Literature and oral communication: details of the escape and survival of Sakyamuni people
In Kathmandu Valley full of faith, Sakyamuni is a special ethnic group with religious nature. According to local Sakyamuni scholars, Sakyamuni has a population of over 300,000, and they are descendants of Sakyamuni Buddha.
The Buddhist disciples of Mahayana Buddhism never despair of the death of the Buddha, because they have a basic understanding of Buddhism and believe that they will one day become the "Dharma" of Buddhism and return to the "Tathagata family"-"Sakyamuni" has long been a surname beyond blood relationship. But one day, when I saw the Kathmandu Valley at the foot of the mountain with my own eyes, there were still so many Sakyamuni people who had a distant blood relationship with the Buddha, and I felt kind and happy inside, as if this was a surprise quietly left by the Buddha to future generations. "Buddhism still exists in the hometown of the Buddha."
According to Master Faxian's records, the Sakyamuni people in the ancient city of Piro Acropolis disappeared because of the massacre accused by the glass king. In addition, the records in Sakyamuni's book only mentioned that King Liu Li slaughtered and released seeds at that time, killing 99.9 million people and bleeding into rivers. Many Sakyamuni people who want to flee "the east gate belongs to the west gate and the south gate belongs to the north gate". The venerable man wants to save 500 heroes with a bowl and eventually turn them into blood. The case and frontier of the Sakyamuni massacre are of great concern to future generations, and it is natural that the corresponding Sakyamuni people were exterminated without descendants, so that few people pay attention to and understand the history after the massacre today.
Some people think that the current Nepalese Buddhism is only a continuation of Indian Buddhism from the Middle Ages to the late period, and Kathmandu Valley is a refuge for Buddhists who fled after the Indian Buddhist disaster. However, according to the local Buddhist heritage in Nepal, Nepalese Buddhism can be directly traced back to the era of Buddha, who was born in Lumbini Garden and personally visited Kathmandu Valley. Judging from the inheritance of Sakyamuni people, including the refuge after the extinction of King Liu Li of India and the violent suppression of Buddhism by Siga dynasty, Sakyamuni people have moved to Kathmandu Valley at least twice in history, both of which occurred in BC.
The Sakyamuni people in Nepal firmly believe that according to the history handed down by their ancestors, the ancestors of Kapilowei's native place have not been wiped out, and some of the few survivors fled to Kashmir, while others fled to other places. Today, the Sakyamuni people in Kathmandu Valley are descendants of their ancestors who fled.
This is not only a history passed down from mouth to mouth, but also a record of Buddhist classics. Late Ming dynasty? Bahaduru? Professor Sakyamuni and his son Milan? Professor Sakyamuni pointed out that this situation is recorded in Brahma MLA sarvāstivāda vinaya ("Fundamentally, everything has a part", that is, precepts). We found that there are corresponding documents in the China Tripitaka. In the 7th century A.D., there were similar records in "Fundamentally Saying Everything Has a Skin of a Pinellia Leaf" and "Fundamentally Saying Everything Has a Miscellaneous Notes of a Pinellia Leaf" translated by Sanzang on Semantic Web.
"Basically, everything has something to do with Pi Naje": the evil prince (that is, the glass king) was fascinated and killed and robbed all the released species in Biro City. When the city is either to the west, or there are mud women ("Old Tang Book? Rongzhuan? Nipolo: "The kingdom of Nipolo is in the west of Tubo. Its popularity is Qi Mei, with pierced ears and bamboo horns, which is shoulder-to-shoulder. Edible hands, no chopsticks. Its utensils are all copper. There are many businessmen, but less arable land. " )。 All the people who entered Nipolo were long-lived Ananda's family. Businessmen in Houshiluo Raft City show their goods to Nipolo. When they met the businessman, they asked, "I was in Sri Lanka today and was forced by hardships. Won't saint Ananda come here to see us? "At that time, all the merchants were bent on remembering that the transaction had been completed, and they also went to Shiluo Raft City to inform the Ananda Saint that their home was in Nipolo and made this statement. Saint Ananda, when the merchants heard these words spoken, they felt sad, that is, they went to the country of Niboro. It was extremely cold and snowy in the country, so Ananda split his hands and feet and returned to Luofu City. When they saw that they were already there, they asked, "Ananda! Your hands and feet are soft at first, just like your tongue. Why do you want to divide it? Answer: "The country of Nipolo is near the snow-capped mountains." . My feet and hands are like this because of the snowstorm. "Then he asked," Where does your family live? "The newspaper said," The shoes he wears are very expensive. " He asked again, "Why not?" The report said: "The Buddha did not agree. "At that time, the Buddha said," Where there is cold and snow, you should be rich. "
"Basically, each has his own chores": In the past, different operators left the city, or went to Moro, or Nippolo, or went to other settled cities. If there were people with the same bad karma in the past, although they left the east gate, they returned to the south gate; South gate out, west gate in; West gate out, north gate in; North gate, east gate.
In the area where Sakyamuni fled, it was also recorded in Master Xuanzang's "The Tale of the Western Regions of Datang" that there were four small bandits in the southwest who blocked the waves and four buddhas refused to join the army ... After Sakyamuni of Lu succeeded to the throne, he first pursued humiliation and then mobilized a group of soldiers, so he moved troops. Four men were released, and after ploughing, they resisted and retreated into the city. People think that Yin Zhi, the king of Chenglun, is the son of the French king, and dare to be cruel, endure killing, insult people and leave their families far away. Four people were driven away, Beiqu Snow Mountain, one was King Wu Jenna, the other was King Van Yan Na, the other was King Momo Rollo, and the other was King Mi Shang. They were handed down from generation to generation and had many descendants.
That is to say, the four Sakyamuni people who were farming in the fields at that time first saw the army of King Liuli and resisted by force. Because of their violent resistance, they caused the fact that they hurt their lives and insulted the French king Sect, and they were reprimanded by others and "separated from their loved ones." For this reason, they left their hometown and went to the four countries, but they continued the Miao nationality of the Sakyamuni family.
According to these classic records, a few Sakyamuni people with different karma survived the Holocaust and fled everywhere. One of them settled in Kathmandu Valley, and it continues to this day. According to "You Biye", Ananda also visited his people in the country of Niboro, and the Buddha also made the opening of the commandment that you can wear shoes in snowy and cold places. It can be seen that the Buddha also knew that Sakyamuni had fled.
Classic words and phrases only record bits and pieces, and more experiences may only be preserved in the long river of history and passed down from generation to generation by Sakyamuni people. The basis of literature is on the one hand, but the existence of Sakyamuni people and their traditions today may be the best explanation for this little-known history.
Life of Sakyamuni people after their escape: They have been practicing in Kathmandu Valley.
"Since the Sakyamuni people moved here, it has been like this. We are still practicing Nival Buddhism, always practicing, always practicing. "
If you ask the meaning of Sakyamuni people's existence and what they are doing today, Sakyamuni people will tell you with great pride and determination.
In Kathmandu Valley, Buddhism is the religion whose influence is second only to Hinduism. Buddhism in Nepal has experienced the origin of the Buddha era, the development of Ashoka, the influence of the first Vajrayana of Liche Dynasty, the rejection of Hinduism by Moro Dynasty and the change of the monk group system, and the impact of Shah Dynasty on Hinduism in the18th century, and has been treated with tolerance by the government until today. It is not easy for Mahayana Buddhism to survive in Nepal, whether it is the late Vajrayana in India, the profound influence of tantric Tibetan Buddhism or the constant extrusion of Hinduism in history. Among them, the contribution of Sakyamuni people is indispensable. Sakyamuni people are not supporters of the decline of Mahayana Buddhism. On the contrary, they are living descendants of Buddhism, who have been practicing Buddhism.
At the beginning of moving to Kathmandu Valley, the Sakyamuni people continued the Buddhist heritage in their original place of residence, became monks, became monks, devoted themselves to Buddhism and detached themselves from the world, becoming the backbone of Buddhism in Nepal. Now, Sakyamuni (? ākya, or? ākya bhik？ U) and Vajrāchārya, vajr ā ch ā rya, vajr ā ch ā rya belong to the local monks (Gubhāju or Bare) and are respected by all walks of life.
Sakyamuni (? ākya) and Vajrāchārya are actually "monks at home". They all live in a community called Bahal-a residential area centered on temples and their front courtyards. Among Buddhists, there is an organization called Guthi, which is in charge of public affairs. Sakyamuni boys usually go through becoming monks at the age of seven. The time of becoming a monk used to be two or three years, and then it was gradually changed to four days. During these four days, all monks experienced temple life according to the Ten Commandments, not just rituals. Being a monk among Sakyamuni people does not mean the beginning of permanent celibacy in Epicurus' precepts, but marks the beginning of Mahayana and even Vajrayana practice. For example, Shakya boys with shaved heads will be taught such words: "You have experienced the practice of listening and listening, and now you are going to enter the practice of Mahayana Buddhism. You will attend the ceremony of Vajrayana, and after higher practice, you will know what chakra Samwala is. "
Relatively speaking, vajrayana is mainly responsible for the ritual affairs in the temple, while Sakyamuni (? Besides serving in temples, ākya) also works in art, craft and commerce. They have their own fundamental Dojo, practice at home according to the temple life, wear secular clothes and get married. This form is called "becoming a monk at home" or "secular life as a monk", and Buddhism was finally passed down as a family among Sakyamuni people.
Ming? Bahaduru? Professor Sakyamuni's book introduces the daily practice of Sakyamuni people, mainly including the following aspects:
Convert to the three treasures;
Recite the holy name of Guanyin;
Praise the samantabhadra bodhisattva;
Feed the hungry ghost; Walk around the tower or Buddha statue;
Chant to guru Datura;
Patron saint of meditation;
Recite the Prajna Sutra or other Mahayana classics;
Recite the Ode to Tana;
Walking happily in the bodhisattva;
Learning Buddhist classics (reciting them from childhood and then understanding the meaning of the law);
Provide food for the three treasures and the patron saint;
Worship ten buddhas with five bodies;
After practicing meditation, sleep with the lion.
Due to various historical reasons, such as Vajrayana, the influence of tantric Buddhism and the king's disapproval, Mahayana Buddhism's sound system of becoming a monk and discipline has not been fully passed down in Nepal. Although this once became a reason for some scholars to question the purity and sustainability of Buddhism in Nepal, we still see that the religious beliefs and casual support of the Sakyamuni people who have passed on the teachings of the Buddha from generation to generation have not been changed by secular forms. They stick to the purest and unpolluted belief for a long time, and maintain supreme confidence in the Three Treasures and sincere conversion. This heart may not be as obvious as the external discipline system, but it is enough to support their continuous existence in Kathmandu Valley and all their efforts and contributions to the protection and practice of Buddhism. As the descendants of the Buddha, the share of honor and mission of the Sakyamuni people, like the principle of "Dharma" that their ancestors still adhered to in the face of genocide, showed great firmness and self-confidence. This piety, which is not recorded in the literature, is a kind of inheritance of the Buddha's spirit and the best proof that we can still see the hope of Mahayana Buddhism in this lucky country.
The extended family won the respect of the world: Sakyamuni people passed it down from generation to generation, protected Sanskrit and wrote a Buddhist scripture.
Historically, Sanskrit Buddhist scriptures have spread to Central Asia, China, Nepal and other places along with monks from various countries who traveled to and from India and Indian monks who preached Buddhism in other places. Buddhist scriptures have been translated into Chinese Tibetan scriptures in the Han Dynasty, but most Sanskrit texts have been lost. However, there are still a large number of Sanskrit Buddhist scriptures in Tibet and Nepal.
In Nepal, protecting these ancient Buddhist scriptures is the mission handed down from generation to generation by Sakyamuni people. Buddhism in Nepal has experienced different stages of rise and fall, and the integrity and richness of the local Brahma Buddhist scriptures are amazing and touching. For a long time, these Buddhist scriptures were unknown. It was not until 1824 that British diplomat Hudson, as a foreigner, discovered and smuggled a large number of Buddhist scriptures in Nepal, and the outside world didn't know the great contribution of Sakyamuni people to Buddhism for a long time.
At that time, Hudson smuggled away more than 200 kinds of Sanskrit Buddhist scriptures ***38 1 and deposited them in the following academic groups in Britain, France and India:
India-Bangladesh Asia Association; 85 bundles;
Royal Asia Society of London: 85 bundles;
TheIndia Office Library):30 bundles;
Oxford University Library: 7 bundles;
Asia -Tique Association: 174 Pack.
From the 1980s of 19 to the 1930s, we can see the important classics protected by Sakyamuni people in the school journals completed by Sanskrit scholars in India and Europe, such as:
Interpretation of Abida Mohammed's theory of giving up everything (the theory of friendship was made by the teacher, but there was no Chinese translation) Abidamokosa-Vial. (Petrograd's Buddhist Series, Volume 10)
The interest points of Prajna (the first Mahayana Sutra) Ad-hyardhasatikā-prajāpāramitā or Praj ā p ā-ramit ā-naya. [Leumann School]
Avadā na-Sataka。 [Spayer School, 1907]
Mahayana Zhuang Yanbao Wang Jing Avaloktyevara-Guna-Kā randa-Vyū ha. [Satya-Vrta Samasarani School]
Eight thousand Prajna Sutra (the fourth Prajna Sutra) As-tasahasrik ā-Praj ā p ā ramit ā. [Rajendralalamitra School]
Bodhi Sutra (Bodhisattva System) Bodhi -ca-ry ā vat ā ra. [1890, P.Minayeff school]
Samantabhadra is willing to praise Samantabhadra. [1902, K.Watanade School]
The metaphor of heaven is Man Jing Divyā VADā na-mā lā. (No Chinese translation) [[Cowell and Neil]
The number of names in the dharma set is verified by the monk group. [K. KA- Sahara School]
Zhiju Dalagni passed J ā nolk ā-DH ā ran and. (Published by the University of Petersburg)
On Bodhisattva life's core monuments) j ā taka-m ā l ā. [Kyoto Electronic Industry Corporation School, Japan]
Mahayana enters the shurangama sutra LANāVATāra-sūtra. Nanjō Bunyū School
Fang Guangda solemnly walked past Lalitavistara. [gillman School]
Major event Māhavastu. (without Chinese translation) [[M.E.Senart]
Mahayana solemn sutra maāyāna-sūtrāLanka-ra. [1909, Sylvain Lévi School]
Talk it over with a trickle of ny-ā yabin du ū kā. [First edition, P. Peterson School, Indian Buddhism Series, 1889. Second edition, K.Stch-erbatsky School, Petrograd Buddhism Series]
Sadema-Pendarika [H. Kern and Nanjō Bunyū School]
On Mahayana Bodhisattva. [Baender School]
Praise of Prajna Hundred Thousand (First Session of Prajna Sutra) SATA-Sahasrik ā-Prajā p ā ramit ā. [PratāpaCandraghosa School, 1902]
Jin Guangming is the best winner of Jing Wong SUV arna-prabhā sottama-rā ja-sū tra. [Fang Quan Xiao Jing]
Sumagadhāvadāna。
Amitabha sutra Sukhā VAT:-vy ū ha. [Mahler and Nanjō Bunyū School, 1880]
Sukhā vat:-vy ū ba. [Max Mill and Nanjō Bunyū School, 1883]
Sun Tuoli and Nando (Nando's Buddhist Scriptures, Volume 37) Sodaranda-Cavailher. [H.P. Chaste School, Indian Buddhism Series, 19 10].
Suvikr ā ntavikr ā mi-pariprceh ā。 [Gin-Septueci, 1923]
I only know thirty ode trimsikā-vijapti-kā rikā. [sylvain Levy School]
I only know twenty ode vinatika-vijaptimā tra-siddhi. [sylvain Levy School]
Vinaya Stella. (without Chinese translation) [[C. Baender]
There are also unpublished classics such as Karuna-Pundarika, Maā sā hara-Pramar-Dini, Madhyamaka-vrtti. [Note 4] (Made in Month Calledbodhisattva) and Dalagni.
After Hudson's smuggling, the Sakyamuni people better protected the Buddhist scriptures discovered one after another. Today, there are still a large number of intact Sanskrit Buddhist scriptures in Nepal Archives, Kathmandu Library and Sakyamuni Dojo.
According to the available materials, the earliest time for these Brahma Buddhist scriptures to enter Nepal may be traced back to 10 century. At that time, with the decline of Indian Buddhism, a large number of Indian Buddhist monks fled from India to Nepal, bringing with them scriptures and other documents hidden in important temples such as Nalanduo Temple and Chaoan Temple. Kathmandu Valley accepted these precious classics and Indian Buddhist traditions at that time. The way to protect Buddhist scriptures is not only to collect, but also to copy. From AD 920 to AD 1768, Buddhist monks and Master Kongo in Kathmandu Valley never stopped copying scriptures, and it is the same today. According to statistics, there were 9,000 kinds of 27,300 scrolls in Nepal at the end of Moro Dynasty. The copied Sanskrit is mainly written in four languages: Tiancheng, Lanza, Niwa and Phuket. Sanskrit manuscripts from India are written on the leaves of scallops, while scriptures copied from Nepal are written on local handmade papers, such as indigo paper and palm leaf paper, Haritalika paper and Thyasaphu paper.
In addition to traditional methods, the modern protection of Sanskrit Buddhist scriptures mainly adopts sorting, copying, school publication, microfilm, file collection, cataloging and digitization. Nepal Archives published a complete catalogue of Buddhist scriptures written in Sanskrit in Nepal, including Nepal? Joint protection project German Sanskrit mini-bibliography. This catalogue contains Sanskrit Buddhist scriptures 1829 kinds. From these materials, we can see the general classification of the existing Sanskrit manuscripts, which belong to Buddhism, including Buddhist scriptures, fables, Bunsen scriptures, Xu Mi and Dalagni. In addition, there are hymns and epics, Vedas, karmakāa (sacrificial ceremony), stories, chanting lines, paintings and so on.
Under the current "tantric fever" among practitioners and the "Sanskrit original fever" in the world academic circles, it is not difficult for people to understand the importance of the original Sanskrit Buddhist scriptures, and it is not difficult to be shocked by the discovery of these manuscripts by westerners. However, few people pay attention to the long-term and indisputable efforts made by Sakyamuni people as descendants of Buddhism in protecting Buddhist scriptures and inheriting Buddhism. Because of their protection, we are fortunate to see these ancient Buddhist scriptures today, including a large number of Mahayana classics. In today's world population, the proportion of Sakyamuni people is quite small, but their contribution to human religion and culture is outstanding and unique.
Historical changes always have complicated reasons and are unexpected. From the Buddhists who fled in those years to the Nepalese Buddhist practitioners who have made great contributions to the protection of Buddhism today, the Sakyamuni people standing in front of the world have already washed away the cruel breath brought by bad luck and preserved the piety, perseverance and vitality of Buddhist disciples to the present.
From them, we can either see the noble legacy of Sakyamuni people scattered in the Buddha era, or see that it is not easy for Shanguo to protect Buddhism for many years, or we can see the status quo of persistence and coexistence with problems. No matter what kind of scene this is, no matter how the world evaluates it, as a disciple of the Buddha and a practitioner of Mahayana Buddhism, there is no doubt that there are some thoughts that need to be expressed to the respectable descendants of the Buddha first, that is, the surprise and relief of witnessing the Sakyamuni people still exist and have been practicing, the supreme respect and deep gratitude to the Sakyamuni people for inheriting Buddhist scriptures, and the most sincere wishes and hopes to the Sakyamuni people and the Buddha's great teaching method.
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