intellectually as well as morally; (3) his later life was spent according to the Chinese authority in the North where he wrote probably the Mahdlam- kdra-sutracdstra {Book of Great Glory) which describes matters mostly relating to Western India. APPELLATIONS. The author of the Mahdydna^raddhotpdda<;dstra (^Discourse on the Aivakening of Faith in the MaJidydnd) is most commonly known in the Chinese Buddhist literature by the name of Acvaghosha. But according THE AWAKENING OF FAITH. 21 to his Life he was also called Kung-te-jih ?0 ^ H (i. e., merit-sun; in Sanskrit, Punyaditya?). For he was not only a philosopher, but a preacher and an organ- iser, for ''while in North India he widely propagated the doctrine of Buddha, led and benefited the masses, and through good and excellent [missionary] methods perfected the merits of the people." The Record of Buddha and the Patriarchs {Fo tsou t^ung tsai'), where it is stated that his other name was Kung-chang J^j ^ (Punya9rika?), can be said almost to agree with the above. While thus no other name or appellation of his is known in China, Taranatha mentions nine more names: Kala (Time), Durdarsha (Hard-to-be-seen), Durdarshakala (Hard- to -be -seen -time), Matrceta (Mother-child), Pitrceta (Father-child), Cura (Hero), Dharmika-Subhuti (Virtuous-mighty), and Maticitra (Intelligence-bright) . ^ In I-tsing's Correspondence from the South Sea (^Nan hai chi kuei ch'uan,^ Chap. 32, "On chanting"), the name Matrceta is mentioned, but I-tsing does not identify him with Acvaghosha, though the legend attached to the former closely resembles that of the latter told in Taranatha. Taranatha states that when Acvaghosha became a sthavira and advocate of the ^ Geschichte des Buddhismus, p. 90. ''-^%'-^W^% by I-tsing W^ who left China A. D. 671 for a pilgrimage to India and came back A. D. 695. The book is a work on the vinaya as observed by the Sarvastivadin, which the pilgrim witnessed in India as well as in Ceylon. An English trans- tion by J. Takakusu, London. 22 AgVAGHOSHA's Tripitaka, he had a dream one night in which the ven- erable Tara gave him the instruction to write hymns on Buddha for the expiation of his former sinful deeds ; that according to this admonition he wrote many hymns praising the virtues of Buddha, amongst which one containing one hundred and fifty clokas ^ is the best of all ; that the hymns composed by him are full of benediction like the very words of Buddha, because he was predicted by the Blessed One to be a hymnist.^ Compare the above with this from I-tsing : ''The venerable Matrceta (Mother-child) was a man of great intellect, of excellent virtue, eminently standing above all sages in India. A tradition says that when Buddha was taking a walk one time with his kinsmen, disciples, and many other people, a night- ingale (?), observing his personal feature as elegant and majestic as a gold mountain, uttered in the wood some pleasant, harmonious notes that sounded like praising the virtues of Buddha. Buddha then turning towards the disciples said : ' The bird overcome by the joy of seeing me utters a pitiful cr3^ By this merit it will after m}' death obtain a human form, Matrceta ^I^Pi^iin^ by name, and praise and adore my intrinsic virtues with a number of hymns.' This man first fol- lowed the doctrine of a tirthaka worshipping Mahe9- ' Schiefner notes : ^atapantschd^atika nama stotra, Tandjur B. I, unter den Stotra's. '^ Geschichte des Buddhismtts, p. 91. THE AWAKENING OF FAITH. 23 vara^ and composed many hymns to adore him. But in the meantime he came across his own name recorded [in a Buddhist writing] ; inspired by this, he took re- fuge in Buddha, changed his garb, abandoned his laymanship, and in many ways praised, honored and adored Buddha. Regretting his misbehavior in the past and desiring to perform good deeds in the future and also lamenting the unfortunate fate that prevented him from having a personal interview with the Great Teacher rather than bowing before his bequeathed image, he at last decided with all his rhetorical talent and in solemn fulfilment of the Lord's prophecy, to praise his virtues and merits [in hymns]. He first composed four hundred clokas and then one hundred and fifty clokas ;2 all of which describe the six Para- mitas [Perfections] and state the excellent virtues possessed by the World-Honored-One," etc. At the end of the same Chapter (i. e.. Chap. 32) in I-tsing's Correspondence he refers to Acvaghosha and Nagarjuna both of whom composed some beautiful and popular hymns that were sung by Buddhists throughout India at the time of his pilgrimage. But if the Tibetan statement is reliable, I-tsing may have ^ Cf . the following statement in Taran^tha, p. 90: " Als er (Acvaghosha) in den Mantra- und Tantra-Formeln und in der Dia- lektik sehr bewandert wurde, gab ihm Mahe9vara selbst Anlei- tung." 2 " Hymn of One Hundred and Fifty ^lokas" ((Jatapanc^shad- buddhastotra), translated into Chinese by I-tsing during his stay in the Nalanda-vih^ra, Central India. At the time of the compilation of the Cheng yilan catalogue the original is said to have existed. 24 AgVAGHOSHA S been mistaken in recording Acvaghosha and Matrceta as different characters. The Tibetan and Chinese version of the one hundred and fifty cloka hymn being still existent, the comparison of which, however, I have not yet been able to make, will furnish an in- teresting testimony for the identification. Many legendary explanations have been invented about the name of Acvaghosha, as might be expected of the imaginative Indian mind, but not being worth while quoting from the materials at my command, no reference will be made to them here. CONVERSIONS. A consensus of traditions both Tibetan and Chinese maintains that Agvaghosha was in his earlier life a most powerful adherent of Brahmanism, though we are tempted to discredit it on the ground that later Buddhist writers may have wished to exaggerate the superiority of Buddhism to all other Indian philosoph- ical and religious doctrines, by chronicling the con- version of one of its strongest opponents to their side. Whatever the origin of the legend may be, how did his conversion take place? By whom was he con- verted ? About these points the Tibetan and the Chinese tradition by no means agree, the one standing in a direct contradiction to the other. While the Tibetan account is full of mystery and irrationality, the Chinese is natural enough to convince us of its probable occurrence. THE AWAKENING OF FAITH. 25 According to Taranatha^ Aryadeva, the most em- inent disciple of Nagarjuna, defeated and proselyted Acvaghosha,^ not by his usual subtlety in dialectics, but by the superiority of his magical arts. Acvaghosha made use of every tantric formula he could command, in order to free himself from the enchantment in which he was held by his enemy, but all to no purpose what- ever. Thus when he was in an utterly desperate con- dition, he happened to read the Buddhist Sutra which was kept in his place of confinement and in which he found his destiny prophesied by Buddha,^ he was seized with deep regret for his former hostile attitude toward the Dharma, and immediately renouncing his tirthakism, professed the doctrine of ^akyamuni. The Tibetan tradition presents some unmistakable indications of a later invention : the use of tantric formulae, the so-called prophecy of the Tathagata, and the anachronism of Aryadeva. On the other hand, the Chinese records are worth crediting, though they are not unanimous as to how the conversion took place and who was the proselytist. According to the Life of Acvaghosha, Pargva* was 1 Geschichte des Buddhismus, German translation by Schief- ner, pp. 84-85. 2 He is mentioned there by the name of DurdarshaMla. ^ Cf . this with the accounts of Matrceta-Agvaghosha told in I-tsing. * The conversion of Agvaghosha by Pargva as here stated may be considered an addition to the proof already demonstrated for the contemporaneousness of Agvaghosha and King Kanishka ; for 26 AgVAGHOSHA'S the man who converted him. They agreed at their first meeting that on the seventh day thence they should have the king, ministers, cramanas, tirthakas and all great teachers of the Dharma gathered in the Vihara and have their discussion there before all those people. '*In the sixth night the sthavira entered into a samadhi and meditated on what he had to do [in the morning]. When the seventh day dawned, a great crowd was gathered like clouds. The Sthavira Parcva arrived first and ascended a high platform with an unusually pleasant countenance. The tirthaka [i. e., Acvaghosha] came later and took a seat opposite him. When he observed the cramana with a pleasant countenance and in good spirits, and when he also observed his whole attitude showing the manner of an able opponent, he thought: 'May he not be Bhik- shu Chin? His mind is calm and pleasant, and be- sides he bears the manner of an able antagonist. We shall indeed have an excellent discussion to-day.' ''They then proposed the question how the de- feated one should be punished. The tirthaka [Acva- ghosha] said : 'The defeated one shall have his tongue cutout.' The sthavira replied : 'No, he shall become a disciple [of the winner] as the acknowledgement of defeat.' The tirthaka then replied: 'Let it be so,' and asked, 'Who will begin the discussion?' The Pargva, according to the Tibetan as well as the Chinese authority, was a co-operator at least, if not the president, of the third Bud- dhist convocation promoted by the King of Kashmir. THE AWAKENING OF FAITH. 27 Sthavira Parcva said: 'I am more advanced in age; I came from afar for the purpose [of challenging you] ; and moreover I was here this morning earlier than you. So it will be most natural for me to speak first.' The tirthaka said : 'Let it be so. Following the sub- ject of 5^our argument, I shall completely baffle you.' ''The Sthavira Parcva then said : 'What shall we have to do, in order to keep the kingdom in perfect peace, to have the king live long, to let the people enjoy abundance and prosperity, all free from evils and catastrophies? ' The tirthaka was silent, not knowing what to reply. As now according to the rule of discussion one who could not make a response is defeated, Acvaghosha was obliged to bow [before the opponent] as a disciple of his. He had his head shaved, was converted to a 9ramana, and instructed in the perfection-precepts. "When he [Acvaghosha] was alone in his room, he was absorbed in gloomy, unpleasant reflexion as to why he, possessing a bright intellect and far-sighted discretion, and having his reputation widely spread all over the world, could be defeated with a single question and be made a disciple of another. Pargva well knew his mind and ordered him to come to his room where the master manifested himself in several supernatural transformations. Acvaghosha now fully recognised that his master was not a man of ordinary type, and thus feeling happy and contented, thought it his duty to become one of his disciples. 28 AgVAGHOSHA's ''The master told him: 'Your intellect is bright enough, hard to find its equal; but it wants a final touch. If you study the doctrine I have mastered, attend to my capability and insight into the Bodhi, and if you become thoroughl}^ versed in the method of discussion and clearly understand the principle of things, there will be no one who can match you in the whole world.' "The master returned to his own country [North India]; the disciple remained in Central India, mak- ing an extensive study of the Sutras, seeking a clear comprehension of the doctrine. Buddhistic as well as non-Buddhistic. His oratorical genius swept every- thing before him, and he was reverentially honored by the four classes of the people, including the king of [Central] India who treated him as a man of dis- tinction." According to the Transmission of the Dharniapitaka {^Fu fa tsang chuan^, however, Acvaghosha was not converted by Parcva, but by his disciple and patri- archal successor, Punyayacas. Though the two works, Life of A<;vaghosha and the book just mentioned, differ in some other points, they are evidently two different versions of the one original legend. As the book is not as yet accessible to English readers, I here pro- duce the whole matter translated from the Chinese version. The comparison will prove interesting. "Full of a proud and arrogant spirit that speedily grew like a wild plant, he [Acvaghosha] firmly be- THE AWAKENING OF FAITH. 29 lieved in the existence of an ego-entity and cherished the ultra-egotistic idea. Being informed that an Acarya called Punyaya9as, who, deep in knowledge and wide in learning, proclaimed that all things are relative [^=(;u7iya, lit. empty], there is no dtman, no tudgala; Acvaghosha's arrogant spirit asserted itself, and presenting himself to Punyayacas challenged him saying: 'I confute all [false] opinions and doc- trines in the world, as hailstones strike tender grass. If my declaration prove false and not true, I will have my own tongue cut out in acknowledgment of defeat.' Thereupon Punyayacas explained to him that Bud- dhism distinguishes two kinds of truth, that while 'practical truth' hypothetically admits the existence of an dtman, there is nothing conditional in 'pure [or absolute] truth,' all being calm and tranquil, and that therefore we cannot prove the ego as an absolute entity. "Acvaghosha would not yet surrender himself, because being over-confident of his own intellectual power he considered himself to have gained the point. Punyayacas said: 'Carefully think of yourself; tell not a lie. We will see which of us has really won.' "Acvaghosha meanwhile came to think that while 'practical truth' being only conditional has no reality at all, 'pure truth' is calm and tranquil in its nature, and that therefore these two forms of truth are all unobtainable, and that if they have thus no actuality 30 AgVAGHOSHA S [or existence], how could they be refuted [as false] ? So feeling now the superiority of his opponent, he tried to cut out his tongue in acknowledgement of the defeat. But Punyayacas stopped him, saying : 'We teach a doctrine of love and compassion, and do not demand that you cut out your tongue. Have your head shaved instead and be my disciple.' Acvaghosha thus converted was made a 9ramana b}^ Punyaya9as. "But Acvaghosha who felt extremely ashamed of his [former] self-assumption was thinking of attempt- ing his own life. Punyaya9as, however, attaining arhatship, entered into a samadhi and divined what was going on in the mind of Acvaghosha. He ordered him to go and bring some books out of the library. A9vaghosha said to the Acarya : 'The room is per- fectly dark; how can I get in there?' To this Punya- ya9as answered : 'Just go in, and I shall let you have light.' Then the Acarya through his supernatural power stretched far into the room his right hand whose five fingers each radiating with light illumi- nated everything inside of the walls. A9vaghosha thought it a mental hallucination, and knowing the fact that a hallucination as a rule disappears when one is conscious of it, he was surprised to see the ' The reasoning is somewhat unintelligible. The passages must be defective, and although I might venture to supply the necessary words to make them more logical and intelligible to the general reader who is not acquainted with the (ilnyata philosophy. I have not tried to do so, thinking that it is enough here if we see in what the subject of the discussion consisted. THE AWAKENING OF FAITH. 3 I light glowing more and more. He tried his magical arts to extinguish it till he felt utterly exhausted, for the mysterious light suffered no change whatever. Finally coming to realise that it was the work of no other person than his teacher, his spirit was filled with remorse, and he thenceforth applied himself dil- igently to religious discipline and never relapsed."^ Th.e Record of Buddha and the PatiHarchs (^Fo isou tung tsai^ agrees with the 7rans7Jiission of the Dharma- pitaka {Fu fa isang chuafi) in making Punyayacas, in- stead of Par9va, the master of the conversion. But the former does not state how A9vaghosha was con- verted. Though so far it remains an open question who was the real master of Acvaghosha, we can be sure of this, that he had intimate spiritual communication with both Parcva and Punyayacas. Par9va, who was an older contemporary of Punyayacas, was probably already advanced in age when A9vaghosha came to be personally acquainted with him, and so he did not have time enough to lead the young promising dis- ciple to a consummate understanding of the doctrine of Buddha. After the demise of this venerable old patriarch, A9vaghosha therefore had to go to Punya- ya9as for a further study of his religion, till he was capable of forming his own original thoughts, which are set forth in his principal work, the Discourse of ^ The Transmission of the Dharma^itaka [Fu fa tsang €huan)fas. 5. 32 AfVAGHOSHA'S the Awakenitig of Faith {^raddhotpdda-rastrd). This assumption is justified when we notice that Acvagho- sha in the Book of Great Glory pays his homage to Par9va as well as to Pun3^a3'a9as. Now by way of a supplementary note to the above, let us say a word about Wassiljew's observation,! which states that while Hinayanists or (Jravakas as- cribe the conversion of Acvaghosha to Parcva, the Mahayanistic record says that Aryadeva converted him. This assertion is evidently incorrect, for the Life of Acvaghosha as well as the Transmission of the Dharmapitaka {Fu fa tsang chuaii) in which the honor of his conversion is given to the successor of Parcva as aforesaid, do not certainly belong to the work of the Hinayana school. It is the Tibetan tradition only, and not the general Mahayanist statement, that Arya- deva converted Acvaghosha, and there is no ground at all for the assertion of Wassiljew, which practically leads us to take everything Tibetan for Mahayanistic and everything Chinese for Hina^'anistic. LISTS OF PATRIARCHS. The incorrectness of the Tibetan stor}', as to the conversion of Acvaghosha by Aryadeva above referred to, is further shown by a list of the Buddhist patri- archs in India appearing in various Buddhist books either translated from Sanskrit into Chinese or com ^Buddhismiis, German edition, p. 222, and also see Tdra- Hcitha, translated by Schiefner, p. 311. THE AWAKENING OF FAITH. 33 piled in China from sundry sources. In every one of them A9vaghosha is placed after Par9va or Punya- z c ■< > 1 H 09 < > < en ^ 1 J^ i5 03 a S 1 5 ^2 n^2 c^ &if«rC o < H Z u u X H Mahikajyapa Ananda ^anav^sa Upagupta Drtaka Micchaka Buddhanandi Buddhamitra Par§va Punyaya§as Ayvaghosha Kapimala Nagarjuna «x o3 -1^ -J ^ ^ ^ ^ a'B J^l fl^ -9 03 d-rtiS o'O'O vfd-> acuod J2d ojo-v-.v-sd rt d G«o!:.2 OS =5 Srt « d osCuu,.-- rt d d rt d o^o3/ fa Isaiig chuan, fas. 5). THE AWAKENING OF FAITH. 35 ening of Faith,') proves he was a philosopher of a high grade; the Buddhacaritakdvya {The Life of Buddha) and the Mahdlamkdragdsira {The Book of Great Glory) reveal his poetical genius; and the following story in- dicates that he was a musician : ^ **He [A9vaghosha] then went to Pataliputra for his propaganda-tour, where he composed an excellent tune called Lai cha huo lo {^^^%% Rdstavara?), that he might by this means convert the people of the city. Its melody was classical, mournful, and melodi- ous, inducing the audience to ponder on the misery, emptiness, and non-atman-ness of life. That is to say, the music roused in the mind of the hearer the thought that all aggregates are visionary and subject to trans- formation ; that the triple world is a jail and a bond- age, with nothing enjoyable in it ; that since royalty, nobility, and the exercise of supreme power, are all characterised with transitoriness, nothing can prevent their decline, which will be as sure as the dispersion of the clouds in the sky; that this corporeal existence is a sham, is as hollow as a plantain tree, is an enemy, a foe, one not to be intimately related with ; and again that like a box in which a cobra is kept, it should ^ The fact agrees well with Tdranatha's statement which in its German translation reads as follows: "Die von ihm verfassten Loblieder sind auch in alien Landern verbreitet ; da zuletzt San- ger und Possenreisser dieselben vortrugen und bei alien Menschen des Landes mit Macht Glauben an den Buddha entstand, erwuchs durch die Loblieder grosserer Nutzen zur Verbreitung der Lehre." Geschichte des Buddhismiis, German translation, p. 91. 36 Ag:VAGHOSHA'S never be cherished by anybody; that therefore all Buddhas denounce persons clinging to a corporeal existence. Thus explaining in detail the doctrine of the none-atman and the (;tinyatd, A9vaghosha had the melody played by musicians, who, however, not being able to grasp the significance of the piece, failed to produce the intended tune and harmony. He then donned a white woolen dress, joined the band of musi- cians, beating the drum, ringing the bell, and tuning the lyre, and this done, the melody in full perfection gave a note at once mournful and soothing, so as to arouse in the mind of the audience the idea of the misery, emptiness, and non-atman-ness of all things. The five hundred royal princes in the city thus moved all at once were fully awakened, and abhorring the curse of the five evil passions abandoned their worldly life and took refuge in the Bodhi. The king of Patali- putra was very much terrified by the event, thinking that if the people who listen to this music would abandon their homes [like the princes], his country would be depopulated and his royal business ruined. So he warned the people never to play this music hereafter. WORKS IN CHINESE TRANSLATIONS. The works ascribed to A9vaghosha and still exist- ing in Chinese translations are eight in number. They are : ( i ) The :^ ft ^ f||^ Tai sheng ch '/ hsin lun {Mahd- ydna^raddhotpctdardstra) : discourse on the awake?itng of THE AWAKENING OF FAITH. 37 faith in the Mahdydna. It is the principal work of A9vaghosha, and through this we are able to recognise what an important position he occupies in the devel- opment of the Mahayanistic world-conception and the- ory of final emancipation. Its outlines and the ac- counts of its Chinese translation will be given below. (2) The }:.^''^i%'^% '^% Ta sung ti hsiian wen pen lim, a fundamental treatise on the spiritual stages fo7' reaching final deliverance. The book has a decided tendency to mysticism, explaining a gradual development of reli- gious consciousness through fifty-one different spir- itual stages. It may be considered a precursory work out of which Vajrabodhi's Mantrism finally made a full manifestation. It was translated by Paramartha between A. D. 557-569. Tv^enty fasciculi, forty chap- ters. (3) The :;^ j}£ J^ ImT i^ Ta chuang yen lun ching (^Mahdlafukdrastitra^dstrd), the Book of Great Glory, or a compilation of stories illustrating the retribution of karma. The stories relate mostly to the events that occurred in Western India. Beal translated some of them in his Buddhist Literature in Chifia. The Chinese translator is Kumarajiva, circa A. D. 405. Fifteen fasciculi. (4) The f^^Jrff '^ B'o shu hing tsan {^Buddha- caritakdvya^, a well known poem on the life of Buddha. The Chinese translation is by Dharmaraksha between A. D. 414-421. ¥\we fasciculi, twenty eight chapters, Real's English translation forms Vol. XIX. of The Sacred Books of the East; and Cowell's translation from Sanskrit, Vol. XLIX of the same. (5) The ^fg-? 38 AgVAGHOSHA'S pp^ |ffi ^ H IS Ni kan tzii wen wu wii i ching, a suira on a Nirgranthd' s asking about the theory of non-ego. The book foreshadows the Madhyamika philosophy of Nagarjuna, for the two forms of truth are distinguished there, Pure Truth {Par7ndrtha-satya^ and Practical Truth {Samvrtti-satyd)} and the funyatd theory also is proclaimed. (6) The 'Y^^- ^?M' ir^ Shih pu shan yeh tao ching, a stitra on the ten no-good deeds. (7) The ^filjifi iE "h 4lH Shih shih fa wu shih sung, fifty verses on the rules of serving a master or teacher. (8) The T^^flJi^S Lu^ tao lun ^hui ching, a sUtra on tra^ismigration through the six states of existence. These last four works are very short, all translated by Jih-ch'eng (Divaya9as?), between A. D. 1004-1058. CHINESE TRANSLATIONS OF THE "DISCOURSE ON THE AWAKENING OF FAITH." Let us give here some remarks on the Chinese translations of Acvaghosha's principal and best known work The Awakeni7ig of Faith. The Sanskrit original is long lost, probably owing to the repeated persecu- tions of Buddhism by Chinese emperors at different times. According to the Cheng yii an catalogue ^%^ (compiled between A. D. 785-804) the Sanskrit text is said to have existed at that time. It is a great pity that such an important Buddhist philosophical work ^ Notice Ajvaghosha's discussion with Punyayajas as above mentioned. THE AWAKENING OF FAITH. 39 as the present 9astra can be studied only through translations. 1 There are two Chinese translations still existing in the Tripitaka collection. The first translation was made by Paramartha (;^.||^Pti)' otherwise called Kulanatha (^,^r5f)\^'b), of Ujjayana (or Ujjayini, mod- ern Oujein) in Western India. He came to China A. D. 546 and died A. D. 569 when he was 71 years old. Among many other translations, the present one came from his pen on the tenth day of September, A. D. 554. The second one is by Qikshananda (^fi^PPlS), of Kusutana (Khoten), who began his work on the eighth of October, A. D. 700. He died in China A. D. 710 at the age of 59. As to the problem whether the original of the two Chinese translations is the same or different, my im- pression is that they were not the same text, the one having been brought from Ujjayana and the other from Khoten. But the difference, as far as we can judge from the comparison of the two versions, is not funda- mental. In the preface to the second translation of the Kao ^An inquiry has been made by the present English translator as to whether the original Sanskrit copy could be found either in India or in Nepal ; but Prof. Satis Chandra Acharyya, of the Bud- dhist Text Society, Calcutta, with whom he has been communicat- ing on the subject, informs him that as far as India is concerned there is almost no hope of securing it, and also that his friend in Nepal has been unable so far to discover the original. 40 AgVAGHOSHA'S li edition, the unknown writer states to the following effect: ''The present Qastra has two translations. The first one is by Paramartha and the second one is from the Sanskrit text brought by ^ikshananda who found also the older Sanskrit original in the Tz'u an tower. As soon as he had finished the rendering of the Ava- tamsakasutra into Chinese, he began a translation of his own text with the assistance of several native Bud- dhist priests. The new translation occasionally de- viates from the older one, partly because each trans- lator had his own views and partly because the texts themselves were not the same." Though the Cheng yiian ^ TC ^ as well as the K^ai yuan'^^-jt^K catalogue affirm that the two transla- tions were from the same text, this can only mean that they were not radically divergent. For if any two editions differ so slightly as not to affect the essential points, they can be said to be practically the same text. Which of the two translations then is the more correct? To this question we cannot give any definite answer as the originals are missing. The first trans- lation has found a more popular acceptance in Japan as well as in China, not because it is more faithful to the original, but because a most learned and illus- trious Buddhist scholar called Fa tsang i£ ^ (A. D. ' A catalogue of Buddhist books collected in the K'ai yiian period (A. D. 713-741) of the Tung Dynasty, by 5^ v^ Chih-shang, A. D. 730. Its full name K'ai yiian shih chi'ao hi. Twenty yVrx- ciculi. THE AWAKENING OF FAITH. 4I 643-712) wrote a commentary on it. And on that account the commentary is more studied than the text itself. Fa tsang assisted (Jikshananda in prepar- ing the second translation, but he preferred the first one for his commentary work, partly because the first one had already found a wide circulation and some commentators before his time, and partly because both translations agreeing in all their important points, he did not like to show his ''partiality," as a commentator on Fa tsang says, to the one in the preparation of which he himself took part. The present English translation is made from the second Chinese version by Qikshananda, but the first version has been carefully compared with it, and wherever disagreements occur between them they have been noticed in footnotes. OUTLINES OF THE "DISCOURSE ON THE AWAKENING OF FAITH." I cannot help saying a few words here about the importance of A9vaghosha's main work which is scarcely known in the West, and if so, wrongly. Even Samuel Beal who is considered one of the best author- ities on Chinese Buddhism, makes a misleading refer- ence to our author in his Buddhism i?i China. The following quotation from the same apparently shows that at least when he wrote it, in 1884, he had a very insufficient knowledge of the subject. He says (page 138): 42 AgVAGHOSHA S ''His (A9vaghosha's) writings still survive in a Chinese form, and when examined will probably be found to be much tinged by a pseudo-Christian ele- ment. . . . But there is one book, the KH-sin-lun, or 'Treatise for Awakening Faith,' which has never yet been properly examined, but, so far as is known, is based on doctrines foreign to Buddhism and allied to a perverted form of Christian dogma. '* The incorrect- ness of this statement will readily be seen by the reader when we proceed further on. Wassiljew, another of the highest Western author- ities on the subject, seems to be entirely ignorant of the existence of the present work. It is very strange that those who are considered to be quite well ac- quainted with the development of the Mahayanistic thought, do not place in the right light a prominent, if not the principal, actor, who, so far as is known to us, practically initiated this great spiritual and intel- lectual movement in India. Wassiljew says in his Buddhisimis (pp. 83-84): "Zu welcher besonderen Schule A9vaghosha ge- horte, wird nicht mit Bestimmtheit iiberliefert : aus der Legende, nach welcher er sich bei der Abfassung der Vibhasha betheiligte, diirfen wir jedoch den Schluss Ziehen, dass er zu den Reprasentanten der Vaibhaschika's gerechnet ward." It is true that in the Life of Vasiibandhu A9vagho- sha is said to have taken part in the compilation of the Vibhasha, but it is of no account whatever in the THE AWAKENING OF FAITH. 43 face of the present book in which we can clearly trace almost all elements of the thought fully developed afterwards by Nagarjuna and other later Mahayana representatives. • I wish here, in order to show the significance of A9vaghosha, to call the attention of the reader to the three most salient points in his doctrine which will distinguish him from all Hinayana schools. The three points constituting the gist of this ^astra then are: (i) the conception of suchness {Bhzitatathaid)\ (2) the theory of the triple personality; (3) the salvation by faith or the Sukhavati doctrine. The conception of suchness assumes other names, namely, The Womb of the Tathagata {Thatdgaia- garbha)j when considered from its embracing all pos- sible merits, and the All-Conserving Mind i^Aiaya- vijndna), when it becomes the principle of evolution and is said to have developed from the teaching of Buddha as expounded in the old canonical sutras, such as the Lankdvatara and the Qrimdld. Whatever the origin of the idea of suchness might have been, its "absolute aspect" evidently foreshadows the ^un- yatd philosophy of the Madhyamika school. It is very doubtful whether Nagarjuna, as told in a Chinese tradition, was a personal disciple of A9vaghosha, but it is highly probable that he was much influenced by him in forming his system. The second thesis, the theory of the triple person- ality, that is one of the most distinctive characteris- 44 AgVAGHOSHA S tics of the Mahayana Buddhism, seems to have been first established b}' A9vaghosha. The pantheistic idea of suchness {BInitatathaid'), and the religious con- sciousness which always tends to demand something embodied in infinite love (karund) and infinite wisdom {j'ndnd), and the scientific conception of the law of causation regulating our ethical as well as physical world, or in short the doctrine of karma, — these three factors working together in the mind of A9vaghosha, culminated in his theory of the triple personality. The doctrine of salvation by faith whereon the Japanese Shin Shyu (True Sect) and Jodo Shyu (Pure Land Sect) laid down their foundation also, appears first in the present castra. If the quotation in the Mahdydna^raddhotpdda actually refers to the Sukhha- vati Sutras, as we may fairly assume, there is a great probability in the statement that during the first four centuries after the Nirvana there was already a variety of free interpretations about the teaching of the Mas- ter, which, commingled with the other religio-philo- sophical thoughts in India, eventually made a full de- velopment under the generel names of the Mahayana and the Hinayana schools. A supplementary point to be noticed in A9vagho- sha is the abundance of similar thoughts and passages with those in the Bhagavadgita. The coincidence be- tween the latter and the Saddharmapundarika has been pointed out by Kern in his Buddhismus und seine Ge- schichte (Vol. II., p. 500, footnote). While it is an THE AWAKENING OF FAITH. 45 Open question which of the two has an earlier date, the Mahayana Buddhism as a whole must be permitted to have some common points with the canonical book of Qivaism. In conclusion I wish to state that as this book, the Awakening of Faith, is of paramount importance in its being the first attempt of systematising the fun- damental thoughts of the Mahayana Buddhism, as well as in its forming a main authority of all the Maha- yanistic schools, those who study the doctrinal history of Buddhism cannot dispense with it ; and that, in spite of its highest importance, no attempt has yet been made to make it accessible to the reader who is not familiar with the Chinese language, and so I here offer to the public an English translation of the entire text. ADORATION. ADORATION to the World-honored Ones {Bhaga- - vat)'^ in all the ten quarters, who universally produce great benefits, whose wisdom is infinite and transcendent, and who save and guard [all beings]. [Adoration] to the Dharma^ whose essence and ^ There are ten appellations most commonly given to a Bud- dha : (i) 7'athdgata (the one who thus comes, or he who has been expected and fulfils all expectations, the perfect one); (2) Arhat (the worthy one, but according to Nagarjuna's Mahdj^rajnd^ih-a- Tnitdfdstra, Chinese translation by Kumarajiva, Vol. III., p. 17, one who has destroyed all enemies of evil passions, or one who is revered by gods and men, or one who will not be reborn ; see also Vol. II., p. 20); (3) Samyaksamhuddha (one who is perfect by enlightenment); (4) Vidydcara^iasamfanna (one who is perfect in knowledge and conduct); (5) Stigata (one who goes well); (6) Lo- havid (one who knows the world); (7) A^iutiara (one who has no superior); (8) PiirusJiadainyasd7-athi (the tamer of all beings); (9) Cdstddevdmannshydndm (the teacher of gods and men); (10) Buddha (the enlightened one). When Lokavid and Antitta7-a are considered to be one title, as in the Sutra on the Ten Apcllations, Bhagavat is added to make the tenth. ^According to a general interpretation of Mahiy^na Buddhists dharma means: (i) that which exists; (2) the object of under- standing. Dharma may therefore be rendered in the first sense by "object," or "thing," or "substance," or "being," including everything mental as well as physical in its broadest sense, and so sarvadharma will designate all possible existences in the uni- THE AWAKENING OF FAITH. 47 attributes are like the ocean, revealing to us the prin- ciple of anatman and forming the storage of infinite merits. [Adoration] to the congregation {samghd) of those who assiduously aspire after perfect knowledge {sam- vaksambodhi^. That all beings (^sarvasattvd) may rid themselves of doubt, become free from evil attachment, and, by the awakening of faith {p'addhd), inherit Buddha- seeds, I write this Discourse.^ verse; while dharma in the second sense may safely be rendered by "law" or "doctrine" as generally understood by Western Buddhist scholars, to most of whom, however, the first significance of the term is strangely unknown. Max Miiller fitly remarks in his introduction to the English translation of the Vajracchedtkd, p. xiv : "Dharma in its ordinary Buddhist phraseology may be correctly rendered by law. Thus the whole teaching of Buddha is called the good law, Saddharma. But in our treatise dharma is generally used in a different sense. It means form {el6og) and likewise what is possessed of form, what is therefore different from other things, what is individual, in fact, what we mean by a thing or an object. This meaning has escaped most of the translators, both Oriental and Western, but if we were always to translate dharma by law, it seems to me that the whole drift of our treatise would become unintelligible." In this translation dharma is ren- dered sometimes by "thing," sometimes by "law," sometimes by " truth "or " doctrine," according to the context. But when it is synonymous with suchness {bJiiltatathatd), I have retained its original Sanskrit form, capitalised. ^An almost similar passage is repeated in the succeeding para- graph, while it does not occur in the older translation It may be a mistake on the part of the new translation, but I have left it as it stands in the text. DISCOURSE. T7OR the purpose of awakening in all beings a pure -■- faith in the Maha3^ana,^ of destroying their doubts and attachment to false doctrines, and of affording them an uninterrupted inheritance of Buddha-seeds, I write this Discourse. There is a principle whereby the root of faith in the Mahayana can be produced, and I shall explain it. The explanation consists of five parts : ^ The term Mahayana here seems not to have been used as it usually is in contrast to the Hinayana. A5vaghosha adopts it sim- ply to denote the greatness of suchness (phtltatathatd) as well as to prove its being the safest and surest means of salvation. It is therefore the name given to the first principle itself, and not to any philosophical system or religious dogmatics. But the term used in this wise by A5vaghosha and perhaps in earlier Mahayana texts gradually lost its original sense in the course of the develop- ment of this progressive religious view. It was then transferred to distinguish the system at large from that of the so-called ^ravakas, to which the followers of the former gave in contrast to their own the rather humiliating name Hinayana. At the time of A9vaghosha the controversy between them was probably not as vehement as it proved later on. And this fact may be seen from the tolerant spirit shown in the third convocation under the reign of King Ka- nishka. By the Mahayana followers Ayvaghosha is unanimously recognised as the forerunner of Nagdrjuna by whose marvellous genius the system was brought to maturity. THE AWAKENING OF FAITH. 49 I. Introductory. II. General Statement of Principles. III. The Explanation Itself. IV. The Practice of Faith. V. Benefits [derived therefrom]. I. INTRODUCTORY. There are eight inducements [to write this Dis- course] : 1. A general object, i. e., that the author might induce all beings to liberate themselves from misery and to enjoy blessing, and not that he might gain thereby some worldly advantages, etc. 2. That he might unfold the fundamental truth of the Tathagata and let all beings have a right compre- hension of it. 3. That he might enable those who have brought their root of merit [ku^alafuula) to maturity and ob- tained immovable faith, to have a philosophical grasp of the doctrine of the Maha5^ana. 4. That he might enable those whose root of merit is weak and insignificant, to acquire faith and to ad- vance to the stage of immovable firmness {avaivarti- katva).^ 5. That he might induce all beings to obliterate ^ Avaivartikatva means literally "never retreat." Faith is said to become immovably firm when one enters into the group of those who cannot be shaken in the possession of absolute truth {samyaktvattiyatarafi). For a further explanation see the ref- erence in the Index to samyaktvaniyatarafi. 50 AgVAGHOSHA S the previously acquired evils {durgatiox karmdvarana), to restrain their own thoughts, and to free themselves from the three venomous passions.^ 6. That he might induce all beings to practise the orthodox method of cessation [or tranquilisation ga- matha] and of intellectual insight {vidar^and),^ to be fortified against the commission of mental trespasses due to inferiority of mind. 7. That he might induce all beings in the right way to ponder on the doctrine of the Mahayana, for thus they will be born in the presence of Buddhas,' and acquire the absolutely immovable Mahayana- faith. 8. That he might, by disclosing those benefits which are produced by joyfully believing in the Maha- yana, let sentient beings become acquainted with the final aim of their efforts. Though all these doctrines are sufficiently set forth 1 They are : (i) covetousness [lobha); (2) malice {dvesha); (3) ignorance {mohd). "^Camatha and Vidarfajia or Vipa(yana constitute one of the five methods of discipline, for whose full explanation see the reference in the Index to these terms. ^ This passage, which is considered to be a reference to the Sukhavati Sutras, such as the Larger and the Smaller Suk?idvatt- vyHha, or the Amitdyur-dJiyi^na, seems to prove that some of the Mahayana texts of the Pure Land Sect had been in existence be- fore the time of A^vaghosha who gives towards the end of his Dis- course a quotation apparently taken from one of the above-men- tioned Sutras. The SUtras therefore must be at least one or two hundred years older than A^vaghosha, in order that they might be quoted as an authentic teaching of Buddha. THE AWAKENING OF FAITH. 5I in the Mahayana Sutras,^ yet as the predispositions and inclinations of the people^ are not the same, and the conditions for obtaining enlightenment vary, I now write this Discourse. There is another reason for doing so. At the time of the Tathagata the people were unusually gifted, and the Buddha's presence, majestic both in mind and body, served to unfold the infinite significances of the Dharma with simplicity and yet in perfection. Accordingly there was no need for a philosophical discourse {gdstra) . After the Nirvana of the Buddha there were men who possessed in themselves the intellectual power to understand the many-sided meanings of the Sutras,^ ^ The view here proposed by A9vaghosha, which is called by Chinese Buddhists the theory of the evolution of the Tathagata- garbha, is considered to be an elucidation of the doctrine taught by Buddha in such Mahayana Sutras as the Lankdvatdra, Ghaiia- vyUha, Crtmdld, etc. 2 Literally, those who are to be converted. ^ There are twelve divisions called Angas in the Mahayanist writings, while in the Pali only nine are counted. The twelve angas are: (i) siltra (aphorisms); (2) gey a (verses in which the same thing is repeated as in the prose part); (3) vydkarana (Bud- dha's prophecy about Bodhisattva's attainment of Buddhahood in the future); (4) gdthd (independent verses); (5) uddna (sermons on Buddha's own account); (6) niddna (sermons as the occasion required); (7) avaddna (legends, but according to Chinese inter- pretation parables); (8) ityiikta (speeches relating to the former deeds of Bodhisattvas); [g) Jdtaka (accounts of Buddha's own for- mer lives); (10) vaipulya (doctrines of deep significance); (11) ad- bhutadharma (extraordinary phenomena); (12) tipadefa (exposi- tions). 52 AgVAGHOSHA's even if they read only a few of them. There were others who by their own intellectual powers could understand the meanings of the Sutras only after an extensive reading of many of them. Still others lack- ing in intellectual powers of their own could under- stand the meanings of the Sutras only through the as- sistance of elaborate commentaries. But there are some who, lacking in intellectual powers of their own, shun the perusal of elaborate commentaries and take delight in studying and cultivating enquiries which present the many-sidedness and universality of the doctrine in a concise form. For the sake of the people of the last class I write this Discourse, in which the most excellent, the deep- est, and the most inexhaustible Doctrine of the Ta- thagata will be treated in comprehensive brevity. II. GENERAL STATEMENT. In what does the general statement consist? The Mahayana can be briefly treated as to two aspects, namely, What it is, and What it signifies.^ ^" What is" and "What signifies" are respectively in Chi- nese yti fa ^ '/i and fa \^ , but in the older translation fa ife and I iS^ . This is a little puzzling, but if we bear in mind that in Chinese as well as in Sanskrity« or dharma means both the sub- stance itself and its attribute or significance, or law that regulates its movements, we will understand that ParamSrtha, the first trans- lator, used /a here in the sense of substance or "what is," while (^ikshananda, the second translator, used the word in the sense of significance or that by which a thing is conceived, the ordinary meaning of i. THE AWAKENING OF FAITH. 53 What is the Mahayana? It is the souP of all sen- tient beings {sarvasaitva), that constitutes all things in the world, phenomenal and supra-phenomenal ; 2 and through this soul we can disclose what the Maha- yana signifies. Because the soul in itself, involving the quintes- sence of the Mahayana, is suchness (J? hut at at hat a), but it becomes [in its relative or transitory aspect, through the law of causation] birth-and-death (sam- sdra) in which are revealed the quintessence, the at. tributes, and the activity of the Mahayana. The Mahayana has a triple significance.^ The first is the greatness of quintessence. Be- cause the quintessence of the Mahayana as suchness ^ " Soul " is not used here in a dualistic sense, but as Dr. Paul Carus defines it in the last chapter of T/ie Soul of Ma7i. Speaking of the soul of the universe he defines the term as " the formative principle which gave and still gives shape to the world" (loc. cit., first edition, p. 437). The literal translation of the Chinese char- acter >£^ hsin is kernel, or heart, or essence of all things. The Chinese hsin, however, is rather indiscriminately used in our text for both Sanskrit terms, Hrdaya (kernel or heart) and Citta (mind, the thinking faculty). These terms are more or less synonymous, especially from Agvaghosha's standpoint, that does not allow the transcendental existence of a metaphysical soul-entity. In this translation soul denotes the absolute aspect of suchness, and mind its relative aspect, wherever this distinction is noticeable. ^ This is a literal translation of the Chinese chu shi chien tU IBr F^ . It signifies anything transcending conditionality or worldliness. ^ This triad which has a striking similarity to Spinoza's con- ception of substance, attributes and modes, also reminds us of the first principles {faddrtha) of the Vaigeshika philosophy, that is, substance {dravya), qualities i^guna), and action {karma). 54 a^vaghosha's exists in all things, remains unchanged in the pure as well as in the defiled, is always one and the same {sa?natd), neither increases nor decreases, and is void of distinction. The second is the greatness of attributes. Here we have the Tathagata's^ womb^ {tathdgatagajbhd) which in exuberance contains immeasurable and innumer- able merits {pmiya) as its characteristics. The third is the greatness of activity, for it [i. e., Mahayana] produces all kinds of good work in the world, phenomenal and supra-phenomenal. [Hence the name Mahdyd^Tidi (great vehicle).] [Again this Dharma is called the Mahaj'*^;^^; ;] be- cause it is the vehicle^ (yd/m) in which all Buddhas 1 Tathagata literally means one who thus or truly comes. That the omnipresent principle of suchness could come or go appeared contradictory and seemed to render an explanation necessary. The Vajracchedikd- Sutra, Max Miiller's English translation, Chap. XXIX: "And again, O Subhiiti, if anybody were to say that the TathSgata goes, or comes, or stands, or sits, or lies down, he, O Subhflti, does not understand the meaning of my preaching. And why ? Because the word Tathagata means one who does not go anywhere, and does not come from anywhere ; and therefore he is called the Tathagata (truly come), holy and fully enlightened." 2Cf. the BhavadgUd {Sacred Books of the East, Vol. VIII., Chap. XIV., p. 107) : "The great Brahman is a womb for me, in which I cast the seed. From that, O descendant of Bharata ! is the birth of all things. Of the bodies, O son of Kunti ! which are born from all wombs, the main womb is the great Brahman, and I am the father, the giver of the seed." ^ Cf . the Saddharrna-pundartka, Chap. II, [Sacred Books 0/ the East, Vol. XXI., p. 40): "By means of one sole vehicle, to wit, the Buddha-vehicle, Qariputra, do I teach creatures the law; there is no second, nor a third." THE AWAKENING OF FAITH. 55 from the beginning have been riding, and Bodhisatt- vas^ when riding in it will enter into the state of Bud- dhahood. III. THE EXPLANATION. In what does the explanation of the general state- ment consist? This part consists of three subdivisions : 1. The Revelation of the True Doctrine. 2. The Refutation of False Doctrines. 3. The Practice of the Right Path. I. The Revelation of the True Doctrine. In the one soul we may distinguish two aspects. The one is the Soul as suchness {b hut at at hat a), the other is the soul as birth-and-death {sa7nsdra'). Each in itself constitutes all things, and both are so closely interrelated that one cannot be separated from the other. A. The Soul as Suchness. What is meant by the soul as suchness {bhutata- ihata), is the oneness of the totality of things {dhar- madhdtu),^ the great all-including whole, the quintes- ^ Literally, one who seeks perfect enlightenment, or one who is full of wisdom and compassion. ^S. Beal in his English translation of A^vaghosha's Buddha- carita {Sacred Books of the East, Vol. XIX., p. 324, footnote) considers dharrnadJidtu to be "the mystic or ideal world of the Northern Buddhists" and says it means literally the "limit of dharma." The interpretation is evidently wrong, not only because dhdtu according to the Madhyanta-vibhdga-fdstra by Vasubandhu 56 a(;vaghosha's sence of the Doctrine. For the essential nature of the soul is uncreate and eternal. All things, simply on account of our confused sub- jectivity {smr/i),^ appear under the forms of individ- uation. If we could overcome our confused subjec- tivity, the signs of individuation would disappear, and there would be no trace of a world of [individual and isolated] objects. ^ Therefore all things in their fundamental nature are not namable or explicable. They cannot be ade- quately expressed in any form of language. They are (two Chinese translations : one by Paramartha A. D. 557-569, and the other by Hsiian-tsang A. D. 691) means root, base, cause, or principle ; but because Dharmadhdtu, fa kai 1^ ^ in Chinese, is not used by the Northern Buddhists in the sense that Beal gives. It means on the other hand this actual world considered from the point of its forming the basis of the law ; or, to use modern scien- tific terminology, it is existence in its organised totality. A5va- ghosha uses the term here in this sense. 1 The term is usually rendered by recollection or memory, but A9vaghosha uses it apparently in a different sense. It must mean subjectivity, or the perception of particularity, or that mental ac- tivity which is not in accordance with the suchness of things ; if otherwise, the whole drift of the present Discourse becomes totally unintelligible. Smrti is in some degree obviously synonymous with Avidya (ignorance) which is more general and more prim- ordial than the former. Ignorance appears first and when it starts the world-process, "subjectivity" is evolved, which in its turn causes particularisation to take place. Particularisation does not annihilate suchness, but it overshadows the light of its perfect spiritual wisdom. ^ Schopenhauer who says, " no subject without object," seems to express a similar idea that without subjectivity, "the objective world," i. e., " the world as Vorstellutig, as representation of ob- jects" would vanish. THE AWAKENING OF FAITH. 57 without the range of apperception. [They are uni- versals.] They [things in their fundamental nature] have no signs of distinction. [They are not particu- lars.] They possess absolute sameness {samatd). [They are universals.] They are subject neither to transformation, nor to destruction. They are nothing but the one soul, for which suchness is another desig- nation. Therefore they cannot be [fully] explained by words or exhausted by reasoning. While all words and expressions are nothing but representations and not realities, and their existence depends simply on our confused subjectivity, such- ness has no attribute [of particularity] to speak of. But the term suchness is all that can be expressed in language, and through this term all other terms may be disposed of. In the essence of suchness, there is neither any- thing which has to be excluded, nor anything which has to be added.^ ^ If I understand Ayvaghosha correctly, he intends to say that to the sentient subject the world consists of a number of isolated objects. The nature of subjectivity is sense-apperception ; and in sense-apperception the particular things are represented in the particularity only, not in their suchness as momentarily material- ised universals. We must overcome subjectivity in order to dis- cover suchness ; but when suchness is recognised, it is at once un- derstood to constitute the essence and only true reality of things. 2 The older translation has: "In the essence of suchness, there is nothing to be excluded, for all things are true ; nor is there anything to be added, for all things are such as they are. Be it known therefore that as thus all things are undemonstrable and 58 AgVAGHOSHA's Now the question arises : If that be so, how can all beings conform to and have an insight into [such- ness]? The answer is : As soon as you understand that when the totality of existence is spoken of, or thought of, there is neither that which speaks nor that which is spoken of, there is neither that which thinks nor that which is thought of ; then you conform to such- ness ; and when your subjectivity is thus completely obliterated, it is said to have the insight. Again there is a twofold aspect in suchness if viewed from the point of its explicabiiity. The first is trueness as negation {^tlfiyata)^'^ in the sense that unrepresentable [by our confused understanding] , they are called suchness." ^ The term (Utiyatd which means literally void or emptiness, has suffered a great deal of misunderstanding by those who are not well acquainted with Buddhist phraseology. If Mah^yanists used the term, as imagined by some critics, in the sense of ab- solute nothingness, denying the existence of everything condi- tional as well as unconditional, relative as well as independent, how could they speak about the highest truth {paramdj-thasatya) or the most excellent perfect enlightenment [amittarasamyak- samhodhi) which all conveys the sense of affirmation ? What the Qdnyata doctrine positively insists on, is the denial of sensational- ism, and the annihilation of the imagination that weaves a dualistic world-conception. If this could be called a nihilism, every intel- lectual attempt to reach a unitary view of the universe would be nihilistic, for it declares the untenability of a separate existence of matter and thought, me and not-me, etc. It is odd enough that such a self-evident truth should have escaped the keen observance of Christian critics. A9vaghosha here states that the bhfltatathatS is at once ^Qnya and a9unya. It is 5{\nya because it transcends all forms of separation and individuation ; it is a9flnya because all possible things in the world emanate from it. Even N^g^rjuna THE AWAKENING OF FAITH. 59 it is completely set apart from the attributes of all things unreal, that it is the real reality. The second is trueness as affirmation (^a^unyata), in the sense that it contains infinite merits, that it is self-existent. And again by trueness as negation we mean that in its [metaphysical] origin it has nothing to do with things defiled [i. e., conditional], that it is free from all signs of distinction existing among phenomenal objects, that it is independent of unreal, particularis- ing consciousness. Thus we understand that suchness (^b hut at at hat a) is neither that which is existence, nor that which is non-existence, nor that which is at once existence and non-existence, nor that which is not at once existence and non-existence ; that it is neither that which is unity, nor that which is plurality, nor that which is at once unity and plurality, nor that which is not at once unity and plurality. ^ who is supposed to be the founder of the nihilistic Prajnap^ramitd system by Christian students of Buddhism, says in his Mddhya- 7nika-(dstra, Chap. XXII., that the idea of gunyata and that of a§unyata are both wrong, but that from the deficiency of language to denote the exact state of things he has made use of these terms. (Observe that Apvaghosha says the very same thing in the preced- ing passages.) Nagirj una therefore apparently had something in his mind to define, but that something having nothing in common with things we daily encounter in our sense-world, he designated it Qunya, empty, and he hoped by thus abnegating all phenomenal existences, we could reach the highest reality, for ignorant minds are deeply saturated with wrong afi&rmations and false judgements. ^Cf. Nagarjuna's "Eight No's" doctrine which says: "There is no production {utfddd), no destruction {uccheda), no annihila- tion {nirodha), no persistence {fd(vata), no unity {ekdfika), no 6o a^vaghosha's In a word, as suchness cannot be comprehended by the particularising consciousness of all beings, we call it the negation [or nothingness, ^zlnya^dl. The truth is that subjectivity does not exist by it- self, that the negation (gunja^d) is also void {^i^nya) in its nature, that neither that which is negated [viz., the external world] nor that which negates [viz., the mind] is an independent entity.^ By the so-called trueness as affirmation, we mean that [as soon as we understand] subjectivity is empty and unreal, we perceive the pure soul manifesting itself as eternal, permanent, immutable and com- pletely comprising all things that are pure. On that account we call it affirmation [or reality, or non- emptiness, a^unya^d']. Nevertheless, there is no trace of affirmation in it, because it is not the product of a confused subjectivity, because only by transcending subjectivity {smr/i) can it be grasped. b. The Soul as Birth-and- Death. The soul as birth- and-death {samsdrd) comes forth [as the law of causation] from the Tathagata's womb {Tat hdgat agar bha^. But the immortal [i. e., such- plurality {7idndrtha), no coming in {il^'a^nana), no going out {ni?-- gama).'' The statement means that pure truth [faramdrtJia) transcends all modes of relativity. (See the first chapter of the Mcidhyamika-(dstra . ) ^ In the Kantian sense of " things in themselves." The Ma- dhyamika school would say they are all Alya7ita-(il72yati1, com- plete void, meaning that things are subject to transformation and have no absolute existence. THE AWAKENING OF FAITH. 6l ness] and the mortal [i. e., birth-and-death] coincide with each other. ^ Though they are not identical, they are not a duality. [Thus when the absolute soul as- sumes a relative aspect by its self-affirmation] it is called the all-conserving mind (^dlaya-vijndna).^ The same mind has a twofold significance as the organiser and the producer of all things. Again it embraces two principles : (i) Enlighten- ment ; (2) Non-enlightenment. Enlightenment is the highest quality of the mind ; it is free from all [the limiting] attributes of subjec- tivity {snirti^. As it is free from all [limiting] attri- ^ Cf. the Bhagavadgttd, Chap. IX., p. 84 : " I am immortality and also death ; and I, O Arjuna! am that which is and that which is not." See also Chap. X., p. 90. ^ Alaya or A lay a comes from the root /f, which means: ad- here; melt, dissolve; sit upon, dwell in, stay in, etc.; while its nominal form laya means : act of clinging ; melting, fusion, solu- tion, dissolution ; rest, repose ; place of rest, residence, house, dwelling. According to Paramartha, who belongs to the so-called "Older Translators," the original Sanskrit equivalent of the "all- conserving mind" seems to be alaya or aliya, for he translates it by Wti mo shih, not-disappearing mind, in the sense that this mind retains everything in it. But Hsiian-tsang, the leader of the " New Translators," renders it hy t sang shih, that is, the mind that hoards or preserves, or dwelling-mind or receptacle-mind, according to which the original seems to be dlaya, or laya with the prefix d instead of its negative form with the particle a. The ultimate significance of the term in question, however, does not materially dififer, whether it is zvu mo, not-disappearing, or tsang, house, place of keeping things. My translation of the same is rather liberal, in order to make it more intelligible to the general reader. Some other names given to the dlaya-vijndna are citia^ mind ; dddna, the supporting ; dfraya, foundation or seeds. 62 a^vaghosha's butes of subjectivity, it is like unto space {ak(t(^d)^ penetrating everywhere, as the unity of all {dhanna- dhdtu^. That is to say, it is the universal Dharma- kaya^ of all Tathagatas. On account of this Dharmakaya, all Tathagatas are spoken of as abiding in enlightenment a priori. Enlightenment a priori is contrasted with enlight- enment a posteriori. Through enlightenment a pos- teriori is gained no more than enlightenment a priori. Now we speak of enlightenment rt: /^j'/^r/^r/; be- cause there is enlightenment a priori, there is non- ^ There seems to be a general misconception about the exact significance of the term Dharmakaya which constitutes the cen- tral point of the Mahayana system. Most Western Buddhist scholars render it the Body or Personality of the Law, understand- ing by law the doctrine of Buddha. This may be correct in the Southern Buddhism as well as in its historical sense, because after the Nirvana of Buddha it was quite natural for his disciples to personify the doctrine of their teacher, as their now only living spiritual leader. But in the course of time it acquired entirely different significance and ceased to mean the personification of the Doctrine. Now dha^'ma, as aforesaid, does not only mean law or doctrine, but also it means an individual object, an idea, a sub- stance, or, when it is used in its broadest sense, existence in gen- eral. Kdya means a body or person, but not in the sense of an animated, sentient being; it denotes a system in which parts are connected, a unified whole, that which forms a basis, etc. Dharma- kaya therefore signifies that which constitute.s the ultimate foun- dation of existence, one great whole in which all forms of individ- uation are obliterated, in a word, the Absolute. This objective absolute being meanwhile has been idealised by Mahayanists so that that which knows is now identical with that which is known, because they say that the essence of existence is nothing but intel- ligence pure, perfect, and free from all possible worries and evils. THE AWAKENING OF FAITH. 63 enlightenment, and because there is non-enlighten- ment we can speak of enlightenment a posteriori. Again, when the mind is enlightened as to its own ultimate nature, it is called perfect enlightenment ; when it is not enlightened as to its ultimate nature, it is not perfect enlightenment. Common people ^ {prihagjana), who, becoming conscious of errors that occur in a succession of their mental states, abstain from making conclusions, may be spoken of as enlightened ; but in reality theirs is non-enlightenment. Qravakas,2 Pratyekabuddhas, and those Bodhi- ^ Prthagjana has a technical sense in Buddhism, for any one that is ignorant of the doctrine of non-atman and commits all those actions which lead one to a constant transmigration, is counted among the frofa^ium vidgtis, to distinguish him from the ^ravaka, Pratyekabuddha, and Bodhisattva. 2 The Saddharma;pu?tda7'tka- SMra contains an explanation of these terms generally adopted by Mahayanists, which read as follows (see Kern's English translation of the same. Chap. III., p. 80): "Now, (^ariputra, the beings who have become wise have faith in the Tathagata, the father of the world, and consequently apply themselves to his commandments. Amongst them there are some who, wishing to follow the dictates of an authoritative voice, apply themselves to the commandment of the Tathagata to acquire the knowledge of the four great truths, for the sake of tJieir own complete Nirvana. These one may say to be those who, coveting the vehicle of the disciple (^ravaka), fly from the triple world." . . . This is the definition given to the Qravakayana. We proceed next to that of the Pratyekabuddhayana : "Other beings, desirous of the science without a master, of self-restraint and tranquillity, ap- ply themselves to the commandment of the Tathagata to learn to understand causes and effects {i. e., the ttvelve chains of rela- tion) for the sake of their ozv7i complete Nirvana. These one may say to be those who, coveting the vehicle of the Pratyekabuddha, 64 AgVAGHOSHA'S sattvas who have just entered their course, recognis- ing the difference between subjectivity and the trans- scending of subjectivity both in essence and attri- butes, have become emancipated from the coarse form of particularisation. This is called enlightenment in appearance. Bodhisattvas of the Dharmakaya,^ having recog- nised that subjectivity and the transcending of sub- jectivity have no reality of their own [i. e., are rela- tive], have become emancipated from the intermediate form of particularisation. This is called approximate enlightenment. Those who have transcended the stage of Bodhi- sattvahood and attained the ultimate goal, possess a consciousness which is consistent and harmonious ; fly from the triple world." . . . Those who belong to these two classes desire to achieve only the salvation of their own, and not that of all mankind, in which respect Bodhisattvas stand far supe- rior to them. We read in the same Sutra to the following effect : "Others again, desirous of the knowledge of the all-knowing, the knowledge of Buddha, the knowledge of the self-born one, the sci- ence without a master, apply themselves to the commandment of the Tath^gata to learn to understand the knowledge, powers, and freedom from hesitation, of the Tathdgata, for the sake of the common xveal and happuiess, out of com-passion to the zc'OJ'ld, for the benefit, zveal, and happiriess of the xvorld at large, both gods and men, for the sake of the coinflete A^irvdna of all be- ings. These one may say to be those who, coveting the great vehicle (mahayana), fly from the triple world. Therefore they are called Bodhisattva Mahasattva." (The italics are mine.) * Those who have recognised the all-prevailing Dharmakiya, but who have not as yet been able to perfectly identify themselves with it. THE AWAKENING OF FAITH. 65 they have recognised the origin from which conscious- ness [or mentation] starts.^ This will truly be called enlightenment. Having transcended the attributes of enlighten- ment and the subtlest form of particularisation, they [i. e., Buddhas] have gained a perfect and eternal in- sight into the very nature of the soul [i. e., suchness], because the latter now presents itself to them in its absolute and immutable form.^ Therefore they are called Tathagatas, and theirs is perfect enlighten- ment ; and therefore it is said in the Sutra^ that those who have an insight into the non-reality of all subjec- tivity, attain to the wisdom of the Tathagata. In the preceding statement we referred to the origin from which consciousness [or mentation] starts ac- cording to the popular expression. In truth there is no such thing as the origin of consciousness [or men- tation] ; for consciousness [being purely subjective] has no absolute [but only a phenomenal] existence. How can we then speak of its origin? The multitude of people {bahujana) are said to be ^Consciousness, i. e., mentation or mental activity, is tran- sient, it takes place in time, and must not be confused with soul, or suchness, or eternal wisdom. 2 In the older translation these passages are somewhat sim- plified. ^ The Latikdvatdra Sfltra. There are three Chinese transla- tions of the same still extant among the Japanese Tripitaka col- lection : (i) by Gunabhadra, A. D. 443, four fasciculi ; (2) by Bo- dhiruci, A. D. 513, ten fasciculi; (3) by Qiksh^nanda, A. D. 700- 704, seven fasciculi 66 AgVAGHOSHA'S lacking in enlightenment, because ignorance {avidyd) prevails there from all eternity, because there is a constant succession of confused subjective states {s?nrti) from which they have never been emancipated. But when they transcend their subjectivity, they can then recognise that all states of mentation, viz., their appearance, presence, change, and disappear- ance [in the field of consciousness] have no [gen- uine] reality.^ They are neither in a temporal nor in a spatial relation with the one soul,"-^ for they are not self-existent. When you understand this, you also understand that enlightenment a posteriori cannot be manufac- tured, for it is no other thing than enlightenment a priori [which is uncreate and must be discovered].^ And again enlightenment a priori, when impli- cated in the domain of defilement [i. e , relativity], is differentiated into two kinds of attributes : (i) Pure wisdom {prajnd?) ; (2) Incomprehensible activity (^karma?).^ ^ The older translation differs a little, but agrees in the main. 2 The older translation reads : " The four states of mentation are simultaneous [they belong together in time, i. e., they are in uninterrupted succession], but have no self-existence, because en- lightenment a /r/o?-z" always remains in its sameness." ^This passage is wanting in the older translation. * The differentiation of enlightenment into two distinct qual- ities, wisdom and action, or, according to the terminology of later Mahiy^nists, wisdom and love, constitutes one of the principal thoughts of the Mahiy^na Buddhism and shows a striking sim- ilarity to the Christian conception of God who is considered to be full of infinite love and wisdom. THE AWAKENING OF FAITH. 67 By pure wisdom we understand that when one, by virtue of the perfumin^i power of the Dharma, dis- ciplines himself truthfully [i. e., according to the Dharma], and accomplishes meritorious deeds, the mind [i. e., dlaya-vijndna] which implicates itself with birth- and-death will be broken down, and the modes of the evolving-consciousness^ will be annulled ; while the pure and genuine wisdom of the Dharmakaya manifests itself.^ Though all modes of consciousness and mentation are mere products of ignorance, ignorance in its ulti- mate nature is identical and not-identical^ with en- lightenment a priori ; and therefore ignorance in one sense is destructible, while in the other sense it is in- destructible. This may be illustrated by [the simile of] the water and the waves which are stirred up in the ocean. Here the water can be said to be identical [in one sense] and not-identical [in the other sense] ^ with the waves. The waves are stirred up by the wind, but the water remains the same. When the wind ceases, the mo- tion of the waves subsides ; but the water remains the same. ^ This term will be explained later on. See p. 84. 2 For the explanation see below, p. 76. 3 Note that the Dharmakaya is not the " Body of the Law," but suchness {b hit tat at hat d) itself, which transcends the limits of time and space as well as the law of causation. * Literally, " neither identical nor not-identical." 5 Literally, "neither identical nor not-identical." 68 AgVAGHOSHA'S Likewise, when the mind of all creatures which in its own nature is pure and clean, is stirred up by the wind of ignorance (avidya), the waves of mentality {vijndnd) make their appearance. These three [i. e., the mind, ignorance, and mentality], however, have no [absolute] existence, and they are neither unity nor plurality.^ But the mind though pure in its essence is the source of the awakened [or disturbed] mentality. When ignorance is annihilated, the awakened men- tality is tranquilised, whilst the essence of the wisdom remains unmolested.'^ Incomprehensible activity which we know proceeds from pure wisdom, uninterruptedly produces all ex- cellent spiritual states. That is to say, the person- ality {kdya) of the Tathagata,^ which in exuberance contains immeasurable and ever-growing merits, re- veals itself to all beings according to their various predispositions [or characters], and accomplishes for them innumerable [spiritual] benefits. Further there is a fourfold significance in the na- ^ That is, they are one in one sense, but different in the other sense. 2 In the older translation the last two paragraphs read : "Likewise the mind of all beings though clean and pure in its own nature is disturbed [or awakened] through the wind of ignor- ance. Neither the mind nor ignorance has any form and attribute [of its own]. They condition each other. But the mind itself not being the principle of disturbance its movability will cease when ignorance is gone, though its essence, wisdom, remains un- molested." ^ Or the Tathclgatagarbha. THE AWAKENING OF FAITH. 69 ture of enlightenment whose purity may be likened unto space or a bright mirror. The first great significance which may be likened unto space and a bright mirror, is trueness as nega- tion (<^unyatd), in the sense that enlightenment is ab- solutely unobtainable by any modes of relativity or by any outward signs of enlightenment. The second great significance which may be likened unto space and a bright mirror, is trueness as affirma- tion (acunyata), in the sense that all things [in their ultimate nature] are perfect and complete, and not subject to destruction ; in the sense that all events in the phenomenal world are reflected in enlightenment, so that they neither pass out of it, nor enter into it, and that they neither disappear nor are destroyed ; that they are in one eternal and immutable soul which by none of the defiled things can be defiled and whose wisdom-essence enveloping immeasurable and innu- merable merits, becomes the cause of perfuming the minds of all beings. The third great significance which may be likened unto space and a bright mirror, is the affirmation as free from the hindrances {avarana)^ in the sense that enlightenment is forever cut off from the hindrances both affectional {kle^dvarana) and intellectual (Jneyd- varana), as well as from the mind [i. e., dlaya-vijndna] which implicates itself with birth-and-death, since it is in its true nature clean, pure, eternal, calm, and immutable. 70 AgVAGHOSHA S The fourth great significance which may be likened unto space and a bright mirror, is the affirmation as unfolding itself, in the sense that on account of a lib- eration from the hindrances, it transforms and unfolds itself, wherever conditions are favorable, in the form of a Tathagata or in some other forms, in order that all beings might be induced thereby to bring their root^ of merit {ku(;ala7tmld) to maturity. ^ By the so-called non-enlightenment, we mean that as the true Dharma [i. e. , suchness] is from all etern- ity not truthfully recognised in its oneness, there is- sues forth an unenlightened mind and then subjectiv- ity {smrii). But this subjectivity has no self-existence independent of enlightenment a priori. To illustrate : a man who is lost goes astray be- cause he is bent on pursuing a certain direction ; and his confusion has no valid foundation other than that he is bent on a certain direction. It is even the same with all beings. They become ^ Max Miiller renders the term by ' ' stock of merit, " but I think "stock" is not very fitly adopted to denote the sense usually at- tached to it by Buddhists. According to them, karma, be it meri- torious or not-meritorious, has an efficient power to bear the fruit; therefore every act done by us like the root of a plant has a regen- erative force potentially reserved within itself, and does not, like a stock of things which are not necessarily alive, remain dormant lacking productive powers in it. 2 According to the older translation, the first significance is called the ' ' mirror of transcendental (or empty) trueness" ; the sec- ond, the "mirror of the perfuming principle"; the third, the " mirror of the dharma of liberation " ; and the fourth, the "mir- ror of the perfuming cause." THE AWAKENING OF FAITH. 71 unenlightened, foster their subjectivity and go astray, because they are bent on enlightenment. But non- enlightenment has no existence of its own, aside from its relation with enlightenment a priori. And as en- lightenment a priori is spoken of only in contrast to non-enlightenment, and as non-enlightenment is a non-entity, true enlightenment in turn loses its sig- nificance too. [That is to say, they are simply rela- tive.] In blindness^ there arose non-enlightenment of which three aspects are to be noted. These three are not independent. The first aspect is ignorant action {avidyakarma?).^ A disturbance^ of the mind [i. e. , dlaya-vijiidna] caused by non-enlightenment characterises the beginning of karma. When enlightened, the mind is no more dis- ^ Rather "carelessness." This is missing in the older trans- lation. 2 The term "ignorant action" reminds us of Schopenhauer's " blind will " and we might translate the Chinese terms ;pu chiao •^^ ignorant or unconscious, by "blind." On the other hand, the expression reminds one of Goethe's words in Faust: ' ' Im Anfang war die That," i. e., in the beginning there was karma; and this karma starting in an unenlightened condition was blind or ignor- ant, it was as yet unconscious of its goal which is the attainment of the eternal truth, the discovery of enlightenment a ^priori. Cf. also the Chdyidogya Upafiisad, VI, 2. ^ By "disturbance" is meant that the mind or soul, awaking from a state of perfect sameness and tranquillity, discriminates the subject and the object, me and not-me. The "disturbance" it- self, however, is neither good nor bad ; the fault lies in clinging to this dual aspect of existence as absolute, utterly ignoring their fundamental identity. Efface the clinging from your mind, and you are purified and saved. 72 AgVAGHOSHA'S turbed. But by its disturbance misery {duhkha) is produced according to the law of causation. The second aspect is that which perceives [i. e., the ego or subject]. In consequence of the disturb- ance of the mind there originates that which perceives an external world. When the mind is not disturbed, perception does not take place. The third aspect is the external world. Through perception an unreal external world originates. Inde- pendent of that which perceives [i. e., the ego or sub- ject], there is no surrounding world [or the object].^ Conditioned by the unreal external world, six kinds of phenomena arise in succession. The first phenomenon is intelligence [i. e., sensa- tion]. Being affected by the external world the mind becomes conscious of the difference between the agree- able and the disagreeable. The second phenomenon is succession [i. e., mem- ory]. Following upon intelligence, memory retains the sensations agreeable as well as disagreeable in a continuous succession of subjective states. The third phenomenon is clinging. Through the retention and succession of sensations agreeable as well as disagreeable, there arises the desire of cling- ing. The fourth phenomenon is an attachment to names ^ This is the idealistic phase of the Mah^ydna Buddhism. Berkeley says: "Take away the perceiving mind and you take away the objective world." THE AWAKENING OF FAITH. 73 [or ideas, sa7njna], etc.^ By clinging the mind hy- postasises all names whereby to give definitions to all things. The fifth phenomenon is the performance of deeds {kar77id). On account of attachment to names, etc., there arise all the variations of deeds, productive of individuality. The sixth phenomenon is the suffering due to the fetter of deeds. Through deeds suffering arises in which the mind finds itself entangled and curtailed of its freedom. Be it therefore known that all defiled things do not exist by themselves, for all of them have arisen from ignorance. Now there is a twofold relation between enlighten- ment and non-enlightenment: (i) identity ; (2) non- identity. The relation of identity may be illustrated by the ^ Here is again a strange agreement with Western philosophy. The nominalists speak of names as merejiatus vocis and the things- in-themselves (i. e., what is conceived by names) are declared to be unknowable by Kant. Dr. Paul Cams goes one step further by declaring that there are no things-in-themselves, but forms-in- themselves, viz., the eternal types of beings or Plato's ideas. The clinging to names is based on the metaphysical error of interpret- ing names as entities or things-in-themselves, which exhibits the nominalistic phase of Buddhism. On the other hand, the strong emphasis laid on the reality of suchness, or what Dr. Cams calls the purely formal, shows the realistic phase of Buddhism. The word " hypostasises " used in the next passage means literally in the younger translation " firmly builds a basis for," in the older one we read literally ' * one sets separately forth what is unreal, i. e., names and words." 74 a^vaghosha's simile of all kinds of pottery which though different are all made of the same clay. Likewise the undefiled {andp'ava)^ and ignorance {avidyd) and their various transcient forms come all from one and the same en- tity. Therefore Buddha teaches^ that all beings are from all eternity ever abiding in Nirvana.^ In truth enlightenment cannot be manufactured, nor can it be created ; it is absolutely intangible ; it is no material existence that is an object of sensation. The reason why enlightenment nevertheless as- sumes tangible material form is that it suffers defile- ment^ which is the source of all transient forms of manifestation. Wisdom itself has nothing to do with material phenomena whose characteristic feature is 1 A dharma not subject to the transformation of birth and death is called M'^ rvu lou in Chinese and a7ic1(rava in Sanskrit. It is commonly used in contrast to M '^ yu lou and sd^rava, which means "defiled" or "conditional." 2 This teaching is set forth in the fourth chapter of the Vima- laktrtinirdefa Siltra, one of the most popular Mahayana texts in China as well as in Japan. There are several Chinese translations still extant, the earliest of which was produced during the first half of the third century of the Christian era. ^ Observe that Nirvana is here used as a synonym of suchness {hhfllatathatd). *That is to say, being mixed up in the material world. " De- filement " does not necessarily mean evil or immorality. Anything that does not come directly from the fountain-head of suchness, but is in some way or other "perfumed" by ignorance, the prin- ciple of individuation, is called defiled or impure. From the eth- ical point of view it may be good or bad, according to our subjec- tive attitude towards it. All that should be avoided is a clinging to the phenomenal existence. THE AWAKENING OF FAITH. 75 extension in space, and there are no attributes there by which wisdom can become tangible. This is the meaning of Buddha's brief statement just referred to. The relation of non-identity may be illustrated by the difference that obtains among the various kinds of pottery. The relation among the undefiled and ignorance and their various transient forms of mani- festation is similar to it. And again, by the law of causation {Jietupratyayd) in the domain of birth-and- death {sanisdrd) we mean that depending on the mind [i. e., a I ay a- vij nana] an evolution of the ego {nianas') and consciousness {vij- ndnaY takes place in all beings. What is meant by this? In the all-conserving mind {alaya-vijndna) ignor- ance obtains; and from the non-enlightenment starts that which sees, that which represents, that which apprehends an objective world, and that which con- stantly particularises. This is called the ego (manas). ^Manovijndna in the older translation. Now vijndna (or mayiovijndna) , manas and citta are to a certain extent synonym- ous and interchangeable, as all designating that which feels, thinks and wills, or what is commonly called mind. According to a gen- eral interpretation of Mahayanists, the following distinction is made among them : citta, mind, is more fundamental, somehow corresponding to the conception of the soul, for it has the inherent capacity for ideation as well as for the power of storing up within itself the results of experience ; the most characteristic feature of the ma7ias, the ego, is to constantly reflect on itself and to un- consciously assert the existence of the ego; the vijndna, conscious- ness, is principally the faculty of feeling, perceiving, discriminat- ing, judging, etc., in short, general mental activity or consciousness. 76 AgVAGHOSHA'S Five different names are given to the ego [accord- ing to its different modes of operation]. The first name is activity-consciousness {^Karma- vijndna?') in the sense that through the agency of ig- norance an unenlightened mind begins to be disturbed [or awakened]. The second name is evolving-consciousness \_pra- vrtti-vijndfia, i. e., the subject], in the sense that when the mind is disturbed, there evolves that which sees an external world. The third name is representation-consciousness, in the sense that the ego {inanas') represents [or re- flects] an external world. As a clean mirror reflects the images of all description, it is even so with the representation-consciousness. When it is confronted, for instance, with the five objects of sense, it repre- sents them at once, instantaneously, and without any effort. The fourth name is particularisation-consclous- ness, in the sense that it discriminates between differ- ent things defiled as well as pure. The fifth name is succession-consciousness [i. e., memory], in the sense that continuously directed b}'- the awakening consciousness [or attention, 7nanaska?-a'] it [tfianas'] retains and never loses or suffers the de- struction of any karma, good as well as evil, which had been sown in the past, and whose retribution, painful as well as agreeable, it never fails to mature, be it in the present or in the future ; and also in the THE AWAKENING OF FAITH. 77 sense that it unconsciously recollects things gone by, and in imagination anticipates things to come. Therefore the three domains^ {iriloka) are nothing but the self-manifestation of the mind [i. e., dlaya- vijndna which is practically identical with suchness, bhzltatathata].'^ Separated from the mind, there would be no such things as the six objects of sense. Why? Since all things, owing the principle of their ex- istence to the mind {alaya-vijndnd), are produced by subjectivity {srnrti'), all the modes of particularisation are the self-particularisation of the mind. The mind in itself [or the soul] being, however, free from all attributes, is not differentiated. Therefore we come to the conclusion that all things and conditions in the phenomenal world, hypostasised and established only through ignorance {avidya) and subjectivity {s7nrti^ on the part of all beings, have no more reality than the. images in a mirror.^ They evolve simply from ^ They are : (i) Domain of feeling {kdmaloka); (2) Domain of bodily existence {rUpaloka); (3) Domain of incorporeality {arUj^a- loka). 2 The mind or dlaya-viJ7idna is suchness (or, as Dr. Cams would say, "purely formal thought,") in its operation, where it may be called the rational principle in nature or the Gesetzmds- sigkeit of the cosmos. It manifests itself not only in human rea- son, but appears also as the principle of individuation, determin- ing all particular forms of existence, as will be explained in the following lines. ^ Compare Schopenhauer's conception of the world as Vor- stellung. 78 AgVAGHOSHA'S the ideality of a particularising mind. When the mind is disturbed, the multiplicity of things is produced; but when the mind is quieted, the multiplicity of things disappears. By ego-consciousness {fnanovijndna) we mean that all ignorant minds through their succession- conscious- ness cling to the conception of / and noi-I [i. e. , a separate objective world] and misapprehend the na- ture of the six objects of sense. The ego-conscious- ness is also called separation-consciousness, or phe- nomena-particularising-consciousness, because it is nourished by the perfuming^ influence of the preju- dices {dprava), intellectual as well as affectional. The mind [or consciousness, vijndna\ that starts from the perfuming influence of ignorance which has no beginning cannot be comprehended by the intel- lect of common people {prthagjana), (Jravakas and Pratyekabuddhas. It is partially comprehended by those Bodhisattvas at the stage of knowledge-and-practice, who discipline themselves, practise contemplation and become the Bodhisattvas of the Dharmakaya ; while even those who have reached the highest stage of Bodhisattva- hood cannot thoroughly comprehend it. The only one who can have a clear and consum- mate knowledge of it is the Tathagata.'^ * The term will be explained later. 2 The same idea is expressed in the Crtm6M Sfilra as well as in the Lankdvatara Siltra where Buddha preaches the unfathom- THE AWAKENING OF FAITH. 79 Why? While the essence of the mind is eternally clean and pure, the influence of ignorance makes possible the existence of a defiled mind. But in spite of the defiled mind, the mind [itself] is eternal, clear, pure, and not subject to transformation. Further as its original nature is free from particu- larisation, it knows in itself no change whatever, though it produces everywhere the various modes of existence. When the oneness of the totality of things {dharma- dhdtu) is not recognised, then ignorance as well as particularisation arises, and all phases of the defiled mind are thus developed. But the significance of this doctrine is so extremely deep and unfathomable that ableness of the nature of suchness which, though pure in its es- sence, is yet subject to defilement or conditionality, — the mystery that can be comprehended only by a fully enlightened mind. Re- ferring to this incomprehensibility of the relation of suchness and ignorance, let me quote what Herbert Spencer says in his First Princi;ples (American ed., p. 45): " For every religion, setting out though it does with tacit assertion of a mystery, forthwith proceeds to give some solution of this mystery ; and so asserts that it is not a mystery passing human comprehension. But an examination of the solutions they severally propose, shows them to be uniformly invalid. The analysis of every possible hypothesis proves, not simply that no hypothesis is sufficient, but that no hypothesis is even thinkable. And thus the mystery which all religions recog- nise, turns out to be a far more transcendent mystery than any of them suppose — not a relative, but an absolute mystery." Is not the relation of suchness and ignorance the very mystery to which Spencer makes the allusion here ? Ajvaghosha's solution is that only Buddha can grasp it. 8o AgVAGHOSHA'S it can be fully comprehended by Buddhas and by no others. Now there are six different phases of the defiled^ mind thus developed : 1. Interrelated [or secondary] defilement by at- tachment, from which Qravakas, Pratyekabuddhas and those Bodhisattvas at the stage of faith-adapta- tion can be freed. 2. Interrelated [or secondary] defilement by suc- cession, from which Bodhisattvas with strenuous efforts at the stage of faith, can partially be freed, and at the stage of pure-heartedness, completely. 3. Interrelated [or secondary] defilement by the particularising intelligence, from which Bodhisattvas are gradually freed during their advancement from the stage of morality to the stage of wisdom, while upon reaching the stage of spirituality, they are eternally freed from it. 4. Non-interrelated [or primary] defilement by be- ^ The defilement which is the product of the evolution of the dlaya-vijnd7ia, is of two kinds, primary and secondary. The pri- mary defilement is a friori, originating with the birth of the mind. There is as yet no distinct consciousness in it of the duality of the subject and the object, though this is of course tacitly asserted. A9vaghosha calls the primary defilement ' ' non-interrelated, " mean- ing that there is no deliberate reflexion in the ego to assert itself. The secondary defilement called " interrelated " on the other hand explicitly assumes the ego in contradistinction to the non-ego and firmly clings to this conception, which brings forth all selfish de- sires and actions on the part of the defiled mind. The former being more fundamental than the latter is completely effaced from the mind only after going through all different stages of religious discipline. THE AWAKENING OF FAITH 8l lief in an external world, which can be exterminated at the stage of matter-emancipation. 5. Non-interrelated [or primary] defilement by be- lief in a perceiving mind, which can be exterminated at the stage of mind-emancipation. 6. Non-interrelated [or primary] defilement by the fundamental activity, which can be exterminated in entering upon the stage of Tathagatahood, passing through the highest stage of Bodhisattvahood. From not recognising the oneness of the totality of things {dharmadhdtu)y Bodhisattvas can partially be liberated by passing first from the stage of faith and the stage of contemplation to the stage of pure- heartedness ; while when they enter upon the stage of Tathagatahood, they can once for all put an end [to the illusion]. By ''interrelated" we mean that there is [in this case] a distinction [or consciousness of a duality] be- tween the mind in itself and particularisation, that there is [here] a distinction [or consciousness of a duality] between the defiled and the pure, [and there- fore] that there is [here] an interrelation between that which perceives and that which determines. By "non-interrelated" we mean that the mind [in this case] is perfectly identified with non-enlighten- ment, so that there is no distinction [or consciousness of a duality] between these two, [and therefore] that there is no consciousness of interrelation between that which perceives and that which determines. 82 a^vaghosha's The defiled mind is called affectional hindrance {kle^dvarana), because it obscures the fundamental wisdom of suchness {bh2ltatathata~). Ignorance is called intellectual hindrance {Jnejdvarand), because it ob- scures the spontaneous exercise of wisdom from which evolve all modes of activity in the world. What is meant by this? On account of the defiled mind attachment affirms itself in innumerable ways ; and there arises a dis- tinction [or consciousness] between that which appre- hends and that which is apprehended. Thus believ- ing in the external world produced by subjectivity, the mind becomes oblivious of the principle of same- ness {samatd) that underlies all things. The essence of all things is one and the same, per- fectly calm and tranquil, and shows no sign of be- coming ; ignorance, however, is in its blindness and delusion oblivious of enlightenment, and, on that ac- count, cannot recognise truthfully all those conditions, differences, and activities which characterise the phe- nomena of the universe. Further we distinguish two phases of the self- manifestation of the mind [i. e., dlaya-vijiidna, under the law of causation] as birth- and-death {sa7}isdrd). The first is the cruder phase, being the state of an in- terrelated mind ; the second is the more refined phase, being the state of a non-interrelated mind. The crud- est phase is the subjective condition of common peo- ple (^prtha^jana~)\ the more refined of the crude or THE AWAKENING OF FAITH. 83 the cruder of the refined is the subjective state of a Bodhisattva.^ These two phases [of the dlaya-vijndna as the principle of birth-and-death] originate through the perfuming power of ignorance. The birth-and-death {savisdra) has its raison d'etre (Jieiu) and its cause [or condition, pratyaya\. Non- enlightenment is the raison d'etre, and the external world as produced by subjectivity is the condition. When the raison d'etre is annihilated, the condition is annihilated [i. e., loses its conditioning power]. When the condition is annihilated, the state of an interrelated mind is annihilated. When the raison d'etre is annihi- lated, the state of a non-interrelated mind [too] is annihilated. It may be asked : If the mind be annihilated, how can there be mentation? If mentation really occurs, how can there be annihilation? In reply we say that while the objection is well founded, we understand by the annihilation, not that of the mind itself, but of its modes [only]. To illustrate : the water shows the symptoms of disturbance when stirred up by the wind. Have the wind annihilated, and the symptoms of disturbance on the water will also be annihilated, the water itself remaining the same. Let the water itself, however, be annihilated, the symptoms of disturbance would no more be perceptible; because there is nothing ^ The older translation adds : The most refined of the refined is the spiritual state of a Buddha. 84 AgVAGHOSHA'S there through which it can show itself. Only so long as the water is not annihilated, the symptoms of dis- turbance may continue. It is even the same with all beings. Through ignorance their minds become disturbed. Let ignor- ance be annihilated, and the symptom of disturbance will also be annihilated, while the essence of the mind [i. e., suchness] remains the same. Only if the mind itself were annihilated, then all beings would cease to exist, because there would be nothing there by which they could manifest themselves. But so long as the mind be not annihilated, its disturbance may continue. A constant production of things defiled and pure is taking place on account of the inter-perfuming of the four different powers which are as follows : the first is the pure dharma, that is, suchness {bhuiatathaia)\ the second is the principle of defilement, that is, ignor- ance {avidyd)\ the third is the subjective mind, that is, activity-consciousness (/^^;'w^t7yV7il;/'dfi) ; (3) Those who are inconstant {aniyata-rdfi). 2 The ten virtues [da(aku(ahhii) consist in not committing the ten evils {dafdkiifahhii) which are as follows : (i) Killing a living being {^rchiiUt;pdda) ; (2) Stealing {adattdddna) ; (3) Committing adultery {kdmamithydcdtra) ; (4) Lying {??irs/idz'dc7a) ; (5) Slander {pai(U7iya) ; (6) Insulting speech {;pd7'ushya) ; (7) Frivolous talk {sambhitmafraldfa) ; (8) Avarice [abhidhya) ; (9) Evil intent (vydpdda); (10) False view {mithydd^-shthi) . The ten evils here enumerated should be avoided by the lay members of Buddhism. For the ^ramaneras there is a different set of precepts specially intended for them, called the /^afaiikshaj^ada, with which the ten virtues must not be confused as they are by some. THE AWAKENING OF FAITH. II 5 enter into the group of constant truth {samyaktvani- yata-rd^i) and never relapse, always abiding in the essence of the Buddha-seed and identifying themselves with its excellent principle. There is, however, a certain class of people whose root of merit {ku^alamula) from time immemorial is poor, and whose prejudices {klepa or d^rava) are in- tense, deepl}^ veiling their minds. Such people, even if they see Buddhas and Bodhisattvas, wait on them, and make offerings to them, will sow merely the seeds of men {nianushya) and gods {devd) [i. e., they will be born in the future as men or gods], or the seeds of the enlightenment of ^ravakas and Pratyekabuddhas [i. e., their attainment would not be higher than that of (Jravakas or Pratyekabuddhas]. Some of them may even aspire to seek after the Mahabodhi,^ but owing to the instability of their char- acter, they will ever osciliate between progress and retrogression. Some of them, happening to see Buddhas and Bodhisattvas, may make offerings to them, wait on them, practise many [meritorious] deeds, and, while ten thousand mahakalpas (aeons) are not yet elapsed, may meantime come into some favorable circum- stances and thereby awake aspiration. What are those favorable circumstances? For instance, they may witness the personal figure of a Buddha, or may make some offerings to the congregation of priests ^ The older translation reads " Mahayana." ii6 a(;vaghosha's {samghd), or may be instructed by Qravakas or Pra- tyekabuddhas, or may be moved by seeing others as- pire [to the highest truth]. But this kind of aspiration as a rule is not con- stant. In case they come into unfavorable circum- stances, the}^ ma}^ happen to fall down to the stage of (^ravakahood or Pratyekabuddhahood. Now, briefly speaking, three faculties of the soul will be awakened by the perfection of faith : (i) right- ness of comprehension [lit., right, straiglit mind], for it truthfully and intuitively contemplates suchness {bhutatathata)\ (2) profundity of virtue [lit., deep, heavy mind], for it rejoices in accumulating all good deeds; (3) greatness of compassion (jnahdkaj'tmd), for it desires to uproot the miseries {duhkha) of all be- ings. It may be asked whether there is ever an}' need for one to discipline oneself in all good deeds and to try to save mankind, since all sentient beings {sarva- sattvd) as well as all things {sarvadharvia) in the world, abiding in the oneness of the universe {^dharmadhatu) that has no second, will, as can be logically inferred, have nothing to do but calmly to contemplate such- ness. In reply we say, yes. Because the mind may be likened unto a precious jewel which is pure and bright in its essence but buried in a gross veinstone. Now there is no reason to suppose that one can make it clean and pure only by contemplating it, and without THE AWAKENING OF FAITH. II7 applying any means [of purification] or a degree of workmanship. It is even the same with suchness. Though it is pure and bright in its essence and sufficiently envel- opes all merits {gima), yet it is deeply buried in in- finite external defilements. And there is no reason to suppose that a man can make it pure and clean only by earnest contemplation on it, and without trying any means [of emancipation] or of discipline. It is therefore an urgent necessity that all good deeds should be accumulated, that all beings should be delivered, that those infinite external defilements and impurities should be cast off, that the true doc- trine should be revealed. With regard to ''means" [or ''skilfulness," updya] there are, briefly stated, four kinds. The first one is called the means of practising the fundamental [truth, mula]. That is to say, by con- templating the true essence of all dharmas, which, be- ing uncreate and free from imagination, is not con- cerned with the metempsychosis of birth and death, and by contemplating the truth that all things origi- nate from the co-operation of the principle {Jietii) and the causes {pratyaya'), and that the retribution of karma is irrevocable, one will evoke deep compassion, discipline oneself in all good deeds, embrace and con- vert all beings, and not dwell in Nirvana, since such- ness [in its absolute aspect] has nothing to do with Nirvana or with birth-and-death. As this attitude ii8 a^vaghosha's [towards all objects] is in accord [with the nature of suchness], it is called the means of practising the [fundamental] truth. The second one is called the means of abeyance. That is, by feehng shame and remorse, one may put an end to all evils and not let them grow, since such- ness is free from all marks of imperfection. Thus to be in accord with suchness and to put an end to all evils is called the means of abeyance. The third one is called the means of strengthening the root of merits {ku^alamuld) . By raising reveren- tial feelings toward the Triple Treasure {triratnd), one will revere, make offerings to, pay homage to, praise, rejoice in, and beseech the Triple Treasure ; and there- upon one's orthodox faith being strengthened, one will at last awake a desire for the most excellent knowl- edge {bodhiparinishpatti~) . Through the protection of the majestic power of the Buddha, Dharma, and Sam- gha, one's karma-hindrances {kanndvarafia) will now get purified and one's root of merit firmly established ; because suchness is free from all hindrances and en- velopes all merits. Thus to be in accord wuth such- ness and to practise good deeds is called the means of strengthening the root of merits. The fourth one is called the universal means of great vows {fnahdpranidhcifia). That is, one may make the vow that in ages to come all beings should uni- versally be delivered and take refuge at ease in the THE AWAKENING OF FAITH I19 Anupadhi9esa Nirvana,^ because the true nature of all objects is free from relativity, is one and the same, making no distinction between this and that, and is absolutely calm and tranquil. Thus to be in accord with the three attributes [i. e., non-relativity, same- ness, tranquillity] of suchness and to make such a great vow is called the universal means of great vows. [Now to return to the former subject], when the Bodhisattva thus aspires to the highest truth, he is able to have a partial insight into the Dharmakaya of the Buddha ; and according to the power of the vow {pranidhdnava^a), he performs eight things, to wit, his descent from the palace in the Tushita heaven^ ^ Mahay^nists in general distinguish four aspects of Nirvina ; (i) Nirvana that is pure and spotless in its self-nature, i. e., abso- lute suchness, possessed equally by all beings ; (2) Nirvana that has remnant {upadhi(esa), i. e. , a state of relative suchness, which, though freed from the affectional hindrance [klefdvaratia), is still under the fetter of materiality, which causes sufifering and misery; (3) Nirvana that has no remnant [ami^adhifesa), i. e., a state of relative suchness which is free from the misery of birth and death, being entirely liberated from the fetter of materiality ; (4) Nirvana that has no fixed abode, i. e., a state of suchness in its spontaneous activity which is free from the intellectual hindrance {jiieyd- varafia) and full of love and wisdom, believes neither in birth- and-death nor in Nirvana, but eternally abiding in the suchness of things benefits all sentient beings, ^ravakas and Pratyekabuddhas can recognise the first three aspects of Nirvana, but the last one is known only to Buddhas and Bodhisattvas. For further details see the tenth volume of the Vijiidnarndtrasiddhi Cdstra, translated into Chinese by Hiian-tsang. 2 One of the six heavenly abodes of the Kdmaloka (world of desire). The heavenly abodes are: (i) Region of the four kings of the cardinal points {mahdrdjakdyika) ; (2) that of the thirty- I20 AgVAGHOSHA'S [to this world], his entrance into the human womb, his stay therein, his birth, his renunciation, his attain- ment of Buddhahood, his revolution of the Dharma- wheel {d/iar?nacakra), and lastly his Parinirvana. He is not, however, as yet to be called absolute Dharmaka3^a, for he has not yet completely destroyed the impure^ karma that has been accumulated during his numberless existences in the past ; perchance by the influence of the evil karma he may suffer a little amount of misery. But he suffers it only for a short time, and this not because of his being fettered by the evil karma, but because of his own vow-power {pra- nidhdnava^a) [which he made for the universal eman- cipation of mankind]. It is sometimes said in the Sutra^ that even those Bodhisattvas who aspired [to the highest truth] through the perfection of their faith might relapse and fall down to the evil creation (^apdyagati^.^ But this was three gods {trAyastrin(d) ; (3) the Ydmd ; (4) the Tushita ; (5) the Ni7-mdnatis ; (6) the Paranirmita-va(avati7is. See also the note to Triloka, p. 77. ^ The term impure does not mean immoral, but relative, con- ditional, dualistic or material, in contradistinction to pure, abso- lute, unconditional, spiritual, etc. 2 For instance, it is stated in the second fasciculus of the Bo- dhisatLva-kusiimamciM-pflri'akarma Sfltra {? P'u-sa ying-lo pen-yeh Ching in Chinese, translated by Fo-nien towards the end of the third century) that those Bodhisattvas who have not yet en- tered on the eighth stage (there are ten stages) of Bodhisattvahood may happen to relapse in his religious course, if not be able to receive instruction in the Dharma from some fully enlightened teachers. •^ Three of the ^w gatis are ^o. apdyagati {pvW path) : Hell THE AWAKENING OF FAITH. 121 only said to encourage those novices who are apt to give themselves up to indulgence and so may fail to enter into the right order [i. e,, samyaktvaniyata], though they may not really fall down [into the evil path]. Further the Bodhisattva has since his first aspira- tion disciplined himself in those deeds which are ben- eficial both to himself and others, and thereby his heart has become free from timidity, inasmuch as he would not shudder even at the thought of falling down to the stage of Qravakahood or Prayekabuddhahood, any more than to the evil creation {apdyagati^. If he learn that he is able to attain to Buddha - hood only after an assiduous observance of various rules of austerity and mortification during immeasur- able asamkheya-kalpas,^ he will never be frightened nor will he falter. How then could he ever raise such thoughts as cherished by (Jravakas or Pratyekabud- dhas? How then could he fall down to the evil crea- tion {apdyagati^} He has a firm faith in the truth that all things {sarvadhar^na) from the beginning are in their nature Nirvana itself.'^ {ndraka) ; ghost {^reta) ; and animal life {tiryagyoyii). Some- times demon {asurd) is added to make the fourth. ^For an explanation see. 87, footnote. 2 The same monistic idea is expressed also in the following famous phrases : "Apravas (desires or prejudices) are nothing but Bodhi (enlightenment), and birth-and-death (or this world of trans- formation) is nothing but Nirvana." Individuation is the product of subjectivity ; the universe in reality is one great whole. 122 AyVAGHOSHA'S This sort of aspiration (^cittoipddd) is more excel- lent than the former, because the first asamkheya- kalpa of Bodhisattvas of this class is approaching to an end, because they have attained a thorough knowl- edge of suchness, because all their acts are performed without any stain of attachment. As they know that the nature of the Dharma, being free from the trace of covetousness, is the perfection of pure and stainless charity {dd?iapdramitd), they in conformity to it practise charity (ddnapdramitd^ . As they know that the nature of the Dharma, being free from the influence of the five sensual passions, and, having nothing to do with immorality, is the per- fection of pure and stainless morality {gilapdramitd), they in conformity to it practise morality {^ilapdra- mitd). As they know that the nature of the Dharma, hav- ing nothing to do with grievance and being free from malice, is the perfection of pure and stainless patience [kshdntipdramitd), they in conformity to it practise pa- tience {kshdntipdra7nitd). As they know that the nature of the Dharma, being free from physical and mental limitations and having nothing to do with indolence, is the perfection of pure and stainless energy {vhyapd?'a?nitd) , they in conform- ity to it practise energy {j)iryapdra??ntd). As they know that the nature of the Dharma, hav- ing nothing to do with disturbance or confusion, is the perfection of pure and stainless tranquilisation THE AWAKENING OF FAITH. 1 23 {dhydnapdraitiita), they in conformity to it practise tranquilisation {dhydnapdramita). As they know that the nature of the Dharma, being free from the darkness of ignorance, is the perfection of pure and stainless wisdom {_prajndpdramitd), they in conformity to it practise wisdom {prajndpdramitd). What is the object of which the Bodhisattva from the stage of pure-heartedness up to the height of Bodhisattvahood has attained an intellectual intui- tion? The object is no less than suchness itself. We call it an object on account of the evolving-con- sciousness {pravrtti-vijndna). But in truth there is no object in perfect intellectual intuition, neither is there a subject in it ; because the Bodhisattva by means of his wisdom of non-particularisation intui- tively perceives suchness {bhutatathata) or Dharma- kaya, which is beyond the range of demonstration and argumentation. Thus he is able in a moment to go over all the worlds in the ten quarters and to make offerings to all Buddhas and to beseech them to revolve the Wheel of the Dharma {darmacakrapravartana) . His sole desire being to benefit all beings, he does not care for any melodious sounds or words [which he can enjoy in his heavenly abode]. ^ In order to encour- age weak-hearted people, he shows great energy and ^ In the older translation we read : " Having in view only the emancipation and beneficence of all beings, he [Bodhisattva] does not rely on words and characters." 124 AfVAGHOSHA'S attains to perfect enlightenment {cifiuttarasamyaksam- bodht), all at once annihilating the lapse of immeas- urable asamkheyakalpas. Or in order to instigate in- dolent people, he sometimes attains to Buddhahood only after long discipline and mortification through the period of immeasurable asamkheyakalpas. The reason why he achieves in this wise infinite methods {itpdyd) [of salvation] is that he wishes thereby to benefit all beings.^ But in fact the intrinsic nature, the faculties, the aspiration, and the intellectual attainment of all Bo- dhisattvas are equal [in value] and there is not any scale of gradation in them. Because they will all equally and assuredly attain to the most perfect en- lightenment, only after the elapsing of three asam- kheyakalpas. Yet as there are differences in various states of existence regarding their objects of seeing, hearing, etc., as well as regarding their faculties, their desires, and their character ; so there are correspond- ingly many different forms of religious discipline [des- stined to] them. Three different operations of the mind are revealed in this aspiration by means of intellectual intuition : (i) Pure consciousness originating in the mind as it becomes free from particularisation; (2) moral con- sciousness [lit., updya-citta?'] originating in the mind ' The older translation reads: "It is out of [human] compre- hension that he [Bodhisattva] can achieve such innumerable meth- ods [of salvation]." THE AWAKENING OF FAITH. I 25 as it Spontaneously performs those deeds which are beneficent to others ; (3) unconscious activity {karma- vijndnacittd) originating in the mind as it achieves a most hidden mode of activity. Again the Bodhisattva, having attained to the per- fection of bliss and wisdom, which are his two marks of adornment, has in reaching the height of evolution {aka7iishtha) also obtained the most venerable and ex- cellent body in the whole universe. By means of that knowledge which intuitively identifies itself [with en- lightenment a priori^^ he has all at once uprooted ignorance ; and thus obtaining omniscience {sarvdkd- rajndna),^ he spontaneously achieves incomprehensible [or divine] deeds {acintyakarina), reveals himself in immeasurable worlds in the ten quarters, and works out the universal emancipation of mankind. A question arises here. As space is infinite, worlds are infinite. As worlds are infinite, beings are infinite. As beings are infinite, the modes of mentation are also infinitely diversified. And as all these objects and conditions {vishayd) have no limits, they can hardly be known or understood [in all their multitudinous- ness]. If, now, ignorance being destroyed, all modes ^ A distinction is sometimes made between Sarvdkdrajndna, Sarvajndna and Mdrgajndna : SarvdkdraJ7idna is the knowl- edge by which we are enabled to know all forms and manifesta- tions in their fundamental oneness ; Sarvajndyia is simply the knowledge of all things, or omniscience ; Mdrgajndna is the knowledge by which we can recognise the path leading to final emancipation. But they are practically the same. 126 a^vaghosha's of mentation are entirely annihilated as well, how can the Bodhisattva understand all things and com- plete his omniscience (ySarvdkdrajndna) ? In reply we say : All so-called illusory phenomena are in truth from the beginning what they are; and their essence is nothing but the one soul [or mind]. Though ignorant minds that cling to illusory objects cannot understand that all things are in their nature the highest reality (^paramdrtha'), all Buddha-Tatha- gatas being free from clinging [or particularising] are able to have an insight into the true nature of things. And by virtue of their great wisdom they illuminate all distinctions between the defiled and the pure ; through their immeasurable and inexhaustible sources of expediency {updyakau^alya) , which is good and ex- cellent, they benefit and gladden all beings according to the latters' various necessities and capabilities. Therefore the mind that is saturated with subjectivity is annihilated, while all things are understood and omniscience {sarvdkdrajndna) is attained.^ ^ The older translation reads : "In reply we say : All phenom- enal objecs {vishaya) are from the beginning [or in their metaphys- ical origin] of the one mind which is free from imagination and subjectivity. As all beings illusively perceive the existence of the phenomenal world (t'/^/zaja), they impose limitations on the mind. As they thus illusively cherish imagination and subjectivity, which are not in accordance with the nature of the Dharma, they cannot thoroughly understand it. All Buddha-Tathagatas are, however, free from illusive perception, and [therefore their knowledge is] omniscient, because the mind constituting the principle of all things is true and valid. The self-essence [of all Buddhas] illuminates all illusive phenomena, possesses a great wisdom-activity and in- THE AWAKENING OF FAITH. 1 27 Another question presents itself here : If all Bud- dhas who are in possession of infinite expediencies {updya) can spontaneously benefit all beings in the ten quarters, why is it that the latter cannot always see Buddhas in person, or witness their divine trans- formations, or hear their instructions in the Doctrine? The reply is : Tathagatas are really in possession of those expediencies, and they are only waiting to reveal themselves to all beings as soon as the latter can purify their own minds. ^ When a mirror is covered with dust, it cannot re- flect images. It can do so only when it is free from stain. It is even the same with all beings. If their minds are not clear of stain, the Dharmakaya cannot reveal itself in them. But if they be freed from stain, then it will reveal itself. IV. PRACTICE OF FAITH. In what does the practice of faith {^raddhd) con- sist? This part of the Discourse is intended for those beings who have not yet entered into the order of con- stant truth {samyaktvaniyata-rd^i'). numerable means [of salvation], whereby, according to the intel- lectual capacity of all beings, they can reveal to them various significances of the Doctrine. Therefore it is called the Sarvd- kdrajndna." ^ In the older translation we read : ' ' The Dharmakaya of all Buddha-Tathagatas is universal {samatd)di.nd pervades every thing; it is free from compulsion and therefore spontaneous, manifesting itself through the minds of all beings." 128 a^vaghosha's What is meant by faith? How should one prac- tise faith? There are four aspects of faith. [As to faith in general]: (i) To believe in the fundamental [truth], that is, to think joyfully of suchness {bJmtatathata). [As to particular faiths :] (2) To believe in the Bud- dha as sufficingly enveloping infinite merits, that is, to rejoice in worshipping him, in paying homage to him, in making offerings to him, in hearing the good doctrine {saddharvia), in disciplining oneself according to the doctrine, and in aspiring after omniscience {sarvajndnd). (3) To believe in the Dharma as having great benefits, that is, to rejoice always in practising all paramitas. (4) To believe in the Samgha as ob- serving true morality, that is, to be ready to make offerings to the congregation of Bodhisattvas, and to practise truthfully all those deeds which are beneficial at once to oneself and others. Faith will be perfected by practising the following five deeds: (i) charity {ddna) \ (2) morality {(;ila)\ (3) patience {kshdnti); (4) energy (z;/Vj'^) ; (5) cessa- tion [or tranquilisation, rafuatha'] and intellectual in- sight {yidar^ana or vipapyand). How should people practise charity {ddnd)} (i) If persons come and ask them for something, they should, as far as their means allow, supply it ungrudgingly and make them rejoice in it. (2) If they see people threatened with danger, they should try every means of rescuing them and impart to them a THE AWAKENING OF FAITH. I 29 feeling of fearlessness {vai^dradya). (3) If they have people who come to them desiring instruction in the Doctrine, they should, so far as they are acquainted with it, and, according to their own discretion, de- liver speeches on religious discipline. And when they are performing those three acts of charity, let them not cherish any desire for fame or advantages, nor covet any worldly rewards. Only thinking of those benefits and blessings that are at once for themselves and others, let them aspire to the most excellent, most perfect knowledge {anuttarasain- yaksambodhi'). How should they practise morality {^ila) ? Those Bodhisattvas who have families [i. e., lay members of Buddhism] should abstain from killing, stealing, adultery, lying, duplicity, slander, frivolous talk, covetousness, malice, currying favor, and false doctrines.^' In the case of ^ramanas, they should, in order to vanquish all prejudices {kle^a or d^ravd), retire from the boisterousness of worldly life, and, abiding in solitude {aranyd), should practise those deeds which lead to moderation and contentment as well as those of the Dhutaguna.2 Even at the violation of minor ^ Apvaghosha evidently refers to the ten virtues [dagahtiia- Idni), for which see p. 114, though this list counts more than ten. - There are twelve dhutagunas or dhutagangas to be observed by Bhikshus ; dh{lta means shaking off, that is, shaking off the dust of evil passions : (i) Paiyidafdtika, the rule to live on what- ever food they can get by begging from door to door, that they 130 a?vaghosha's rules {s'lld) they should deeply feel fear, shame, and remorse. Strictly observing all those precepts given by the Tathagata, they should not call forth the blame or disgust of the outsider, but they should endeavor to induce all beings to abandon the evil and to prac- tise the good.^ How should they practise patience {kshdntt)} If they meet with the ills of life they should not may become free from egotism. (2) Traicivarika, the rule allow- ing the possession of three clothings : SamghiUi, dress made of scraps ; UttarasamgMti, outer robe ; Antaravdsaka , something like skirt. (3) Khalufaicadbhaktika, the prohibition of taking any food or beverage when the proper time is over, lest their attention should be disturbed. {^) N'aishadhyika , to be in a sitting attitude while sleeping, that they may not become over-indolent- (5) Yathdsamstarika, spreading a night-couch where they happen to be. (6) Vj-kshamMika, sitting under a tree. (7) Ekdsam'ka, taking one meal in a day, that their mental energy may not be weakened by eating too often. (8) Ahhyavakd^ika, living in an unsheltered place, (9) Araiiyaka, leading a solitary, retired life in the wood. (10) Cmi1(ihiaka, abiding in or by a cemetery, that they may constantly ponder on the transiency and uncleanli- ness of bodily existence. (11) PdynskUlika, the wearing of the dress made of rags or remnants, that they may have no attach- ment to luxury. (12) Ndmatika, wearing cloth made of hair. There is a Sutra named Tivelve DJi^ilagimas among the Chinese collection of the Tripitaka. The list in that book is a little different from what we have here ; the fifth and twelfth are dropped and instead of them we have the rule of begging in due order, corre- sponding to Sa^adihia-cch'ikd in the Pali list, and the rule of pro- hibiting taking too much food at one time, which overtaxing the stomach will obscure the clearness of mind. ^ The reference is to the threefold precept (I ?'n'2d/iaff /a) which is (i) the precept of good behavior {sa7nbhih-a(tla) ; (2) the precept of accumulating virtues (kufo/asamgrdkaft/a) ; (3) the precept of being benevolent towards all beings [saili'drthaki-iydftla). THE AWAKENING OF FAITH. I31 shun them. If they suffer sufferings, they should not feel afflicted. But they should always rejoice in con- templating the deepest significance of the Dharma.^ How should they practise energy {viryd) ? Practising all good deeds, they should never in- dulge in indolence {kausidya). They should think of all their great mental and physical sufferings, which they are now vainly suffering on account of their hav- ing coveted worldly objects during their existences in innumerable former ages {kalpd), and which do not give the least nourishment to their spiritual life. They should, therefore, in order to be emancipated from those sufferings in the future, be indefatigably energetic, and never raise the thought of indolence, but endeavor, out of deep compassion {mahdkaruna)y to benefit all beings. Though disciplining themselves in faith, all novice Bodhisattvas, on account of the hindrances of their evil karma {karindvai-and) produced by the violation of many important precepts in their previous existences, may sometimes be annoyed by evil Maras, sometimes entangled in worldly engage- ments, sometimes threatened by various diseases. As these things will severally disturb their religious course and make them neglect practising good deeds, they should dauntlessly, energetically, unintermittently, all ^The older translation reads: "Patiently bearing evils in- flicted by others, they should not cherish any idea of revenge. They should also bear such [worldly vicissitudes] as prosperity and decline, reprehension and commendation, renown and defama- tion, worry and ease, etc." 132 AgVAGHOSHA S six watches, day and night, pay homage to all Bud- dhas, make offerings {_puja) to them, praise them, re- pent and confess {kshania) to them, aspire to the most excellent knowledge {samyaksambodhi')^ make great vows imahapranidhdnd) ; and thereby annihilate the hindrances of evils and increase the root of merit (yku<;alamula). How should they practise cessation [or tranquili- sation, ga??iatha'] and intellectual insight {vidar^ana or vipagyana) ? To bring all mental states that produce frivolous sophistries to a stand is called cessation. To under- stand adequately the law of causality and transforma- tion is called intellectual insight. Each of them should be practised separately by the beginner. But when by degrees he obtains facility and finally attains to perfection, the two will naturally become harmonised.^ Those who practise cessation should dwell in soli- tude i^dranyakd) and, sitting cross-legged,^ rectify the ^ Observe that cessation should be practised by the beginner, and for a time only, for the purpose of affording the mind an ap- preciation of suchness in its purity ; the conception of this state of abstraction should then be harmonised with intellectual insight. Observe also that the methods of Indian recluses, such as fixing the breath and going into trances by fixing the thoughts on objects, are rejected as improper. The practice should assist a beginner to understand that suchness, though all particulars are dependent on it, is in its purity a reality. 2 Those who practise this have to place the left leg above the right with both close to the body, so that the toes of the left foot shall rest on the right thigh, and those of the right foot on the left thigh, while the soles are turned upwards. This posture is con- THE AWAKENING OF FAITH. I 33 attitude and pacify the mind.^ Do not fix the thoughts on the breath (dndpdnasvirtiy^', do not fix the thoughts on the forms {samjiiaf and colors ; do not fix the sidered to be the best adapted for meditation or for obtaining men- tal equilibrium. ^ Among the followers of the Dhyana sect both in Japan and China, it is customary, while sitting cross-legged and meditating on religious subjects, to expand the abdomen outwards and to breathe very slowly, by which they can, in their opinion, most effectively concentrate their attention and gain perfect mental equi- librium. Prof. J. M. Baldwin in his Me7ital Development says in connexion with bashfulness and modesty, p. 205 footnote: "The only way that I, for one, can undo this distressing outgo of energy, and relieve these uncomfortable inhibitions, is to expand the ab- domen by a strong muscular effort and at the same time breathe in as deeply as I can. . . . The comparative relief found in expand- ing the abdominal muscles is probably due to the fact that it allows the contents of the body to fall, and so relieves the heart from any artificial pressure which may be upon it from the surrounding or- gans. Further the increased heart-action which is itself a part of shyness requires all the space it can get." 2 One of the eight subjects of recollection {anusmrti), or of the five methods of mental pacification. The eight subjects are : (i) Buddha; (2) dharma ; (3) samgha; (4) (fla, morality; (5) cdga or tyciga, liberality ; (6) deva, gods ; (7) dnd^dna, regulation of inspiration and respiration ; (8) marana, death. The five meth- ods are : (i) A(ubhabhdvand, contemplation on the impurity of the body ; (2) maitrtkarund , love and compassion ; (3) dnd-pdna- smrti, the regulation of inspiration and respiration ; (4) niddna, law of transformation ; (5) buddhasmrti, recollection on Buddha. ^ There are nine Apbhasamjnas, notions arising from the con- templation of the impurity of a dead body, which is intended to convince one of the fact that our body is not worth while clinging to: (i) Swelling {vyddhmataka) ; (2) fissuring from decay {vipH- yaka) ; (3) bloody {vilohita) ; (4) festering {vifadumaka) ; (5) blackish {vintlaka) ; (6) being devoured by animals {vikhdditaka); (7) scattering {vikshifftaka) ; (8) bone [asthi) ; (9) burned up [vi- dagdhaka). The Pali Apubhas count one more. 134 AgVAGKOSHA'S thoughts on space {dkdca) \^ do not fix the thoughts on earth, water, fire, and ether ;i do not fix the thoughts on what you see, hear, learn, or memorise {vijndfiakrtsnciyatanaf-. All particularisations, imagi- nations and recollections should be excluded from consciousness, even the idea of exclusion being ex- cluded ; because [the suchness of] all things is un- create, eternal, and devoid of all attributes {alak- shand). [Now in the constant flux of thoughts,] that which precedes [i. e., a sensation] has been awakened by an external object ; so the next [step to be taken by the practiser] is to abandon the idea of an external world. Then that which succeeds [in that constant flux of thoughts] is elaborated in his own mind; so he should in turn abandon reflexion [or thought]. In short, as his attention is distracted by the external world [outer vishaya\, he is warned to turn it to inner consciousness [inner citta\ \ while as his retrospection in turn calls forth a succession of thoughts [or ideal associations], he is again warned not to attach himself to the latter ; because, independent of suchness, they [thoughts] have no existence of their own. At all times, while moving, standing, sitting, or ^ These constitute the ten Krtsc'iyatanas which are : (i) Blue {ntla)\ (2) yellow [pita); (3) red [iohi'ta); (4) white {avadilla) ; (5) earth {prtivt) ; (6) water (a/) ; (7) fire {tej'as) ; (8) air [Tdyzi] ; (9) space {(Ikdsa) ; (10) consciousness (v(/?i(1na). The term Krtsa- ydtayia means an universal object or element on which the atten- tion of a samddhi-practiser is to be fixed. THE AWAKENING OF FAITH. I35 lying, the practiser should constantly discipline him- self as above stated. Gradually entering the samadhi of suchness/ he will finally vanquish all prejudices {klega or dprava), be strengthened in faith {^raddhd), and immediately attain to the state of never-returning {avaivartikaiva) . But those who are sceptical, sacri- legious, destitute of faith, encumbered with the hin- drances (avarana) of karma, arrogant, or indolent, are not entitled to enter therein. And again when the practiser by virtue of his sa- madhi^ attains an immediate insight into the nature of the universe {dhar7nadhdtu) ^ he will recognise that the Dharmakaya of all Tathagatas and the body of all beings are one and the same {samatd), are consub- stantial {ekalakshand). On that account it is also called the samadhi of oneness {ekalakshanasamddhi'). By dis- ciplining oneself in this samadhi, one can obtain in- ^ That is, perfect identification of oneself with suchness. 2 Samadhi is commonly rendered by ecstasy, trance, concen- tration, or meditation, all of which are misleading. The terra means mental equilibrium, and the reasons why Buddhism recom- mends the practising of it are, that it helps us in keeping our minds free from disturbance, that it prepares us for a right comprehen- sion of the nature of things, that it subjugates momentary im- pulses, giving us time for deliberation. Ecstasy or trance, instead of producing those benefits, will lead us to a series of hallucina- tions, and this is the very opposite of mental quietude. Rhys Davids thinks samadhi corresponds to faith in Christianity (6*. B. E., XL, p. 145), and S. Beal agrees with him in his translation of Apvaghosha's Bicddhacarita ; but I doubt its correctness for the above-stated reasons. 136 AgVAGHOSHA'S finite samadhis, because suchness is the source of all samadhis. Some people scantily supplied with the root of merit {kuoalanmla') may yield to the temptation of Maras, tirthakas, or evil spirits. [For instance] those evil ones sometimes assuming horrible forms may frighten the practiser ; sometimes manifesting them- selves in beautiful figures, they may fascinate him;^ sometimes appearing in form of a deva, or of a Bod- dhisattva, or even of a Buddha with all his excellent and magnified features,^ they may speak about dha- rani^ or the paramita, or may give instructions about various means of emancipation {inukti^, declaring that there is no hatred, no friendship, no causation, no ^ The older translation has the following passage inserted here: " If he [the practiser] remembers that these are merely subjective, the phenomena will disappear by themselves and will no more trouble him." 2 Buddha is supposed to have thirty-two general and eighty minor marks of bodily perfection. For particulars see the Dhar- masamgraha, pp, 18, 19, 51 at seq., edited by Kasawara Kenjiu. ^ DJidram, which comes from the root c?/rr, meaning to hold, to maintain, to retain, to support, etc., is the name given to any concise statement describing Buddha's virtue, or stating some es- sential points of Buddhist teachings, or expressing supplication, or containing the exclamations of a vehement feeling; and it implies many significances in a few words, it is a kind of epigram. But later Buddhists came to use the term in quite a different sense; they called a dharani any tantric expression which was consid- ered to have some mysterious, supernatural powers to bring wealth to destroy enemies, to keep away calamities, etc., etc. Here d/ul- rani means simply any epigrammatic proposition which will serve as a key to the deep significance of the Doctrine. THE AWAKENING OF FAITH. I 37 retribution, or declaring that all things in the world are absolute nothingness {atyantapinyatd) , that they are in their essence Nirvana itself. Or they may re- veal to the practiser his ovjn past and future states of existence, they may teach him to read the thoughts of others, 1 may grant him incomparable power of eloquence, may induce him to crave covetously for worldly fame and advantages. Further, through the influence of those evil ones the practiser may sometimes be inordinately suscept- ible to dissatisfaction or delight ; he may sometimes be too misanthropic or too philanthropic ; he may sometimes be inclined to enjoy drowsiness ; he may sometimes not sleep for a long time ; he may some- times be affected by diseases ; he may sometimes re- main discouraged and indolent; he may sometimes rise all on a sudden with full energy, but only to sink down again into languor; he may sometimes, being over-sceptical, not believe in anything ; he may some- times, abandoning the excellent religious observance, enjoy himself in frivolous occupations, indulge in worldly affairs, gratify his desires and inclinations ; ^ Some of these miraculous powers here mentioned are consid- ered to be possessed by the Arhat. Six supernatural faculties {ahhijnd) are commonly enumerated: (i) divine eyes {divyacakshu) by which the Arhat perceives all that is occurring in the world ; {2) the divine hearing {divya(rotra), by which he hears all sounds in the world ; (3) reading the thoughts of others {pa7'acittajndna); (4) memory of his former lives {'pilrvanivcisdnu-sm7-ti); (5) mirac- ulous powers {rddhi); (6) knowledge how to destroy evil passions {c1(7'avakshaya ) . 138 AfVAGHOSHA'S he may sometimes attain to the samadhi of heretics [i. e., tirthaka] and, remaining in a state of trance a day or two, or even seven, and being supplied imagin- arily with some palatable food and drink, and feeling very comfortable mentally and physically, he may have no sensation of hunger or thirst;^ he may sometimes be induced to enjoy female fascinations ; he may sometimes be very irregular in taking meals, either too much or too little; he may sometimes look either very handsome or very ugly in appearance. If the practiser get enraptured by those visions and prejudices {klega), he will lose his root of merit {ku^alanmld) accumulated in his previous existences. Therefore he should exercise a deep and thorough contemplation, thinking that all those [heretical states of samadhi] are the temptations of Maras or evil spir- its that take advantage of his deficiency in merits and his intensity of karma-hindrances {karmdvarand). After this thought he should make another thought, viz., that all these are nothing but mental hallucina- tions. When he makes these thoughts, the visions and imaginations will instantly disappear, and, be- coming free from all attributes [of limitation], he will enter into the true samadhi. He has then not only liberated himself from all modes of subjectivity, he has also effaced the idea of suchness. Even when ' This apparently alludes to the Yoga-praxis, by which man is said to be able to perform several sorts of miracles beside those mentioned here. THE AWAKENING OF FAITH. I 39 he rises up from a deep meditation, no visionary im- ages, no prejudices will take possession of in his mind, since he has destroyed the root of illusion through the power of the samadhi. On the contrary, all the ex- cellent and virtuous deeds which are in conformity with suchness will be constantly performed by him, while all hindrances without exception will be removed by him, who now exhibiting great spiritual energy will never become exhausted.^ Those who do not practise this kind of samadhi will not be able to enter into the essence of the Tatha- gata, for all other samadhis practised in common with the tirthakas have invariably some attributes [of im- perfection] and do not enable one to come into the presence of Buddhas and Bodhisattvas. Therefore let Bodhisattvas [who aspire to the highest knowledge] assiduously apply themselves to the discipline and attain to the perfection of this samadhi. ^ The two preceding paragraphs read in the older translation as follows : "On this account, the practiser, always exercising in" tellectual insight, should save his mind from being entangled in the netting of falsity; he should, dwelling in right contemplation, not cling or attach [to any object], and thereby he will be able to liberate himself from all kinds of karma-hindrance. It should be known that all samadhis practised by heretics [i. e., tirthaka] are invariably the production of the [egoistic] conception and desire and self-assumption, that they are hankering after worldly renown advantages, and reverence. The samadhi of suchness [on the other hand] has nothing to do with subjectivity and attachment. If one is free from indolence even when rising from meditation one's prejudices will by degrees get attenuated." 140 a^vaghosha's Those who practise this samadhi will procure in their present life ten beneficial results : 1. They will always be remembered and guarded by all Buddhas and Bodhisattvas in all quarters. 2. They will not be molested by Maras or evil spirits. 3. They will not be led astray by false doctrines.^ 4. They will be free from disparaging the deepest Doctrine {^garjibhii-adharma). Their serious misdemean- ors as well as their karma-hindrances will be attenu ated. 5. They will destroy all doubts, sinful recollec- tions, and contemplations. 6. They will be strengthened in their belief in the spiritual state of Tathagata. 7. They will be liberated from gloomy remorse ; they will be courageous and unflinching in the face of birth and death. 8. Being free from arrogance and presumptuous- ness, they will be meek and patient and will be re- vered by all the world. g. If not practising deep meditation, those preju- dices (d^rava) which are now getting weaker, will not assert themselves in them. 10. While practising meditation, they will not be disturbed by any external objects, such as voices, sounds, etc. ^ The older translation reads : "the ninety-five heretical doc- trines." THE AWAKENING OF FAITH. I4I But mind : when the practiser is trained only in cessation {^amaiha), his mind will sink down into stu- pidity, and acquiring a habit of indolence, cannot re- joice in doing good acts, as he will estrange himself from deep compassion {inahdkaruna) . Accordingly he should discipline himself in intellectual insight {vidar^and) as well. In what does this discipline consist? The practiser should contemplate that all things in the world are subject to a constant transformation, that since they are transient they are misery, that since they are misery they are not things-in-them- selves [i. e. , atman].^ He should contemplate that all things in the past are like a dream, those in the present are like the lightning, those in the future are like clouds that spon- taneously come into existence. He should contemplate that all that has a body is impure, being a lodging place of obnoxious vermin and the intermixture of prejudices (^d^rava). Contemplate that ignorant minds, on account of their groundless imagination, take the unreal as they see it, for reality. Contemplate that all objects which come into ex- istence by a combination of various causes {prat- ^ The idea is : that which is transient is dependent, conditional and not self-regulating ; and that which is without freedom is nec- essarily miserable, that is to say, it has no self-regulating atman within itself. 142 AgVAGHOSHA'S yaya) are like a chimera, having [only a transitory ex- istence and] no [genuine] realness at all. Contemplate that the highest truth {^ par am art ha- satyd) is not a production of mind [or subjectivity], cannot be [fully] illustrated by analogy, cannot be [exhaustively] treated by reasoning.^ Contemplate that on account of the perfuming power of ignorance {avidya) all beings from eternity suffer great mental and physical sufferings in im- measurable ways; that those immeasurable and in- numerable sufferings are suffered in the present and will be suffered in the future ; that while it is extremely difficult to disentangle, to emancipate themselves from those sufferings, all beings always abiding in the midst of them are not conscious of the fact, and this makes them the more pitiable. After these contemplations the practiser should awake positive knowledge [or unerring understand ing], feel the highest and deepest compassion {Jzartma^ for all suffering beings, rouse dauntless energ}^, and make great vows {inahdpranidhdnd) as follows : ''May my mind be freed from all contradictions; may I abandon particularisation ; may I personally attend on all Buddhas and Bodhisattvas, whom I shall pay homage to, make offerings to, revere and praise, and to whose instructions in the good Doctrine {sad- dhar??ia) I shall listen ; may I truthfully discipline my- self according to their teachings, and to the end of ^ The last three clauses are missing in the older translation. THE AWAKENING OF FAITH. 1 43 the future never be negligent in self-discipline; may I with innumerable expediencies {iipdyd) [of salvation] deliver all beings who are drowned in the sea of mis- ery, and bring them to the highest bliss of Nirvana." After these vows the practiser should at all times, so far as his energy permits, practise those deeds which are beneficial both to himself and others. While moving, standing, sitting, or lying, he should assidu- ously meditate what should be done and what should be avoided. This is called the practising of intellectual •nsight {vidarcyana or vipa^yafia). And again when the practiser disciplines himself only in intellectual insight his mind may lack tran- quilisation, and becoming too susceptible to scepti- cism, may not be in accord with the highest truth, may not attain to the wisdom of non-particularisation. Therefore cessation and intellectual insight should be practised side by side. He should consider that noth- ing is self-existent {svabhdva), and things [in their essence] are uncreate, eternally tranquil, and Nirvana itself. But at the same time let him not forget to re- flect that karma and its retribution, both good and evil, being produced by a co-operation of principle and conditions, will neither be lost nor destroyed. He should thus ponder on the law of causation, both in its good and evil karma and retribution, but at the same time let him not forget to perceive that all things, though in their essence uncreate, have no self- existence, etc., they are Nirvana. 144 Ag:VAGHOSHA'S By practising cessation, common people {prthag- jana) will be cured of finding pleasures in worldli- ness, while (J^ravakas and Pratyekabuddhas will be cured of feeling intimidation at the thought of birth and death. By practising intellectual insight common people will be cured of not cultivating their root of merit {ku(;alam2ild)^ while ^^^^akas and Pratyekabuddhas will be cured of narrow-mindedness whereby they can- not raise deep compassion [for mankind]. Therefore, cessation and' intellectual insight are supplementary to, not independent of, each other. If one of the two is wanting, the practiser will surely be unable to attain to the most excellant knowledge {podhiparinishpatti ) . And again when those novice Bodhisattvas who are living in this present life \sahdlokadhdiu^ i. e., the enduring world of actual existence], may sometimes suffer misfortunes that are caused by climate, weather, unforeseen famine, or what not ; and when they wit- ness those people who are immoral, fearful, infatuated with the three venomous passions {akii^alamilla), cling to false and self-contradictory doctrines, desert the good law and acquire evil habits ; they [that is, novice Bodhisattvas], living in the midst of them, may feel so discouraged that they may come to doubt whether they can see Buddhas and Bodhisattvas, whether they can actualise their pure and spotless faith {^'raddka). Therefore, it is advisable for those novices to cher- THE AWAKENING OF FAITH. 1 45 ish this thought : All Buddhas and Bodhisattvas in the ten quarters having great, unimpeded supernat- ural powers {abhijnd), are able to emancipate all suf- fering beings by means of various expediencies that are good and excellent {iipdyakau(^alyd). After this reflexion, they should make great vows {mahdpranidhdnd), and with full concentration of spir- itual powers think of Buddhas and Bodhisattvas When they have such a firm conviction, free from all doubts, they will assuredly be able to be born in the Buddha-country beyond {buddha-kshetrd), when they pass away from this present life, and seeing there Buddhas and Bodhisattvas, to complete their faith and to eternally escape from all evil creations {apdya).^ Therefore, it is said in the Siitra^ that if devoted ^ The same idea of salvation is expressed in the Bhagavad- gttd, Chap. VIII., p. 78 : "And he who leaves this body and de- parts (from this world) remembering me in (his) last moment, comes into my essence. There is no doubt of that. . . . Therefore at all times remember me. . . . Fixing your mind and understand- ing on me you will come to me, there is no doubt He who thinks of the supreme divine being, O son of Pritha ! with the mind not (running) to other (objects), and possessed of abstraction in the shape of continuous meditation (about the Supreme) goes to him.' 2 It is not exactly known from what Sutra this passage is taken, but it is not difficult to discover similar passages in the Sutras which constitute the canonical books of the Sukhavati sect, i. e., in the larger or smaller Siikhdvatt-vyilha, or in the Amitiynr- dhyd?ia. I here quote such a passage from Max Miiller's English translation of the larger Sukhdvatt-vyilha-SUtra, Sec. XXVII. : "And if, O Ananda, any son or daughter of a good family should wish — What ? — How then may I see that Tathagata Amitabha vis- ibly, then he must raise his thought on to the highest perfect knowl edge, he must direct his thought with perseverance and excessive 146 a^vaghosha's men and women would be filled with concentration of thought, think of Amitabha Buddha in the world of highest happiness (sukhdvati) in the Western region, and direct (^pariridmd) all the root of their good work toward being born there, they would assuredly be born there. Thus always seeing Buddhas there, their faith will be strengthened, and they will never relapse therefrom. Receiving instruction in the doctrine, and recognising the Dharmakaya of the Buddha, they will by gradual discipline be able to enter upon the state of truth [i. e., Buddhahood] {samyaktva-rd^i^. V. BENEFITS. In what does this part [treating] of the benefits consist ? Such as above presented is the spiritual signifi- cance of the Mahayana, and I have finished elucidat- ing it. Those who, desiring to produce pure and spotless faith in, and knowledge of, the deepest spiritual con- desire towards that Buddha country, and direct the stock of his good works towards being born there." As I noticed elsewhere, if those Mahayana texts had been considered at the time of AQva- ghosha, that is, in the first century after or before Christ, as a gen- uine teaching of Buddha, then it would have to be admitted, it seems to me, that the Mahayana system existed at an early stage of the development of Buddhism, most probably side by side with Hinaydnism, which is generally supposed by P^li scholars to be more primitive. But the history of Buddhism in India as a whole is still veiled with dark clouds of uncertainty, in spite of the fact that quite a few original Sanskrit texts have been recovered. THE AWAKENING OF FAITH. I47 dition and the greatest Dharma of the Tathagata, so that they have no hindrances in entering upon the Mahayana path (j?idrga), will diligently pursue this brief discourse, contemplate it, discipline themselves in it, and thus they can surely and unhesitatingly at- tain to the knowledge of all forms and manifestations {sarvdkdrajndnd) . And if they do not awake a feeling of fear in hear- ing this Doctrine, they will surely be qualified to in- herit the Buddha-seeds and immediately receive the prophecy {vijdkarana)'^ from the Buddha, Even if there be a person who could convert all beings in three thousand great chiliocosms (^trisdhasramahdsdhasra),^ and could induce them to observe the ten precepts of morality {daQaku(;alamd7'ga), his merits will not be su- ^ This is not a mere prophecy of one's destiny, but Buddha's assurance for those Bodhisattvas who, having accumulated suffi- cient amount of merits, are qualified to attain in the future the most excellent, perfect knowledge and to achieve final salvation both for themselves and for all other beings. See how five hun- dred disciples received this assurance from Buddha in the Sad- dkarma^tmdartka SUtra, Chap. VIII. 2 Our earth which was supposed by ancient Indians to be flat, infinitely extending in space, is not the only region inhabited by sentient beings ; but there are innumerable worlds outside of this Manushyalokadhdtu,^\{\c\i exist above as well as below us. Now according to the Ahhidharmako(a-(dstra by Vasubandhu, a small chiliocosm {sdhasralokadhdtii) consists of one thousand of Rupa- lokas and of the first Dhyana heavens, and one thousand of small chiliocosms make a middling chiliocosm, a thousand of which in turn making a great chiliocosm. So we may take the great chilio- cosm {mahdsdhasralokadhdtu) as including all possible heavenly bodies which fill up this boundless space. 148 a^vaghosha's perior to those of the person who will truthfully com- prehend this Doctrine even for a second ; because the merits of the latter immeasurably and infinitely sur- pass those of the former. If one practise this doctrine as it is instructed for one whole day and night, the merits thereby produced will be so immeasurable, infinite, inconceivable that all Buddhas in the ten quarters could not exhaust them, even if each of them continued to praise them for innumerable asamkhe3^akalpas.^ As the merits of suchness have no limits, so the merits of the discip- line are also without limit. Those who slander this doctrine, on the other hand, commit immeasurable faults and suffer great suffer- ings for asamkheyakalpas. Accordingly all beings should cherish a firm faith in the Doctrine and never slander it, for this will lead to the destruction of one- self as well as others, nay, even to the destruction of the seeds of the Triple Treasure {triratrid). By practising this Doctrine all Buddhas have at- tained the most excellent knowledge {a7iutiarajnd?ia). By practising this Doctrine all Bodhisattvas have ob- tained an insight into the Dhamrakaya of the Tatha- gata. By practising this Doctrine Bodhisattvas in the past consummated, Bodhisattvas in the future will consummate, pure and spotless faith {<^raddha) in the Mahayana. Therefore those who desire to practise ^ For an explanation see the footnote to kalpa, p. 87. THE AWAKENING OF FAITH. 1 49 those excellent virtues that are beneficial at once to themselves and others should diligently study this Discourse. I have now finished elucidating The deepest and greatest significance [of the Dharma]. May its merit be distributed among all creatures, And make them understand the Doctrine of Such- ness. GLOSSARY. Activity-consciousness H IKI ych sMh, karmavijncina? the asser- tion of the "Will to Live." Afifectional hindrance M f^ I^ ^fan nao chayig, klc(dvarana, hin- drance to the attainment of Nirvana, arising from the asser- tion of the "Will to Live." Affirmation, or Non-emptiness, ^> ^ fm k'ung, a({lnyatd, such- ness as constituting the basis of reality ; it is equivalent to the Tathagata's Womb. All-conserving mind, The, M lit ^ 1^ ct lai ya shih, or tsang shih, or I5tJ|S^]|I5 a li ya, H- 1^5 BlJ mu mo shih, dlaya-vij- ndna, a stage in the evolution of suchness, in which conscious- ness is awakened to recognise a distinction between suchness and birth-and-death. Aspiration -^^'L* fa hsin, cittotpdda, desire to attain the most perfect knowledge. Atman ^ tfz/, (i) ego-soul ; (2)noumenon or thing-in-itself. Anat- man is a negative form of the same. Birth-and-death ^ ^ shhig mieh, samsdra, the material prin- ciple in contradistinction to the formal principle, suchness. Consciousness Iw shih, vijndna, mentation in general. Defilement ^ jctn, a cognisance of dual aspect of suchness ; not necessarily moral or intellectual fault. Dharma isfe fa, (i) that which subsists, or substance; (2) law, doc- trine, or regulative principle. Dharmakaya \^^ fa shen, absolute being, or absolute knowledge when considered from the idealistic point of view. Ego *B« i, tnanas, the subjective mind which believes consciously or unconsciously in the existence of the ego-soul. 152 a^vaghosha's Ego-consciousness M iM t s/if/i, ynanovijyiciyia, egocentric thoughts in general ; the mind that makes a deliberate assumption of a dualistic existence of the ego and the non-ego. Enlightenment ^ chiao {buddhi?), another name for suchness, psychologically considered. Evolving-consciousness ^M. chuayi shih, pravrtti-vijnciyia, a state of suchness out of which mentation in general evolves. Ignorance ^ P^ zvu ming, avidya, a state of suchness in its evo- lution ; practically the same as birth-and-death. Intellectual hindrance Bf^D [>^ so chih chang, jtieydvarana, the hindrance to the attainment of Nirvana, which arises from intellectual prejudices. Interrelated defilement ■tSBB ^ hsiayig ying jari, a conscious as- sertion of dualism. Karma-hindrance, yeh chang, karmdvarayia, the hindrance in the way to Nirvana, that is brought forth by evil deeds done in previous lives. Mahayana 7C^ tai charig, literally, great conveyance, another name for suchness. Means, or expediency "fi ^ fayig fieyi, ufdya, when philosoph- ically considered, the process of evolution, whereby the uncon- ditional suchness becomes conditional. Mind »(j» hsi7i, citta, relative aspect of suchness. Soul, mind, and suchness are to a certain extent synonymous, but in this trans- lation the following distinction is made : Suchness, when un- qualified, signifies its absolute aspect and is practically the same with the soul, while the term mind is used to denote a state of suchness in its operation or evolution. Negation, or emptiness S k'ung, (flnyatd, an aspect of suchness as transcending all forms of relativitity. Nirvana i^S Wl nieh fayi, the recognition of the truth or suchness. Non-enlightenment /f» ^ fn chiao (fiirbuddhi?), another name for ignorance, psychologically considered. Non-enlightenment, defilement, birth-and-death, and ignorance, are more or less synonymous and interchangeable. Non-particularisation ^^?A xuu fen fich, the subjective atti' tude that is free from a deliberate assertion of dualism ; i is similar in a sense to Lao-Tze's "Non-assertion." THE AWAKENING OF FAITH 1 53 Not-interrelated defilement ^^UW--M pii hsiang yitig jari, an unconscious assertion of dualism. Particularisation-consciousness ^ ^'1 |^ fen pieh shih, the con- sciousness that adheres to the dual aspect of existence ; a syn- onym of phenomena-particularising-consciousness. Prejudice 'JU. 'f^ /«w 7iao, d(rava or kle{a, the subjectivity that averts the due exercise of will and intellect. Samadhi H B^ sa?i met, or % ting, literally equilibrium, a state of consciousness in which all modes of mental activity are in equilibrium. Soul >Ci» hsi?!, hrdaya or citta, that which constitutes the kernel of things, but not in the Christian conception of the word ; a synonym of absolute suchness. Soul as birth-and-death, jC» ^ '^ hsin sheng mieh, relative aspect of suchness as material principle ; a synonym of ignorance. Soul as suchness >£*»:^ihl hsin chen jii, absolute aspect of such- ness as purely formal. Subjectivity 3c itT- zvang 7iien, or ^ '^. i^ tuang niefi hsin, or ilt> ^ hsin nien, or simply J& wzVw, smrti, literally, recol- lection or memory, or ^ ^A fen ^ieh, particularisation ; the mentation that is not in accordance with the conception of suchness. Suchness ^ ^ cJien j'ti, bhMatathatd, the highest reality, or the " purely formal " aspect of existence. Tathagata's womb iQ^Hc ju lai tsatig, tathcigata-garbha, a state of suchness as containing every possible merit. Totality of things \^^ fah chieh, dharmadhdtu, literally, the basis of things, that is, the universe as a whole. Vow M yuan, or S HI shih yiian, prayiidhdna, cox^vsioxAy Xx'axi'S,- lated prayer, but not in the Christian sense, for Buddhists think that a vow or vehement desire has power enough to achieve what is desired, according to their idealistic concep- tion of the world. CORRIGENDA. Page 3, line 2, redLd giUhd iox ghcitds. 5. 12, 12, 18, 24. ?6, 60, 60, 119, 126, 8, " Fo for Fa. 13, " feaceioxfiece. 20, " ^ for ^ 22, " fasciculus iox fasciculi. 12, " conversio7i for conversions. 4, " 7wn-dtma?i iox none-dtma72. 5 , " gUnyatd for (finjatd. 10, insert //^rt/ after utider standing. I, read A7iupadi{es7ia for Afiupadhi^esa. 17, " latter' s iox latter s\ INDEX. A^bhasamjfias, 133. Activity, incomprehensible, 66 et seq. ; spontaneous, 87; un- conscious, 125. Activity-consciousness, i. e., the subjective mind, 76, 84, 96, 100, 103, 151 ; strengthened, 86. Activity-perfuming, 91. Agvaghosha, as an artist, 34 et seq.; his conversion, 24 et seq.; his date, 2 et seq.; his different names, 20 et seq.; his discussion with Parpva, 25 et seq. ; his nativity and vifanderings, 17 et seq.; his patriarchal order, 34 ; his works in Chinese translations, 36etseq.; the first expounder of Mahayanism, i. All-conserving mind, 43, 61, 75, 151- Amitabha-Buddha, 145. A Ananda, 5. Anatman, 47, 151. Aryadeva, 25, 32, 34. Aspiration, 89, 113 et seq., 122; its three forms, 113 et seq.; through faith, 113 et seq.; through knowledge and prac- tice, 113, 122; through intel- lectual insight, 113, 123 et seq. Atman, 29, 151 ; in things (or things - in - themselves), 106 ; personal (or ego-soul), 106. Atman-conception, io6. Atraan-theory, the non-personal, III. Attachment to names, 72-73. Awakening of Faith, The, its Chinese translations, 38 et seq., 45; its philosophy out- lined, 41 et seq. Benefits of the study of the Mahayana, 145 et seq. Bhagavadgita, 44, 61, 94, 145. Bhagavat, 46. Birth-and-death, 53, 75 ; its raison d'etre and cause, 83. Bliss, Body of, loi, 103, 104. Bodhisattva, 55, 64. Buddha, 128. Buddha-carita-kavya, i, 35, 37. Buddha-country, 145. Buddha-dharmas, 95, 98. Buddha-seeds, 47, 48, 145. Buddha, thirty-two marks of perfection of, 135. 'S6 INDEX. Causation, the law of, 75. Cessation, 50, 128, 141, 144; how to practise, 132 et seq. Charity, 122, 128 et seq. Chiliocosms, 145. Chimera, 142. ^ikshananda, 39. Clinging. 72. Clouds, 141. Compassion, 91, 92, 98, 114, 116, 129, 131, 141, 142. Compulsion, 99. Compulsory actions, 100. Consciousness (or mentation), 65. 75- ^raddhotpada-pastra. See "Ma- hayana-?raddhotpada-*»* **'='■♦ '*«**^^ WW" mJ\*" '..I BLHll .A8AI3 1900 1012 00005 9768