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And the Date of Vasu-Bandhu 33 II. A STUDY OF PARAMARTHA'S LIFE OF VASU-BANDHU; AND THE DATE OF VASU-BANDHU. BY J. TAKAKTJSU, M.R.A.S., M.A., DR. PHIL. T>AEAMARTHA (A.D. 499-569), or Kula-natha as he was sometimes called, was a Brahmin of the Bharadvaja family of UjjayinI, West India. In 539 A.D. the Emperor of China, Wu-ti (502-549), sent a mission to Magadha, North India, in search of a learned Buddhist and the original Maha-yana texts. The Indian Court despatched Paramartha, who was then staying at Magadha, with 240 bundles of palm-leaf texts, besides 64 works which he afterwards translated.1 His arrival in Nan-hai2 falls in the year 546 A.D., while his visit to the then capital Chien-yeh3 did not take place until 548, when the Emperor Wu-ti gave him a hearty welcome with due honour. The literary activity and religious enthusiasm of this Indian guest during the declining days of the Liang dynasty (548-557) and the early parts of the subsequent Chan dynasty (557-569) seem to have attracted the curious eyes of Chinese Buddhists, who thronged to listen to the new preacher in spite of all the disturbances which they were experiencing just then. His teaching embraced a variety of subjects, but throughout, as a Maha-yanist, he laid earnest and persistent emphasis on the Buddhistic idealism (Vijnana- matra) of Vasu-bandhu and Asanga. He seems to have been 1 Of these only 32 translations exist at present: see Nanjio's Catalogue, p. 42H (104, 105). 2 A district in Canton : lat. 23° 7'; long. 113° 15'. 3 Now Nan-king. J.R.A.S. 1905. 3 Downloaded from https://www.cambridge.org/core. INSEAD, on 21 May 2018 at 12:08:31, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00032688 34 PAEAMAETHA'S LIFE OF VASU-BANDHU ; fairly successful in popularizing the doctrine, for on one occasion the Court is said to have considered the propagation of his idealism to be dangerous to the nation. He himself was not satisfied with his work as a preacher of peace. He once said to one of his pupils: " My original plan for which I am come here will never be realised. We can entertain at present no hope of seeing the prosperity of the Law." But his work as a translator was simply brilliant and in every way satisfactory. We have to thank him for the preservation of several important texts, such as the fundamental works of the Vijnana-vadins, Vasu-bandhu, and Asanga, the books on Logic of Din-naga, the Samkhya-karika of Isvara-krsna with its commentary,1 besides some works of Nagarjuna, Asva-ghosa, Vasu-mitra, and Guna-mati. What we value most is his "Biography of Vasu-bandhu," which furnishes us with several otherwise unknown data, and sheds an unexpected light on a dark period in the history of Buddhism, of the Samkhya school and of Indian literature in general. A study of this important biography is the chief object of the present paper. An English translation of Paramartha's "Life of Vasu- bandhu" was given by me in the Tong-pao (July, 1904), and the whole can be summed up as follows :— A summary of the " Life of Vasu-bandhu," by Paramartha (A.D. 499-569 ; 546-569 in China). Born, at Purusa-pura (Peshawar), of the Brahmin family of Kausika, Vasu-bandhu is the second of the three brothers. A. Vasu-bandhu Asanga (Asanga, the eldest). B. Vasu-bandhu Virifici-vatsa (the youngest). C. Vasu-bandhu (the second). A.—Asanga, first an adherent of the Sarvasti-vada school and of the Hlna-yana, afterwards a promoter of the Maha- yana and an author of the Upadesas on the Maha-yana sutras. 1 See Bulletin de l'Ecole Franchise d'Extreme-Orient, July, 1904. Downloaded from https://www.cambridge.org/core. INSEAD, on 21 May 2018 at 12:08:31, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00032688 AND THE DATE OF VASU-BANDHU. 35 The works attributed to Asahga are:— (1) The Saptadasa-bhumi sutra.1 (2) The Maha-yana-sutra upadesas.2 (3) The Maha-yana-samparigraha-sastra.3 He converts Vasu-bandhu to the Maha-yana faith, and dies before Vasu-bandhu's compilation of Maha-yana works. B.—Virifici-vatsa, an adherent of the Sarvasti-vada school, an Arhat. C.—Vasu-bandhu, the second and the greatest of the three brothers, had no other distinguishing name. At first an adherent of the Sarvasti - vada school, he is described as a free thinker, and never confines himself to the teaching of his own school. His work, the Abhidharma - kosa,4 represents his opinion, which presupposes the philosophy of the Maha-Vibhasas5 as compiled by Katyayani-putra and put into literary form by Asva - ghosa. These, in their turn, explain the principles set forth in the work, Jfiana- prasthana, otherwise called the Asta-grantha,6 also composed by Katyayanl-putra, in the sixth century after the Buddha's death. As the tendency of his time requires, Vasu-bandhu writes the "Paramartha-saptati" against the Saihkhya-sastra (Samkhya - saptati, i.e. Karika) of Vindhya - vasa, a pupil of Vrsa-gana (cf. Varsa-ganya), who lived in the tenth century after the Buddha's death. King Vikramaditya of Ayodhya, first the patron of the Samkhya school but afterwards that of Buddhism, its influence being recovered by Vasu-bandhu. Baladitya, the Crown Prince, and the Queen-mother, both pupils of Vasu-bandhu, invite the latter to Ayodhya, after the death of Vikramaditya. Vasu-bandhu disputes with 1 This is attributed to Maitreya, but really a work of Asaiiga. Compare Nanjio's 1170. 2 No work called " Upadesa " is preserved, but several books called Sastra, Karika or Tika, are found in the Chinese collections. See Naniio's Catalogue, .p. 371, 5. JO 3 Nanjio's Nos. 1183, 1184, 1247; compare No. 1171 (2). 4 Nanjio's Nos. 1267, 1269, 1270. 5 Nanjio's Nos. 1263, 1264, 1279. •6 Nanjio'a Nos. 1273 and 1275. Downloaded from https://www.cambridge.org/core. INSEAD, on 21 May 2018 at 12:08:31, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00032688 36 PARAMARTHA'S LIFE OP VASU-BANDHU ; Vasu-rata, a grammarian, and Saihgha-bhadra, an orthodox Vaibhasika. So far Vasu-bandhu is represented as a Hina-yanist. The above gives us the following results : — THE SARVASTI-VADA SCHOOL. THE SAMKHYA SCHOOL. Katyayani-putra. Vrsa-gana. The Jnana-prasthana-sastra The (original) Samkhya-saatva. or | The Asta-grantha. Vindhya-vasa. | The (revised) Samkhya-sastra. Katyayani-putra, Asva-ghosa. or The Ahhidharma-maha-vihhasa. The Samkhya-saptati. Vasu-bandhu. Vasu-bandhu. The Ahhidharma-kosa. (in opposition) The ParamBrtha-saptati. VlKRAMADITYA OF AYODHYA. Patron and contemporary. Buddha-mitra. Vrsa-gana. Vasu-bandhu. Vindhya-vasa. BALADITYA (son of VikramSditya). Patron and contemporary. Samgha-bhadra. Vasu-bandhu. Vasu-rata (grammarian). Two works against A work against the A work against the Kosa. Vyakarana. the Kosa. Asanga invites Vasu-bandhu to Purusa-pura, i.e. Peshawar, and converts him to the Maha-yana. After the death of Asanga the latter begins to write works relating to the Maha-yana and commentaries on several Maha-yiina sutras. A.—The Maha-yana sutras commented on by Vasu- bandhu : 1. The Avatamsaka. 2. The Nirvana.1 3. The Saddharma-pundarika.2 1 Nanjio's Nos. 1206, 1207, 1209. 2 Nanjio's Nos. 1232, 1233. Downloaded from https://www.cambridge.org/core. INSEAD, on 21 May 2018 at 12:08:31, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00032688 AND THE DATE OF VASU-BANDHU. 37 4. The Prajiia-paramita.1 5. The Vimala-klrti. 6. The Sri-mala-simhanada. B.—The Maha-yana sastras compiled by Vasu-bandhu: 1. The Vijnana-matra-siddhi.2 2. The Maha-yana-saihparigraha-vyakhya.3 3. The Nature of the Ratna-Traya.4 4. The Gate to the Nectar.5 Here he is represented as a Maha-yanist, his conversion to the school being told at length. Buddhist students of all parts of India and of neighbouring countries use Vasu- bandhu's works as their text-books. All the heretics in fear of him. He dies at Ayodhya, aged 80. A study of the life of Vasu-bandhu is very important for the history of the Maha-yana school of Buddhism, as he is an able representative of the Maha-yana as well as the Hina-yana, himself being a convert to Asanga's idealism. The study must be carried out in two directions, i.e. : (1) An examination of hi8 philosophical views, in which his position as a free thinker and a " patron of all schools " has to be fully brought out. (2) A survey of all the historical data bearing upon his life, which should be collected from all the sources available. My original plan was to go into details on these two sides of our subject. Interesting and important as they are, this would involve the laborious work of investigating into the whole Vaibhasika literature, a single translation of it amounting to 200 Chinese volumes, 438,449 ideographical characters. Besides this, my study of the Abhidharma-kosa and Vijnana-matra, texts of his own, with all their commentaries, is as yet far from being complete, 1 Nanjio'sNos.
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