{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/cbu/cbu04.htm","path":"bud/cbu/cbu04.htm","source_url":"https://sacred-texts.com/bud/cbu/cbu04.htm","text":"Chinese Buddhism, by Joseph Edkins, [1893]\n| INTRODUCTION. | | \n| | PAGE | \n| Buddhism deserves examination\u2014Researches of Remusat, Burnouf, Koeppen, and St. Hilaire\u2014Sanscrit manuscripts from Nepaul\u2014Buddhist books reveal to view the ancient Hindoo world\u2014The opening scene of the Kin-kang-king, | 1-9 | \n| ________________ A LIFE OF BUDDHA, | | \n| IN FOUR CHAPTERS. | | \n| CHAPTER I. | | \n| LIFE OF SHAKYAMUNI TILL HIS APPEARANCE AT BENARES AS A TEACHER. | | \n| Previous lives\u2014Chronology\u2014The seventh Buddha\u2014Birth\u2014Early life\u2014Becomes a hermit\u2014Becomes Buddha\u2014Legendary stories of his early preaching\u2014Hwa-yen-king\u2014Extramundane teaching\u2014Appearance at Benares, | 11-26 | \n| CHAPTER II. | | \n| LIFE OF BUDDHA FROM HIS APPEARANCE AS A TEACHER AT BENARES TO THE CONVERSION OF RAHULA. | | \n| The four truths\u2014Godinia and his four companions\u2014The first monastic community\u2014The first lay brother\u2014Conversion of five hundred fire-worshippers in the kingdom of Magadha\u2014Buddha at Rajagriha\u2014At Shravasti, Shravasti in Jeta's garden\u2014Appoints punishments garden\u2014Appoints punishments for crimes of monks\u2014Goes to see his father after twelve years\u2019 absence\u2014Story of his son Rahula, | 27-33 | \n| p. xxvi | | \n| CHAPTER III. | | \n| FROM THE COMMENCEMENT OF RAHULA'S RELIGIOUS LIFE TILL THE NEAR APPROACH OF THE NIRV\u00c2NA. | | \n| | PAGE | \n| Buddha sends for Rahula\u2014Arrangements for instructing Rahula and other boys\u2014Tutors\u2014Boys admitted to the vows\u2014Nuns\u2014Rapid spread of monasticism\u2014Disciplinary rules\u2014Education in metaphysics\u2014Ananda and the Leng-yen-king\u2014Buddha in these works like Socrates in Plato\u2014Buddha said to have gone to Ceylon\u2014Also to the paradise of desire\u2014Offer of Devas to protect Buddhism\u2014Protectors of China\u2014Relation of Buddhism to Hindoo polytheism\u2014Prajna-paramita\u2014King Prasenajit\u2014Sutra of the Benevolent King\u2014Daily liturgy\u2014Ananda becomes Buddha's attendant disciple\u2014Intrusted with the Sutras in twelve divisions\u2014Buddha teaches his esoteric system\u2014Virtually contained in the \"Lotus Sutra\"\u2014In this the sun of Buddha culminated\u2014His father's approaching death announced\u2014Buddha reaches the forty-ninth year of his public preaching, | 34-45 | \n| CHAPTER IV. | | \n| LAST DISCOURSES AND DEATH OF BUDDHA. | | \n| Buddha's immortality in his teaching\u2014Death real and final\u2014Object of Nirv\u00e2na teaching\u2014Buddha visits the Tau-li heaven\u2014Descends again by Indra's staircase\u2014The first images\u2014Death of Buddha's aunt\u2014Death of Shariputra\u2014Buddha at Kushinagara\u2014Between the Sala trees\u2014Last instructions\u2014Kashiapa made patriarch\u2014Flesh prohibited\u2014Relieves the king of Magadha\u2014Sends for Ananda\u2014Answers to four questions\u2014Brahma comes\u2014Buddha's last words\u2014Death\u2014Gold coffin\u2014Maya comes\u2014Cremation\u2014His relics\u2014Pagodas, | 46-59 | \n| CHAPTER V. | | \n| THE PATRIARCHS OF THE NORTHERN BUDDHISTS. | | \n| Features of Asiatic life in the time of the patriarchs\u2014Character, powers, and intellectual qualities of the patriarchs\u2014Series of thirty-three patriarchs\u2014Appointment of Kashiapa by Shakyamuni\u2014The Svastika\u2014Council of Rajagriha, for writing out the books of Buddha, and settling what should be received as canonical\u2014The part taken by Ananda in the authorship of the Buddhist books\u2014Ananda, second patriarch\u2014The third was Shangnavasu\u2014Remarks on samadhi and reverie\u2014Fourth, Upagupta\u2014Conversion of a wicked woman when dying\u2014Fifth, sixth, and seventh patriarchs\u2014Buddha's prophecy regarding Buddhanandi, the seventh\u2014Struggle between filial love and Buddhist conviction in Buddhamitra\u2014 | | \n| p. xxvii | | \n| | PAGE | \n| [paragraph continues] The way in which he subdued an unbelieving king\u2014Maming given to the king of the Get\u00e6 to induce him to raise the siege of Pataliputra\u2014Kapimara, the thirteenth\u2014Nagarjuna, the fourteenth\u2014Converts ten thousand Brahmans\u2014Writes the Ta-ch\u00ef-tu-lun\u2014Vigorous defence of Buddhism by Kanadeva\u2014Assassination of Kanadeva\u2014Sanghanandi, precocious as a boy\u2014Prophecy respecting him\u2014Rahulata ascends to heaven\u2014Sangkayasheta's discussion on the nature of sound\u2014Converts five hundred hermits\u2014Kumarada's views on the inequality of present retribution\u2014Difficulties met with by Manura in teaching Buddhism in Southern and Western India\u2014A patriarch's power over birds\u2014Haklena converts Singhalaputra, who succeeded him as patriarch (the twenty-fourth), but was killed by the king of Candahar\u2014The orthodox school has only twenty-four patriarchs\u2014The contemplative school has twenty-eight\u2014Pradjnyatara, the twenty-seventh, converts Bodhidharma, the twenty-eighth, who proceeds to China\u2014Hindoo knowledge of the Roman empire, | 60-86 | \n| CHAPTER VI. | | \n| SKETCH OF THE HISTORY OF BUDDHISM IN CHINA. | | \n| The emperor Ming-ti sends an embassy to India for images, A.D. 61\u2014Kashiapmadanga arrives in China\u2014Spread of Buddhism, A.D. 335\u2014Buddojanga\u2014A pagoda at Nanking, A.D. 381\u2014The translator Kumarajiva, A.D. 405\u2014The Chinese traveller, Fa-hien, visits India\u2014His book\u2014Persecution, A.D. 426\u2014Buddhism prosperous, 455\u2014Indian embassies to China in the Sung dynasty\u2014Opposition of the Confucianists to Buddhism\u2014Discussions on doctrine\u2014Buddhist prosperity in the Northern Wei kingdom and the Liang kingdom\u2014Bodhidharma\u2014Sun-y\u00fcn sent to India\u2014Bodhidharma leaves Liang Wu-ti and goes to Northern China\u2014His latter years and death\u2014Embassies from Buddhist countries in the south\u2014Relics\u2014The Liang emperor Wu-ti becomes a monk\u2014Embassies from India and Ceylon\u2014Influence of Sanscrit writing in giving the Chinese the knowledge of an alphabet\u2014Syllabic spelling\u2014Confucian opposition to Buddhism in the T\u2018ang dynasty\u2014The five successors of Bodhidharma\u2014Hiuen-tsang's travels in India\u2014Work as a translator\u2014Persecution, A.D. 714\u2014Hindoo calendar in China\u2014Amogha introduces the festival for hungry ghosts\u2014Opposition of Han Y\u00fc to Buddhism\u2014Persecution of 845\u2014Teaching of Ma-tsu\u2014Triumph of the Mahayana\u2014Bodhiruchi\u2014Persecution by the Cheu dynasty\u2014Extensive erection of pagodas in the Sung dynasty\u2014Encouragement of Sanscrit studies\u2014Places of pilgrimage\u2014P\u2018u-to\u2014Regulations for receiving the vows\u2014Hindoo Buddhists in China in the Sung dynasty\u2014The Mongol dynasty favoured Buddhism\u2014The last Chinese Buddhist who visited India\u2014The Ming dynasty limits the right of accumulating land\u2014Roman Catholic controversy with Buddhists\u2014Kano hi of the Manchu dynasty opposes Buddhism\u2014The literati still condemn Buddhism | 57-154 | \n| p. xxviii | | \n| CHAPTER VII. | | \n| THE SCHOOLS OF CHINESE BUDDHISM. | | \n| | PAGE | \n| The growth of esoteric sects in India\u2014The Jains\u2014Their series of twenty-four patriarchs\u2014Bodhidharma headed a new school in Southern India, and was heretical as viewed from the Jams standpoint\u2014He founded the contemplative school in China\u2014Nagarjuna, the author of the most revered hooks of this school\u2014Tsung-men\u2014Kiau-men\u2014Divisions of Tsung-men\u2014The Tsung-men sects are heretical in the view of the old orthodoxy-Specimen of the teaching of the Tsung-men\u2014Lin-tsi school\u2014Professes strict discipline\u2014Its founder died A.D. 868\u2014His monument on the bank of the Hu-to river in Chi-li\u2014Resemblance to European speculation on the absolute\u2014Is Buddhism pantheistic?\u2014Exoteric sects\u2014L\u00fc-men (Vinaya)\u2014Yogachara\u2014Fa-siang\u2014Madhyamika\u2014Fa-sing\u2014Tsing-tu, or sect of the \"Pure land\" or \"Western heaven\"\u2014T\u2018ien-t\u2018ai\u2014Poetry of the Tsing-tu school, | 155-174 | \n| CHAPTER VIII | | \n| ON CHI-K\u2018AI AND THE T\u2018IEN-T\u2018AI SCHOOL OF BUDDHISM. | | \n| T\u2018ien-t\u2018ai, a place of great note in Chinese Buddhism \u2014Ch\u00ef-k\u2018ai resided there in the sixth century\u2014His cloak and rice bowl\u2014Fu-lung feng\u2014Fang-kwang s\u00ef and the rock bridge\u2014Legend of the Lo-hans\u2014Twelve monasteries founded\u2014He taught the Fa-hwa-king\u2014System of threefold contemplation\u2014Six connectives\u2014Eight modes of characterising Buddhism\u2014Ten steps in progress\u2014Derived much from Nagarjuna\u2014T\u2018ien-t\u2018ai, a middle system-Regulations, | 175-187 | \n| CHAPTER IX. | | \n| THE BUDDHIST MORAL SYSTEM. | | \n| The Ten virtues and Ten vices\u2014The cause of human stupidity is in the passions\u2014The Five prohibitions\u2014The Ten prohibitions\u2014Klaproth's praise of Buddhism\u2014But it is atheistic, and therefore this praise should be qualified\u2014Kindness to animals based on the fiction of transmigration \u2014Buddhism teaches compassion for suffering without inculcating obedience to Divine law\u2014Story of Shakyamuni\u2014Sin not distinguished from misery\u2014Buddhists teach that the moral sense is innate\u2014They assign a moral nature to animals\u2014The Six paths of the metempsychosis\u2014Hindoo notions of heaven and hell\u2014Countless ages of joy and suffering\u2014Examples\u2014Exemption from punishment gained by meritorious actions\u2014Ten kings of future judgment\u2014Fate or Karma\u2014 Buddhism depreciates | | \n| p. xxix | | \n| | PAGE | \n| heaven and the gods\u2014Buddha not God, but a Saviour\u2014Moral influence of the Paradise of the Western heaven\u2014Figurative interpretation of this legend\u2014The contemplative school identifies good and evil\u2014No moral distinctions in the Nirv\u00e2na\u2014Buddhism has failed to produce high morality\u2014The Confucianist condemnation of the Buddhists\u2014Mr. P. Hordern's praise of Buddhism in Birmah \u2014The Birmese intellectually inferior to the Chinese\u2014Kindness to animals known to the Chinese before they received Buddhism\u2014Buddha's reasons for not eating flesh, | 188-204 | \n| CHAPTER X. | | \n| THE BUDDHIST CALENDAR. | | \n| National festivals\u2014 Festivals in honour of celestial beings\u2014In honour of the Buddhas and Bodhisattwas\u2014In honour of characters in Chinese Buddhist history\u2014Supplemental anniversaries\u2014Singhalese Buddhists keep a different day for Buddha's birthday\u2014In the T\u2018ang dynasty Hindoo astronomers reformed the calendar \u2014Gaudamsiddha\u2014The week of India and Babylon known to the Chinese\u2014Word mit for Sunday\u2014Peacock Sutra\u2014The Hindoo Rahu and Ketu, | 205-212 | \n| CHAPTER XI. | | \n| RELATION OF BUDDHISM TO THE OLDER HINDOO MYTHOLOGY. | | \n| Buddhism accepted the Hindoo mythology, with the sacred books of the Brahmans, so far as it agreed with its own dogmas\u2014The gods Indra, Brahma, and Ishwara listen as disciples to Buddha\u2014Eight classes of Devas\u2014Four kings of Devas\u2014Yakshas\u2014Mahoragas\u2014Pretas\u2014Maras\u2014Mama, king of the dead\u2014Creation is denied to the Hindoo gods in the Chung-lun and other works, | 213-220 | \n| CHAPTER XII. | | \n| THE BUDDHIST UNIVERSE. | | \n| The universe passes through incessant changes\u2014Kalpas of various lengths\u2014Kalpas of establishment, of destruction, &c.\u2014Saha world\u2014Sumeru mountain\u2014The Southern continent is Jambudvipa\u2014Heaven of the thirty-three\u2014Tushita paradise\u2014Upper tier of paradises\u2014Heavens of form and of desire\u2014Heavens without form\u2014Brahma's paradise\u2014No wise man is born there, because Brahma says he created the universe\u2014The bells\u2014Story from the \"Ti-tsang Sutra,\" | 221-227 | \n| p. xxx | | \n| CHAPTER XIII. | | \n| THE EXTENDED UNIVERSE OF THE NORTHERN BUDDHISTS. | | \n| | PAGE | \n| Primitive Buddhism aimed at moral improvement and the Nirv\u00e2na\u2014Its mythology was of popular growth\u2014The Mahayana mythology was introduced by the metaphysicians of Buddhism itself\u2014Nagarjuna the chief inventor\u2014Hwa-yen-king\u2014An extended universe invented to illustrate dogma\u2014Ten worlds beyond the Saha world in ten different directions\u2014New divinities to worship\u2014Amitabha\u2014His world in the West\u2014Kwan-yin and Ta-sh\u00ef-ch\u00ef\u2014The world of Ach\u2018obhya Buddha in the East\u2014World of Yo-sh\u00ef Fo, the healing teacher\u2014Mercy, wisdom, &c., are symbolised in the Bodhisattwas\u2014Wu-t\u2018ai shan in China is introduced in the Hwa-yen-king, | 228-238 | \n| CHAPTER XIV. | | \n| BUDDHIST IMAGES AND IMAGE-WORSHIP. | | \n| Temples\u2014Entering hall, S\u00ef-to-t\u2018ien-wang\u2014These four kings described\u2014The laughing Buddha, Mi-li Fo\u2014Behind him, Wei-to\u2014Chief hall, Ta-hiung-pau-tien\u2014Shakyamuni\u2014Ananda\u2014Kashiapa\u2014Kwan-yin, Wen-shu, and other Bodhisattwas\u2014Buddha represented as teaching\u2014Buddha of the past, present, and future\u2014Chapels to O-mi-to Fo, Ti-tsang, and the Ten kings\u2014Representation of the eight miseries from which Kwan-yin delivers\u2014Temples in Ceylon\u2014Images in temples near Peking\u2014Tan-cho s\u00ef snake\u2014Pi-y\u00fcn s\u00ef\u2014Hall of Lo-hans\u2014Diamond throne of Buddha\u2014Colossal images of Maitreya\u2014Musical instruments\u2014Reflections, | 239-258 | \n| CHAPTER XV. | | \n| MONASTERIES AT P\u2018U-TO. | | \n| This establishment more modern than T\u2018ien-t\u2018ai and Wu-t\u2018ai\u2014Many Thibetan inscriptions\u2014Frequent visits of Peking lamas\u2014Dedicated to Kwan-yin\u2014Gifts by Kang-hi\u2014Images\u2014Caves\u2014Pagodas\u2014Inscriptions\u2014Resident defenders of Buddhism\u2014The Potala of Jehol in Mongolia\u2014It is also the name of the palace\u2014Temple of the Dalai Lama\u2014In China an island was preferred to be the tau-ch\u2019ang of Kwan-yin, | 259-267 | \n| CHAPTER XVI. | | \n| BUDDHIST PROCESSIONS, ASSOCIATIONS, PILGRIMAGES, AND CEREMONIES FOR THE DEAD. | | \n| Y\u00fc-lan-hwei, \"Association for giving food to the dead\"\u2014Worship of ancestors\u2014Liturgical services in the houses of the rich, for the liberation of the souls of the dead from hell\u2014Village processions\u2014 | | \n| p. xxxi | | \n| | PAGE | \n| [paragraph continues] Based on the old rural processions of classical times\u2014Masquerades\u2014Plays\u2014Pilgrimages to Miau-feng shah\u2014Pilgrims wearing iron chains\u2014Supposed efficacy of the prayers of the priests\u2014Zeal of the laity in promoting pilgrimages to celebrated shrines, | 268-272 | \n| CHAPTER XVII. | | \n| BUDDHIST LITERATURE. | | \n| Buddhist libraries presented to monasteries by emperors\u2014Ch\u2018eng-tsu, of the Ming dynasty, was the first to print the entire series of the Buddhist accepted books\u2014Prajna-paramita, eighty times as large as our New Testament\u2014The Pei-tsang, or second printed edition, dates from the sixteenth century\u2014The Kia-hing edition of the Pei-tsang\u2014Division into King, L\u00fc, Lun\u2014First Council\u2014Work of Ananda\u2014The Mahayana of Northern Buddhism\u2014Council of Cashmere\u2014Authors of the Mahayana\u2014Lung-shu wrote the Hwa-yen-king\u2014Contrasts between the primitive and Mahayana books\u2014List of translators, A.D. 70 to A.D. 705\u2014Sixteen hundred works are classified, inclusive of those by Chinese authors\u2014On the councils for settling the canon\u2014Translations by Burnouf and others\u2014Lotus\u2014Book of Forty-two Sections\u2014Character of this and other early works\u2014Stories illustrative of ancient life\u2014Fan-wang-king\u2014Chan-ts\u00ef-king translated by Beal\u2014Pratimoksha, | 273-288 | \n| CHAPTER XVIII. | | \n| THE LENG-YEN-KING\u2014FIRST CHAPTER. | | \n| The Sutra of firm establishment in all doctrine, describing clearly the secret merit and attainments in the religious life of Tathagata, who appears as Buddha in his great and unsurpassed stature; also the many acts of the Bodhisattwas | 289-301 | \n| CHAPTER XIX. | | \n| THE EKASHLOKA SHASTRA. | | \n| The \"Ekashloka Shastra,\" translated from the Chinese, with an analysis and notes, | 302-317 | \n| CHAPTER XX. | | \n| EFFECT OF BUDDHISM ON THE PHILOSOPHY OF THE SUNG DYNASTY. | | \n| The Sung philosophers differ from Confucius\u2014Five periods of Chinese intellectual development\u2014The Sung writers changed the old cosmogony\u2014The Han writers had already done so\u2014Diagram of the Great Extreme\u2014Other pictorial illustrations\u2014Avoidance of the doctrine of a personal God\u2014Materialistic philosophy of nature\u2014New view of divination, | 318-326 | \n| p. xxxii | | \n| CHAPTER XXI. | | \n| FENG-SHUI, OR THE WIND AND WATER SUPERSTITION OF THE CHINESE. | | \n| | PAGE | \n| An obstacle to civilisation\u2014Meaning of Feng, \"Wind\"\u2014Of Shui, \"Water\"\u2014Use of cyclic characters\u2014Meaning of Lung, \"Dragon\"\u2014Names of the geomancers\u2014Hindoo nomenclature\u2014Sha-ch\u2018i, \"Destructive vapour\"\u2014Dark arrow\u2014Chen-wu, or \"Protecting shield\"\u2014Feng-shui professedly based on the \"Book of Changes\"\u2014Modern Feng-shui is based on the Han-lung-king\u2014Buddhist element in Feng-shui\u2014The four elements of the Greeks\u2014The Hindoo \"Air and water\" is Feng-shui\u2014Earth, water, fire, and air are creative forces, existing in successive kalpas, and forming successive worlds\u2014Resemblance to the theories of the Ionian philosophers\u2014Geomancy in the T\u2018ang dynasty\u2014Rahu and Ketu\u2014The Feng-shui system grew out of Buddhism\u2014Native element in Feng-shui\u2014Nine fancied stars\u2014Causes of the contour of hills and plains\u2014Stars of the six houses\u2014Feng-shui inconsistent with genuine Confucianism, | 327-352 | \n| CHAPTER XXII. | | \n| BUDDHIST PHRASEOLOGY IN RELATION TO CHRISTIAN TEACHING. | | \n| Use of Buddhist terms in the Nestorian inscription, A.D. 781\u2014Mo, \"demon;\" in Sanscrit, mara\u2014Ti-y\u00fc, \"hell,\" is naraka\u2014Ten judges of hell\u2014Among them Pau Cheng, the famous judge of the Sung dynasty\u2014The Sung philosophers encouraged the popular belief in future retribution\u2014This prepares for Christianity\u2014T\u2018ien-t\u2018ang, \"heaven\"\u2014Defects of this term\u2014Ming-kung, &c., as names for \"heaven\"\u2014Buddhist paradises possibly borrowed from Western Asia or some other country farther west\u2014Redemption\u2014Ti-tsang and Kwan-yin\u2014Pity\u2014Instruction\u2014Effect of sin\u2014Decreed forgiveness to penitents\u2014Secret merit\u2014Happiness and merit confounded\u2014Sin and misery confounded\u2014Illustration from the narrative of a Christian convert, | 353-370 | \n| CHAPTER XXIII. | | \n| NOTICE OF THE WU-WEI-KIAU, A REFORMED BUDDHIST SECT. | | \n| Originated two hundred and seventy years ago by a native of Shantung\u2014No showy ceremonial\u2014No images\u2014Sacred books six in number\u2014Interview of the founder with the emperor of the period, Cheng-te\u2014Discussion with opponents\u2014Victory\u2014One of their leaders was crucified, | 371-379 | \n| p. xxxiii | | \n| CHAPTER XXIV. | | \n| BUDDHISM AND TRUISM IN THEIR POPULAR ASPECTS. | | \n| | PAGE | \n| The popularity of Buddhism rests on its doctrine of retribution, and not on its ethics\u2014Magical claims of the Tauists\u2014Swan-yin, since the twelfth century, usually a female\u2014Powers and claims of Swan-yin\u2014Popular Buddhism loves to have prayers said for the dead\u2014Hopes for paradise hereafter\u2014Popular Tauism believes in haunted houses, in charms, and in the efficacy of the wizard in controlling demons\u2014The present head of the Tauists and chief magician\u2014Went from Western China to Kiang-si, where he has ever since resided as hereditary Pope\u2014The Tauist divinity Y\u00fc-hwang shang-ti has incarnations assigned to him\u2014Chang Sien the bowman, a physician\u2014Tail-cutting delusion\u2014Tauist prayers for the dead\u2014The Buddhist Yen-lo-wang, \"God of death\"\u2014The eight genii\u2014The eighteen Lo-hans\u2014The Tauist delusions dangerous politically\u2014T\u2018ien-tsin massacre\u2014Need of the light of education\u2014The effect of the assault of Christianity on these religions, | 380-397 | \n| CHAPTER XXV. | | \n| ON THE USE OF SANSCRIT BY THE CHINESE BUDDHISTS. | | \n| Changes in Chinese sounds since the time of the Buddhist transliteration of Indian words\u2014Examples of Sanscrit words in old and new Chinese\u2014The importance of translations made in A.D. 60 to A.D. 76 for reading the Four Books\u2014The Hindoo translators did not speak pure Sanscrit\u2014Sanscrit was the language of the books\u2014No Pali books in China\u2014The translators spoke Pracrit\u2014The term po-li, \"glass\"\u2014Use of Sanscrit words in magic\u2014Dharani\u2014Inscription in six languages at K\u00fc-yung kwan, | 398-407 | \n| CHAPTER XXVI. | | \n| BOOKS AND PAPERS THAT MAY BE CONSULTED FOR THE STUDY OF CHINESE BUDDHISM. | | \n| Fo\u0115 kou\u0115 ki by Remusat\u2014Works of Julien\u2014Interesting passage from Fa-hien\u2014Translations by Beal\u2014Schott, Ueber den Buddhaismus in Hoch Asien und in China\u2014Writings of Palladius\u2014Eitel's Handbook for the Student of Chinese Buddhism\u2014Watters\u2019 account of Chinese Buddhism\u2014Eitel's Three Lectures, and article on Nirv\u00e2na, | 408-419 | \n| ALPHABETICAL INDEX OF PROPER NAMES AND SUBJECTS, | 422-443 | \n| ALPHABETICAL INDEX OF TITLES OF BOOKS MENTIONED, | 445-453 |","title":"Chinese Buddhism: Contents","type":"page"}