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Encyclopedia of India–China Cultural Contacts v1.c7.s5: E. Scriptures

Encyclopedia of India–China Cultural Contacts v1.c7.s5

Language
English

Contents

E. Scriptures

Tripitaka

v1.c7.s5.t1.1

Like Tripitaka in Chinese or Pali version, “bod yig gyi bkav bstan vgyur” of *Sutra Pitika*, *Vinaya Pitika* and *Abhidharma Pitika* (Three Treasures) is renowned as a complete collection of Buddhist sutra. In Tripitaka, *Sutra Pitika* refers to the sermons attributed to Shakyamuni Buddha, *Vinaya Pitika* refers to the discipline in practice to act according to the rules and regulations and Abhidharma Pitika refers to the philosophical works such as discourses, discussions or treatises on the dogma and doctrines of Buddhism. Meanwhile, “Bod yig gyi bkav bstan vgyur” is the common name of all Tibetan Buddhism scriptures and falls into two parts: “bkav vgyur” (original) and “bstan vgyur” (counterpart). The former refers to *Sutra Pitika* and *Vinaya Pitika* and the latter refers to *Abhidharma Pitika*. The “bod yig gyi bkav bstan vgyur” includes over 4,570 sutras in early, middle and late Buddhist Period and encompasses *sutra*, *vinaya* and *abhidharma* (Three Treasures), *Kriya Tantra*, *Carya Tantra*, *Yoga Tantra* and *Maha-anuttara Yoga Tantra* plus grammer, poetry, arts, logic, astronomy, calendar, medicine and technology etc. *Tripitaka* in Chinese or Pali version contains no major part of sutras in Tantric Buddhist *hetu-vidya* and *Pramānavāda*, suggesting the importance of “bod yig gyi bkav bstan vgyur” in study into Buddhism.

v1.c7.s5.t1.2

“Bkav vgyur”, also named as Dharma or original scripture, the collection of verbal directions of Sakyamuni Budda, was compiled by his disciples for six times after collection, memory and reciting, includes *Sutra Pitika*, *Vinaya Pitika* and *Abhidharma Pitika* (Three Treasures) and has seven serilas, namely, “vDul Ba”, “Shes Phyin”, “Phal Chen”, “dKon bRtsegs”, “mDo Sde”, “rgyud sde bshi” and “DKar Chag”, totalling 108 parts (cases). There is minor variation in different “bkav vgyur” of different version. For instance, “bStan vGyur” has 108 parts (cases) and nine serials.

v1.c7.s5.t1.3

Serials 1 vDul Ba; Serials 2, Shes Phyin; Serials 3, Phal Chen; Serials 4, Dkon bRtsegs; Serials 5, mDo Sde; Serials 6, Rgyud vBum; Serials 7, Rnying Rgyud; Serials 8, Dus Vkhor vgrel bShad; and, Serials 9, gZungs vDus.

v1.c7.s5.t1.4

“Bstan vgyur”, collection of Tibetan Buddhist sacred literature on the commentaries and treaties of “bkav vgyur” by Indian and Tibetan Buddhist masters, monks and lotsawa has 18 serials such as “bStod Tshogs”, “rgyud sde bshi”, “Shes Phyin”, “d Bu Ma”, “mDo vGrel”, “Sems Tsm”, “Prajn apti”, “vDul Ba”, “Skyes Rabs”, “Spreng Yig”, “Tshad Ma”, “Sgra mDo”, “gSo Rig Pa”, “bZo Rig Pa”, “Thun Mong Ba Lugs Kyi”, “bStan bCos”, “Sna Tshogs”, “Jo Bovi Chos Chung” and “Dkar Chag” and totals 225 parts (cases). It is hailed as the Encyclopedia of Tibetan studies encompassing philosophy, literature, arts, language, logic, astronomy, calendar, medicine, technology and architecture.

v1.c7.s5.t1.5

There is minor variation in “bstan vgyur” of different versions. For instance, “bStan vGyur” has a total of 232 parts (cases), including “rig gnas bcu”. The catalogue is as follows:

v1.c7.s5.t1.6

Serials 1, bStod Tshogs; Serials 2, Rgyud; Serials 3, Shes Phyin; Serials 4, dBu Ma; Serials 5, mDo vGrel; Serials 6, Sems Tsm; Serials 7, mNgon Pa; Serials 8, vDul Ba; Serials 9, Skyes Rabs; Serials 10, Spreng Yig; Serials 11, Tshad Ma; Serials 12, Sgra mDo; Serials 13, gSo Rig Pa; Serials 14, bZo Rig Pa; Serials 15, Thun Mong Ba Lugs Kyi bStan bCos; Serials 16, Sna Tshogs; Serials 17, Jo Bovi Chos Chung; Serials 18, DKar Chag.

v1.c7.s5.t1.7

As early as 8^th^ century CE, “Bod yig gyi bkav bstan vgyur” was translated and compiled to take shape. In modern times, it was constantly revised and printed to produce different versions. During the Tubo period (8^th^-9^th^ centuries CE), “idan dkar ma”, “mchims phu ma” and “vphang thang ma” and “Dkar Chag” were complied in succession, which were embryo of “Bod yig gyi bkav bstan vgyur” and spread by means of handwritten copy or copybook.

v1.c7.s5.t1.8

In 14^th^ century CE, “bod yig gyi bkav bstan vgyur” was recompiled at Na Tong Temple as the first rare edition at bstan pa phyi dar, also known as the Na Tong ancient edition. In 1410, “bkav vgyur” was printed as Yongle editon of “bod yig gyi bkav bstan vgyur” on the basis of Na Tong Ancient Edition in Nanjing. Since most of sutras were printed with cinnabar, Yongle edition of “bod yig gyi bkav bstan vgyur” was also called the red character edition. In 1605, “bstan vgyur” was printed as the Wanli edition of “bod yig gyi bkav bstan vgyur”. The Yongle edition and the Wanli edition of “bod yig giy bkav bstan vgyur” were two milestones in the development history of “bod yig giy bkav bstan vgyur”. From then on, the “bod yig giy bkav bstan vgyur” spread by means of wood-block printing instead of handwritten copy.

v1.c7.s5.t1.9

The “bod yig giy bkav bstan vgyur” of Li Tang edition was printed in late Ming Dynasty and early Qing Dynasty (1628-1644). Under the sponsorship of Yunnan Lijiang Naxi Nationality chieftain Mu Zeng, the sixth Karmapa Red-hat Sect Living Buddha Chos-kyi-dbang-phyug presided over the printing of "bkav vgyur" which was the first printed "bod yig giy bkav bstan vgyur" in Tibet. Without printing "bstan vgyur", the edition was called the Li Tang edition of "bod yig giy bkav bstan vgyur" because it was stored at Li Tang temple.

v1.c7.s5.t1.10

The Beijing edition of "bod yig giy bkav bstan vgyur" was also known as the Songzhou Temple edition. In 1683, the hand-written Shalu edition of "bod yig giy bkav bstan vgyur" was printed at Shongzhu Temple in Beijing. "Bkav vgyur" was printed in the reign of Qing Emperor Kangxi and "bstan vgyur" was printed in the second year of the reign of Qing Emperor Yongzheng. In the second year of the reign of Qing Emperor Qianlong (1737), "bkav vgyur" and "bstan vgyur" were recompiled and published as Qianlong revised edition in history. For it was printed in Beiing, it was called the Beijing edition of "bod yig giy bkav bstan vgyur".

v1.c7.s5.t1.11

The Zhuoni edition of "bod yig giy kbav bstan vgyur" was printed at Anduozhuoni Temple in present-day Lintan County, Gansu Province and it was named after Anduozhuoni Temple. At first, it took 10 years to print "bkav vgyur", totalling 108 parts (cases) from 1721 to 1731, and then, it took 19 years to print "bstan vgyur", totalling 209 parts (cases) from 1753 to 1772.

v1.c7.s5.t1.12

Since "BStan vGyur" was printed at Dege Sutra-Printing House in Gan Zi Dege County, Sichuan Province from 1730 to 1737, it was named after Dege Sutra-printing House. "Bkav vgyur" was reprinted from Li Tang edition and "bstan vgyur" was printed on the basis of the handwritten Shalu edition of "bod yig giy kbav bstan vgyur" plus sutras in "DKar Chag" by Bu-ston. The complete set of wood-block edition was stored at Dege Sutra Printing House.

v1.c7.s5.t1.13

The seventh Dalai Lama Kelsang Gyatso (1708-1757) and Tibet Prince Polhanas presided over the printing of new Na Tong edition of "bod yig giy kbav bstan vgyur" based on Na Tong ancient edition and "bkav vgyur and bstan vgyur" compiled and stored by bu-ston chos-vbyung at Shalu Temple. The new edition of "bkav vgyur" was completed in 1730 and totalled 102 parts (cases) and over 50,000 sutra blocks and the new edition of "bstan vgyur" was completed in 1742 and totalled 225 parts (cases) and over 70,000 sutra blocks. The complete set of new wood-block Na Tong edition was originally stored at Na Tong Temple and lost at last. It was hailed as the best edition boasting exquisite carving craftsmanship and excellent collation.

v1.c7.s5.t1.14

"Bod yig giy kbav bstan vgyur" was a great masterpiece co-translated by China's Tibetan eminent monks and Indian monks. According to preliminary statistics by bus ton-rin chen grub (1290-1364), 192 Indian paditas and lo tsa bas participated in the translation of "bod yig giy kbav bstan vgyur" from the middle 8th century CE to the early 14th century CE sticking to the translation principle of inviting India eminent monks to assist in translating sutras to ensure excellent translation quality and consequently the vast majority of sutras were translated from Sanskrit to Tibetan.

v1.c7.s5.t1.15

(*Tong Wei*)

Buddhist Canon in Chinese

v1.c7.s5.t2.1

Chinese Tripitaka contains collections of *Mahayana* and Hinayana scriptures. During 1,000 years since Buddhism was introduced into China, Chinese Tripitaka collected more than 50 kinds of scriptures, but only about 20 kinds of scriptures of the unequal size are preserved till now. Buddhist scriptures in different times have different forms and contents. Before Song Dynasty, except Fangshan Stone Sutras, all these scriptures were almost written in scroll and bonded together. During Kai Bao Years of Song Dynasty (968~975), the first Tripitaka in wood carving came out. After that a total of 20 kinds (some says 21 kinds) of *Tripitaka* in wood carving form and printing form were issued from the Ming and Qing Dynasty to the Republic of China. After Buddhism was introduced eastward into Korea and Japan, Buddhist scriptures was transcribed or carved or printed in the two countries according to Chinese Tripitaka. The first carving version of Kai Bao Zang was introduced into Japan in the first year of Yong Xi of Northern Song Dynasty (984) and then introduced into Korea during Duan Gong years (988~989). The Tianxi revised version and the Xining revised version were respectively introduced into Qidan and Korea in the first year of Qian Xing (1022) and the sixth year of Yuan Feng (1083). In the ninth year of Qing Ning of Liao Dynasty (1063), the Kitans also sent the new carved Qi Dan Zang to Korea. In the middle of 6th century, some Chinese translated Buddhist scriptures were introduced into Japan via Paekche country, south Korea. In early 7th century, Buddhism had a great development in Japan because the copies of various Chinese translation Buddhist scriptures and the official or private carved Tripitaka were introduced into the Japanese temples. During over 700 years from the end of 13th century to 1920s, according to various Chinese translation Buddhist scriptures, the Japanese Buddhism once compiled, carved or printed seven Chinese *Tri-pitakas*, such as Hong An Zang, Tian Hai Zang, Huang Bo Zang, Hong Jiao Zang, Wan Zheng Zang Jing, Wan Xu Zang Jing, Da Zheng Xin Xiu Da Zang Jing. In early 20th century, the Japanese Buddhists also translated Hinayana Sthaviravada Tripitaka into Japanese Nan Chuan Da Zang Jing (65 volumes) and meanwhile compiled and issued Guo Yi Da Zang Jing, Guo Yi Yi Qie Jing and Japanese Tri-pitaka which not only collected the Chinese translations, but also collected numerous Japanese chapters and mixed writings.

v1.c7.s5.t2.2

(*Tong Wei*)

Bod Yig Gyi bKav bStan vGyur

v1.c7.s5.t3.1

Like *Tripitaka* in Chinese or Pali version, Bod yig gyi bkav bstan vgyur of *Sutra Pitika*, *Vinaya Pitika* and *Abhidharma Pitika* (Three Treasures) is renowned as a complete collection of Buddhist sutra. In *Tripitaka*, *Sutra Pitika* refers to the sermons attributed to the Shakyamuni Buddha, *Vinaya Pitika* refers to the discipline in practice to act according to rules and regulations and *Abhidharma Pitika* refers to philosophical works such as discourses, discussions or treatises on the dogma and doctrines of Buddhism. Meanwhile, Bod yig gyi bkav bstan vgyur is the common name of all Tibetan Buddhism scriptures and falls into two parts, bkav vgyur (original) and bstan vgyur (counterpart). The former refers to *Sutra Pitika* and *Vinaya Pitika*, and the latter refers to *Abhidharma Pitika*. The Bod yig gyi bkav bstan vgyur includes over 4,570 sutras in early, middle and late Buddhist Period and encompasses *sutra*, *vinaya* and *abhidharma* (Three Treasures), *Kriya Tantra*, *Carya Tantra*, *Yoga Tantra* and *Maha-anuttara Yoga Tantra* plus grammer, poetry, arts, logic, astronomy, calendar, medicine and technology etc. Tripitaka in Chinese or Pali version contains no major part of sutras in Tantric Buddhist *hetu-vidya* and *Pramānavāda*, suggesting the importance of Bod yig gyi bkav bstan vgyur in study into Buddhism.

v1.c7.s5.t3.2

Bkav vgyur, also named as dharma or original scripture, the collection of verbal directions of Sakyamuni Budda, was compiled by his disciples for six times after collection, memory and reciting, includes *Sutra Pitika*, *Vinaya Pitika* and *Abhidharma Pitika* (Three Treasures) and has seven serials, namely, vDul Ba, Shes Phyin, Phal Chen, dKon bRtsegs, mDo Sde, rgyud sde bshi and DKar Chag, totaling 108 parts (cases). There is minor variation in different Bkav vgyur of different version. For instance, bStan vGyur has 108 parts (cases) and nine serials. Serials 1, Vdul Ba; Serials 2, Shes

v1.c7.s5.t3.3

*The Buddhist Canon (Tripitaka) in Tibetan*

v1.c7.s5.t3.4

Phyin; Serials 3, Phal Chen; Serials 4, Dkon bRtsegs; Serials 5, mDo Sde; Serials 6, Rgyud vBum; Serials 7, Rnying Rgyud; Serials 8, Dus Vkhor vgrel bShad; Serials 9, gZungs vDus.

v1.c7.s5.t3.5

Bstan vgyur, collection of Tibetan Buddhist sacred literature on the “commentaries and treaties of Bkav vgyur by Indian and Tibetan Buddhist masters, monks and lotsawa, has 18 serials such as bStod Tshogs, rgyud sde bshi, Shes Phyin, d Bu Ma, mDo vGrel, Sems Tsm, Prajn apti, vDul Ba, Skyes Rabs, Spreng Yig, Tshad Ma, Sgra mDo, gSo Rig Pa, bZo Rig Pa, Thun Mong Ba Lugs Kyi, bStan bCos, Sna Tshogs, Jo Bovi Chos Chung and Dkar Chag and totals 225 parts (cases). It is hailed as the Encyclopedia of Tibetan studies encompassing philosophy, literature, arts, language, logic, astronomy, calendar, medicine, technology and architecture.

v1.c7.s5.t3.6

There is minor variation in bstan vgyur of different versions. For instance, bStan vGyur has a total of 232 parts (cases) including rig gnas bcu. The catalogue is as follows:

v1.c7.s5.t3.7

Serials 1, bStod Tshogs; Serials 2, Rgyud; Serials 3, Shes Phyin; Serials 4, dBu Ma; Serials 5, mDo vGrel; Serials 6, Sems Ts m; Serials 7, mNgon Pa; Serials 8, vDul Ba; Serials 9, Skyes Rabs; Serials 10, Spreng Yig; Serials 11, Tshad Ma; Serials 12, Sgra mDo; Serials 13, gSo Rig Pa; Serials 14, bZo Rig Pa; Serials 15, Thun Mong Ba Lugs Kyi bStan bCos; Serials 16, Sna Tshogs; Serials 17, Jo Bovi Chos Chung; Serials 18, DKar Chag.

v1.c7.s5.t3.8

As early as 8th century CE, Bod yig gyi bkav bstan vgyur was translated and compiled to take shape. In modern times, it was constantly revised and printed to produce differenet versions. During the Tubo period (8th -9th century CE), idan dkar ma, mchims phu ma and vphang thang ma and Dkar Chag were complied in succession, which were embryo of Bod yig gyi bkav bstan vgyur and spread by means of handwritten copy or copybook.

v1.c7.s5.t3.9

In 14th century, bod yig gyi bkav bstan vgyur was recompiled at Na Tong Temple as the first rare edition at bstan pa phyi dar also known as Na Tong ancient edition. In 1410, bkav vgyur was printed as the Yongle editon of bod yig gyi bkav bstan vgyur on the basis of the Na Tong Ancient Edition in Nanjing. Since most sutras were printed with cinnabar, Yongle edition of bod yig gyi bkav bstan vgyur was also called the red character edition. In 1605, bstan vgyur was printed as Wanli edition of bod yig gyi bkav bstan vgyur. Yongle edition and Wanli edition of bod yig giy bkav bstan vgyur were two milestones in the development history of bod yig giy bkav bstan vgyur. From then on, the bod yig giy bkav bstan vgyur spread by means of wood-block printing instead of handwritten copy.

v1.c7.s5.t3.10

The bod yig giy bkav bstan vgyur of Li Tang edition was printed in late Ming Dynasty and the early Qing Dynasty (1628-1644). Under the sponsorship of Yunnan Lijiang Naxi Nationality chieftain Mu Zeng, the sixth Karmapa Red-hat Sect Living Buddha Chos-kyi-dbang-phyug presided over the printing of bkav vgyur which was the first printed bod yig giy bkav bstan vgyur in Tibet. Without printing bstan vgyur, the edition was called the Li Tang edition of bod yig giy bkav bstan vgyur because it was stored at Li Tang temple.

v1.c7.s5.t3.11

The Beijing edition of bod yig giy bkav bstan vgyur was also known as Songzhou Temple edition. In 1683, the handwritten Shalu edition of bod yig giy bkav bstan vgyur was printed at Shongzhu Temple in Beijing. Bkav vgyur was printed during the reign of Qing Emperor Kangxi and bstan vgyur was printed in the second year of the reign of Qing Emperor Yongzheng. In the second year of the reign of Qing Emperor Qianlong (1737), bkav vgyur and bstan vgyur were recompiled and published as the Qianlong revised edition in history. For it was printed in Beiing, it was called the Beijing edition of bod yig giy bkav bstan vgyur.

v1.c7.s5.t3.12

The Zhuoni edition of bod yig giy kbav bstan vgyur was printed at Anduozhuoni Temple in present-day Lintan County, Gansu Province and it was named after Anduozhuoni Temple. At first, it took 10 years to print bkav vgyur, totalling 108 parts (cases) from 1721 to 1731, and then, it took 19 years to print bstan vgyur, totalling 209 parts (cases) from 1753 to 1772.

v1.c7.s5.t3.13

Since BStan vGyur was printed at Dege Sutra-Printing House in Gan Zi Dege County, Sichuan Province from 1730 to 1737, it was named after Dege Sutra-printing House. Bkav vgyur was repinted from the Li Tang edition and bstan vgyur was printed on the basis of the handwritten Shalu edition of bod yig giy kbav bstan vgyur plus sutras in DKar Chag by Bu-ston. The complete set of wood-block edition was stored at Dege Sutra Printing House.

v1.c7.s5.t3.14

The seventh Dalai Lama Kelsang Gyatso (1708-1757) and Tibet Prince Polhanas presided over the printing of the new Na Tong edition of bod yig giy kbav bstan vgyur based on Na Tong ancient edition and bkav vgyur and bstan vgyur compiled and stored by bu-ston chos-vbyung at Shalu Temple. The new edition of bkav vgyur was completed in 1730 and totalled 102 parts (cases) and over 50,000 sutra blocks and the new edition of bstan vgyur was completed in 1742 and totaled 225 parts (cases) and over 70,000 *sutra* blocks. The complete set of new wood-block Na Tong edition was originally stored at Na Tong Temple and lost at last. It was hailed as the best edition boasting exquisite carving craftsmanship and excellent collation.

v1.c7.s5.t3.15

Bod yig giy kbav bstan vgyur was a great masterpiece co-translated by China's eminent Tibetan monks and Indian monks. According to preliminary statistics by bus ton-rin chen grub (1290-1364), 192 Indian paditas and lo tsa bas participated in the translation of bod yig giy kbav bstan vgyur from the middle 8th century to the early 14th century sticking to the translation principle of inviting India eminent monks to assist in translating sutras to ensure excellent translation quality and consequently the vast majority of sutras were translated from Sanskrit to Tibetan.

v1.c7.s5.t3.16

(*Kalsang gyal*)

Buddhist Canon in Mongolian

v1.c7.s5.t4.1

Tripitaka of Mongolian version refers to Tripitaka which was published in Mongolian was translated, compiled, collated, carved in blocks and printed in the Yuan, Ming and Qing dynasties. During Yuan

v1.c7.s5.t4.2

The Mongolian edition/version of the Buddhist Tripiṭaka, composed during the Qianlong emperor

v1.c7.s5.t4.3

Dade reign (1297-1307), under the order of Yuan Emperor Chengzong, Sakya Lama and Imperial Master grags pa vod zer (1246-1303) presided over the translation of Bod yig giy kbav bstan vgyur into Mongolian participated by Tibetan, Mongolian, Uighur and Chinese eminent monks. No related literature record on the number of sutras translated then has been founded.

v1.c7.s5.t4.4

In Wanli Reign of Ming Dynasty (1573-1620), Mongolian was keen on accepting Buddhism and Tomoto Altan Qan and his posterity advocated translating *Tripitaka* into Mongolian, ushering a new era of translating Buddhist sutra into Mongolian. Meanwhile, Chahar Ligdar Khan attached importance to the translation of *Tripitaka* into Mongolian and valued bkav vgyur as one of Three Treasures so he gathered 33 eminent monks including Kunga Ao Tyne to translate parts of bkav vgyur which have not been translated yet into Mongolian. In 1629, monks completed the translation of bkav vgyur. Tripitaka was written with gold power and thus, it is, called “Golden Mongolian Tripitaka” in history.

v1.c7.s5.t4.5

The Buddhist Canon in Manchu language

v1.c7.s5.t4.6

Most of existent *Tripitaka* in Mongolian was compiled and printed in Qing Dynasty. In 1683, under the order of Qing Emperor Kangxi, Prince Yu presided over the revision of bkav vgyur and lama and scholars including Urad Gushi Bili Kun and Aba Gamochu Ke from Jingzhu Temple in Beijing and Imperial Guard La Chi proofread and compiled the bkav vgyur into 108 parts (cases) and block-printed in 1720.

v1.c7.s5.t4.7

Another bstan vgyur was translated into Mongolian in the reign of Qing Emperor Qianlong (1741-1749). Under the order of Emperor Qianlong, the third Akiyoshi Buddha lcang skya rol pvi rdo rje an d and Khutukutu Lobsang Nyima Tempeh presided over the translation of bstan vgyur into Mongolian, over 200 lamas and scholars from Mongolia including age wang dan pi le, Tangute Academy Governor guan bu zha bu, Jasag Lama que yin pi le duo erji from the Xihuang Temple, Jasag Lama dan sen que del from the Longfu Temple and Dalai Lama bi li kun participated in the translation. It took seven years to translate 225 parts (cases) of bstan vgyur into Mongolian. A complete set of *Tripitaka* of bkav vgyur was translated into Mongolian in the early reign of Qing Empeor Yongzheng, and bstan vgyur was translated into Mongolian in the reign of Qing Emperor Qianlong, were published in the Jingzhu Temple in Beijing.

v1.c7.s5.t4.8

The final compilation, translation, collation, review and printing of *Tripitaka* of bkav vgyur and bstan vgyur in Mongolian version were completed in reference to the Beijing edition of bod yig giy kbav bstan vgyur and its classification, case number and category emulated the Beijing edition of bod yig giy kbav bstan vgyur [bkav bgyur totalling 108 parts (cases) and bstan vgyur totalling 225 parts (cases)]. In addition, the catalogue, classification and category were the same as bod yig giy kbav bstan vgyur. The existing bkav vgyur in Mongolian falls into 10 parts including *rgyud sde bshi*, *mahaprajna – paramita*, second *mahaprajna –paramita*, the third *mahaprajna – paramita prajnaparamita*, *maharatnakuta*, *avatamsaka*, *Mahayana* and *Vinaya-pitaka*.

v1.c7.s5.t4.9

The publication of *Tripitaka* in Mongolian ushered in a new era of preaching sutra and spreading Buddhism in Mongolian temples and it reflected the dissemination of Indian Buddhist culture in Mongolia.

v1.c7.s5.t4.10

(*Kalsang gyal*)

Buddhist Canon in Manchu Language

v1.c7.s5.t5.1

As the cultural products derived from the prosperity the reign of Qing Emperor Kangxi and Emperor Qianlong, *Tripitaka* in Manchu version, also known as Tripitaka in native language, was translated, carved in blocks and printed with bod yig gyi bkav bstan vgyur as master copy and in reference to Tripitaka in Chinese version and in Mongolian version and it represented the highest woodblock print and binding layout level in China.

v1.c7.s5.t5.2

Considering that there was no Tripitaka in Manchu though bod yig gyi bkav bstan vgyur and Tripitaka in Tibetan, Chinese and Mongolian were published before, Emperor Qianlong issued the edict of building a sutra academy to translate Tripitaka into Manchu to fill the cultural gap in 1773.

v1.c7.s5.t5.3

On the suggestions of Great Preceptor kang skya rol pvi rdo rje, Tripitaka of Manchu version was translated in reference to bkav vgyur totalling 108 cases of bod yig gyi bkav bstan vgyur, also known as *Sutra Pitika* and *Vinaya Pitika* of Three Treasures, expounding on the sermons attributed to Shakyamuni Buddha. In Tripitaka of Manchu version, bstan vgyur was not translated because it constituted part of Abhidharma Pitika, referring to discourses, discussions or treatises on the dogma and doctrines of Buddhism. The translation work adhered to the principle of translating sutras such as *mahaprajna-paramita*, *maharatnakuta*, *avatamsaka*, *mahaparinirvana*, *Madh Yamagama* and *Mahayana* in total and sutras of sect branches in a simplified way. Additionally, Mongolian writings and Chinese characters in bod yig gyi bkav bstan vgyur were carefully reviewed and collated as well as translated into Manchu in the light of languages mastered by translators.

v1.c7.s5.t5.4

To ensure smooth translation progress, Emperor Qianlong issued an edict of compiling and translating all mantras in *Mahapitaka* at first. As we all know, Emperor Qianlong and the third Akiyoshi Buddha devoted themselves to the translation of Tripitaka in Manchu. Usually, the third Akiyoshi Buddha determined and reviewed contents and layout as well as worked as a polisher and then submitted to Emperor Qianlong for review and approval.

v1.c7.s5.t5.5

From 1773 to 1790, it took 18 years to complete the translation of Tripitaka in Manchu. Among it, some sutras were printed and bound into volumes to present to Emperor Qianlong as a birthday gift and Emperor Qianlong rejoiced at the gift, composing the preface to Imperial Tripitaka in Manchu or preface to Tripitaka in Manchu.

v1.c7.s5.t5.6

Tripitaka in Manchu has a total of 108 parts (cases) and collects 699 sutras running to 2,535 volumes, falling into five categories: 1) It collects Shes-phyin, 22 cases, 610 volumes; dkon brtsegs, 1 sutra, 6 cases, 120 volumes, 1 *Mahasannipat*, 1 *sutra*, 1 case , 30 volumes; Phal-chen, 1 *sutra*, 8 cases , 80 volumes; Nirvana, 2 sutras, 2 parts , 42 volumes; 2) Sutras in one translated version: 17 cases, 206 parts, 444 volumes; 3) Tantric darma dharani, 16 cases, 322 parts, 404 volumes; 4) Theravada and discourses, 20 cases, 155 parts , 460 volumes; 5) *Hinayana vinaya*, 16, cases, 11 parts, 345 volumes. *Mahayana Vinaya*, *Mahayana sastra* and *Hinayana sastra* are were not included in Tripitaka in Manchu.

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The layout of Tripitaka in Manchu refers to bod yig gyi bkav bstan vgyur, richly bound in leaves and two-sided printed, 73 cm × 24.5 cm in size and inserted vivid and lively illustration and portrait of Buddha. According to statistics, there are a total of more than 700 Buddha on *pattra* leaves and Tripitaka in Manchu version is reputed to be Qing Tibetan Buddha Portrait Arts treasure.

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After Tripitaka in Manchu was block-printed, the cut blocks for printing were stored in the Sutra Academy. In 1799, the cut blocks for printing were transferred to be stored at Meridian Gate of the Forbidden City. In those days, 12 sets of Tripitaka in Manchu were printed and worshipped at Potala Palace, Tashilunpo Monastery, Grand Zongjing Monastery, Baodi Temple on Fragrance Hill, Yinghua Palace in Forbidden City, the Lama Temple, Shuxiang Temple in Chengde, Putuo Zongcheng Temple, Xumifushou Temple, Falun Temple in Mukden, Huizong Temple in Duolunnuoer and Zhenhai Temple on Wutai Mountain.

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Tripitaka in Manchu collects an array of exquisite Indian Buddha statues and ancient Indian primitive spells (mantra) and provides important data for study into India-China Cultural Exchange and Academic Research. In particular, the compilation, translation and publication of all mantras in Mahapitaka in Sanskrit, Tibetan, Mongolian and Chinese running to eight volumes represents great academic achievements in India-China translation history, plays a vital role in promoting sutra translation and bequeaths our prosperity with valuable India-China cultural legacy.

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(*Kalsang gyal*)

Buddhist Canon in Tangut Language

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Tangut script - Tripitaka was originally translated from Chinese Tripitaka. In the first year of Jing You of Northern Song Dynasty (1034), Kai Bao Zang was introduced into the Western Xia Regime (maybe Tianxi revised version of Kai Bao Zang). The founding emperor of Western Xia Regime, Zhao Yuanhao, established Kodaiji Temple in Xingqingfu to collect Kai Bao Zang and meanwhile invited Uighur monks to translate it into new Tangut script. It took 53 years to translate Kai Bao Zang, with a

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A remnant of the movable type printed edition of the Buddhist Canon in Tangut Language

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total of 362 Zhi, 812 books and 3,579 volumes. In the seventh year of Zhi Yuan of the Emperor Shizu of Yuan (1270), the Emperor's teacher, Huashenyixing, played the role of the national eminent monk to organise amendment and translation of the entire scriptures and print the new Tripitaka. In 30th year of Zhi Yuan, The Emperor Shizu of Yuan ordered to send the old Tangut script scriptures to Hangzhou for carving, which was completed in the sixth year of Da De (1302) and included a total of about 140 kinds. But most were damaged over the time, with only about 10 kinds of remaining chapters existing till now in various places.

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(*Tong Wei*)

Buddhist Canon in Dai Language

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The Dai Language Tripitaka stemmed from Pali Tripitaka. This one of the most ancient Tripitaka recorded as books and pursued by Southern Buddhism Sthaviravada. Spread to Dai regions in Yunan, China, Dai Language Writing Tripitaka has four different local translations and recently, three more versions are added therein: Devanagari Sanskrit, Latin and Japanese translation.

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(*Tong Wei*)

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Buddhist Canon in Dai language

Ullambana Sutra

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Ullambana Sutra is the name of a Buddhist sutra. The full name is "The Buddha Ullambana Sutra". There is only one volume and the translator has not been known. The time of translation into Chinese should be no later than 5^th century CE. According to the sutra, after Maudgalyayana obtained six kinds of supernatural power, he intended to convert his mother to Buddhism, in order to pay a debt of gratitude of breastfeeding. With the powers he saw his mother suffering in hell without anything to eat so he was very sad. He fed his mother meals, but the food became charcoal fire near mouth. Maudgalyayana wept loudly from sorrow and told Buddha. Buddha told him to prepare Ullambana on July 15 with delicious food, to provide for monks with great virtue in 10 directions and by this his merits and virtues would liberate the secular parents and relieve kinsfolks. Maudgalyayana complied with Buddha’s words and his mother was immediately relieved.

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Because the content of the Sutra is in accordance with filial piety of Chinese traditional morality, it was specially popular with ruling class and the public. Soon after its translation and distribution, there appeared Obon Festival in China. This Sutra is short and easy to recite. It has been popular for 1,500 years without fading and after Tang Dynasty, it was constant recomposed and deduced to a variety of novels and play scripts popular in the folk.

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*(Xue Keqiao)*

A Biography of Tripitaka Master

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A Biography of San Zang Master from Da Ci’en Temple is the biography of Master Xuanzang who went westward to India to seek Buddhist sutra in Tang Dynasty. This biography is also known by other names such as *Biography of Sang Zang Master of Ci’en Temple*, and *Ci’en Biography* for short. Its authors are Hui Li and Yan Cong.

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Process of writing the book

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In the spring of 646 CE, with the support from Emperor Taizong of Tang (627-649 CE), Xuanzang prepared to build a yard in order to translate the scriptures in Hongfu Temple, Chang’an. In summer, according to the arrangement of the court, one of the writing masters, Hui Li, came to Hongfu Temple. Since then, he remained there for many years and participated in Xuanzang’s translation work. Because he often accompanied Xuanzang and admired his knowledge and morality so after the death of Xuanzang in 664 CE, Hui Li wrote five volumes of *Biography of San Zang Master from Da Ci’en Temple* in order to spread his life story. After finishing it, he felt it was not comprehensive, and decided to store it in the crypt. Hui Li, before his death, asked his disciple to take it out. After Hui Li’s death, the book soon scattered around different places. The complete book was put together after many years of collection and purchase of its fragments. On the request of concerned authorities, Xuanzang’s disciple Yan Cong took on the mission of revising and supplementing it. Finally, 10 volumes were published in 688 CE as a complete book, which still survives up to now.

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Main content

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*The Biography of San Zang Master from Da Ci’en Temple* has 10 volumes. Volume 1 tells about the life of Xuanzang as a Buddhist and his travelling experiences and also narrates the process of his going westward to Gaochang (present-day Turpan, Xinjiang). Volume 2 describes the experience of Xuanzang starting from Gaochang, via Agni (now Yanqi, Xinjiang) and Qiuci (present-day Kuqa, Xinjiang), climbing snow mountains to enter Kyrgyzstan and passing through Central Asia to

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[Figure: A Biography of the Tripiṭaka master *(Daci’ensi Sanzang fashi Zhuan)*]

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Northern India, finally reaching Sankisa (present-day Kannauj in north India). Volume three describes Xuanzang’s travels southward across the Ganges River and various activities held in Uttar Pradesh and Bihar in India such as the worship of Buddhist holy land and learning from local monks. It specially records the history of Nalanda and its scale at that time and the experience of Xuanzang learning from Śīlabhadra. Volume four writes about Xuanzang’s Indian travel, learning and experiences along the way and the situation after returning to Nalanda. Volume five details Xuanzang’s efforts to spread Buddhism in Kamarupa (present-day Assam) in northeast India and the experience of returning home after participating in Buddhist Assembly of Śīladitya and Kumbh Mela. Volume six tells the story of Xuanzang from 646-648 CE, namely Xuanzang’s return to Chang’an, meeting with the Emperor Taizong of Tang, construction of translation hall and translation of Buddhist scriptures. Volume seven tells the story of Xuanzang from 648-654 CE which records that in the summer of 652 CE, Dharmavardhana from Mahabodhi Temple in India visited China and brought the letter and gifts from Prajñāprabha and Prajñādeva from the same temple to Xuanzang. Two years later, Dharmavardhana returned to India, and Xuanzang asked him to take back two letters to Prajñāprabha and Prajñādeva respectively. Volume seven kept the entire content of these three letters and it became the important historical materials of India-China friendship. Volume eight to 10 record the achievements of Xuanzang’s last 10 years as well as mourning and commemoration of the court and monks after his passing away.

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Academic value

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For India-China Cultural Exchanges, the academic value of *Biography of San Zang Master from Da Ci’en Temple* includes four points: First, it has the most detailed information of Xuanzang’s life story which is valuable for knowing the life of Xuanzang and his experience of going to India for seeking scriptures. Second, the westward route of Xuanzang and *Biography of San Zang Master from Da Ci’en Temple* complement each other which provides useful information for studying ancient India-China communications. Third records about Indian historical events and religious activities which were helpful in building Indian history at that time and also provided evidence for modern archaeological excavations. Fourth, the friendly exchanges between Xuanzang and Indian friends (including the king, Buddhist monks and people) in the book are historical testimony of India-China friendship and cultural exchanges.

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*(Xue Keqiao)*

Biographies of Eminent Monks of the Great Tang Seeking Scriptures in the Western Regions

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*Biography of the Great Monk Who Who Journeyed to the West to Seek the Doctrine during the Great Tang* (Datang Xiyu Qiufa Gaoseng Zhuan) was an autobiography written by eminent Tang Buddhist monk Yi-Jing during his travel to India during the latter half of 7^th^ century CE.

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Datang Xiyu Qiufa Gaoseng Zhuan is one of the most important masterpieces of Yi-Jing. With two volumes, the book was completed in the second year of Tianshou (691 CE) in the period of Empress Wu Zetian of Tang Dynasty. At that time, when Yi-Jing came back from India, he stayed in Srivijaya (present-day Sumatra, Indonesia) in South China Sea for a time. During his stay, he wrote *Great Monk’s Biography Who Seek the Doctrine from Tang to India* and *The South Sea Posted Internal Statutes*, and translated a number of Buddhist scriptures from Sanskrit into Chinese. Datang Xiyu Qiufa Gaoseng Zhuan records and narrates stories of 57 monks travelling to the South China Sea and India to pursue further studies on Buddhism. This included Yi-Jing and other Chinese as well as Korean, Vietnamese, Afghan, Uzbek and other regions during about 40 years from the 15^th^ year (641 CE) of Zhenguan to the second year of Tianshou of Tang Dynasty. Later, it was attached by *Account of Returning to the South Seas* which records stories of four Chinese monks accompanying Yi-Jing to Srivijaya for a second time in the first year (689 CE) of Yongchang. After completing the books, Yi-Jing sent Chinese monk Dajin back to Chang’an, China with a memorial to the Empress on building temples in the west and his newly written books entitled *Great Monk’s Biography*

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[Figure: Biographies of the Eminent Monks of the great Tang Dynasty Seeking Scriptures in the Western Regions (Da Tang Xiyu Qiufa Gaoseng Zhuan)]

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*Who Seek the Doctrine from Tang to India* and *Account of Buddhism Sent from the South Seas* as well as 10 volumes of newly translated sutras.

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Before Yi-Jing, Faxian, an eminent monk of the Eastern Jin Dynasty and Xuanzang, an eminent monk of Tang Dynasty had travelled to India for further study on Buddhism, and respectively produced two important works, *Biographies of Faxian* and *Journey to the West During the Great Tang*. The travel of Yi-Jing happened in the second year of Xianheng of Tang Dynasty, over 40 years later than that of Xuanzang. He spent more than 10 years in India and stayed about 10 years successively in the South Seas area. He took the round trips by sea. Since Yi-Jing stayed in India and the South Seas area for quite a long time, his writings have abundant contents and serve as important materials for research on India-China relation in early Tang Dynasty and the history, culture, geography and religion of India and the South Seas area.

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Characteristics of the Book

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*Datang Xiyu Qiufa Gaoseng Zhuan* is a monk's autobiography which also records experiences of more than 50 Chinese monks who travelled to India for further study on Buddhism at that time one by one as well as situations of India and the South Seas in all aspects. Some of information recorded in Datang Xiyu Qiufa Gaoseng Zhuan is not contained in Tang Western Regions. For example, many geographic names not recorded in Tang Western Regions appear in *Great Monk's Biography Who Seek the Doctrine from Tang to India*. Another example, the description of Nalanda Monastery, the most famous temple in India at that time, is not specific in Tang Western Regions while Datang Xiyu Qiufa Gaoseng Zhuan India has a rather specific record not only on the origin of its name but also on its architectural structure, materials used and construction methods, as well as the management system in the Monastery and all other matters. The book covers sole records on many aspects of the Monastery which has particular meanings for understanding the history of Nalanda Monastery.

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From the perspective of historical development of India-China exchanges, there are many highlights in Datang Xiyu Qiufa Gaoseng Zhuan. For example, the route from Chang'an in Tang Dynasty to India, going by Gansu, Xinjiang, Central Asia and other regions now, is the uppermost land route between India and China since the Han Dynasty ie the Silk Road. *Tang Western Regions* and *Stories of Master Xuanzang in Da Ci'en Temple*, a book recording personal experience of Xuanzang, has rather specific records on this route; but Great Monk's Biography Who Seek the Doctrine from Tang to India has not much record on it. However, the latter covers fairly specific records on communication from the South Seas to India and roads, which were newly built in Tang Dynasty and went by Tibet and Nepal and arrived in India. All these information reflects new trends and new situations of India-China exchanges in Early Tang Dynasty and later.

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The changes approximately occurred after the Linde Period of Emperor Gaozong of Tang Dynasty. At that time, even though monks travelling west by land and even China's diplomatic envoy to India seldom went to India by the traditional way of Gansu, Xinjiang and Central Asia but instead they selected the newly developed and more convenient and fast way to India by Tibet and Nepal. However, this road did not keep open for a long time only because of political reasons.

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The contacts by sea between China and ancient South Sea regions in ancient times as well as India had begun since Western Han Dynasty. New development occurred in the era of Yi-Jing and most of monks travelled to India for further study on Buddhism by sea. According to records in Datang Xiyu Qiufa Gaoseng Zhuan, more than half of over 50 monks in the book went to and left India by sea. But the communication routes of South Sea recorded in the book were not one way but many routes. These monks might go on board in Guangzhou or Jiaozhi (now in Hanoi, Vietnam) or in Zhanbo (Champa, in Vietnam) or by Srivijaya or Heling (present-day in Indonesia's Java area), or by Langjiashu (South of Burma) or by Nārikira (present-day Andaman Islands) to arrive at Tammralipti (present-day West Bengal, India) in east India, or go southwest from Jietu (present-day Kedah, Malaysia) to Nagappattinam in south India and then travelling to Simhaladvipa (present-day Sri Lanka) or going north to east Indian states by sea or travelling to west India from Simhaladvipa. There were too many routes and travellers were not limited to certain fixed routes.

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From the era of Yi-Jing, more and more sea routes were taken rather than land routes. Chinese monks mostly chose to travel and come back by sea. Besides, Indian monks also came to China by sea. For example, Nati came to Chang'an by sea in the sixth year of Yonghui (655 CE) and Vajrabodh and Amoghavajra came to Guangzhou by sea in the seventh year of Kaiyuan (719 CE). Nati went back to India, bypassing the South Sea. Amoghavajra also went back to India by sea in the 29th year of Kaiyuan (741 CE) and later he came back to China again by sea. Sea route became very important during this period. This was, on the one hand, due to changes in military and political situations in Central Asia which obstructed the land route. On the other, economic development in the south gradually surpassed the north and there were new improvement and development of shipbuilding technology and seamanship promoting the sea route. In addition, advancement of trade and business made metropolises in the South important domestic trade centres and to some to even commercial ports for international trade. Guangzhou was one of the largest foreign trade cities at that time.

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The route by the way of Tibet and Nepal was somewhat related with the rise of Tibetan regime in ancient China and its friendly relationship with Tang Dynasty. Situations of Chinese monks travelling to India through this road recorded in Yi-Jing’s books also reflect this historical fact.

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A route from present-day Yunnan Province to India was also mentioned in Datang Xiyu Qiufa Gaoseng Zhuan. As this route was tough and difficult, only few people selected it and only few records on it were preserved. But this route had been in existence before Emperor Wu of Han Dynasty and was never interrupted as a matter of fact.

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Routes chosen by monks for travel for further studies on Buddhism were actually routes for trade and business. Such is the case with the “Silk Road”, both on land and in sea. According to Datang Xiyu Qiufa Gaoseng Zhuan, "We could find that monks mostly took business ships and went along with businessmen. Of course, since traffic conditions were extremely inconvenient in ancient times, in addition to diplomats who served as envoy abroad, only businessmen and monks would be willing to leave their homes and risk their lives, travelling between China and foreign countries." All information in Datang Xiyu Qiufa Gaoseng Zhuan showed that Chinese monks who travelled to India for further study on Buddhism had once made enormous contributions on cultural interaction between India and China in ancient times.

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After Datang Xiyu Qiufa Gaoseng Zhuan, the earliest record on it was The Kaiyuan Record. Thereafter, it was recorded in catalogue of all Buddhist scriptures in successive dynasties. It was also recorded in volume 46 of Buddhist scriptures in *Old Book of Tang* and volume 59 of Art and Literature in *New Book of Tang*. But it was named as Buddhist Pilgrim Monks in *Old Book of Tang* without the two words “Tang Dynasty”. It was also named as Buddhist Monks or Buddhist Pilgrims in many Buddhist scriptures catalogue. It was recorded in volume 67 in *General Annals* and volume 226 in *Book of General*. In *County Vegetarian Reading Records* written by Chao Gongwu in Southern Song Dynasty, it was recorded as Buddhist Monks. In Account on Triratna Buddha by Feizhuo in the Song Dynasty it was named as Buddhist Pilgrim. Some even named it as Buddhist Pilgrim Monks of Zhou Dynasty. Probably the primitive name of the book was slightly confused before Song Dynasty, but this mainly centralises around the difference of its full name and shortened name. But after Song Dynasty, the name of Datang Xiyu Qiufa Gaoseng Zhuan prevailed. On its volumes, only volume 205 of Art and Literature in History of Song Dynasty compiled by Tuotuo in Yuan Dynasty recorded “three volumes” of the book. This is obviously wrong.

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Its Influence in the World

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During the late 19ᵗʰ century CE, as the basic material for research on exchanges between India and China as well as on religion, history and geography of India and the South Sea, scholars attached importance to Datang Xiyu Qiufa Gaoseng Zhuan and published successively some translation versions of this book in Western languages and some of the books also included research achievement of scholars. There were mainly the following kinds of translation versions.

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In 1894, French scholar Ed. Chavannes translated Datang Xiyu Qiufa Gaoseng Zhuan into French and published in Paris. The name of the book is Mémoire compose à l’époque de 1a grande dynastie T’ang sur les religieux éminents qui allèrent chercher 1a loi dans les pays d’Occident. Its translation version by Ed. Chavannes was supplemented with his comments.

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In 1911, when British scholar S. Beal translated *Stories of Master Xuanzang in Da Ci'en Temple*, he also translated some chapters in Datang Xiyu Qiufa Gaoseng Zhuan into English and published together with the English version with the name of *The Life Of Hiuen Tsiang* by Shaman Hwui Li, with an introduction containing an account of the works of I-Tsing. The book was published in London.

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Ed. Chavannes’ version is better in these two versions of Western languages. Although S. Beal’s version is only selected translation, there are many mistakes. There are some mistakes in Ed. Chavannes’ version but he made large efforts and carried out meticulous study on annotations so his book was of higher level. One of the most obvious mistakes in Ed. Chavannes’ book is that he misunderstood the notes in Yi-Jing’s book as being made by descendants and he believed they were added by scholars in Later Zhou Dynasty (955-960 CE). He did not realise that all “Zhou” in Yi-Jing’s book refers to the times under Empress Wu Zetian’s reign instead of that in Later Zhou Dynasty. Because the translation and annotated time was early, Ed. Chavannes could not utilise some later research results including materials found in archaeological excavations. This limitation was caused by times. In addition, Ed. Chavannes’ version was based on the version in Chinese he could find at that time, not a checked copy so there were often some problems on words.

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But until today, when western scholars need to quote the book of Yi-Jing. If they do not understand Chinese, they still use Ed. Chavannes' or S. Beal's version.

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In 1942, Japanese scholar Adachi Kiroku published a Japanese translation and annotation of the book in Tokyo and supplemented with the original Chinese version at the same time. The title was still Datang Xiyu Qiufa Gaoseng Zhuan. In the preface, he said that the master copy he adopted was the carving copy in Kaiyuan Temple in 18^th year (1148 CE) of Shaoxing in Southern Song Dynasty that is the so-called Piluzang in later ages, which was hidden in the library of Ministry of Imperial Household. It seemed that Adachi Kiroku had made comparisons between this version and Gaolizang, Huangbozang and other versions. However, there were quite a few mistakes in the edition of Kiroku due to separated sentences and phrases, and for the lack of check in record. Many notes in the book were not entirely right.

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In 1961, there was another Japanese version of Datang Xiyu Qiufa Gaoseng Zhuan in series of books *All Scriptures Translated in Japanese* published in Tokyo. The translator was Takata Osamu. But according to the introduction in the book, the translation time of original version by Takata Osamu was in 1940.

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In 1986, Indian scholar Latika Lahiri published a new English version in Delhi with the name of Chinese monks in India. Unfortunately, there were many mistakes too. Lahiri used the Dazheng Buddhist Scriptures version for the English translation which had many errors on words and also caused more mistakes in her translation.

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In 1988, Zhonghua Book Company in Beijing published *Collation and Annotation of Great Monk's Biography Who Seek the Doctrine from Tang to India*, collated and annotated by Wang Bangwei. The new collation and annotation version consists of the original version, record check and notes. Seven carving versions after Song Dynasty and four versions in modern times were used during its collation so it can be called as the refined and thoroughly-checked copy. Besides the collation on full text of Yi-Jing's original version, the collation and annotation version also made specific notes on names, geographical names, historical geography, religion words and so on and attached reductive Sanskrit original when necessary. There were also appendices and indices attached to the book. This version should be the most specific, complete, and useful one for research on Datang Xiyu Qiufa Gaoseng Zhuan (*Great Monk's Biography Who Seek the Doctrine from Tang to India*).

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(*Wang Bangwei*)

A Record of the Buddhist Religion as Practised in India and the Malay Archipelago

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Account of Buddhism Sent from the South Seas was written by Monk Yi Jing in Tang Dynasty. It is a book about religious disciplines written by Yi Jing when he stayed in Sumatra and it emphasises religious discipline about diet and daily life, worship and admiration of the Buddha, dietary hygiene and other aspects of Indian monks.

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Account of Buddhism Sent from the South Seas is one of important works of Yi Jing and is codified in the second year of Tianshou (691 CE) of Empress Wu Zetian. When Yi Jing came back from India, he stayed in Srivijaya Empire in South Sea (present-day Sumatra, Indonesia) on the way. During his stay, he wrote *Account of Buddhism Sent from the South Seas* and *Great Monk's Biography Who Seek the Doctrine from Tang to India*. After the books were written down, Yi Jing asked Dajin, a Chinese monk to take a petition to the Emperor for building temple in the West, a copy each of *Account of Buddhism Sent from the South Seas* and *Great Monk's Biography Who Seek the Doctrine from Tang to India* as well as 10 other new translated scriptures for submission at the Imperial Court in Chang'an.

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