Chinese literature : $b Comprising the Analects of...

From Vârânasî the travellers went back east to Pâtaliputtra. Fâ-hien's original object had been to search for copies of the Vinaya. In the various kingdoms of North India, however, he had found one master transmitting orally the rules to another, but no written copies which he could transcribe. He had therefore travelled far and come on to Central India. Here, in the mahâyâna monastery, he found a copy of the Vinaya, containing the Mahâsânghikâ [1] rules—those which were observed in the first Great Council, while Buddha was still in the world. The original copy was handed down in the Jetavana vihâra. As to the other eighteen schools, each one has the views and decisions of its own masters. Those agree with this in the general meaning, but they have small and trivial differences, as when one opens and another shuts. This copy of the rules, however, is the most complete, with the fullest explanations. [2]

He further got a transcript of the rules in six or seven thousand gâthas, [3] being the sarvâstivâdâh [4] rules—those which are observed by the communities of monks in the land of Ts'in; which also have all been handed down orally from master to master without being committed to writing. In the community here, moreover, he got the Samyuktâbhi-dharma-hridaya-sâstra, containing about six or seven thousand gâthas; he also got a Sûtra of two thousand five hundred gâthas; one chapter of the Pari-nirvâna-vaipulya Sûtra, of about five thousand gâthas; and the Mahâsânghikâ Abhidharma.

In consequence of this success in his quest Fâ-hien stayed here for three years, learning Sanscrit books and the Sanscrit speech, and writing out, the Vinaya rules. When Tâo-ching arrived in the Central Kingdom, and saw the rules observed by the Sramanas, and the dignified demeanor in their societies which he remarked under all occurring circumstances, he sadly called to mind in what a mutilated and imperfect condition the rules were among the monkish communities in the land of Ts'in, and made the following aspiration: "From this time forth till I come to the state of Buddha, let me not be born in a frontier-land." He remained accordingly in India, and did not return to the land of Han. Fâ-hien, however, whose original purpose had been to secure the introduction of the complete Vinaya rules into the land of Han, returned there alone.