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Abstract
The earliest more protracted contact between Buddhist and Muslim
scholars began in the mid-eighth century CE during the early ‘Abbasid
Caliphate. Its second caliph, al-Mansur (ruled 754 – 775 CE), employed Indian
architects to construct a new capital for his empire. He named it
“Baghdad,” a Sanskrit name meaning “Gift from God.” As part of the city plan,
the Caliph had a House of Knowledge (Ar. Bayt al-Hikmat) built for the
study and translation of literature from the Greek and Indian cultural worlds,
particularly concerning scientific topics. The next ‘Abbasid ruler, Caliph al-
Mahdi (r. 775 – 785 CE), invited many Buddhist monk scholars from the
monasteries on the Indian subcontinent and Afghanistan to work at this House of
Knowledge. He commissioned them to help translate primarily medical and
astronomical texts from Sanskrit into Arabic.
The chief minister of the fifth ’Abbasid caliph, Harun al-Rashid (r.
786-809 CE), was Yahya ibn Barmak, a Muslim grandson of one of the Buddhist
administrative heads of Nava Vihara Monastery in Balkh. Although, Buddhist
scholars were already present at the House of Knowledge in Baghdad at that
time, Yahya invited yet more Buddhist scholars, especially from Kashmir. The
focus was on translating, from Sanskrit into Arabic, Buddhist medical texts,
specifically Ravigupta’s Ocean of Attainments (Skt. Siddhasara).
It does seem, however, that discussions of religious beliefs did
occur at that time between the Buddhist and Islamic scholars. Evidence for this
comes from The Book of Religions and Creeds (Ar. Kitab al-Milal wa
al-Nihal), a treatise on Islamic heresies, in which the twelfth-century CE
Isma’ili theologian, al-Shahrastani, gives a brief account of the image the
Islamic scholars had of Buddhism during Caliph Harun al-Rashid’s time. As the
main interest at the House of Knowledge lay in Greek thought, however, their
study of Buddhism was not in depth. Nevertheless, Ibn al-Nadim’s late
tenth-century CE Book of Catalogues (Ar. Kitab al-Fihrist),
listed several Buddhist works that were rendered into Arabic at that time, such
as an account of Buddha’s previous lives, The Book of the Buddha (Ar. Kitab
al-Budd ). The text was based on two Sanskrit works: A Rosary of
Previous Life Accounts (Skt. Jatakamala) and Ashvaghosha’s Deeds
of the Buddha (Skt. Buddhacarita).
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