1882.] 
95 
of Jin or Buddhism in China. 
writers identify him with the Acharya Dantasena, the pupil of Vinaya 
Deva. He met his chief preceptor Jetari a second time, from whom ha 
again received instructions on the Yogacharya tenets. Besides Jetari and 
Dantasena, there were other Pandits from whom he received instruction in 
Buddhist philosophy. He devoted one year and three months to hearing 
lectures on Maitreya’s series of Dharma sastras. In the remaining nine 
months of the second year, he completed his study of Nyaya (Logic). 
Since then during a period of three years he studied Indian philosophies 
of various schools, and vanquished a certain Brahmanist king in disputa¬ 
tion. In refutation of heresies, he wrote a work based on Mahayana 
principles, called “ The Extinguisher of Heresy,” containing 6800 slokas—- 
the excellence of which struck all Indian wise men with wonder. 
Again Pandit Haraprabha having written a treatise in refutation 
of the Yogacharya tenets, Thah-Ssan-tsah also wrote a volume con¬ 
taining 8000 slokas, called Ekantasiddha, which he presented to his teacher 
Danta-bhadra. All these works being written in the Sanskrit language, 
the Chinese philosopher became eminently famous. The people of Arya- 
varta gave him the name Mahayana Deva. Some of the Indian Acharyas 
became his pupils in Buddhist philosophy, and king S'iladitya and 
Kumara, and the king of Southern India called Dhatubhalra and several 
other princes treated him with great reverence. Among the numerous 
Hwashan teachers who visited India, Than-ssan-tsan was the only one 
who obtained the high dignity of Pandit and enjoyed the veneration of 
Indian kings. After an absence of seventeen years of which three were 
spent in the return journey, he returned to China. The reigning Emperor 
of China, Chen-ku-an, received him with the greatest demonstration of 
reverence and respect, and Thah-Ssan-tsah-presented him with more than 
600 volumes of Sanskrit manuscripts written on palmyra leaves, relics of 
Buddha, images, portraits and different sorts of Indian articles. The king 
placed him at the head of the monastery of Hun-fussi, where he 
employed him, together with other learned Hwashans, in translating 607 
volumes of Buddhism including the Sherchin Ashtasahasrika, chiefly of 
Maitreya Dharma, also in revising many of the ancient translations. He 
rebuilt the monastery of Tshi-ain-ssi or in Tibetan Chambalih. During 
that period there were 3,716 religious establishments in China, from all of 
which he recruited intelligent and well-behaved monks for his new 
monastery. He also admitted new monks. By these means he was enabled 
to establish a grand monastic establishment, containing 18,630 monks of 
which he became the abbot. After the death of Chen-ku-an, his son Ka-u- 
tsun became Emperor. He greatly patronised Thang-ssan-tsang and his 
monastery. To every fifty principal monks of Paimin-ssi he supplied four 
servants, namely, three apprentice monks and one neophyte. He made 
