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History of Buddhism (Chos-hbyung), Part 1

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To European readers Tibetan historiography is known from Tārānātha’s History of Buddhism in India, translated simultaneously by two members of the St. Petersburg Academy of Science, W. P. Wassilieff into Russian and A. Schiefner into German.[1] But this is not the only work of this kind which the Tibetan literature contains. There are many others. Among them „ The History of Buddhism in India and Tibet”[2]) by the great scholar Bu-ston Rin-chen-grub-pa (pronouce Budon Rinchenḍub), also called Budon Rinpoche, is held in great esteem by Tibetan and Mongolian learned lamas. It is distinguished from the work of Tārānātha by the plan of its composition. It consists of three parts. The history proper is preceded by a systematical review of the whole of Buddhist literature so far as preserved in Tibet, and it is followed by a systematical catalogue of works, authors and translators of all the literature contained in the Kanjur and Tanjur collections. The first part is of an overwhelming scientifical value. It represents a synthesis of everything which directly or remotely bears the stamp of Buddhism, that synthesis which is also the ultimate aim of the European investigation of that religion. The whole of its literature, sacred and profane, is here reviewed as divided in periods, schools and subject-matter. No one was better qualified for such a task than Budon, for he was one of the redactors of the Kanjur and Tanjur great collections in their final form. As a matter of fact his "History" is but an introduction and a systematical table of contents to the Narthaṅ editions of the Kanjur and Tanjur.
      His work has not failed to attract the attention of European scholarship. Wassilieff quotes it in the first volume of his Buddhism, Sarat Candra Das has translated some excerpts out of it. I myself have published a translation in French, in the Muséon 1905 ("Notes de littéature buoddhique. La littérature Yogācāra d'après Bou-ston"), ston"), of the part devoted to the litterature of the Yogācāra school, and, in English, of the part dealing with the Abhidharma Iitterature of the Sarvāstivādins, included in Prof. Takakusu's work on the Abhidharma Iitterature of the Sarvāstivādins. In the years 1927 and 1928 I have interpreted the work to my pupil E. E. Obermiller making it the subject of our seminary study. He then has made an English translation which was revised by me and is now published, thanks to the kind attention accorded to it by the Heidelberg Society for the Investigation of Buddhist Lore and by its president Professor M. Walleser.
      The translation of the first part, now published, was not an easy task, since it consists predominantly of quotations, many of them having the form of mnemonic verse (kārikā's). They had to be identified and their commentaries consulted. With very few exceptions all has been found out by E. E. Obermiller in the Tanjur works. The high merit of this self-denying, absorbing and difficult work will, I have no doubt, be fully appreciated by fellow scholars who have a personal experience of that kind of work.
      Budon Rinpoche was a native of Central Tibet. He lived in the years 1290–1364. He consequently belongs to the old school of Tibetan learning, the school which preceded the now dominant Gelugpa sect (the yellow-caps) founded by Tsoṅkhapa. Besides the History he has written many other works. A full block-print edition of all his works in 15 volumes has recently appeared in Lhasa. No copy of it has as yet reached Leningrad. Among his works there is one on logic, Tshad-ma-rnam-ṅes-pai-bsdus-don = Pramāṇa-viniçcaya-piṇḍārtha, with his own commentary. A block-print containing his biography (rnam-thar) is in my possession. It will be analyzed by E. E. Obermiller in the Introduction also dealing with the sources of Tibetan historiography, which will be attached to the translation of the whole work. The Translation is made from the text of the old block-print edition, a copy of which is found in the Asiatic Museum of the Academy of Sciences of the U. S. S. R. (Th. Stcherbatsky, introduction, 3–4)

Notes

1. These translations are in need of revision, since there are considerable mistakes in which both translations always agree.
   
2. Bod-Chos-ḥbyuṅ.

Citation	Obermiller, Eugène, trans. History of Buddhism (Chos-hbyung): Part 1, The Jewelry of Scripture. By Bu-ston. With an Introduction by Th. Stcherbatsky. Materialien zur Kunde des Buddhismus 18. Heidelberg, Germany: Harrassowitz, 1931. https://archive.org/details/historyofbuddhismbustonobermillere.part1jewelryofscripture_708_F/mode/2up.

Contents

• Dedicatory verses1
  
  

Book I.

• I. The Merit of Studying and Preaching the Doctrine8
  • I A. The Merit of Studying and Preaching in general. (3 b. 1)9
    • I Aa. The Merit of Study. (3 b. 2.)9
    • I Ab. The Merit of Preaching. (5 a. 1.)11
      • I Aba₁. Worship of Buddha by Preaching the Doctrine. (5 a. 2.) —I
        Abb, Preaching of the Doctrine as superior to Material Gifts. (5 a. 3.) — I Abc₁ Good Memory — a result of expoundIng Scripture. (5 a. 5.) — I Abd₁ Augmentation of Virtue and Attainment of Enlightenment by Preaching. (5 b. 1.)
        
    • I Ac. The Merit of Study and Preaching taken together. (5 b. 5.)13
      • 1 Aca 1 Progress of Spiritual Merit through the Study of the 3 Vehicles.
        (5 b. 6.) - 1 Acb 1 Honours of Scholarship. (6 a 2.) - I Ace l Attainment of Enlightenment by the Study of the Doctrine. (6 b. 1.)
        
  • I B. The Special Merit of Studying and Preaching the Mahāyānistic Doctrines.
    (6 b. 6.)15
    • I Ba. Prevalence over the Merit of the Hīnayānist Saints. (7 a. 1.)16
    • I Bb. Superiority to every other Kind of Merit in the Path. (7. a. 5.)16
    • I Bc. Certainty of Attaining Omniscience. (7 b. 3.)17
• II. General Review of the Litterature of Buddhism. (7. b. 6.)18
  • II A. The different Meanings of the word "dharma". (8 a. 1.)18
  • II B. Etymology of "dharma" (8 a. 5.)19
  • II C. Definition of "dharma" in the sense of "The Doctrine". (9 a. 3.)21
  • II D. The various Aspects of the Doctrine. (10 a. 2.)23
    • II Da. The Doctrine from the Standpoint of the Result. (10 a. 3.)23
    • II Db. The Doctrine as the Means of Realising Nirvāṇa (10 a. 5.)23
    • II Dc. The Doctrine In its Iitterary form24
      • II Dca₁ The Word of Buddha (pravacana). (10 b. 4.)
        
        • II Dca₁a₂ Its Definition (10 b. 5.) — II Dca₁b₂ Etymology of "subhāṣita" (including the 60 Qualities of the voice of a Buddha). (11 a. 1.) — II Dca₁c₂ Varieties of the Word of Buddha (B a. 5.)
          
          • II Dca₁c₂a₃ Varieties of the Word with regard to Time. (13a.5.) — II Dca₁c₂b₃ Varieties with regard to the Subject-Matter. (13 a. 6.) — II Dca₁c₂c₃ Varieties of Form. The 12 Classes. (13 b. 3.) II Dca₁c₂d₃. Varieties of the Word from the standpoint of its being an Antidote against Sin. — The 3 Codes. (14 b .3.)
            
            • II Dca₁c₂d₃a₄ The 12 Classes of Scripture as contained in the 3 Codes. (14 b. 5.) — II Dca₁c₂d₃b₄ Etymology of the word "piṭaka". (15 a. 3.) — II Dca₁c₂d₃c₄ The Motives for the Establishment of the 3 Codes of Scripture. (15 a.4.)
              
              • II Dca₁c₂d₃c₄a₅ The Codes of Scripture as purifying from different forms of Sin. (15 a. 5.) — II Dca₁c₂d₃c₄b₅ The 3 Codes as corresponding to the 3 Disciplines. (15 b. 2.) — II Dca₁c₂d₃c₄c₅ The 3 Codes with regard to the Subject studied. (15b.4.)
                
            • II Dca₁c₂d₃d₄ Etymology of "Sūtra" , "Abhidharma", and "Vinaya". (16 a. 2.)
              
          • II Dca₁c₂e₃ Varieties of the Word with regard to the different converts (Hīnayāna and Mahāyāna, Philosophy and Tantra). (16 b. 5) - II Dca₁c₂f₃ Varieties of the Word of Buddha with regard to the opportunity, at which it was pronounced (its principal Cause). (17 b. 5.).
            
            • II Dca₁c₂f₃a₄ The Precepts delivered by the Buddha personally. {17 b. 5.) — II Dca₁c₂f₃b₄ The Word as the Result of the Buddha's Blessings. (17 b. 5.) — II Dca₁c<suub>2f₃c₄ The Passages containing the Expression of the Will of Buddha. (18 a. 2.).
              
      • II Dcb₁ The Exegetical Treatises (çāstra). (18 a. 4.)41
        • II Dcb₁a₂ Definition. (18 a. 4.) — II Dcb₁b₂ Etymology of "çāstra". (18 a. 5.) — II Dcb₁c₂ The Varieties of Exegetical Treatises. (18 b. 3.).
          
          • II Dcb₁c₂a₃ Varieties as regards Quality. (18. b.3.) — II Dcb₁c₂b₃ Varieties from the standpoint of the Aim. (18 b. 6.) — II Dcb₁c₂c₃ Varieties of Subject-Matter (19 a. 1.).
            
            • II Dcb₁c₂c₃a₄ Works, referring to Empirical Reality (nīti-çāstra and the 5 Sciences). (19 a. 2.) — II Dcb₁c₂b₃ Works, referring to Absolute Reality. (21 a. 5). — II Dcb₁c₂c₃c₄ Works, showing the Way to Salvation and Omniscience. (21 a.6.).
              
            • II Dcb₁c₂d₃ Varieties with regard to the Interpretation of Scripture. (21 b. 1.). — 1) Treatises, interpretating Early Scripture. (Hīnayāna). The Works on Vinaya and Abhidharma. (21 b. 2.) — 2. Treatises on Mādhyamika and Prajñāpāramitā. (22 a. 3.) — 3) Treatises, interpreting Scripture of the latest period. The Yogācāra litterature. (23 a. 3.)
              
          • II Dcb₁c₂e₃ The various classes of Exegetical Treatises. (24. b. 5.)
            
• III. The Consideration and Fulfillment of the Rules, prescribed for Study and Teaching. (25 a. 6.)58
  • III A. Character of the Doctrine to be taught. (25 b. 1.)59
  • III B. Character of the Methods of Teaching. (26 b. 6.)62
    • IIIBa. Definition of the Teacher. (26. b. 6.)62
      • III Baa<su>1 The High Wisdom of the Teacher. (27. b. 3.)64
        • III Baa₁a₂ The Teacher's Knowledge of the Subject to be taught. (27 b. 4.) — III Baa₁b₂ The Teacher's Skill in the Means of expressing himself. (27 b. 5.) — III Baa₁c₂ His Knowledge as to his own behaviour and as to the Guidance of his Pupils. (29 a. 2.).
          
      • III Bab₁ The Teacher's Great Commiseration. (29 a. 6.)68
      • III Bac₁ Correct Methods. (29 b. 4.)69
    • III Bb. The Means of Teaching. (30 a. 2.)70
    • III Bc. The Character of Teaching. (31 a.5.)73
      • III Bca₁ The Character of Teaching with regard to the students. (31. a. 5)73
      • III Bcb₁ The same, with regard to the Aim. (31 b. 4)73
      • III Bcc₁ The manner of conducting the Teaching. (31 b. 4.)74
        • III Bcc₁a₂. Preparations. (31 b. 4.) — III Bcc₁b₂ The Teaching Itself. (32 b. 5.) — III Bcc<sub1c₂ The Conclusion of Study. (33 a. 2.)
          
  • III C. Character of the Methods of Study. (33 a. 3.)76
    • III Ca. Character of the Student. (33 a. 3.)77
      • III Caa₁ The Student of acute faculties. (33. a. 3)
        
        • III Caa₁a₂ His Defects. (33 a. 4.)77
          • III Caa₁a₂a₃13 Defects according to Vyākhyāyukti (33 a. 4) — III Caa₁a₂b₃ 6 Defects. (33 b. 3). — III Caa₁a₂c₃ 3 Defects (34 a. 1.)
            
        • III Caa₁b₂ Definition of the Student of acute faculties (34 a. 6.)
          
        • III Caa₁b₂a₃ The Student's Intelligence. (34 b. 1.) — III Caab₂b₃ Zeal and Desire to study. (34. b. 4.) — III Caa₁b₂c₃ Devotion and Absence of Arrogance. (34 b. 5.)
          
      • III Cab₁ The Hearer of mediocre Faculties. (34. b. 6.)81
      • III Cac₁ The Hearer of feeble Faculties. (35. a. 3.)82
    • III Cb. The Means of Study. (35 a. 6.)82
    • III Cc. The Manner of Studying. (36 a. 1.)83
      • III Cca₁ Preparations. (36 a. 1.)83
      • III Ccb₁ The Study by itself. (36 b. 3.)85
      • III Ccc₁ Conclusion of the Study. (36. b. 4.)85
  • IIID. The Instructions for realising the Aim of the Doctrine. (36. b. 5.)85
    
    

Book II.

• IV. The History of Buddhism. (39 a. 2)90
  • IV A. The Rise of Buddhism in Indien. (39 a. 2.)90
    • IV Aa. The different Aeons. (39 a. 4)90
    • IV Ab. The Buddhas of the Fortunate Aeon. (39 a. 6)91
      • IV Aba₁ The Version of the Karuṇā-puṇḍarīka. (1005 Buddhas) (41 b. . .) — IV Abb₁ The Version of the Tathāgata-acintya-guhya-nirdeça. (1000 Buddhas) (41 b. 3.)
        
    • IV Ac. The Rise of the Buddha in this World. (44 b. 5.)100
      • IV Aca₁d₂ The first Creative Effort (citta-utpāda), according to the Hīnayānistic Tradition. (45 b. 2.) — IV Acb₁a₂ The Buddha's Accumulation of Merit, according to Hīnayāna. (46 a. 2.) — IV Acc₁a₂ The Hīnayānistic Tradition, concerning the Buddha's Attainment of Enlightenment. (47 a. 1.) — IV Aca₁b₂ The Creative Effort according to the Mahāyānistic Tradition. (47 a. 2.)
        
        • IV Aca₁b₁a₃ Its essential Character. (47 a. 3.) — IV Aca₁b₂b₃ Its Causes. (47 a. 6.) — IV Aca₁b₂c₃ Its Result. (47 b. 2.) — IV Aca₁b₂d₃ Its VarietIes from different points of view. (47 b. 4.) — IV Aca₁b₂e₃ The Mahāyānistic Tradition, concerning the Buddha's first Creative Effort. (48 b. 3.)
          
      • IV Acb₁b₂ The Accumulation of Merit, according to Mahayana.
        (49 a. 3.)108
        • IV Acb₁b₂c₃ Its Character. (49 a. 3.)
          
        • IV Acb₁b₂a₃a₄ Its Definition (49 a. 4.) — IV Acb₁b₂a₃b₄ Connection with the 6 Transcendental Virtues. (49 a. 5.) — IV Acb₁b₂a₃c₄ The Etymology of "saṃbhāra". (49 a. 6.) IV Acb₁b₂a₃d₄ The Functions of the Accumulation (49 b. 1.) — IV Acb₁b₂a₃e₄ Its Modes.(49 b. 1.) IV Acb₁b₂a₃f₄ Its Result. (49 b. 3.) — IV Acb₁b₂a₃g₄ Its Sphere of Activity. (49 b. 5.) — IV Acb₁b₂a₃h₄, The Accumulation from different points of view. (49 b. 5.).
          
      • IV Acb₁b₂b₃ The Time of Accumulation (the 3 asaṁkhya). (3 a. 3.) — IV Acb₁b₂c₃ The Mahāyānlstic Traditions, concerning the Buddha's Accumulation of Merit. The Account of the Bodhisattva-piṭaka. (55 b. 2.).
        
    • IV Acc₁b₂ The Attainment of Buddhahood-Mahāyānlstic Version
      (56 b. 4)127
      • IV Acc₁b₂a₃ The Essence of Buddhahoad. (56 b. 5.)
        
        • IV Acc₁b₂a₃a₄ The Essential Character of the 3 Bodies. (57 a. 2.) — IV Acc₁b₂a₃b₄ The Etymology of "dharmakāya" , "saṁbhogakāya", and "nirmāṇakāya". (57 a. 3.) — IV Acc₁b₂a₃c₄ The 3 Bodies as corresponding to their Aim. (57 b. 3.) — IV Acc₁b₂a₃d₄ The 3 Bodies as the Objects of Cognition of the Buddhas and Bodhisattvas. (57 b. 4.) — IV Acc₁b₂a₃e₄ The various Aspects of the 3 Bodies. (58 a. 4.).
          
      • IV Acc₁b₂b₃ The Acts of the Buddha. (59 a. 3.)