By Samuel Beal
Translated From the chinese language it really is particularly fascinating that a lot of the data approximately Buddhism in India has been accumulated from the chinese language pilgrims who travelled to this state. of them have been Fah-Hian and Sung-Yun. Their writings are beneficial files of not just the kingdom of Buddhism, but additionally as critical reviews at the common historic heritage in their occasions in either India and China. This assortment, compiled through the good Buddhist student Samuel Beal, comprises the writings of Fah-Hian and Sung-Yun. the gathering will be of yes aid to either students and common readers.
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Extra resources for Travels of Fah-Hian and Sung-Yun, Buddhist pilgrims, from China to India (400 A.D. and 518 A.D.)
This task was accomplished in a year, and the complete translation of the Buddhist Sutras and Shastras from Thibetan and Sanscrit into Mongolian (written in the Onighour character), was x lv i INTRODUCTION. presented to Kublai in the year of his death, 1294 a . d . 1 Chinese pilgrims still visited India. In 965 a . d . a Buddhist priest (Tai-yuen) returned from a journey to the "Western countries with relics and Sanscrit copies of Buddhist books written on palm leaves (peito), in number forty volumes.
So, also (chap. xxx), he mentions the convocation held immediately after the Nirv&na by 500 priests, to arrange the collection of the sacred books, in the Sattapani cave, near Eaj agriha. It is singular，therefore, when he comes to speak of P&taliputra> that he makes no allusion to the Council of the thousand Hahats held tliere under the presidency of the Thero Tisso, during the reign of Dharm^soka, 118 years after the convocation at V&is&li. His allu sions, indeed, to Asdka are plain and frequent.
Finally he arrived at Bamian by the pass Haji-yak, and proceeded to Eapisa INTBODUCnON. x x x v ii (probably corresponding with the Nidjrow and Punjslieer valleys of Elphinstone). Then he advanced to Lamp会 ka (the Laghman of the Turks and Lughman. of Elphinstone), and afterwards to Nagr&k and EQdda. Beyond this point w© will not follow his route, as it constantly intersects that of Fah-Hian. Having com pleted the tour of the Indian peninsula, he returned across the Indus, and, pursuing a course nearly identical with that of Fah-Hian’s outward journey, he reached home in the sixteenth year after his departure—having occupied a few months more than Fah-Hian had done in his pilgrimage.