By Samuel Beal

Translated From the chinese language it's rather attention-grabbing that a lot of the knowledge approximately Buddhism in India has been accumulated from the chinese language pilgrims who travelled to this kingdom. of them have been Fah-Hian and Sung-Yun. Their writings are precious documents of not just the kingdom of Buddhism, but in addition as severe reviews at the normal historic historical past in their instances in either India and China. This assortment, compiled through the good Buddhist pupil Samuel Beal, comprises the writings of Fah-Hian and Sung-Yun. the gathering will be of convinced aid to either students and normal readers.

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Extra info for Travels of Fah-Hian and Sung-Yun, Buddhist pilgrims, from China to India (400 A.D. and 518 A.D.)

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Passing from Liang-cheu at the north-western extremity of China, he advanced along a westerly route (to the south of the great Thian-sliaiirange) through Eliamil (celebrated for its melons), Tourfan, Karachar, Aksu, to the Ling-shan> or Ice-Range (called in our maps Muzart mountains), which extends from the transverse course of the Aksu river eastward to Kucha (Koutch^), being covered with perpetual snows, wMcIl feed enormous glaciers. This range borders on Sougaria, the great pasture country and transit between Mongolia and the lower plains bordering on the Jaxartes.

They were these: “ The man who desires to under­ stand thoroughly (the doctrine, or the nature) of the Buddhas of the three ages, must consider (kwan) that they are the only existing -substance of the universe, and that all (other) things are just what the mind re­ ports them (to consciousness)•” The last line in this verse is the one to which w© alluded above, and which is generally used to formulate the distinctive principles of the school in question. Yasoubhandou, when he heard this g&tha, was coByinced of the imperfect character of his knowledge, and became one of the principal promoters of the new doctrine.

The Christian missionaries who arrived in China towards tlie end of the sixteenth, century loudly protested against Buddhist idolatry. Matthew Ricci had a controversy with, a noted Buddhist priest re­ siding at Hang-cheu. Su-kwang-ki, Ricci’s most illustrious convert, wrote a short tract against Bud­ dhism, and also against ancestral worship; but no great change appears to liave been produced in the national feeling on tliese subjects. The early Manchu emperors dealt equally with, all religious systems.

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Travels of Fah-Hian and Sung-Yun, Buddhist pilgrims, from China to India (400 A.D. and 518 A.D.) by Samuel Beal


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