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^I Ss'l If?? 1884, 2:194-204, R If* DID HSUAN-TSANG MEET THE FOLLOWERS OF DEVADATTA ? Paola G. Tint! the With arrival in India of the Chinese pilgrim Fa-hsien in 400 CE, a tradition began of Chinese monks willing to travel to the subcontinent to find original versions of sacred books, visit Buddhist sites and learn Sanskrit. These monks collected an enormous amount of information regarding the regions they visited and the people they met, with special regard to Buddhism, and reported on them in their memoirs. For this reason their descriptions are of incomparable value for the study of the history and religions of the areas they visited. A long time after Fa-hsien's journey another monk, Hsiian- tsang, came to India between 629 and 645. Unlike his predecessor, Hsiian-tsang extensively toured Pundavardhana, Kamarupa, Samatata, Tamralipti 1 and Kainasuvarna . Accordingly, his account of the 2 eastern part of the subcontinent is rich in interesting data and is considered the most important source on the condition of Buddhism in the area at the time. His account is important because there is a lack of archaeological material predating the eighth century. In fact, according to Bareau: No document has yet been discovered which attests the pre- sence of the Theravidins, or of any other school, in this vast region, so that, were it not for the testimonies of Hsiian-tsang and I-ching, it could be doubted that this part l 1/1 ~i «i -n lt* f"S 1 use the form of A jT-ffSffsPOOK?—* geographical names as restored by Wallers 1905- 184 186 E t a t B a. 5 o ; f f = *? 5 *7 188. 190 and 191 2 Beat, trans, 1 1, f| I f § ^i sS'l if?? 1884, 2:194-204, r if* "* "» 1 ° * v£ v C i. 39 Buddhist Studies Review 14, 1 (1997) Ttntl — Hsuan-tsang and Devatiattu's followers of India was converted to Buddhism before it was governed sahghdrdma called Lo-to-wei-chi (Raktaviti), the halls of by the Pala kings from the eighth century on (Bareau, I98L which are light and spacious, the storeyed towers very lofty. 2). In this establishment congregate all the most distinguished, Moreover, when Hsuan-tsang returned to China, one of his dis- learned, and celebrated men of the kingdom (Beal 1993, 2: ciples, the monk Hui-Ii, compiled his biography 3 so that we have 201-2). a very important secondary 4 source available . This biography is of Some differences can be found in the narrative of the me- great value since it can be considered a supplement to Hsiian- moirs and the biography of Hsuan-tsang with respect to the num- tsang's own account: 'What is obscure or half told in one is made bers of temples and monks the pilgrim in 7 5 found Karnasuvarna , clear in the other' . but this can easily be considered a minor imprecision and there is While travelling around Karnasuvarna, Hsuan-tsang, who no reason to believe this part of the journey did not take place. otherwise mostly met monks followed who the Sthavira school in Likewise, although Watters states that Hsuan-tsang's \ . .location 6 East India , found that: of Karnasuvarna. .is not in agreement with the rest of the narrative, and There are believers and heretics alike amongst them. There we must apparently regard that place as 700 li to are ten the north-east instead of north-west 8 sahghdramas or so, with about 2000 priests. They of Tamralipti' , this study the Little Vehicle of the Sammatiya (Ching-tiang-pu) discrepancy does not undermine the overall legitimacy of Hsuan-tsang's school. There are fifty Deva temples. The heretics are very report. numerous, Besides these there are three sahghdramas in Hsiian-tsang's reference to a sect of Devadatta's disciples is of which they do not use thickened milk (u lok) following the interest. According to the Pali Canon, Devadatta was the son of a directions of Devadatta. By the side of the capital is the maternal uncle of the Buddha, who had been converted by the Buddha himself when he visited Kapilavatthu after the Enlighten- 9 ment . After years in which he had become a respected member of the Sangha, Devadatta is said to have started a series of 3 Beat, trans, ML manoeuvres, including three attempted murders, in order to take 4 For what concerns ihe part of the pilgrim's journey to East India, the order control of the Sangha from the Buddha. The enmity between the of the trip is very differently told in the two books. According to the bio- graphy, instead of following the Pundavardhana, Kamarupa, Samataia, Tamralipti and Karnasuvarna itinerary, Hsuan-tsang went from Pundavardhana south-east to Karnasuvarna. then south-east to Sarnataia and finally to Tamralipti. Only much latex would he have gone, if at all, he went to Kamarupa. In any event, there is 7 The number of temples is identical, but the number of priests goes from no doubt that Kamarupa is described in both texts as a non-Buddhist country, 2,000 to 3,000. According to the biography, there were two thus temples with eliminating any possible controversy on this issue. supposed followers of Devadatta, not three. 5 Cranmer-Byng 1911, v. 8 Watters 1905, 2 192 6 In fact the only region where the Chinese monk met followers of the Great 9 For all references to Devadatta in the Pali Canon see: Malalasekera 1974, I, Vehicle is Pundavardhana. 1106-11. 40 4] Tlnti HsQan-tsang Buddhist Studies Review 14, 1 (1997) — and Devadatta's followers two is not limited Besides that of the Theravadins, to this life, as illustrated in many Jatakas. other schools have produced However, Devadatta's versions of the Vinaya which have efforts to overthrow the Buddha resulted in been preserved in Chinese translation. failure and, when all his followers These are: left him for the Buddha, he fell ill and eventually Mahasamghikas died swallowed up in the Avici hell. Mahisasakas The Chinese monk identifies the ascetics as Devadatta's Dharmaguptakas followers because they do not use thickened milk, a proscription Sarvastivadins he attributes to Devadattaa although this does not agree with the Mulasarvastivadirts, account in the Pali Vinaya Pitaka. In the Pali text, the five points Of the last we have a Tibetan on which Devadatta 10 version as well as some parts confronted the Buddha, in Pali dhutahga , of the Sanskrit 12 do not include text . According to Bareau, the exclusion of milk the exclusion of milk and its derivatives" from the monk's diet is mentioned in both the According to the Pali text, Devadatta declares; Mahlsasaka and Dharmaguptaka versions . He also gives us a list of seven (or It were good, Lord, if the monks, for as long as life lasted, eight, depending on the method of counting) different points that, might be forest-dwellers; whoever should betake himself to variously combined in the above Vinayas, would account the neighbourhood for the of a village, sin would besmirch him. five dhutahgas of Devadatta, which are always five, but not the For as long as life lasts, let them be beggars for alms; who- five' 4 same . This is incompatible with my findings. Firstly, I have ever should accept an invitation, sin would besmirch him. traced the presence of the point regarding milk in a Tibetan text 15 For as long as life lasts, let them be rag-robe wearers; who- as well as in a Chinese 16 Mahasamghika one. Since it is the Mula- ever should accept a robe given by a householder, sin sarvasti vadin Vinaya that survives in Tibetan it is surprising that would besmirch him. For as long as life lasts, let them live Bareau missed this and found the same point about milk only in at the root of a tree; whoever should go under cover, sin would besmirch him. For as long as life lasts, let them not eat fish and flesh; whoever should eat fish and flesh, sin would besmirch him (Vinaya Pitakam, 11 upagaccheyya vajjam pkuseyya. yavajivam Cullavagga, VIL3.I4) . macchamamsam r.a khadeyyum, yo macchamamsam khadeyya vajjam nam phuseyya'ti. English trans. J.B. Horner, The Book of the Discipline, V: 276 (PTS, London 1975). 12 Bareau, 1989-90, I. 13 10 This term indicates a set Ibid, 13. of practices appropriate to a scrupulous person 14 Ibid. leading to ihe 'shaking off of evil dispositions or obstacles to spiritual progress. list 15 Dulva. iv, A of 13 such practices is given in f.453 as in Rockhill 1884. 87. Unfortunately passages of ilie Pali Canon where ihey are Rockhill does not also discussed, together or separately. - mention which edition of the Tibetan Vinaya See; Rhys Davids Slede 1921-25, 342. he refers to. so thai I cannot 11 sadhu bhante bhikkhu locate the original text. According to yavajivam aranhaka assu, yo gamamam osareyya Rockhill the same list is in the vajjam nam pkuseyya. Udanavarga, p,204. yavajivam pindipataka asm, yo nimantanam sadiyeyya vajjaip nam pkuseyya. 16 Taisho Tripiiaka 24: 149. text yavajivam pamsukulika assu, yo ganapaticivaram 1450, part B (text available only in Chinese). sadiyeyya vajjam Translated for me by Glen Dudbridge, nam pkuseyya. yavajivam rukkamutika assu, yo channam Professor of Chinese at Oxford. 42 43 Buddhist Tint! Hsuan-csang and Devadatta's followers Studies Review 14, l (1997) — the Mahlsasaka and abstain from milk food, and 1-ching states expressly that it Dharmaguptaka versions. Secondly, in both 2:192). versions of the Vinaya ] is unlawful food (Waiters 1905, examined, the list of the five points differs from any combination hypothesised by Bureau, containing I cannot find any evidence suggesting that Mahayanists should some elements not listed by the French scholar and some in con- abstain from milk products, but even if this were the case, the trast to what is generally believed was Devadatta's philosophy.
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