Hinduism and Buddhism, An Historical Sketch, Vol. 2Eliot, Charles
Religion
Hinduism and Buddhism, An Historical Sketch, Vol. 2
Eliot, Charles
Asia -- Religion; Buddhism; Hinduism
[Footnote 159: Many works with this title will be found in Nanjio.]
[Footnote 160: But the Chinese title seems rather to represent
Ratnarâsi.]
[Footnote 161: See Nanjio, pp. xiii-xvii.]
[Footnote 162: Mahâyâna-sûtrâlankâra. See Lévi's introduction, p. 14.
The "Questions" sutra is Brahma-paripṛicchâ.]
CHAPTER XXI
CHRONOLOGY OF THE MAHAYANA
In the previous chapters I have enumerated some features of
Mahayanism, such as the worship of Bodhisattvas leading to mythology,
the deification of Buddhas, entailing a theology as complicated as the
Christian creeds, the combination of metaphysics with religion, and
the rise of new scriptures consecrating all these innovations. I will
now essay the more difficult task of arranging these phenomena in some
sort of chronological setting.
The voluminous Chinese literature concerning Buddhism offers valuable
assistance, for the Chinese, unlike the Hindus, have a natural
disposition to write simple narratives recording facts and dates. But
they are diarists and chroniclers rather than historians. The Chinese
pilgrims to India give a good account of their itinerary and
experiences, but they have little idea of investigating and arranging
past events and merely recount traditions connected with the places
which they visited. In spite of this their statements have
considerable historical value and on the whole harmonize with the
literary and archælogical data furnished by India.
The Tibetan Lama Târanâtha who completed his History of Indian
Buddhism[163] in 1608 is a less satisfactory authority. He merits
attention but also scepticism and caution. His work is a compilation
but is not to be despised on that ground, for the Tibetan translations
of Sanskrit works offer a rich mine of information about the history
of the Mahayana. Unfortunately few of these works take the historical
point of view and Târanâtha's own method is as uncritical as his
materials. Dire confusion prevails as to chronology and even as to
names,[164] so that the work is almost useless as a connected account,
though it contains many interesting details.
Public-domain text, read in full here on John Shaqi.
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